Taittriya Upanishad – 16

Chapter 3, Anuvaka10 (Mantras 1,2,3) 

Mantra 3-10-1

na kanchana vasatau pratyacakshita |tadvratam |

tasmadyaya kaya ca vidhaya bahvannam prapnuyat |

aradhyasma annamityacaksate |,

etadvai mukhato'nnagm raddham |

mukhato'sma annagm radhyate |

etadvai madhyato'nnagm raddham |

madhyato'sma annagm radhyate |

edadva antato'nnam raddham |

antato'sma anna radhyate I ya evam veda ||1||

Do not deny shelter to anyone: this is the vow. Therefore, one should procure plenty of food by any means.  To guests, he should say: "Food is ready”.  If this food is prepared in the best manner, food is given to him also in the best manner.  If this food is prepared in the medium manner, food is also given to him in medium manner. If the food is prepared in the lowest manner, food is also given to him in the lowest manner.  He who knows thus (obtains the fruit as mentioned above.)

            The vratham here is not to turn away anyone who comes seeking shelter.  This vow should be seen in the context of Vedic times when hotels were not there and food would not be sold.  In those days when a guest comes unannounced, it was taken as a will of God. Shelter includes food as well.  So one should try to prepare food keeping in mind the unexpected guests and also acquire the means for entertaining guests, through dharmic ways. When the verbal and body language accompanying the offer of food is respectful and courteous, revealing his happiness to share and food is ample, it is considered as the best manner. Where the food is not ample and given out of vanity or served with reluctance, it is the medium manner. Food served with insult or disregard is the lowest manner.   The Upanishad says that according to the manner one offers, one will be receiving back in his hour of need as in old age etc.  In short, what one gives to the world he gets back from the world in the same manner i.e. one will be treated in the same manner, as he treats others.

Mantra 3-10-2

kshema iti vaci | yogakshema iti pranapanayoh |

karmeti hastayoh | gatiriti padayoh |

vimuktiriti payau | iti manusih samajnah ||2||

One should meditate on Brahman as ‘well-being’ in speech, as acquisition and preservation in the prana (upward breath) and the apana (downward breath), as activity in the hands, as movement (walking) in the feet, as evacuation in the anus. These are the meditations on Brahman in reference to man.

            Upanishad is prescribing the first group of upasanas in this Mantra namely Adyathmika Brahma Upasanani.  Every upasana in this group is a meditation on Brahman only, taking different organs of the human body as the locus for invocation.  Adhyatmika is referred to as ‘manushih’ and upasana is replaced by ‘samajnah’.   So manushi samajnah is to be understood as Adhyatmika Brahma upasana. Glory of each organ is taken as the glory of Brahman and meditated upon. As one’s good speech can lead to prosperity and one’s inappropriate speech can lead to sorrow and downfall, meditation of Brahman on speech as all round welfare is prescribed.  Without prana and apana, life and therefore preservation and acquisition is not possible and so meditation of Brahman on prana and apana as preservation and acquisition is prescribed.  With a similar logic meditations of Brahman on hands as activity; on feet as movement; and on anus as evacuation are prescribed.  Through these meditations, one looks upon oneself as sacred and respects oneself which helps later in imbibing “Aham Brahmasmi (I am Brahman)” when one gains Athma Jnanam.  Further it helps to create a healthy respect for the body and not to hate or ignore it as anathma when gaining Jnanam where attachment to the body is to be given up.

Mantra 3-10-3

atha daivih | trptiriti vrstau |

balamiti vidyuti I yasa iti pasushu I

jyotiriti nakshatreshu I prajatiramrtam ananda ityupastheI

sarvam ityakase II3II

Next follows the meditation on Brahman, through the Devas.  One should meditate on Brahman as satisfaction in rain, as power in lightning; as fame in cattle, as light in the stars, as procreation, immortality and joy in the organ of procreation and as everything in the Akasa.

            In this Mantra we have the second group of upasanas namely Adi Daivika Brahma Upasanani.  Here natural forces are taken and meditated upon as Brahma Vibhuthi, glory of Brahman. Rain gives fulfilment directly through food and indirectly through various other means and it is meditated upon as satisfaction.  As lightning contains tremendous energy, it is meditated upon as power. As cattle means wealth and thereby name and fame, it is meditated upon as power. Stars shine with natural light and star-light is meditated upon as light.  A upasana under adhyathmika Brahma upasana is also mentioned here and that is upasana on one’s genital organs.  As It is the cause of relative immortality by perpetuating the race and also the cause of Aananda, an expression of Brahman, it is meditated upon as immortality and joy.  As the sky or space pervades all, it is meditated upon as everything.  Through these upasanas one can see the whole creation as Iswara Vibhuthi only, helping one to see the Lord in oneself as well as the world and have Sarvatra Iswara darsanam as revealed in Isavasya Upanishad (Mantra 1) i.e. “Isavasyam idagm sarvam (All this is to be covered by (seen as) Lord only).

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Significance of Viswarupa Darsana

 

(Based on Swami Paramarthananda’s talks)

    Our scriptures talk about three types of Iswara Darsana, vision of God.  They are Eka-rupa-darsana, vision of God in the form of their chosen deity, Ishta devata; Viswa-rupa-darsana, vison of anything and everything in world as God only; and Arupa-darsana, contemplation of God as formless Divine, one’s Real Self.  Most of the seekers confine themselves to the first type of Iswara darsana and so they do not have the knowledge of the conception of God as in the second and third level.  But for a serious seeker it is the second and third level that is more relevant.  In this blog let us see in detail the second level.

    Scriptures teach that God is not only the intelligent cause but also the material cause for this Universe.  That means that God not only created the Universe but also pervades the Universe as gold pervades all golden ornaments. The ornaments are only gold with different names and forms.  Same way everything in the Universe is only God with various forms and names.  Isavasya Upanishad opens with the line: “Isavaasyam idagam sarvam,Yad kincha jagatyaam Jagat (Whatsoever is here in this changing world, is pervaded or covered by God)”.  As everything in this world is pervaded by God, one should learn to look at the world as manifestation of God alone.  The five natural elements and the world made up of these elements including all living beings are non-different from Iswara and so one should look at the entire creation as Iswara.

    Tamil saint Tirumular says in a verse in his work, Thirumandhiram:

மரத்தை மறைத்தது மாமதயானை (Maraththai maraithathu maamadha yaanai)

மரத்தில் மறைந்தது மாமதயானை (Maraththil marainthathu maamadha yaanai)

பரத்தை மறைத்தது பார்முதல் பூதம் (paraththai maraithathu paarmudhal bhootham)

பரத்தில் மறைந்தது பார்முதல் பூதம் (paraththil marainthathu paarmudhal bhootham)

The elephant (toy) hides the wood (with toy vision).  The elephant (toy) disappears in wood (with wood vision).  Pancha bhuthas hide the Supreme (with world perception).  Pancha bhuthas disappear in the Supreme (with God perception)

    Thirumular gives the example of toy elephant made of wood here.  A child is given a toy elephant made of wood.  The child only sees the elephant and not the wood and enjoys playing with it as elephant. But a carpenter who comes there sees only the wood and comments on the quality of wood and he has no eye for the elephant.  In the same way when one has the world vision one sees only play of Pancha bhuthas and not the Supreme pervading it, while with God vision one sees only God pervading the world and not the Pancha bhuthas and all the sentient beings and the insentient objects that make up the world. So in Viswa-rupa darsana one should replace prapancha bhavana with Iswara bhavana i.e. replace world vision with God vision that everything in the world is God only with different forms and names. 

      The most important lesson one learns from this is that since everything is God and God’s manifestation only no one can lay claim to his/her personal accomplishments. This will help to resolve many of one’s mental problems.  This can also be helpful to give up pride and dedicate every action to God, thereby developing amanitvam, humility, highlighted in Bhagavad Gita (13-7) as one of the essential virtues for Athma Jnanam by referring to it as Jnanam itself.  We have also instances of Svetaketu in Chadogya Upanishad and devatas, Indra and Varuna in Kenopanishad who were taught to become humble before receiving the highest teaching.

    

    Viswarupa darsana also helps one to free oneself of matsarya, jealousy.  As all glory belongs to God, one learns to appreciate the achievements of others and avoid getting jealous or running them down. It also helps to foster the quality of giving up the sense of ownership as everything belongs to God and one’s possessions and endowments are only the ones temporarily entrusted to one’s care.  Bhagavad Gita devotes one whole chapter, chapter 11 to the Viswa rupa aspect.  Arjuna also from his universal attitude of aham/esham before the start of teaching changes to the understanding that everything belongs to God, as Krishna, after Viswa-rupa darsana.

        Thus Viswa- rupa darsana helps in diluting one’s narrow outlook and ego and expanding the mind to accommodate people and situations.  One will also gain mental equilibrium in accepting all forms of worship and become free of dwesha as one will be hurting oneself only when hating others.  This also prepares one mentally for the next level of Arupa darsana, the vision of God as a formless entity, eternal and infinite and of the naure of Sat, Chit, Ananda, that is to be realised as one’s Real Self, the Athma.

(Adapted from Sri R.B. Athreya’s article on Swamiji’s talks)

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Self-knowledge and Guru Upadesa

(Based on Swami Paramarthananda’s talk)

Vedas have got two parts; Veda Purva and Veda Anta, the former part and the last part.  By following the life style given in the Veda Purva, a person will develop an interest in Self Knowledge.  It will convert a lay person into a spiritual seeker.  For such a seeker Self Knowledge is primarily dealt with in the Veda Anta or Vedanta, the end portion of Veda.  This Self Knowledge is called Upanishad.  The word ‘Upanishad’ consists of three portions - Upa, Ni and Sath.  Upa means that which is closest to you i.e. the Self or Athma.  The expression Ni means Nischaya Jnanam or clear knowledge. Sath means the destroyer.  As knowledge is always the destroyer of ignorance, Upanishad means Self Knowledge, the destroyer of Self Ignorance.

In the 7th chapter of Chandogya Upanishad, there is a story concerning Narada and Sanath Kumara.  In that story, Narada goes to Sanath Kumara and asks for knowledge. Then, Sanath Kumara asks, how can I teach you if I don’t know your level of knowledge and asks for what Narada already knows.  Then, Narada gives a big list of Knowledge or sciences that he already knows as “Rik Veda, Yajur Veda, Sama Veda, Atharvana Veda, Iitihasas, Puranas, Bhuta vidya, Nakshatra vidya, Sarpa Devajana vidya etc. Thus he gives a very big list and at the end he says – “I am miserable in-spite of all these learnings. Previously, I was a miserable illiterate person and now I am a miserable literate person.  Therefore, you should help me to get out of this misery.  I have heard somewhere that only a person of Self Knowledge can cross over all mental miseries or afflictions”.  Through this, Upanishad indirectly indicates that other than Self Knowledge, there is no other solution for human mental problems like worry, anxiety, fear, insecurity, depression, jealousy etc.

Let us explore a little bit into knowledge in general and then Self Knowledge in particular. The branch of philosophy which deals with the nature of knowledge is called Epistemology. It deals with the nature of knowledge, the source of knowledge, what is right knowledge, what is erroneous knowledge, why error takes place etc.  In our tradition, it is called Pramana Sastra.  To understand about knowledge in general, one should know the four factors connected with knowledge. The first factor is the ‘Locus of Knowledge’. One should have a clear idea about where the knowledge takes place. One should know what the Nature of knowledge is. In Sanskrit, Locus is called Ashraya and Nature is called Swarupam. Then, the third factor is the Object of knowledge. One cannot generally say knowledge. One should say knowledge of what. Finally, and most importantly, the instrument or means by which one generates knowledge. Locus, Nature, Object, and Instrument – are the four factors one should be clear about.

Any knowledge has to take place in the intellect and it has to be in the form of a thought alone. Object of knowledge is anything about which one wants to know and that is called Vishaya.  Fourth and most important factor is the instrument or means by which one gathers knowledge called Pramanam.  We have got several instruments as every sense organ is a Pramanam.  Of these four factors, the first two is same for any knowledge, including Self Knowledge i.e. Locus is intellect and Nature is of thought form.  The uniqueness of Self Knowledge lies in the fact that it is the only knowledge where the Object of knowledge happens to be the Subject itself.  That handicaps the Instruments as they are turned outside and can reveal only the external world of objects and not the subject Self as Kathopanishad (2-1-1) says “paranchikani vyatrunat swayambhuhu tasmat paran pasyati nantaratman (The self-existent Supreme Lord destroyed (harmed) the sense-organs by making them extrovert. Therefore, one sees the external things only and not the inner Self).  All sciences also cannot help because they are all based on extrovert sense organs and therefore they cannot give Self Knowledge. The scriptures point out that we need an external aid in case of Self Knowledge, as we need a mirror to see our very eyes that are used to see others.  Sastras or the scriptures are the mirror which will show one’s own nature to oneself.  Scriptural enquiry is synonymous with Self enquiry because scriptures are verbal mirrors called Sabdha Pramanam.

But in employing this Sabdha Pramanam one faces some fundamental problem.  Because it is a unique subject matter, scriptures use special methods to communicate.  Therefore, if one tries to study the scriptures by oneself, one will not be able to extract the teaching.  For instance, Isavasya Upanishad (mantra 11) says – “vidyan cha avidyan cha yastad veda ubhayagm saha (He who knows both vidya (knowledge) and avidya (ignorance) together)”, and the combination of vidya and avidya is very difficult to understand by oneself.  It also says in the same Mantra – “avidyaya mrutyum tirtva (through ignorance, crossing over mortality)” which means that one can get immortality through ignorance which is baffling on the face of it.  There is a difference between non-scriptural words and scriptural words which are given the title Aloukika Sabdha.  The scriptural words have to be understood in such a way that it gives one a unique knowledge and so it needs a key to extract this special knowledge.  This key is only with the Jnanis and they will be able to show the scriptural words as a mirror in front of one to reveal oneself.  Thus these words coming from the mouth of a Jnani Guru serves as a subtle mirror which will help one discover this knowledge.

With Guru Sastra Upadesa, the scriptures serve as a mirror and give this knowledge to the sishya. Therefore, all the Upanishads emphasize the role of a Guru.  Mundaka Upanishad in Mantra (1-2-12) says:

tad vignyanartham sa gurumeva abhigacchet

samitpanihi shrotriyam brahma nishtham II

For knowing that (Brahman that is the Self), let him, fuel in hand, approach a Guru who is well versed in the Vedas and is always absorbed in Brahman.

Lord Krishna also in Bhagavad Gita (4-34) tells Arjuna clearly to go to a Guru and learn.

tadviddhi pranipatena pariprashnena sevaya I

upadekshyantite jnanam jnanina tatvadarsinaha II

With reverential salutations do you approach them - the wise men who have known the Truth.  Serve them, and question them repeatedly (with due respect, until your doubts are clarified). These wise men will impart the knowledge of this divine Truth to you.

All the Upanishads uniformly say that the Guru will systematically expose the teaching in the form of a dialogue.  Sage Yajnavalkya tells his wife in Brihadaranya Upanishad (4-5-6): “atmava are drashtavyaha shrotavyaha mantavyaha nidhidhyasitavyaha (The Self should be realised, should be heard of, reflected on and meditated upon)”. So the first step in acquiring the Self Knowledge is the systematic hearing of Guru Upadesa for a length of time with Sraddah and devotion, which is called Sravanam.   If such a Sravanam takes place, one will be able to gather this knowledge about oneself and that knowledge is Jiva-Brahma-Ikyam.  For the Guru Upadesa to work as a mirror to reveal oneself, one should have a prepared mind to receive the subtle teaching, as one must have a clear pair of eyes to see the reflection properly in the mirror that is available in the front.  Similarly, along with Guru Sastra Upadesa, one should also have a prepared mind to receive the knowledge. Therefore, preparations are also equally important. So, if Guru, Sastra, and a prepared intellect are there, then the knowledge will take place effectively and destroy the ignorance and ignorance borne problems like samsara also.

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Aparokshanubhuthi – 6

Jagat & Jivathva mithyatvam

Verse 52

Svalpamapyantaram krtva jivatmanparamatmanoh I

Yah santishtati mudhathma bhayam tasyabhibhashitam II

Fear is attributed to the ignorant one who rests after making even the slightest distinction between Jivathma and Paramathma.

Verse 53

Yatrajnanadbhaveddvaitamitarastatra pasyati I

Atmathvena yada sarvam netarastatra chanvapi II

When duality appears through ignorance, one sees another; but when everything becomes identified with Athma, one does not perceive another even in the least.

Verse 54

Yasminsarvani bhutani hyatmantvena vijanatah I

Na vai tasya bhavenmoho na cha soko'dvitiyatah II

In that state when one realizes all as identified with the Athma, there arise neither delusion nor sorrow, in consequence of the absence of the duality.

Verse 55

Ayamathma hi brahmaiva sarvatmakataya sthitah I

Iti nirddharitam srutya brhadaranyasamsthaya II

The Sruthi in the form of Brihadaranyaka (Upanishad) has declared that this Athma, which is the Self of all, is verily Brahman.

Sri Sankara is refuting Dvaita in the above four verses based on Sruthi statements. Verse 52 is based on the Tatttriya Upanishad Mantra (2-7-1) which states among other things – “yada hyevaisha etasminnudaramantaram kurute . atha tasya bhayam bhavati (When he (the ignorant one) makes the slightest differentiation in It (Brahman), there is fear for him)”.  Fear leads to samsara and has its root in duality and can be overcome by him alone who realizes non-duality.  For such a wise person with Advaita Jnanam there is nothing to be gained or lost and nothing to be afraid of as well. 

Verse 53 gives the substance of the Brihadaranyaka Upanishad Mantra (4-5-15). The translation of the relevant portion of the Mantra runs as-- “For when there is duality, as it were, then one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But when to the knower of Brahman everything has become the Self, then what should he see and through what, what should he smell and through what, what should he taste and through what, what should he speak and through what, what should he hear and through what, what should he think and through what, what should he touch and through what, what should he know?  Through what should one know That owing to which all this is known?”.  It means that a person sees duality in ignorance and that when he becomes enlightened he see his Self as everything and there is no duality for him.

Verse 54 is based on the Isavasya Upanishad Mantra 7 given below:

Yasmin sarvani bhuthani athmaivabhuth vijanathaha I

Tatra ko mohah kah soka ekathvamanupasyathaha II

To the man of realization, all things have verily become the Self: what delusion, what sorrow, can there be for him who beholds that oneness?

Verse 55 is based on the Brihadaranyaka Upanishad Mantra (2-5-19) wherein it is stated – “Ayam Athma Brahma sarvanubhuh (This Self, which experiences everything, is Brahman)”.  The one Athma which is the Self in all is verily the Brahman.

Verse 56

Anubhuto'pyayam loko vyavaharakshamo'pi san I

Asadrupo yatha svapna uttarakshanabadhatah II

This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.

Verse 57

Svapno jagarane'likah svapne'pi jagaro na hi I

Dvayameva laye nasti layo'pi hyubhayorna cha II

The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream.  Both, however, are non-existent in deep sleep which, again, is not experienced in either.

Verse 58

Trayamevam bhavenmithya gunatrayavinirmitam I

Asya drashta gunatito nityo hyekaschidathmakah II

Thus all the three states are not Real inasmuch as they are the creation of the three Gunas; but their witness (the Reality behind them) is, beyond all Gunas, eternal one, and is the Consciousness itself.

In the above three verses Sri Sankara is using yukthi  pramana to establish the mithyathvam of anathma prapancha through avasthathraya Viveka. In verse 56 it is said that a thing cannot be called Sat (ever-existent) merely because it is experienced and has pragmatic value.  The dream-world is experienced by the dreamer in dream and has practical value for the dreamer in dream but it is not Real, as it disappears in waking state. In the same way the waking world with all its relationships and transactions is not Real for one, as it is absent in dream for him.  This logic is carried on in verse 57 to show the unreality of avasththraya, all the three states, which constitutes the total world of one’s experiences. The waking state experience is absent in dream and deep sleep and the dream state experience is absent in waking and deep sleep states and the Bliss of freedom from samsara temporarily enjoyed in deep sleep state is absent in waking and dream states.  Verse 58 argues that all the three states are not Real as they are produced by the permutations and combinations of the three Gunas viz. Satva, Rajas and Tamas, with waking state being Satva-pradhana, dream state Rajo-pradhana and deep sleep state Tamo-pradhana and these three Gunas together constitute Maya.  Further whatever is a compound must disintegrate and so subject to destruction. The world thus being a compound is subject to destruction and so cannot be Real.  Further the three avasthas made up of the three Gunas, the constituents of Maya, are also mithya only like Maya i.e. available for transactions and experience but not Real.   The Consciousness principle, Athma, remains as a silent witness to all the changes, unaffected by the Gunas, being Gunathitha and Nirvikara.

Verse 59

Yadvanmrdi ghatabhrantim suktau va rajatasthitim I

Tadvadbrahmani jivatvam viksamane na pasyati II

Just as (after the illusion has gone) one is no more deluded to see pot in clay or silver in the mother-of-pearl so does one no more see Jiva in Brahman when the latter is realized (as one’s Self)

Verse 60

Yatha mrdi ghato nama kanake kundalabhidha I

Suktau hi rajatakhyatirjivasabdastatha pare II

Just as clay is described as a pot, gold as an ear-ring and a mother-of-pearl as silver, so is Brahman described as Jiva.

In the above two verses Jivathva-mithyatvam is discussed with examples. So long as a person is in ignorance, he thinks of himself as one with a distinct individuality, Jivathva, apart from Brahman.  But with the acquisition of Athma Jnanam he realizes his oneness with Brahman as Jiva and Jivathvam, that portrays Jiva as apart from Brahman, appears as nothing but an illusion like the illusion of pot apart from the clay and ear-ring apart from gold.  Pot and ear-ring are only words necessary for transactional purposes.  The all-pervading Pure Consciousness available within the body is called Jivathma and without the body by Itself It is called Paramathma.  There is no Jiva other than Brahman.  As ring is another name for gold itself and pot for clay so Jiva is another name for Brahman.

Verse 61

Yathaiva vyomni nilatvaṃ yatha niram marusthale I

Purushatvam yatha sthanau tadvadvisvaṃ cidatmani II

Just as blueness in the sky, water in the mirage and a human figure in a post (are only illusory), so is the world in Athma (Brahman).

Verse 62

Yathaiva sunye vetalo gandharvanaṃ puraṃ yatha I

Yathakase dvicandratvam tadvatsatye jagatsthitih II

Just as the appearance of a ghost in an empty place, of a castle in the sky and of a second moon in the sky (are illusory) so is the existence of the world in Brahman.

Verse 63

Yatha tarangakallolairjalameva sphuratyalam I

Patrarupena tamram hi brahmandaughaistatha'tmata II

Just as it is water that appears as ripples and waves or again it is copper that appears in the form of a vessel, so it is Athma (Brahman) that appears as the whole world

Verse 64

Ghaṭanamna yatha prthvi patanamna hi tantavaḥ I

Jagannamna chidabhati jneyaṃ tattadabhavataḥ II

Just as it is the earth (clay) that appears under the name of a jar, or it is threads that appear under the name of the cloth, so it is Athma (Brahman) that appears under the name of the world. This Athma (Brahman) is to be known by negating the names.

Sri Sankara is quoting no. of examples in the above four verses to further illustrate Jagat mithyatvam. In verses 61 and 62 the following examples are cited.  They are the appearance of:

1)    Blueness in the sky

2)    Water in the mirage

3)    Human figure in a post

4)    Ghost in the empty space

5)    Castle in the sky

6)    Vision of two moons in the sky

Just as the above are only illusions, so is the appearance of the world in Brahman. Another set of examples are given in 63 and 64, where effect which is only cause plus nama, rupa is looked upon as different from the cause. They are

1)    Ripples and waves on water which are water only in substance.

2)    Copper vessel which is copper only in substance.

3)    Jar made of clay which is clay only in substance.

4)    Cloth made of threads that is threads only in substance.

Same way Brahman is the substance of the world and appears as world and by negating the names and forms of the world mentally Brahman is to be known.

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The Vedic view of God

(Based on Swami Paramarthananda’s Gurupurnima talk, 2017)

Lord Krishna classifies Bhakthas into four groups, aartha, artharthi, jijnasu and jnani in Gita (7-16). Of these aartha bhaktha is one who turns to the Lord only when he is in stress and distress.  He is not interested in knowing about the nature of God; any God, any mode of worship will do and if this doesn’t yield results, there is always another God or a different mode of worship or both to turn to.  Artharthi bhaktha is a steady bhaktha whose prayers and worship are mostly for success in material and worldly pursuits. Some of the arthathi bhakthas become disenchanted with wealth and worldly success and turn to spirituality and start enquiring about the nature of God.  They have the basic idea of God as one residing up in the heaven, far away from the universe, is omnipotent, omniscient, compassionate and is the srishti, sthithi laya karanam for the universe.  He now turns a jijnasu bhaktha, who is not praying for worldly wealth but for spiritual knowledge. When his quest for knowledge takes him to a Guru who comes in Vedic tradition, Vaidhika parampara, he learns that knowledge of God can be gained only by the study of scriptures like Gita, Upanishads and Brahma sutras under the guidance of a Guru.  As a teevra Jijnasu bhaktha, he starts the study of Gita and upanishads sincerely under the Guru. When exposed to the scriptural teaching the jijnasu bhaktha learns about the Vedic view of God. With the new knowledge gained his view of the world changes initially and later the view of self as well undergoes a change as he blossoms into a Jnani bhaktha.

Isavasya Upanishad in its opening mantra states “Isavasyam idagam sarvam yatkincha jagatyam jagat “ meaning “All this whatsoever moves on the earth (and those that moves not)  should be covered by Iswara.”  Iswara is Supreme Brahman that is God, is the Creator of this Jagat, the constantly changing universe. So He has karanam status in respect of this Jagat and the universe is the karyam.  Karanam pervades the karyam and karyam is only karanam plus nama, rupa, i.e. name and form and nama, rupa have no substance.  So the real nature of the universe is only Iswara.  Purusha Suktham states “Purusa evedagam sarvam yadbhutam yacca bhavyam” meaning “All that is past, present and future is His manifestation”.  Further the sthuthi Vishnu sahasranamam starts the thousand names with ‘Viswam’ and ‘Viswam’ means ‘the universe’.  So whatever one sees as objects of the universe are all manifestations of Iswara only, in the vision of the Veda. So one need not go in for any mystic experience to have Iswara Darsanam but only have the attitudinal change training oneself to look at all things one encounters with Iswara bhavana discarding the prapancha bhavana. This Iswara dhrishti, vision of Iswara, is what is indicated in the Isavasya Upanishad mantra quoted earlier by the term ’covered with Iswara’.  Lord Krishna as Iswara also declares in Gita (6-30); “He who sees Me everywhere (and in everything) and sees everything (everywhere) in Me, he never becomes separated from Me, nor do I become separated from him".

The artharthi bhakthas’ idea of triangular format; Self, world and Iswara undergoes now a change to binary format; Self and Iswara only, world merging in Iswara. This change in view involves other changes as well as indicated in the latter part of the Isavasya mantra quoted which runs as “Tena tyaktena bhunjitha ma grdhah kasyasviddhanam” meaning “Enjoy that through renunciation.  Do not covet (anybody’s wealth), for whose is wealth?)”.  Tena tyakthena means with a sense of detachment.  When one enjoys the world with Iswara Dhrishti only, one enjoys the world treating whatever one partakes of the world as a blessing of Iswara and with a sense of gratitude to Iswara. As everything is of Iswara only, one doesn’t entertain any sense of possession with regard to persons and things.  In short one functions in this world without getting attached to objects or persons.  As a corollary one does not have a desire for other’s possessions as well, whatever that may be. Dhanam stands for all possessions.  The person may be involved in worldly karmas but then his attitude will be one of detachment and inner renunciation.

Seeing the world as manifestation of Iswara, leads one to Viswarupa Iswara bhakthi as seen in Dhyanaslokam of  Vishnusahasranamam which runs as:

bhuh padau yasya nabhir-viyada-suranila-candra suryau cha netre

karna-vasah siro-dyauh mukhamapi dahano yasya vasteyam abdhihi

antas-stham yasya visvam sura-nara-khaga-go-bhogi-gandharva-daityaih

chitram ramramyate tam tribhuvana-vapusham vishnum isam namami.

[I bow to Lord Vishnu who has the three worlds as His body. The earth is His feet, and the sky His navel.  Wind is His breath, and the sun and the moon are His eyes. Directions are His ears, and the Heaven is His head. Fire is His face and ocean His abdomen. In Him is situated the universe with diverse kinds of Gods, men, birds, cattle, serpents, gandharvas and daityas (demons), all sporting in a charming way.]

Appreciation of Iswara as totality and everything else as belonging to Iswara leads to renunciation of mamakara, the idea that I am the owner of certain things with the new-born understanding that everything belongs to Iswara and I am only the current user of what I regard as my possessions. I am only the present lease-holder using the possessions for a temporary period.   One’s view of ownership is replaced by usership and idea of controllership changes to contributorship.

Next change comes when one absorbs Lord Krishna’s words in Gita (7-5&6):

bhumirapo analo vayuḥ kam mano buddhir eva cha
ahankara itiyaṁ me bhinna prakṛitir aṣhṭadha (7.4)

(Earth, water, fire, air, ether, mind, intellect and egoism thus is My nature divided eightfold.)

apareyam itas tvanyam prakṛitim viddhi me param)
jiva-bhutam mahabaho yayedam dharyate jagat (7.5)

(This is the inferior prakriti(nature), O Arjuna; know thou as different from it My higher prakriti, the very life-element, by which this world is upheld.)

Iswara has two fold nature, Para prakrithi, the higher nature, and apara prakrithi, the lower nature. The pancha bhuthas; earth, water, fire, air, ether, and mind, intellect, ego in short the world that is matter including one’s sthula, sukshma sareera, constitutes apara prakriithi.  Para Prakrithi is the Chaitanyam or pure Consciousness that makes the matter sentient by its blessing.  Iswara is Para prakrithi plus apara prakrithi i.e. Brahman plus maya.  Vedas through Mahavakhya teach one that the Para prakṛthi, the higher nature of Iswara, called Brahman, the Consciousness, is present in all beings in the form of  'I', the very Self, the witness-experiencer of everything.

Thus, the vedic view is: The whole material universe, including the body and mind, is apara prakṛti, the maya part of Iswara; and 'I', the Consciousness principle, which is not an object of experience, that 'I', the sakṣi chaitanyam is, Para prakṛti.  Para prakrithi plus apara prakrithi is Iswara, the God.  And whatever one experiences, is the lower nature of Iswara; material, changing and mortal.  Whereas, 'I', the experiencer, is the higher nature of Iswara, sentient, unchanging and eternal.  In other words  ‘I' am Brahman, the Para prakṛti;  what I experience is maya, the apara prakṛti.  Both the 'experiencer' and 'experienced'  put together is the 'total' Iswara, God.  In brief, the experiencer 'I' is sentient Consciousness Iswara, the experienced world is insentient matter Iswara and as everything is Iswara you can put it any way; Sarvam Vishnumayam Jagat or Sarvam Sivamayam Jagat, Sarvam Devimayam Jagat etc.  Swami Dayananda saraswathy puts it as:  ‘இருப்பதெல்லாம் இறைவனே (Iruppadellam Iraivane)’  meaning ‘whatever is, is only Iswara’  

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