Svetasvathara Upanishad – 5

Chapter 2 (Mantras 1 to 7) 

Mantra 2-1

yunjanah prathamam manas tatvaya savita dhiyah I

agner jyotir nichayya prthivya adhyabharat II 2.1 II

May the Sun (at the commencement of yoga) join the mind and other organs to the Supreme Self (so that we may attain the Knowledge of Brahman).   May He, also, support the body through the powers of the deities who control the senses.

            This chapter starts with a prayer by a spiritual seeker to Savitha, the Sun. as Sun is thought of as a symbol of Brahman with Sakthi, the power of all the Devatas. Through this prayer the spiritual seeker appeals to the Sun that He may kindly direct the seeker’s mind and other faculties which are normally occupied with external objects towards Brahman, the Cosmic Self.  The natural tendency of the mind and organs is to perceive external objects. As long as they perceive the external objects, the Self remains beyond one’s vision. Therefore, the prayer is for their control and turning inward so that their energy is not dissipated. By praying to Savita, the Sun, the symbol of cosmic energy, the extrovert nature of the mind is controlled, redirected inward and focused for success in yoga. 

Mantra 2-2

yuktena manas vayam devasya savituh save I

suvargeyaya saktya II 2.2 II

Having received the blessings of the divine Sun and with minds joined to the Supreme Self, we exert ourselves, to the best of our power, toward meditation, by which we shall attain Heaven (union with Brahman).

            This Mantra speaks of the necessity for constant and vigorous practice, Abhyasa, which according to Patanjali, forms along with Vairagya, the most necessary requirement for success in yoga.  The Supreme Self, Brahman is called heaven here because It alone is of the nature of absolute Bliss and in which all other joys are included. With the Grace of Sun and with mind controlled, the meditator seeks union with Brahman. Thus the essence of the Mantra is: “let one, through meditation and Grace of Savita, strive for that absolute joy itself which is Brahman only”. 

Mantra 2-3

yuktvaya manasa devan suvar yato dhiya divam I

brhajjyotih karishyatah savita prasuvati tan II 2.3 II

May the Sun join the senses and the mind to the Self, so that the senses may be directed toward the Blissful Brahman and may reveal, by means of Knowledge, the radiant Brahman.

            The Sun is prayed for turning one’s mind and the sense organs inward. Unless one turns one’s mind inward and re-directs the course of one’s thoughts from the external world one cannot know one’s Self. Once the mind and the sense organs become strong and refuse to be swayed by the external attractions and distractions, one becomes fit for the experience of Brahman. One’s prayer is to prepare the body, mind and intellect in such a way that one can attain Self-Knowledge. So the prayer is not only for stilling the outgoing mind and organs and turning inward but also to ensure they do not slip back to extrovertedness.

Mantra 2-4

yunjate mana uta yunjate dhiyo vipra viprasya brhato vipaschitah I

vi hotra dadhe vayunavideka inmahi devasya savituh parishtutih II 2.4 II

Those learned sages who are able to concentrate their minds and sense organs on the Cosmic Self should be grateful to the all-pervasive, all-knowing great Sun God. This Sun God is wise, unique and the inspirer of all activities.

            After reiterating the necessity for the prayers to make the mind inward, this Mantra makes a reference to the learned sages who have been able to unite their minds and organs with the Self. They offer abundant praise to the Sun as all-pervading and all-knowing, all-witnessing and non-dual, who has granted them their prayers to bestow them Self-Knowledge and unite them with the Self.

Mantra 2-5

yuje vam brahma purvyam namobhir visloka etu pathyeva sureh I

srnvanthi visve amrtasya putra a ye dhamani divyani tasthuh II 2.5 II

O my senses and their presiding deities! Through salutations I unite myself with the eternal Brahman, who is your source. Let this prayer sung by me, who follow the right path of the Sun, go forth in all directions. May you all, the children of immortal bliss and also those in the celestial regions, hear it!

            This is one of the important Mantras of this Upanishad as it refers to the entire human race as ‘amritasya putrah’ - sons of immortality showcasing all the humans as divine. Swami Vivekananda elaborated this Mantra and its ideas at the Parliament of Religions held in 1893 at Chicago.  This Mantra is also in praise of Savitha.  The seeker salutes the sense organs and their presiding deities by whose grace he is able to concentrate and attain Brahman. Let everyone hear this message wherever one is, in this world or elsewhere. Let all wise people help spread this message for the benefit of humanity.

Mantra 2-6

agnir yatrabhimathyate vayur yatradhirudhyate I

somo yatratirichyate tatra samjayate manah II 2.6 II

Where fire is produced by the rubbing of fire-woods, where there is no wind blowing and the soma drink is abundant, there the mind attains perfection.

            Fire in Vedic terminology stands for intellectual knowledge in the form of ideas couched in language.  Of the two pieces of fire-wood used for rubbing, the upper one stands for acharya and the lower for disciple and the rubbing for the process of study. This process refers to Jnana yoga. ‘The wind does not blow’ refers to pranayama, the control of breadth, which is part of Raja yoga. ‘Overflow of soma juice’ stands for Karma yoga as soma juice is used at the time of Vedic sacrifices. So the Mantra is to be interpreted as aiming for a synthesis of Karma yoga, Raja yoga and Jnana yoga for the realization of the Brahman, as revealed by Mahavakhyas. The interpretation is as follows: “The seeker should first practice Karma yoga performing the sacrifices and other rituals prescribed in the Vedas. Then he should practice breath-control and other disciplines of Raja yoga, cultivate meditation and finally realize the meaning of Mahavakyas like ‘Aham Brahmasmi (I am Brahman)’ through Jnana yoga and attain the highest Bliss”.

Mantra 2-7

savitra prasavena jusheta brahma purvyam I

tatra yonim krnavase nahi te purtam akshipat II 2.7 II

A spiritual seeker should seek the grace of Savitha, the source of the universe, and concentrate on meditating on the eternal Brahman.  This will save the seeker from the karma of activities that bind one to this world.

            The Mantra emphasizes the importance of performing work with the right attitude as opposed to merely performing work taking the world and the work to be real as such. Right attitude means without attachment and with right perception. For example, if one perceives a woman as a woman his reactions will be different from that when he perceives her as a manifestation of the Divine Mother; the one leads to bondage and the other to Moksha. The Mantra emphasises that a spiritual seeker should seek the blessings of Savita who is the source of the universe and concentrate on that eternal Brahman. This will also save the seeker from being drawn into worldly activities and entanglements. 

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Svetasvathara Upanishad – 4

 Chapter 1 (Mantras 12 to 16 (end)) 

Mantra 1-12

etaj jneyaṃ nityam evatmasamstham natah param veditavyam hi kimchit I

bhokta bhogyaṃ preritaram cha matva sarvam proktam trividham brahmam etat II1.12 II

The enjoyer (Jiva), the objects of enjoyment (the world) and the controller (Iswara); all this is nothing but Brahman. This Brahman alone, which abides always within one’s self, should be known. Beyond It, truly, there is nothing else to be known.

            The Supreme Brahman as Athma, is seated in one’s own heart as the indweller. One should always make effort to know Him as there is no entity greater than this to be known. By knowing Him alone everything else is known. He is the primal cause and the base for all. When one knows that in reality, the Jiva, the sense objects and Iswara who is the controller of both, are one in the Supreme Brahman, he knows everything. There remains nothing more to be known. 

Mantra 1-13

vahner yatha yonigatasya murtir na drsyate naiva ca linganasah I

sa bhuya evendhanayonigrhyastadvobhayam vai pranavena dehe II 1.13 II

The visible form of fire, while it lies latent in its source, the wood, is not perceived; yet there is no destruction of its subtle form. That very fire can be seen by means of persistent rubbing of the wood, its source. In like manner, Athma, which exists in this body can be realised in this very body by means of meditation on it with the help of OM.

            The fire present in the firewood is not visible in its gross form to the naked eye. But this does not mean that there is no fire in its latent or subtle form in the firewood. This latent fire gets manifested when the two pieces of firewood are rubbed against each other. Similarly, the Brahman which exists hidden in the body as Athma cannot be seen but one can feel its presence in the heart if one meditates on Brahman with OM as alambanam.  The Upanishad says that nobody need have any doubt about this.  The fire produced by rubbing of the wood is compared to Brahman, the Athma, which though invisible during the state of ignorance, exists all the time and is revealed in constant practice of meditation, on Brahman as OM.  This is further explained in the next Mantra.

Mantra 1-14

svadeham aranim krtva pranavam cottararanim I

dhyananirmathanabhyasad devam pasyen nigudhavat II 1.14 II

By making the body the lower piece of wood and OM the upper piece and through the practice of the rubbing of meditation, one realises in oneself the self-luminous Brahman, as one would find out something hidden.

            The idea explained in the previous Mantra is continued here. The practice of meditation is compared to the rubbing of fire wood, with body as the lower piece and OM as upper piece. Keeping constantly negating “I am not the gross, subtle, causal body’ and asserting “I am the Supreme Brahman” with the mind fixed on OM as Brahman in meditation, one attains realisation of the Self-shining Brahman in one’s heart. 

Mantra 1-15&16

tileshu tailam dadhiniva sarpirapah srotahsvaranishu chagnih I

evam athma athmani grhyate'sau satyenainam tapasa yo'nupasyati II 1.15 II

sarvavyapinam athmanam kshire sarpir ivarpitam I

athmavidyatapomulam tad brahmopanishatparam tad brahmopanishatparam II1.16II

As oil in sesame seeds, as butter in curds, as water in underground springs, as fire in wood, even so this Self is perceived in the self. He who, by means of truthfulness, self-control and concentration, looks again and again for this Self, which is all-pervading like butter contained in milk, and which is rooted in self-knowledge and meditation; he realises that Supreme Brahman in one’s self. That is the Brahman taught by the Upanishads; yea, that is the Brahman taught by the Upanishads

            Just as there is oil in the oil seeds, ghee in the curd, underground water in the river-bed and fire in the fire wood, the Supreme Brahman as Athma is hidden in the hearts of all. The hidden substances come out of their respective storehouses by following the prescribed practices. Similarly, those aspirants who are detached from worldly attachments, who follow the norms of good conduct, practice meditation coupled with restraint can realise the Supreme Brahman who is pervading everything as ghee in the milk. That is the Supreme Brahman as enunciated in the Upanishads. For Instance, Dhyana Bindhu Upanishad Mantras 5&6 state:” One who is of a firm mind and without the delusion (of sensual pleasures) and ever resting in Brahman, should see like the string (in a rosary of beads) all creatures (as existing) in Athma like odour in flowers, ghee in milk, oil in gingili seeds and gold in quartz”. The statement ‘that is the Brahman taught by the Upanishads’ is repeated  at the end of this Mantra, to mark the end of this chapter. 

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Svetasvathara Upanishad – 3

 Chapter 1 (Mantras 7 to 11)

Mantra 1-7

udgitam etat paramam tu brahma tasmims trayam svapratishthaksharaṃ cha I

atrantaram brahmavido viditva lina brahmani tatpara yonimuktah II 1.7 II 

Upanishads speak of this Supreme Brahman. In It is established the triad of the enjoyer, the object and the Lord who is the Controller. It is the sustainer of the Universe and It is imperishable. Knowing that Brahman is the inmost being of all, the knowers of Brahman merge with it (at death) and are no longer subject to birth (and death).

            This Mantra clarifies that the realization of Brahman referred to in the previous Mantra relates to the Brahman without any attributes i.e. Supreme Brahman in whom the individual Jiva, the world, and the Brahman merge into one. This Supreme Brahman is the substratum, the imperishable, on which phenomenal universe rests. He is the indwelling Spirit and He is within all of us. When one knows this and understands the universe as just an appearance and understands Brahman as the Reality behind the appearance, he merges in Brahman at death and is freed from the womb thereafter. As Mundaka Upanishad (3.2.9) says: “Paramam Brahma veda Brahmaiva bhavati” (whoever knows the Supreme Brahman becomes the very Brahman (becomes one with Brahman at death)). 

Mantra 1-8

samyuktam etat ksharam aksharam cha vyaktavyaktam bharate visvam isah I

anisaschathma badhyate bhoktrbhavaj jnatva devam muchyate sarvapasaih II 1.8 II 

The Lord supports this universe, which consists of a combination of the perishable and the imperishable, the manifest and the unmanifest. As long as the self does not know the Lord, it gets attached to worldly pleasures, and is bound; but when it knows Him, all fetters fall away from it.            

            Brahman, the Supreme, is the support of phenomena as the rope is the support of the illusory snake or the desert is of the mirage.  Brahman with the power of Maya manifest is called Iswara. Brahman is the support of all relative phenomena which include both the tangible effects and the intangible cause or Iswara. This is stated in Bhagavad Gita (15-16,17) as: “The perishable comprises of all creatures and the imperishable is said to be the unchanging. But there is another Being, the Highest, called the Supreme Being, Uttama Purusha, who is changeless and pervades and sustains the three worlds”.  Under the spell of ignorance, the Jiva whose Real Self is Brahman, in association with body, senses, mind and intellect becomes the doer of the action and the enjoyer of the results and feels bound in samsara. Once the ignorance is destroyed, the Jiva realises his Real nature as Brahman, the Supreme Self and feels freed from the bondage and pleasure and pain have no effect on him thereafter.

Mantra 1-9

jnajnau dvav ajav isanisav aja hy eka bhoktrbhogarthayukta I

anantaschathma visvarupo hy akarta trayam yada vindate brahmam etat II 1.9 II

All-knowing Iswara and the ignorant Jiva are both unborn. Prakrithi (Maya) too, who is engaged in bringing about the relation between these two is unborn.  When all these three are realized as (one in) Brahman, the Jiva as Athma becomes infinite, universal and free from bondage.

            Both Iswara and the Jiva are essentially Brahman which is the substratum and hence they are called unborn. Maya which is the material cause of the universe is inert by itself and is used by Iswara as an instrument for creation, preservation and dissolution of universe. On account of this association with Maya, Iswara himself appears to be like a phenomenal entity, having as it were a body and material substance. Thus Iswara, though non-different from Brahman, the Supreme Lord, on account of his association with Maya appears as a phenomenal being. Since Maya is ultimately unreal, non-dual Brahman alone exists without any ideas of agency, action etc., which belong to the phenomenal world alone. All that exists are Brahman only is brought out in Bhagavad Gita (4-24) which states: “The ladle is Brahman, the oblation is Brahman, the offering is poured by Brahman in the fire of Brahman. Brahman itself constitutes the act of pouring the oblation into the fire and Brahman alone is to be reached by him who has concentration on Brahman as the objective.”  The illumined Jiva, who knows Brahman alone as Reality is free from all false conceptions and sees Brahman everywhere and in everything and gets rid of the false notions of doership and enjoyership and becomes free of the bondage of samsara.

Mantra 1-10

ksharam pradhanam amrtaksharam harah ksharatmanav isate deva ekah I

tasyabhidhyanad yojanat tattvabhavad bhuyaschante visvamayanivrttih II 1.10 II

Prakriti (the phenomenal world) is perishable. Hara, the Supreme Being, is immortal and imperishable. This non-dual Supreme Being rules over both prakriti and the individual self. Through constant meditation on Him, one eventually realises one’s identity with Him and is free of the illusion of phenomena.

            Prakriti (Maya) is perishable and is of changing nature.  Brahman who is called here as Hara, because the knowledge of Brahman destroys ajjnanam, the root cause of Jiva’s troubles, is immortal and undecaying.   This non-dual Brahman rules over both the prakrithi and Jiva.  If Jiva constantly meditates on Him, keeping himself always united with Him, realizing his identity with Him, eventually, he is united with Him through Nirvikalpa Samadhi having known the unity between the individual self and the Supreme Self. Then he transcends the Maya; his illusions cease and he is free of all bondages. This identity is revealed in the scriptures through Mahavakhyas such as “Aham Brahmasmi (I am Brahman)”.

Mantra 1-11

jnatva devam sarvapasapahanih kshinaih klesair janmamrtyuprahanih I

tasyabhidhyanat trtiyam dehabhede visvaisvaryam kevala aptakamah // 1.11 //

When the Lord is known all fetters fall off; with the cessation of ignorance, birth and death come to an end. From meditation on Him one reaches, after death, the third state, viz., the universal lordship, where all his desires are satisfied.  And transcending that state also, abides in the complete Bliss of Brahman.

            This Mantra shows the difference between Jnanam (knowledge) and Dhyanam (meditation).  In the case of Jnanam, the liberation is immediate; while in the case of Dhyanam, liberation is gradual.  In gradual liberation, Jiva goes to the state of overlordship after death, where Jiva is one with Iswara.  There everything is at his disposal and he has a sense of fulfilment.  But it is not Liberation. So Liberation-seeking Jiva does not want to stop there. He wants to be kevala, one without a second, alone. So Jiva seeks and gains Jnanam and attains Liberation.  Merging with Brahman there is no more birth or death or bondage for that liberated Jiva.

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Svetasvathara Upanishad – 2

  Chapter 1 (Mantras 3 to 6)

Mantra 1-3

te dhyanayoganugata apasyan devatmasaktim svagunair nigudham I

yah karanani nikhilani tani kalatmayuktany adhitishthaty ekah II 1.3 II

They (Brahmavadis), absorbed in meditation through one-pointedness of mind, discovered the creative power, belonging to the Lord Himself and hidden in its own gunas. That non-dual Lord rules over all those causes - time, the self and the rest.

            After asking each other the questions and getting no answers, they began to meditate deeply and they discovered through intuition that the attributeless Brahman or Pure Consciousness, which is beyond time, space and causality, is the only Reality which through its own power of Maya was the cause of the creation of the universe. Maya is the power which belongs to Brahman and is not independent of it. Brahman and Maya are inseparable like fire and its power to burn.  This Maya, power of Brahman is hidden by the veil of its three gunas; satva, rajas and tamas.  This non-dual Brahman rules over all the secondary causes of the universe like time, the self, etc.  The gist of this mantra is that Pure Brahman is not the cause of the universe; but associated with its power of Maya it appears to be the creator, preserver and destroyer of the universe. Through the example of wheel and river, this is explained further in the next two Mantras.

Mantra 1-4

tam ekanemim trivrtam shodasantam satardharam vimsatipratyarabhih I

ashtakaih shadbhir visvarupaikapasam trimargabhedam dvinimittaikamoham II 1.4 II

We think of Him as the universe resembling a wheel which has one rim with triple tire, sixteen extremities, fifty spokes, twenty counter-spokes and six sets of eight; which is driven along three different roads by means of a belt that is single yet manifold; and with each revolution gives rise to two.

            This abstruse Mantra uses a highly technical imagery.  In this Mantra the world is compared to a rotating wheel.  Its chief characteristic is movement that represents the universe in constant cyclic motion. The wheel is called Brahmachakra, as Brahman is meditated upon as the wheel of universe. Let us have a brief look at the technical terms used before going to the next Mantra:

1)    Rim with triple tire – Maya with its three gunas, satva, rajas and tamas.

2)    Sixteen extremities – pancha bhuthas, five Karmendriyas, five Jnanendriyas and the mind.

3)    Fifty spokes – Various mental conditions including siddhis, misconceptions and disabilities.

4)    Twenty counter-spokes – Ten sense-organs and the corresponding sense-objects.

5)    Six sets of eight – Forty-eight types of human capabilities and qualities.

6)    One belt – Kama or desire.

7)    Three different roads – Dharma, Adharma and Jnana.

8)    Revolution – delusion or bhrama, giving rise to happiness and misery.

Mantra 1-5

panchasroto'mbum panchayonyugravakram

panchapranormim panchabuddhyadimulam I

panchavartam panchaduhkhaughavegam

panchasadbhedam panchaparvamadhimah II 1.5 II 

We think of Him (in His manifestation as the Universe) who is like a river that contains the waters of five streams; that has five big turnings due to five causes; that has the five Pranas for the waves, that has the mind, the basis of five-fold perception, as the source and the five-fold misery for its rapids; and that has five whirlpools, five obstructions and fifty (innumerable) branches.

            Now the comparison is made with a river.  The following points of resemblance between the river and the universe makes this comparison significant:   .           

          1)   The river water comes from the sea and goes to the sea; Universe comes from Lord and goes back to Him.

         2).    Waters of the river are not different from the ocean; Universe is not different from the  Lord in the absolute sense.

        3)   The river is always flowing, moving, in a state of flux; Universe is also in a state of  constant change.    

The comparison runs thus:

1.    Five streams –  Five Jnanendriyas.

2.    Five causes – Panchabhutas (Five elements).

3.    Mind --- as the source - Mind is the root cause responsible for the perceptions of the five sense organs. The mind is behind these organs but for which the organs cannot function. The whole universe consisting of animate and inanimate objects is the state of the mind alone; when the mind stops, the world ceases to exist i.e. the multifarious universe is not perceived.

4.    Five-fold misery - This consists of resting in the womb, being born, growing old, becoming sick and dying.

5.    Five whirlpools - The five objects of the senses (sound, form, taste, smell and touch). They are called whirlpools because they are the channels through which commotion in our minds is created.

6.    Five obstructions -  Ignorance, egoism, attachment, aversion and too much preoccupation with anything.

Mantra 1-6

sarvajive sarvasamsthe brhante tasmin hamso bhramyate brahmachakre I

prthag athmanam preritaram cha matva jushtas tatas tenamrtatvam eti II 1.6 II

In this great wheel of Brahman, in which all things abide and finally rest, the individual self travels about so long as it thinks the Self is different from the Controller. When blessed by Him the individual self attains Immortality.

            All beings evolve from the Brahmachakra i.e., evolve from Brahman with its creative power Maya.  The individual self, the Jiva, roams about in the phenomenal world, assuming different bodies - human, subhuman, and superhuman. The cause of the Jiva’s wandering in the samsara is due to the mistaken notion that the individual self is different from the Supreme Self that is to say the Supreme Lord, the Controller of the Universe.  When blessed by Him i.e., when the knowledge of the identity of the individual Self with the Supreme Self is gained through His Grace, Jiva gets absorbed in the Brahman, or freed from the wheel of Brahman. In short the one who knows oneself to be Brahman or the Ultimate Reality is Liberated and one who knows not remains stuck in the worldly cycle.

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Svetasvatara Upanishad – 1

 Shanthi Mantras & Chapter 1 (Mantras 1 &2)

            The Svetasvatara Upanishad belongs to the Krishna Yajur Veda. It is a short Upanishad consisting of 113 Mantras divided into six chapters.  It derives its name from the sage who taught it. The peculiarity of this Upanishad is that it contains passages that can be interpreted to support dualism, qualified non-dualism, non-dualism and even other systems of thought. Certain verses can also be related to the Sankhya philosophy of Kapila. Hence the protagonists of different schools of philosophy quote from it to support their respective views. But it is not one of the ten Upanishads that are called major Upanishads and for which Sri Adhi Sankara has written commentary.  Dr.S.Radhakrishnan is of the view that “it teaches the unity of souls and the world in the one Supreme Reality treating it as an attempt to reconcile the different philosophical and religious views which prevailed at the time of its composition”.  So let us take up the study of the Upanishad as one that propounds inclusiveness of the different schools of thought.

            It has two Shanthi Mantras, the first of which is one unique to Krishna Yajur Veda and is a popular Mantra that 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, as follows:

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!

            The second Shanthi Mantra is one which is unique to ShuklaYajur Veda Upanishads. This Shanthi Mantra is confusing when read as such. But when interpreted we understand it contains the Vedantic idea of Brahma Satyam, Jagan Mitya. The Shanthi Mantra with the straight meaning is as follows:

Om Poornamadah Poornamidam Poornaat Poornam-Udachyate I

Poornasya Poorna-maadaaya Poorna-mevaa-vasishyate.I

Om shanthi, shanthi, shanthi II

That is Whole; this is Whole; from that Whole this Whole becomes manifest. From the Whole when the Whole is taken out what remains is the Whole only. (Purnam here means not limited by time, space and object which means it is whole, infinite.). Om peace, peace, peace.

What it means is: - The invisible Brahman is whole, infinite; the visible world is also whole, infinite. From the whole that is Brahman, the whole that is the visible universe has come. Even after this whole that is the visible universe has come out of that whole that is Brahman, the Brahman remains still the same whole.

Both the Shanthi Mantras end with 'Om peace, peace, peace';  the traditional appeal for peace from the three types of obstacles, which 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.

            Now let us take up chapter one which consists of 16 Mantras.

Mantra 1.1

Harih Om II brahmavadino vadanti -

kimkaranam brahma kutah sma jata jivamah kena kva ca saṃpratishthah I

adhisthitah kena sukhetareshu vartamahe brahmavido vyavastham II1.1II

Harih Om. A few Brahmavadis discuss among themselves on these lines: O Knowers of the Brahman, what is the root cause of this world? Is it Brahman? From what have we been born? Due to what do we live? In what are we abiding? Under whose orders are we passing through pain and pleasure? Under what set rules are we being governed?

            A few seekers of Brahman met as a study-group to discuss matters relating to their study.  They address each other as knower of Brahman, even though they are seekers only and take up a few questions relating to the creation, preservation and the ultimate dissolution of the beings (Jivas) and the universe, for discussion.  The questions can be briefly stated as:

1)    What is the ultimate cause of the world? Is it Brahman?

2)      Where have we come from? (where did we exist before we came into our mother’s womb)

3)    What is the support of our life?

4)    Where do we go after death?

5)    What law governs our joy and sorrow?

6)    What is the power behind our action?

Mantra 1.2

kalaḥ svabhavo niyatir yadrchcha bhutani yonih purusheti chintya I

samyoga esham natvathmabhavad athmapyanisah sukhaduhkhahetoh II 1.2 II

Time, nature, law, chance, matter, energy, intelligence - neither these, nor a combination of these, can bear examination because of their own birth, identity and the existence of the self. The self also is not a free agent, being under the sway of happiness and misery.

            The members of the study group discussed various factors as the cause of the universe like, time; nature of the object; accident or chance; the five elements and the Jivathma and also the combination of all of them.  As relative cannot be the cause of the absolute and combination presupposes existence of another entity to bring them together all of them were ruled out. Jivathma also cannot be the independent cause as its happiness or suffering is dependent on its past karma and is itself a dependent entity. Since they could not arrive at an answer, they decided to meditate on this question, which will be described in the next Mantra, that we shall see in the next blog.

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The challenge of old age

 (adapted from Swami Paramarthananda’s New Year talk)

            Sastras talk about four stages of human life - balyam, childhood; kaumaram, adulthood; yauvanam, youth and vardhakyam, old age. Of these vardhakyam is a very much dreaded phase as it is associated with the three Ds i.e Degeneration, Disease and Death. How to handle it is a challenge and this challenge one can face better, if one looks at it from a larger perspective with objectivity, taking the guidance of scriptures. Lord Krishna tells Arjuna in Bhagavad Gita (2-12)

na tvevaham jatu nasam na tvam neme janadhipah |

na chaiva na bhavishyamah sarve vayamatah param|| 2-12 ||

There was never a time when I was not or when you or these kings were not.  Nor shall we ever cease to be hereafter.

            This means that every individual living being, Jiva, is eternal without birth or death. It is difficult to accept, seeing the harsh realities of life. So when one turns to scriptures for clarification, one learns every individual has got four layers. The outermost layer is the visible physical body called the sthula-sariram or gross body; then there is a second-inner-layer called the sukshma-sariram or subtle body which is not visible to others but experienceable to oneself in the form of one’s mind, intellect, emotions and knowledge etc.; and the 3rd layer is called the karana-sariram, causal body, subtler and invisible in which alone, core individuality, is hidden. All the karmas accumulated in so many janmas, which form our personality is hidden in the karana-sariram.  And all these are material layers or material costumes. And then the 4th and final-layer is called Athma. Athma the innermost-layer is the consciousness-principle, non-material, eternal and all-pervading. Of these four layers of the Jiva, Athma alone is spiritual-layer that is sentient and lends sentiency to the other three. 

            What happens at death can be seen from Lord Krishna’s words in the Bhagavad Gita (2-22):

vasamsi jirnani yatha vihaya navani grhnati naro'parani |

tatha sarirani vihaya jirnanyanyani samyati navani dehi || 2-22 ||

Just as a person casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others that are new.

This means at regular intervals Jiva removes the outer-most layer, the visible sthula sareera and takes on a new one like one changing clothes.  So birth and death are only the transition of outer-most layer, the visible sthula sareera and Jiva is never born nor dies and is eternal.  Jiva survives the pralayam also, but this time with two layers, karana-sariram and Athma. And in the new srshti, not only sthula-sariram gets replaced, the sukshma-sariram also gets replaced.  In the smaller cycle only the outermost first layer gets replaced while in the bigger cycle the inner second layer also gets replaced and only the karana-sariram and Athma continues. Thus, the smaller and bigger cycles of appearance and disappearance goes on eternally and Jiva survives both with the core, karana sariram and Athma.

            Now we shall see why this happens. One purpose is for the Jiva to fulfil his desires and accomplish his goal. Mundaka Upanishad (3-2-2) says: “Kaman yah kamayathe manyamanah sa kamabhir jayate tatra tatra (whoever longs for objects, brooding over them, they are born here and there, for the satisfaction of those desires)”.  Jiva with his iccha-sakthi and free will in play, desires many things and to fulfil them keeps the cycle going. The cycle will end only when one gains Athma-Jnanam and gets established in it feeling totally fulfilled. Then at death the Jiva will drop the first three layers and as Athma become one with Brahman.  Second purpose is while fulfilling one’s desires, one does lot of actions, dharmic and adharmic, producing punyam and papam.  Some of them get exhausted in that birth itself, the balance adding to the stockpile of karmas, a part of which fructifies as prarabhdha karma at the time of next birth.   Because of this process, Jiva will have to take a body as only through the physical body karma can be exhausted.   So fulfilling the desires and exhausting the karmas is the purpose of the repeated cycles.  And since the desires are inexhaustible and karmas are inexhaustible, the Jiva’s life also goes on and on in repeated cycles. This is the larger picture one should keep in mind.

            Between birth and death the body has to go through the six transformations: asti, stay in the womb;jayate, birth;vardhate, growth; viparinamathe, change without growth; apakshiyate, degeneration; and vinasyathi, death (perishes). Regarding these changes, Lord Krishna says in the Bhagavad Gita (2-13) “dhira tatra na muhyathi (The wise man does not get deluded about this)”.  So just as birth and death are natural and unstoppable even other changes in the body are natural and unstoppable and irreversible. So a wise, mature person accepts vardhakyam also as the law of Bhagavan or as the law of nature, without resistance.  When one starts resisting a natural phenomenon, it leads to emotional problems. The healthy attitude towards such choiceless situations is better summed up as “agate svagatam kuryat gacchantam na nivarayet.  (Welcome when it comes, have no regrets when it leaves)”. So we can say the healthy attitude is; “I am willing to go through the old age without converting that into an emotional-problem, making myself and others miserable.”

            If one has got a larger picture and a healthy attitude, supported by the prayer to Lord “Oh my Lord! I am willing to go through what you want me to go through according to nature and according to the law of karma”, one can meet the challenge of old age without an emotional turmoil, accepting the physical changes and can avoid worry and anxiety. 

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Jnana Nishta

            

(adapted from Swami Paramarthananda’s Gurupurnima talk)

            Liberation, Moksha, is presented in the scriptures with several synonymous Sanskrit words like Brahma Nishta, Athma Nishta and Jnana Nishta etc. Of these Jnana Nishta is a significant word as it indicates the type of spiritual journey.  The word Jnanam means knowledge, Self-knowledge, in this context, and Nishta means abiding in the knowledge all the time which means not forgetting that knowledge during worldly transactions.  So abiding in Self-knowledge all the time is Liberation, Moksha.  This means the spiritual journey for Liberation is a knowledge journey that involves using the intellect.  Upanishads also make it clear that Athma, the Self, being subtle it is essential to have a refined intellect to gain this knowledge. 

This spiritual journey, that is intellectual, is divided into three segments, of which the first segment is Jnana yogyata prapthi; Jnana prapthi and Jnana nishta prapthi being the other two segments in that order.  Jnana yogyatha prapthi means to equip oneself intellectually to engage in the pursuit of this knowledge.  This involves understanding the importance of jnanam and understanding the need for a Guru and understanding the importance of scriptural study. In addition to the intellectual preparation, emotional preparation is also needed as one must have an undisturbed mind to absorb the teaching.  This emotional preparation is done through the practice of sadhana chathushtayam, the four-fold means of practice to be cultivated by a serious student of Self-knowledge, comprising viveka, vairagya, samadhi shadka sampatti and mumukshutvam.  This is discussed in detail in Sri Sankara’s work, Tattva Bodha. Further the practice of two sadhanas, karma yoga and upasana yoga are prescribed in this first segment.  While practicing the karma yoga and upasana yoga one does not treat them as an end in itself for getting Moksha but as a means of preparing the mind and intellect for the next level called Jnana prapthi. In fact, in upasana yoga the meditation is not on getting Moksha but on getting ready for Self-enquiry, emotionally and intellectually. One should not treat the karma yoga and upasana yoga as end in the themselves but as means to acquire chittha suddhi and chitta ekagratha which will facilitate gaining Jnanam at the next level, Jnana prapthi.

                The Jnanam discussed in Vedanta sastra is Athma-Jnanam, Knowledge of one’s Self, i.e., Athma, that is Brahman.  Scriptures alone deal with this knowledge, the knowledge of Self, the observer.   The physical sciences analyse only the observed universe and phenomena and not the observer Self. This Self-knowledge is gained through two exercises, Sravanam and Mananam.  Brihadharanyaka Upanishad gives the prescription for Athma Jnanam in the words of Sage Yajnavalkya to his wfe, Maitreyi (2-4-5) “Atma va are drstavyah srotavyo mantavyo nidhidhyasitavyo Maitreyi” O! Maitreyi, Athma is to be discovered through Sravanam, Mananam, Nidhidhyasanam”.  Of the three the first two i.e. Sravanam and Mananam come under Jnana prapthi and the third Nidhidyasanam comes under Jnana Nishta prapthi, the third and last level that we shall see later.  Sravanam is consistent, systematic study of Sastras under a competent Guru. The scriptural teaching by a competent Guru helps as a verbal mirror to discover one’s true Self removing Self-ignorance. This is emphasised in Mundaka Upanishad (1-2-12): “tat vignanaartham sa gurumevaabhigaccheth samithpanih shrothriyam Brahmanishtham (To know That (Athma), he (the seeker) should go to a Guru, who is both learned in the scriptures and established in the knowledge, with the sacred fuel in hand (as a disciple))”.  One learns there that the limitless Brahman, which existed before the universe came, which exists now also and which will ever exist; that Brahman is not one of the objects in the creation but it is nothing but one’s Real Self.  One cannot accept easily that one is not the limited individual but the limitless Brahman and to convince oneself one has to remove all questions and doubts one’s intellect may raise.  This process of raising questions and doubts and having them cleared through one or more steps of deep thinking, group discussion with fellow students, seeking Guru’s help is called Mananam. Thus through Sravanam and Mananam one gets “Aham Brahma asmi (I am Brahman)” Jnanam, the knowledge of the identity of Brahman and Athma, the individual self, doubt-free.  Thus shifting jiva bhava to Brahma bhava is Jnana prapthi.

            Now after gaining this Jnanam that one’s real Self is Athma, the Brahman, one needs to assimilate and internalise the knowledge so that one is conscious of the Brahma bhava in all interactions with the external world.  This is done at the last level, Jnana nishta prapthi which is called Nidhidhyasanam process.  Nidhidhyasanam helps internalisation or assimilation of the doubt-free knowledge, deconditioning all the negative emotions developed in the dark room of ignorant mind. This is done by constantly meditating on the teaching which is free from all doubts. While Mananam is for removal of intellectual obstacles, Nidhidhyasanam is for removal of mental and emotional obstacles like worry, guilt, anger, fear, hurt etc. This is called Vedantic meditation as it involves meditating upon the Vedantic teachings including Mahavakhyas. Through this process deliberate negation of Jiva Bhava along with the weakening of mamakara and ahamkara accompanied by the conscious assertion of Brahma bhava is done. And when one revises one’s status, parallelly the status of Moksha will also get revised. Moksha is usually described as freedom from the cycle of birth and death. Now with Jnana prapthi one discovers that his Real Self is Athma that is Brahman, which is eternal and has no birth or death and not the mortal body-mind complex that is subject to birth and death. So for him now Moksha is a siddha vasthu, an attained one, in fact an ever-attained one, and not a sadhya vasthu, a goal to be reached. So there is a shift in outlook from ‘seeking Moksha’ to ‘claiming Moksha as one’s svarupam’.  So attaining Jnana Nishta, one not only changes from Jiva Bhava to Brahma bhava totally but also revises one’s Moksha status. There is an incidental benefit of emotional improvement due to the weakening of ahamkara and mamakara and reduction of raga and dvesha.  Such a person who has attained Jnana Nishta is called a Jivanmuktha.

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