Kathopanishad – 2

Valli 1,Ch.1

Kathopanishad starts with a story through which guru, Lord Yama and sishya, Nachiketas, meet and hold their dialogue.   Vajasravas was leading a Vedic life-style with faith in Sastras and yajnas. He once performed the Viswajit yajna for gaining Swarga.  In this yajna one has to give away everyone of his possessions by way of daksina. He had a son aged around eight, by name Nachiketas who had also good knowledge of Vedic rituals.  Nachiketas saw his father giving away old cows that have passed milk-yielding stage and gone weak with age, as dakshina.  He was concerned that as the yajna is being performed sakama, it will not benefit his father if dakshina is not proper.  He did not wait to verify whether all the good cows had been given off and whether these are only the last batch of cows, but wanted to draw the attention of his father to the old and weak cows being not proper dakshina.  He considered himself as the property of his father and so he thought, if he is given away as gift, he will be of more use to the receiver than the old weak cows and this will save his father from any adverse effects of improper performance of the yajna,. For, a sakama ritual will result in papa instead of punya, as desired, if not done strictly as per the letter of the scripture.  So he approached his father and asked ‘O father! To whom are you going to give me as dakshina?” The father ignored him but Nachiketas persisted with the question.  When Nachiketas asked for a third time, the father lost his patience and said “I will give you to Yama” as we say today to an annoying person “Go to hell”.  Nachiketas wondered why his father is annoyed with him.  But when Vajasravas regretted saying these words, Nachiketas insisted that his father should keep his word as he had uttered it while performing the yajna.  Consoling the troubled father who did not mean what he said in a moment of annoyance and deeply regretted his saying it, Nachiketas went to the palace of Yama. 

As Yama was not at home he waited for him at the entrance, refusing to take food or water without reporting to Yama. When Yama returned and learnt that a young brahmin boy was waiting for him at the gate without taking food and water, he rushed to him with water, washed his feet, as befitting an honoured guest and profusely apologized for the inconvenience caused to him by his absence.  As  pratyavaya papa, the sin of omission, will accrue if an athithi is not properly treated,  Yama wanted to make amends for the lapse and so  he offered  Nachiketas three boons to compensate for the three nights of  fasting at his gate, waiting  for his return.   This shows Yama’s greatness.  He treated Nachiketas with all respect due to an athithi and not as a mere boy who had come there out of turn incurring his father’s displeasure. 

Through the first boon Nachiketas prayed for the peace of mind of his father who was very much agitated when Nachiketas left for Yama Loka.  He also wanted his father to welcome him back warmly without mistaking him for a ghost when he returns from the land of Yama, be reconciled to him and love him as before.  Yama readily granted the boon and said his father will be happy to see him back, free of inner agitations and feelings of guilt for offering him to Yama. The story so far highlights the qualities of shraddha, faith, tithiksha, forbearance, and sagacity of Nachiketas. He wanted the yajna to be properly performed, which shows his shraddha. He waited patiently at Yama’s gate refusing food and water, which shows his tithiksha.  This has put Yama under obligation to him through a feeling of guilt for neglecting an athithi.  Further through the first boon he ensured his father’s peace of mind and also his return to earth to his father’s house.  This shows his sagacity.

Through the second boon he demonstrated his concern for the welfare of the society by asking to be instructed on the details of the fire ritual, through which one can go to Swarga loka after death.   Yama instructed him in detail and when Nachiketas repeated the details verbatim, to show he has understood it, Yama was very pleased and he named the ritual after Nachiketas, calling it Nachiketagni.  Yama also offered him a necklace of multi-hued gems as an additional gift, which Nachiketas did not accept as his mind was set on acquiring Brahma Vidya from Yama.  This he asked as the third boon, when Yama asked him to choose the third boon in Mantra 19. With this Mantra the introductory portion comes to an end.  

From Mantra 20, where Nachiketas spells out the third boon, Brahma Vidya portion starts.  The Mantra 20 runs as:

Yaa iyam prete vichikitsaa manushye asti iti eke ayam na asti iti cha eke I

etat vidyaam anushishtah tvayaa aham varaanaam eshah varah triteeyah II

This doubt that arises, consequent on the death of a man – some saying, ‘he exists (after death) ’, and others saying ‘he does not exist (after death)’ – I wish to be clarified and I seek your instructions (being the Lord of death). Of all the boons, this one is the third boon.

For the third boon Nachiketas wanted to know the answer to the question ‘Is there life after death and what is it about a person that transcends death of the body?’  The question concerns Athma and Yama did not want to impart the knowledge to Nachiketas without testing his readiness to absorb the knowledge and his keenness to acquire the knowledge.  No doubt he has demonstrated through the earlier boons his chiththa suddhi and chiththa ekagratha.  His ability to absorb the knowledge about NachiketaYajna revealed his chiththa ekagratha and the selfless nature of the two boons he asked earlier and the transcendental nature of the present boon revealed his chiththa suddhi, but still Yama wanted to be absolutely sure of his viveka, vairagya, and mumukshuthvam. So he tried to discourage him through Mantra 21, saying this matter is so subtle that even devas cannot understand it and so he asked him to ask for some other thing as third boon. But in Mantra 22 Nachiketas uses Yama’s argument itself to press for the answer.  If this matter is so subtle that even devas cannot understand it, then there can be no master more qualified than Yama, who is the controller of death, to impart this knowledge. Therefore no other boon can be equal to this, counter argues Nachiketas and stands firm in his request for this knowledge as third boon, which reveals his viveka.

Now Yama tries another track in Mantras 23, 24 and 25.  He tempts Nachiketas with wealth and longevity, as much as he desires, including overlordship over earth and even celestial pleasures as in verse 25.

 Ye ye kaamaah durlabhaah martya loke sarvaan kaamaan chhandatah praarthayasva I

imaah raamaah sarathaah satooryaah na hi eedrishaah lambhaneeyaah manushyaih I

aabhih matprattaabhih parichaarayasva nachiketah maranam maa anupraaksheeh II

Whatever heavenly desires are there which are too difficult to obtain in this world of mortals, all those desires, according to your fancy, you may ask for.  Here are these fair damsels with chariots and musical instruments –of such (beauty) that are not indeed obtainable or enjoyable by mortals, I shall give them to you to be attended upon by them.  Only, O Nachiketas, do not inquire about death.

But Nachiketas is not tempted. He declines the offer in Mantra 26 by saying they are only ephemeral.  In Mantra 27 he points out ‘Na vittena tarpaneeyah manushyah (wealth alone does not satisfy man)’.  Money alone cannot give one peace, happiness or immortality.  Happiness does not depend on what one has, but on what one is.  He firmly declares as follows in Mantra 29 that Nachiketas wants only this knowledge as third boon.

Yasmin idam vichikit-santi mrityo yat saam-paraaye mahati broohi nah tat I

yah ayam varah goodham anu-pravishtah na anyam tasmaat nachiketaa vrineete II

O Lord of Death, tell me of that Great Beyond into which we pass (after death) about which people entertain doubt and which knowledge is inaccessible.  Apart from this boon, which relates to the mysterious thing, Nachiketas does not pray for any other.

Through this declaration in the face of extra-ordinary temptations he has firmly demonstrated  his viveka, vairagya , intense mumukshuthvam and  also a single-pointed determination, that Lord Krishna calls as “Vyavasaayaathmika buddhi” in Gita (2-41). Now Yama is only too pleased to offer Nachiketas this knowledge as we see in the next valli, for the first valli closes with Nachiketas’ firm rejection of anything other than this knowledge.  

Rare indeed is a soul of the Nachiketas temperament. He stood firm and beat Yama at his own game.  Yama also would indeed be proud of such a ripe disciple as Nachiketas for only a guru knows the joy of meeting a perfect disciple and Nachiketas is such a perfect disciple.

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Kathopanishad - 1

Introduction & Shanthi Mantra

The word  ‘Upanishad’ is interpreted to mean that knowledge, which destroys the ignorance of Brahman of those who approach it with shraddah and mumukshutvam and steadfastly abide by its teaching, in short BrahmaVidya, knowledge of Brahman, the Cosmic Supreme. The word ‘Upanishad’ primarily refers to the knowledge of  Brahman, and secondarily to the book that contains the knowledge of Brahman. Upanishads form the end portion of Vedas, Veda anta bhaga, and so are called Vedanta as well. Since this portion deals with the knowledge of Brahman and its realization and gives the knowledge of jeeva, the individual, jagat, the universe and their relationship with each other and with Brahman, this is the philosophical portion of Vedas and is called the jnana khanda.  The earlier portion of Vedas, Veda purva bhaga, deals only with karmas and upasanas and is called the karma khanda.

Vedas are divided into sakhas. Each sakha contains an Upanishad.  Originally the Vedas had 1180 sakhas, of which many are lost now.  So we are now having 108 upanishads instead of 1180.  Out of these 108, Sri Sankara Bhagavatpada had written commentaries for 10 upanishads.  These ten upanishads are also referred to in Brahma Sutras of Veda Vyasa.  So these ten Upanishads are considered as mukhya Upanishads.  They are Isa, Kena, Katha, Prasna,  Mundaka, Mandukya, Taittriya, Aitareya, Chandoya and Brihadaranyaka Upanishads.  There is a sloka connecting the ten which runs as:

Isa kena kaṭa prasna munḍa mandukya Tiithri I

Aitareyanca chandokyam Brihadharaṇyakam tatha. II

These ten cover all the four Vedas as follows:

Rig Veda – Aitareya Upanishad

Yajur Veda – Isa, Katha, Taittriya, Brihadaranyaka, Upanishads.                 

 Sama Veda – Kena, Chandogya Upanishads

Atharva Veda – Mundaka, Mandukya, Prasna Upanishads

Yajur Veda has two divisions (recensions or schools) – Krishna Yajur Veda and Sukla Yajur Veda.  Kathopanishad belongs to the kataka-sakha of Krishna Yajur Veda.   As this upanishad is revealed by Katha rishi, it is called Kathopanishad.  As this Upanishad belongs to Kataka sakha of Krishna Yajur Veda, it is also known as Katakopanishad.  It has 119 Mantras spread over six vallis (sections), with 29 Mantras in first valli, 25 in second, 17 in third,15 in fourth, 15 in fifth, and 18 in sixth.  The six vallis are grouped in two adyayas (chapters) of three vallis each. Swami Ranganathananda in ‘The message of the Upanishads’ states ” The Katha is a happy blend of charming poetry, deep mysticism, and profound philosophy; it contains a more unified exposition of Vedanta than any other single Upanishad.”

The upanishad starts with a Shanthi Mantra which is unique to Krishna Yajur Veda.  Shanthi Mantra is recited as a prayer to Lord for  the removal of obstacles to the successful pursuit of study of Upanishad.    The Mantra is:

Om saha naavavatu I saha nau bhunaktu I saha veeryam karavaavahai I 

tejaswi naavadheetamastu maa vidvishaavahai I Om shanti, shanti, shanti II

May He protect us both (teacher and the taught)! May He cause us both to enjoy the bliss of Mukti ! May we both exert to discover the true meaning of the sacred scriptures! May our studies be fruitful! May we never quarrel with each other! Om peace, peace, peace!

This Shanthi Mantra is a popular Mantra and is recited in school prayers as well, as it prays for good rapport between the teacher and the student besides praying for the good health of both. So let us see the meaning of the different segments of the Mantra separately as well.

ॐ, stands for Brahman . 

saha naavavatu - May the  Supreme  protect us both the teacher and taught.

saha nau bhunaktu -  May He bless us both to enjoy the fruits of this knowledge.

 saha veeryam karavaavahai - May we both put forth efforts together  to find out the true meaning of the Scriptures.

tejaswi naavadheetam-astu - May our studies be fruitful, i.e. it should be available when needed.

maa vidvishaavahai - May we not misunderstand each other as persons and as communication wise.

Om shanti, shanti, shanti - Here Om is the sound representation of Brahman.  shanti stands for the peace that comes from the removal of obstacles to the successful pursuit of study of Upanishad.  The word shanti is repeated thrice as the obstacles are of three fold nature. They are:

1. Adhyathmikam – Obstacles arising from within oneself like one’s personal ill-health, negative mood etc.  i.e. obstacles arising from oneself.
2. Aadhi bauthikam – Obstacles arising from other known sources or external situations like ill-health of a family member, noisy neighbourhood etc. i.e. obstacles arising from one’s environs.
3. Aadhi daivikam – obstacles arising from unseen sources like floods, storm etc. obstacles arising from nature

In short, through this Shanthi Mantra the student prays for unobstructed assimilation of the knowledge with total shraddha in guru and scriptures.  As one reads this Shanthi Mantra it becomes one’s prayer as well for the successful reading and understanding of the work.

After Shanti Mantra, the Upanishad opens with an elaborate story that introduces the guru and sishya and sishya’s fitness for receiving this knowledge, BrahmaVidya, which let me take up in the next blog. 

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Saptha Bhoomika

Sapta Bhoomika also called Jnana Bhoomika represents the seven stages on the path of Self-Realisation.  These seven stages are as given to young Sri Rama by Sage Vasishta and are found in Nirvana prakarana of Yoga Vasishtam.   Yoga Vasishtam is is a voluminous work of 32,000 verses spread over six sections written by Maharishi Valmiki, the Aadi Kavi, who wrote Ramayana and deals essentially with Jnana, spiritual knowledge.  The word ‘Yoga’ in Yoga Vasishtham is used in the generic sense of spiritual practices.  ‘Vaasishtham’ means originating from sage Vasishtha who imparted this knowledge to Sri Rama who had developed aversion to all worldly duties and things after pondering over their futility and evanescence.  This vast work was abridged into a smaller work of 6000 verses named Laghu Yoga Vasishta, by Abinandana Pandita some centuries ago.  Sage Vasishta narrates the seven stages as reply to Sri Rama’s question about the seven stages of spiritual Jnanam and the characteristics of Jnana yoga at different stages.

The seven stages are as follows:

1)    Subheccha (longing for the Truth)

2)    Vicharana (right inquiry)

3)    Tanumanasi (attenuation or thinning out, of mental activities)

4)    Sattvapatti (attainment of sattva, "reality")

5)    Asamsakti (unaffected by anything)

6)    Padartha Bhavana (seeing Brahman everywhere)

7)    Turiya or Turiyatita (perpetual Samadhi)

Let us see each one of them in a little more detail.

Subheccha - The Subheccha or good desire forms the first Bhoomika or stage of Jnanam.  The first stage is the substratum of the other stages.  The sadhaka feels a deep yearning to be free from Samsara; rightly distinguishes between permanent and impermanent; cultivates dislike for worldly pleasures; acquires mastery over his physical and mental faculties through Sadhana Chathushtaya Sampaththi, a preliminary stage in Jnana yoga.

Vicharana – Athma Jnana is acquired through a deep study of Athma Jnana Sastras under the guidance of a qualified guru and association with the wise.  The sadhaka will have non-attraction or indifference to sensual objects and will wilfully perform virtuous actions without any expectation of fruits. This will irrigate the mind with the waters of discrimination and protect it.  The sadhaka ponders over what he or she has read, heard, and has realized in his or her life.  Constant Atma Vichara forms the second stage and this corresponds to the stage of sravanam and mananam in Jnana Yoga.

Tanumanasi - Tanu means thread. The mind becomes thin like a thread through sadhanas in this stage as the mind abandons the many, and remains fixed on the One.  Hence the name Tanumanasi. This is attained through the cultivation of special indifference to objects. This stage is also known by the name Asanga Bhavana.  In the third stage, the aspirant is free from all attractions.  If any one dies in the third stage, he will remain in heaven for a long time and will reincarnate on earth again as a Jnani. This stage corresponds to Nitidyasanam in Jnana Yoga wherein one immerses himself in Athma Dhyanam for the removal of viparitha bhavanas.

Sattvapatti – This is the state of Jnana nishta or Jivanmukti.  In this stage all Vasanas will be destroyed to the root. Those who have reached the fourth stage will look upon all things of the universe with an equal eye.  Those who are established in the fourth Bhoomika will have perfect Advaita (non-dual) vision.  The perception of Dvaita (duality) will not be there.  They then see the world as in the dream. The Jnani, at this stage, is called Brahmavid  ("knower of Brahman").  Sanchita and Agami karma are now destroyed; only a small amount of Prarabdha karma remains. With Ashtanga yoga abhyasa and mano-nasa/mano-vritti-nirodha, the Jnani can attain the higher stages of Aadma dhyanam wherein differences arise only in the degree of absorption in transcendental state and not in Athma Jnanam or Purnatvam.  Varaha Upanishad (Section 4) while describing seven bhoomikas states there are four kinds of Jivanmukthas, meaning the Jnanis in the last four stages are all Jivanmukthas only.

Asamsakti - When the mind remains in the transcendental state alone, the Jnani is said to have reached the fifth stage. With the total dissolution of the mind, the world delusion will not arise in him.  All notions of duality and multiplicity would completely vanish.   Attaining the fifth stage, he will be free from all the toils and tribulations arising on account of the feeling of duality.  He will be always blissful and awakened within. As regards the reactions of the mind, such as sukha and dukha, he will be completely oblivious to them as in deep slumber.  Always dwelling by introversion, in the pure consciousness, he will yet be active, like any other man but with perfect non-attachment to the objects of the world. He will be always peaceful and appear as though asleep (due to the mind’s non-reaction and poise).   The Jnani, now called Brahmavidvara, performs his or her necessary duties, without a sense of involvement.  Either awake, or in samadhi, the jnani would ever be in the transcendental State.  Though he goes into samadhi with ease at any time, he can be woken up from that state without difficulty. In this and next two higher stages, Jnani enjoys deeper and higher levels of experiential spiritual joy in his meditation invoking his Swarupa Aananda.

Padartha Bhavana - External things do not appear to exist to the Jnani, now called Brahmavidvariya; in essence there is a non-cognition of 'objects' as the separation between subject and a distinct object is dissolved; and tasks get performed without any sense of agency (doership).   At this stage a Jnani has to be woken up from samadhi, but even after being woken up he continues in half-samadhi state only.

Turiya – This is the state of superconsciousness.  The Jnani is known as Brahmavidvariṣṭha and does not perform activities, either by his will or the promptings of others.  The state of Turiya is also known by the name Turiyatita. There are no Sankalpas. All the Gunas disappear. This is above the reach of mind and speech.  The Jnani in this stage is completely divested of all Vasanas. He is free from all ideas of difference and non-difference, 'I' and 'not-I,' being and non-being.  Jnani at this stage is always in deep meditation and cannot be woken up by others. Swami Sivananda states “The seventh stage is above the reach of the mind, self-shining and of the nature of Sat. In the seventh stage, the disembodied salvation (videha mukthi) is attained. It is homogeneous. It is indescribable; it is beyond the power of speech”.  Mundakopanishad (3-1-4) describes Brahmavidvarishta as athmakrida, athmarathi and kriyavaan (disports in the Self, delights in the Self, and is engrossed in (spiritual) effort.).  

(Based on Swami Paramarthananda's Guru Purnima Talk 2020)

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Advaita Makaranda -5

Verses 23 to 28 (end)

Verse 23

swaroopam eva me jnaanam na gunah sah guno yadi I

anatmatvam asattvam vaa  jneya ajneya tvayoh patet II

Consciousness is my nature, not my quality. If it is a quality, then the Athma is knowable (an object of knowledge) by it.  In that case Athma becomes ‘not-Self’. If the Athma is not knowable, it becomes ‘non-existent’.

Consciousness is the very nature of the Athma, i.e. Athma is Consciousness, not Athma has consciousness.  If Consciousness is the property of Athma, my real Self, Athma becomes different from Consciousness because Consciousness is a property and Athma becomes the substance that has this property. Then Athma becomes different from Consciousness because of possessor-possessed difference. Then there arises two possibilities; i) either Consciousness illumines the Athma, or ii) Consciousness does not illumine Athma. If we take the first possibility, Athma as an object illumined becomes an inert object.  If we consider the second possibility, Athma as being not illumined and hence not known to Consciousness becomes non-existent, as its existence cannot be proved.  Athma being my Real Self, and me being a sentient live being, both the possibilities are illogical and are ruled out, leading to the conclusion that Consciousness is the nature of Athma and not the property of Athma.   

Verse 24

aham-eva sukham na anyad anyad chet na eva tat sukham I

amadartham na hi preyo madartham na svatah priyam II

Bliss is myself and not different from me. If it were different, it cannot be Bliss at all. For if it is not for me, it would not be dear and if it is for me, it is not dear by itself.

‘I’, the Athma, am Ananda Swarupaha because ‘I’, the Athma, alone am unconditionally loved by me.   Every object in the creation is either an object of no love or an object of conditional love.  All those objects which are not connected to me are never an object of love.  All the related objects are the objects of love but not for their own sake. They are objects of love for my sake, for my comfort and happiness only.  For, such an object of happiness will not be dear always.  It may bring happiness at most times at the best, but the same object will also bring unhappiness at certain times. For example, an ice cream may bring happiness but too many will start making one feel uncomfortable. Similarly, wife or husband may give one much happiness but there will also be times when the reverse is true. The moment the object is uncomfortable to me, I tend to reject the object temporarily or permanently.   There is only one thing in the creation which is unconditionally loved by me and that is ‘I’, the Athma.  And that ‘I’ which is an object of unconditional love must be a source of unconditional Ananda.  Whatever is a source of unconditional Ananda, must have Ananda as its intrinsic nature.   Therefore, ‘I’, the Athma, am Ananda Swarupaha.

Verse 25

na hi naanaa swaroopam syad ekam vastu kadaachana I

tasmaad akhanda eva asmi vijahad jagateem bhidaam II

To have many natures is not possible at all for the one same Reality. Therefore, undivided do I remain (exist), discarding differences that belong to the world.

In verse 2, the author has said that Athma is Sat-Chit-Aananda.  A person may mistake that these three, Sat Chit and Aananda are three parts of Athma. But these are neither parts of Athma nor properties of Athma.  They are not properties of Athma has been explained in the earlier three verses.  So the author explains in this verse that these three words do not refer to three parts of Athma because it is clearly said that Athma is part-less.  That which can be parted is called part.  Anything made of parts will gradually disintegrate as the parts will go apart slowly in time.  If Athma is with parts then Athma will become anityam.  But we clearly know that Athma is Nitya Swarupaha. Therefore, it has to be part-less only.   In Chandogya Upanishad, Athma is defined as “ekam eva advitiyam”.  While commenting upon this statement it is pointed out that Athma is free from all the three types of division, Sajatiya, Vijatiya and Swagatha Bhedas.  Swagatha Bheda refers to internal division. That is one Athma itself cannot have internal divisions like head, tail, right, left etc.  Therefore Sat, Chit, Aananda cannot be internal parts of Athma.  One division-less Athma is known by three different names from three different angles.  It is like one and the same person is called son from the stand point of his father, is called husband from the stand point of the wife and is called father from the stand point of the son.  When one looks at Athma from the angle of temporary objects in the creation, Athma as the lender of existence to those objects is called Sat.  From the angle of the temporarily sentient bodies, like human body that loses sentiency when it turns a corpse, Athma is seen as the adhishtanam which lends sentiency to those bodies and is named Chitrupaha.  When people are happy now and then, Athma is known as the source of that temporary happiness and from their standpoint, it is said Athma is Ananda Swarupaha.  Thus, from three different angles, the one Athma without a second and without parts is called Sat- Chit- Ananda.   But from its own standpoint, it is without name and without form i.e. anamakam, arupakam.

Verse 26

parokshataa paricchheda saabalya apoha nirmalam I

‘tat asi’ iti giraa lakshyam ‘aham-eka-rasam mahah’ II

When the conditionings of remoteness and limitations are removed from the Immaculate One (Ishwara), we get the meaning of ‘That (Thou) Art’, as indicated by Srutis.  That, the great Light of Consciousness, is me.

The infinite Brahman is the Pure Consciousness without attributes.   Due to Its apparent association with the macro universe and micro individual body It is experienced as remote and finite.  Understanding and contemplation of the Mahavakhya ‘Tat Tvam asi’, clears the veil of misapprehension that covers Brahman and the 'Self'.   ‘Tat’ is the pronoun used to denote Consciousness with the macro upadhi and is called Paramathma with the attribute of remoteness.  ‘Tvam’ is the pronoun used to denote Consciousness with micro upadhi and is called Jivathma with the attribute of finitude.  Both appear different as Paramathma is all-powerful, omniscient and immortal while Jivathma has limited intellect, limited power and is mortal. Stripped of upadhis they are one only having the same identity as Pure Consciousness which is my Real Self.  

Verse 27

upashaanta jagat, jeeva, shishya, aachaarya, eeshwara bhramam I

swatah siddham anaadi-antam paripoornam aham mahah II

Negation of all ideas of world, Jiva, disciple, teacher, Lord – taking them as delusion – is done. As Self-established, without beginning and end, and all-full do I remain ‘the Light of Consciousness’!

In the state of Self-ignorance, one was experiencing the world of names and forms. Wanting to liberate himself from samsara, he approaches a guru as mumukshu and becomes his disciple.  He worships the Lord regularly seeking His Grace for Liberation. On attaining Self- knowledge and realizing his real Self as Athma, the pure Consciousness that is the Supreme Brahman, how he feels in his mind is described in this verse. He inwardly feels:

“I am free from the limitations of time, space and objects and I feel full and complete.  I am self-evident and self-effulgent.  The relationships of the world are no more for me. I am free from the delusions of names and forms be it guru or sishya, Jiva or Iswara. I am beginningless and endless. I am the one infinite Self-shining Sat-Chit-Aananda Swarupa Athma, that is Brahman”

Through this reminiscence of a realized Jnani, the author has summed up his teachings in this concluding verse of teaching.

Verse 28

lakshmeedhara-kaveh sookti sarad-ambhoja-sambhritah I

advaita-makarandah ayam vidvad bhringaih nipeeyataam II

These verses of the poet Lakshmidhara Kavi, are like autumnal lotuses.  May the ‘Nectar of Non-duality’ present in them be joyfully drunk by all the ‘bees’ of wise men!

The verses of this text by Lakshmidhara Kavi are compared to the lotuses of the autumn season.  The autumnal flowers are the best for making honey, being rich in nectar after the monsoonal rains and heat of summer.  The knowledge of Athma, the non-dual Brahman, is like the nectar hidden deep within its soft-petals.  The learned sadhakas and spiritual seekers are the bees whom the author is inviting to enjoy the sweet essence of Advaita that he is presenting in his work.   These verse are for reading and reflection with devotion to get the taste of the makaranda of Advaita.

Acknowledgement

While concluding the series of blogs on Advaita Makaranda I wish to record my deep debt of gratitude to the speeches and writings on this subject, of:

1)    Swami Tejomayananda

2)    Swami Gurubhakthananda

3)    Swami Paramarthananda

4)    Swami Omkarananda

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Advaita Makaranda -4

Verses 18 to 22

Verse 18

aatma ajnaana mahaa-nidraa jrimbhite asmin jagat maye I

deergha-swapne sphuranti ete svarga mokshadi vibhramah II

Out of the great ‘Sleep’ called ignorance, is projected the dream consisting of this world. In this long dream, there spring forth the delusions such as heaven, liberation, etc.

In this and the next verse, the mithyathvam of the world is discussed.  To convey this idea, the author defines the world and its transactions as a dream caused by self- ignorance.  Self-ignorance is compared to spiritual sleep because in one’s regular sleep one is not aware of oneself as waker and in spiritual sleep one is not aware of oneself as Sat- Chit-Aananda swarupa Athma. The sleep has got two powers - Avarana sakthi and Vikshepa sakthi. The Avarana sakthi covers oneself as a waker. Then the Vikshepa sakthi projects a dream world out of oneself that appears very real in the dream for the dreamer does not know the dream as dream in the dream.   All the dream transactions and sufferings also appear real for a dreamer in the dream as the dream itself is real for the dreamer.  They can end only when one gets back to oneself as a waker.  The ignorance of oneself as a Sat- Chit-Aananda swarupa Athma is a higher sleep in which the Avarana sakthi has covered the Sat- Chit-Aananda swarupam and the Vikshepa sakthi has projected this waking world which is a longer dream.  From Vyavaharika jiva drishti, samsara, moksha etc., are all real but from Paramarthika Athma drishti samsara, moksha etc., are all mithya only.

Verse 19

jada-ajada vibhagah ayam ajade mayi kalpitah I

bhitti-bhage same chitre chara-achara vibhagavat II

This division as the inert and the sentient (things), is imagined in Me, the Pure Consciousness, just like stationary and moving objects drawn in a flat painting upon a plain white wall.

In the dream example cited in the previous verse, one dreams as a sentient living being and projects a dream that has sentient living beings and inert objects, both created by the dreamer.  The waker is not affected by the divisions in the dream.  The author in this verse gives another example of a stationary inert wall on which moving and stationary objects besides sentient beings and inert objects are painted.  The wall is not affected by the divisions in the painting on the wall.  It only supports the painting and is not concerned with what is painted on it.  In the same way, the Self, the pure Consciousness is unaffected by all the variety in creation superimposed on It.  The opposites like sentient and inert, moving and stationary in creation are all superimposed on the substratum, the real Self, the pure Consciousness.

Verse 20

chaityah uparaga rupa me sakshita api na taattvikee I

upalakshanam eva iyam nistaranga chid-ambudheh II

Even my witnesshood is only a thought arising in the mind; it is not the Absolute. This witnesshood is only an assumption in the waveless ocean of Consciousness (that I am).

Various thoughts like that of doership, enjoyership etc. constantly rise in the mind.  The Consciousness is the illuminator of all these thoughts. Only with regard to these thoughts Athma, the pure Consciousness is said to be the witness, but this status of being a witness is not absolute.  Because when the world, which is only a Vyavaharika sathyam, is negated, then Athma, the pure Consciousness, which is a Paramarthika sathyam no longer has the status of witness.  The witness status is only an incidental definition from the stand point of the unreal world. The term ‘witness’ only describes an assumption of that one Brahman, which is free from all modifications and which is a limitless Ocean- of-Consciousness without any waves of thoughts and that one without a second Brahman is Athma, my true Self.

Verse 21

amrita abdheh na me jeernih moorshaa dindeera janmabhih I

sphatika adreh na me raagah swapna sandhya abhra-vibhramaih II

To Me, the ocean of immortality, there is no loss when ‘unreal’ waves rise or fall. To Me, the mountain of pure crystal, there is no colouring when whirls of ‘unreal’ evening clouds pass by.

This verse gives us two beautiful analogies that tell us what Pure Consciousness is like. One is that of ocean and waves and the second is that of mountain of pure crystal and colourful clouds at time of sunset. Imagine an ocean with bubbles and waves rising and falling.  Bubble is not a separate substance and waves are not separate substances. There is only one substance called water. Bubble is a name given to a form, wave is a name given to another form. Similarly, I, the Consciousness, am like that ocean and the whole world is Nama-Rupa superimposed on me, the Consciousness. Because of the rise and fall of these waves and bubbles, nothing happens to the ocean with no increase or loss of water.  Similarly, because of the rise and fall of the creation, Nama-Rupa, nothing will happen to me, the Consciousness, an ocean of immortality, ever changeless and indestructible.  The second example is that of a mountain of pure crystal.   In the evening sky, colourful clouds appear and disappear and move about.  The colours of the cloud can never tinge the mountain with its colours. The mountain does not become red because of a red cloud or blue because of a blue cloud, only it appears to change colours with the clouds. But it does not change colour and remains asangaha; untainted, and un-tinged by the colors of the moving clouds. Even though, seemingly, the crystal seems to gain different colours, crystal is ever untainted. The movement of the colourful clouds cannot colour the crystal mountain.  Similarly, events in life cannot affect  Me, the Athma that is pure Consciousness.

Verse 22

swaroopam eva me satvam na tu dharmo nabhastvavat

mat anyasya satah abhavan na hi sat jaatih ishyate.

Existence is my (the Athma’s) very nature, not just my quality; as space-ness is the very nature of space. Nor can Existence be considered as a category because there is no existence apart from me.

If Existence is a property, it will have to depend upon something else for its existence.  If Existence is a property and it depends upon some substance then that substance different from this property has to be something other than existence. Other than existence, it can only be non-existence.  In that case Existence will be a property which depends upon non-existence for its existence which is logically wrong.  Therefore, Existence is not a property.  It is the very nature of Athma, my Self.  Existence is not many. There is only one Existence which pervades all the people.  For Athma that is Brahman is one without a second, Ekam eva Advitiyam, and Brahman’s aspect as Existence makes Him the support of all that has existence.  He is the very existence (Sat) of everything!  The example of space is given here to illustrate this. You cannot count many spaces because space is only one. When you count the spaces as pot space, room space, stomach space, head space etc., the plurality belongs to the containers and not to space.  So there is no plurality in respect of space. Existence cannot be categorised as well for there should be more of one to categorise.  As there is no plurality with Consciousness like space, it cannot be categorised. So Consciousness is one only and it is the nature of Athma, the Self and it is not a property or can be considered as a category.  That one Existence lending existence to all the Nama-Rupas is the Swarupam of my real Self as Athma. 

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Advaita Makaranda -3

Verses 13 to 17

Verse 13

shad-vikara-vatam vetta nirvikarah aham anyatha I

tad vikara anusandhaanam sarvathaa na avakalpate II

I am the knower of things having the six modifications. Hence, I am free of all such modifications. Otherwise, the memory of those modifications would in no way be possible to imagine.

The human body is subject to six modifications.  The six modifications are; it is born, it grows, it changes, it decays and it perishes.  As ‘I’, the Consciousness, is the knower of them all, it is free from them all. For the knower of a thing is different from the thing. Here the knower stands for illumining principle. Consciousness which illumines the changes is changeless.  It merely illuminates the changes.

Verse 14

tena tena hi roopena jaayate leeyate muhuh I

vikaari vastunah teshaam anusandhaatritaa kutah? II

If a thing is born and disappears every moment, taking different forms successively, then how can such a changing thing, remember the changes?

In the last verse it is pointed out that the inert physical body suffers modifications and Consciousness, the knower of modifications is changeless. But kshanjka-vijnana-vada group of Buddhists argue that there is no division as sentient and insentient and it is the Consciousness itself that rises every moment in the form of objects and then disappears and there is no permanent Consciousness which is changeless.   If Consciousness perishes with the passing of every modification, how can there be knowledge of the sequence of modifications?  So Vedanta says there is a permanent substratum on which all objects play as a mere appearance and that substratum is Consciousness.  Otherwise knowership or recollection of the happenings is not possible.

Verse 15

na cha sva-janma naasam va drishtum arhati kashchana I

tau hi praag uttara abhava charama prathama kshanau II

In addition, one’s own birth or death cannot be seen by oneself.  Indeed, birth is the last moment of ‘prior non-existence’; and death the first moment of ‘posterior non-existence’.

This verse is countering an argument in support of the kshanjka-vijnana-vada group of Buddhists. However wise one may be, one cannot see one’s own birth and death.  The end of prior non-existence, Praag-Abhava, is birth and beginning of posterior non-existence. Uttara-Abhava, is death.  Thus we have birth as the Charama Kshana or the last moment of prior nonexistence, rather than the first moment of existence! Similarly, death is Prathama Kshana or first moment of posterior non-existence, rather than the last moment of existence!   So even if the Consciousness is of a changeable nature with the capability to know the changes it cannot know the two moments of Prathama Kshana and Charama Kshana purely because It is not present there.  So if a changing Consciousness would not be able to know at least two of the six modifications, namely, birth and death then how can it know all the other modifications between them!   So it is illogical to hold the view that Consciousness can know its own modifications. The only other option is that Consciousness is free of all modifications.

Verse 16

‘na prakase aham’ iti uktir yat prakasaika bandhana

sva-prakasam tam aatmaanam aprakasah katham spriset?

The statements like “I do not know” are illumined on the basis of Consciousness.

How can that self-illumining Self be ever touched by Ignorance?

When one says “I do not know”, it is not ignorance that is speaking, but knowledge, the knowledge which is obtained through the Self, that is Consciousness.  This Self illumines everything that one knows, including the knowledge that one does not know. That is the ability which belongs solely to Consciousness, which is all-knowing and self-illumining.  Ignorance cannot touch it because they are of the opposite nature.  Ignorance cannot and does not exist in Athma i.e. Consciousness.  Just as clouds that veil the sun are seen because of the light of the sun and the clouds can neither touch nor actually cover the sun.  Further the fact that one is able to talk about ignorance, ignorance of everything including self ignorance, indicates that ignorance can conceal everything but not the consciousness which is illumining ignorance. Also Consciousness being infinite anything cannot cover the Consciousness because to cover the infinite, you require something bigger than the infinite.

Verse 17

tatha api abhaati kah api eshah vichara abhaava jeevanah I

avasyayah chidakaase vichara arkah udaya avadhih II

Even then this inexplicable something (ignorance) appears as long as enquiry into one’s Self is absent. It is like a thick mist in the space of Consciousness, which lasts only until the sun of knowledge born of Self-enquiry rises.

Ignorance is described as ‘inexplicable something’ as it cannot be pointed out positively as existing or negatively as non-existing. It is not unreal as it is experienced directly.  We cannot also say it is real because a real thing cannot be negated and this ignorance can be negated.  Further though nothing can cover Consciousness, that is infinite, ignorance seems to do it as most of the people are ignorant of their real Self, the Consciousness, and as a result of Self-ignorance do not claim “Aham Brahmasmi” and land in Samsara, which they cannot get rid of without getting rid of Self-ignorance through Self-knowledge.   The author conveys the idea through a nice simile.  In the sky covered by thick mist that obstructs or distorts vision, when bright sunlight comes the mist evaporates leaving behind a clear bright sky.  Similarly the mist of ignorance that appears to cover the Space like Consciousness disappears with the onset of Self-enquiry giving rise to Self-knowledge.

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