Svetasvathara Upanishad – 16

  Chapter 6 (Mantras 1 to 7)

Mantra 6-1

svabhavam eke kavayo vadanti kalam tathanye parimuhyamanah I

devasyaisha mahima tu loke yenedam bhramyate brahmacakram II 6.1 II 

Some learned men speak of the inherent nature of things and some speak of Time, as the cause of the universe. They all, indeed, are deluded. It is the power of the Brahman that has manifested as the Brahmachakra (Cosmic Wheel).       

            In the opening verse of this Upanishad this question was raised and many answers like the nature of things, Time etc., were proposed and rejected. After meditation it was concluded that it was Brahman by His own power of Maya, created this universe. In this Mantra, Upanishad is going back to the question to reemphasise the earlier answer. Some scholars who do not recognise God or Brahman, argue that the it is the inherent nature of things or it is the element of Time that is the cause of the world.  But all of them are wrong. The universe is not a self-creating, self-evolving, self-destroying entity. It is lifeless and inert. Brahman is the ultimate cause of the world process which has been described as Brahmachakra, the Wheel of Brahman in Chapter 1 (Mantra 4).

Mantra 6-2

yenavrtam nityam idam hi sarvam jnah kalakalo guni sarvavidyah I

tenesitam karma vivartate ha prthivyaptejonilakhani chintyam II 6.2 II

He by whom the whole universe is constantly pervaded, who is the knowledge itself, the Author of Time who is sinless and omniscient, at whose command the work which is called earth, water, fire, air and akasa appears as the universe, on Him the wise should reflect upon.

            Brahman is the One who pervades the world, who is all-knowing and is the creator of Time. He is pure and sinless and He appears as the five elements (in the sense the five elements are super-imposed on Him) because of which He seems to be the universe which remains under His control. He is endowed with the three gunas-satva,rajas and tamas through His power of Maya.  One should fix one’s mind on this Brahman and meditate and not be deluded by the universe which is only an appearance.

Mantra 6-3

tatkarma krtva vinivartya bhuyas tattvasya tattvena sametya yogam I

ekena dvabhyam tribhir ashtabhir va kalena chaivatmagunais cha sukshmaih II 6.3 II

The Lord finished creating the world and then reviewed it.  Then He put together one, two, three or even eight of them together with Time and their subtle properties.

            When Brahman projects the world the elements created are in the subtle form and through the medium of Time their grossification is done.  This is similar to the process of Pancikaranam described in Tattvabodha.  One stands for Prakrithi, two for Para Prakrithi and apara Prakrithi, three for the three gunas, eight for the eight-fold nature described in Bhagavad Gita (7-4) i.e. earth, water, fire, air, space, mind, intellect and ego. The projection is complete when the grossification is complete with the various combinations of subtle and gross elements.

Mantra 6-4

arabhya karmani gunanvitani bhavams cha sarvan viniyojayed yah I

tesham abhave krtakarmanasah karmakshaye yati sa tattvato'nyah II 6.4 II

When a person works, he works within the framework of gunas (for a goal). If that goal is not for himself but for God, then what he does is not a cause for attachment. It is as if he has not been doing anything. He is transformed and becomes a different person altogether.

            This is the concept of karma yoga wherein one performs actions with Iswararpana Buddhi.  In Bhagavad Gita (9-27), Lord Krishna says: “Arjuna, whatever you do, whatever you eat, whatever oblation you offer in the sacred fire, whatever you give, and whatever austerities you perform, do it as an offering to Me”. Working in a spirit of worship, with no attachment to the results, one will be freed from the bonds of karma in the shape of good and evil consequences. Thus freed from karma, one becomes transformed, a different individual.  One becomes established in one’s true Self in course of time.

Mantra 6-5

aadih sa samyoganimittahetuh paras trikalad akalo'pi drshtah I

tam visvarupam bhavabhutam idyam devam svacittastham upasya purvam II 6.5 II

Brahman is the first cause and also the cause of ignorance which unites the Jiva with the body. He is beyond the past, the present and the future.  He is without parts, the one single whole.  He is both the cause and effect and he is the true object of worship. Meditating on Him as one’s own Self, one attains Liberation.  

            An attempt to describe Brahman continues in this Mantra, in spite of its inadequacy.   He is the primal cause of all beings and things. The soul through avidya, becomes united with the body and the Lord is the cause of such avidya, which manifests as both good and evil. Attachment to good and evil is the cause of the continuing embodiment.  He is beyond the three times - past, present and future. We cannot qualify Him with reference to particular time because He always exists, beyond time. He is not a composite object with parts like bones, tissues, blood etc. which make up our bodies. Brahman is without parts and He is undifferentiated whole. He is of many forms because He is everything. He is the cause of existence. All things exist because He exists and without Him nothing can exist. All forms are His forms.

            The Mantra advises that that the seeker should meditate on Brahman who is within one’s own heart as one’s Real Self when he will realize the essential oneness of the Self with Brahman and be freed from the cycle of birth and death, at his death.

Mantra 6-6

sa vrkshakalakrtibhih paro'nyo yasmat prapanchah parivartate'yam I

dharmavaham papanudam bhagesam jnatvatmastham amrtam visvadhama II 6.6 II

He, from whom this universe proceeds, is beyond the Tree of the World and of Time. When one realises Him, the source of all that is good, the destroyer of evil, the Lord of all powers, the immortal support of all, as one’s own Self one attains Liberation.

            The Lord is described as the One other than the tree of the world and of Time. As in the Bhagavad Gita (15.1), here also the world is compared to a tree.  The tree however huge and vast will die one-day i.e., it does not exist permanently.  But the Lord is eternal and within the Lord the world keeps going in and coming out. He supports virtue and destroys vice, the source of all and the supporter of the world. He is immortal and the inmost Self of all. If one knows Him as his own Self, he attains liberation. 

Mantra 6-7

tam iswaranam paramam mahesvaram tam devatanam paramam cha daivatam I

patim patinam paramam parastad vidama devam bhuvanesam idyam II 6.7 II

He is the Supreme among all gods. He is the God of all gods, the Ruler of all rulers. He is higher than Brahma. He rules the world and is the sole object of worship in the world. He is to be known as one’s own Self.

            All these adjectives are used to emphasize the uniqueness of Brahman. He is the Supreme among all gods and is the God of all gods, the Ruler of all the rulers. He is higher than Brahma. Sri Ramakrishna Paramahamsa used to say” Brahman alone is vasthu, substance; all else is avasthu, without substance.”  He rules the world and is the sole object of worship in the world. He is to be known as one’s own Self.

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Taittriya Upanishad – 2

 Parting advice to students

The eleventh anuvaka contains the final instruction which the students in those days received when they completed their Vedic studies under the Guru, before leaving the gurukulam which is called sishya-anusasanam (rules for a student).  This is similar to the present day convocation address and gives the students leaving gurukulam at the end of Vedic studies general guidelines for post-gurukulam life.  This can be seen also as Guru’s parting advice to students for leading good life in keeping with their studies, a manifesto for “Hindu way of way of living”, as Swami Chinmayananda puts it.   These instructions can also be seen as a passport to a post-student life of peace, happiness and prosperity for students even today as in life one’s needs are cultural and spiritual as well and not just physical alone.  We shall see all the Mantras together

vedam anoochya aachaaryah antevaasinam anushaasti;

satyam vada; dharmam chara; swaadhyaayaat maa pramadah;

aachaaryaaya priyam dhanam aahritya;

prajaatantum maa vyavacchhetseeh;

satyanna na pramaditavyam; dharmanna na pramaditavyam;

kushalanna na pramaditavyam; bhootyai na pramaditavyam;

swaadhyaaya pravachanaabhyaam na pramaditavyam;

deva-pitru-kaaryaabhyaam na pramaditavyam….1

Having taught the Vedas, the teacher thus instructs the pupils: Speak the truth. Practise Dharma. Do not neglect the study of the Vedas. Having brought to the teacher the gift desired by him, enter the householder's life and see that the line of progeny is not cut off. Do not swerve from the truth. Do not swerve from Dharma. Do not neglect personal welfare. Do not neglect prosperity. Do not neglect the study and teaching of the Vedas. Do not neglect your duties to the Gods and the departed souls.

maatru devoh bhava; pitru devoh bhava;

acharyadevoh bhava; atithih devoh bhava;

yaani anavadyaani karmaani; taani sevitavyaani; no itaraani;

yaani asmaakam sucharitaani; taani tvayaa upaasyaani; no itaraani… 2

Treat your mother as God. Treat your father as God. Treat your teacher as God. Treat your guest as God.  Let the actions that are free from blemishes only be done; and not any others; Let those virtuous actions which are irreproachable only be followed by you; and not any others.

ye ke cha asmat shreyaam sah braahmanaah;

teshaam tvayaa aasanena prashvasitavyam;.

shraddhayaa deyam, ashraddhayaa adeyam;

shriyaa deyam, hriyaa deyam;

bhiyaa deyam, samvidaa deyam…3

When the Brahmanas who are more distinguished than us are in discussion, you must offer them a seat and provide them with honourable services.  Gifts (charity) should be given with faith. Never give without faith; give in plenty, give with modesty; give with sympathy; give with friendly feelings

atha yadi te karma-vichikitsaa vaa vritta-vicikitsaa vaa syaat;

ye tatra braahmanaah sammarshinah; yuktaah aayuktaah;

alookshaa dharmakaamaah syuh;

yathaa te tatra varteran; tathaa tatra vartethaah;

atha abhyaakhyaateshu; ye tatra braahmanaah sammarshinah; yuktaah aayuktaah;

alookshaa dharmakaamaah syuh;

yathaa te teshu varteran; tathaa teshu vartethaah

eshah aadeshah; eshah upadeshah; eshaa vedopanishat; etat anushaasanam;

evam upaasitavyam; evamu cha etat upaasitavyam…4

Now, if there arises in your mind any doubt concerning any act, or any doubt concerning conduct, you should conduct yourself in such matters as Brahmanas would conduct themselves-Brahmanas who are competent to judge, who of their own accord are devoted to good deed and are not urged to their performance by others and who are not too severe, but are devoted to Dharma.  Now when you are falsely accused of some crime; You should act as Brahmanas do - Brahmanas who are competent to judge, who of their own accord are devoted to good deed and are not urged to their performance by others and who are not too severe, and are devoted to Dharma.This is the Command; This is the teaching; This is the secret of the Vedas; This commandment is to be observed; In this way you should live; In this way, verily, you should act.

              A selection from these instructions that can be a source of guidance and inspiration even this day as well is listed below with a brief commentary to follow.

1)    satyam vada; satyan na pramaditavyam. (Be truthful.   Do not swerve from truthfulness.) - One should maintain harmony between thought and speech, without hypocrisy or a motive to do injury.  Truthfulness is also required to cultivate love between members of family.  Truthfulness needs no ‘maintenance’, while a lie needs more lies and constant effort to maintain it.

2)    dharmam chara ; dharman na pramaditavyam.( Follow Dharma. May you not neglect the dharmic way of living.) – To be righteous and follow a religious way of living, means being just and compassionate in everything one plans or does.  Swami Vivekananda says “The world can be good and pure only if our lives are good and pure”

3)    svadhyayat ma pramadaḥ ; svadhyaya pravacanabhyam na pramaditavyam. (Never neglect scriptural study.   Never neglect the study and propagation of Vedas) - Scriptural study reminds one of Vedic values and Niyata Karmas and sharing with others helps one to keep in mind what has been learned.

4)    kusalan na pramaditavyam. (Do not neglect personal welfare) - One should not neglect the duty to oneself and one’s family in the name of serving the society.  It is not selfish to take care of one’s well-being and one’s family’s welfare; rather it is one’s duty.  It is only wrong to be selfish at the at the expense of the others.

5)    bhootyaih na pramaditavyam (Do not neglect prosperity) - Earn in plenty but earn legitimately and give in plenty, proportionate to the earning.  Sri Ramakrishna Paramahamsa used to advise people to earn well but not to consider earning as an end by itself.

6)    devapitrkaryabhyam na pramaditavyam (Do not neglect the duties to Gods and ancestors) - Worship of God is essential. Swmi Paramarthananda quotes an example from Bhagavatam. To nourish a tree, one pours water only at the root even though one wants to water every cell of the tree.  That water from the root will reach every cell in an invisible manner. Similarly, the universe is huge tree with many needy people. It is impossible to help every individual in the world. Therefore, the Vedas prescribe a method: serve or contribute to the universal tree whose root is Iswara.   Offering at least a spoonful of water, regularly worship Iswara asking for the welfare of the entire world and in that process purify the mind as well.  Similarly, pitrkaryam, the worship of the ancestors in the form of srardha, tarpaṇa etc. is also extremely important.  This helps one to attain chithasuddhi, that aids one’s spiritual growth.

7)    maatru devoh bhava; pitru devoḥ bhava; acharyadevoh bhava. (Treat your mother as God; Treat your father as God; Treat your teacher as God) - Have reverential attitude towards parents and teacher and offer them namaskara as one does to an idol in the temple.  One should not forget the sacrifices made and pains suffered by the elder generation to bring one up from infancy and groom as responsible intelligent youth.

8)    yanyanavadyani karmaṇi ; tani sevitavyani ; no itarani (Let the actions that are free from blemishes only be done; not others) - The Acharya, out of humility, here tells the pupils that they should take only the good from what they have experienced in their gurukulam life, and discard the others.

9)    ye ke cha asmat shreyaam sah braahmanaah; teshaam tvayaa aasanena prashvasitavyam. (When the Brahmanas who are more distinguished than us are in discussion, you must offer them a seat and provide them with honourable services.) -  Here Brahmanas stand for cultured, Vedic scholars. The idea is that one must be all ears and eyes when such scholars hold discussion on philosophical matters with the aim of learning from their discussions, while treating them respectfully as well.

10)  sraddhaya deyam ; asraddhyadeyam ; sriya deyam ; hriya deyam ; bhiya deyam ; saṃvida deyam. (Gifts (charity) should be given with faith. Never give without faith; give in plenty, give with modesty; give with sympathy; give with friendly feelings) – In short, gift must be a Satvic Dhanam as defined by Lord Krishna in Bhagavad Gita (17-20) i.e. “That gift which is given with a sense of duty expecting nothing in return, in a proper place and at proper time to a proper person, is pronounced as Satvic”.

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Mundaka Upanishad – 7

Conclusion 

At the end of the previous blog, Mundaka Upanishad-6, we saw that the people who have a pure mind free of raga and dwesha and an intellect that is sensitive and refined who realize Brahman is referred to as Jnani. As Jnani’s mind is pure, and intellect subtle, he serves almost as unblocked pipe line for Ishwara’s grace, to all those who serve him devotedly.  If they have dharmic material desires that will be fulfilled with Jnani’s blessings. If they have no worldly desires but seek only spiritual advancement they will cross the samsara cycle of birth and death with his blessings Mantra 1 of sec.6 points out.

Mantra 3 declares that the main criterion for getting athma jnaanam is the intense yearning for the knowledge, not just the academic scholarship. 

Na ayam athma pravachanena labhyah na medhayaa, na bahunaa shrutena I

Yam eva eshah vrinute tena labhyah, tasya eshah athma vivrinute tanum svaam.II

This Self cannot be attained through hearing discourses; or through memorizing scriptural texts, or through much learning.  Only he who aspires for it with his whole heart, by him is this Athma attained.   To such a seeker alone, the Athma reveals Its true nature. (6-3)

Sri Ramakrishna Paramahamsa also used to stress this point that for realization, one should pine for it as if whole existence depends on it only.  It is also stressed in Mantra 4 that one should have good character, alertness and strong will to persist in the face of adversities and setbacks, to attain realization.  People who practice just harsh physical austerities or who sport external signs of renunciation without true inner renunciation cannot gain Brahma Sakshatkaram.  So intense yearning, strong will, alertness and good character is as much necessary as the scholarship in sastras to gain inner liberation, or freedom from samsara, the fruit of Athma Vidya.  This inner liberation or freedom from samsara is moksha while living, Jivan Mukthi.  

When a Jivan Muktha dies, his death is said to be final.  Because freed from the cycle of birth and death, he has no more birth and no more death as well.  At the time of the death of the one who has not become a jnaani, his  gross body, dissolves and gets back to the elements or  the pancha bhuthas.  The subtle body with the causal body, Chidabasa, vasanas and  karma phalas migrates to another body as dictated by the ripening prarabdha Karma.  In the case of jnaani his sukshma sareera, subtle body, also dissolves and goes back to the elements.  He has no outstanding karma phalas as sanchitha is dissolved, agaami annulled and prarabdha exhausted and also all the vasanas are extinguished.  The karana sareera, causal body, also merges with samashti karana sareera, total causal body.  The dissolution of all the sareeras at death in the jnani’s case is compared to the rivers merging into the ocean and becoming one with the ocean losing their individual identity in Mantra 8.

Yathaa nadyah syandamaanaah samudre  astam gacchhanti naama-roope vihaaya I

Tathaa vidvaan naamaroopaat vimuktah, paraatparam purusham upaiti divyam.II

As flowing rivers disappear in the sea, losing their names and forms, so a wise man, freed from name and form, attains the Purusha, who is greater than the Great. (6-8)

Only one thing for the jnaani does not get dissolved as per Mantra 7.  That is the jnani’s name, that survives him and lives in the hearts of his devotees.  For this jnaani while living had become a living Brahman with the realization that he is only Brahman with the upadhi of this body mind complex.  This knowledge he applies only in his mental reaction to people, events and experiences but not to physical transaction with people.  As mentally he is unattached and unaffected, there is no more sorrow and no more papa and no more mental tie up with Anathma of the body mind complex, as stated in Mantra 9.

Sa yo ha vai tat paramam brahma veda,brahma iva bhavati; na asya abrahmavit kule bhavati I

Tarati shokam, tarati paapmaanam, guhaa-granthibhyah vimuktah amritah bhavati.II

 He who knows the Supreme Brahman verily becomes Brahman. In his family no one is born ignorant of Brahman. He overcomes grief; he overcomes evil; free from the fetters of the heart, he becomes immortal. (6-9)

The Upanishad closes with salutations to the rishi parampara and restatement of requirements for gurukula students of that day for the initiation into the study of this BrahmaVidya.

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Jivan Mukthi

(Based on Swami Paramarthananda’s Gurupurnima talk 2019)

Jivanmukthi  is a concept unique to Advaita Vedanta.  The person who has realized through Athma Jnanam the oneness of his Self with Brahman and shed his dehathma buddhi is considered a liberated person, while living and his state is called Jivanmukthi.   Liiberation as per Advaita Vedanta is not the attainment of some new state in some other world after the end of the present life, but it is the realisation, through Athma Jnanam in this life itself, of what one has always been, namely Brahman, by the removal of the wrong notion that one is the body-mind complex,  So in the state of Jivanmukthi, a Jivanmuktha lives enjoying infinite happiness and peace at all times with the wrong identification, as self with the body, mind and senses, removed and freed from the mistaken notion of bondage, until his prarabhdha karma is exhausted.

Prarabhdha karma is one of the three karmas, agami, sanchita and prarabhdha, that is generated by one’s actions with the sense of doership.   Agami karmas  are the unfructified karmas of present birth;  sanchita karma, the accumulated karmas over previous births and  prarabhdha karma, that part of the sanchita karma that comes to fruition at the time of one's birth.  Prarabhdha Karma determines जातिः (Jathihi),  environments of birth,आयुः (aayuh), lifespan, भोगाः (bhoghah),  experiences of life as per sutra 13 of Sadhana pada of Patanjali Yoga Sutra.  For a Jivanmuktha, on giving up the Ahamkara ‘I’ and shedding the sense of doership (karthrutva bhava) and enjoyership (bhokthruthva bhava), agami karma is annihilated, sanchita karma is liquidated and no further karma accrues as he acts thereafter without sense of doership.  As Lord Krishna observes in Gita (4-37) “Jnanaagnih sarvakarmaani bhasmasaat kurute”.( The fire of Jnanam reduces all karmas to ashes). 

But this does not apply to the prarabdha karma which is like the arrow that has left the bow shot at a target that cannot be got back or arrested in its movement but has to exhaust itself, by reaching the target. So a Jivanmuktha stays in the body and continues living in the world until the prarabhdha karma is exhausted. This we can say is a good and a bad news. It is good news because a Jivanmuktha stays alive as Jnani, blessing people with his knowledge and service and inspiring sadhakas through his teaching and personal example.  The bad news is his body has to suffer out the bad prarabhdha. I say his body because he does not view the body as himself any longer.  The balance of prarabdha karma does not affect Jivanmuktha mentally, as he does not identify himself with his body/mind.  He has internalised the knowledge “Brahma Satyam, Jagan Mithya, Jiva Brahmaiva na para” (Brahman is Sathyam, the world is mithya and Jiva is none other than Brahman)” and has the perspective that this world of variety other than his Real Self is only an appearance supported by Brahman and his Real Self is not different from Brahman. This we can see from the lives of Sri Ramakrishna Paramahamsa and Sri Ramana Maharishi who viewed their body afflictions in a detached manner as something affecting the body only and not themselves. The assimilation of Brahma jnanam and attaining such a perspective is called Mithyatva darsanam.  The Jivanmukthas who continue to stay in society and interact with people have the Mithyatva darsanam that dilutes the impact of prarabhdha rendering it insignificant like the aerial view of mountains.

Acharyas who came after Adhi sankara highlight a second method of countering Prarabhdha which is discussed in Swami Vidyaranya’s work “Jivanmukthiviveka”. A Jivanmuktha Jnani who prefers to live in solitude with minimum contact with the world for body’s basic needs only, has this approach to neutralise the impact of prarabhdha in the mind.  Normally Nitidyasanam, Vedantic meditation, is practiced for removing viparitha bhavana, wrong notions and misconceptions regarding self in the mind.  But In this second method it is also used as a source of happiness, Nitidyasana sukham.  In Nitidyasanam one meditates on the teaching of Vedanta that focusses on Jiva Brahma Ikyam to internalise the teaching that one is not a samsari jiva subject to limitations but the infinite Brahman which is Sat,Chit, Aananda. This new understanding of one’s own Self is portrayed in Kaivalya Upanishad(1-1-14) as follows;

Puratraye kridati yasca jivaḥ tatasthu jatam sakalam vicitram I

Aadharamanandamakhandabodham, yasmin layam yati puratrayam ca II 14 II

All this diversity is born out of jiva alone which sports in the three worlds of experience (waking, dream and deep sleep).  Moreover, these three worlds resolve into the jiva which is indivisible consciousness and aananda, the substratum (of all).

When this Jivanmuktha Jnani contemplates on his Aananda swarupa in Nitidyasanam, his mind is filled with experiential happiness, which is far, far superior to vishayananda, that comes from contact with anathma.  The Prathibimba Aananda he enjoys is from contact with Bimba Aananda itself as he is, as described in Gita (2-55), “Aatmanyevaatmanaa tushtah” (happy in the Self by the Self).  From this happy state no worldly problem or sorrow can shake him or move him to grief as pointed out in Gita (6-22), “Yasmin sthito na duhkhena gurunaapi vichaalyate” (wherein established, he is not moved even by heavy sorrow).  This Nithidyasana sukham, the Jnani uses to dilute the impact of prarabhda.  Rather he feels thankful to prarabhda for this life as a Jeevanmuktha Jnani that he is enjoying, with the reflection as described in the Kaivalya Upanishad (1-1-19):

Mayyeva sakalaṁ jataṁ, mayi sarvaṁ pratisthitam I

Mayi sarvaṁ layam yati, tad brahmadvayamasmyaham II

Everything is born in me alone; everything is based on me alone; everything resolves into me alone. I am that nondual Brahman.

This Nitidyasana sukham is also called by various other names such as Jivanmukthi sukham, Jnananda, Yogananda and Athmananda.

So while a Jivanmuktha Jnani serving the world staying in public life dilutes the impact of prarabhdha through mithyatva darsanam, the withdrawn Jivanmuktha Jnani dilutes it through Jivanmukthi sukham.  When prarabhdha is exhausted, the Jivanmuktha of either type attains Videhamukthi.  In Videhamukthi freed from the earthly existence in the body, a Jivanmuktha becomes one with Brahman, like the space in the pot becoming one with the open space, when the pot is broken. As the subtle body is also dissolved at that time, he is freed from the cycle of birth and death as well.

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Kasi Panchakam

(An internal pilgrimage)

Kasi is a holy city of pilgrimage dating back to 11^th century B.C.  It is considered as the spiritual capital of India, with the sacred river Ganga flowing through it and with one of the holiest of Siva temples, Kasi Viswanatha temple, enshrining one of the twelve Jyothirlingas.  Pilgrims flock to it as the faithful believe that a dip in the holy waters of Ganga washes off all signs and that death in this sacred city liberates one from the cycle of birth death. But, there is also a deep spiritual significance to every aspect of Kasi and its sacred river, Ganges. A study of the Kasi Panchakam by Sri Adhi Sankara helps us understand this spirit and rise above the literality.  Sri Adhi Sankara in this work ‘Kasi Panchakam’ talks about an internal pilgrimage drawing analogy from external pilgrimage to Kasi that would give liberation to the individual.  We can recall here the third valli of Kathopanishad in which the internal spiritual journey for Self-knowledge is presented through chariot imagery where the pursuit of Self-knowledge is taken as a form of external travel, with body, sense organs, mind and intellect as the four-fold instruments of chariot, horses, reins and driver respectively and the chidabhasa jivatma as the traveller for this knowledge travel.  In Sri Sankara’s work also we find the external pilgrimage of Kasi Yatra serves as an imagery for internal journey for Self-knowledge that liberates Jiva.  Kasi Panchakam, a small work of five verses, is a nitidhyasanam grantha, and we shall now see those verses one by one.

Verse no.1

Mano nivruthi paramopa santhi,

Sa theerthavarya mani karnika cha,

Gnana pravaha vimaladhi ganga,

Saa kasika’ham nija bodha roopa.

I am that city of Kasi in the form of my own pure Consciousness. The supreme peace that is the quietude of the mind is that Manikarnika ghat, the holiest of the holy. The flow of the waking consciousness is the divine Ganges.

Kasika means Kasi, the holy pilgrimage centre. The word ‘Kasi’ means that which shines and Sri Sankara plays with this meaning when he says ‘Saa kasika’ham nija Bodha rupa’ meaning I am that Kasi, the self-shining pure Consciousness. That Consciousness is the substratum, the light of lights, in which all human experience shine.  The multiple experiences of the waking and dream states shine in It. Deep sleep, which is absence of all experiences, is also an experience that shines in that Consciousness. One has to understand that Consciousness is the matrix of the universe.  That self-shining Pure Consciousness is the Kasi and that Kasi is our athma swarupa.  The Manikarnika ghat in Kasi is the popular and sacred cremation ghat and the pious take bath there and conduct their prayers. This ghat symbolizes the negation of identification with the body. One has to die to the body to become awake to the truth of one’s Self.  Further Manikarnika ghat is compared to a quiet, peaceful mind, which is free from longing for worldly objects that is necessary for absorption of Athma Jnana.  In Kasi, the river Ganges is vimala, sanctifying. Water of the Ganges remains pure despite a lot of toxins and chemicals that are dumped into it.  No other river has such power of self-purification.

Verse 2

Yasyamidham kalpithamindra jalam,

Characharam bathi mano vilasam,

Sachid sukhaika parmathma roopa,

Saa kasikaham nija bodha roopa.

I am the city of Kasi in the form of my own pure Consciousness. In it shines this unreal magic called the world consisting of moving and non-moving life forms. This world is mere playfulness of the mind. That Reality is One (without a second), Existence-Awareness-Bliss, obtaining as the innermost core of the individual.

This verse illustrates the essence of Advaita Vedanta ““Brahma Satyam Jagat Mithya, Jeevo Brahmaiva Na Aparah”.  The world which was not present for oneself during deep sleep comes to life when one wakes up. The world also arises along with the body, and there is an instant identification with the body giving birth to the person. The body and the world arise and resolve together. Just as the film moving in the presence of the light makes a movie, so also the playfulness of the mind in the waking consciousness creates the world. The movie has all the elements of samsara consisting of pleasure, pain, attachment, aversion etc., including the space and time. It has mountains, rivers, gardens, flowers, animals, birds and creatures. Everything exists and shines in the brilliance of the projector light. Our waking world is no different.  The light is the self- shining pure Consciousness and the projector is manovilasa, the playfulness of the mind projecting the film of entire world of moving and unmoving, living and non-living.  The reality is ‘Sachid sukhaika’, the one Existence-Awareness-Bliss.  And the world that we experience is only a projection of the mind, a captivating and binding illusion like a magic show and this is realised when one negates all the projections through Self-knowledge.  The Real Self is the innermost Self, Athma that is ‘Paramathmarupa’ and not the self, identified with body-mind complex.  One normally derives the sense of Self from attributes of non-Self, like relationships, position, power, qualifications etc., and anything other than Athma is mithya only, not Real.  The real Self, Athma, shines gloriously when one ceases identifying with something that is non-Self.

Verse 3

Koseshu pancha swadhi raja mana,

Budhir bhavani prathi deha geham,

Sakshi Shiva sarva ganontharathma,

Saa kasikaham nija bodha roopa.

I am that city of Kasi in the form of my own pure Consciousness. The all-pervading witness, who is the inner ruler, is Lord Siva. The intellect shining as the presiding deity in the five sheaths in everybody is Bhavani (the consort of Siva).

Kasi is the Pure Consciousness, the Infinite, which manifests in the finite body-mind as sakshi Athma, witness of all cognitions and actions. Siva is that sakshi Athma present in all living beings.  It is the witness to the entire movement of the mind, which is broadly classified as waking consciousness, dream consciousness and the unmanifest consciousness of deep sleep. One becomes aware of the objects when they come into contact with its reflection in the intellect, which is Prakriti.   As the Gita says (13 . 22) purusah prakrtistho hi bunkte prakrtijan gunan, i.e. Purusa, here Siva, enjoys/suffers the qualities of Prakrti and acquires doership/enjoyership.  Prakriti is here identified with Bhavani, consort of Siva, as identification with Prakrti makes Siva (Purusha) a samsari.   

Verse 4

Kasyam hi kasathe kasi kasee sarva prakasika,

Sa kasi viditha yena thena praptha hi kasika.

The city of Kasi is indeed shining in the Consciousness that is Athma. That Kasi illuminates all. Whosoever realizes that Kasi indeed gains Kasi (moksha).

Kasi is the light of lights, the pure Consciousness that is Athma. In the waking state, the eyesight is light to shapes and colors and the ears are light to sounds. Mind is the light of all cognition. But all these lights are illuminated by one light, the light of pure Consciousness. In the dream state too, the light of pure Consciousness illuminates the mind and all of its projections. In the deep sleep state, all lights are gone; no sun, no moon, no eyesight, no ears, no mind and yet, the absence of all is lighted up by the light of pure Consciousness. This Jnanam is Kasi and this Jnanam gives liberation, Moksha.  So Moksha is also called Kasi.  The sadhaka who understands the Athma which is Kasi, gains Moksha, which is also Kasi.

Verse 5

Kasi kshethram sareram tribhuvana janani vyapini jnana ganga,

Bhakthi sradha gayeyam nija gurucharana dhyana yoga prayoga,

Vishwesoyam thureeya sakala jana mana sakshi bhoothontharathma,

Dehe sarvam madheeye yadhi vasathi punastheertha anyath kimasthi.

Body is the pilgrimage centre of Kasi. The all-pervading flow of knowledge is the Ganges, the mother of the three worlds. Devotion and faith are this city of Gaya. The communion of meditation on the feet of one’s preceptor is the city of Prayag.  So what is the need for pilgrimage as all pilgrim centres are in my body?

Sri Ramakrishna Paramahamsa was once asked if he would go on pilgrimage to Kasi. He replied that he was not interested because he sees Siva in his own heart. He urged his disciples to have motiveless devotion in the heart, rather than visiting places. He was highlighting what is important rather than putting down pilgrimage.  This spirit is reflected in this verse.

Pilgrims usually visit Prayag and Gaya in addition to visiting Kasi. Sri Sankara includes all the three places in the symbolism. The sacred city of Kasi is body. Just as the Ganges flows in Kasi, so also the manifest consciousness flows in this body.  Shraddha and Bhakthi, faith and devotion, is Gaya, where one performs srardha for  one’s pitrus.   Meditation on the feet of the Athma Vidya Guru is Prayag which is the confluence of the three sacred rivers Ganga, Yamuna and Sarasvati, the unseen and in meditation, on Guru’s feet, the body, mind and ego resolve in Guru who personifies the Paramathma.  So what is the need for pilgrimage to one, when the body is the sacred city of Kasi, and the manifested Consciousness in mind is the holy Ganga and one’s faith in the words of scriptures with devotion to Iswara is Gaya and one’s dhyana of  the feet of Guru who guided him to realisation is Prayag.  When all the pilgrim centres are visualised in one’s body, there is no need to go for pilgrimage anywhere else as for one growing out of the need to do sadhanas when he has absorbed Atma Jnanam and blossomed into a Brahma Jnani.  The real pilgrimage for a Sadhaka is discovering the inner Self by assimilating the Athma Vidya.

Do's, Don'ts & Final Blessings

Bhaja Govindham 10

Verse 27

Geyam gita nama sahasram dhyeyam sripati rupamajasramI

Neyam sajjana sange cittam deyam dinajanaya ca vittam II

Study regularly the Bhagavad Gita; and chant the Lord’s thousand names (sahasranama); always meditate on the form of Lord Narayana (Ishta Devata); associate always with the company of good (and holy); Distribute your wealth to the poor and the needy

As simple and direct advice to spiritual seekers, the following five sadhanas are  prescribed for spiritual seekers in this verse:

1)    Study regularly with understanding  Bhagavad Gita

2)    Chant regularly the Sahasranama of one’s Ishta Devata

3)    Meditate regularly on the form of one’s Ishta Devata

4)    Associate always with Satsangh

5)    Share your wealth with the poor and needy

These will lead to purification of mind that will facilitate the assimilation of Sriptural teachings and attain Brahma Jnanam.

Bhagavad Gita contains the essence of all Upanishads.  If Upanishads can be compared to a cow, Gita is its milk affectionately drawn by the divine cowherd Sri Krishna.  This explains lucidly the paths of four Yogas; Karma, Bhakti, Upasana and Jnana that lead to God realization. So Gita teaches one a vision of life and also a way of life. So serious study of Gita not only tells one what the goal is, but also tells one of the path that leads to it.  The reciting of thousand names of one’s Ishta Devata like Lord Vishnu, has a purifying effect on the mind and at the same time, strengthens one’s resolve to reach the spiritual goal by invoking devotion that is there in the heart.  As the environment has an influencing effect on one, keeping the company of good and holy people helps one in the spiritual path by inspiring one to have good moral values and follow them scrupulously in life.  Wealth stands not only for monetary wealth but also wealth in terms of mind like one’s knowledge. The act of sharing one’s fortune and privileges with the poor and needy with concern and compassion helps in attaining the spiritual goal by tuning up his heart and mind in the spiritual path. Here in this verse five simple things are given which a spiritual seeker can easily do and get going on the spiritual path with strength.  With this verse Chathurdasa Manjarika stotram, the verses by disciples, ends. 

Verse 28

Sukhatah kriyate ramabhogah pascaddhanta sarire rogahI

yadyapi loke maranam saranam tadapi na muncati papacaranam.II

Very readily one indulges in sensual pleasures; afterwards come diseases of the body. In spite of the knowledge that this leads only to (untimely) death, man does not give up his sinful ways.

The last four verses 28 to 31 are sung by Sri Sankaracharya concluding this work and in this he brings out the essence of the advice; in the first two spelling out the enemies to spiritual progress and in the next two showing the sadhanas for spiritual progress.  In this verse he is warning about yielding control to senses and losing oneself in sense pleasures.  The lust for pleasure saps one’s energy and renders one incapable of leading a spiritual life. Indulgence in carnal pleasures brings about diseases that are debilitating and incurable.  Sensuality makes one do shameful, sinful things and leads to one’s moral downfall.  One cannot free oneself easily from the addiction to sense pleasures, even if one wants to, after giving free rein to senses for some time.  As Sri Ramakrishna Paramahamsa says ““Sense pleasures are like itching eczema. There is pleasure in violently scratching it; but the disease gets aggravated thereby. By yielding to sense pleasures mind gets more entangled in them."

Verse 29

Arthamanartham bhavaya nityam nastitatah sukhalesah satyamI

putradapi dhana bhajam bhitih sarvatraisa vihita ritih. II

Bear in mind always that wealth could mean disaster. The truth is that one cannot derive even a little happiness from it. Rich persons fear even their sons; everywhere this is the way of wealth.

In this verse Acharya speaks of another subject, Artha, which one must keep under one’s control and not be under its control for his spiritual progress.  Artha means wealth and it also includes other things like power, possessions etc., that go with the wealth. Money brings about greed; it brings about anxiety, it brings about jealousy, and it brings about fear.  For preserving wealth is a great exercise breeding fear and anxiety and it does not create a sense of satisfaction breeding greed and jealousy.  Further there is always the pain and exertion involved in amassing wealth.  These always act as a barrier for one engaging in serious spiritual sadhana.  So Acharya is here warning serious sadhakas against money itself pointing out that even close family members will turn against one for getting hold of one’s money. He advises one to bear in mind constantly the negative aspects associated with wealth and also that it cannot buy mental peace, love and happiness and its purchasing power is limited to material possessions only that by themselves do not give peace, love and happiness.

Verse 30

Pranayamam pratyaharam nityanitya vivekavicaram I

japyasameta samadhividhanam kurvavadhanam mahadavadhanam II

Perform Pranayama and Pratyahara; discriminate between real and unreal and fix the mind on the Real; Make japa while meditating; perform all these with extreme care and steadfastness.

Earlier the practice of external sadhanas was advised. They are study of Bhagavad Gita, chanting of God’s thousand names, meditating on His form, staying in the company of good and holy people, sharing one’s wealth with the poor and needy, giving up the thirst for hoarding wealth.  Now in this verse the practice of internal sadhanas are advised.  They are:

1)    Pranayama – Pranayama is not control of breadth alone. It is the control of all our faculties, which implies exercising control over our sense enjoyments. So Pranayama here really means the control of all the sense organs of perception, and organs of action.

2)    Prathyahara – Prathyahara is the withdrawal of the senses. It is the conscious withdrawal of the mind from its external preoccupations and focusing it upon the Self

3)    Nitya anitya viveka vicharam - .Discrimination between the Nitya and anitya. Engaging the intellect in the deliberate discrimination between what is eternal and permanent and what is temporary and transient, to enable the mind to concentrate on the eternal and permanent

4)    Japa – Repeated chanting of a holy name, name of the Ishta devata or mantra connected with it. It purifies the mind and deepens devotion freeing the mind from its constant chatter.

5)    Samadhi – Abidance of mind in the Self. It enables absorption in meditation to experience the qualities emanating from one’s Self i.e. peace, love and bliss 

While advising the practice of internal sadhanas he also cautions that these cannot be achieved in a hurry and so advises them to engage in these sadhanas with care and that too great care (avadhanam mahadavadhanam)

Verse 31

Gurucaranambuja nirbhara bhaktah samsaradaciradbhava muktah I

sendriyamanasa niyamdevam draksyasi nija hrdayastham devam II

Oh! devotee of the lotus feet of the Guru! May you become liberated soon from the Samsara through the discipline of the sense organs and the mind and come to experience the Lord that dwells in your own heart.

In this last verse Sri Sankara blesses his beloved disciples and also all the serious spiritual seekers to attain their goal of Liberation and become Jivan Mukthas.  And for this he talks of one other requirement besides scriptural knowledge and God’s Grace.  That is the grace of the Guru who has guided him in his scriptural study.  Grace of Guru comes to one with devotion to Guru.   Devotion to Guru implies devotion to what Guru stands for as well.  Guru stands for Scriptural Knowledge, tradition and devotion to God.  Devotion involves love with respect and reverence and without devotion nothing can be achieved.  So through this Sri Sankara says in his final blessings“.  Besides Self-control and mind control have devotion for Guru; have devotion for scriptures; have devotion for the knowledge of Self; have devotion for tradition; have devotion for God,; and be blessed with Brahma Jnanam”  

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