External Sources

1. Anandacoming from external sources either from

objects, people, situations or a combination of these.

Scriptures call it ‘Vishayananda’. Majority of people

work in this field alone. The spend most of their energy

3

MUNDAKA UPANISHAD by Swami Paramarthanandaji

and time to identify, acquire and enjoy happiness from

external sources.

2. Anandafrom internal sorce. This source is called

‘Atma’, the essence of me/you. This belongs to you and

this inner source gives Ananda called ‘Atmananda’.

If we have an inner source, how come, the majority does not

know about it and hanker after external sources?

Scriptures point out that the inner source is hidden (Hiranya

Nidhim, Goodham, Guhyam)

So how to get this? It is exactly like a person who has a

treasure buried in his land but is ignorant of it and thinks he

is poor. Somebody who knows will have to come and tell him

that he has a treasure in his property only and that he is in

fact rich. Knowing is not enough. One has to remove the

mud and rock above, own up the treasure and enjoy it.

Similar is the case with ‘Atmananda’. Here mud and rock are

the obstacles at the level of mind and intellect. So identifying

the treasure is ‘Shravanam’, removing doubts is ‘Mananam’,

owning up the ananda is ‘Nidhidhyasanam’.

Between Vishayanandaand Atmananda, which is better?

Shastrapresents the pros and cons of both and it is for you

to choose.

4


Vishayananda: The main plus point is that it is easier to

acquire and that is why majority go for it. Even if it is hell, if

there are a few friends, I feel at home!

The main minus point is, Vishayanandais coming from

external world, it depends on many external factors which

are invariably changing in a dynamic system that the world

is. So there is a constant fear and anxiety about the set up

remaining the same.

Secondly, whatever is borrowed and not my own, is subject

to loss. What has come will certainly go away. For example,

let us take the case of a vessel on a fire. There is water in

the vessel and vegetables in the water. In this system, the

vessel, water and vegetables get heated up because of the

fire. Here fire is always hot, heat being its intrinsic property

where as all other things like vessel, water and vegetables

borrow heat from the fire and get hot. When there is no

longer any fire, they get cooled indicating that heat is only a

borrowed character in them. Similarly Vishayanandacan

never be permanent because it is borrowed.

Atmananda: As it does not come from outside, it is

unconditional. Outside fluctuations cannot disturb it. So it is

5


not subject to loss. The world cannot blackmail me, there is

no anxiety.

Total dependence on Vishayananda makes life miserable.

When life is based on inner ‘Ananda’, one is independent.

Scriptures objectively present the methods of acquiring both

the ‘Anandas’.

The portion dealing with getting Vishayanandais called

‘Veda Purva’ and the portion dealing with Atmanandais

‘Veda Antaha’. This Vedanta (Veda +anta = Vedanta) is

known as Self Knowledge or ‘Upanishad’, which means that

which destroys dependence. (Upani = atma vidya, Shadu =

destroyer of dependence)

As Veda Purvadeals with Vishayananda, it talks about action

and rituals and urges one to work hard to procure all objects

and therefore promotes dependence on external factors

either persons, objects or situations.

Atmanandawhich is the subject of Vedanta promotes

independence and therefore the stress of Vedantais on

renunciation which means dropping all dependencies. It is

mainly knowledge based.

6


Having pointed out the differences, Vedasgive us the

freedom to pursue either of them depending on what I want.

If Vishayanandais dependence promoting and subject to

loss, then why does a part of Veda advocate it at all? Is there

any relevance to it at all?

Yes. Veda Purvahas one important role. Let us say a

ritualistic person performs a lot of rituals and gets lots of

things. Though there is constant anxiety of losing whatever

is acquired, lot of people won’t mind that. However, a few

people will realize the futility of these exercises and the

limitation of Vishayanandaand develop a desire for

Atmananda.Even after a person develops a desire for

Atmananda, he cannot directly go to it. Desire alone is not

enough. One requires qualification to enter Vedanta. So he

should continue in Veda Purva, make some modifications in

his Karmas. This modified Karma (also mentioned in Veda

Purva) will help him come to Vedanta.

So the two benefits of Veda Purvaare:

1. helps to get Vishayananda,

2. Provides required qualification to enter Vedanta.

So Veda Purvaitself can be of two steps.

First step is Karma(action, rituals), and

7


Second step is Karma Yoga. Karmagives Vishayanandaand

Karma Yogapolishes me to go to Vedanta.

UPANISHADS

Now we will focus on Vedanta. It is called Vedanta because

of two reasons. One is because it is in the end portion of

Vedas. The other reason is because; it is here that the

ultimate meaning of the whole Vedasis revealed

(Thathparyaha).

There are many synonyms:

Veda Shiraha

Shruthi Shiraha

Veda Shiro Matruka Sapta Swaraha

The other name is Jnana Kandambecause the emphasis is

on Self discovery.

Another name is Atma Vidyaas here we are enquiring into

ourselves.

Another important name is Upanishad. This is a significant

word with three portions: Upa, Ni, Shad.

‘Upa’ means that Self knowledge which is to be acquired

from a Gurualone (Guru Upasadanam). Self study is a NO

NO. With self study there is a ninety percent chance that he

won’t understand and a ten percent chance he will

misunderstand which is worse. Shankaracharyasays

8


‘Shastragnopi Swatantrena Brahmanveshanam Na Kuryat’.

So Guru Upasadanamis very important.

‘Ni’ means Nishchaya Jnanam, a knowledge that has to be

acquired thoroughly and comprehensively. Half knowledge is

dangerous. This knowledge cannot be gained by casually

hearing something here and there. Just like a feeble flame

cannot ignite a log of wood, but a bright fire well kindled and

nurtured can destroy any wood into ashes, knowledge has to

be systematically acquired and nurtured until it is thoroughly

internalized for ignorance to be burnt down.

‘Sad/Shad’ means destroyer. That is destroyer of all types of

psychological dependences. One with this knowledge is

ready to have anything and prepared to lose anything. So

that knowledge to be gained from a Guru thoroughly, which

will destroy Samsara(bondage) is Upanishad.

Upanishadsoccur at the end of all Vedas. Just like books,

Vedashave many sub-divisions and each one is called a

‘Shaka’ which means a branch. Originally Vedas had 1180

branches. Now many have been lost. That is why one section

of people, the ‘Brahmanas’ job was only to study and teach

Vedasin order to preserve and protect them. In fact in

Shankara’s commentary, we find Vedic Quotations which we

are unable to find in available Vedic Mantras. So it means

9


many Mantrashave been lost between Shankara’stime and

now. Each Shakaof Vedahas an Upanishad. So originally

there were 1180. Now 108 Upanishads are available.Out of

these, the most popular and famous are ten Upanishadsto

which Shankaracharyahas written commentaries. Thse are

Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittereya,

Aithareya, Chndogyaand Brihadaranyaka.

Why were these ten chosen for commentaries? Shankara

says is it because in Brahma Sutras, these ten Upanishads

are prominently commented upon. The BrahmaSutras lend

logical support to Vedanticteaching. In Upanishads, there is

not that much logic. The Bhagavad Gitais Upanishadin

diluted form. All the three, the Brahma Sutra, Upanishadand

Bhagawad Gitatogether are the ‘Prasthana Traya’ and form

the foundation of Vedanticthought.

MUNDAKA UPANISHAD

This Upanishadbelongs to the ‘Atharvana Veda’. It derives

this name from a ritual mentioned towards the end of this

Upanishad. It was a ritual called ‘Mundaka Vratham’ or

‘Shirovratham’ in which fire in a container was carried on the

head to the accompaniment of Mantrachanting by the

prospective student of Vedas. Any ritual is meant for

10


qualification, so that religious life will give the necessary

mental make up to study the Upanishad.

This Upanishadhas more than sixty Mantrasand three

Chapters. Each chapter is divided into two sections. Each

chapter is called a ‘Mundaka’ and each section is called a

‘Shaka’.

Why is Mundakachosen to be taught first, though Isais

mentioned as the first in the list? It is because it is relatively

smaller and comprehensive. That is, all the important

aspects of Vedantaare dealt with in that. In others, all ideas

are not there. For example, in Kena, Srishti Vicharais not

there.

All Upanishadsbegin with a prayer called ‘Shanthi Patha’.

This prayer differs depending on the Veda of origin of the

Upanishad.

Purpose of the Shanthi Patha

Shanthimeans removal of obstacles. Just like we do

Ganesha Poojabefore every endeavor, Shanthi Pathais

chanted before Upanishadstudy.

11


Patahameans recitation. So the prayer is recited by both

student and teacher.

For any endeavor to succeed, individual effort and the Lord’s

grace have to go hand in hand. But then even grace is not

freely distributed. We have to make ourselves deserving of

grace with sincere effort on our part and prayer to the Lord

for grace. It is like solar energy. Though solar energy is free,

I need to use my effort to tap it. Similarly we need prayer to

tap Ishwara Anugraha.

So let us chant the Shanthi Mantra.

ओम्� भद्रं� क्णेरि�भ� शृ�णे�या�म् देवाः�� ।

भद्रं� पश्याम्�शिशृभ� या�जत्राः�� ॥

ि�स्थ��गै�स्� तु�ष्टु� वाः��स्स्तुनूि#$भ� ।

व्यशृम् देनूिवाःहतु� यादे�या�� ॥

स्विस्वाःस्तु # इन्द्रं* वाः�द्धश्रवाः�� ।

स्विस्वाःस्तु #� प$षा� ि�वाःश्ववाःदे�� ॥

स्विस्वाःस्तु#स्� तु��क्श्या*� अि0�ष्टुनूि#म्� ।

स्विस्वाःस्त्#*� बृ�हस्वि3त्दे�धा�तु� ॥

ॐ शिशृ�न्तु� शिशृ�न्तु� शिशृ�न्तु�॥

Om ! Bhadram Karnebhih: Shrunuyaama Devaah:

Bhadram Pashyemaakshabhir Yajathraah: |

Sthirairangai Sthushthuvaagum Sastanoobhih:

Yashema Devahitham Yadhaayuh: |

12


Svasthi Na Indhro Vriddhashravaah:

Svasthi Nah Pooshaa Vishva Vedaah: |

Svasthi Nasthaakshyo Arishtanemih:

Om Shanthi Shanthi Shanthihi

This prayer can be chanted by Vedanticstudents and others

as well. It is addressed to various Devataswho preside over

our organs. One Lord controls the creation through various

cosmic forces. They derive their strength and authority from

Ishwara.

The first prayer is with regard to our ears. Let me hear what

is being said well. Secondly let me hear good things from the

world. It is only when I don’t hear bad things that my mind is

reasonably peaceful and receptive to Vedanticteaching. In

Vedanticcontext good things also can mean Upanishad,

which of course is the best thing one can happen to hear. Let

me hear this again and again. The one ultimate Mangalamis

‘Atmatattvam’ and let me hear that alone.

The next prayer is with regard to eyes. First let me see well.

Secondly let me see auspicious things (Bhadram). In case of

Vedanticstudent, the most auspicious thing is Sarvatra

Brahma Darshanam.

13


He yajathraha– O protectors of worshippers.

Stirairangaihi Stushtuvagam Sasthanoobhihi– This is a

general prayer which says ‘Let us all be endowed with firm

limbs in order to be able to worship you ( Sthyavanam

Kurvathaha) which means to serve the Universe.

Many times we do not even know how to pray properly.

Scriptures therefore teach us through such beautiful prayers

which are called ‘Sooktas’.

Tanuhu– here means Vedicprayers or Sooktas.

Devahitam Yadhayuhu Vyashema: Let us enjoy the full life

allotted to us by the Lord. Let me be fit enough till my last

breath. Let me not have ‘Apamruthyu’

Indraha Naha Swasthi: Indra represents strength (Balam).

So let him bless me with strength both physical and mental.

This is very important as I will have to face the ups and

downs of life and still be able to study Scriptures. If all my

limited strength is gone in caring about family problems

alone, where is the question of study? So I need time and

strength to withstand the onslaughts of life and still be able

to set aside all that for the purpose of study.

14


Vruddha Shravahameans the most famous one or Brihat

Keerthihi.

Pooshameans Sun. Pushnati iti Poosha, one who energises

and nourishes the whole creation here.

Poosha Naha Swasthi: Let Suryashower his grace. Let him

give me Pranic energy in addition to physical and mental

energy. This is invoked in the Gayathri Mantraalso (Dheeyo

Yonaha Prachodayat). This Suryais Vishwa Veda , the

Omniscient one or Sarvajnaha.

Tarkshya Naha Swasthi : Tarakshyameans Garuda Deva.

Naha means to us. He is Arishtanemihi.

Arishtameans unobstructed, Nemihimeans flight. He whose

flight is unobstructed, let him bless me with a similar quality

in my spiritual journey. Swami Dayanandajiused to say,

Garudabeing Vishnu’s vahanais like a president’s car which

is not obstructed by any traffic lights, jams etc! So even if

you want to be a driver, be the driver of the president’s car!

Next is the prayer to Brihaspati, Lord of speech. Let him

bless me with proper speech. Speech involves both my

speaking and proper understanding of others speech as well.

After all Vedantais a series of dialogues.

15


The prayer is concluded with Shanthihirepeated three times.

This repetition three times is significant because all

obstacles can be said to come from three sources.

1. Adhyatmika– those that originate from myself like

aches, pains, unnecessary worries and thoughts can

disturb me during Shravanam. So I pray for the

Adhyatmic Shanthi.

2. Adhiboutika– disturbances from my surroundings like

loud noise, insects, mosquitos, TV nearby can be

obstacles to my study. So the prayer for Adhiboutika

Shanthi.

3. Adhidaivika– the forces of nature over which I have no

control like rain, earthquake etc. can also disturb my

pursuit. So let all these obstacles be removed.

So with this prayer, now let us get into the text proper.

I Chapter, I Section

The first section has three topics.

1. The glorification of Atma Vidya (Vidya Mahima), Guru

Lakshanam(qualifications of a Guru) and Shishya

Lakshanam(qualification of a student).

16


1. brahmā devānām prathamaḥ sambabhūva viśvasya kartā bhuvanasya goptā,

sa brahma-vidyāṁ sarva-vidyā-pratiṣṭham arthavāya jyeṣṭha-putrāya prāha.

This teaching is coming in the form of Guru Shishya Parampara.

So it is an ancient teaching coming from time immemorial.

Brahmahimself was the first Guru. He was the first being born

from Vishnu and all Vedicknowledge was given to him.

Viśvasya Kartā Bhuvanasya Goptā– Brahmacreated the whole

world and not only that protects it too (gopayathi). He is not a

mere creator but the initiator of the greatest Vidya (Brahma

Vidya) Parampara. He taught this Vidyato his son Atharva. This

method, studying Vedasfrom one’s own father is called

‘Niyamadhyayanam’ and is said to be most auspicious.

Pratiṣṭhamhere means Parisamapthior culmination of. This is

another glory of Brahma Vidya. It is the culmination of all other

branches of science. Physics should lead a person to

metaphysics. Otherwise those sciences are worthless. All the

other sciences get validated only when they help you

understand Vedanticteachings. This applies not only to modern

sciences; even traditional sciences like Tarka, Mimansa,

Grammar also find their fulfillment only when used as stepping

stones to study Vedanta.

17


2. artharvaṇe yām pravadeta brahmātharvā tām purovācāṅgire brahma-vidyam,

sa bhāradvājaya satyavāhāya prāha bhāradvājo’ngirase parāvarām.

Atharva gave this knowledge to the next generation

‘Angir’. This happened long long ago. Angirtaught this to

Bharadwaja, also called Satyavaha or Satyvaahawhich

means a person who speaks truth alone. So here we also

know about a qualification of the student being truthful.

The famous statement ‘Sathyamevajayathe’ is from

Mundaka alone. Bharadwajataught this to Angira(in

Sanskrit Angiras).

Every generation was truthful to the teachings. Every

student has a debt to the teacher. That is to share this

knowledge with at least one disciple. Otherwise they said,

you will become a Brahma Rakshasa. All these methods

were used to preserve the teaching. That is why we are

still able to study it today.

The first three Mantrasare an introduction which extol the

glory of the Brahma Vidyaas the most ancient, time

tested, used by our forefathers who derived benefit. The

Guru Shishya Paramparaof six generations is given.

18


This teaching is called Paravara, that which has come

down through Guru Shishya Parampara. Para = Guru,

Avara = Shishya.

Parasmath Parasmath Guroho Avarena Avarena Prapthya

Ya Vidha Sa paravara Isyuchyathe

It is that teaching flowing from a higher level ( Guru) to a

lower lever (Shishya) just like Ganga Deviflows down from

the head of Shivato bless humanity. That is why in our

culture Ganga Deviis compared to Self knowledge ( Gnana

Ganga). Both Ganga and Brahma Vidyaoriginate from the

Lord’s head and flow down. Gangais perennial, so also is

Self knowledge. Gangapurifies and elevates a person, so

does Self knowledge.

3. śaunako ha vai mahāśalo’ṅgirasaṁ vidhivad upasannaḥ papraccha, kasmin

nu bhagavo vijñāte sarvam idaṁ vijñātam bhavati iti.

Now the sixth generation from Angirasto Shounakais

introduced. The way Shounakaapproached Angirasis

19


described. Shounakawas a Mahashalawhich means he was a

Grihastawith a huge Yagashalaand a huge Pakashala. This

indirectly indicates that he had performed lots of Yagas and

Yajnas, i.e., rituals. No ritual is complete without feeding people;

he had a huge Pakashala, so he had done lot of Annadanam

also.

He was a person who led a religious life of Karmayoga. Because

of this alone, he developed interest in Vedanta. The indirect

lesson here is that before a person comes to Vedanta, he should

have led a life of religion and made his mind mature. Without

religion, Vedantais a big zero; an irreligious philosophy has no

role in our culture. So Shraddha, Bhakthiand Ishwara Vishwasa

are all a must before one goes to Vedanta. So Shounaka was a

religious person who had also done a lot of

Annadanam/charities (Yajnamand Danampurify the mind. In

Gitaalso it is there – ‘Yajna Dana Tapa Karyam, No Thyajyam’).

The word ‘Mahashala’indicates all this. So they were Grihastas

who had done all this and brought up many children thereby

getting Vairagyam.

Guru Upasadanam– he approached the Guru(student should

approach the Guru).

Haand Vaisuggest that it is an ancient incident but still

happened and not fiction.

20


Vidhivat – according to Shastricrules/injunctions.

Rikthapanena Nagachethu Raja Guru Devam– one should not

go to see the Guruwith empty hands. Atleast we must take

some fruits, flowers or Thulasi leaves. Having given the offering,

should do Sashtanga Namaskaram. Namaskarais the physical

expression of humility. So Shounakafollowed all these Shastric

protocol.

Main qualification of the Guruis that he should have been a

student first. Without being a Shishya, a person cannot be a

Guru. Such a one is called ‘Sampradayavit’ Guruhu.

Now Upanishadenters into the topic. The Shishyarequests the

Guruand questions him. They also indicate that one should not

teach Vedantawithout being asked. Naprushtaha Kasyachid

Bruyat– Never force this teaching on an uninterested person.

Hey Bhagavaha– Oh glorious one. This indicates reverence for

the teacher. Shishya should show respect. Gurushould not

demand it.

‘Kasmin Nu Bhagavo Vijñāte sarvam Idaṁ Vijñātam

Bhavati Iti‘

I want to know the basic substance of this creation (Truth,

reality of the creation) by knowing which everything becomes

known essentially. The principle behind this is, in this creation

21


we experience many products born out of one particular cause,

just like many ornaments out of one material that is gold,

different types of furniture from one wood. If you anlayse

ornaments and gold, the words bangle, chain, ring are names

but there is no new substance other than gold in them. When

we say bangle is created, there is no increase in the weight of

gold as nothing new has been added.

Then what has happened?

Creation is only a word; the gold which is already there has

been given a form and a name. Gold alone has weight.

In Sanskrit, it is called Nama Rupaaddition. Chain = gold +

Nama Rupa.

Vedantasays, similarly all the products we see are names and

forms alone; and the substance is one cause alone. By knowing

that one cause, you have indirectly known all the effects which

are nothing but the cause itself in different ‘Vesham’ (guises).

Eka Karana Jnanena Aneka Karyajnanam Bhavathi

Student wants to know the basic cause (or stuff) of the whole

creation. Let us call it ‘Mula Karanam’. The advantage of that is,

he can easily say, everything in creation is that Karanamalone

in different names and forms. Space, air, fire, water, earth

everything in God alone in names and forms. This principle

alone is highlighted in the Puranicstory. Naradaconducts a

22


competition for Ganesha and Muruga. Whoever goes round the

whole creation and comes back first will get a special mango.

Murugagoes off on his peacock fast. Ganeshabeing chubby, is

slow to move but quick to think! He does Pradakshinato his

parents and wins! Here Shiva & Parvathisymbolize the whole

creation (Ekam Karanam). Subramanyaapproached by

exploring every product (Karyam), Vinayakainstead went to the

root of everything.

If you know the one God, you have understood everything

essentially.

In Vedantathis Karanamis called ‘Brahman’. The entire

Mundaka Upanishadis an answer to this question. All sciences

are also aiming at this same basic truth of creation from their

own sides. With the third Mantrathe introduction is over.

So Guru Angirasnow gives the teaching.

He introduces two branches of knowledge. One called Para

Vidyaor higher knowledge and the other Apara Vidya, a lower

knowledge.

Brahma Vidyais the superior knowledge and all other material

sciences are inferior knowledge.

Why is it so?

23


The first reason is Apara Vidyais a study of effects and by

knowing the effect of one product, another one is not known.

Para Vidyaon the other hand is study of cause and by knowing

the cuase, all effects are known. All other sciences are effects of

one cause only.

4. tasami sa hovāca: dve vidye veditavye iti ha sma yad brahmavido vadanti,

parā caivāparā ca.

Dve Vidye Veditavye:here note that Angirasdoes not take

any credit to himself, but attributes it all to his Purva

Acharyasand Brahma Jnanis.

Brahman,the cause, even though one pervades all the

effects, therefore it is everywhere. Atheists wrote God is

nowhere. A person made a slight change and wrote ‘God is

now here’! Keeping the effect, how can we negate the

cause?

A brief commentary on Aparavidya:traditionally ten

branches are there, four Vedasand six Vedangas. In Apara

Vidya, the word Vedameans Veda Purva.

24


5. tatrāparā ṛg-vedo yajur-vedaḥ sāma-vedo’tharva-vedaḥ śikṣā kalpo

vyākaraṇaṁ niruktaṁ chando jyotiṣam—iti. atha parā yayā tad akṣaram

adhigamyate

Vedangasmean auxiliary sciences. They are Angabecause by

studying them Vedasare understood better (just like physics,

maths and chemistry). They are the six steps to be crossed over

to reach Vedantha.

Shikshameans science of prononciation – how to pronounce the

Veda Mantras. This is important as

1. Vedaswere never written but learnt by heart and taught

orally. So pronunciation was very important as mistakes

could increase exponentially over generations. This subject

analyses which letter originates from which part of body,

which is the Devathaand all such details. That is why, even

after ten thousand years Vedasare preserved.

2. Mimamsais analysis of meanings of Vedicwords. The

meanings of Vedic words differ depending on where the

word is placed (beginning, middle, and end) in the Veda.

25


Upakramana Nyaya, Upasamhara Nyaya and Abhyasa

Nyayaare all the rules to decipher the meaning of words in

Vedas. If I should know the position of Mantras,it is possible

only if I know the whole thing by heart. So immediately after

Upanayanam, Vedadhyayana andSwadhyaya were

compulsory for Vaidikas. Even now in North India, if you

want to study either logic or grammer, they are asked to get

the whole text by heart before actual teaching starts.

3. Veda Mantrashave Swarasand the meanings are

determined not only by letters but by Swaraalso. So a

science of pronounciation is very necessary. Eg., in the

Shanthi Mantra (Krishna Yajurveda)

Aum saha naavavatu, saha nau bhunaktu,

saha viryang karavaavahai,

tejasvina vadhiitamastu,

maa vidvishaavahaii,

Aum shaanti, shaanti, shaantihi ends on a lower note. Shiksha

Shastradeals with these.

26


Kalpa: Book on rituals (codifying the rituals). Vedashave

Mantras strewn all over. We should know which Mantra to

chant when. All priests should make use of Kalpa.

Vyakaranam:(Grammar) it can be a problem if it is not

understood. For example, in Tat Tvam Asi, Asiis in present

tense. If I don’t understand this point, I think I am doing

Sadhanato become Brahmanin future! Whole Upanishad

presents Moksha as present tense.

Niruktham:This is the science of etymology or derivation of

the word. In Sanskritevery word is derived form a root. For

example, the word Brahmanis derived from the root Bhruhu

which means big, this plus suffix Manu = Brahman.

Similarly ‘Atma’ is derived from four different roots. Based on

which root, the meaning differs. Where there is a controversy

with respect to meaning this reasoning (as to from which

Dhatuit is derived) will also have to be adopted to arrive at

the correct meaning. For example, in Taittareya Upanishad,

Shankara says, the word Jnanamis derived from four

different ways.

Jnameans to know (Karana Vyutpathi, Bhava Vyutpathi). Our

tradition is so rigorous with each science having its own

authoritative texts (Panini’s Shiksha and Vyakarana, Yaska’s

Nirukta)

27


Chandas: Metre in which Mantras are written. For example,

Gayathri Mantra is in Nishrud Gayathri Chandaha. Gayathri

Chandas has three lines with eight letters (begins with

Bhargo Devasya Dheemahi – Astakshara Tripada Gayathri).

Tasvavithurvarenyam – becomes 23 letters, that is why it is

Nishrad Gayathri Chandaha. Tasyavithurvarenyam – 24

letters

The science of metres is called Chandas Shastra. Pingala

Rishi has written a book.

Jyothisham is Astrology. As Vedanga, it is used to determine

appropriate time to perform rituals. Veda does not encourage

predictive astrology. Let us learn to accept whatever comes.

Jyothisha should be used to perform noble Karmas alone.

Literally it means study of the luminaries like the Sun, Moon

and Stars. Jyothihi means luminous body. All these Vedangas

come under Apara Vidya.

Para Vidya: Yaya Aksharamadhigamyathe, that by which the

imperishable is known.

Etymology of Aksharam: Na Ksharathi Ithi Aksharam, that

which does not perish. The word Aksharam can also be

understood as Karanam or cause. Just like in the case of clay

and pots or gold and ornaments, the cause is imperishable. It

exists before the effect comes (i.e. pot/ornaments), while the

28


effect exists and after the effect perishes also. General Law

is therefore cause (Karanam) is imperishable whereas effect

(Karyam) perishes. So ‘Karanam’ is called ‘Aksharam’. The

creation comes from the Karanam, remains in Karanam and

resolves in Karanam.

Adhigamyathe: known. Alphabet in Sanskrit is called

Aksharamala. So this next Mantra six gives the definition of

Brahman.

6. yat tad adreśyam, agrāhyam, agotram, avarṇam, acakṣuḥ-śrotraṁ tad apāṇi-padam, nityam vibhum sarva-gataṁ susūkṣmaṁ tad avyayam yad bhūta-yonim paripaśyanti dhīrāḥ.

The truth alone is called Bhagawan in Puranas. In the beginning,

the mind is not evolved enough to appreciate the formless

Bhagawan. So the infinite truth is itself worshipped as God in

different names, Krishna, Rama, Shiva etc. So all these are

symbols of this imperishable truth. The real Aksharam is

formless, because whatever has form is subject to deformation

also. Therefore no formed thing is eternal and therefore

29


Aksharam Aroopam. Forms are all at LKG level! Abstract ideas

are concretized in the symbols.

Adreshyam: invisible.

Why?

Because it is formless as formless alone can be eternal.

Shankara says if it is not available to eyes, you can extrapolate

it to other senses too – Sarva Indriya Agocharam and Sarva

Jnanendriya Agocharam.

Agrahyam: it cannot be grasped. Apply to all Karemndriyas. So

it is Pancha Karanendriya Agocharam.

Agothram: one who has no family. Only one who is born has

parentage and therefore ‘Gothram’. Brahman is not born,

therefore has no Gothram.

Avarnam: the word Varna has three meanings.

1. Caste

2. Colour

3. Property

in the sense of physical or chemical etc of a substance.

30


Shankara has taken it in this third sense when he says

‘Avarnam’means it has no properties or attributes. However it is

also time that Brahman has no caste or colour.

Jathi Neethi Kula Gotra Duragam

Nama Rupa Guna Dosha Varjitham

Desha Kala Vishayathi Vathiryata

Brahmatatvamasi Bhavayatmani

Achakshu Shrotram: free from all sense organs of knowledge,

free from all Karmendriyas or organs of action.

Brahman is Niravayavam: organs give a shape to the individual.

So Brahman has no shape.

Nityam: Brahman is eternal, has no destruction being the

‘Karanam’ of everything. Puranas talk about Pralayam where

Krishna on a leaf floating in water. This is a symbolic

representation of the Parabrahma Tatvam which survives when

the whole creation is resolved; the leaf represents the ‘Maya’, a

mysterious principle on which Parabrahma is floating.

Vibhum (Vividham Bhavathi Iti Vibhuhu). Brahman, the

Karanam alone becomes the creation with Nama and Rupa. It is

all pervading. The effect is because of the cause alone. Will

there be a chain without wood or ornament without gold?

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Similarly without Brahman, creation cannot be there. The very

existence is lent by Brahman.

When some body asked what is God?

The answer as, what ‘is’, is God. The very ‘is ness’ in every

product is God alone.

Susukshman: extremely subtle means difficult to comprehend,

Pranena Agocharam, because we cannot see or perceive in any

way. How to conceive Brahman in that case? Don’t conceive it

because if you conceive, you will have to deliver it later!!

Brahman is not an object of conception. It is beyond

comprehension, it is to be known only.

Tat Avyayam: without decay, declention, disintegration without

old age. This is very important. Otherwise I will be afraid of old

age, I am the decayless Brahman.

Bhutayonim: most important word in this context. Bhuta means

all things and beings. Yoni: the direct meaning is womb of

mother. But here it means cause of everything (similar to

concept of Big Bang from a singularity).

Why is this most important? In third Mantra, it was said, once

you know the root cause of anything, you know generally all

effects. Root cause alone appears as effects. One Brahman

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alone appears as the Manifold Universe. Therefore Brahma

Jnanena Sarva Jnanam Bhavathi

Scientists are also hunting for Advaitham only. Matter is

manifestation of energy. Now there are four types of energies

(nuclear force, strong force, weak force and gravitation). They

are trying to find one thing explaining everything TOE (theory of

everything). Once that is found, everything macro and micro

can be explained.

Who can know this Brahman?

Very very few because it is very very subtle.

Dheeraha: qualified, prepared people, Adhikari.

Tatvabodha gives qualifications:

Viveka: value for Brahma Jnanam,

Vyragya: all other things are secondary,

Shamadi Shatka Sampathi: a well integrated personality with a

disciplined and well aligned body, speech, Indriyas, mind and

senses complex.

Mumukshatvam: desire for Moksha or freedom. There is a

practical benefit for the wisdom i.e. freedom from mental

turmoil. I enjoy a light mind. Otherwise the mind is a ‘weight’

we bear. Such people who have all these qualifications clearly

33


recognize this, Samantat pashyanthi, means they perceive

Brahman everywhere (they see gold alone, not ornaments).

This sixth Mantra is the most important Mantra in this section.

7. yathorṇa-nābhiḥ sṛjate gṛhṇate ca, yathā pṛthivayām oṣadhayas

sambhavanti, yathā sataḥ puruṣāt keśalomāni tathākṣarāt sambhavatīha

viśvam.

The 7

th

, 8

th

and 9

th

Verses are a commentary on the 6

th

Mantra.

This is elaborated through three examples to show the

relationship of cause and effect.

1. Spider spinning the web

2. Varieties of plants growing from the earth

3. Hairs growing from the body

1. Here the beauty is, the spider initially very intelligently

selects the appropriate spot and visualizes its web. So it is

the intelligent cause of the web. Raw material is also

produced by the spider itself (normally any raw material is

different from the maker).

So here spider is the intelligent as well as the material cause

of the web. In many cases like furniture, ornaments etc, the

34


carpenter is different from wood, goldsmith is different from

gold. Intelligent cause is called Nimitha Karanam. Material

cause is called Upadhana Karanam. So spider is Abhinna

Nimitha Upadhana Karanam. So is Brahman. He alone

visualizes the creation; he alone is also the material. So he is

the cosmic architect. Other than him there is nothing; no

time, no space, so there is no question of searching for

material cause.

2. Earth produces varieties of plants. Though earth is one, it is

capable of producing different varieties. So is Brahman who

is one but can produce many effects – Eka Karanath Aneka

Vidha Karyani

3. Our body is live and sensient. But hair and nails are

insensient. So the body which is of Chetana nature produces

something of a different nature (Vilakshana Srishti which

means cause producing an effect of a different nature).

Normally we experience ‘Salakshana Srishti’ like mangoes in

mango tree, humans begetting humans. But in Brahman,

this Vilakshana Srishti is possible.

Brahman Creation

Adreshyam (invisible)

Drishyam

35


Agrahyam (cannot grasp)

Grahyam

Avarnam (no properties)

Properties

Avyayam (indestructible) Vyayam

So it shows Brahman can produce creation of totally different

nature.

In spider example, the spider not only designs and creates

the web by itself but is its Laya Karanam also (it

swallows/resolves its web into itself), whereas a pot maker

does not swallow the pot!

Brahman also creates and resolves the creation into

himself/itself (Srujate, Gruhnate)

Kesha Loma – Kesha is scalp hair, Loma is body hair.

Sat Purushat – from live body

Like these three examples Brahman also creates the whole

cosmos and

finally resolves in himself.

36


8. tapasā cīyate brahma, tato’nnam abhijāyate, annāt prāṇo manaḥ satyaṁ

lokāḥ karmasu cāmṛtam.

How does creation originate from Brahman? This is Vedic

Cosmology! The world has evolved from Brahman

gradually in three stages. Shankara gives the example of

a seed which is sowed.

1. It is swollen just before sprouting.

2. Plant just emerges from the seed but is not fully grown,

neither totally unmanifest nor totally manifest.

3. Fully grown tree stage.

Brahman also goes through three stages.

In Vedanta, there are two important Laws.

1. Nothing can be created out of nothing,

2. Matter can never be created or destroyed

(This is so both in science and Vedanta).

Then what is creation?

37


There is no creation. It is a myth. That is why we can

never find answers to basic questions about the universe,

like why is the creation there?

Creation is just a figurative expression. If so, what is the

meaning of creation?

When we create a desk what happens?

Before and after creation of desk, some amount of matter

exists.

Even before creation of desk, it is already there in the

wood potentially. It has been only conversion of form of

raw material from one to another and we rename it as

desk.

So every product exists in the cause in potential form. So

creation is only from the unmanifest to the manifest from.

So universe was never created at any time according to

the Law of Conservation of Matter. But it might have been

there in potential form like the tree in a seed. That is why

a tree can come from a seed but nothing comes out of a

stone though both a seed and a small stone may look

similar outwardly.

So everything exists in Brahman in potential form which

we may call ‘Shakthi’ and Brahman can be called ‘Shiva’.

38


Brahman containing unmanifest universe is itself

expressed as ‘Shiva Shakthi’ principle. It is also called

‘Maya’ (potential).

So before creation, Brahman + Maya was there, but they

were inseparable like my walking principle or talking

principle cannot be there without me.

The unmanifest universe goes through various stages of

manifestations. Long before creation, the unmanifest

creation is in passive form.

Just before creation, it is in activated form, just like a seed

is swollen with water just before it sprouts. We can also

compare it with the preparedness of athletes just before

the start of a race.

Maya has two Avasthas – passive and activated just like

activated carbon (four jumping electrons ready for

chemical reaction). This prepared stage is called activated

Brahman (stage 2).

3. Potentiality has become partially manifest, similar to a

young plant. In Sanskrit, it is called ‘Suskhma

Prapancha’. It is there, but cannot be seen.

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4. This subtle universe or Sukshma Prapancha is

transformed into gross universe. Sukshma Prapanch to

Sthoola Prapancha.

Brahma Tapasa Cheeyathe – stage one to two. Brahman

expands ‘as it were’ because real expansion is not

possible as Brahman is Sarvagatam (fills everything) or is

infinite. So where can it expand? This is through ‘Tapas’

which means by ‘preparedness’.

Tatah Annam Abhijayathe – Annam here means Brahman

in prepared condition. In this Mantra, everything has a

peculiar meaning. That is why Upanishads are called

mystic literature.

Annat Pranaha, Manaha, Pranaha. Manaha mean cosmic

mind. So cosmic mind evolves from prepared condition of

Brahman (Ichha Shakthi, Jnana Shakthi, Kriya Shakthi).

Satyam Lokaha – represent the final stage of visible

universe. Here Satyam means five Sthoola Pancha

Bhootas. All these meanings are explained with rational

and logical support in Brahma Sutras by Shankaracharya.

Lokaha means fourteen Lokas. Once all these are created,

the other things come into being like Karmas, human

beings etc.

40


Amritham – once actions are done, Karma Phalas either

Punyam or Papam are bound to be there. Here Amritham

means Karma Phala. Brahma alone has become all this (it

is like I create the whole world in my dream myself).

The same idea is continued in the next Shlokam.

9. yaḥ sarvajñaḥ sarva-vid yasya jñānamayaṁ tapaḥ; tasmād etad brahma

nāma-rūpam annaṁ ca jāyate.

Sarvajnaha means omniscient in Para Vidya.

Sarvavit means omniscient in Apara Vidya.

It is omniscient with Maya Shakthi (Icha, Jnana and Kriya

Shakthi).

Yasya Jñānamayaṁ Tapaḥa – visualize the whole creation

before actually it is created.

The whole creation must fulfil the Karmaphala of all the

beings. So everything is based on cosmic law of creation.

This Srishti is based on Karmaphala of previous Srushti. It

is a cyclic process, so there is no beginning or end.

41


Here Tapas means visualization with the help of Maya.

From that Tapas is born. Brahma here means ‘Suskshma

Prapancha’, not Karma Brahman.

Then names, form, food etc are born which means

Brahman has become all this.

The first section of Mundaka is introductory in nature.

Student and teacher are introduced the branches of

knowledge, namely Apara and Para Vidya are mentioned

briefly. Brahman is also briefly introduced as the root

cause of the Universe. The rest of the five sections will be

elaboration of two Vidyas.

The second section has a magnified version of Apara

Vidya.

Now we will enter into the second section.

First Mundaka: Second Khanda

1. tad etat satyam: mantreṣu karmāṇi kavayo yāny apaśyams tāni tretāyāṁ

bahudhā santatāni, tāny ācaratha niyatam, satyakāmā, eṣa vaḥ panthāḥ

sukṛtasya loke.

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Apara Vidya literally means lower branch of knowledge. All

the secular sciences come under this category including the

Poorva Bhaga of Vedas. Only Vedanta comes under Para

Vidya. Here we are not going to deal with secular sciences

like physics etc but only Veda Purva. The Veda Purva itself

has two portions.

1. Ritualistic portion, and

2. Meditations

Ritualistic portion is Karma Pradhana and Meditation is

Upasana Pradhana.

Ritualistic portion: These are again of two types.

1. Artha Kama Pradhana Karma meant for material well

being including money and sense pleasures. They are

also called Kamya Karmas or Rajasa Karmani.

2. Moksha Pradhana Karma – they are Nishkama or Satvika

Karmas which take me towards the Lord.

What should be the life style of a human being?

Initially people are naturally interested in wealth and

entertainment. So Artha, Kama Karmas are done mostly

with a bit of Nishkama Karma like Sandhya Vandanam

which is supposed to be the best Nishkama Karma.

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Gradually our priorities should shift. Karmas meant for

Chittashuddhi should be more and more and Kamya

Karmas less and less. Temple visit need not be dropped,

but ask for Jnana and Vairagya and a desire for Moksha.

Even after we get a desire for Moksha, ask for Sadhana

Chatushtaya Sampathi, a proper Guru, opportunity to

study Scriptures and remove obstacles in that direction. So

Apara Vidya has this important role.

Kamya Karmas are talked about initially as that is what

people are inclined towards first. When Krishna talks about

four types of Bhaktas in Gita, Jignasu comes only after

Aartha and Artharthi.

Satyakama: The word Satyam has four or five meanings. In

the first section it meant Pancha Bhootas.

In this Mantra, in the third line, it means Karma Phalam,

various benefits of Karma.

Kamaha means seekers. So it means, oh people, interested

in worldly things.

Mantreshu Karmani: in the Mantras of Veda Purva, Kamya

Karmas are mentioned.

Kavayaha: Vedic Rishis have discovered these Mantras.

They haven’t invented them. They are already there

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created by the Lord. These ritualistic Mantras are mainly

contained in Rig, Yaju and Sama Vedas.

Thani Niyatam Acharata: take to them and fulfil your

desires. Here one important thing is to be noted. Veda

does not condemn worldly desires. It knows that we are

still children in spiritual sense. So desires are not a sin. If a

man wants name, fame, money, children etc, Veda allows

them and infact has Mantras for their fulfillment.

Illegitimate fulfillment alone is wrong. But we should

gradually grow and grow out of them eventually.

All kamya Karmas have to be performed strictly according

to the rules to get the appropriate results. Just like in

growing a plant, so many preconditions like soil, light,

water and manure have to be applied appropriately to

make it grow well; Karmas have to be properly done. This

is meant by ‘Niyatam’: Niyama Anusarena Kartavyam.

Sukrutasya Loke means for accomplishing various karma

Phalas.

How do we know weather the rituals will produce results or

not?

In science, the mechanism of action in any process is

explained, but in Vedas, between rituals and their results,

the explanation is not given, but Veda gives guarantee

45


that the results will come if Karma is performed properly.

There is only ‘Shraddha’. Here again the word ‘Satyam’ is

used Tad Etat Satyam: here it means, it is valid,

trustworthy, Avitatham.

2 yathā lelāyate hy arcis samiddhe havya-vāhane, tad ājya-bhāvāv

antareṇāhutiḥ pratipādayec chraddhayā-hutam.

Here Upanishad wants to present the plus and minus points

of rituals. So you can decide either to use them or not. On

the plus side, results are guaranteed if done properly. On the

minus side, you have to fulfil so many conditions; if not, it

will not produce results and may even be counterproductive.

Ahutih Pratipadayet: here the ritual ‘Agnihotram’ is taken as

a standard example of a Karma. It is supposed to be done by

Grihastas twice daily. Here oblations with the fire are

offered. Where? Within the Homa Kunda, person facing the

east, the oblation should be offered between north and

south. This is called ‘Ajya Bhaga’.

Havyavahane Samiddhe: means the fire in the Homa Kunda

should be burning brightly when the oblations are offered. It

should not be a smoldering fire but a well kindled one with

46


flames shooting up. Flames are considered tongues of fire.

Agni serves as a courier reaching the oblations to the

respective Devathas.

Yada Lelayathe Hyarehihi: means when fire is well kindled

and flames are shooting up and they lap up the oblations as

it were.

3. yasyāgnihotram adarśam apaurṇamāsam acāturmāsyam anāgrayaṇam

atithivarjitam ca ahutam avaiśvadevam avidhinā hutam ā-saptamāṁs

tasya lokān hinasti.

Any ritual has many supportive or Anga Karmani. Agnihotra

must be supported by these rituals.

Darsham: to be done the day after Amavasya (Padya).

Pournamasa: to be done the day after Pournima (Padya).

Chaturmasyam: to be done once in four months (different

from Chaturmasyam of Sanyasis).

Agrayanam: ritual done with freshly harvested grains.

47


Atithi Pooja: feeding at least one person other than family

every day.

Vysvadevam: offering food to animals everyday. Agnihotram

has to be supported by all these without which its results will

not come.

Ahutam: done at an improper time (will not give results). So

proper timing of ritual is highlighted.

Avidhinahutam: done without observing rules. For example,

in Sandhyavandanam, morning Devatas should be invoked in

the morning and evening Devatas should be invoked in the

evening. The order of invoking should be followed too.

Karma involves physical body and mind whereas Upasana is

a purely mental occupation.

Karmas are of two types.

1. meant for material ends (Sakama) and

2. those meant for purity of mind or spiritual preparation.

The Upanishad first deals with ‘Sakama’ Karma. They are

valid and reliable if done properly and results are bound to

come. The catch is: they have to be done properly which

means all preconditions should be fulfilled. So the ritual

‘Agnihotra’ is efficacious only if accompanied by the six

48


Anga Karmas already delineated. If not, it will destroy all

positive results. Here it is to be noted that Agnihotra is

taken as a representative of all Sakama Karmas and the

positive results are the attainments of higher Lokas

(Bhuvarloka, Suvarloka, Maharloka, etc till Brahmaloka).

Shankara says, it should be taken as; it will not produce

any results. (Ayasa Matram Nishprayojanam Bhavathi)

4. kālī karalī ca mano-javā ca sulhoitā yā ca sudhūmravarṇā, sphuliṅginī

viśva-rūpi ca devī lelāyamānā iti sapta-jiḥvāḥ.

Agni has seven types of flames delineated in the abolve Shloka

and is therefore also called Sapta Jihva (one with seven

tongues). An utterly useless ritual is called Bhasma Ahuti in

Vedic parlance because if Ahuti is offered when there is only

smoke and there are no flames, it is useless.

In Homa/Yagas, one should not blow air directly to the fire to

kindle it as saliva should not fall on fire as fire is sacred and

considered a Devata. Why should there be flames? Because

they are considered tongues of Agni Devata and they lap up the

offerings that are offered in the fire.

Here varieties of flames are described.

Kali: is a black or dark coloured flame.

49


Karali: fierce, extremely hot, scorching flame.

Manojava: fast moving flame like the speed of mind.

Sulohita: deep red flame (described in labs when testing for

calcium).

Sudhumravarna: dark grey coloured smoky flame.

Sphulingini: with many sparkles.

Devi Vishvaruchi: bright and multicoloured flame.

Lelayamanaha: all these move about in the Homa Kunda.

5. eteṣu yaś carate bhrājamāneṣu yathā-kālaṁ cā hutayo hy ādadāyan, taṁ

nayanty etās sūryasya raśmayo yatra devānām patir eko’dhivāsaḥ.

This Mantra describes the results that one gets when rituals

(Sakama) are performed properly. There are Ihaloka Phalas

like prosperity, health, wealth etc.

Paraloka Phalas – one enjoys Swargaloka, where all comforts

are provided. Swarga Prapti was considered a great thing.

Many religions still consider heaven going as the ultimate

goal. Even within the Vedic fold, some branches consider a

50


higher Loka as the highest destination. Only in Advaita,

going to a Loka is not ultimate but gaining Moksha here and

now is considered ultimate.

Here how one is taken to higher Lokas is described. When a

person offers oblations into the fire observing all the do’s

and don’ts, then the very oblation will lead him to higher

Lokas. Oblations represent various Devatas, who are

invoked, and they guide him in the form of ‘rays of Sun’ as it

were, not exactly, but the example is given to show that the

Devatas are so bright and they very warmly welcome and

lead the ritualist. In heaven the Lord of Devatas (Indra)

presides (he is the most powerful (unrivalled) ruler of

Devas).

6. ehy ehīti tam āhutayas suvarcasaḥ sūryasya raśmibhir yajamānaṁ vahanti,

priyāṁ vācam abhivadantyo’rcayantya, eṣa vaḥ puṇyas sukṛto brahma-lokaḥ.

How will he be treated in heaven? Will be he treated as a

second class citizen? No, he will be a first class citizen.

Oblations invoke bright Devatas who welcome him with

pleasant words like ‘Achi, Achi’, means please come.

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Archayantaha: he is worshipped. Here Brahmaloka means

heaven. All this is the result of Karma Rupa (Sakama) Apara

Vidya!

Until now positive aspects of Sakama Karma were talked

about. Next, Upanishads point out the negative aspects.

1. Most important is, that the result is finite (Anityam,

Ashashvatam, perishable, fleeting). Everyday in

Swarga is a count down! Just like every birthday, we

move closer and closer to Yamaraja coming down is

anything but happy. Pain will be proportional to

pleasure. So Veda says, if you are prepared to face

that also, then persist with Sakama Karmas. Be

prepared mentally for the limitations. The whole topic

is presented by the Upanishads in three stages. Any

Karma can be performed only with the help of all

accessories which include things and human beings.

Rituals involve priests. Wife is required especially

when Dakshina is to be offered (symbolic of husband

requiring permission from wife to give anything). In a

medium sized ritual, sixteen priests are required: four

for each Veda.

Hotruganaha (Rig),

Adhvaryu (Yajur),

52


Udgatru (Sama), and

Brahmagaha (Atharvana).

This is what is described in the following Mantra.

7. plavā hy ete adṛḍhā yajña-rūpā aṣṭādaśoktam avaram yeṣu karmā: etac

chreyo ye’bhinandanti mūḍhāḥ jarā-mṛtyuṁ te punar evāpiyanti.

Yajnarupa means all these eighteen accessories (sixteen

priests, Yajamana and wife) (Ashtadasha).

Avaram means Karma. On these accessories is dependent

the whole ritual.

Rituals are of two types. Those which do not involve any

Upasana or meditation, called Upasanarahita Karma and

those that include Upasana is Upasanasahita Karma.

For example, chanting Vishnu Sahasranama by heart

without meditation becomes just a Karma.

If supported by Dhyanam (visualize the meaning of the

verses) becomes Karma + Upasana.

The ephemeral nature of both Karma and its Phalas are

being discussed.

53


For this, we need to know that any action is born out of

important accessories called ‘Karakam’ in Sanskrit. It

means, for action to take place, some essential factors are

necessary.

1. Karta: performer of the action or subject of action

(nominative case).

2. Object of action (what is eaten for example. Accusative

case).

3. With what instrument do you perform (instrumental

case) (Karana Karakam).

4. For whose/what benefit (dative case) (Sampradana

Karana)

5. Location of action (ablative case) (Adhikarana

Karakam).

6. Place from where resources are got (locative case)

(Apadhana Karakam).

Even if one Karakam is not there, action cannot take place.

So all these together cause action.

Karaka Janya: kriya. Next once action is produced, it

invariably produces a result. Kriya Janyam is Phala.

Karaka –> Kriya –> Phala. This law is applicable to all actions

in life. As the cause is, so the effect is. Any action has

proportional result. If cause is finite, result is also finite. This

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is a Law too. Therefore, if all the Karakas are finite like all

people are finite, all oblations are finite, Homas are finite,

the results will necessarily have to be finite.

Karakani Anitya: Karaka Janya Kriya Anityaha

Kriya Janya Phalam Api Anityam

Plavaha means fragile boats like catamaran on the Pacific

Ocean. As these are fragile and perishable, so are the results

of all Punya Karmas (Anityam).

Avaram Karma: Karma which is Dhyana Rahitam, considered

to be slightly of lower quality. So with such Karmas, no one

can hope for eternal security.

Mudaha Etat Shreyaha Abhinandanti: only fools think they

can get eternal security out of them. Naturally they will lose

the perishable benefits in time and go from one death to

another. Even Swarga is not eternal. One may say he is not

afraid of death, but what about old age which is inevitable

too?

7. avidyāyām antare vartamānāḥ svayaṁ dhīrāḥ paṇḍitam manyamānāḥ,

janghanyamānāḥ pariyanti mūḍhāḥ, andhenaiva nīyamānā yathāndhāḥ.

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So even the most sacred Karma cannot give Moksha.

Whoever holds on to Karma are therefore to be criticized

strongly. They are steeped in ignorance of two kinds.

One is self ignorance and the second is the misconception

that Moksha is got through Karmas (the widely held opinions

that Karma, Bhakti, Jnana, Rajayoga and social service), all

paths to Moksha are wrong. Unfortunately the people who

say these also say that Vedas teach this. No! Vedas are very

specific about this ‘Na Karmana, Na Prajaya, Na Dhanena,

Thyage Nike Amrutatvamanashuhu’. They are all

misconceptions.

He who knows not and does not know that he does

not know is a fool; shun him.

He who knows not, knows he knows not, he is

ignorant, teach him. He will be humble.

He who knows, knows not, he knows (like Anjaneya) –

he is asleep, wake him and learn from him.

He who knows, knows he knows, he is wise. Follow

him.

Here Upanishad talks of a fifth type.

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He who does not know, but claims that he is wise and

knows – (Swayam Dheeraha, Panditham

Manyamanaha).

Unfortunately most of the Vedic translations are non-traditional and misleading. Wherever four paths to Moksha

are mentioned, take it as Avaidika Margaha.

Janghanya Manaha: afflicted by varieties of problems in life

because they are misguided due to unintelligent

expectations in life.

Pariyanti: ramble about and not reaching anywhere. Such

people when they face problem in one aspect, they leave

that and do something else, replace one ‘Anityam’ with

another and hence do not reach anywhere. They are Nitya

Anitya Vastu Viveka Rahitaha. Such people seek advice from

similar ones. So the whole world is like this.

9. avidyāyām bahudhā vartamānā vayaṁ kṛtārthā ity abhi-manyanti bālāh: yat

karmiṇo na pravedayanti rāgāt tenāturāḥ kṣīṇalokāś cyavante.

Avidyayam Bahuda Vartamanahavayam Kritharthaha –

Upanishad continues criticism of rituals. Here we should be

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careful. Here note that only Sakama Karmas are criticized,

not Nishkama Karmas as they produce Chitta Shuddhi and

therby lead to Jnana and Moksha. So do your Karmas, only

change your Sankalpa.

‘Samastha Duritha Kshaya Dvara Shree Parameshwara

Preethyartham Jnana Vairagya Sampadanartham Vedanta

Shravna Manana Nidhidhyasanartham’

Rituals are important, but motive should be for Shreyas.

People are confused. Truth is one but misconceptions can be

many. For example, a rope (truth) can be mistaken for

snake, garland, pipeline etc. So here Bahuda Avidhyam

means with regard to Jeeva, (misconceptions like I am a

finite, mortal), world (world will make me happy if I make

some adjustments here and there), we have been thinking

like this from our childhood days. The same is true with our

concept of God (he is sitting in Vaikunta or Kailasa and after

death; I have to travel and travel to reach him).

So going to reach Bhagawan is an error (Bahuda

Varthamanaha).

Vayam Krithartha Iti Manyante: in the midst of this Anityam

world, we think we are happy which is most surprising. So

people of the world think they are happy and not in need of

Vedanta. We cannot push Vedanta down their throats, until

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they discover the necessity. So don’t impose it on them. In

that sense, they are Balaha, childish people, they still have

not discovered the goal of life and the problem of Samsara.

So only bless them and wish them all the best. The day they

discover the problem of Samsara and they come, then

welcome and teach them. Why is this so?

Karminaha: because of their excessive attachment to worldly

things and beings, their mind is always pre-occupied with

yoga (acquiring something which I do not have now) and

Kshema (safeguarding what I have already acquired); there

is no time to think the fundamental question of life. ‘What

did I achieve out of this life?’

Dukhaturaha: because of attachment, they are always

miserable being always under the hold of one of the

‘Arishadvargas’. If I do not make use of this wonderful

human birth, once my Punya is exhausted, my next birth

may not be human.

Upanishad continues criticism of Sakama Karmas. However

the same rituals if done with a Sankalpa, praying the Lord for

Chitta Shuddhi become Nishkama Karmas and lead one to

Moksha Marga. So one who does Nishkama Karma is

intelligent.

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Tena Aturaha: unintelligent people aspiring for heaven etc

which are lesser goals.

Chyavante means they fall. Once Punyas are exhausted,

they fall from heaven and again return to either human or

even lower births.

10. iṣṭapūrtam manyamānā variṣṭhaṁ nānyac chreyo vedayante pramūḍhāḥ,

nāksaya pṛṣṭhe te sukṛte’nubhūtvemaṁ lokaṁ hīnataraṁ vā viśanti.

This conveys almost the same idea as the previous Mantra.

Pramudhaha: extremely foolish people.

Ishta: are Vedic rituals done in presence of Agni also called

‘Shroutha’ Karmas.

Purta: these are also called Smartha Karmas and involves

help to society like digging wells, temple building,

Annadanam, constructing rest houses for people etc.

All these again can be done with two motives.

1. Material motive: limited benefit.

2. Spiritual motive: gives Chitta Shuddhi.

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The word Ishtam can be derived from two roots and two

meanings.

1. Ichhati: to desire (priyam)

2. from Yaj, Yajati: religious worship.

Better continue with your religious practices even if you

have started study of Vedanta, as they help you to grasp

Vedanta better. Only do Sankalpa properly. Even a

purified person cannot drop religious rituals unless he

takes formal Sanyasa. He has to serve as a model to

younger generation.

Anyat Shreyaha Na Vedayante: many people do not know

about Moksha Sadhanam at all. For them, all religious

practices are only for material benefit. They are unaware

about ‘Shreyas’. According to Scriptures, Scriptural study

is most important among all religious practices. The

others can be abbreviated but not study. Religious people

however accumulate Punyam and go to higher Lokas.

Nakam: Akam means pain, Nakam means no pain.

Therefore Nakam means heaven i.e. painless pleasure

(this is relative too as it ends). Bhuvarloka, Suvarloka,

Maharloka, Tapoloka, Satyaloka and Brahmaloka are the

higher Lokas.

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Anubhutva means they enjoy a gala time. However it is a

count down every minute. So here the Anityatvam of all

Sakama Karmas and their Phalams is emphasized.

11. tapaḥ śraddhe ye hy upavasanty araṇye śāntā vidvāṁso bhaikṣācaryaṁ

carantaḥ, sūrya-dvāreṇa te virajāḥ prayānti yatrāmṛtaḥ sa puruṣo hy

avyayātmā.

Till the tenth Mantra, Upanishad talked about rituals and

their Phalams. Rituals are mainly Kayika (body, physical)

Pradhanam.

Now we came to Upasana Pradhana (Manah) Apara Vidya.

They are also called meditations or ‘Saguna Ishwara

Dhyana’. These are also Karmas only, but only mind is

involved.

Devathayaha Ape Sameepe Aasanam means dwelling

near God mentally. The word ‘Upavas’ also has the same

meaning, Ishwar Sameep Varthanam, Upavas.

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Fasting is only incidental, to save time from the routine

cooking etc, in order to spend more time to meditate upon

God.

In the four Ashramas described, one Sadhana is

highlighted in each Ashrama.

1. Brahmachari: Veda Adhyayana is important, rituals and

Upasana are minimal with only Sandhyavandanam.

2. Grihasta: Karma Pradhana, social and family

responsibilities to be shouldered.

3. Vanaprastha: Upasana Pradhanam. Other things are

subsidiary. Try to live a secluded life and give

importance to Saguna Ishwara Dhyanam.

4. Sanyasa: both Karma and Upasanas are minimal.

Whole Apara vidya is subsidiary. It is entirely devoted to

Vedanta Chintana.

‘Chinthana Aasupthehe Aamruthehe Kalam Nayed

Vedanta Chinthaya’

Even to take that concentrated dose of Vedanta one has

to get that mental maturity. Not all can take it.

Vidwansaha means Upasakaha. Karmas involve a certain

extrovertedness of mind in order to organize everything

required to perform the Karma. So meditation/Upasana is

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for withdrawing the mind inside. In Vanaprasthashrama,

gradually hand over the responsibility to the next

generation.

Bhykshacharyam Charantaha: life style of Bhiksha.

Shanthaha: due to reduction of Karmas, restlessness is

less.

Aranye Upavasanthi: they live in forest, in secluded place.

Tapaha, Upasanaha: practice meditation with minimum

Karmas.

In Grihastashrama also both Karma and Upasana are

there, but proportion is different (more Karma, less

Upasanas)

Shraddha here means Upasana predominantly.

In Upasanas also two types, Sakama and Nishkama

distinguished.

Te Virajaha: means Sakama Upasana. The practitioners

of this become Punyavanthaha, their Papas are

neutralized, and after death,

Surya Dwarena Prayanti: they travel by a special route

called Shukla Gati which is an unseen route traveled by

the Jeevatma (Sukshma Karana Sharira Complex). By this

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route, he reaches Brahmaloka presided over by

Chaturmukha Brahma with a relatively eternal life span

(2000 Chaturyugas are Brahma’s one year and his life

span is 100 such years).

Avyayatma: free from old age. There are also pleasures.

There are also Vedanta classes conducted by Brahmaji.

Those who attend classes there get Krama Mukthi. If there

also they don’t attend classes and watch TV, they will

come back! So Anityam is there too.

The 11

th

Mantra hinted at Upasana Kanda. It is to be noted

that the Upasana referred to here is Saguna Brahma

Dhyanam and not Atma Dhyanam. Both positive and

negative aspects of Karmas and Upasanas were

delineated. The most important negative aspect is that

Karma and Upasanas cannot produce knowledge/Moksha.

So Karma keeps a person within the hold of Samsara.

Same is true with Upasana too. Even miraculours powers

or Siddhis which are Upasana Phalas also are material

ends. Upasanas are more powerful than Karmas. On the

positive side, Upasanas can integrate, organize the minds,

remove extrovertedness, increase the focusing power of

mind but can never produce Jnana/Moksha. Therefore it

also comes under Apara Vidya. So what produces Moksha?

It is only Para Vidya or Jnana. So what should one do? Not

totally reject Apara Vidya, follow it, purify and integrate

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the mind. Then intelligently graduate to Para Vidya. How

does the shift take place? This is indicated in this next

Mantra. It is the most important Mantra of Mundaka and

whole Upanishad literature.

12. parīkṣya lokān karmancitān brāhmaṇo nirvedam āyān nāsty akṛtah kṛtena,

tad vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ śrotriyam brahma-niṣṭham.

The entire Vedic life design is beautifully given here.

Brahmanaha Karmachitan Lokan Parikshya – Every

person, in the beginning is interested in Artha and Kama

only. Dharma comes only later as it is invisible. When this

is so, what to talk of Moksha? So initially only Sakama

Karma will appeal to people. Vedas say, doesn’t matter,

acquire everything, only as and when you enjoy, also

learn (Parikshya). Once in a while do introspection (having

acquired all this, am I secure?). Without this introspection,

we repeat the same mistakes. Intelligence is not avoiding

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mistakes, but by learning from them, not repeat them. So

learn from life.

Lokan means achievements, accomplishments here. We

generally are very objective about others, but not with

ourselves. This is futile as we cannot change others. So

what is needed is to be objective about myself and change

myself. This is called Karma Phala Pariksha.

Brahmanaha here means one who wants to follow Vedic

teaching, not Brahmana by birth. Only if he follows Vedic

life style (Vaidika Achara Sampannaha), can he learn from

life.

We generally don’t learn because, when there are

problems in life, our mind is disturbed, a disturbed mind is

unable to learn. In pleasant experiences we do not learn

at all. In unpleasant ones, mind is not available for

learning. So I need a technique by which I can keep my

mind calm.

Veda prescribes ‘Samatvam’. How?

1. Devotion to God. Take unpleasant experiences as a gift

from God to teach me lessons in life. This is prasada

Buddhi. God brings us under water often as it were to

purify us just like Ganga Snana. Brahmana is one who

has this appropriate attitude.

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Brahmanaha Karmayogi Ishwararpana Budhiman. So he

will study thoroughly all the Artha, Kama Phalani. We can

also learn from others experience if we are sensitive

enough. Shankara says Pratyaksha, Anumana and Agama

Pramana can teach us; that money does not promise

happiness. At most it can make life more comfortable

(Amruthathvam Nashasti Vittena in Brihadaranyaka) not

peaceful. They are not synonymous.

What is the lesson learnt? All Karma Phalas have intrinsic

defects.

1. Dukha Mishritatvam: this is because there is effort

required in acquiring, preserving and losing is painful.

This is so with money, power and relationships and

situations.

2. Athrupthikaratvam: There is no contentment. Always

look to next higher one. I am always aware of what I

don’t have.

3. Bhandakatvam: I become a slave of things, situations

and relationships I have acquired. So I lean on them

and when the support is removed, it is painful. So they

are dependence causing and the struggle continues.

So the three Purusharthas namely, Artha, Kama and

Dharma make Samsara continue.

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Moksha is the only goal free from these defects. It puts an

end to this struggle. Here this Brahmanaha discovers the

Anitya of Samsara and that Moksha alone is Nitya. He gets

Nitya Anitya Vastu Viveka.

Disappointments come to a person who has appointments

with the future.

Nirveda Mayat develops Vairagyam towards all

Karmaphalaha and Upasana Phalaha. Vairagyam does not

mean hatred. It is neither attachment nor hatred but

transcending both.

Example: there is nicely decorated card board chair. It can

be used for decoration, ie. To see and enjoy, can be

displayed in an exhibition etc. but cannot be used to sit!

Similarly don’t lean on external factors but use them when

they are available. This attitude is Nirvedanam. For real

support lean on Bhagawan alone.

Kritena Akritaha Nasti: Kritam means Karma and Upasana

(literally doing). Akritaha means Moksha. Through Kritaha,

Akritaha cannot be accomplished as Krithaha can only

produce defective results.

Krithaha is useful for purification, for Jnana Yogyatha and

are important there. After getting purification and

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integration, they become useless for me just like after any

degree, college is no longer useful to me.

At that time Jnana Kanda calls me and asks what do you

want? If the person says I am not interested in finite goals,

then Vedanta says, there is a defectless goal – Brahma,

Moksha, if you are interested. If a person is addicted to

material goals and is willing to pay the price, there is

nothing Vedanta can do for him. Vedanta is useful only if

someone does not want to have the acquire, lose cycle.

So how to acquire Brahman?

If it is acquired by any way, then it becomes a Karma

Phala and therefore limited and it will go away. So there is

no Karma/Upasana to ‘acquire’ Brahman.

A person will have to come to Para Vidya to get Moksha.

However, to acquire the necessary qualifications to get

Moksha one has to follow Apara Vidya initially. He needs

to live a Dharmic life, do certain compulsory duties

(Pancha Yagnas). The advantage of these Nikshkama

Karmas is, the person will have a Satvic mind; because of

this bent of mind he will learn from the experiences of life

and know their limitations. This is what is meant by

Parikshya Lokan Karmachitan. All the Sadhyams (Phalas)

accomplished are limited in time.

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The goal of Moksha can never be accomplished in time

through effort. So Moksha is not an event. If so, it

becomes the end product of a process.

So the very question ‘how to accomplish

Moksha/defectless goal?’ is wrong.

Here Veda says, you have to come to Jnana Kanda. This is

only for a person who wants a defectless goal. If someone

does not want this and is happy with worldly things, Veda

says ‘wish you all the best’, but know that whatever you

achieve is all going to end. If you gain, you will lose also,

and then don’t complain. So be ready for shocks and

problems.

Vedanta is relevant only for those who want a defectless

goal. Veda says this Brahman or defectless goal ‘you are’.

So what should I do now? If it is me alone, I need not do

anything to accomplish it. When Veda says ‘you are

Brahman’, it is in the present tense. So it is not something

to ‘become’ by effort. At least should I do something to

know Brahman? It is not an object of knowledge, an object

of discovery or object of experience.

Brahman is you who is ever known to you always.

Knowing is only with respect to unknown. So what is the

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problem? Veda is talking about the most familiar thing to

me.

Problem is Veda says ‘I am defect free goal’, i.e. no Dukha

Mishritatvam, no Atriptikaratvam, etc. Brahma means

pure Ananda, total satisfaction, infinite and Veda says I

am that.

But before coming to Veda, I have an opinion about myself

that I am finite.

So which opinion about myself is correct?

So what is required is self enquiry to see if Vedic

revelation about myself is correct. The whole Sadhana is

geared towards this.

I am finite is a wrong conclusion because I have never

seriously enquired about this. So now I have to make a

proper conclusion (Atmanaha Brahmatva Vicharaha).

Example: In Mahabharata, Karna had a self conclusion

that he was an ‘Akshatriya’. Kunti told him that she had

six children. So he asks, who is the sixth child and he

would like to meet him. So what will Kunti say?

Saha Tvam Asi! So that is a Mahavakyam!

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Now does Karna have to travel to reach the sixth child?

Should he do any Sadhana and have any experience to

know that? No. He only needs to own up the truth, that is

all.

So in the important 12

th

Mantra Upanishad talks about

transition from Karma Kanda to Janana Kanda. When

Upanishad says ‘you are Brahman’ which is present tense

and not imperative mood or future tense, I need not

experience it, as it is not anything new but most familiar

to me. My problem is whether I am able to accept this.

Upanishad says I am Brahman, but I had thought that I am

mortal, perishable, limited and Samsari. So there are two

opinions about me.

1. I am Samsari

2. I am Asamsari

I am ‘located’ in my conclusion, locationless as per

Upanishad. So I require an enquiry into myself to find the

truth. As all our senses are ‘outward looking’, to look at

myself I need a mirror. So Shastra is the mirror to know

my real nature. Shastrajnanam (Vedanta) is itself

Brahmajnanam. The two are not separate. Brahman is not

a theory, not an idea, not a hypothesis. Language has the

problem of objectification. So it needs to be

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communicated by an expert. Upanishad uses a special

methodology. Therefore independent study is not

recommended. Shankara in Mundaka Bhashya says

‘Shastragnapi Swatantrena Brahmanveshanam Na

Kuryanthu’

The one who systematically communicates the truth of the

listener is a Guru. This is different from ‘Mantra Diksha’.

There the Guru just gives the Mantra after a short ritual and

the process is over. There is no question of enquiry. No

thinking is involved. It is meant for repetition, so that my

mind becomes pure; there is no question of knowledge.

In enquiry, it is a consistent, painstaking long standing

‘Shravanam’. Many questions arise, so the teaching has to

go on until all doubts are gone. So one has to go to a

teacher, a preceptor (Sa Gurumeva Abhigachhet) means

only one who has definitely got Sadhana Chatushtaya

Samapathi. Secondly, he must necessarily go to a Guru.

There is no question of whether Guru is necessary etc.

World and Atma being Guru is all incorrect

World cannot teach me because I will interpret the world

along my own preconceived notions. If at all a few people

have gained ‘Jnana’ without a Guru, it is only an exception.

What sort of Guru should I approach? Who is a Guru?

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Upanishad answers this.

Shrotriyam: one who knows to handle the scriptures through

which he has to communicate to a disciple; one who has the

methodology of communication (Sampradayaha).

So he is also called ‘Sampradayavit’: one who has the key to

open the scriptures and give me the teaching! How did the

Guru get the key? Guru was previously a Shishya! Who was

the first Guru? ‘Sadashiva Samarambham Shankaracharya

Madhyamam’. So Lord is the first Guru. How did he get the

key? He did not get, he ever has the key. How do you know?

He is a Guruless Guru. So the most important thing to know

about a Guru is whether he was a Shishya first!

Brahmanishtam: one who is spontaneously established in

his true nature.

Shastras talk about three types of Gurus.

1. The best one.

2. The so so one.

3. The worst one.

1. Uttama Guru: He is both a Shrotriya and Brahmanishta.

He has both received and assimilataed the teaching

and owned up the teaching.

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2. Madhyama Guru : one who was a Shishya, has received

the teaching, but due to some lack in his qualification,

defective Sadhana Chatushtaya Sampathi, the teaching

could not be assimilated. Here, teaching remains purely

academic information just like oil in water. There is a

disparity between his life and his teaching; there is a

split in his personality. He is ‘Kevala Shrotriyaha’.

However, he will never mislead, but tell whatever his

Guru told him. His teaching will not be defective but it

may not be very effective! He may not be very bold in

declaring ‘Tat Tvam Asi’.

3. Adhama Guru: he is ‘Kevala Brahmanishta’ somehow he

has gained Brahma Jnana; he is a spiritual genious who

got knowledge without scriptures and without Guru. So

he is a Jnani, a great person, but he can never be an

ideal Guru. This is because he himself has not tread the

path in this life, so he cannot show the path properly to

others. Such people can be called mystics. They are

‘Jnanis’, their statements are punchy, but they are not

understood by people. If you ask ‘what do you mean?’

he cannot explain because he himself never came that

way. He is adorable, can be worshipped, his blessings

sought. But if you see his teachings, they are full of

discrepancies between then and the Shastras.

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This Mantra talks about the first type of Guru. Approach

him with Shraddha and Bhakthi. Krishna emphasizes

Shraddha very much in Bhagavad Gita. Shraddha means if

I cannot understand the teaching, I only question my

understanding but not the teaching or the teacher. I

gently ask the Guru to teach again as I have not

understood properly. In clear understanding, there is no

logical contradiction i.e. no Shruthi Virodha, no Yukti

Virodha, no Anubhava Virodha. The most scientific and

rational intellect will be totally satisfied if it studies the

scriptures properly. Even the present century science

cannot shake Vedantic teaching. Questions are not meant

to test the teacher. Be humble; express your humility

physically to the teacher. This is indicated by Namaskara

in our culture. An arrogant person will be stiff backed, stiff

necked. The expression ‘Samitpanihi’ means, take some

offering to the Guru to show your humility.

‘Agnihotram, Griha Kshetram (temple), Garbhini, Bala,

Vrudha, Raja, Guru, Daivam Rithamhastena Na Peyathu’ –

don’t go with empty hand.

Samit: dry twigs. They symbolize readiness of mind as

they catch fire readily. Wet twigs never burn! So ‘Samit’

indicates Sadhana Chatushtaya Sampannaha. So upto this

is transition from Apara to Para Vidya.

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13. tasmai sa vidvān upasannāya samyak praśānta-cittāya śamānvitāya,

yenākṣaram puruṣaṁ veda satyam provāca tāṁ tattvato brahma-vidyam.

Iti Mundakopanishad prathama Mundako Dwithiyaha

Khandaha

An ideal student and ideal teacher have come together.

Prashanthachittaya: One with mastery over the mind,

Manonigrahaha

Shamanvithaya: in this context, it means Dama or

Indriya Nigrahaha.

These two describe all qualities like discrimination,

dispassion, disciplined, desire for Moksha. So he is an

Adhikari.

Samyak Upasannaya: has approached the teacher in the

proper way with Shraddha and Bhakthi and also asks for

knowledge. This is important because, without asking, it is

never to be given.

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Na Prushtethu Kasyachit Bhrooyath Na Cha

Never give if improperly asked also.

Teacher is ‘Vidwan’: wise, Pandithaha, Atmajnani.

Brahmavidyam Provacha: so he gave the knowledge of

Brahma. How? Tattvataha: correctly stepwise -> nature of

individual, nature of macrocosm, nature of Tvam, nature of

Tat and their relation (Asi). By this the student will come to

know the truth, Aksharam, the ultimate cause of the

universe.

Poorayathi Sarvam Iti Purushaha (because cause pervades

all effects).

In this Mundaka Upanishad, each chapter is known as one

Mundaka. So we have completed two Khandas of first

Mundaka at the end of which it is pointed out that an ideal

student and an ideal teacher have come together. The

student is well qualified, so is the teacher (not only does he

know Brahman; he also has the method of communicating

this to other people). The first Mundaka was an introductory

one and the second gives the essence of Brahman Vidya,

and here is the main teaching. The third concluding Mundaka

concentrates on Sadhanas.

Second Mundaka: First Khanda

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1. tad etat satyam:

yathā sudīptāt pāvakād visphuliṅgāḥ sahasraśaḥ prabhavante sarūpāḥ,

tathākṣarād vividhāḥ, saumya, bhāvāḥ prajāyante tatra caivāpi yanti.

Here Upanishad is going to reveal Brahman or Aksharam. It

is an elaboration of the definition already given in first

chapter. Here the popular method (Brahman as the cause of

the universe/Jagat Karanam Brahma) is used to reveal

Brahman. So Brahman and world have a cause effect or

Karya, Karana Sambandha as it is known in Sanskrit,

Brahman being the cause or Karanam and the world being

the effect or Karyam.

When Brahman is said to be the cause of universe, what

type of cause is Brahman?

A cuase (Karana) is of two types.

1. Intelligent cause (Nimittha) and

2. Material cause (Upadhana).

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This has been analysed before. Brahman happens to be both

the material and intelligent cause of universe (Abhinna

Nimittha, Upadana Karanam Brahman). So Brahman has not

only made the world, but has also become the world. In the

worldly examples like pot, ornaments, cloth etc. the two

causes are different. In case of Brahman, both are same. So

the example of spider was given.

Thirdly, if both causes are one, which aspect is highlighted

here? (Suppose you are an officer at office, father at home,

student in the class, which role is highlighted?)

Once this is understood, many corollaries can be derived.

They are very important in understanding Brahman clearly.

Only if Brahman is understood clearly, world can also be

understood clearly.

To derive these, let us take the example of a pot made of

clay. Pot is made by the potter (Nimittha) using clay

(material). There can be many pots made of clay.

First corollary: clay the Karanam is Nithyam (it was there

before the pot, in present and will also be there after pot is

broken). So clay is Nithyam and pot is Anithyam.

Therefore Karanam is Nithyam, Karyam is Anithyam.

Brahman being Karanam is Nithyam, Prapanchaha being

Karyam is Anithyam.

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1. If there are ten pots and they are located here and

there with a jug in between, every product is located in

a particular place but the clay (material) is everywhere

the pots are. So clay is said to pervade all pots.

Mrid Sarvagataha, Ghataha Alpagataha. Similarly gold is

in all ornaments, and Brahman is in all creation.

2. Pots and jugs are many (Aneka Karyani) but behind the

pluralistic products, the cause is only one (clay).

Therefore, Karanam Eakm, Karyani Anekam.

3. Karanam, clay has an existence of its own; that is why it

exists before, during and after pot’s existence. Its

existence does not depend on the products; whereas

pot cannot exist independent of the cause- Karyam,

Karanat Pruthak Nasti. You cannot have a pot without

clay or only ornaments without gold!

So, the very existence part of the pot does not belong to

the pot, but is borrowed from the clay. When you say pot

‘is’ the ‘is’ness is borrowed from the clay temporarily

gifted to the pot! How is that? Because, if clay is removed,

how can a pot be there? So they are not two separate

entities independent of each other. Pot is a dependent,

non substantial entity. Therefore clay is Satyam, pot is

Mithyam. Even though two words are used, there is

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actually only one substance (ther are no two

corresponding substances; similarly with wood and

furniture, water and ocean, thread and cloth, two names

are there but only one substance). So Karanam Sathyam,

Karyam Mithyam (only verbal existence), Vacharambham

Vikaronamadheyam Mrithika Eva Satyam. There is no

substance called desk (wood only), ocean (water only),

and ornament (gold only).

Brahman being Karanam, it is the only substantial entity.

Brahma Satyam, Jagan Mithya. So the entire cosmos

consisting of the elements, elementals, animate,

inanimate objects, everything included exists only in

name, i.e. Mithya. The substance behind is Brahman

alone. The ‘is’ness of Brahman belongs to ‘is’ness which in

Sanskrit is called Sat. That is why when somebody asked

what is God? The answer is ‘What ‘is’ is God’

Then our final analysis will be, suppose you have Karyam,

keeping Karyam in hand, how will you recognize the

Karanam? An unthinking person can do these things

wrongly; if he is given an ornament and asked to realize

gold; he will throw away the ornament, close his eyes and

meditate on gold! Will he get gold? Another has furniture,

has to find wood, and closes his eyes to realize wood,

what do we call him? Fool! So don’t dismiss the ocean to

realize water. Similarly, we have the world; we should

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know how to discern the Karanam Brahman. This is called

the analysis of Srushti. With this background, we will go

the first Mantra. The Mantra begins with a bang.

Tad Etat Satyam- that Brahman which I want to reveal is

Satyam (karanam) independently existing, Swatantra

Siddham. So from that Aksharam Brahma, the whole world

has come. Aksharam means eternal, Nithyam,

imperishable (Na Ksharathi Iti Aksharam).

Vividha Bhavaha Prajayante: varieties of things are born.

Any product born out of a material will go back to the

material cause (pot breaks and goes back to clay status).

Therefore creation also goes back to Brahman when it

resolves. Brahman is therefore Srushti and Laya Karanam.

If so, it is also Stithi Karanam (cause of survival). So

Brahman is Srishti Sthithi Laya Karanam. That is what is

beautifully said Taittereya,

‘Yatheva Imani Bhootani Jayanthe Ena Jathani Jeevanthi’

This same Brahman word is replaced by the word Ishwara,

Narayana in Puranic literature and Itihasas, Smruthis and

also in Brahma Sutras. This is the way Brahman/God is

defined; Jagatkaranam. Here Upanishad gives an example

which is often repeated and popular.

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Fire (a huge bonfire or conflagration) is compared to

Brahman. From such a fire, many sparks come out. So fire

becomes Karanam and sparks; Visphulingaha become

Karyam. The word Visphulingaha is plural indicating

Karyams are many whereas the word Pavakam = Agni is

singular, indicating one Karanam which is the cause.

All the sparks resolve back into Agin Tatvam. The idea to

be conveyed with this example is this; what is the

essential nature of fire; heat and light (Ushtna and

Prakashaha). Sparks even though superficially may appear

to be different from fire, have the essential features of

heat and light. The differences between Karanam and

Karyam are only superficial and aparant whereas their

essential nature is identical. The same example can be

extended to ocean and waves. Both are H2O or HHO (Sat

Chit Anandanha!). Therefore Vasthuthaha Bedhaha Nasti.

Similarly, between you and Brahman, if you take the non

essential features, lots of differences are there, but

essential features are one and the same. So essentially

you are Brahman. Here Upanishad is laying the foundation

for Tat Tvam Asi.

Sarupaha means the same essential nature i.e. Brahman.

So Srushti and Brahman are one the same. How many

Jeevathmas are there? Innumerable.

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The Guru addresses the student here as Soumya which

means ‘oh, pleasant one, oh, beautiful one’, an expression

by which he shows that he cares for the Shishya and the

Shishya is dear to him. It helps to make Shishya feel

relaxed and tension free. This attitude of being serious

about the study yet being relaxed (not afraid of the

teacher) is very necessary because only then (such a

mind) can receive the teaching. This is the aspect

highlighted here. An angry teacher can create tension.

Attention without tension is ideal!

The first part of the second chapter deals with

Paramathma Swaroopam and the second part deals with

Paramathma Jeevathma Aikyam.

In this section, the Upadana Karanam aspect of Brahman

is going to be highlighted. If Brahman is the cause and

world is the product, the relation between the two is a

cause effect relationship; the examples being clay and

pots, gold and ornaments, water and ocean etc.

Upanishad took the example of fire and sparks. The

corollary of this is that every product (Karyam) is a non-substantial entity (Mithya), Karanam alone is substantial.

Similarly Brahman is Satya and world is Mithya.

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2. divyo hy amūrtaḥ puruṣah sa bāhyābhyantaro hy ajaḥ,

aprāṇo hy amanāḥ śubhro akṣarāt paratah paraḥ.

This is a very important Mantra quoted often by

Shankaracharya. It gives the definition of Brahman. Brahma

Lakshanam is presented here. In 1.1.6 also a definition was

given where it was pointed out that Brahman is the material

cause of the universe and to convey this idea, the example

of clay, spider and wood were given. Sometimes these can

give rise to certain doubts and misconceptions.

Therefore Upanishad takes care of these possibilities.

1. Brahman could be imagined to be like a spider sitting

somewhere and creating the universe.

An example should not be stretched too much. It has a

limited scope only. For example, when we say ‘he is the

pillar of the organisation’, it should not be taken literally.

2. In our experience every material cause happens to be a

material like clay, gold, wood etc which are inert in

nature (Achethana Karanani Upadanani). When

Brahman is said to be a cause, we tend to think in

terms of an Achethana Vastu. In fact scientists also

think like this. Any cause they predict happens to be

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either matter or energy. From many types to one type

of matter, then energy, four types, electro magnetic,

weak nuclear force, strong nuclear force and

gravitation. They are now looking for one basic

force/energy but all are inert only as both matter and

energy are inert only. When Brahman is presented as a

basic cause, it is sometimes similarly conceived as an

Achethana Vastu. This Mantra has come to remove that

misconception. That is why it is called Swaroopa

Lakshana Mantra. Previous Mantra was Thatastha

Lakshana Mantra (indirect definition). Swaroopa is

direct definition.

Divyaha: Swayamprakasha Chaithanya Swaroopaha.

The inner essence of universe is consciousness. This is

a very important idea we have to note, because it

shows the difference between Vedanta and all other

material sciences. In all material sciences, matter is the

fundamental principle out of which, creation is made of

and consciousness is only a later product. That is why

they are called material sciences. In Vedanta the whole

approach is reversed. Here consciousness is the basic

stuff and matter is only appearing and disappearing.

Brahman is of the nature of consciousness (Divya).

So what is the nature of consciousness?

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Whenever we talk of materials like gold, wood, clay etc

we can imagine some form and we tend to think the

same way with consciousness. That is why Upanishad

here gives the word Amruthaha, formless

consciousness is the nature of Brahman. In another

Upanishad it is called Asthulam, Ahaswam, Adeergham.

Purushaha: Brahman is locationless (Sarvam Poorayathi

iti Purushaha). When we say clay is the Karanam of pot,

it has a location, potter makes a pot. Similarly, if

Brahman is the stuff of creation, where was it located

before creation (space is also part of creation!). So it

cannot be located because you require space.

Therefore Brahman is not located in space; on the other

hand Brahman being the cause of everything, it is the

cause of space also. So Brahman is unlocated and the

words ‘here’ and ‘there’ are meaningless.

One neuroscientist has said that consciousness is

locationless, that it is not located in brain. But when we

say Brahman is unlocated, it is unimaginable, the mind

cannot conceive. So we say, it is ‘all pervading’ which is

actually a compromised word. The real word is – ‘no

location’. So Purushaha means all pervading/no

location, essence, content of everything.

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Sabhahyabhyantharaha: within and without, just like

gold is essence of all ornaments. With reference to

creation within means, within the body and outside as

well. Though words such as look within, dive deep

within, search within are used, the wave need not look

within to see water. So it is the substratum of the world

within and the world outside.

Ajaha: When we say clay, wood etc are material cause,

we know that clay itself has a beginning. When

Brahman is said to be Ajaha, it means Brahman has no

beginning. So Brahman is the causeless cause of

everything.

Hijaha = Hi + Ajaha. Hi is for emphasis to mean it is

indeed birthless.

Arpanaha: Prana means the five Pranas which stands

for the Sukshma Sharira.

Brahman has no Sukshma Shariraha; it is organless,

mindless, intellectless, it free from them all because

they are all later, incidental products generated, not the

intrinsic nature of Brahman (wave is not the intrinsic

nature of water).

Amanaha: Brahman is free from mind also because

mind is an incidental, later, product of consciousness

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which comes and goes; so not an intrinsic feature of

Brahman.

Shubraha: means Shudhaha, eternally ever pure

because all impurities belong to mind and body.

Brahman being free from mind and body, it is

Shuddhaha.

Finally it is the technical, very important definition

Aksharath Paraha: Varieties of pots (products) are

created from the material cause clay. When I say pot is

created, I know nothing new is created. Previously clay

was there, afterwards also clay is there. So same

amount of clay was, is, will be there. On analysis, what

is it that is created? So this creation is the biggest

myth! What is meant by creation then?

Only a particular form is given to a material which is

already there. In Sanskrit, this addition of form is called

Rupam. Does form have weight? No. If so, product

would have weighed more than raw material. When

form is added, in keeping with it, we also give a name.

In gold, we call it bangle, chain etc. In Sanskrit this is

called Namam.

Thirdly, every Nama Rupa can do a particular function.

Desk Nama Rupa can function as desk. Similarly chain,

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bangle etc. This function is called Karma. Therefore

what is creation? Weightless Nama Rupa Karma!

Otherwise we can call it non-substantial name, form

and function. Upanishad extends this to the whole

universe. It says the whole universe is only name, form

and function and is therefore a myth, non-substantial.

That is why Bhagavad Gita says, never depend on this,

you will be in trouble. It is like a cardboard/thermocol

chair which is good to decorate and keep dolls but not

to sit!

If you want to lean, lean on the substance

(Paramathma) behind the non-substantial universe. If

varieties of forms can be added to clay or gold to

produce many products, Vedanta says it is possible only

if the forms (products) are potentially there in the

substance (clay, gold etc) like ghee/butter in milk.

Lump of clay potentially contains all other forms. That is

why when different wax/gold shapes are melted, they

resolve into one lump. So in the material, all the Nama

Rupa Karma are potential.

Similarly in Brahman, the whole universe of Nama Rupa

Karma is there potentially. This is called Shakthihi

Shivaha Shakthayukthaha Yadi Bhavathi Prabhavitham.

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They are there even before creation. It is called Shakthi,

prakruthi, Avyaktham, Avyakrutham, Maya. It is Mrs.

Brahman, so must be there! It is called Nama Rupa

Beejam. In this Mantra, the word used for this

Aksharam. Here Aksharam means potential name and

form. Here it is said that Brahman is superior to

potential Nama Rupa (Aksharath Paraha) because all

the Nama Rupa are non-substantial, only Brahman is

substantial. This same fact is said in religious literature

as Mayatheetham Brahma; this Maya is given another

description, Parathaha. It is an adjective to potential

Nama Rupa. It means the cause. Brahman is superior to

potential Nama Rupa which is the cause of manifest

Nama Rupa. From that Brahman, the whole creation

came out.

The second chapter of Mundaka Upanishad is an

important one consisting of two sections. In the first

section, the nature of Paramatma (Tat Padartha) is

highlighted and in the second section the nature of

Jeevatma (Tvam Padartha) is highlighted. The

revelation of the identity of Jeevatma and paramatma is

indicated by the word Asihi.

The essence of macro and microcosm are one and the

same. This is going to be the development. This

revelation is done by two methods.

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1. Indirect method called Thatastha Brahma

Lakshanam.

2. Direct method called Swarupa Lakshanam.

First Mantra (Tadetat Sathyam) says Brahman is Upadana

Karanam, the material cause of the universe.

In second Mantra Brahman is revealed as Satyam, Jnanam

and Anantham.

Both the definitions are important because when Brahman is

said to be the material cause of the universe, we can have

certain misconception. Through the examples of clay & pot,

water & waves, gold & ornaments, Shruthi wants to convey

that Brahman is the material cause and world is the effect. It

wants to point out that there is no world separate from

Brahman (product is not separate from material); world is

only a word. It also wants to say, that this wonderful

universe is non-substantial. The corollary is I learn never to

depend on a non-substantial world. If at all, depend on the

substantial Brahman and enjoy the non-substantial world,

but don’t learn on it for emotional support. We should also

know what Shruthi does not want to convey. We should

never extend an example too much. The wrong extensions

we could make are,

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1. Generally material cause is inert, but Brahman unlike

all other materials is not inert but conscious.

2. Material cause is generally tangible like clay, wood,

gold, water etc. We should not take this to be the case

with Brahman! Swami Dayanandaji jokes like Chappathi

dough which can be rolled into varieties of shapes!

Brahman is an intangible material cause which is

conscious.

Scientist point out that this tangible universe is made

up of energy which is intangible. If non-tangible energy

can give rise to this tangible universe, then we can extend

it to say, that the non-tanglible formless consciousness

that is Brahman is the stuff of the universe.

3. Generally, when a material cause produces an effect,

the material undergoes modification. Therefore

generally material cause is changing (Parinami). But

Brahman does not undergo any change but is Nirvikara

Upadana Karanam.

So the creation is not separate from the changeless,

formless, consciousness that is Brahman. This is the most

unique aspect of Vedanta which is not there in any

material science or any other system of philosophy. In all

other systems, matter is the material cause; only in

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Vedanta we consider that matter is not the stuff of the

universe, but consciousness is the stuff of the universe.

An Indian scientist who is very much interested in Vedanta

and is a great scientist who tried to reconcile the Vedantic

teachings and some of the observations of modern

science wrote a book called ‘Self aware universe’. The

essence of that work is that consciousness is the stuff of

the universe. That is why we call Vedanta a spiritual

science. In Sanskrit, spiritual science is called Chethana

Upadana Karana Vadaha.

Having thus revealed Brahman thus in the first two

Mantras, Upanishad now talks about evolution of the

universe.

We know from science and Shastra that nothing in this

creation can be either created or destroyed according to

the Law of conservation of energy and matter.The world

therefore cannot be created from nothing but it must

already be existing in potential form. If I can take out

butter from milk, it is only because potentially it is already

there in milk. So Vedanta says the whole creation of name

and form must be already existing in unmanifest potential

form in Brahman. When there is a lump of clay, in that, all

other forms (like pot, jugs etc) are hidden (as

possibilities). In Brahman, the whole non-substantial Nama

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Rupa exists. We call this potentiality or unmanifest state

as Shakthi, Prakruthi, Maya, Avyaktham, all indicating the

world potentially in Brahma.

This at the appropriate time determined by Kala and

prarabdha evolves into Nama Rupa.

This generally is presented in four stages.

1. Five Sukshma pancha Bhutas (five elements)

2. Five elements combine in different proportion to

produce subtle bodies and subtle universe (Sukshma

Bhoutika Prapancha of five elements). Just like bricks

arranged in different patterns can produce different

patterns of rooms, five elements combine in different

permutations and combinations to produce mind,

senses etc. Being subtle, they are not visible to our

senses. We cannot see the mind, but can it be doubted?

3. From subtle elements, five gross elements are born

(Stoola Bhootha Srushtihi).

4. Five gross elements combined in different proportions

give rise to the gross universe. Ideal example for this is

our own physical body. It is made up of combination of

the five Sthoola elements, Akasa, Vayu, Agni, Aapaha,

prithvi. Different people have these in different

proportions. That is why in Ayurveda, it is said, ideally

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the five should be in balance. The three main principles

Vata, Pitha and Kapha should be in balance. Vata

stands for Vayu Tatvam and its imbalance causes joint

pains, muscle pains etc.

Pitha stands for Agni Tatvam and its imbalance can

manifest as migraine, vomiting and digestive problems.

Kapha stands for Apaha and Prithvi Tatvam and can

cause respiratory problems.

Through the imbalance of these three, Yama has a hold

on our body! As long as we are young, the inequilibrium

will not affect us much, but as grow older, Vata, Pitha

and Kapha will all go awry!

The evolution here means manifestation, not Darwin’s

theory of evolution.

So the world is non-tangible, non-substantial name and

form only! (Vacharambhanam Vikaro Namadheyam).

Shankara says this in Atmabodhani, whatever you are

experiencing is Brahman alone with different name and

form. So what is the benefit of this teaching? It is

Sarvathra Brahma Darshanam.

From Mantra three to nine, we are going to see the

evolution of the cosmos. In the tenth Mantra, it will say,

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since the entire creation is Brahman + Nama Rupa,

learn to see Brahman everywhere. Sarvathra Brahma

Darshanam is Moksha and Sarvathra Jagath Darshanam

is Samsaraha.

See the cause, you are free, see the effect, you are

bound. This is because effect is subject to arrival and

departure and hence constant fear of loss is there. I can

never enjoy it. If vision is of the cause, I know it is

there, no matter what happens to the effect. This is

going to be the development.

So we will go to the third Mantra now.

3. etasmāj jāyate prāṇo manaḥ sarvendriyāṇi ca,

khaṁ vāyur jyotir āpaḥ pṛthivī viśvasya dhāriṇī.

Generally an order is given for Srushtihi. But the Upanishad

does not adhere to the order (Akrama Srushtihi). So we need

to rearrange it for explanation.

Let us take the second line first. It talks about Pancha

Sthoola Bhoota Srushti, namely, Kham (Akasha), Vayuhu,

Jyothihi, Aapaha, Prithvi; which is glorified as Vishwasya

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Dharini which means supporter of all the living things both

directly by giving the terra firma to stand on, but also

indirectly by providing us with all other requirements. This

line indicates both subtle and gross elements.

First line talks about the elementals that are Sookshma

Srushti namely the five Pranas, Manaha (four components of

Manaha, Buddhi, Chitta and Ahankara, Pancha Jnanendriyani

and pancha Karmendriyani). In short the whole Sookshma

Sharira, all from the basic substance called Brahman

(Avyakrutha Nama Rupena Jagadasithu, Thasya Vyakaranam

Thamabhavathu, Vyakaranam means manifestation.

4. aginr mūrdhā, cakṣuṣī candra-sūryau, diśaḥ śrotre, vāg vivṛtāś ca

vedāḥ,

vāyuḥ prāṇo hṛdayaṁ viśvam, asaya padbhyām pṛthivī hy eṣa sarva-bhūtāntarātmā.

Next, the gross elements and elementals consisting of the

entire gross universe are talked about. When I drink water,

when I breathe air, it is gross elements. Our body is an example

of gross elemental (combination of gross elements). Our

Shastras look upon the whole universe as the body of the Lord,

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the universal person or Vishwa Rupa Ishwara or Virat Ishwara.

(In Tamil it is called ‘Perumal’, perum means big, Al = person)

Let us look at the logic behind the concept. When I look at my

body, it is a conglomeration of many organs. Even so, we see it

as one unit and not as a group. That is because all organs are

functioning in harmony as though they are one unit, just like the

departments in an industry. Similarly every organ is

interconnected to the other. If one is diseased, it affects other

organs and systems also. So it is an organized whole. The same

holds good for the cosmos also. When we analyse scientifically

also, the universe functions as one unit. That is why it is called a

universe and not a multiverse. With advancing science, we are

better able to appreciate this truth. So every thing can affect

everything else. As somebody said ‘you cannot pluck a flower

without affecting a stem’. It is a beautiful statement.

Superficially all things may look separate, but ultimately

everything is related to everything else. A few decades before,

we did not know this, but now we know that.

All our scriptures including Purusha Suktha (Sahasra Sheersha

Purushaha) convey this very idea.

In this section, Upanishad is revealing Brahman as the Jagat

Karanam, both material and intelligent cause. In first and

second verses, the nature of Brahman was pointed out by using

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the word ‘Aksharam’. Somebody asked for a clarification.This

word Aksharam occurs in both first and second Mantra. What is

the difference? It is this. In first, it means Brahman itself which

is Satyam, Jananam and Anantham. In the second, the word

means all the Nama Rupas in potential condition (Maya).

Aksharam1 and Aksharam2 together is the universe which we

are seeing from third verse onwards. Now, the gross creation is

called ‘Virat’. It works as one unit or system which is

interconnected. A few degree centigrade temperature

variations in South America Pacific Ocean, then it can create

weather changes, all over the world like droughts, cyclones,

forest fires, famine etc. We have been reading this ‘el mino’

phenomenon. Therefore universe can be looked upon as the

body of the Lord and every part as a limb of the Lord. This is

Vishwa Rupa Ishwara. All Upanishad describe this very

beautifully. This alone is borrowed in the Vishnu Sahasranama

Dhyana Shloka;

Bhoohu Paadou Yasya Nabhirvidasuranisschndrasooryacha Nele

Tribhuvana Vapusham Vishnumeesham Namami

In Rudra also there is the Dhyana Shloka

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Peetam Yasya Dharithri Jaladhara Kalasham Lingamakara

Murthim

Nakshatram Pushpamalyam Mrahagana Kusumam

Chandravanhakra Netrem Krishihi Saptha Samudram

Himagirithanayam Saptha Pathala Padam

Vedam Vaktharam Shadadgaha kashadishivadanam Divya

Lingam Namami

Describing Shiva. We have a cosmic Linga which is the very

Akasha itself; all the planets are diamonds. I don’t know how

many of you saw the Leonid showers recently. I was watching

on the terrace and was disappointed as there was no ‘shower’

but a few meteorites were seen in the sky. All these are like

jewels on body of Shiva.

This similar description of Vishwa Rupa Ishwara is in this fourth

Mantra.

Agni Moordha Bhavathi: here Agni means Swargaloka. This

upper Loka is like head of Virat Ishwara.

Chakshushi Chandra Soorya: Sun and moon are the eyes of the

Lord. This itself is invoked in the famous Mantra.

Thryambakam yajamahe Sughandhim Pushti Vardhanam

Urvaru Kamiva Bhandanath Mruthyormuksheeyamamruthath

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Thryambakam means Lord with three eyes namely Sun, Moon

and Fire (Soma Soorya Agni Lochanaha)

Ambaka means eyes.

Dishaha Kshetre: ten directions (space) are his ears. From

Tatvabodha we know that individual ears are born from space

principle alone. Same thing in Vishnu Sahasranama Karnou

Aasha where Aasha means Dishaha.

Vagirvruthascha Vedaha: Vedaha means scriptures;

Vivrutaha means elaborate scriptures and it also means popular

or well known (olden days!) because now they are not that

popular! We have to encourage the Vedas. They are the organ

of speech of Lord. Lord does not come and speak to us directly

but through scriptures. Whenever there is a conflict and I want

Bhagawan’s opinion, refer to scriptures, they are Lord’s mouth

piece.

Vayuhu pranaha: life breath of Lord is Vayuhu. Entire Vayu

Tatvam or atmosphere is the breath of the lord. If air is polluted,

the ‘Virat’ will have lung disease! We also will naturally be

affected as we exist within the Virat!

Hridayam Vishwam: entire universe is like the heart (or mind)

of the lord. How can you say that? If I compare to my dream

world, I can understand this. The entire dream world of Shabda,

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Rupa, Rasa, Sparsha, Gandha exist in my mind alone. It is all

your own mental projection, so everything is a thought and it is

not separate from the waker’s mind. In fact it is born in the

waker’s mind, exists in waker’s mind and resolves into waker’s

mind alone. Even though, we don’t recognize this in the dream

but after waking up, Vedanta says this world also does not exist

separate from the Lord’s mind. The Lord’s mind is called ‘Maya’.

Asya Padabhyam Prithvi: if the heaven is the head, naturally

the earth is the feet of the Lord.

Esha Sarva Bhoothasyarathma: This Ishwara is in and through

everything, the inner essence of everything. Virat being the

totality, it must be inherent in everything. Suppose somebody

asks the question, where are you in your body? The answer will

be I am behind the finger, also, similarly in the head

simultaneously (this we recognize when bitten by mosquitoes!).

Similarly Virat Ishwara is behind the entire cosmos! You have to

add a sentence. This Virat Ishwara is also born out of Ishwara.

He is also subject to arrival and departure from Brahman.

Continuing, next Mantra,

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5. tasmād agnis samidho yasa sūryaḥ somāt parjanya oṣadhayaḥ

pṛthivyām,

putmān retas siñcati yoṣitāyām bahvīḥ prajāḥ puruṣāt samprasūtāḥ.

In this, further Srushti is discussed. Many Jeevas are born out

of Brahman (Prajaha Samprasuthaha). Shastra talks about

procedure of human birth. This and Puanarjanma process is

talked about in detail in Chandogya Upanishad. This is one of

the methods by which human beings are born. It is known as

Panchagni Vidya. This is not the case of all the living beings

not even all human beings, only some of them. This

Mundaka Mantra does not give details but some dots and

dashes. The Chandogya and Brihadaranyaka give details.

We have to start from the time of death of a Jeeva. At that

time, the Jeeva goes through the final ceremonies or

‘Antyesti Karma’. In this final ritual, the physical body is

offered to the fire. A vaidika must go through forty one

Samskaras, of which this is the last where I offer my body to

the fire God. Shastra says at the moment this body is offered

to Agni, next physical body is prepared, but not in full

fledged form but in very very fine form and handed over to

Jeeva. So this physical body has to evolve to become full

fledged body. This evolves in five stages. It requires five

fields to evolve. Each field is figuratively called Agnihi.

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Initially clled Soma Shariram, so the minute the body goes to

Swarga Loka straightaway and there evolves to some extent

(Vrishtikarana).

Mega: then it goes through cloud (evolution 2)

Prithvi (Anna): then it goes through earth (evolution 3)

Retaha Shariram: then through body of man (evolution 4)

Purusha Shariram: then through body of woman (evolution

5)

After all these, a full fledged baby is born. Here Upanishad

mentions some items.

Tasmadagnihi: Swarga Agnihi or first stage (Swarga). It is

called Agni because Agni has the capacity to refine, purify,

modify anything (it cooks food, even pots are baked, even in

body digestive fire metabolized, raw fruit requires heat to

ripen, even prmature baby is kept in an incubator).

Everything has to go through a fire either in a gross or subtle

form. Even when we have to think hard to come with some

idea, we say heated thinking or the expression ‘what is

cooking up in your head’ in English.

Agnihi here means Swarga Loka.

For the Swarga loka the illumining principle is Surya Tatvam.

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Parjanyaha : cloud or second Agni

Puthivyaha : early

Pumanu: male

Every body before coming to mother, has to recide in the

body of the male.

At conception it is transferred to the mother’s body

(yoshithayam). That is why in our tradition, abortion is not

accepted at any time and is called Bhruna Hathyam and is a

big Papam.

Soma: first stage of evolution.

Second stage i.e. Vrushti Shariram is not mentioned here but

has to be supplied by us.

Oshadayaha: 3

rd

stage

Rethaha: in the male, 4

th

stage

Prajaha: Purusha Shariram; human beings

Vanhi: many, countless

Remember, this is only one of the methods, not universally

applicable. Panchagni Vidya cannot be applied here.

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Ultimate source of all these beings is Purushaha meaning

Brahman alone.

Continuing,

6. tasmād ṛcaḥ sāma yajūṁṣi dīkṣā yajñaś ca sarve kratavo dakṣiṇāś ca,

saṁvatsaraś ca yajamānaś ca lokāḥ somo yatra pavate yara sūryaḥ.

There is a difference between human beings and other living

beings in that human beings have a free will whereas other

living beings come programmed and act only by instinct.

One good thing is animals will not tamper with universal

harmony. Only human beings can cause damage.

Free will can be abused. Freedom is that which is available

for abuse. We know that knowledge is power. That is how a

human being though physically weak, due to his intellect has

invented a gun and can kill even a tiger.

Bhagawan therefore has created rules and regularions for

human beings. These are contained in Vedas. They teach

how not to abuse my freewill and how to be a responsible

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citizen of the world. My way of life should be in harmony with

creation. This type of life is called ‘Yajnaha’. So Yajna means,

responsible way of living.

So here Veda talks about Yajnas which we will see.

Here Upanishad is revealing Brahman as Jagat Karanam.

Hruchaha Sama Yajumshi: the three Vedas. Atharva is not

mentioned as it is not primarily concerned with rituals. When

Brahman is talked about as the cause of creation, then he is

known as Ishwara. The idea of saying Vedas came from

Ishwara is, the Vedas came to humanity (revealed) through

the medium of Rishis. Rishis did not invent them. They are

Mantra ‘Drashtaraha’ (just as in invention and discovery in

English).

Deeksha: Any religious discipline which means observance

of certain rules. For example, any person going to a hospital

has to abide by some rules like change of clothes, remove

chappals in OT etc. Similarly performance of any Vedic ritual

also entails observance of certain do’s and don’t’s. All these

come under Diksha like wearing sacred thread, wearing tuft,

similar moral disciplines also need to be observed. In

Ramayana, Vishwamitra takes the help of Rama to destroy

Asuras. Some one may ask when Vishwamitra himself has so

much Tapobalam, why did he need Rama? The reason is this;

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to destroy Asuras, he had to get angry. In the Yagashala,

Krodha is forbidden. Therefore Rama had to go. Even if we

do pooja, telling lie, getting angry etc should not be indulged

in. One who has taken Diksha is a ‘Dikshita’. Nowadays

people name themselves Dikshit, Dwivedi, Vajapayee etc

based on this Parampara.

Vajapayee: Vajam means ‘Annam’, a kind of ‘ganji’

(Vajashchame….. in Chamakam).

Peyam: in liquid form. Cooked food in liquid form is offered

with Annadanam which were part of a big Yaga.

Yagnaha: Small Yagas without sacrifices.

Krathavaha: means big Yagas like Ashwameda Yaga etc.

Dakshinashcha: cow was given as Dakshina. This was

because cow was considered sacred as all the products of

cow, milk and curds for Abhishekams, even urine and dung

were used as Panchgavyam. Therefore cow was offered as

Dakshina to priests and Brahmins. Even now Godanam is

given in Kumbhabhishekams. Similarly gold was a Dakshina

as part of ritual. Shankara writes Karmanga Bhuthani Sarvani

; whatever was useful in rituals was Dakshina!

Samvatsaraha: literally means year, time. Here Shankara

defines; time as integral part of Vedic activity; because

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before any Vedic activity, Sankalpa is done which starts with

mention of time. Time is called Pancha Anga (Masa, paksha,

Tithi, Yoga, and Karana).

Therefore even Kala or time is looked upon as Karmanga

Bhootaha.

Yajamanaha: most important factor, i.e. the Vaidika who

performs the Vedic ritual. The secondary meaning of master

came from this (Yajathe Iti Yajamanaha or Yagam Karothi Iti

Yajamanaha). The basic meaning is Vedic ritualist.

All these rituals produce results which are called ‘Karma

Phalas’. This is only in case of human beings because they

do all these with their free will and not instinctively. These

Phalas can be Punya or Papa.

Lokaha: All fourteen Lokas or fourteen fields of experience

(Veda looks upon the world as Karma Phalam only) which are

the result of action or Karma Phalam. All these Lokas are

here classified into two (four elsewhere) here.

1. Higher non returnable Loka (once gone there, he will

attain Atma Jnana, Brahmaloka)

2. Higher returnable Loka: beautiful pleasure filled one

but one has to come back.

3. Neither higher nor lower: Manushya Loka

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4. Lower Loka.

14

th

Loka is Brahma Loka.

13

th

to 9 are higher.

8

th

is Manushya Loka

(Bhuloka, Bhuvarloka, Suvarloka, Maharloka, Satyaloka,

Tapoloka, Brahma Loka – six higher Lokas + one our

world)

Atala, Vithala, Suthala, Mahathala, Rasathala, Talatala,

Patala

Here only two sets are talked about.

Somaha Yathra Pavathe: heavens illumined by moon

(returnable)

Yatra Surya: Brahmaloka illumined by Surya, non

returnable.

Incidentally, higher and lower are figurative and not

special. Each is supposed to have a different time space

series. Therefore one Loka cannot be described in terms

of another Loka (just like dream world can never be

located in terms of waker’s world, they belong to different

realms).

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Similarly, heaven need not be above, but here and now in

a different medium.

All these are born out of Brahman, this should always be

remembered.

7. tasmāc ca devā bhaudhā samprasūtāḥ sādhyā manuṣyāḥ paśavo

vayāṁsi,

prāṇāpānau vrīhi-yavau tapaś ca śraddhā satyam brahma-caryaṁ vidhiś ca.

Upanishad talks about sacred creation first and secular

creation next.

Tasmach cha Deva Bahudah Samprasuthaha: the worlds

that were talked about in last Shloka were created as

Karma Phalam and therefore they need to be inhabited.

So Devatas were created. An inert thing has no use unless

a sensient thing makes use of. Achetana vastu is made

use of by Chetana vastu and only then it makes sense.

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Devatas are Jeevas, because of whose Punyam they are

there.

Bahudha: manifold, even though manushya loka is one, all

human beings are not the same. All features vary. Body,

environment etc are all graded. Similarly in heaven also

all Devatas are not the same (LIG, MIG, HIG!). That is why

even in heaven, jealousy cannot be avoided!

Sadhya: another set of celestials called Pithrudevathaha.

Manushya: we people

Pashavaha: animals

Vayamsi: birds

Pranapanou: breathing and (life breath) breathing out

(atmosphere). We take these things for granted!

Once life has come: we need 3 times food!

Vrīhi-Yavau: wheat & barley (Lord assumes we are

vegetarians!)

Tapas cha: once food and mouth are there, it is difficult to

stop! Therefore moderation in everything, control,

restraint with regard to all senses, karma.

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Shraddha: faith and devotion in Scriptures and

Bhagawan. This is most difficult. What can be scientifically

shown, faith is not necessary.

Once topics which are beyond the realm of science and

logic come, beyond field of observation, Veda alone is the

means of knowledge (Apourusheya Vishaya). If I want to

know suprasensuous things I should not be adamant or

fanatic. It is like saying, to see the color; I want to use my

ears for a change! That is called foolishness. Intelligence

is use of appropriate means of knowledge for the

appropriate field of knowledge.

If I refuse to use the eye, to know the color, I am the loser,

nobody else.

Similarly, if I refuse to use the Scriptures for the relevant

information, Veda is not going to lose but I am the loser.

This is called ‘Pramanya Buddhi’.

The Pramanya Buddhi towards Veda is called Shraddha.

Looking at the Vedas as a means of knowledge in its

particular field is called ‘Shraddha’. This, we have to

gather, we have to imbibe from childhood. If we do not

develop faith from childhood, it is extremely difficult to

accept it in adulthood. That is why even when child is

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born, they chant Vedas into its ears. They say ‘Vedosi’

because they know that in life we have to know higher

things for which Vedas are the only Pramana and we need

Shraddha. This is a unique faculty of mind, which is also

Bhagawan’s creation.

Satyam: truthfulness as a value

Brahmacharya: discipline of a Vedic student. One who

leads the disciplined life of Vedic study; only study, study,

study. No other pre-occupations.

Vidhis Cha: all do’s & don’t’s like Satyam Vada, Dharmam

Chara, Swadhyanna Pramaditavyam etc. All were born out

of Brahman also.

8. sapta-prāṇāḥ prabhavanti tasmāt saptārciṣas samidhas sapta-homāḥ,

sapta ime lokā yeṣu caranti prāṇā guhāśayā nihitās sapta sapta.

Here Upanishad talks about all the accessories necessary for

sensory experiences. In fact our entire life is a series of

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sensory experiences alone. Four factors are required for

sensory experiences.

1. Sensory organs which are the subtle instruments

withing the body which belong to Sukshma Sharira.

2. They can function only when they have their physical

accessories which as known as ‘Golakam’ (sense organs

in Stoola Sharira).

3. Range of sense organs which are comparable to

radiance of light. Even though ears are here, the scope

of hearing goes upto a particular distance, similarly,

range of sight goes to a particular distance. So we can

compare the ears, eyes to a lamp and the distance

illumined as the range. Whatever falls within the range

is perceived by us (‘within earshot’). This range is

known as ‘Prabha’ or scope.

4. The sense objects: Normally we talk about five senses,

but here seven as it were is talked about. It means

seven holes in the head (two eyes, two ears, two

nostrils, one tongue).

Tasmat Prabhavanti: from that Brahman are born

Saptha Pranaha: Seven sense organs (do not refer to

Pancha Pranas but Indriyani)

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Saptha Achirshaha: seven flames extending to various

distances (range of each indriya). Whatever falls within

that range, I perceive.

Saptha Samidhaha: sevenfold sense objects; all objects

falling under these seven sense organs.

Even among objects those that fall within the scope of

right eye, right ear etc and those that fall within scope

of left sided organs. The beauty is Upanishad imagines

the sensory perception also to be a type of Yaga. The

eyes are like flames, sense objects are like offering.

Golaka is Homa Kunda. Indriyas are like fire, sense

objects are like ghee, the more you offer, the more the

fire goes up and ask for more. This is so true; the more

we satisfy our sense pleasures, the more they ask for

and we get addicted.

Saptha Ime Lokaha: Here Loka means the ‘Golakam’ or

physical part of the sense organs. The invisible part is

the Indriyam. Thus we have seven Golakas.

With these four factors,

Saptha Homaha: constant Yagas are taking place.

First in the morning is coffee Yaga! Taste is the

oblation, mouth is the Homa Kunda, and taste is the

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fire! You switch on TV; forms and colours are the

oblation, physical eyes are the Homa Kunda, Chakshu

or sight Indriya is the fire and another Homa. Similarly

with ears, nose, skin etc. Through out the day,

innumerable Yagas (seven Yagas here) are taking

place. Does this go on permanently? We will go crazy

because each one produces either Sukha or Dukha

Phalam through emotions like Raga, Dwesha, Kama,

Krodha through out. So a person gets tired by evening.

Therefore Bagawan has decided on rest (Sushupti)

when Yagas are not there. All the Kundas are emptied,

and the Indriyas are withdrawn. So the ‘Golakas’ are

only the office room of the Indriyas where they operate

when person is awake and go back when person goes

to sleep so that office/counter is closed as it were! Their

residence (Indriyas) is the heart which is here called

Guhasaya (Guhayam Shorate Iti, where Indriyas take

rest) until next waking state.

Saptha Saptha Nihitaha: these sense organs are seven

each in every human being.

All these are born out of Brahman.

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9. ataḥ samudrā girayaś ca sarve asmāt syandante sindhavas sarva-rūpāḥ,

atas ca sarvā oṣadhayo rasaś ca yenaiṣa bhūtais tiṣṭhate hy antar-ātmā.

Not only the subjective world or Adhyatmam is born out

of Brahman, even the objective world or Adhibhootam

is also born out of Brahman. A few examples are given.

Ataha Syandante: from that Brahman alone, come forth

or emanate

Samudra: seas

Girayaha: mountains

Sindhavaha, Sarvaroopaha: the two together mean all

types of rivers, with pure water, having different

ingredients. For example, Tamraparni means it has

copper. Religiously also they are different. Some are

very sacred like Ganga, Yamuna. All are born out of

Brahman.

Atascha Sarva Oshadayaha: all the plants, trees,

shrubs, herbs, creepers, all vegetation also are born out

of Brahman. The nourishing power of the plant is also

(the Rasaha or essence) Rasascha is also born out of

Brahman.

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What is the glory of the Rasaha; because of that Rasa

alone, every human being survives. (Anna Rasenaiva

Bhootva, Annarsenaiva Vrudhim Prapya). This physical

body is nourished only by the Rasa of plants.

The Upanishad puts the survival of human being in a

technical language. What is meant by surviving? This

physical and subtle body are together, death is when

they separate.

The nourishment of plant alone keeps Antaratma

means Sukshma Shariram, Bhutou means along with

Sthoola Shariram, Tistathe means remains.

10. puruṣa evedaṁ viśvaṁ karma tapo brahma parāmṛtam,

etad yo veda nihitaṁ guhāyāṁ so’vidyā-granthiṁ vikiratīha, saumya.

In the last Mantra, the topic of creation is concluded.

This is a very important Mantra as it gives the

philosophical lesson that is to be learnt from the whole

of this Srishti Prakaranam.

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The topic goes on telling everything is born out of

Brahman. What is the Tatparyam, the main corollary?

That is brought out here. Shankaracharya quotes this

Mantra very often and so much study is done on this

Mantra.

First lesson is this; Brahman is the material cause,

world is the effect.

Therefore Brahman alone appears in the form of the

effect, world.

I need not do anything special to experience the

Brahman; whenever I experience the world, it is

Brahman alone manifesting as world.

The very experience of effect is the experience of the

cause in effectual form. Nobody can say I have not

experienced Brahman. In fact you have not experienced

anything other than Brahman. This is lesson number

one.

Second lesson; Brahman is cause, world is effect.

Therefore there is no substance called world other than

Brahman. Therefore the world is only verbal, non

substantial existence (Vacharambhanam Vikaro

Namadheyam). World is only a word, Nama Matra

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Satta, this is called ‘Mithya’. The only Satta is Brahman.

Upanishad presents this in the first two lines.

Purushaha Poorayathi Sarva Iti Purushaha: Brahman,

that which is all pervading, infinite.

Idam Sarvam: all this

Karma: all action

Tapaha: all meditation, We have to add

Teshaam Phalam: all the Phalas (Lokas etc of Karma &

Upasana)

This is a technical way of presentation. The Scriptures

look upon the whole world as Karma Phalam only. It

looks upon the body as the result of your previous

action. If it is healthy, result of good action and

unhealthy, result of bad action. The good thing here is

you don’t blame Bhagawan. Similar is the case of

environment. So whole creation is Karma, Upasana

Phalam which is also Brahman. This is called Brahma

Satyam, Jagan Mithya.

Paraamrutham: Param means ultimate reality, ultimate

stuff of the creation. It is also the eternal truth.

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What is the practical lesson here? As long as you hold

on to anything substantial,your life is safe. When you

hold on to anything non substantial, your life is in

danger (sitting on a hollow card board chair!). Whole

world is non substantial, so don’t lean on it. If you do

that, you have to blame your own non discrimination.

So if you want security, peace, happiness, hold on to

Brahman alone.

Second part of Upanishad deals with how to know that

Brahman? This is very important because people ask

how to realize Brahman?

It was said Brahman was Karanam, world is Karyam.

The relationship is Karya Karana Sambhandha.

What are the differences between Karya and Karana?

Four main differences were talked about.

Sno Karanam Karyam

1 One Many

2 Sarvagatam; Pervades

all effects.

Alpagatam (where there

is ring, no bangles, but

gold is behind both

3 Nithyam; exists in all

three periods of time

Anithyam; Subject to

destruction (birth &

death)

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4 Has independent

existence

Karanam Satyam

Has only dependent

existence. The ‘isness’ of

effect is borrowed from

cause.

Karanam Mithya

The search for Brahman, your investigation should start

by looking for these four conditions.

If I take any one physical body, or anything in creation

does not fulfil these conditions. Upanishad gives the

quiz. What is there that is everywhere, all the time and

one?

Whenever you experience anything, you say; there is a

man, there is a woman, there is a table etc. What is

that which is common to all these? The appreciation of

the existence “Is” is common (Satta) everywhere. Do I

appreciate anything as non existent?

In the first nine verses, creation was talked about,

Brahman being the material cause and everything

being born out of Brahman.

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In the tenth verse, the conclusion is drawn which is the

central essence of this entire section. Since world is an

effect and Brahman is the cause, really speaking there

is no world other than Brahman, just as there are no

ornaments other than gold. What we call world is

Brahman alone; so we should change our perspective of

the world. I no more look upon the world as world but

as world (Ishavaasyamidagam Sarvam). I train myself

to look like this. This is Sarvathra Brahma Darshanam.

This is a cognitive change and is the benefit of the

knowledge. A cognitive change should bring about a

change in perspective which in turn should bring about

an attitudinal change. This brings about a change in

your very life itself. That change is from Samsara to

Moksha. The transformation has taken place only

because I have displaced world vision by Brahman

vision. When I see world, pot, ornaments, furniture,

wave etc, I see immortality.

Therefore the displacement of world vision by Brahman

vision is displacement of mortality vision by immortality

vision. This is what is meant by ‘Asatoma Sadgamaya,

Tamasoma Jyothirgamaya, Mruthyorma

Amrithangamaya’. Moksha is not going to some Loka.

Moksha is not accomplishement of any new thing; in

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fact Moksha is nothing but a change in my vision born

out of knowledge.

This Srishti Prakaranam is used for this change in

vision. This has a technical name (the method) in

Shastra; Adhyaropa Apavada method by which I

gradually displace world vision by Brahman vision. This

is the basic method of Vedanta teaching.

“Adyaropa Apavadabhyam Nishprapancham

Prapadyathe Rishyanam Sukha Bodhartha

Thathvagnaihi Kalpitha Kramaha”.

This method was invented and used by our Acharyas

from time immemorial. Since the method is very

important, we should see how it works.

This Adhyaropa Apavada method is done in four stages.

Our mind is totally transformed, just as in computers

gradually I phase changes to next.

Let us take the example of this wooden desk. All of you

see this desk. You say here is the wooden desk. So to

convert you cognitively (ideal teaching is where you do

not even realize that you have changed or that you are

made to change!).

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First stage: Present the desk as an effect or product, in

Sanskrit Karyam. You accept that.

Second stage: If desk is an effect, any effect should

have a cause. Here cause is wood (introduction of wood

as cause).

Third stage: Once you have learnt to look at the wood, I

ask you, is there a desk other than wood? Tell me how

many kgs of desk is there and how many kgs of wood

are there? You know that the whole weight is wood

alone, there is no such substance called desk! I say in

fact ther is no desk other than wood. Desk is only a

word with only a verbal existence (negation of

desk/Karyam).

Fourth stage: Once you negate the desk (Karyam),

wood cannot be called a Karanam because the word is

relevant only with reference to the other one namely

desk or Karyam! Only as long as you accept the

Karyam, the word Karanam is relevant. The word Karya,

Karana is relevant only when two things are there. Now

in third stage, Karyam was negated.

So with only one thing, how can any relationship be

there? Suppose I ask you, what is your relationship, you

will immediately ask, to whom? Or with Whom/what?

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Relationship is a concept which can exist only in the

field of duality.

Once Karyam is gone, Karanam status of wood is also

negated (very careful, I don’t negate wood, only

Karanam status!) To give Karanam state is to accept

duality, because Karanam entails relationship which can

exist only in the field of duality.

So fourth stage is negation of Karana status of wood.

That done, what is left behind? There is only one wood

which is beyond cause and effect. Wood alone was,

wood alone is and wood alone will be! Wood being non

dual, no question of Karya, Karana.

This is the ultimate vision of Vedanta, derived through

Adyaropa Apavada method. The first two stages are

Adhyaropa stage and next two stages are Apavada

stages.

Once these stages are gone through, Karya Karana

Vilakshana Brahma Eva Asti, Shankaracharya

beautifully presents this in Aparokshanubhuthi Karyaha

Karanam pashyethu, Paschath Karyam Visarjayeth,

Karanatvam Tato Nashyeth, Avarishtam Bhavenmunihi.

Extend this to the world.

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1. Presentation of world as an effect,

2. Introduce Brahman as the cause,

3. Negation of world as non different from Brahman,

4. Negation of causal status of Brahman.

There is only Brahman which is neither cause nor

effect. The words Cause, effect cannot be used because in

‘Advaitham’, there are no two things. There was Brahman,

there is Brahman, and there will be Brahman. There is no

question of creating anything, no destroying. Previously

Brahman had one type of Nama Rupa; no Brahman is with

another type of Nama Rupa. This is the transformed vision.

Now, where do we commit the mistake? This also we should

know where do we stray away from Shastra. In a chess

game, after the game they analyse the game to see where

the defeatd person went wrong, what would have been a

better move, so the same mistake is not committed again!

Similarly, look at the example. First there were planks of

wood alone. Later they were converted into furniture. I know

all of them are wood. I know that if I retain the word ‘wood’

for all the furniture (desk is wood, chair is wood!), what will

be the problem? Suppose there is a table, desk and a chair

and I am a wise man! I tell that please bring that wood!

(Sarvathra wood Darshanam, that is called wooden

headedness!).

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Poor fellow, he brings the chair, then I say no, not this wood,

the other wood! So there will be communication problem! So

to overcome the communication problem, I introduced a

word chair, desk, table etc. Then I started using that word

and after sometime, I concluded that table is a substance! It

is a wooden table! This is the height of delusion. What is a

noun and what is an adjective? Name is noun, qualifying

word is adjective. Here table is noun, ‘wooden’ is adjective.

Really speaking, wood is substantial and table is non

substantial!

When I say, he is a tall man, man is noun, tall is adjective.

Here ‘man’ noun is substantial, ‘tall’ is non substantial. We

all know from our experience that noun is substantial and

adjective is non substantial. In wooden table, these are

reversed! So the misconception is, we tend to think of the

noun (table here) as substantial and the adjective (wood

here) as non substantial.This misconception occur in my

‘Buddhi’. I have reversed them! This is delusion. Really

speaking we should be saying ‘tably wood’!

This reversal of noun and adjective though appears as a

simple language problem, is a serious one, because your

language reveals your thinking. Language problem is

thinking problem, thinking problem is perspectival problem,

perspectival problem is attitudinal problem and attitudinal

problem is Samsara!

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Let us retain the language, but let us think problem and

have the wisdom to know which is substantial and which is

Nama Rupa alone! Remember world is non substantial and

Brahman alone is substantial and everything we see is Nama

Rupa alone, tell me what is the nature of Brahman?

Whatever was, is, will be, is Brahman. When I look at the

creation, I want to find out what is the enduring thing in the

creation which belongs to Brahman and whatever is

changing, belongs to Nama Rupa. What do I discover? There

is only one thing which is inherent in all objects and which is

eternal in all products. That is, the common, enduring,

eternal factor is ‘Is ness’ or existence. In Sanskrit it is called

‘Satta’. Suppose you destroy desk and convert into planks.

Do you destroy the ‘Is ness’ of desk? No, it shifts from desk

to plank. Similarly if plank is made into saw dust, Existence

shifts to saw dust. If burnt, it shifts to ashes? So Is, Is

continues.

Therefore what is creation?

Brahman + Nama Rupa.

What is Brahman?

Existence.

Therefore what is world?

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Existence + Nama Rupa.

So when do I experience Brahman?

I am experiencing Brahman all the time in the form of

existence.

Now next question. Ok. I experience Brahman as

existence. But my problem is I don’t experience the Pure

Brahman but along with Nama Rupa! (Nama Rupa Sahita

Satta Anubhavaha). For this do I need any Sadhana? No! I

might have a desire to experience unadulterated with

Nama Rupa Brahman (Nama Rupa Rahita Satta

Anubhavaha). For this the answer is given in the next two

lines of this Mantra.

Now I have Nama Rupa Sahita Brahma. But I want to

experience Nama Rupa Rahita Brahma. So what should I

do? Destroy all Nama Rupa. Very simple! But the question

is how can I do that? How can I eliminate the world and

experience pure existence? So we have a shorter method.

Suppose I want to know how this room will be when it is

dark. There are two methods. One is to close all doors,

windows, switch off all lights and see. The other simpler

method is to close my eyes!

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Similarly when my sense organs are all open, the whole

world is there (Shabda, Sparsha, Rupa, Rasa, Gandha +

Existence).

So to remove the five senses, imagine you have closed

your eyes. Imagine you have gone to a quiet place, not

operating your nose or tongue. In short, suspend sensory

functions. Then all Nama Rupas get eliminated. You

should not mentally project also. In short you are

meditating. Then Nama Rupa are suspended. What is left

behind? That is Satta or Existence alone is left behind.

Now the question is how do I know the pure Existence?

If I open my eye it becomes Existence + form etc. As long

as I operate sensorily, it is impure Existenc alone.

Upanishad here puts a bomb shell. It says Pure Existence

can never be experienced. Because the very word

experience entails operating senses which makes

Existence impure!

Then comes next question. If pure experience can never

be experienced, how do I know it is there? Then

Upanishad says, when you suspend sensory perception

and when entire world is negated, tell me what is left

behind? Then you start searching. You ask ‘Swamiji, there

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is only blankness’. That is why Buddhists came up with

Shunya Vada.

Upanishad asks, when you say ther is nothing, how do you

know?

That there is nothing, you are aware, which means there

is a witness of nothingness which is left behind. This

alone, this awareness, witness consciousness is pure

Existence.

Satta = Chaitanya = You

You are the experience, so it is never the experience. You

should own up the Pure Existence as I the Consciousness

who am the witness of every thought. That is what

Upanishad says ‘Yetado Veda Nihitam Guhayam’; you

have to recognize in your mind as the consciousness

withness of every thought and also the absence of

thoughts.

Therefore where is Brahman?

‘Tat Tvam Asi’.

In the tenth concluding Mantra of Srishti Prakaranam,

Upanishad gives the Tatparya of the whold of Vedanta,

that is ‘Brahma Satyam, Jagan Mithya, Jeevo Brahmaiva

Na Paraha’. One Brahman manifests as the whole

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universe. With this idea, teacher answers the basic

question asked by the student ‘Kasmin Bhagavo Vijnate

Sarvamidam Vijnatham Bhavati’.

Every Upanishad has an initial question like this and the

entire Upanishad is an answer to that. So the question

also should be always remembered (Eka Vijnanena Sarva

Vijnanam Katham Bhavathi?). The answer is under one

condition ‘Eka Karana Vijnanena Aneka Karya Vijnanam

Bhavati’. By knowing one material cause, all effects are as

good as known, as they are not separate from the cause.

So here Shounaka’s question has been beautifully

answered (by knowing Brahman, everything else is

known).

The next question is, if that is so, how am I to discern the

Karanam Brahman in everything? The answer is,

understand the features of Karanam and look for them in

the Karyam.

Features of Karanam are:

Something, which is eternal, one and inherent

everywhere. When we

see, we know that ‘Isness’ or ‘Satta’ fits this description.

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Existence is the only thing which is Ekam, Nityam,

Sarvagatam. For example, when you destroy a pot, ‘Isness’

shifts to shred of pot, then clay, then to earth and so on.

Similarly with table, ‘Isness’ shifts to planks, saw dust, ashes.

That is why ash is an ideal representative of Brahman. It

remains when everything is burnt down. So apply that to

remind yourself of Brahman. We also know that world cannot

exist separate from Existence (Satta). Therefore Brahma

Jnanam is only in the form of Satta Jnanam. Brahma Jnanam

is also experienced along with object, but not appreciated

with these. Once all the Nama Rupas are removed, logically

what should be left out?

Satta + Nama Rupa – Nama Rupa = Satta or pure Existence.

But when I suspend all Nama Rupas, we find, we are not able

to experience anything, but as though everything is blank.

So do you say Existence is ‘Shunyam?’ Here Upanishad says,

you cannot ‘experience’ the pure existence because that

pure Existence happens to be the ‘I’, the Conscious principle.

We can ‘experience’ anything only when something is

separate from me! So, if I have to know it, it is only in one

way in the form of pure Consciousness. I alone am the

witness of everything and the blankness also. Where do you

experience that Consciousness? Upanishad says you can

never experience that Consciousness outside, even though

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you are a conscious person. I cannot experience the

counsciousness in your body though I can see your Nama

Rupa. I can experience it in myself alone. (Means, I recognize

it as the witness of thoughts as well as the silence in the

mind). Therefore Upanishad says, Yaha Veda, one should

know the pure Existence.

Etat = Karanam Brahma

Guhayaam Nihitam: Antahkarana is called Guha or cave.

Nihitam means located. One should know Brahman in the

form of consciousness in the mind. Here every word is

significant and deep.

Nihitam literally means located. Once you say, Brahman is

located in mind, the problem is, it becomes limited. But

Brahman by definition is unlimited. So, here it should be

understood as being available in the mind as consciousness.

It is located everywhere, but recognizable in your mind alone

as consciousness like, when you want to know whether

electricity is there or not, you test it at some points like a

fan, light etc, though it flows in all the wires. Similarly though

consciousness is every where, I can recognize it in your

Antahakarana. So Brahman is everywhere but recognized in

the plug point of my mind. So Nihitam menas recognizable.

How is it recognizable in the mind?

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This is also important because people think we have to

meditate! This craze is there. So they sit, suspend all

thoughts and look for that pure Existence. An aside here:

One person came and told “I am able to remove all thoughts

after practicing 12 years Swamiji. But I don’t know what to

do next? I am expecting something to happen, nothing

happens”. How do I explain?

Generally, I tell “Please attend the classes”. He says

“Swamiji, I don’t want all these intellectual drills and all that,

(it is a waste of time!). You just tell me in two mintues just

give me some clue!”

What I am teaching day after day, he wants in one sentence.

He is looking for something which is never going to come.

Having wasted twelve years, what a tragedy! What he is

looking for is the consciousness which was there before the

thoughts, during the thoughts and after suspending the

thoughts. Tha consciousness which is there all the time has

been taken for granted and he is looking for that!

That is why mind is called ‘Guha’.

Though Brahman is there as consciousness, because of

ignorance, this fact is not recognized.

‘Cave’ is that in which things are not recognized due to

darkness. Mind is compared to a cave because, though

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Brahman is there all the time as the witness consciousness

of thoughts and thoughtless state also. So if someone asks if

I have that experience, I cannot say I have experienced, I

cannot say I have not experienced Brahman! All I can say is

“Don’t look for a new experience; all old and new

experiences are illumined by the consciousness; that alone is

ever evident. This fact is lost sight of by sheer ignorance. So

it is available in ‘Nirvikalpaka Samadhi’? No, it is available

right now, because of which alone, every word forms a

thought in your mind, the thought is illumined by the

consciousness. If the mind is blank, the blank mind is

illumined by the same consciousness.

Dayananda Swamiji makes a very beautiful statement: in the

case of all our worldly transactions, normally knowledge

comes first, experience later. Suppose I want to go to UK or

USA, I gather all necessary information first including

formalities and then have the actual experience.

Unfortunately, we extend this tendency to Brahman also;

first know Brahman by attending classes, then do Sadhana

to get Brahman experience later! This is the greatest

misconception in Vedantic field. People always say, they

have knowledge, no experience.

Note this very clearly; Brahman experience does not come

later because Brahman is the consciousness evident all the

time because of which all the experiences are possible. This

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Brahman is with Nama Rupa and without Nama Rupa also. In

Jagrat and Swapna Avastha, Brahman is with Nama Rupa

and is Sushupthi (deep sleep), Samadhi and Coma states

Brahman is without Nama Rupa. If you are not sure, when

you get hit strongly and are stunned for a while, that is

Nirvikalpaka Samadhi. So Chaitanyam experience is never

lacking for any one. What is missing is however, is the fact or

knowledge, that, that consciousness which is every where is

my nature. It is not ‘Brahma Anubhava’ but Brahma Jnanam

which is required. This requires teaching. In which Avasta

can teaching take pace? Naturally in Jagrat Avasta alone

when teacher is there, then alone Jnanam can take place.

Now you can understand the importance of Shastra Vichara.

Yaha Veda: Shankara writes, I should not say I have

consciousness, but that I should own up that existence is in

the form of consciousness and that consciousness is myself.

Aham Brahma Asmi Iti Veda or simply Aparokshathaya Veda.

It is not, I have consciousnesss in the mind, but I am

consciousness who is pervading and illumining the body, I

lend existence to the whole creation.

So now I say I am the Jagat Karanam, in me, the whole

creation is born, in me the whole creation exists and in me it

resolves. Initially, it sounds mind boggling. Does not matter,

this is the first Upanishad; as you go on, you will appreciate.

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I lend existence to this creation. Whenever you feel diffident,

take this example. The whole dream world is born, exists and

resolves in me. But it is unbelievable when you are actually

in dream, but you realize the falsity only when you get up.

Similarly due to ignorance, I have lost my creatorhood and

have become a creature and look for creature comforts! So

what should I do now? Uthishtata Jagrata Prapyavaranna

Bodita. Upanishad says all of you please wake up. Saksha

Kurute Prabodha Samaye Atmaname Vadvayam.

Now the next line; what is the benefit of this knowledge? I

thought I was Karyam, now I know I am Karanam. Upanishad

says,

Saha: that Jnani

Nikirati means destroys

Avidyam Granthim: the knot of ignorance

Why is ignorance called a knot?

1. A knot especially an old one is very difficult to

disentangle. Our ignorance being Anadi, (in fact time

itself is born out of ignorance), it is like a knot.

2. When you join two things either physically or

symbolically (wedding is called tying the knot), a knot is

formed. Similarly, self ignorance combines two things,

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even though I am pure consciousness, because of

ignorance, I associate myself with the body (Sthoola,

Sookshma and Karana Shariras). I get attached to

these, have Abhimana with the body. The birth date of

the body becomes my birthday. The physical and

mental conditions of the body become my conditions.

So this Atma Anatma mixing up is caused by the

ignorance knot; through knowledge, this knot is

removed and this mixing up does not take place

anymore. So, I really have no biodata. That does not

mean, you should not use name in Vyavahara. In

Vyavahara, be as you were; only know the facts in your

mind.

As long as ‘Dehabhimana’ is there, Samsara is there.

Once ignorance is gone, Dehabhimana goes, only

working Dehabhimana is there. This is what they call

‘roasted seed’. When seed is roasted, it is not

destroyed, in fact, it is tastier; but it has lost its

capacity to germinate. Similarly working Dehabhimana

is called Badhita Ahankara or functional ego. You have

sufficient ego for transactions to fulfil your duties, but it

is not toxic or poisonous Ahankara which germinates

into Samsara. Like the two types of cholesterol, HDL &

LDL, one is good and the other is bad!

Jnani’s Ahankara is functional.

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Some people talk; this comes; this goes etc to refer to

themselves. Swami Dayanandaji calls this spiritual

snobbery! This is nothing but change in language but

continuance in Samsara. Instead, change your vision.

Aham Brahma Iti Jnanena Jeevanmukthaha Bhavathi

To make the student a bit relaxed as the subject is

tough, he is addressed as Soma, which means, oh!

Pleasant one.

The first section ends here.

In the first section of second chapter, Brahman was

revealed primarily as Jagat Karanam. The corollary is,

universe being, Karyam cannot exist separate from

Brahman. Brahman alone “IS”, there is nothing other

than Brahman and whatever is experienced by us is

nothing but the very Brahman with different Nama

Rupa. Technically this is presented as “Brahma

Sathyam Jagan Mithya”.

It was also pointed out that the nature of Brahman is

“Pure Existence” (Sadrupa Brahma). At the end,

Upanishad made the important revelation that the all

pervading existence in its pure form can be recognized

in only one way. That is as the Chidrupa Atma.

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In Vedantic terminology, Sadrupa Brahma is called Tat

and Chidrupa Atma is called Tvan.

Tat = essence of creation and Tvam = essence of

yourself (Consciousness), both are one and the same.

The essence of Macrocosm is existence and the

essence of microcosm is consciousness and the

essence of both is one and same (Sadeva Chit Chideva

Sat). Once I know that I am the Cit or Consciousness, I

can boldly claim that I, the pure Consciousness alone,

am in the form of creation. I alone lend existence to the

whole creation.

Blessed by me the creation is born.

Blessed by me the creation exists.

Not blessed by me, the creation resolves.

I, the ‘Chit’ lend ‘Sat’ to the creation.

Initially, it is difficult to swallow this idea. How can I, the

observer, the ‘Chit’ lend existence to the whole world?

It is unbelievable. So Vedanta here gives an example to

see how it is true. The example is Swapna Prapancha,

blessed by me, it rises; the beauty is I myself enter it, I

am afraid of the dream world I have created. The dream

world enjoys existence borrowed from the waker alone,

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and when I wake up, the entire dream world resolves in

me alone.

Extend this to the real world also.

From me, the Satchidatma, this world comes.

Shankaracharya beautifully says this in Manisha

Panchakam ‘Brahmhaiva Ahamidam….Chinmatra

Vistaritam’. I am the Satchidatma into which it resolves.

The one who has recognized this is the best person

whether he is a Dvija or a Chandala.

Jati does not matter at all, and to that person, I offer my

prostrations.

This revelation is called ‘Mahavakyam’.

A Mahavakyam is one which says that the individual

self and the essence of the world is one and the same.

The second section of second chapter which we will see

elaborates on this aspect. It is the central section of

‘Mundaka’. Almost every Mantra is a Mahvakya here.

Mhavakyam is a technical word.

Jeevatma Paramatma Eikya Bodhaka Vakyam

Mahavakyam.

Chidrupa = Jeevatma

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Sadrupa = Paramatma

Though there are several Mahavakyas in the

Upanishads, traditionally, one from each Veda is taken

as a sample.

1. Rig Veda: Aitareya Upanishad: ‘Prajnanam Brahma’.

2. Yajur Veda: Brihadaranyaka Upanishad: ‘Aham

Brahmasmi’.

3. Sama Veda: Chandogya Upanishad: ‘Tatvamasi’.

4. Atharvana Veda: ‘Ayamatma Brahma’.

These are but four samples, but Vedas have more than

4000 Mahavakyas. Incidentally, with regard to the

Mahavakya, ‘Tatvamasi’, there is a mis-conception. In

Sanskrit, the word ‘Tatvam’ can be looked at from two

angles.

1. Combination of ‘Tat’ (Brahma) and ‘Tvam’ (Jeevatma)

2. ‘Tat’ word to which a suffix ‘Tvam’ is there. For

example: Purushatvam, Streetvam, where Tvam

gives an abstract quality to the noun (suffix is

something added to a noun to make an abstract

noun). Example: manness, womanness (ness is a

suffix).

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‘Tat’ = real, ‘Tvam’ = ness. So ‘Tvam’ =

realness/reality.

In ‘Tatvamasi’, we should take the first meaning. In

Tatvabodha, Tatvam means reality.

The second section concentrates on ‘Jeevatma

Paramatma Eikyam’. So it is the most important

section. With this background, let us enter into the

section.

Second Mundaka: Second Khanda

1. āviḥ saṁnihitaṁ guhācaraṁ nāma mahat padam atraitat

samarpitam,

ejat praṇan nimiṣac ca yad eat jānatha sad asad vareṇyam param

vijñānād

yad variṣṭham prajānām.

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To reveal the oneness of Jeevatma and Paramatma, the

Upanishad mixes up the features of Jeevatma and

paramatma.

It is one Shloka where, in some words to describe

Jeevatma, Upanishad uses the features of Paramatma

‘as though indiscriminately’, to indicate that they are

mutually exchangeable as they are one.

So first, we will see Jeevatma description in first line.

Avihi: literally means light/Prakasham/Jyothihi, Swayam

Prakasha Chaitanyam, self evident consciousness. Note

the style of Upanishad. Often the word light is used to

indicate consciousness (Atmajyothihi). It is used purely

in a technical sense. This should be known very clearly,

as it has lead to misconceptions very widely. Because

of misconception, people expect to see a light or lights

in the heart etc during meditation. Nothing of the sort

happens except probably one’s own auto suggestion

and mental projection.

If at all any such experience happens know that it has

nothing to do with ‘Atma’ which is the experience,

observer which was there before the light, during and

after the light. So kindly don’t commit the mistake of

looking for lights in meditation or be carried away by

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such experiences or their reports. In Vedanta, light is

defined as that in whose presence, things are known.

Going by that definition, any sense organ can be called

a light. Colours are known by the presence of the eye,

so eye can also be a light. Similarly, a particular sound

can be appreciated by the ear. In a dark room where

nothing can be seen, somebody’s verbal directions help

us avoid obstacles and find our way. This is because in

the presence of words/ear, things are known and can be

called light. So sense organs can be called light. The

example of words being in a sense light is explained in

the ‘Swayamjyothi Brahmana’ of Brihadaranyaka

Upanishad. It is called ‘Vagjyothihi’ (words either heard

or read leading to knowledge). Similarly in the presence

of mind also things are known. In the absence of mind,

one is absent minded, inspite of eyes and ears, we fail

to know. Sun, moon, stars, electricity and fire are

external lights. The five sense organs are the internal

lights. Mind and words are also light. But Upanishad

says the final light is the Atma Chaitanyam or

Consciousness, in the presence of which alone, mind

can function. So Atma lends light to the mind, mind to

the sense organs and they lend light to my words.

Therefore, the ultimate light is Consciousness alone.

Minus the consciousness the other lights are

meaningless. Even if the sun is there, but without eye,

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it is not seen. If mind is not backed by consciousness all

other factors present will not enable me to see. So I the

consciousness is the primary source. Thet is why Atma

is called ‘Shrotrasya Shrotram’ etc. So consciousness is

given the name ‘Avihi’ meaning self evident light.

So, where is it available?

Sannihitam: it is very well placed, ‘very well evident’.

Why do we say, consciousness is very well evident?

Because everything else is evident because of

consciousness.

I say, ‘I see a clock’ because of consciousness.

Similarly, ‘Shabda’ is evident because of consciousness

alone. Everything is evident because of consciousness

alone. When Shabda comes, Sparsha may go, when

Sparsha comes, Shabda may go, but what does not go

is ‘Jnanam’, which alone is always there. One sense

may be displaced by another sense, but consciousness

can never be displaced by anything; it is very evident in

every experience as that particular Jnanam.

Suppose you close all your senses and look inside. Raga

Dwesha may be there. Even they may be pushed off

with total blankness. But still, the awareness of the

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blankness is there. That is why it is called ‘Bhavabhava

Sakshihi’. It is the witness of things presence as well as

the absence of things. That itself will never become

absent. Therefore, to recognize the consciousness,

what time do you want? ‘Pratibodha Viditam Matam’.

Brahma Jnanam is not through a particular experience,

but discerning the awareness in every particular

experience, like the knowledge of the light in the room.

I don’t have to stare at the light, to know it is there.

Because of that alone, I can see everything else. The

perception of awareness/consciousness is in and though

all experiences.

Jagratswapna Sushuptish Sphutataraya Samvida

Vijrumbhate.

So you need not go to Turiya or Turiyatita Avastas. I am

not saying they are there or not there. I say ther is no

need to go to four, five or sixth Avastas to recognize

this fact. We can happily discern this here and now.

That is why it is called Sannihitam. It is also well known

as ‘Guhacharam’, that which moves about in the mind

literally.

Consciousness is in mind as witness of every thought.

‘Sarvavrutti Sakshiroopena Huhayam Charati Iti

Guhacharam’ and illuminator of thought.

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Some one asks, what is the proof that there is light in

the room (without looking directly at the tube). The

very fact that I am able to read every line in the book is

proof that there is light. The fact that every thought or

its absence is known shows that the consciousness is

there.

Here I make an aside point, as it may be misleading.

When I say, Atma is the witness of every thought in the

mind; again we want to come face to face with witness,

by removing all thoughts (like remove all things in the

room to see the tube light!). That is why such people

are tube lights!! And Atma tube light will be there,

which I come across. This never can happen because I

am the witness. Therefore even if you remove your

thoughts, do not look for the Sakshi, but recognize I am

the Sakshi who is the illuminator of thoughtful and

thoughtless states. That is what is meant by

Guhacharam. Charam means to move. Does

Consciousness move?

Shankaracharya says ‘No, No, seemingly moving

(Guhacharam Eva) because it is like space. Movement

is always from a place where you are to a place you are

not. Since consciousness is locationless, there is no

question of movement. It is only that when thoughts

move, it appears as though the consciousness which is

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intimately associated with the thoughts moves. It is a

transferred epithet; just like we say, it is a gloomy day,

happy day, walking man, running nose, drinking water

etc. (we drink water, not water which drinks!)

So consciousness ‘Acharam Api Guhacharam Eva

Varthate’, seemingly moving in the minds of men.

Consciousness reflected in thought appears as if

consciousness moves. In a comatose person what is

absent is not consciousness but thought.

In this section, the teacher brings out the main

teaching i.e. JeevatmaParamatma Aikya and all Mantras

are Mahavakyas.

Definition of Avihi: Sva Isvara Sarva Prakashakatve

Sati Sva Itara Sarva Aprakashayatvam Svayam

Prakashatvam which means, while it illumines everything

else, itself is not or need not be illumined by anything.

Sannihitam means intimately available along with every

object (In Kena Upanishad, Pratibodha Viditam). Here Nama

(Guhachara Nama) means Prasiddam, not name. The word

‘Nama’ is used in two ways.

1. Indeclinable: it does not have any diclention, gender,

case, number etc. (Sadrusham Thrishu Lingeshu

Sarvasuch Vibhakthishu, Vachaneshu cha Sarveshu

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Yatravyeti Avyayam). It has different meanings

according to context. Here it means Prasiddham or well

known.

2. Declinable word: Nakaranthaha Napumsaka Lingaha

Naman Shabdhaha Nama Namni Namani Namati

Nanma Namabhyam Namabhihi.

Here it is in the first (indeclinable) sense which means

well known.

Jeevatma is well known as Guhacharam; moving in the

cave of mind (cave = ignorance), as though moving.

People talk of higher and lower states of consciousness.

Do you know how these words came? Really speaking,

consciousness does not have states because states

indicate change. Since consciousness is Nirvikaram, it

cannot have states though such things are written in

books. They only refer to the kind of thoughts.

Mahatmas have qualitatively higher thoughts like

generosity, compassion, friendship etc. That is all.

Till now in the first line Tvam or Chit Pada Lakshyartha

was talked about.

In second line, Tat or Sat or Paramatma Swaroopam is

talked about.

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This Chaitanyam (Chit) is also the Mahat the

Jagatkaranam, Ekam Sat Brahma.

Mahat = infinite = Paramatma is also Guahacharam. So

Chit Eva Sat. If Jeevatma and Paramatma are one,

hereafterwards we can use one common name Atma for

both.

Padam = Aadharam, Aaspadam, Adhistanam or

substratum of everything. Why? Because it is the

Karanam of all the Karyas.

So ‘Sachidatma’ is the ‘Padam’ (see how Aadharam is

used in Shanthakaram Bhujagashayanam

Padmanabham Suresham Vishwadharam

Gaganasadrusham).

Atra Samarpitam: Atra Sachidatmani Eva Etatsarvam

Samarpitam.

In it only is supported, based, located all the following

things. So what are they?

Ejat: all moving or flying things (Anejat: plants, non-moving)

Praanat: breathing ones

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Nimishat: blinking ones, in general all living things as

based on Sachidatma alone.

We will see, Yadetad Janaya and Sadsat later.

Varenyam: the goal to be sought after by all people.

Varaneeyam means Shreshtam as in

Tasvaviturvarenyam.

By saying that Atma is worthy goal, Upanishad means

that all other goals like, Dharma, Artha and Kama are

not real goals at all. They are fake, seeming, deceiving

goals! They are seeming deceiving goals! Atma or

Moksha is the only real goal.

In the Gayathri Mantra Bhargo Devasya Dheemahe

Dheeyoyona Prachodaya Atu, Bharga means Avihi,

meaning self evident light. Here Avihi is Varenyam,

there Bharga is Varenyam.

Varishtam: the greatest thing in creation.

Varaha: superior

Variyan: more superior and

Varishtam: most superior, greatest both qualitatively

(time and spacewise also) simply by dimension and

qualitatively. In fact we should not say most superior

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because it is the only thing that really exists and all else

is Mithya.

Prajanam Vijnanath Param.

Param: beyond the scope of/range of.

Generally beyond all worldly knowledge of people i.e,

the knowledge gained by our instruments of knowledge.

Pourusheya Pramana Janya Vijnanam = Prajanam

Vignanam like Pratyaksha, Anumana etc. including

scientific instruments, material knowledge or Apara

Vidya. So Brahman is Param. That is why we are sure;

science can never discover the reality, because it is the

observer who is the reality. Scientists are improving

their observing capacity by which they can observe the

observed/observable, but not the observer!

This is said in Brihadaranyaka, ‘Vijnataram Are Kena

Vijaneeyat, Kenava Idagam Sarvam Vijanati Tam Kena

Vijaniyat?’

So how to know it?

There is only one method. Have a mirror, the Shastras.

There is a book also called ‘Shastra Darpanam’. So

Guru wields the Shastra Darpana!

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Now we go back to third line.

Sat Asat: this Atma alone is in the form of both gross

and subtle universe.

Sat is Murtha Prapancha. Asat is Amurtha Prapancha.

This is significant.

Until now, Upanishad said Atma supports universe (Atra

Evat Sarvam Samarpitham). Now it imagines a problem.

When it is said it ‘supports’ the notion of duality is

there, like Atma is a stand on which universe stands! So

to clear this doubt, it says, in fact Atma is not

supporting but itself manifests as world (water itself

appearing as wave, they are not two distinct entities).

Etat Janat: know this Atma. That is the goal of your life.

This Atma which is in the form of Sat outside, which is

in the fom of Chit in your mind which is your real

nature.

Knowing that alone is the goal of your life.

‘Uthistatha Jagrata Prapya Varannabodhita’

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2. yad arcimad yad aṇubhyo’ṇu ca, yasmin lokā nihitā lokinas ca,

tad etad akṣaram brahma sa prāṇas tad u vāṇ manaḥ,

tad etat satyam, tad amṛtam, tad veddhavyam, saumya, viddhi.

The teacher Shounaka brings out the oneness and

advises the student to know this.

Archimat = same as Avihi. Literally Avihi means a beam

of light (Archishman Architaha Kumbhaha), self evident

consciousness.

Anubhyaha Anuhu: subtler than an atom. Subtle means

that which is not easily comprehensible. Atom is known

for its subtility. Gross means easily knowable.

Upanishad says Jeevatma is subtler than the subtlest.

An atom, though subtle, probably with improving our

observation techniques, we may be able to comprehend

it some day, but Atma is not only not perceptible now

but will eternally be imperceptible (because it is on this

side of the instrument as it were!). Swami

Chinmayananda used to give a nice example: A person

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had a torch light. He wanted to see what is there inside,

which makes the torch so bright. So what did he do? He

dismantled the torch and took out the batteries, but as

now it was dark without the torch light, he could not see

anything in the dark! Because, the batteries are what

the torch is all about and they cannot be seen by the

torch light.

‘Drumeva Jatu Drushyate’, ever the objectifier, never

the object. That is why it is Anoraneeyam.

Now the Upanishad brings out the Mahavakyam

‘Tadetad Aksharam Brahma’.

Tadetad Brahma: This Jeevatma, witness,

consciousness alone is Brahman, the very existence

pervading everywhere. That all pervading existence

itself is consciousness. It is Aksharam, imperishable.

The alphabets are also called Akshara because

according to Shastra, the alphabets can never be

created or destroyed. When I talk, I don’t manufacture

the letters. I only manifest whatever letters are already

there in the creation. Sound is the property of Akasha

and as long as it is there, sound will also be there.

There is an article called sound of silence. So sound is

already there in Avyakta Roopa.

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Here Aksharam means the imperishable Brahma.

Yasminlokaha Lokinashcha Nihita: upon this Brahman

everything is based. It is almost the same as the

previous Shloka. In the previous one Samarpitam was

used here. Nihita is used to say ‘based’. What are

based? All the fourteen worlds and their occupants or

inhabitants. So both Chetana and Achetana Prapancha

is based on Brahman alone. Again, the duality problem

comes. So Upanishad says, Atma is the very world

consisting of everything, the Pancha Pranas, Vayuhu,

Vak, Manaha, and there is no Dvaitam.

Tadetat Satyam: so the Atma alone is the reality, every

thing else is false, Mithya.

Tad Amrutham: so what is real is eternal.

Tad Veddhavyam: that alone is worthy of knowing. By

other things, there is no transformation in life.

Shankaracharya says, ‘Apara Vidya Hi Avidya’. So all

material sciences are ignorance alone! So may you

know that Atma.

The teacher then addresses the student Soumya, to

encourage him as it is a tough subject.

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This last line also has a second meaning based on the

following verses. So here is a hint of the next few

Mantras. There, our spiritual Sadhana is going to be

compared to archery where Jeevatma is compared to

the arrow and Paramatma to the target. Now, before

the arrow is released, the arrow and target are

different, separate, there is Bhedaha or division. After

shooting they are no more separate, there is no more

any distance or gap between them. Similarly before our

Sadhana, I and paramatma are different.

They play snakes and ladder on Vaikunta Ekadashi

which is a beautiful analogy. Jeeva travels, throws the

dice and some number comes, he goes up the ladder

(Manushya Janma), confronts a snake and comes down

to lower Janmas, then again becomes human being.

Rarely he gets a good human birth, Guru is there,

Shastra is there, interest in Vedanta has come, and all

favourable conditions are there. That means he has

reached 94 in the game. But there is a big snake in 95

and again in 97 which comes to 33 and one in 99 which

comes to 11 or so! So you have to put ‘Tatvamasi’ sixer

to reach Paramapadam!

Archery analogy (Dhanurvidya) is a well known analogy

of Mundaka.

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Keeping that in mind, the teacher here says Tad

Veddhavyam, as an arrow, you should pierce, hit. In

Sanskrit, Veddhavyam can be derived from two

different roots.

1. Vid: to know

2. Vyadh: to pierce, Viddhyathi

So let us go to the third Mantra.

3. dhanur gṛhīvtā aupaniṣadam mahāstraṁ śaraṁ hy upāsā-niśitaṁ

saṁdadhīta,

āyamya tad-bhāvagatena cetasā lakṣyaṁ tad evākṣaraṁ, saumya viddhi.

Here three comparisons are there.

Paramatma is compared to the target to be hit, pierced.

Jeevatma is compared to the arrow.

In Sanskrit, target is called Lakshyam, arrow is Sharaha.

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But the arrow to hit needs some trigger. It will not hit by

itself. So bow is required. Here Upanishad Shastram is

the bow. So indirectly Upanishad here wants to say

Jeevatma Paramatma Aikyam is impossible without

Shastram, i.e, teaching in any language, in any part of

the world. Any literature which conveys the idea that

‘You are the Whole’ is ‘Upanishad’. Without this Aikyam

is impossible.

Here what is not mentioned is the archer. Who is the

archer? You can say, you are the archer, or Guru is the

archer as he is helping the Shishya like the launching

silos.

Comparing the pursuit of spiritual Vidya to archery is

one of the well known analogies or metaphors given in

Shastra. Parambrahma is compared to the target

(Lakshyam) which has to be hit by the arrow (Jeevatma

is the Sharam, he is not the archer).

Why this analogy?

1. Before the actual strike of the arrow to the target,

the arrow and target are different and ther is a

distance between them. After the hit, the distance

between them becomes zero. Similarly before Atma

Jnana, there is a distance between Jeevatma and

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Paramatma, which will not be there once knowledge,

is gained. What removes the distance between

them? The bow removes the distance Shastra

Pramana or Vedanta Vichara is the bow which is

instrumental in removing the distance between the

two.

The significance of the metaphor is this:

In case of arrow and target, the distance is a

physical one. So

arrow will have to travel to hit the target. But there is no

physical distance involved in case of Jeevatma and

Pramatma for two reasons. One is that Paramatma being all

pervading cannot be away (to be physically away is to be

spatially limited).

2. Jeevatma and Paramatma are one only. So there is no

space wise or time wise distance between the two. Time

wise distance can be explained this way. If I am young now,

there is a distance time wise between me and sixty years.

Similarly, when I ask “Should I do any Sadhana to ‘become’

Paramatma?” I put time wise distance between me and

Paramatma. Upanishad says, ‘No’ as you are already

Paramatma. So there is no question of becoming. So as far

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as Paramatma is concerned, I need not reach, I need not

become, I already am. If so, what distance is there?

Upanishad says it is the distance caused by ignorance, the

notion that I have to reach, become Paramatma like the

distance between dreamer and waker!

So what should you do to remove this notional distance?

The only way is to remove the ignorance.

How?

Gain knowledge.

Example: Karna meets Kunti. Kunti says she has six sons.

Five are of course the well known Pandavas.

Karna asks “who is the sixth one?”

Kunti answers that Karna himself is the sixth son and that he

is not a Radheya.

So here, what distance did Karna travel to become a

Kounteya? None at all. He only gained knowledge. That is all.

Here the Pramana is Shastra alone. The bow referred to in

the analogy is Shastra which helps to eradicate the distance

between the arrow and the target. Shastra uses several

methods of enquiry to remove Jeevatma Paramatma

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distance. One is ‘Drig Drishya Viveka’, another is

‘Panchakosha Viveka’ and the thirdly, ‘Avastha Tryaya

Viveka’.

The result of each is Jeevatma arrow and Paramatma target

becoming one. One method among these is Omkara Vichara

similar to Avastha Traya Vichara which is discussed in

Mandukya.

Omkara is divided into three letters A, U and M. A

corresponds to Jagruthavastha, U corresponds to

Swapnavastha and M corresponds to Sushuptavastha and

between two Omkara chants, there is silence which is

equated to Avastha Traya Sakshi.

Therefore Upanishad compares Omkara to the bow.

Omkara here denotes Shastra. Even in Kaivalya Upanishad, it

is said, ‘Atmanamarani Krutva Pranavasya Uttararani……’

By using Omkara, we generate knowledge by which the

distance between Jeevatma and Paramatma is removed.

Through this metaphor, some important Sadhanas are

indicated.

If you have to use the arrow to hit the target, the arrow has

to be in a proper condition.

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1. First, it must be straight and not crooked! If

so, it will fall here only. In the same way, one

should have Aarjavam or straight

forwardness. He should have values.

2. Secondly, it should be sharp. Only then, it will

travel briskly and when it hits, it remains

there. Similarly, the Jeevatma once it hits

Paramatma should remain there, not return!

(People say “Swamiji, I am Paramatma here,

but once I put on my chappals, the feeling

goes away!”)

If arrow is blunt, it may not hit, or even it hits, may not stay

here. So, the personality should be sharp (Drushyate Tu

Agrayabuddha Suksmaya Sookshmadarabhi). So Chitta

Ekagrata or (Samadhanam) is indicated; which means a

sharp intellect is needed. How to sharpen your intellect?

Upasana Abhyasa, meditation, helps to sharpen our intellect.

All our Japa, Pooja, Sandhya Vandana are meant for this

alone.

So Sharamupasa Nikhitam, means the intellect sharpened by

Upasana, must be applied to understand this knowledge.

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Thirdly, the arrow must be fixed to the bow. So the Jeeva

(Sadhaka) must commit himself to the Shastra without

Shastra Vichara, there is no question of Moksha.

3. Sadhana: before striking (shooting), the

arrow is withdrawn. Similarly, an attitude of

Nivruthihi or withdrawal (Antarmukhatvam) is

required.

The more the distance to be travelled, the more the

withdrawal required of the bow string. Similar is the case

with our Sadhana. The extroverted mind has to withdraw.

Unless we withdraw from our Vyhvaharas, we cannot

understand this Vichara.

In this connection, king Janaka was an example to all others,

and that is why his teacher had a high regard for him. Janaka

was a family man and a kind. But still, he was so

concentrated in his Sravanam and withdrawn from all else

during his studies, he did not wince even once, when an

illusory fire was created by his teacher. All other students

who were Sanyasis with only a thatched hut and Kamandalu

were worried about their possessions being burnt down and

ran away to safeguard them.

Aayamya means to withdraw from worldly Vyavahara. Until

the target is struck, the archer must keep the target

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constantly in focus. Similarly, though so many Vyavaharas

are done by us throughout life, this focus that my goal is self

knowledge must never be lost sight of.

Mahastradhanuhu Oupanishadam: the great bow used by the

seeker is the Upanishad Shastra.

Sharasambhadhit: the Jeeva arrow must be connected to the

Shastra Vichara bow. The arrow must be sharpened by

practice of meditation.

Here Upansana refers to Saguna Dhyanam, not Nirguna

Upasana, as we still haven’t studied Shastras

comprehensively.

Nishitam means sharpened.

Aayamya: just like arrow is drawn inwards, drop the

extrovertedness of the mind.

Tadbhavagatena Chetasa means Paramatma Chintana

Bhavana or absorbed mind. Mind should be withdrawn from

Anatma and turned towards Atma like damming a river. In

damming, two processes are involved.

1. Water is collected thereby preventing wastage.

2. This collected water is channelized usefully for

irrigation, electricity etc.

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Similarly, mind should be withdrawn from useless

extraneous things. The available mind should then be turned

towards Atma Vichara.

Having done all this,

Aksharam Lakshyamviddhi: may you strike the target the

imperishable Brahman. Strike the target means here, drop

the notional distance between Jeeva or Paramatma or

Bedabuddhi Tyaja Hey Soumya, oh! Pleasant student.

4. praṇavo dhanuḥ, śaro hy ātmā, brahma tal lakṣyam ucyate,

apramattena veddhavyam, śaravat tanmayo bhavet.

The metaphor of the previous verse is explained here.

Pranavaha Dhanuhu: here Omkara is compared to the bow.

One clarification here, mere chanting of Omkara will not give

knowledge. In fact, chanting of mere Omkara is not

prescribed for non-sanyasis. This is just an aside point. When

a person is introduced to Gayathri, that Mantra itself is

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supposed to be his protector. A person who has Gayathri

does not require any other Mantra. Leaving the Gayathri for

other Mantras is not required. If Gayathri initiation has not

been done, then any other equivalent Mantra like Om Namah

Shivaya, Sri Ram Jairam is good for protection and

Chittashuddhi.

When a person takes Sanyasa, he renounces the sacred

thread and Gayathri. So then, he requires something in place

of Gayathri because taking Sanyasa per se does not give

Jnanam. He has to do Shastra Vichara and get Jnanam.

Therefore Omkara is given to him. Gayathri is merged into

Omkara. The three Padas of Gayathri are merged into three

Mantras of Omkara.

Om Tatsavituvirenyam Akare Praveshayami

Bhargo Devasya Dhimahi Ukare Praveshayami

Dhiyo Yonaha Prachodayat Makare Praveshayami

So Omkara becomes a Sanyasi’s Mantra. Even when he does

‘Parishanchana’, he chants ‘Om Om Om’.

Others have to chant something like Namah Shivaya or

Namah Narayanaya along with Om, never Om alone.

Whether Om alone (Sanyasi) or with other Mantra is chanted,

Chitta Shuddhi is got.

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Vichara about Omkara like in Mandukya can give Jnana.

Pranavo Dhanuhu: Omkara Vichara which requires a Guru.

Sharahi Atma: Jeevatma is the arrow.

Tat Brahma Lakshya Uchyate: Brahman is the target. There

is no mention of an archer. If you want an archer, Guru is the

Archer.

Apramattena Veddavyam: should strike the target by being

very alert and without any distraction. It is not enough

merely to hit the target.

Sharavat Tanmayo Bhavet: just as arrow becomes

inseperable from the target, Jeevatma must become one

with Paramatma. Dvaita Bhava must be replaced by

Advaitam.

5. yasmin dyauḥ pṛthivī cāntrikṣam otam manaḥ saha prāṇaiś ca sarvaiḥ,

tam evaikaṁ jānatha ātmānam, anya vāco vimuñcatha, amṛtasyaiṣa setuḥ.

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Now the main topic of ‘Aikyam’ is discussed.

Yasmin Otam: In the Paramatma, the entire creation is based

or interwoven.

Creation means Dyauh, Prthivi and Antariksha.

Dyauh means higher Lokas like Suvaha and above.

Prthivi is our Marthya Loka or Bhuhu.

Antariksha means intermediary world.

So all these are based on Brahman. Not only this external

world but also the internal world.

Manouhu Pranouhu Saha: the mind along with Karanas and

the Pancha Pranas are also based on Brahman.

Both macrocosm and microcosm, Samashti and Vyashti,

both Adhidaivam and Adhyatmam are basd on (Otam)

Paramatma.

This word ‘Otam’ is a very significant one. It is very difficult

to translate but can be roughly translated as ‘based’. Here

again watch that there is scope for the mistake that two

things are there, world and Brahman and should be avoided.

The example of waves based on water, ornaments based on

gold should be taken. They are not two different things but

essentially one.

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Wave is nothing but water, ornament is gold alone, world is

similarly Brahman alone. There is no world without Brahman.

This is indicated by the word ‘Otam’ which is a commonly

used verb. It indicates that there is no duality at all.

Oh! Student, Tam Atmanam Janat: know that alone, that

Brahman is none other than Jeevatma.

It was called Sat principle behind the world, which is identical

with the Chit principle behind the Jeevatma, and both are

identical. That is the witness principle, consciousness. May

you know, realize that Aikyam. It is a non dual principle. This

is important to understand because, many other systems like

Sankhya, say that there are many Atmas.

The benefit of this knowledge is said in the last line.

Each Mantra in this section is a Mahavakya Mantra.

Paramatma is defined and then that Paramatma is identified

with Jeevatma.

Paramatma is defined as the very stuff or Sat of the

universe. If you take the whole universe and put it into a bit

mixie and turn it, (Vedanta Vichara), what trickles down is

Brahman (Sat Sat Sat). Brahman diluted with Nama Raupa

water is the world! Remove Nama Rupa, what is left is

Brahman.

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Bhuloka, Bhuvarloka and Suvarloka is interwoven in

Brahman just like a cloth woven in silk (there is no cloth

other than silk thread). Similarly, the inner world of mind,

Prana and senses is also woven in Brahman only.

Tam Atmanam Janata: may you know that Brahman. Here

Upanishad quietly uses the word ‘Atma’ to indicate that

Paramatma. Brahman alone is the Jeevatma. May you know

that ‘Sat’. Brahman is ‘Chit’ Atma.

How many ‘Atmas’?

Ekam Janata: may you rrecognize this fact. This makes all

the difference between a Samsari and a Mukta. It is a small

shift of vision, but makes a very big difference, Asatoma

Sadgamaya, Tamasoma Jyothirgamaya, Mruthyorma

Amruthangamaya.

Is it enough if you know it? The teacher says that it is not

enough; it should be assimilated well and it should become

part and parcel of your personality. You should be soaked in

that knowledge. It should bot be there in one corner of your

intellect available only at the time of the lecture. Knowledge

and I should not be different.

Sugar merely added to coffee does not make the coffee

sweet, but only when the added sugar is stirred well, which

makes it sweet. The stirring process is called

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‘Nidhidhyasanam’, being in the atmosphere of Vedanta as

often as possible. Just as pickle has to remain in the

atmosphere of its juice to season, Vedanta must surround

you, Kathanam, Chintanam, Ananyam Tadprabhodanam.

Ekameva Paradbhamya Brahmabhyasam Vidurbudhaha:

either reading, sharing with friends or deciphering your

notes! In one way or other, mind should be in that

atomosphere.

To do that more and more, the worldly transactions to that

extent will have to be reduced.

Anyaha Vachaha Vimuchyata: reduce other matters of talk,

reduce talk, be more antarmukhi and dwell over Vedanta

Vichara more and more.

Extrovertedness/Rajoguna manifests in two ways, action and

talk. So reduce talking. Start quantity control, then quality

control.

What is quality control?

Anyaha Vachaha: non Vedantic talk, gossip, criticism.

If I don’t do that what happens?

Many problems are caused by talking. Mounam is the virtue.

Without reduced transactions, Nidhidhyasanam does not

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take place. Without Nidhidhyasanam, transformation does

not take place, and Jeevanmukthi is out of question.

Amruthasya Esha Setuhu: Nidhidhyasanam which

presupposes reduction of Anyavachaha is the only method of

immortality or Mukti.

Therefore Jnana Nishta or assimilation alone is the bridge to

cross the ocean of Samsara or mortality and gain

immortality.

6. arā iva ratha-nābhau saṁhatā yatra nāḍyaḥ sa eṣo’ntaś carate

bahudhā jāyamānaḥ,

aum iti eveṁ dhyāyathātmānam, svasti vaḥ pārāya tamasaḥ parastāt.

Here also, Atma Jnanam as a means of Moksha is highlighted.

Atma is again defined.

Atma is that witness/consciousness in the mind which

illumines every thought. This consciousness is there when

there are thoughts and also when there are no thoughts.

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Therefore consciousness itself is not a thought. If that were

so, in a thoughtless state, consciousness should not be there,

but it is not so. In that case, I would not be aware of a

thoughtless mind. It illumines the arrival of thoughts, it

illumines the presence of thoughts and it also illumines the

departure of thoughts.

Now mind is defined. Mind is that which is located in the

heart. During waking, it travels all over, in sleep, it withdraws

into the heart.

The heart is that central point from which Nadis emerge and

reach all over the body. (The word Nadi is difficult to

translate, some say they are blood vessels, some say they

are nerves. So we will use the word ‘Nadi’ only).

Nadyaha Samhata: all the Nadis are based upon or converge

on the Yatra = heart.

Rath Nathou Araha: just like all the spokes of a chariot wheel

converge upon the central hub, similarly all the Nadis are

supported by the heart.

Tatra Antaha Eshaha Charate: within that heart is present the

Atma Chaitanyam.

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Within heart means in Sthoola Sharira, is mind means

Sookshma Sharira and within mind is the Atma, the witness

of mind.

How does Upanishad say, Atma is within the mind?

Is it not a contradiction as in some places it says, Atma is all

pervading and sometimes within the mind?

When it says, all pervading, it includes the mind also. Then

why specify within the heart?

Sada Sarvagatopyatmana Sarvatravabhasate

If electricity is there through out, why go to plug point to

check for power? Because it is contactable, tappable there.

Similarly though Atma Chaitanyam is everywhere, it can be

recognized only in a certain point called Upalabdhi Sthanam.

That is the Hridayam or mind. So Atma is recognizably

present in the heart; unrecognizably present everywhere.

(Hrudaye Sakshichaitanya Rupena Vyakyam).

Bahudha Jayamanene: seemingly born in manifold ways,

means, even though consciousness is present all the time,

we recognize it only when thoughts are present. When

thoughts are resolved, when thought transactions are absent,

consciousness appears to be absent, but truly it is present,

but only thoughts are absent. This is transference of

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attributes like running nose, walking man etc. Pot space is

born, pot space is gone etc. Here actually pot is born and

gone, not space.

Similarly consciousness appears to be seemingly born and

gone. This consciousness which is always there is Atma.

Evam Atmanam Dhyayate: May you meditate upon that

consciousness. Therefore in meditation also, you should not

look for arrival of Atma because Atma is not subject to arrival

and departure. Dwell upon the non arriving, non departing

consciousness. Don’t be carried away by any experience.

This is Vedantic meditation. We will see it in more detail later.

Omiti Dyayate: you can make use of the Mantra Om. It has

sound and silence part. Making use of Omkara, we arrive at

the silence in between two Omkaras.

First you concentrate on the sound aspect and gradually you

shift to the silence aspect.

Anganam Anganam Antaraha Madhavaha: In the Rasa Krida

of Bhagavata, Krishna with a Gopi on either side is described

symbolically. The Omkaras are the Gopis and the silence in

between is Krishna. How does this silence help? Once you

come to silence, you understand that it is not a blank state. If

so, I would not be aware of it, the very fact that I am aware of

it indicates that the silence is pervaded by awareness.

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Dayanandaji nicely puts it as ‘Silence Awareness’. So own up

that fact. This is Vedantic meditation. The teacher then says

“Wish you all the best”. Though we want to do well on the

silence, we are unknowingly carried away by our powerful

thoughts. So it is not so easy. That is why the teacher says it

requires the grace of Ishwara, grace of Shastra, grace of

Acharya. Hence his wishing all the best to the student.

Vaha Swasti: may there be auspiciousness in your grand

spiritual pursuit.

Tamaha Paraya: To reach the shore of Samsara and attain

Moksha.

Tamasaha Parastat: which is beyond Tamas. The distance

between me and Brahman is only ignorance not spatial or

temporal.

7. yah sarvajñaḥ sarva-vid yasyaiṣa mahimā bhuvi,

divye brahma-pure hy eṣa vyomny ātmā pratiṣṭhitaḥ.

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8. mano-mayaḥ prāṇa-śarīra-netā pratiṣṭhito’nne hṛdayaṁ sannidhāya

tad vijñānena paripaśyanti dhīrāḥ ānanda-rūpam amṛtaṁ yad vibhāti.

First line defines Brahman.

Yaha Sarvajnaha Sarvavit: Brahman is the omniscient

principle of consciousness.

Sarvajnaha: omniscient

Sarvavit: also means omniscient

Why the repetition? Here we have to take from two stand

points.

Sarvajna is from the point of Para Vidya.

Sarvavitu is from the point of view of Apara Vidya.

Yasya Esha Mahima Bhuvi: all the glories of creation belong

to him alone. We can write books and books on the glory. All

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glories belong to Brahman as he alone is appearing as this

creation.

This one Mantra is the basis for the entire tenth chapter of

Gita called Vibhuti Yoga.

The teacher Shounaka continues the topic of Jeevatma

Paramatma Aikyam and student Angiras had asked for

knowledge of Paramatma.

The plurality we experience in this creation does not belong

to Brahman but to Nama & Rupa stuff is Brahman alone. How

to recognize this basic stuff Brahman? Upanishad says it is in

you also. From the stand point of the world, it is called Sat

and from stand point of the individual it is called Chit or

consciousness. It is therefore available to you in the form of

consciousness because of which you exist.

The revelation of this fact in words is called a Mahavakya; all

the Mantras here are Mahavakya Mantras including the

present one. Brahman is the omniscient cause of this

creation. The word ‘omniscient’ is used from both Para Vidya

and Apara Vidya stand points.

Not only that, Yasousha Mahima Buvi: Brahman is the very

material cause of the creation; creation is verily Brahman’s

manifestation.

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So what?

If Brahman has become world, whatever glory is found here,

belongs to him alone from the smallest atom to the biggest

star, from the unicellular organism to humans, all glories are

his. In the second line, that very same Brahman is also the

Jeevatma or consciousness.

Eshaha Atma: that very lord whom you thought was

elsewhere, outside, is very much inside you too.

Eshaha means the one (the Jeevatma) is located in Divye

Brahmapure, in your heart.

Why is it called Brahma Puram?

Pura means residence. Brahma Pura means abode of

Brahman. Heart is the abode of Brahman. Divye means

sacred. Why is it sacred? Residence by itself is not sacred,

but it is made sacred by the presence of the Lord. In this

sacred residence, Paramatma is installed.

Why do we say Paramatma is installed in the heart?

According to Shastra, the physical heart is the location of the

mind in a Jeeva. Science is still not conclusive about the

location and nature of mind (brain? Heart?) But Shastra says

it is in the heart. That is why during sleep, the mind is

withdrawn from the body and goes home to the heart. It is

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like a travelling salesman, which goes all over the body

during waking state and returns home to rest. Within mind,

thoughts are there and behind the thoughts, consciousness is

there illumining the thoughts as well as their absence.

Physical body is the temple, Pancha Koshas are like the

Prakaras, heart and mind is the Sanctum Sanctorum where

consciousness, the Lord is installed.

That is why, Divye Brahmapure Vyomani: in the space of the

heart called Daharakasha, where this Atma is installed as the

Sakshi Chaitanya.

How do you say Paramatma is in the heart, when he is

omniscient? Isn’t that, limiting the Paramatma?

It is like this. To worship the Lord, we go to the temple. Why

do you go, when God is everywhere?

In fact, one Mantra is Ananthaya Namaha.

There can be only one answer. Evern though God is all

pervading, his manifestation is not uniform. Why? The reason

is manifesting medium is not uniform. Just like one electricity

passes through all bulbs, one may be 50 watts, one 100 and

one 150 watts etc, brightness differs according to the bulb.

So Lord is there in our house and temple uniformly, in the

temple, where devotees constantly worship and chant

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Mantras, the place acquires sanctity. In the house, if bad

language and gossip are indulged in and bad deeds are done,

it will not be that sacred. Is it possible to make the house

sacred? Yes, by our good and noble conduct, and good

atmosphere, house can be very sacred too. Simple example:

if I keep a pot of water on fire, the water becomes hot, which

means it imbibes and manifests one aspect of fire principle

that is heat. Suppose I keep an iron piece over the fire. The

iron becomes hot and then when it becomes redhot, it also

emits light. So here it is manifesting both the aspects of fire,

namely heat and light. This is how different media can lead to

more or less manifestation.

Similarly, Brahman is everywhere. The external world is only

capable of manifesting the Sat aspect of Brahman, where as

in a human being (mind) both Sat and Chit aspects are

manifested. So mind is a better location for manifestation of

Brahman. Similarly, we say, a temple has more Sannidhyam.

So Hrudayam is the Sanctum for Chit aspect of the Lord. Here

we get the important idea that the body is a temple

(Manomaya Prana Shariraneta …….)

Dehe Devalayaha Prokthaha: heart is the Garbha Griha,

witness consciousness is the Lord.

Aradhayami Manisannibhamatma Lingam

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Mayapuri Hrudaya Pankaja Sannivishtam

Shraddhanadi Vimalachitra Jalabhishekaha

Nityam Samadhi Kusumouhu Apunarthavaya

Shraddha is the river, Vimala Citta, flow of noble thoughts is

Jalabhisheka to the Lord, the very meditations that I practice

are the flowers. What for Apunarbhavaya i.e, to get Moksha,

to get out of birth death Samsara (Videha Mukthi).

Similar is the Mantra, Atmatvam Girijamathihi……..

Oh Lord, you are the very Atma Chaitanyam. Girija is my

mind, body is your temple, all my Indriyas are Shivaganas, all

that I consume is your Naivedyam, my sleep is Samadhi.

Wherever I walk is Pradakshinam, all my speech is your

Stutihi, my whole life (all Karmas) are your worship alone.

This is the higher form of worship. Lower form is going to

temple for a limited time. This however has to be continued

until we graduate to the higher form of worship.

The source of these Mantras is this present Upanishad

Mantra.

Anne Pratishtithaha: Lord in Annamaya Kosha or physical

body.

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Hridayam Sannidhaya: in the heart, Lord is installed in the

mind in the form of consciousness.

Manomayaha: name of Paramatma. Normally it refers to

Manomaya Kosha, but here it does not mean a Kosha. But it

is Atma.

Here Paramatma is called Manomaya because he is as if

conditioned or enclosed by the mind. Just like the all

pervading space is ‘enclosed’ in a pot or within the four walls

of a room, Paramatma is in the mind space.

An aside point here. Any enclosed space alone is useful for

transaction. When we have a plot of land, it is not useful, but

by enclosing the space within a house (by building a house)

the same space becomes useful for transaction. Here also the

interesting thing is it is the space alone we use, not the walls!

So Sarvagat Chaitanyam is not useful for transactional

purposes, but the same Chaitanya enclosed in the mind

becomes useful for Vyavahara. This itself is called Jeevatma.

Prana Sharira Neta: because of the blessing of the

consciousness alone, the mind and all other organs become

sentient. Mind by itself is insentient. Similarly Prana. They are

alive because of Atma alone which obtains within this

Sukshma Shariram. This live Sukshma Sharira lends

consciousness to physical body till death. At death, Atma

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does not leave the body, but Sukshma Sharira leaves the

body, so body becomes dead.

How does inert mind get the capacity to travel from one body

to another? Who blesses or activates it? Upanishad says it is

activated by Atma. Atma alone leads the mind from one body

to another, hence the title Prana Sharira Neta, Neta means

carrier.

The teacher now says the aim of a spiritual seeker is the

recognition of the Atma alone.

In the seventh Mantra, teacher pointed out that the

Paramatma is installed in every body in the form of Jivatma

itself. In the eighth Mantra, this is elaborated.

Manomayaha means one who is manifest in the mind, the

witness consciousness. It is not a kosha here.

Prana here refers to Sukshma Sharira as it is the most

important part of the Sukshma Sharira. So here Sukshma

Sharira is referred to as Prana Sharira.

Atma is Prana Sharira Neta because it blesses the Sukshma

Sharira, enlivens it and this enlivens the Sthoola sharira and

enables the Sukshma Sharira to travel from one body to

another. However the direction of travel is determined by the

Karma of the Sukshma Sharira (like the petrol enables the car

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to move, is in fact essential, however petrol does not

determine the direction of movement of the car). This Atma

is also installed in the body. Sanctum is the heart where

Atma is witness consciousness.

In third line, it says, one has to know that Atma! Atma

Jnanam is a must for all the people. But to attain this,

qualifications are necessary. So Dheeraha means qualified

person, a Sadhana Chatushtaya Sampannaha or Jnana

Yogyaha. They recognize the Atma.

How?

Tadvijnanena: by gaining the Atma Jnanam, through eye of

wisdom (Jnana Chakshusha), which means you clearly

understand a concept, you do not see it with your physical

eye. (This is symbolically represented as the third eye of

Shiva).

Concepts are abstract principles which are understood

through wisdom.

Paripashyanti: they see the witness consciousness every

where. The same witness consciousness which illumines my

thought also illumines everybody’s thoughts; just like one

sun illumines the whole earth.

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Ananda Rupam: this is the nature of Atma. Ananda means

fullness, free from limitation.

Amritam: which is eternal, Nityam.

Here note that Ananda should bot be taken at experiential

pleasure because Upanishad uses the word Nitya Ananda

Swarupam. So this precludes experiential pleasures, however

extraordinary or mystic it may be, because any experiential

pleasure is limited or finite where as here Ananda is also

Amrutham which means eternal. Whoever says, I had infinite

bliss in that place, note that it is in the past tense! How can it

be infinite??? Experience is now past and I am now tense!

How do you get that Nitya Ananda? In the question itself,

there is a logical loophole, you say how can I get because

anything got means it was not there before, so it is not Nitya.

So owning up that I am Poornaha, this knowledge once

gained, is never lost in terms of time. So this is only by

gaining Jnana Tadvijnanena means the knowledge only. So

dropping the notional limitation is the attainment of Ananda.

Yadvibhati: always evident.

Chaitanya Rupena: as consciousness principle.

Continuing,

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9. bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ,

kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare.

Here teacher talks about Jnana Phalam. This is an often

quoted important Mantra.

Three benefits are highlighted here.

Hridyagranthabedhaha: knot of heart getting cut.

What is meant by this knot of the heart?

The word heart here means mind. Knot means ignorance. So

it is ignorance in the mind (Ajnana). That is why Upanishad is

mysterious and teacher is essential.

Why ignorance is compared to a knot?

1. Because any knot that is old cannot be easily disentagled.

Avidya knot is Janmas old, so difficult to remove. (Granthihi

Eva Drudibhuta in Bhashya)

2. A knot joins two ropes. Here the knot of ignorance mixes

up Atma and Anatma, hence the comparison. So I the

observer and body the matter are mixed up. I should be

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saying “I am the consciousness, and the body is my

object”. Instead I say “I am 20 years old” etc!

Swami Chinmayananda calls this ‘unholy marriage’. So

here separation is holy! I should say ‘Talaq Talaq Talaq’ to

get this divorce three times because I have to separate

myself from Sthoola, Sookshma and Karana Shariras. So I

am free from Sharira Trayam and have had Ajnana

Nashaha.

Sarva Samshayaha Chidyante: Destruction of all doubts.

This is very important because we are talking about

something to be known, not believed! For believing

teaching is not required. Example, there is heaven, you

either believe it or not, there is no teaching there.

Teaching comes where there is knowledge and

understanding. Preaching comes where there is faith.

Understanding means doubts should not be there.

Therefore in Vedanta, student is encouraged to raise

doubts. Teacher trains him in asking questions. Teaching

involves lot of doubts because teaching seems

contradictory to my experience. All the basic features of

Vedanta are difficult to swallow. First, it says you are

infinite which is difficult to accept, as I feel I am limited,

every experience proves it too. I have assumed, Ishwara

has created everything, he is all powerful and I have to

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merge with him as a humble devotee one day. This is our

convention.

Vedanta tells ‘you are that Ishwara’. This is also

unswallowable. Scriptures then say there is no world; if at

all you need a concession, it is unreal. The eternally

invisible Brahman is the only reality! The eternally visible

world is unreal! So I find it difficult to accept Vedantic

teachings in these matters. Clear knowledge is my

conviction about the truth of these teachings. I must be

convinced. Convincing the world is not the issue here at

all!

All questions regarding the three basic tenets namely,

1. Brahma Satyam

2. Jaganmithya

3. Jeevobrahmouvanaparaha

must be cleared. Then ignorance is totally gone.

Ajnana Nashaha: Swmi Chinmayananda tells a story. A

person mistook himself for a worm. So he saw a doctor, a

psychiatrist who through many sessions and many dollars

later convinced him with the help of a mirror and a worm

etc. that he is a human being and not a worm. Then after

all these sessions, the man returned and went out. He saw

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a crow. Immediately he was scared and went back to the

doctor and told him that here is a crow outside who may

eat me! Doctor said “you now know you are not a worm,

so the crow won’t eat you”. The man said “I know that

doctor, but does the crow know that I am not the worm?

The crow has not attended your sessions!”

So why should others know you are a Jnani? You should

know, that is it.

Karma Nashaha: We have seen that Karma is of three

types, Sanchita (accumulated), Prarabdha (presently

fructifying) and Aagami (generated by our past actions).

Scriptures say Sanchita are totally destroyed like radiation

destroys cancer.

Aagami: Jnani does not acquire Aagami Karma due to

absence of Karma.

Prarabdha: cannot be destroyed as it has already started

fructification, as it already has momentum (just like vehicle

moves a bit after applying brakes depending on the

momentum that was there). So Prarabdha will continue to

give favourable and unfavourable situations like bodily

sicknesses at physical level, mana and apamana at mental

level. If so, how can one become a liberated person if

everything is the same, what is the benefit?

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Vedantic answer is, your peace of mind does not depend

on favourable and unfavourable conditions. But it is your

attitude towards conditions which determines your peace

of mind. This Atma Jnanam gives him a healthy attitude, a

kind of insulation or raincoat. Raincoat does not stop the

rain and cannot stop the rain, but I won’t get wet. Similarly

Jnanam gives protection.

Dukheshu Anudvigneshu Manaha Sukheshu

Vigatashruhaha.

Through out Gita, Krishna tells this. Because of this change

in attitude, his peace of mind is not disturbed.

Swami Dayanandaji says nicely. Like a defanged cobra,

once Jnana is there, Samsara is a defanged cobra which is

worn like an ornament by Shiva. So similarly Prarabdha

becomes an ornament for a Jnani. That is why he is a

Jeevanmuktaha. For him, body, mind and intellect are

ornaments; very life is a Lila, a beauty. So all the three

Karmas do not cause any harm.

Tasmin Paravare Drushte: all these benefits accrue when

Atma is clearly recognized.

Therefore Jnanena Samsara Nashaha.

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Paravara here means Para = Karanam and Avaram =

Karya.

Therefore Paravara means that which is both in the form of

Karma and Karya. Lump of clay is cause, pot is also clay,

but lump is cause, pot is effect. Similarly ocean (cause)

and effectual wave (effect) are both water. One with

Avyakta Nama Rupa is cause and one with Vyakta Nama

Rupa is effect. Everything is Brahman only. Therefore he is

called Karya Karana Rupam or Para Avara Rupam.

Continuing,

10. hiraṇmaye pare kośe virajaṁ brahma niṣkaram

tac chubhraṁ jyotiṣāṁ jyotiḥ tad yad ātma-vido viduḥ.

This is also a Mahavakya Mantra. First, the Paramatma

who is Virajam means free from impurities.

Nishkalam = Kala means division, so Nishkala means

partless, divisionless. Water and air are divisible because

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we can put them in a container where as space is

indivisible. Similarly Brahman is indivisible. This is a very

significant character of Brahman and has many important

corollaries. We will see that in the next classes.

Here Jeevatma Paramatma Aikyam is further analysed and

emphasized.

Aikyam does not mean union between two things or a

merger. We should take it as Ekasya Bhavaha Aikyam.

Jeevatma and Paramatma are two words which reveal the

same Vastu. This is called Samanadhikaranyam. In Vishnu

Sahasranama, 1000 names are there, but though names

are 1000, name is one only. There is no union of 1000

members. Here also Jeevatma = Paramatma and

Paramatma = Jeevatma. That is both are one and the

same. This is Aikyam, not even similarity.

Virajam means free from all impurities including ignorance,

maya. Brahman is not tainted by Maya though he is

permanently associated with it (just like a movie screen

may be intimately associated with a water fall projected on

it without getting wet).

Nishkalam: very important. Kala means a part or digit

(example: Chandrakala. When 15 Kalas get together it is

Purna Chandra).

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Nishkalam means partless, divisionless. This is a very

important word because there is an entire system of

philosophy which is based on the concept that all Jivas are

part of one Brahman (Vishishtadvaita) or Jiva is a part of

divinity (which is a big fire as it were). It appears as though

Brahman has many parts. The word Nishkalam negates

this.

Can you say Jeevatma is outside Paramatma? No, because

in that case, each one will be limited by the other.

Paramatma will be limited by Jivatma. But the definition of

Brahman is that it is infinite, limitless.

So the third option is Jivatma is Paramatma.

So Nishkala negates this whole philosophy.

Shubhram: pure. When it was said Virajam, it was a

negative way of saying, Shubhram is positively put. Is it

necessary to express it both negatively and positively?

Yes.

Because there are some things which are without impurity

now but in future may become impure. For example, our

clothes and our body are pure immediately after a wash,

but subject to impurities later. So Brahman is not only free

from impurity but also not subject to impurity so that in

Shubhram, it is unsullied, Nitya Shuddham.

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Jyothisham Jyothihi: Illuminator of all illuminators, light of

all lights. In Vedanta, ‘light’ means that in whose presence,

things are known and in whose absence, things are not

known. In this definition, all lights are qualified to be called

light. Similarly, sense organs and mind are also called

lights. Even words are qualified to be called light (example:

please throw some light on that particular topic).

Ultimately, consciousness is also called light, because in its

presence only, things are known and in its absence, things

are not known. Consciousness cannot be absent, it is only

hypothetical. The speciality of consciousness is it is the

light of all other lights.

All the others are able to function as lights because of the

presence of consciousness alone. It lends light to mind

first, so that it becomes the knowing instrument. This

borrowed light alone we call Chidabhasa. Just like sun

lends light to a mirror so that it becomes a secondary

source of light. The mind lends light to the sense organs.

Atmannatmana Abhuvam Adarsham: The Brihadaranyaka

says, if mind is elsewhere, I cannot see, if mind is

elsewhere, I cannot hear, meaning only if mind is behind

the sense organs, they can function.

So the ultimate source of light is consciousness, hence the

expression Jyothisham Jyothihi.

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So this Paramathma is where?

Hiranmayem Pare Koshe: within your own Vijnanamaya

Kosha. It is also called Hiranmayam meaning bright,

brilliant, and effulgent.

Why?

Because it is capable of reflecting the Atma Chaitanyam.

Bright means sensient, because it acts like a reflector (like

reflectors in roads where thy shine from light borrowed by

vehicle lights!). Mind is alive due to consciousness and

appears bright. That is why Buddhists made the mistake of

taking the mind as Atma. This is like taking the reflector

itself as light source. In that Kosha, Brahman is there.

Pare means sacred, highest.

Why?

Because it is the dwelling place of Brahman. Temple is

sacred because of the deity within (original sacredness).

The Prakarams have borrowed sacredness. Similarly, mind

is like a temple as it is the abode of Brahman. It is like

Sanctum Sanctorum.

Parabrahmanaha upalabdhi Sthanatvat Vijnanamaya

Koshastapi Paratvam Oupacharikataya Uchyate.

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So in that Vijnanamaya Kosham, Brahman is present as

Sakshi Chaitanyam. It is present illumining both good and

bad thoughts. Brahman is neither good nor bad. Goodness

belongs to Satva Guna of Maya and badness to Rajo and

Tamo Gunas of Maya (Anyatra Dharmat Anyatra

Adharmat). It is Guna Atitaha. It does not even produce

good or bad thoughts. Absence of thoughts is also

illumined by Brahman.

Atmavidaha: whoever knows the Jivatma clearly.

Tad Brahmaviduhu: knows Brahman clearly.

It means Jivatma and paramatma are one. That is why self

realization and God realization are one and the same.

11. na tatra sūryo bhāti, na candra-tārakam, nemā vidyuto bhānti,

kuto’yam agniḥ,

tam eva bhāntam anubhāti sarvam, tasya bhāsā sarvam, idaṁ vibhāti.

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This is a very important Mantra used at Aarthi also. The

essence of this Mantra is ‘Atma is knower of everything;

Atma can never become the object of knowledge. If so

then, how will I know if it is there?’

To prove the existence of something, I need to know. If it is

unknowable, how to prove its existence? Vedanta says

there is only one thing which need not be proved at all, but

definitely existent. The prover, who wants to prove

everything, need not be proved. Prover is already proved

by his attempt to prove.

Even before the attempt to prove starts, the prover is

already there. So, this is the prover/consciousness.

Consciousness is ever evident. So you never attempt to

know consciousness. This is very interesting when you try

to prove something, what is it you do? You try to make

something which is not evident, evident by a process of

knowledge. But consciousness is ever evident (Prathibodha

Viditam).

How? Are you conscious of my sound? That means two

things are evident. Consciousness is evident, because of it,

sound is evident. This Mantra says, consciousness

illumines everything, nothing need illumine consciousness,

and nothing can illumine consciousness.

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Upanishad takes five illumining principles. Surya, Chandra,

Stars, lightening (electricity) and fire. All these five cannot

illumine consciousness.

Tatra Na Bhati = all these are incapable of illumining

Atma. When Sun and Moon cannot illumine, what to talk of

ordinary fire or the camphor fire which we wave in Aarthi?

By extension, we have to take other lights like sense

organs, words, and mind also.

Vachamagocharamaneka Guna Swarupam, Vagisha Vishnu

Sura Sevitha Padapeetam, Vagena Vigrahavarena

Vachamagocharam.

If words cannot illumine, how is it that we take classes for

so many years?

If all these cannot illumine Atma, how do I know it exists?

The Upanishad says,

Tam Evam Bhantam: none of them can reveal the Atma;

none of them need reveal the Atma because it is self

revealed, self evident.

Sarva Anubhati: everything else is revealed, only after the

self evident Atma.

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That is why we can talk about second person and third

person in English grammer only after the first person. I,

second person, you, third person, he, she, it, they, are all

possible only when I is there (first person). Without I, there

is neigher you or he.

Therefore, I shine; the others shine (Aham Bhami Sarvam

Anubhati).

Tasya Bhasa: only because of borrowed light from the

consciousness, mind, sense organs and their objects shine.

In a way, our world can be said to be what is perceived by

our sense organs.

If a person is blind, one fifth of his world (colour, form) is

darkened. Suppose ears are gone, another 1/5 is gone.

Similarly if other three are gone, ehere is no world as for

as I am concerned.

World is alive and available, because of five sense organs.

They work because of mind; mind is illumined by the

consciousness.

Therefore Idaam Sarvam Atma Chaitanyena Nibhati.

Therefore do not, attempt to know consciousness.

Vedantic teacher tells, “Consciousness need not be

revealed!” The very teaching is illumined by

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consciousness. So, the first part of teaching is Atma is self

evident.

Second part: when I am self evident, borrowing the

consciousness from Atma, the body also is evident. The

two things are evident. Atma, the consciousness and body.

So it is ideal for committing a mistake like putting chilli in

beans, you cannot distinguish one from the other easily

until you bite and feel the pungency! Chilli beans Viveka is

difficult. Similarly body is chilli, Atma is beans!

Similarly, in ‘I’ the consciousness, we are transferring the

properties of the body, mind, intellect etc. The teacher

says, you have no property, you are Atma. The body alone

has properties. I am propertyless Brahman. Including my

thoughts, everthing is illumined by consciousness.

So, the Mantra is a commentary on the word Jyothisham

Jyothihi of the previous Mantra. Once I know this (that I am

consciousness alone, the light of all lights), life itself will

become light!

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12. brahmaivedam amṛtam purastād brahma, paścad brahma, dakṣinataś

cottareṇa,

adhaścordhvaṁ ca prasṛtam brahmaivedaṁ viśvam idaṁ variṣṭham.

Iti Mundakopanishadi Dvitiyamundake Dvithiyakandaha.

This is the concluding and also a very important Mantra.

The illuminator is Atma; the illumined is Anatma (mind,

sense organs,

world etc). This is what is said in Dakshinamurthy

Stotram.

Nanachidram Ghatodara Sthitam Deepa Prabha

Bhasvaram.

The consciousness alone comes out as it were and

pervading the whole place, illumines the whole world around.

I am Drik and the world is Drishya. I am Chetanam and

everything else is Achetanam.

There is one problem. Why? When I say, I am the illuminator

consciousness and everything else is illumined, there are two

things! Once a second entity comes, Atma Anatma duality

comes and Dwitiyadvou Bhayam Bavati!

Therefore this is only the forst stage of learning. Second

stage is there is no observed world different from the

observer/Atma. Brahman alone appears as the world too.

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To understand that, we should go back to the first section

where Brahman was said to be Karanam and the world

Karyam.

Recall the last Mantra of first section. Purusha Evedam Sarva

Tapo Brahma Paramrutham ……

Meaningwise, the same is repeated here.

What is the meaning here? Brahman being Karanam, world

being Karyam, there is no Karyam separate from Karanam.

Purastat Amritam Brahma: whatever in front is Brahman.

Pashchat Brahma: everything behind is Brahman.

Dakshinath: southern side

Uttarena: northside

Adhashchordvam: down and up is Brahman alone.

In short, the entire inert universe is Varishta Brahmaiva.

There is no matter separate from consciousness, no Anatma

separate from Atma.

How to believe this?

When the whole world is so overwhelming right from the

mosquito!

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Dayananda Swami used to say, “Man puts all animals in the

cage, but with the mosquito. He himself gets into a cage

(net) to escape from it!” It is so powerful and you say there is

no world!

For that, the Vedantic answer is ‘Swapnavat’. You experience

Swapna solidly, but on waking your realize that the dream

was not separate from you. Similarly, when I own up my

nature, there is no world separate from me.

Jagrat prapanchaha Na Bhinnaha Drishyavat Swapna

Prapanchavat.

So the world is not different from you, the consciousness.

We have finished two chapters of Mundaka Upanishad and

entering 3

rd

chapter. Here the teacher reveals the main

teaching, namely Jeevatma paramatma Aikyam, which was

elaborately discussed in second chapter and then Sadhanas

or preparatory disciplines without which self knowledge

cannot be acquired or even if acquired it cannot be

internalized. For both acquisition and assimilation of self

knowledge, certain preparatory disciplines are necessary and

are discussed here. Thirdly, Aikya Jnana Phalam is also

discussed. Phalam means benefits. Benefits are freedom

while living called technically Jeevanmukti and freedom after

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death called Videha Mukti (Aikya Jnanam Aikya Jnana

Sadhanani Aikya Jnana Phalam cha).

Like the previous two sections, this chapter also has two

sections. We will enter into the third Mundaka, first section.

1. dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣam pariṣasvajāte

tayor anyaḥ pippalaṁ svādv attyanaśnann anyo’bhicakaśīti.

Starts with the main topic of this Upanishad namely Jeevatma

Paramatma Aikyam, the identity in the essential nature of the

individual and total (Mahavakya Mantra). This Mantra is

important and well known, often quoted by Shankaracharya

and other Acharyas.

The teacher analyses the nature of individual (Jeevatma) and

says, every individual is a mixture of two principles known as

Sakshi Chaitanyam and Ahankara Chaitanyam.

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Now we have to understand what are these. Sakshi

Chaitanyam is the consciousness which pervades everywhere

and therefore pervades the body also. All pervading

consciousness which obtains in the body also is the Sakshi

Chaitanyam (original consciousness or OC). Here it is

worthwhile to recollect what the scriptures say about

consciousness.

1. Consciousness is not a part, a product or property of the

body.

2. Consciousness is an independent entity which pervades

and enlivens the body.

3. Consciousness is not limited by the boundaries of the

body.

4. Consciousness survives the death of the body.

5. The surviving consciousness cannot transact with the

world because of absence of transacting medium namely

the body.

These five points should always be remembered because it

is you.

This original consciousness, like the light illuminating the

whole place is called Sakshi Chaitanyam. This Sakshi

Chaitanyam is reflected in the special medium called the

mind. According to Scriptures, mind is inert matter made

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up of five elements. Still it is so fine and subtle; it is

capable of receiving and reflecting the consciousness. So

mind enjoys a borrowed consciousness called Chidabhasa,

Chit Pratibimba, pratibimba Chaitanya, all synonymous

terms for the reflected consciousness or RC. So in every

individual, two consciousnesses are there as it were; one

the original consciousness and the second, the reflected

consciousness just as a mirror (which by itself is not

luminous but unlike a table or chain is still capable of

reflecting due to its fine surface where as a table or chain

cannot do so. Similarly mind due to its Sookshamata or

Swachata reflects consciousness and this is called

Ahankara.

So Sakshi and Ahankara are there in every living being.

Why do I say every living being?

Because in non-living things, mind is absent. Therefore

there is no reflected consciousness or Ahankara. Only

Sakshi Chaitanya is there.

These two are inseperable. Sakshi Chaitanya being all

pervading is present wherever reflected consciousness is,

and even if mind travels from one place to another, the

reflection also travels. Reflected consciousness can travel

because it is located. When death and rebirth happen, it is

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not the original Consciousness which travels because

original consciousness being all pervading cannot travel. It

is the reflected consciousness which travels from one body

to another.

The differences between Original Consciousness and

Reflected Consciousness should also be known.

Sn

o

Original

Consciousness/

Sakshi Chaitanya

Reflected Consciousness/

Ahankara

1 Unlocated and therefore

all pervading

Located

2 Is one Innumerable Reflected

Consciousnesses are

possible.

3 Cannot undergo any

change, that is, it is

Nirvikara

Is subject to modification

depending on the reflecting

medium. When medium is

bright, reflection is also

bright. If medium is dull,

reflection is also dull. That

is why we say in Satva

pradhana mind, reflection is

very bright. In plants, due to

grossness of the medium,

the reflection is dull. In

animals, Satva being a little

more, reflection is brighter.

In human beings, Satva

being even more, reflection

is even more brighter.

Among humans also, it

varies and even in the same

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person, at different times, it

may vary. Vikaras therefore

belong to the Reflected

Consciousness.

In Scriptures, the word Jeevatma is used for the individual

and according to context, it can either mean Ahankara or

Sakshi, because individual is a mixture of both. Example:

when I point a finger at you and say “you are fat”, I mean

your physical body. When I say “you are intelligent”, I mean

your intellect. Though both times, the word ‘you’ is used,

meaning changes (body, intellect) according to context.

Similarly Jeevatma word can mean both Ahankara or Sakshi

when I say, Jeevatma travels from Bhuloka to Swargaloka,

Ahankara Chaitanya is meant Reflected Consciousness as

only Reflected Consciousness can travel. If I say, you are all

pervading Brahman; it can never refer to the body and

Ahankara, but only to Sakshi. So when you take the meaning

of Ahankara, it is Vachyartha and when the meaning of

Sakshi is taken it is called Lakshyartha. So you have to know

the context to know Vedanta. When this is clearly

understood, as even you listen to the statement “you are the

all pervading Brahman” you take the Sakshi and not the

body, mind etc.

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So, for the teaching to be efficacious, we should know the

composition of the individual (Ahankara Sakshi Mishraha

Jeevatma).

To convey this idea, Upanishad uses an analogy or example.

Here body mind complex is compared to a tree.

Why?

Because tree was also seed once, because plant, then tree,

will whither and die one day just like our body.

Upanishad then says, upon this tree are perched two birds.

They are Ahankara and Sakshi. Then, Upanishad says, of

these, only one bird is eating the fruits of the tree; what type

of fruit? Sometimes sweet, sometimes bitter! Both types of

fruits come out of the tree itself.

Ahankara bird eats the fruits of Sukham and Dhukham,

pleasure and pain, generated out of the actions of physical

body.

Sukha Dukha Phalam Ahankaraha Anubhavati, Sukhi Bhavati

Dukhis Cha Bhavati, Kadachid Mishri (a cricketer hits his first

century, but his side loses the match. How does he feel, both

Sukha at the century and Dukha at the team’s defeat!)

mixture of pleasure and pain!

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Ahankara is Kartha and Bhokta.

Sakshi bird does not eat any fruits; it just watches the other

bird jumping and falling. This Sakshi is Akarta Abhokta.

Na Datte Kasyachit Papam Na Chaiva Sukrutam

Phalatheetaha Vibhuhu Ajnanenavrutam Jnanam Tena

Muhyanti Cha Jantavam Sarva Karmani Manasa Sanyasa

……………Naiva Kurvan Na Karayatu

So this is the essence of this Mantra. To put in two sentences,

Jeevatma is a mixture of Ahankara and Sakshi. Ahankara is

Kartha, Bhokta. Sakshi is Akarta, Abhokta. Now let us look at

the Mantra.

Dwa Suparna: two birds are there referring to Ahankara and

Sakshi.

Sayuja: always together, non separable. Why? Because

Sakshi is all pervading, wherever Reflected Consciousness is

there, Original Consciousness is there too.

Sakhaya: they are friends having common features. Two

individuals become friends only because of common interests

(Samana Aravyanou or Samana Ravyanou). Both are

Chaitanya, one is Bimba Chaitanyam, bright; the other is

Pratibimba Chaitanyam, also bright. Sun is bright, so is the

reflection of Sun which can also illuminate a room.

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Parishaswajate: literally means looks on.

Tayo: of these two birds

Anyaha Swadu Atti: one eats constantly with relish and

involvement.

Pippalam: fruit, here Karma Phalam. We are constantly eating

our Karma Phalam at all times except in deep sleep. Even in

Swapna, we continue to eat Karma Phalam. In fact some of

our Prarabdha Karmas are exhausted during Swapna also.

When your will is not involved, whatever happens is Karma.

Anashnan: Sakshi Chaitanyam (with respect to bird) does not

eat anything, and does not undergo any modification either

and does not perform any action. Therefore, it does not travel

to any Loka, Swarga or Naraka. Swarga and Naraka are in

that Sakshi Chaitanya, but then conditions do not affect

Sakshi Chaitanya.

In the case of Sakshi Anashnan means without experiencing

anything. It remains Abhichakashiti, witnessing the whole

process or illumining the whole process without involvement.

Both these together, we call Jeevatma. According to context,

we have to take.

The next Mantra talks more about the Sakshi.

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2. samāne vṛkṣe puruṣo nimagno’nīśayā śocati muhyamānaḥ,

juṣṭam yadā paśyaty anyam īśam asya mahimānam iti, vīta-śokah.

Now that in Samsara and what is Moksha are talked about.

Samsara and Moksha do not depend upon any action at all,

any process at all. They depend upon which part of Jeevatma

I own up. In previous Mantra I said Jeevatma has Sakshi and

Ahankara. I can claim either of them as myself.

I can say that I am Ahankara backed by Sakshi or Iam the

Sakshi functioning through Ahankara. Once I claim myself as

Ahankara, I am located, I am a Kartha, Bhokta, Punyam,

Papam, Agami, Sanchita, Prarabdha, Punarjanma, Swarga

everything is there; whether children will perform Shraddham

or not! So I am a Samsari.

When I shift my identification from Ahankara to Sakshi, there

is a shift in my vision. I am not the Ahankara, but I am the

Sakshi functioning through Ahankara, then Ahankara is like

the specs that I use to see the world. I use my Ahankara

during my waking and dream state to transact. In deep sleep,

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my Ahankara medium may be resolved, but am I there or

not? I am there.

So I am the Sakshi using the Ahankara sometimes and not

using it sometimes. I use Ahankara during waking state. You

use your Ahankara to listen to my talk. When you doze off,

your Ahankara is set aside and my poor talk is no longer

heard by you! Using Ahankara in Jagrut and Swapna, not

using it in Sushupti like using and removing spectacles

whether I claim Ahankara or Sakshi as myself, Upanishad

says is your choice! Claim yourself as Ahankara and suffer or

claim yourself as Sakshi and be free. So it is entirely in your

hands and not in husbands, wife’s or government’s hands.

Upanishad first talks about ignorant people who claim

themselves as Ahankara and suffer.

Purushaha: ignorant Jeevatma.

Samane Vrikshe: which is in the same tree as Paramatma.

Nimagnaha: immersed in Ahankara (reflection), though the

reflection connected with the reflected medium, the mind

and mind connected to the body. So I am immersed in body

mind complex and therefore all the time thinking about the

body and how to immortalize the body, which is impossible.

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Through the body, I am also involved in various relationships

and identify with all of them. Shankara writes elaborate

Bhashyam about how this is:

Putro Nashte Aham Nashtaha, Putre Pushte Aham Pushtaha.

This is called Nimagnaha or immersed (Tadatmyam).

Muhyamanaha: I am deluded, I am confused. I am subjective,

I lose my objectivity. Expectation of physical immortality is

delusion, expectation of physical immortality is delusion,

expectation of physical security is delusion. The body is the

most insecure thing in the creation. For the sake of body, we

get money, but still don’t feel secure; same with power, in

fact the more we have of these, the more insecure we feel.

Anishaya: helpless. As body mind complex, my life itself is

dependent on umpteen numbers of factors, basic being food,

clothing and shelter, then so many people with all attendant

problems. Sarvam Paravasham Dukham. The more the

dependence, the more unpredictable our life. That is

helplessness. Karpanya Doshoyahataha.

Sochati: consequence of above factors is grieving, all the

time Shoka and Moha. Ashochyan Anvashochastam

Prajnavadamchya Bhashase, Arjuna Vishada Yoga is the

result! As babies, we smiled always not requiring any joke or

reason to smile. Now even for a joke, I cannot smile! Humour

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is gone; we cannot enjoy Laurel Hardy or Charlie Chaplin!

What is the use of life if it is not enjoyed? Jnani is one who is

always happy; he does not need a reason. Everything is a

joke for him!

So Shoka is the lot of Ajnani Jeevatma. What about Jnani

Jeevatma? (OM biography!)

Yada Anyam Pashyati: when a Sadhana Chatushyaya

Sampanna Adhikari after doing sufficient Atma Anatma

Viveka, Chidabhasa Chit Viveka, Ahankara Sakshi Viveka,

Vachyartha Lakshyartha Viveka recognizes Sakshi as his

original nature and Ahankara as incidental. How do you know

what is my intrinsic and what is my incidental nature (what is

Agantukam and what is Swabhavikam). For example, hot

water is there. Here heat is the incidental nature of water (if

heat was intrinsic nature of water, it should have been hot

always like fire which is not the case).

What is incidental comes and goes. What is intrinsic is always

there. Therefore Ahankara as it comes and goes (in deep

sleep) is incidental. In Sushupthi,

Deshaha Nasti, Kalaha Nasti, Tatra Pita Apita Bhavati, Mata

Amata Bhavati, Chandalaha Achandalaha Bhavati,

Poulkyasaha Apoulkyasaha Bhavati, Shravanaha

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Ashravanaha Bhavati, Tapasaha Atapasaha Bhavati,

Brihadaranyaka says.

Because Ahankara is not intrinsic, all these are not there in

Sushupti. Pure consciousness unlocated you are in deep

sleep.

Because Sushupti is illumined, awared by that Sakshi alone.

This becomes clear only by Vicharaha.

Justam: the noble adorable one, the great one.

Nitya Shuddha Buddha Mukta Swabhavaha (recollect

Yatradaddyeshyam Agrahyam Agotram Avarnam…. From first

chapter first section)

Pujyam: that consciousness alone. This you have to compare

with the previous Ahankaraha.

Ishaha: master of the universe. Consciousness is the original

substratum of everything in which bodies arise and resolve.

Pure consciousness he recognizes.

Asya Mahimanam: recognizes that pure consciousness as the

I (Satyam Jnanam Anantam Brahma)

Wise Jeevatma says ‘Aham Brahma Asmi’.

Unwise Jeevatma says ‘Aham Bhrama Asmi’.

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A small difference!

This glory he recognizes and is therefore Vita Shokaha, free

from Shokaha. Everything is ok.

Even after recognizing the Sakshi, the Ahankara will continue

but be limited, from the point of Sakshi Swarupam.

Ahankara’s limitations appear insignificant like a pin prick.

In this third chapter, teacher is going to summarise the main

teaching. That is Brahmatma Jeevatma Aikyam. Then he will

discuss Jnana Sadhanani, the preparatory disciplines and

then Jnana Phalam, the benefit of Jnanam, namely

Jeevanmukti and Videha Mukti.

In first three Shlokas summary of Jeevatma Paramatma Aikya

Jnanam through a beautiful analogy of two birds seated on a

tree was presented. This is a well known analogy. The two

birds represent the Chidabhasa or Pratibimba Chaitanyam

and the Chit or Bimba Chaitanyam, the original

consciousness.

Chidabhasa is the reflected consciousness in the mind.

Wherever the mind is there, Chidabhasa is there. It can travel

when mind travels. Therefore it is Kartha Bhokta Amshaha.

We can say this is one of inferior nature. The same Jeevatma

also has a higher nature, which is all pervading, not confined

to the mind alone. This original consciousness does not travel

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at all, even when mind travels. There is no modification.

Therefore I am Akartha, Abhokta. One bird represents my

inferior nature (Vyavaharika), while another bird represents

my higher Paramarthika nature.

Jeevatma is a mixture of both these, I can own up any one of

these. Upanishad says unintelligent people own up the

inferior nature and suffers whereas wise ones own up the

superior nature and revel.

When I indentify with inferior nature, I own up my body, mind

and all other things, relations related to it and thus become

Samsari. Once there are associations, my life is not under my

control.

The other Justam who owns up the higher Sakshi Swarupam

(Nitya Satya Asangatva Sarvagatatvam), he transcends

sorrow.

3. yadā paśyaḥ paśyate rukma-varṇaṁ kartāram īśam puruṣam brahma-yonim,

tadā vidvān puṇya-pāpe vidhūya nirañjanaḥ paramaṁ sāmyam upaiti.

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Here first two lines deal with Jnanam and second two lines

deal with Jnana Phalam.

Pashyaha: a discriminative person. To distinguish between

Chidabhasa and Chit requires an extremely subtle intellect. It

cannot be physically done. In the waking state, I am the

located consciousness and in the sleep state, I am the

unlocated consciousness. I should not own up the located

consciousness as myself but the unlocated one as myself.

Location belongs to mind and body and not to consciousness.

Location is a sense I develop in the waking state. So the

unlocated I is my original nature, the located I is my

incidental nature only. We generally make the mistake of

taking the located. I as my intrinsic and the unlocated I as my

incidental nature. We say Vedanta is upside down, really

speaking, we are upside down! This discrimination requires a

sharp intellect (Sukshma Buddhihi) such a one is called

Pashyaha, a seer, a man of discernment, a Viveki, Sadhana

Chatustaya Samapannaha.

Pashyate: he clearly recognizes his higher nature, the Sakshi

Swarupam, the original consciousness. What is the nature of

that Sakshi? The description is Rukma Varnam, which is self

evident, does not require a special experience at all. It is

evident in and through all my experiences like the light in the

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room; everything is seen in its presence, even the empty

room (Pratibodha Viditam Matam). Literal meaning is shining

like gold. Gold is well known as that which is ever shining.

Atma is also ever evident and shining.

Kartaramisham Kartaram: this Sakshi is the creator of the

whole world (the other meaning of Kartha, one who is the

doer or Samsari should not be taken here). Another meaning

is creator of universe (Jagat Srusti Stithi Laya Karta). Then a

doubt may arise. The Scriptures say Brahman alone is

Karanam. Here you say Sakshi is Karanam. Tell me which is

correct?

The answer is ‘Sakshi Eva Brahma’. The two are one. From

the stand point of individual, what is called Sakshi is itself

from the stand point of Jagat, Brahman. (Dristi Bhavet

Namabhedaha Natu Vastubhedaha), just like the same

person is father, son, husband etc. The technical term used

for such a one is Samanadhikaranam, two words for the same

object. Dristi Bhedat or Pravruthi Nimitta Bhedat

Namabhedaha Natu Vastu Bhedaha.

Ishaha: the sustainer or the ruler also (Ishwaraha).

When we say Brahman is the creator, ruler etc. it is always

with Shakthi called Maya (whatever we say Brahman the

creator, it automatically means Shivaha Shaktyamuktaha

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Yadi Bhavati Shaktaha Prabhavitum). We don’t enumerate

Maya separately as Maya is non separate from Brahman.

Purushaha: two meanings are there.

1. Sarvam Purayati Iti Purushaha: all pervading.

2. Puri means Shariraha, Sarva Sharira Vasi, Sarva

Sharirastaha Sarva Antaryami is also called Purushaha,

one who is the indweller of every living being.

All these are descriptions of Sakshi. So the intelligent

person always sees the Sakshi which is the creator, the

effulgent, the ruler, indweller.

Brahmayonim: one which is the cause of even Brahmaji,

the creator (Chaturmukha Brahma). In Sanskrit, Brahman

refers to the Nirguna Brahma Tatva and Brahma refers to

the Saguna Brahma or Chaturmukha Brahma. Yoni means

cause. The Sakshi Chaitanyam is the cause of even

Chaturmukha Brahma. Such a Sakshi, he recognizes as

Aham.

So I am the creator, I am the sustainer. It looks

unassimilable! Remember the dream example. Here as an

aside point, when dream example is given, it should be

carefully noted, when dreamer wakes up to higher nature,

we tend to think, when I get Jnanam, suddenly one day,

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the world disappears! No, this world does not physically

disappear, but is falsified or recognized as Nama Rupa, in

my understanding. For a Jnani, in his wisdom, there is

substance Brahman but other things are Nama Rupa only.

When will physical dissolution take place? Only in Videha

Mukti when you don’t have body or mind and for you,

there is no world, that is all.

Tada: then (Atma Jnane Prapte Sati), this wise person.

Vidhuya: destroy or wipes off.

Punyapape: both Punya and Papa.

He throws away both Punyam and Papam. So Punyam also

falls within the ambit of Samsara or bondage (like iron and

gold chains, both are chains or Shackles). So Moksha is

going beyond not only Papam but Punyam also (that is

what is meant by Sarva Dharman Parityajya of Bhagawad

Gita).

How to go beyond Punaym?

To remove Papam, we do Punyam. How to destroy

Punyam? We cannot do Papam again? Shankara writes

giving up of Punya Papa is not an action. It is not a

physical process. Tada Vidvan, knowledge is the only

method which takes you beyond Punyam and Papam. So

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this Jnani wipes off Punyam and Papam and becomes

Niranjanaha, means pure, blemishless.

What are the impurities?

Punyam, Papam and one more which is the cause of both,

ignorance or Avidya, that is the basic original sin! What

they call original sin in other religions, Vedanta says your

basic sin is ignorance. It is not actually a sin because you

did not commit it, but born with it! Having ignorance is not

a sin, but perpetuating it is. The only method by which we

can overcome that is by Jnanam. Other Sadhanas will only

purify the mind, but somehow, somewhere you have to

acquire knowledge. So Niranjanaha means he bcomes

spotless, immaculate.

Pashyam Samyam Upaiti: attains total oneness in

Brahman, merges with Brahman without motion. No

physical merger because there is no physical distance

involved, it is only notional, so only dropping the notion of

division, Bedha Buddhi Nashaha Eva Ekasyam.

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4. prāṇo hy eṣa yaḥ sarva-bhūtair vibhāti vijānan vidvān bhavate

nātivādī,

ātma-krīḍa ātma-ratiḥ kriyāvān eṣa brahma-vidāṁ viriṣṭhah.

Again Jnanam and Jnana Phalam are given in this Mantra.

Vidvan Vijanan: the wise person recognizes, knows.

Here carefully note Pranaha means Brahman, the

Karanam, that because of which everything is alive. Here it

does not mean Pancha Pranas. Atma blesses Prana and

Prana in turn lends Chetanam to the body, thereby it is the

enlivener but ultimately Brahman alone is the Prana.

Sarvabhootevirbhati: Jnani recognizes the Brahman which

alone appears in the form of creation.

Why?

We saw before how Brahman alone is Jagatkaranam and

also how Brahman alone has become everything (Purusha

Evedam Vishvam Tapo Brahma Paramrutham in first

section, again Brahmaivamidamamrutam Purastat

Paschdbrahma….), so cause alone appears as every effect.

Whatever I see is Brahman alone in different Nama Rupa,

like they sing that Bhajan, Har Desh me tu, har vesh me

tu, tera nam anek tu ek hi ho.

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So where should I turn to see Brahman?

Everywhere, both in and out, Brahman alone is shining.

The wise person knows this, recognizes this through the

third eye of wisdom.

So what happens?

Na Ativadi Bhavati: the more wisdom one gains, the more

silent he becomes. One of the signs of Samsara is

talkativeness. It is a sign of incompleteness, the more

heart becomes full, the less the need to talk. He is not a

talkative person, feels full and complete, Mouni Bhavati.

Does not mean, he becomes totally silent. If that is the

case, how to teach? Some people quote, teaching in

silence etc! Dayananda Swamiji says, ‘Don’t take the silent

teaching in a literal sense (Mouna Vyakta Prakatid…..). No

teaching can take place in Mounam.

Even showing a Mudra does not mean anything until its

symbolism is explained with words. One person seeing the

Mudra of Dakshinamurthy concluded that Dakshinamurthy

takes snuff! So without explanation, no Mudra makes

sense. I have to give one hour explanation about

‘Chinmudra’, that is Angustam Tarjani Yoga Mudra Vyojana

Dehinam, Shrutyartha Brahma Jeevaikyam Darshayannaha

Avatat Shivaha.

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So I have to talk and explain that Mudra and only then it

becomes meaningful. If a person remains in silence, it can

be interpreted by the other person in many ways. So that

expression of silent teaching has some other significance.

Here Mouni means talking only as and when required.

Therefore he does not talk Anatma Vishaya too much

because they do not interest him. They lose their

significance.

Ativadi menas Ati Dvitavadi Na Bhavati, Advaita Vadi

Bhavati.

Atma Kreedaha: how will he get happiness? He does not

depend on the world (in Bhagawad Gita, Atmanyeva

Atmana Tushtaha….). He is satisfied with himself as he is,

not missing, not wanting anything, self fulfilled. That does

not mean he throws away everything but whatever he has,

takes it as bonus or luxury. Luxury is a thing which you

enjoy with thanks when it is available, but don’t miss when

you don’t have. It is like when you get a drop in

somebody’s car once in a way when you are prepared to

travel by bus!

Need is something which you have and have taken for

granted, and miss it when it is not there; for example,

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one’s hand and legs when they are ok. For Jnani whole life

is a luxury.

Atmaratihi: he enjoys himself, revels in himself.

Kriyavan: he is engaged in Loka Sangraha Kamani. He has

nothing to accomplish as he has already accomplished the

best possible thing, that is, Moksha, his whole life is

available to him for the sake of society (Loka Sangraha

Mevapi Sampashyan Karthrumarhasi). He is engaged in

Loka Sangraha, his very presence is a blessing to the

society. So if you ask about some Jnanis who did not

engage in Loka Sangraha by travelling all over, but

remained in one place, what Loka Sangraha did they do?

Their very presence and existence is an inspiration to

society. That Ramana Maharshi could be so full and happy

owning nothing with only Koupinam. It is an inspiration and

teaching to all of us. As Swamiji beautifully puts, ‘to be

happy you require only yourself’. Therefore he need not go

from place to place, establish Ashramas and give talks. His

very presence is Loka Sangraha.

Esham Brahmavidam Varishtaha: this person is the

greatest Jnani. When I say greatest, naturally the question

comes, is there a gradation in Jnanis, great, greater,

greatest? People may say one who goes to Samadhi now

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and then is greater and one who is always in Samadhi is

greatest! Here is the idea. When a person does Shravanam

consistently and properly, Atma Jnana can happily take

place. But the problem is that Jnanam is obstructed by two

things, one is doubt (Samshaya) and the other is the habit

of Samasara called Viparyaya (I am limited, I am useless

etc, thinking). Suppose he goes through Mananam, he is

constantly analyzing and removing his doubts until there

are no doubts at all with the teaching. So now only one

obstacle, that is, the force of habit is there.

Through Nidhidhyasanam, he has to remove habits like

jealousy, comparing with other people, inferiority complex

etc. By this even the obstacle of Viparyaya can be

removed and when that is also gone, he is called

Varishtaha (Jnana Nishta, Stitapragnaha, Brahmi Stitihi).

In the first four Mantras, teacher condenses self

knowledge. It is shifting our vision from lower self to higher

self. Lower self is identifying with body mind complex with

Ahankara, the limited Samsari I. Behind this is the original

consciousness, which is not limited by the size of body

mind complex, it is called Sakshi. The two are always

mixed together, con’t be physically separated. Whenever I

say ‘I’, it is uttered by the mixture of Ahankara and Sakshi.

Neither the pure Ahankara nor pure Sakshi by themselves

utter the word I. I can claim either of them as I. Upanishad

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says ‘don’t claim Ahankara as myself but calim Sakshi as

myself’. The reason being, Ahankara being only my

incidental nature is not permanent. In fact, it is not

available even in sleep; where as Sakshi alone is my

permanent self. The benefit of claiming myself as Sakshi is

Atma Kreedaha, Atma Ratihi, Kriyavan. Claiming the

Ahankara, I will eternally find myself lacking, finite,

eternally missing one thing or other. As Ahankara I can

never be complete in life. This feeling of incompleteness is

Samsara.

5. satyena labhyas tapasā hy eṣa ātmā samyag-jñānena brahmacharyeṇa

nityam,

antaḥ-śarīre jyotir-mayo hi śubhro yam paśyanti yatayaḥ kṣīṇadoṣāḥ.

Suppose a person wants to calim Sakshi as myself or who

wants to pursue spiritual knowledge, what are the

disciplines he should pursue?

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They are given in these two Mantras (Atmajnana

Sadhanani). Here four disciplines are going to be

highlighted.

1. Satyam

2. Tapas

3. Samyakajnanam

4. Brahmacharyam

We will see them.

Satyam: In Scriptures, this word has two meanings.

One is Parambrahma itself the reality or Truth with

capital T. It is not a means but an end in itself.

Second meaning is in the context of ethics and morality.

Here it means, it is not an end but means to an end. It

means avoidance of verbal untruth, not telling a lie. In

English truth with a small t! It is a Sadhana and not

Sadhya. Shankara does not translate Satyam as

speaking the truth but as avoidance of untruth. He says,

you may speak truth or you may observe silence.

Speaking truth, if it harms others, you may avoid

speaking, but never speak untruth (Anrutha Varjanam).

Tapaha: This also has two meanings.

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One meaning is austerities like Upavasa etc. where I

willfully forego certain physical comforts to establish my

mastery over my own body. When it is not willful, it is

not a Sadhana but a torture. In both fasting and

starving, I go without food, but in starvation, it is

imposed where as in fasting, it is a deliberate action on

my part. So one meaning of Tapaha is self imposed

deprivation.

Second meaning is concentration of mind and sense

organs. Manasascha Indiriyanascha Ekagrayam Tapaha.

In this context, (Jnanakanda of Vedas), the second

meaning is valid, where as in the Karma Kanda; Tapaha

will have the first meaning of austerities.

Brahmacharyena: chastity or sexual purity. This is an

important discipline for a Vedic student. Chastity should

be in body, mind and thought.

Samyakajnanam: proper enquiry into the nature of Self

or Vedanta Vichara. Why the term proper?

When a detective is trying to investigate a crime, he

studies the place of the crime, uses appropriate

instruments or equipments to aid in his search, and

requires proper instruments for the enquiry. If he just

sits in his room and keeps asking ‘who is the criminal?

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Who is the criminal?’ what will he get? Nothing. So

enquiry involves use of appropriate instrument.

Instrumentless enquiry leads only to speculation.

Speculation can never be knowledge.

Similarly, to know the Atma, if I don’t employ any

instrument, but simply go on asking ‘who am I? Who am

I?’ it will only lead to some speculative conclusions,

none of them can be knowledge. Therefore knowledge

requires appropriate instrument, in this case, Vedanta

Pramanam. Self enquiry therefore means Scriptural

enquiry. There is no Atma Vichara without Vedanta

Vichara.

Samyak means in the right direction. So when Vedanta

comes into the picture, Guru also automatically comes

into the picture, because the two are complementary.

Without one the other is inefficient. A Guru without

Vedanta cannot help and Vedanta without Guru is also

of no use. Both are necessary like the bulb and

electricity. Each alone is of no use, only when both are

there, there is light. Shastra is like bulb, without the

Guru, electricity to touch, it cannot be put to use! That

is why in Guru Stotram, Guru is given a beautiful

analogy ‘Vedantambuja Suryaha’. If Vedanta is like a

lotus bud, Guru is like the Surya, in whose presence, the

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lotus bud opens up and blooms into a beautiful flower, a

fully blown lotus! Vedanta is like a bud and it can

blossom and bless the seeker only when it opens up. So

when self enquiry is made with the help of Guru and

Shastram, it is called Samyak Jnanam. All these four

conditions are important.

When should I tell the truth?

Nityam, always. The Nityam should be added to all the

four disciplines. Nityam Tapasa, Nityam Samyak

Jnanena, Nityam Brahmacharyena.

Pasyanti Yatayaha: seekers, those who have direction in

life. Until we choose Moksha, there is no real direction to

life. Life is like a rudderless boat. Even though

something appears like a goal, it will not turn out to be

the real goal and then we switch to another one and so

on. If Moksha is not the goal, our goal keep on receding

and at any point of life, we will not have satisfaction. We

keep feeling that something is missing but do not know

what it is. So this struggle goes on until one discovers

Moksha as the real goal. A person who has discovered

that is called Yatihi. Once the goal is there, then

whatever you do, falls into place. It is not that after

discovering the goal as Moksha, everyone has to take

Sanyasa. Even if he enters Gruhastashram, it becomes

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very very meaningful, if Moksha is the goal, in fact only

if Moksha is the goal! So getting married, having

children and even starting industry becomes

meaningful, only when Moksha is discovered as the goal

of life. Because all of them cumulatively contribute to

my spiritual progress alone. With Bhagawad Gita,

Krishna calls such a person as one with ‘Vyayasatmika

Buddhihi’. So Yati is one who has direction. Those

Yatayaha and Ksheenadoshaha, people whose mental

impurities (Raga Dwesha) have weakened. When I say,

world is a source of joy, it is Raga and when I say world

is s source of sorrow, it is Dwesha. If some one asks

whether world is a source of joy or sorrow, Vedanta says

it is neither, world is world. I am the source of joy or

sorrow. Unknown I is ‘Dukhahetuhu’; know I is ‘Sukha

Hetuhu’ and therefore life is full of Pravrutti and Nivritti.

Raga leads me to run towards things and Dwesha

makes me run away from some other things, getting or

getting rid!

So these mature people or seekers,

Pashyanti: discover the Atma by following the above

four Sadhanas.

What type of Atma do they discover?

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Jyothirmayaha Shubhraha: consciousness is

Jyotirmayaha Shubhraha because it is pure.

Where do they discover?

Antahsharire: within their own body, within their own

mind, in the form of witness consciousness (Vruttinam

Tadabhanascham Sakshi Rupena) as the witness of

presence of thoughts as well as the absence of

thoughts.

How do they discover?

Not as an object, but as ‘I myself’ (Aparokshataya

Pashyanti, Aham Sakshi Iti Pashyanti, Aham Brahma

Asmi Iti Pashyanti).

So what is the lesson?

These four lessons are extremely important.

6. satyam eva jayate nānṛtam, satyena panthā vitato deva-yānaḥ,

yenākramanty ṛṣayo hy āpta-kāmā yatra tat satyasya paramaṁ nidhānam.

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Among the four disciplines enumerated in the previous

Mantra, the teacher emphasizes the first Sadhanam,

namely, Satyam. Though all disciplines are equally

important, in a particular context, a particular discipline

is highlighted. In the entire Scriptures, you will find the

value of telling the truth is repeated again and again so

that we know very very clearly that speaking untruth

brings me down spiritually. That is why in Mhabharatha

also, they say Dharmaputra’s chariot was not touching

the ground, but when he uttered untruth (with regard to

Ashwathama), it touched the ground, symbolic of one’s

spiritual fall. If this awareness is very much there, we

will watch our lies, study them statistically and bring

them down. If we really see, most of them are

avoidable. Only when we minimize, we can think of

‘Prayaschittam’. Otherwise we will have no time for

anything other than ‘Prayaschittam’!

That means at whatever stage of spiritual journey you

are, be it Karma Yoga, Upasana Yoga or Jnana Yoga,

Satyam is important.

Here remember certain points you have to know about

Upasakas. Upasaka means one who meditates upon the

Lord (Saguna Ishwara Dhyanam). He cannot get Moksha

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directly because any amount of Upasana cannot give

Moksha. Therefore, Upanishads recommend after

following Upasana, you should come to Jnanam (just like

you cannot sit in high school permanently). Therefore

from Upasana one is supposed to come to Jnanam. But

for some reason, he may not be able to come to Jnanam

like he did not develop full qualifications, or there was

Guru, but he did not get opportunity for Shravana,

Manana, Nidhidhyasanam or his health did not permit

this etc.

Then what?

Upanishad points out, that he can continue to be an

Upasaka for his whole life, but he should maintain his

desire for Moksha. When he dies with this desire alone,

Scriptures point out that, he will go through a special

Marga called ‘Shukla Gati’ (or Surya Dwara) here called

Devayanaha.

So, after death, Upasaka will take this Devayanaha, an

invisible path, and go to Brahmaloka. There, he will get

opportunity for Atma Jnanam. The Guru is Brahma

himself who can teach excellently. Devayana is also

possible only when one is truthful. So Upasaka also

requires truthfulness, Jnani requires truthfulness and

Jeevanmukthi also requires truthfulness.

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Margaha Saptena Vitayaha: the Devayana Marga is

paved with truthfulness. If there is no truthfulness that

Marga itself is not there. So Vitayaha menas laid with

Atmakamaha Rishayaha Ena Akramanti, Rishayaha are

Upasakas, Aptakamaha are those who have no worldly

desires, so those Mumukshu Upasakas Yena Akramanti,

they go to Brahmaloka by Devayana Marga (in English,

translated as the bright path).

Yatra: in that Brahmaloka

What will they get?

Satyasya Paramam Nidhanam Asti: Paramam Nidhanam

means the greatest benefit of truthfulness or Brahman,

namely, that ultimate benefit or Param Brahma is

attainable in Brahmaloka. Such a Loka Satyavan will go

to. So whether you want Moksha here or later, tell the

truth. So it is an extremely important value.

In the last two sections, teacher is concentrating on

Jnana Sadhanani and Jnana Phalam, namely, spiritual

disciplines necessary for Jnanam and the benefits of

Jnanam namely Jeevanmuktihi and Videhamukti. In the

previous two Mantras, four spiritual disciplines were

emphasized, namely, Satyam, Tapas, Brahmacharya

and Samyak Jnana. After this, teacher wants to

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reemphasise the discipline of Satyam. The idea is

without Satyam the Vyavaharika value; one can never

attain Brahma the absolute truth. Therefore he said

‘Satyameva Jayati Jayati’, means, truthfulness alone

wins Moksha. Untruthfulness may win in local courts etc,

but it can never win Moksha Phalam. Teacher also wants

to say that not only Jeevanmukti, even for Kramamukti,

the value of Satyam is important. Kramamukti is the

Mukti attained by Upasakas who do Nishkama Upasana,

and who does not attain knowledge in this Janma but

after death, go by Shuklagati or Devayana and reach

Brahmaloka and there attain Jnanam or Brahma. Here it

is said, the Devayana Marga is paved with Satyam.

Every truth is the brick with which, Devayana is made as

it were, so if someone does not speak truth, there are

no bricks for Devayana!

Aptakamaha Rishayaha: normally the term Aptakama

and Rishihi refers to Jnanis, but in this context it means

Upasakas. They are Atmakamaha because they have no

Ichha other than Moksha.

In Brahmaloka, they attain the ultimate benefit of their

truthfulness, that is Brahman.

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The essence of these two Mantras is, whether you want

Mukti here (Sadhomukthihi) or Krama Mukti,

truthfulness is important.

7. bṛhac ca tad divyam acintya-rūpaṁ sūkṣmāc ca tat sūkṣma-taraṁ

vibhati,

dūrāt sudūre tad ihāntike ca paśyatsv ihaiva nihitam guhāyām.

The next discipline that is going to be emphasized is a

subtle intellect to know the Atma. One requires a subtle

intellect to know the Atma.

Why do we say we require a subtle intellect?

Generally, the nature of the tool required depends on

the nature of operation, the work.

To cut a gross tree, the axe required is also huge.

Suppose a person who wants to shave his face, if he

uses the same axe, what will happen? Not only the hair,

the head itself will go! So a finer operation requires a

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finer instrument. A micro surgery in the eye requires a

very fine instrument like laser, not local blade. Now

teacher wants to say that Atma is Ati Suskhmam. The

Self is extremely fine and subtle. The instrument with

which I want to know it, that instrument of knowledge

also must be well sharpened. Do you remember the

example of bow and arrow? One has to sharpen the

intellect by Upasana. So in this seventh Mantra,

Sukshmata of Atma is pointed out, in the next eighth

Mantra, the importance of a sharp intellect is

emphasized (Buddheha Sukshmatvam Apeksha). In

Kathopanishad we will see, Drushyate Tu Agraya

Buddhaya Sukshmaya Sukshmadashibhihi.

One needs an extremely subtle intellect to know Atma

because Atma is extremely subtle. So what is the nature

of Atma?

Tat Bruhat: the Atma or Brahman is limitless and

infinite, the more pervading an object is, the more

subtle it becomes. So subtility is directly proportional to

the pervasiveness of an object. To understand this, we

take the Pancha Bhutas as the example. Each element

which is more pervasive than the other is subtler too. So

Prithvi, Jalam, Agni, Vayu, Akasha, there is a gradation

in pervasion and subtility. Prithvi is least pervasive;

therefore least subtle where as Akasha is most

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pervasive and therefore most subtle. The other

elements come inbetween. Atma is supposed to be even

more subtle than space; in fact it is the subtlest. It is

very difficult to conceive even!

Padosya Vishva Bhutani Tripadasyam…..

So Brahman is beyond even time and space. In fact

Brahman is located in space, that is what is meant in

Atyatishtaddashangulam, ten inches. The above

meaning is Brahman is beyond space! So Brahman is

more pervasive than space. Therefore

Tadbruhat Akashadihi Api Bruhat, Tasmad Akashadehi

Api Sookshmataram.

Then,

Divyam: it is self effulgent, self evident, Chaitanya

Rupam. Being self evident and therefore ever a subject,

never an object of knowledge. Every object of

knowledge is Jada; Yat Drishyam Tad Jadam. This is the

law. Anything you experience is Jada meaning inert. You

experience the world, it is inert material. Body is

Drishyam, therefore Jadam; mind is Drishyam, therefore

Jadam. Therefore whatever is Drishyam is Jadam.

Whatever is Akhandam is Adrishyam. Whatever is inert

is an object of knowledge, whatever is non inert is not

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an object of knowledge. So how will you know

something that is not an object of knowledge? It is going

to be extremely difficult. Therefore it must be very

Sookshmam. Every word indicates the Sookshamata. So

Anantatvam Sookshmam, Swayamprakashatvat

Aprameyatvat Sookshmam.

Achintya Rupam: it means inconceivable. Mind can

conceive only an object of experience. Space itself, we

find extremely difficult to conceive. Even now, there is a

controversy about the nature of space. Is it emptiness?

Is it a positive entity? If so, what is it? Science is still

inconclusive. So when space itself is inconceivable, what

to talk of Atma which is even more subtle than space!

Therefore it is inconceivable, incomprehensible,

unobjectifiable.

Sookshmat Sookshmataram: it is subtler than subtlest

object in the world that is space. Shankara writes,

Anonarapi Sookshmam Shyamakodaha Api Sookshmam,

We can say, smaller than quartz.

Vibhati means that Brahman itself appears as

everything.

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Vividham Bhati Iti Vibhati: even though it itself doen’t

have any form, in the form of five elements, five

elementals, it appears Pancha Bhautarupena, Pancha

Bhoutika Rupena Vividham Bhati.

Where is that Atma?

Durat Sudure: it is farther than the farthest. Any amount

of travel to anywhere, Vykunta, Swargaloka, Goloka,

Brindavana, Brahurloka, anywhere you go, you cannot

reach Brahman. Suppose you ask where is it?

Tad Iha Antikecha: in fact, it is nearer than the nearest.

It is all very peculiar. According to Shankara, for the

ignorant, it is farther than the farthest, for the wise, it is

nearer than the nearest. In fact the distance is zero, just

like the distance between the dreamer and waker.

How close is it?

Guhayam Nihitam: it is present in one’s own mind. I

have explained the meaning of Guha. You have to

recollect all those meanings in this context.

Pashyatsvu: in the mind of every living being.

Why living?

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Is Brahman not there in non-living also? But due to

grossness of the medium, they can only manifest the

‘sad’ aspect of Brahman, where as in living beings,

because of these finer medium, they can manifest both

the sad and ‘Chit’ aspect of Brahman.

Nihitam: available as the very Sakshi of every thought

as well as the absence of thoughts. So this is the nature

of Paramatma. Any concept is not Brahman. The

conceiver is Brahman. As long as we keep searching for

Brahman as an object, we will not find it. Once we know

Brahman as the subject, the search is over. However,

the objectifying habit is there, this is natural. That is

called grossness of the mind. Once you come to

Vedanta, you need a subtle mind. A scientific mind per

se is not a subtle mind. In Vedanta, sharpness means,

dropping the objectivity tendency; the expectation of

experiences, dropping the idea of meeting with

Brahman. So when you drop your Brahma Anubhava

expectation, you drop grossness of mind.

Then when does Brahma Anubhava come?

Brahma Anubhava is not an event. If at all it is an event,

it is the moment you stop looking forward to Brahma

Anubhava and how do you stop?

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By knowing that Brahman is not known through a

particular Anubhava. Brahman is the awareness which is

in and through every Anubhava. So why should I look for

Brahma Anubhava?

Kena says Pratibhoda Viditam; recognition of

consciousness in every Anubhava is Brahma Anubhava.

So looking for experiences is grossness of mind.

8. na cakṣuṣā gṛhyate nāpi vācā nānyair devaiḥ tapasā karmaṇā vā,

jñāna-prasādena viśuddha-sattvas tatas tu taṁ pasyate niṣkalaṁ

dhyāyamānaḥ.

In the previous Mantra, subtility of Brahman was pointed

out. Now here Upanishad says what cannot reveal

Brahman, then what can reveal it. So what cannot

reveal Brahman?

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Na Chakshusha Grhyate: the eyes cannot grasp

Brahman. That is why in Kena, it is said ‘Nedam

Yadidamupasate’.

‘Did you see that?’

‘Yes’.

Then it is not Brahman.

Was it divine?

Then it is not Brahman!

Then what about words?

Vacha Api Na Grhyate, words cannot reveal Brahman.

Then why do you talk Swamiji?

That is the joke. Words do not reveal Brahman. Words

however reveal that Brahman need not be revealed! Not

jugglery of words, please note.

It is the consciousness because of which, you are

hearing these words. So words reveal the ever present

Brahman by pointing out this fact. Therefore Vacha Api

Na Grhyate.

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Na Anyihi Devaihi: here in this context, Devaihi means

sense organs, not Gods. Even by other sense organs, it

cannot be revealed. Suppose I do Tapas, without food,

by torturing the body. That is what Buddha did and said

“I tortured my body; I came to know that torturing the

body does not give any knowledge”. But be very careful

when teacher says, Tapas cannot reveal Brahman. You

should not conclude that Tapas is useless. We should

never take a wrong corollary. It means Tapas does not

reveal Brahman. Tapas has a lot of use. Austerity brings

self control, self mastery, Satvaguna Adhikyam. Without

Tapas, Solid Tamoguna will never go. Similarly,

Karmana Va: any amount of rituals or action cannot

grasp Brahman. It again does not mean drop all rituals.

No, all the rituals are required for Chitta Shuddhi.

Chittasya Shuddhaye Karma Natu.

Vastupalabdaye: all these are not going to reveal

Brahman.

Then what is required?

Two things are required, one is Shastram and the other

is Sookshma Buddhihi.

Shastra Pramanam is required without which nothing

will happen.

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Navedavin Mamute Gam Bhruhantam.

Without the support of the Scriptures, one can never

know the Atma. So Shastram plus mind are required.

Both are important. Here, the importance of mind is

emphasized. Elsewhere, Shastram is emphasized

(Vedanta Vijnana Sunishcitartarthyaha Yogad Yatayaha

Shuddha Satvaha).

Here mind is emphasized. There is a beautiful Shloka,

Yasya Nasti Swayam Prajna Shastram Tasya Karoti Kim

Lochanabhyam Vihinasya Darpanam Kim Karishyati?

Suppose I want to look at my face. I cannot do that

unless I have an external guidance in the form of a

mirror. But is mirror alone sufficient? No, eyes are also

necessary. Only when both of them are there I will be

able to see myself. So even to see the false I, if I require

a mirror and eyes (two things), to see the real I, I

certainly require two things namely Shastram (special

mirror) and a special eye called Jnana Chakshuhu or the

subtle mind. In this Mantra mirror part is not said but is

understood, Antahkarana is emphasized.

Jnanaprasadena Vishuddhasatvam: one should have a

pure mind (Satva means mind, Vishuddha means pure).

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What is purity of mind? To know that, we should know

what are impurities of the mind? Raga and Dwesha,

likes and dislikes are the main impurities. These can be

overcome by Karma Yoga. That is understood. Here not

only Shuddhi is said but also tranquility of mind which is

indicated by the word.

Prasadaha: which means a tranquil mind or Shamaha, a

relaxed but disciplined mind.

Jnanam here means Buddhihi.

Buddhe Shamaha is Jnana Prasadaha, Antahkaranasya

Shanthihi or Manahshanthihi.

How will you get that? By Karma Yoga, you get

Vishuddha Satvaha, by Upasana, Jnana Prasadam

(either by Saguna Ishwara Dhyanam or Ashtanga

Yogaha). By these, one gets a tranquil mind. Such a

mind is called Sookshma Buddhihi. In fact, Vishuddha

Satvaha can be equated to Vairagyam qualification.

A person with these two qualifications (Vishuddha Satva

or Vairagyam and Jnana Prasadam or Shamadi Shatka

Sampathi) ultimately meaning Sadhana Chatushyaya

Samapannaha only. Such a person Tam Nishkalam

Paryate, he will recognize the Atma or Brahman.

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What type of Brahman?

Nishkalam which means partless, indivisible. This word,

we have seen in the last section. That Shastram also is

important is hinted here.

Dhyayamanaha means Jnanayogena. Jnana means

Shravana Manana Nidhidhyasana. Therefore one should

acquire Sadhana Chatushtaya and then acquire Jnanam.

So, a person with a tranquil mind and a pure mind will

recognize the partless and indivisible Brahman through

Jnanayoga.

Vedanta Shravana Manana Nidhidhyasanouhu Sadhana

Chatushtaya Sampannaha Brahma Pashyate.

Therefore one should acquire Sadhana Chatushtaya

Sampanna Antahkaranaha.

9. eṣo’ṇur ātmā cetasā veditavyo yasmin prāṇaḥ pañcadhā saṁviveśa,

āṇaiś cittaṁ sarvaṁ otam prajānām, yasmin viśuddhe vibhavaty eṣa ātmā.

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In the previous Mantra, Sookshma Buddhi as an

essential prerequisite for recognizing Atma was

emphasized. It is going to be emphasizes in this Mantra

also. Without a subtle intellect, it is impossible to

recognize Atma.

Eshaha Atma: this Atma, self evident, intimately

available Atma is

Chetasa Veditavyaha is known through the mind alone.

What type of mind?

Subtle mind. To indicate that, Upanishad gives an

adjective to Atma.

Anuhu means Sookshmaha. So this subtle Atma can be

known through subtle intellect alone. So then the

question comes. If the question does not come, we have

to raise that question.

In several other places in the Upanishad, it said, mind

cannot know the Atma. Here it is said mind alone can

know the Atma. Is it not a contradiction? How do you

reconcile the contradiction?

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For that there are different answers. I will give one

simple answer now, later I will give another answer, still

later another one.

When Upanishad says mind cannot know, it should be

understood as a gross mind cannot know. When

Upanishad says mind alone has to know, you have to

interpret as subtle mind alone can know.

Yan Manasa Na Manute means Yat Stoola Manasa Na

Manute, Yato Vacho Nivartante Aprapya Manasa Saha.

In Gita also Yatyanto Yoginshchounam, Pashyantayatma

Vyavastitam, yatantopyakrutatmanaha Nainam

Pashyanya Chetasa Yoginaha Pashyanti with Samskrita

Manaha. Those with unrefined mind cannot know.

That is why so many refinements or disciplines of the

mind are prescribed. If the mind cannot know Atma, why

should we go on refining the mind? Viveka, Vairagya,

Shama, Dama are all for the mind only.

To throw away the mind, why should we clean it?

If we want to throw away something, do we clean it with

soap and water?

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The very fact that Scriptures prescribe varieties of

Sadhanas for purifying the mind means mind has to be

employed.

Where should the Atma be recognized?

Yasmin: here it means Asmin Sharire. One has to know

the Atma in one’s own body itself. Because I can

recognize consciousness in my body alone. Even though

in your body also consciousness is there, I cannot

experience consciousness in your body. Sentiency, I can

experience only in my body. That is why Upanishad says

Asmin Sharire.

What type of body? Alive or dead?

Pranaha Panchada Samvivesha Vartate: in this physical

body where Prana is available in five fold manner. In

that live body (that in which Prana is there).

Panchada: five fold Prana, Prana, Apana, Vyana, Udana

and Samana.

In the body also where do you recognize the

consciousness?

In the mind or in the Sookshma shariram to be precise.

Why?

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Because Pranouhu Saha Sarvam Chittam Otam: the

entire mind along with all sense organs is pervaded by

the consciousness. Therefore, you can recognize

consciousness.

Where?

In your own mind. Like when you have two cups of

water, one cold and one hot water, you dip your finger

in the hot water; you feel the heat, you do not see the

fire principle, but you know that water which is

pervaded by the fire principle, that water is now hot,

and I know that heat does not intrinsically belong to

water (because the water in the other cup is cold);

therefore the experienced heat must be borrowed

principle or intrinsic? Borrowed obviously. This borrowed

principle I discern with my intellect. I don’t perceive the

fire principle, but I discern it. In the same way, when you

touch the body; it is live, it is sentient, but I know

sentiency is not the intrinsic nature of the body. If it

were so, body would be permanently alive. Therefore

body is not intrinsically alive, but is pervaded by some

other Chaitanya Tatvam. How did body get that?

Through mind. That is why it is said ‘Sarvam Prajanam

Chittam Otam’, means pervaded by, inherited by,

interpenetrated by the consciousness.

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Wherever you are experiencing the mind, you are

experiencing two things, thoughts of the mind and the

consciousness. Vrittihi and Chaitanyam. Generally we

are carried away by the dancing Vrittis. Anything

moving draws our attention. Mind keeps on sparking as

it were and is noticed. Atma which does not spark is not

discerned.

The teacher is talking about qualifications required for

self knowledge and he pointed out that a very subtle

intellect is required to gain this knowledge.

Esha Anuhu Atma Chetasa Veditavyaha: all these words

are important, because Upanishad clearly says; Self

knowledge requires a very subtle intellect, in fact as

subtle as Atma itself. Since the object of knowledge is

very subtle, the instrument of knowledge also must be

very subtle.

Where should Atma be recognized?

In a live physical body only! (That is why teacher says

Yasmin Sharire Pranaha Panyadha Sanniveshaha). That

body in which the five Pranas are functioning, meaning

a live body.

In the body where?

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In a mind which is pervaded by the consciousness

principle. (Sarvam Chittam Pranouhu Saha Chytanyena

(this has to be added by us) Otam).

Otam means pervaded, interpenetrated by. Here Prana

means Indriyas. Whenever I am experiencing the mind, I

am simultaneously experiencing two things. One is the

mind; the other is the pervading consciousness. I never

experience the pure mind but one that is soaked in

consciousness. The uniqueness here is that, the mind is

evident because of consciousness but the consciousness

is not evident because of the mind. It is self evident.

Even so, when both are evident simultaneously, mind is

all the time active. It doesn’t keep quiet. It constantly

entertains thoughts, whereas consciousness is Achalam

Nishcalam Tishtruti. Wherever there is variety and

change, our attention is attracted. In Chaitanyam, there

is no variety, no change. Therefore it is always thaken

for granted, whereas in the mind, ther is constant

movement and variety, Dwesha Vritti and Kama Vritti

etc etc are there. When someone asks what is there in

your mind, we generally say anger, love, depression, etc

etc, but never say, consciousness is there in my mind!

Therefore to avoid distraction, Scriptures present a

method. In a quiet mind, where there are no

distractions, the consciousness appears to be more

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evident not because it is not already evident, but

because there are no distracting thoughts. That is why

the example of a cinema screen is given.

When is it more evident?

When movie is on or off?

Naturally when movie is off. When movie is running also,

screen is very much there, but I am distracted by what

is going on, the hero, heroine etc. In the interval, when

there is no movie, it is more obvious, that is all.

Therefore initially to recognize the screen, I have to

show the screen when there is no movie. There

afterwards, I have to tell, even when the movie is on,

the screen continues to be there, movie comes, movie

goes, screen is there. Similarly Upanishad says Manasi

Vishuddhe Sati, when the mind is temporarily relaxed

and quiet,

Atma Vibhavati: means it is more evident, as it were.

Visheshena Bhavati: there are no distractions. One thing

we should note here. We can use the quiet mind to

identify the consciousness, but we should not expect a

permanently quiet mind. It is not possible. To recognize

the screen, initially we may need to see it without

movie, but later, we should be able to appreciate it,

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even though the movie is running. So now you

understand that screen is pure whatever may happen in

the movie. Screen is Adrishaha, Adashaha, Akoshaha etc

Nityaha, Achalaha, Sthanuhu. Movie is there, screen is

there, hero dies, screen continues, again next show hero

appears, screen continues. Similarly a quiet mind is

useful to own up the Chaitanyam in the absence of

thoughts and later in the presence of thoughts also. I

am the pure consciousness, thoughts or no thoughts.

Vishwam Darpana Dashyamana Nagari Tulyam

Nijanthirgatam Pashyannatmati Mayaya

Bahirivodbhootam Yatha Nidraya.

If I don’t understand this properly, there will be a

problem. I will expect a permanent quietitude. So, Atma

is not affected by the nature of my thoughts.

Yasmin Vishuddhe: in a quiet mind

Esham Atma Vibhavati: this Atma appears more evident,

for a beginner. For a person who is aware of

consciousness, it is always Nitya Siddhaha.

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10. yam yaṁ lokam manasā saṁvibhātiviśuddha-sattvaḥ kāmayate yāṁś

ca kāmān,

taṁ taṁ lokaṁ jāyate tāṁś ca kāmāṁs tasmād ātmajñaṁ hy arcayed

bhūti-kāmaḥ.

So a Jnani is glorified in this Mantra (Jnani Stuti), so

indirectly Jnana Stuti also. In Scriptures Jnani is glorified

from two angles or stand points. One is from the stand

point of Atma which he has discovered; he has

discovered his nature. Secondly from Anatma stand

point also. When he says Aham Brahmasmi, it means

Atma. When he says, this is my Guru, this is my Shishya,

what does ‘I’ mean? Anatma or relative Ahankara. Jnani

looks at himself both from Atma Drishti and Anatma

Drishti. When we glorify him, we do it from both Drishtis.

If you take Shankaracharya Ashtottara Namavali, you

can do a nice home work. Which Namas glorify the Atma

and which Namas glorify Anatma? Example,

Satchitananda Vigrahaya Namaha, it is obviously Atma

that is referred to.

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When it says Dwisaptati Manograte Namaha, one who

travelled all over and destroyed seventy two wrong

systems of philosophy. Is it Atma or Anatma? Obviously

Anatma. Therefore a Guru can be seen from both stand

points.

From Atma stand point, Jnani and Ishwara are totally

identical, because both are Satchitananda Atma

revealed by Tatvam Asi.

From Anatma Drishtya, can a Jnani be equal to Ishwara?

You know Jnani and Ishwara can never be identical

because Jnani Shariram is Vyasti Shariram. Ishwara’s

body is Samashti Shariram. Jnani’s body is finite in

power; Ishwara’s is omniscient and omnipotent.

Can Jnani’s mind be omniscient in the literal sense?

No, a Jnani may be well versed in Vedanta but may not

know astrophysics or something else. So Anatma

Drishtya Jnani and Ishwara are not identical, but

Scriptures say, because of his purity, Jnani is closer to

Ishwara than all other people. So, Jnani is like mini

Ishwara. Because of his purity which is needed for his

Sadhana Chatustaya Sampathi, Ishwara’s manifestation

in a Jnani is more. The Ishwara Pratibimba in a Jnani is

brighter because the reflecting medium is brighter (like

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two mirrors, one a dusty one and the other a bright

one). So Jnani becomes like a temple.

Why do you worship the Lord in a temple?

It is because of the constant chanting etc, that place is

more capable of manifesting Ishwara. Therefore

Upanishad says, like worshipping the Lord in a temple,

one can worship a Jnani also. He has less or no ego. That

is why even when he is worshipped, he does not take it

as worship to himself, but hands it over to the Lord. If

someone says you are great, he says the greatness

belongs to my Guru. If you say that to his Guru, he will

similarly attribute it to his Guru. Ultimately it goes to the

Lord. So all Gurus are like pipeline which is empty, so

Lord’s glory can flow through, where as in the case of an

Ajnani, it is like a blocked pipe, caused by thick layer of

ego, Raga and Dwesha. Bhagawan is trying to express,

but the pipeline is blocked.

Krishna having a flute indicates this when flute is empty,

without a block, nice music comes out of it. When it is

blocked, Apashruthi comes. How many holes are there

in a flute? Nine (seven holes, and one at either end, just

like human body). So we can also serve as a flute of the

Lord. To serve as a flute, what is necessary is that, we

must be empty, that is, without ego or Ahankara. Jnani

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has removed the Ahankara block so Lord’s music flows

through the Jnani. Therefore when you worship a Jnani,

as he is without any block, your worship directly reaches

the Lord, and the desires of the worshipper are fulfilled.

Bhagawan’s blessings reach the worshipper. So a Jnani

can fulfill both the material and spiritual desires of a

disciple. This Mantra says Jnani can fulfill material

desires; next Mantra says spiritual desires are fulfilled.

Now look at the Shloka, Vishuddha Satvaha, Jnani who

has a pure mind untainted by Ahankara.

Tam Tam Lokam Jayate: he can accomplish for the

devotee any Loka he wants. Not for his own sake as he

does not want anything. In short, he is Satya Kamaha,

Satya Sankalpaha.

Tamscha Kaman: not only Lokas, but any or all worldly

desires the devotee may have are fulfilled as well. Jnani

allows God to fulfill through him, all the devotee’s

desires. What Lokas and desires?

Yam Yam Lokam Manasa Kamayate: whatever desires a

devotee may entertain, a Jnani is capable of fulfilling. So

a Jnani is a mini Ishwara, a temple, whom all people can

worship and fulfill their desires.

Tasmat: therefore

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Bhutikamaha: Bhuti means Artha, Kama and Dharma or

worldly desires. Those desirous of these.

Atmajnam Archayed: they can worship a Jnani. Same

thing is said in Guru Stotra, Bhukti Mukti Pradatacha,

one who fulfills both material and spiritual desires. That

is why, in our culture, we worship Jnani’s as Guru

Brahma, Guru Vishnu, Gururdevo Maheshwaraha, Guru

Sakshath Parambrahma Tasmaishri Guruve Namaha.

So with the glorification of Jnani as Bhukti Pradata is

over. Now in the next secton, Jnani’s glorification as

Mukti pradata, a fulfiller of spiritual desires is

highlighted.

So now we enter the final part of the Upanishad,

namely, second section of third chapter.

Third Mundaka: Second Khanda

1. sa vedaitat paramam brahma dhāma yatra viśvaṁ nihitam bhāti

śubhram,

upāste puruṣam ye hy akāmās te śukram etad ativartanti dhīrāḥ.

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In the previous section, three topics, Jnana Sadhanam,

Jnana Phalam and Jnana Swarupam were talked about.

Here also same topics are discussed. Jnana Phalam was

talked about as Jeevanmukti and Videhamukti. Here also

they are said. Glory of a Jeevanmukta is talked about as

Mukti Pradata.

So who is a Jnani?

Saha Etat Paramam Brahma Ved: so this Jeevanmukta

has recognized the Paramam Brahma, the infinite

Brahman. What type of Brahma? Which is the the

substratum, the abode of what?

Yatra Vishwam Nihitam Bhati: which is the abode of the

entire creation, in which alone, entire world is resting;

not only it is Adharam, it is Shubram, which means, in

supporting the world, it does not get tainted, by any

impurities belonging to the world. Even though, it

accommodates everything, just like space, but at the

same time, it is untainted. So Yatra Vishwam Nihitam

Bhati, Yatra Shubram Paramam Brahma Dhama Etat

Brahma Saha Veda.

How does he know? That is important. If you say

Brahma is Sarva Adhara, the knowledge is incomplete

because you will say Brahma is Sarva Adharam, Brahma

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is great, Brahma is Shubram, but I am miserable. What

is the use? Therefore the knowledge is complete only

when you say that Brahman which is pure and

Sarvadharam is I, the consciousness principle.

Therefore,

Saham Ved = Atmatvena Veda, Aparokshataya Veda,

one who knows as himself. Here the word Veda is a

verb, not ‘Scriptures’, noun as in ‘Vedanta’.

Such a Jnani, if people worship, what happens?

Ye Purusham Upasate: suppose devotees worship

Brahmatma Aikyam Jnani, how?

Akamaha: without desiring material ends (Nishkama

Pooja of a Jnani), then

Te Dheeraha: they are the intelligent people because

they are utilizing a Jnani in a proper way. All others are

underutilizing or improperly utilizing a Jnani.

Very rarely, people ask for Brahma Vidya. Jnani’s have

renounced everything for the sake of Brahma Vichara;

still they have to join the Brahma Vichara of all the

people. Therefore majority is interested in Bhutikamaha.

So what will happen to Mukti Kamaha?

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Te Yetat Shukram Ativrtanti, Shukram literally means

Manushya Beejam, human seed and in this context, it

means Janma or rebirth. They transcend Punarjanma.

They are out of the birth death cycle. When they are

asking for Bhukti, Jnani has to help them by several

methods. If they want money, he can get that by the

Drishta method by asking someone to donate and give

it to him or in an Adrishta manner, through success in

his venture etc by blessing. But if a devotee is seeking

Moksha, Jnani can help in only one way by teaching

systematically. That is the only method exemplified by

the second chapter of Gita. Krishna told everything in a

systematic way, but still Arjuna keeps asking the same

questions till the eighteenth chapter. That is so with

many students. But Guru has to teach without losing his

patience, until the student understands. When Mukti is

wanted, teaching is the only method just like in school

or college. Spirituality needs the same systematic

teaching that is required for physics, chemistry,

economics or astrophysics, in fact even more

systematic. Therefore Jnani blesses by teaching.

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2. kāmān yah kāmayate manyamānaḥ sa kāmabhir jāyate tatra tatra,

paryāpta-kāmasya kṛtāmanas tu ihaiva sarve pravilīyanti kāmāḥ.

In the previous Mantra, it was said, a Jnani blesses the

disciple with Moksha by systematic teaching. It also

means he will not have Punarjanma (Te Sukram

Ativartanti).

How can Jnanam destroy Punarjanma?

What is the connection between Jnanm and freedom

from Punarjanma?

For this, different reasons can be given. Upanishad gives

a particular reason here. In the Scriptures, it is said; our

Punarjanma is determined by our intense desire.

Because even in this Janma, our future is determined by

our intense desire. Because desire leads to action,

action leads to results, results determine your future.

That is why somebody said, watch your thoughts

because your thoughts will become your actions, watch

your actions as your actions will become your character,

watch your character because they determine your

personality. Wach your personality because it

determines your future. So in this Janma itself if future

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depends on my present desire, then by extending the

same logic, our desire determines our next Jnama also.

Krishna tells this very clearly in eighth chapter of

Bhagawad Gita.

Tasmat Sarveshu Kaleshu Mamanusmara Yudhyache

……

So we have so many desires and gradually in life, some

desires become strong and swallow all others, as we

reach old age, one desire will be very strong, and that

desire will be the fuel for my next Janma. In case of a

Jnani, though this rule holds good, since he does not

have any desires he merges into Brahman and hence

there is no Punarjanma.

The last section of this Upanishad begins with

glorification of Jnani who can bless seekers with both

material and spiritual ends; he is a Bukti Mukti Pradata.

What he gives depends on the seeker. In first Mantra, it

was said; to Mumukshus he gives Moksha by teaching

them and making them Jnanis too, not a lesser Jnani

than himself! But as much a Jnani as himself! The

example of one flame being used to light another flame

is very apt here. The second flame once lit, is as bright

as the first one, and if you have not actually seen the

process of lighting, you can never make out which was

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the original flame and which one was lighted later.

Similarly in Guru Shishya Parampara also, we say

Shankara is Guru and Sureshwara is Shishya, but when

you look at their works, both are of such high quality, it

is impossible to say one is Guru and other is Shishya. So

thus, Jnani makes his disciples also Jnanis and thus

releases them from rebirth.

Then the question comes, how does the knowledge of

Brahman protect a person from rebirth? For that, the

second Mantra gives the answer. Rebirth is determined

by the intense yearning of a person. The intense desire

of a Jeeva determines the travel. This is not surprising.

For example, why do we go out? It is either because I

want to attend Upanishad class, or meet some one or

buy something. So my desire determines my travel and

also its direction. So Karma is backed by Kama.

Extending the same principle, rebirth is also decided by

Kama. In the case of a Jnani, as he is totally devoid of

Kama (prajahati Yada Kaman, Sarvan Partha

Manogatan, Atmanyeva Atmana Tushtaha).

He drops all desires, not as suppression, because

suppressions is dangerous. In fact, desires, get dropped

because he is so full. Just as a person who has eaten a

sumptuous lunch refuses even an attractive dish like a

jamun, because he simply cannot eat. Same way, a

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Jnani is so full, he cannot have any desires! That is said

in this beautiful Mantra.

Kaman Yaha Kamayate: suppose a person thinks of

varieties of sense objects. We have many desires, but

some become very dominant.

How?

By repeatedly thinking of them (Dhyayate

Vishayanpumsaha) and feel, minus that object, I am

incomplete. This kind of thinking gradually becomes

very intense yearning for both positive and negative

things. Even the intense desire for Moksha is no

different.

Manyamanaha: by this repeated dwelling on the same

desire, it becomes a deep thirst. So what happens?

Saha Tatra Tatra Jayate: so he takes birth in a situation

where such desire can be fulfilled.

Kamabhihi: when born with a new body, the desire of

the previous Janma takes over. That is how different

people have different inclinations. As Krishna says in

Bhagawad Gita, Tatra Tam Buddhisamyogam Labhate

Pourva Dehikam. He may not know the details of the

Purva Janma, but something forces him to pursue that.

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That is how, some people are interested in Swamijis,

philosophy etc at an early age! When many youngsters

of the same age are after Rajnikanth and Tendulkar and

all those people, for this one, Shankaracharya is the

hero! So, as the desire, so the Janma, that is the law.

One may argue, I will pursue all material ends in my

early age and then desire Moksha in the end, and

thereby have best of both the worlds! Here teacher

indicates how it is not possible because, desire at the

end of life will be a cumulative effect of the whole (type

of) life he has led. That is why Krishna tells in Bhagawad

Gita, Tasman Sarveshu Kaleshu Mamanusmarayudhya

Cha. You cannot cheat me; only if you have noble

thoughts and noble ambitions, your last wish will be

noble. That is what is meant by Tatra Tatra Jayate. For

Jnani therefore this law becomes irrelevant.

How?

Kritatmamastu: Kritatma means one who has fulfilled

himself totally. Paramatmatvena Kruthaha Jivatmena

Yasya Saha, meaning one who is with converted into

Paramatma Jeevatma! (Compound Bahuvreehi).

How?

Jnanena Krutaha, by knowledge.

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Paryaptakamasya: whose desires are all fulfilled, one

who has already discovered completeness in himself,

why should he, desire something?

Here we have to know basic principle. Nobody desires

any object in the world, though superficially, it appears

as though people want this and that. Then what does

every body desire? A person has a feeling of

imcompleteness which is expressed as a desire for

something. By getting that something I hope to become

complete. I feel my life is not made without a Benz car! I

keep thinking of that and feel my life will be complete

with Benz! So that means what? I am not seeking the

Benz car, but the feeling of completeness which I hope

to get by acquiring the Benz. The same is the case with

husband, wife, children, money, position, possessions

etc etc. It is the feeling of completeness that I am after

(Purnatvam). So the only desire of every one is

Purnatvam. Without knowing this, we grope everywhere

and struggle for fulfillment. When Jnani has found that

fulfillment, why should he seek something! So he is

fulfilled or Paryaptakamaha. In Taittereya, it says Saha

Ashnute Sarvan Kaman Saha. He has fulfilled all his

desires in life by knowledge.

Sarve Kamaha Ihaiva Praviliyante: all the desires will

dissolve here itself. There afterwards, if at all he has

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desires, they are not for fulfillment, but out of

fulfillment. The desire to bless the world, help people,

out of compassion. Fullness based activity is different

from emptiness based activity. All Jnani’s actitivities are

fullness based activities. All Ajnani’s activities are

emptiness based activities.

How do you know that?

Krishna in Bhagawad Gita says Naiva Tasya

Kritenarthaha Nakruteneh Kaschan….

Fullness based activity means its success or failure does

not matter to me. I enjoy the success, but am not

weighed down by the failure. Both can neither increase

nor decrease my Purnatvam (Na Karmana Vardhate No

Kvaniyat). In emptiness activity, success takes me to

the top of the world, and failure to the bottom.

Therefore Jnani does not have emptiness backed desires

or binding desires. They are non binding desires, that is

Muktihi.

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3. nāyam ātmā pravacanena labhyo na medhayā, na bahunā śrutena,

yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanūṁ svām.

In these next two Mantras, we get some Sadhanas or

disciplines required for a seeker, which alone give

spiritual success. Here teacher talks about

disqualifications. From them, positive things have to be

inferred. Here teacher wants to say, one particular

Sadhana is very important, in the presence of which

only all other Sadhanas become valid.

What is that one single Sadhana which validates all

other Sadhanas?

Teacher says that is intense desire for Moksha or Teevra

Mumukshutvam. The example of a person under water

struggling to breathe is given. If that is not there, all

other Sadhanas will not give full benefit, though some

benefit is there.

Ayam Atma Pravachanena Na Labhyaha: the Atma

cannot be attained by any amout of spiritual study

alone. To be fruitful, the study must be backed by

Teevra Mumukshatvam. Be careful. It is not said that

study of Scriptures is useless. Only study without

intense desire will not give full benefit, study is very

important, but it should be backed by Teevra

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Mumukshatvam which is here called Atma Varanam,

which means choosing Atma/Moksha as top priority in

life. That the problem is not with the world, but with me.

The weak ‘I’ is Samsara and the strong ‘I’ is Moksha. So

what is required is converting the weak ‘I’ to strong ‘I’.

This, I must be thoroughly convinced. Vedanta does not

want to enforce this idea. It says if you are not

convinced, go and experiment with the world,

manipulating and changing everything. Nothing

happens. From that you infer, something is wrong with

me, because wherever I go, whatever I do, that noise is

always there like a Tambura Shrithi that I am

incomplete. In all different situations, the common

factor is I. So that noise must be from myself (inner

Santrupthihi). So that conviction must come. Let it take

ten years or ten Janmas, but it has to come. If it has not

come,

Pravachanena Na Labhyaha: Atma is not attained by

study. It becomes only an academic pursuit. Only ego

fattens.

Na Medhaya: mere memorization is also not useful.

Memory is useful but mere memory, not backed by

Mumukshatvam is not fruitful. Medha is Granthyartha

Dharana Shakthihi.

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What about repeated Shravanam?

Na Bahuna Shrutena: mere Shravanam, listening to

Scriptures through a Guru will not help without

Mumukshatvam.

To whom does it come then?

Tasya Esha Atma Svam Tanum Vrupute: Paramatma

reveals its nature only to sincere seekers.

Who is sincere?

One who has chosen Paramatma as the only

Purushartha in life. Dharma, Artha and Kama are all

means but not an end. Moksha is the only Purushartha

which is not a means but an end. Spiritual goal is the

only goal. One who has chosen this, to him, Paramatma

reveals itself.

Tena Labhyaha: by him alone, it is known.

Dayananda Swamiji used to say, Purushartha Nischaya

is being clear about priorities in life. Shankara highlights

one more factor here. Moksha is in our hands only. It is

not God’s will etc. For this, other people blame Advaithis

saying ‘they don’t believe in Lord’s grace for Moksha’.

So they are not Bhaktas. For that, the answer is,

Advaithis are the greatest Bhaktas also. Shankara says,

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Lord’s grace is always there, just like the sun showers

his light impartially over the whole earth whether it is

river Ganga or a local drain, whether it is a rich area or a

poor area. Similarly, Lord’s grace is always there. It is

upto us to make the effort to tap the grace for Moksha.

Udghareth Atmanatmanam: Moksha is determined by

your free will. Lord’s grace is important. Shankara says,

should we ask the sun to send us light? Sun cannot but

give light, as he is the embodiment of light. Therefore

Bhagawan’s grace is always there.

Then what is required?

Our effort which is what is meant by Yamevaisha

Vrunute.

4. nāyam ātmā bala-hīnena labhyo na ca pramādāt tapso vāpy aliṅgāt,

etair upāyair yatate yas tu vidvāṁs tasyaiṣa ātmā viśate brahma-dhāma.

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Here, teacher is going to talk about four qualifications

without which one will not get Moksha. They are

1. Balam: strength,

2. Apramada: alertness, not being mechanical,

3. Tapaha: in this context Jnana,

4. Lingaha: in this context Vairagyaha or Sanyasaha

as said by Shankara.

1. Strength is not physical but intellectual (Buddhi

Balam) because the whole process is knowledge

based and not emotion absed like Puranas etc.

Vedanta is clear knowledge of a subject which is very

subtle and contrary to our general knowledge. The

basic tenets of Vedanta are Brahma Satyam

Jaganmithya Jeevo Brahmaivanaparaha. It talks about

Ishwara, world and I. I am God while I think I am a

DOG. Guru says I am GOD. It says world is not real

when it keeps creating problems for me! It says I am

Brahman, whom I have never seen! Every basic

dictum is contrary to my perception. It is not a matter

of belief, but knowing and assimilating. So teaching is

involved, doubts galore will come, clearing them all is

involved. At every step Buddhi is to be very active

without a good thinking capacity, one cannot have

this knowledge.

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2. Apramadaha: alertness, not losing sight of the goal,

even though there are sufficient distractions is our

life. Therefore in and through all our pursuits, we

should be alert about our goal of Moksha.

Chittaekagrata or Citta Samadhanaha is called

Apramadaha.

3. Tapaha: Jnanam or Vedanta Vichara, scriptural study

under the guidance of a competent Guru. Never think

it is a mere intellectual pursuit. When I look into a

mirror, the more I look the more I see myself only.

Only when I wipe the dust off the mirror, clearer is the

vision of myself. The study is not an extrovert pursuit.

The understanding of Scriptures is understanding of

myself. Shastra Jnanam Eva Atma Jnanam. If I am

doing some extra analysis to remove my doubts, it is

also not mere intellectual gymnastics, but it is like

dusting the mirror, so my knowledge of myself

becomes clearer and clearer. So Scriptural enquiry is

self enquiry.

4. Lingam: Sanyasa or Vairagyaha, Detachment. It does

not mean hatred. It is Raga Dwesha Atitatvam. I don’t

have Raga, I don’t have Dwesha. Dayanandaji gives

the example of marbles. I was attached to them as a

child. During exams, mother says you should not

play, so I go away to avoid temptation. The same

child when he is 50, what is his attitude to marbles?

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Its presence does not pose a temptation and its

absence does not pose a vacuum. So he has got

maturity towards objects that is growing out of

attachments, that is called Lingaha or Sanyasa here.

All these four are important. Teacher wants to

emphasize them by putting in double negative

knowledge. Without these four, one cannot attain

liberation. With these you can attain is positively putting

it. Without these, you cannot attain is double negative

and therefore more emphatic.

Balaheenena Ayamatma Na Labhyaha: without Buddhi

Balam or intellectual strength, this Paramatma cannot

be attained.

Na cha Pramadat Labhyaha: without alertness,

Paramatma cannot be attained because he will be

distracted all over.

Alinganat Tapasaha Va: Paramatma cannot be attained

by study without Vairagyaha or Sanyasa. Vairagya

Rahita Jnanat Na Labhyate. Knowledge without

Vairagyam will only be a scholarly knowledge without

assimilation.

Etair Upayair Yatate Yas Tu Vidvan: that intelligent

person who strives with these four qualifications, his

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Atma will merge into Paramatma, Tasyaisha Atma

Vishate Brahmadhama.

This is the concluding portion of Mundaka Upanishad.

The main teaching has already been given in the form of

answer to the question ‘Kasmin Bhagavo Vijnate

Sarvamidam Vijnatam Bhavati?’ posed by Shounaka to

Guru Angiras. The answer is ‘by knowing Brahman

which alone is the truth or substance behind this

manifold creation, everything is as good as known

(Brahma Jnanena Sarva Vijnanam Bhavati); just like by

knowing water, ocean, river, froth, wave are all known’.

Similarly, what we call elements, elementals etc etc are

only names, the basic substance being Brahman alone.

In this section, teacher wants to wind up the teaching by

discussing three topics.

1. Summary of the teaching that is Brahma Vidya in

brief.

2. Jnana Sadhanani, preparatory steps.

3. Jnanaphalam, the benefit of acquiring this

knowledge.

Of these, the first one, namely Brahma Vidya was

already discussed. The Jnana Sadhanani have also been

talked about, Atma Varanam or deep thirst for the

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knowledge being the most important. Three other

Sadhanas were Balam or inner strength, alertness or

Apramada and Sanyasa Sahita or Vairagya Sahita Jnana

that is enquiry backed by detachment. Both should go

hand in hand. Now teacher enters the topic of Jnana

Phalamin the following Mantra.

5. samprāpyainam ṛṣayo jñāna-tṛptāḥ kṛtātmāno vīta-rāgāḥ praśāntāḥ,

te sarvagaṁ sarvataḥ prāpya dhīrā yuktātmānas sarvam evāviśanti.

Janan Phalam is going to be presented in two ways,

Jeevanmukthihi and Videhamukthihi.

Jeevanmukthihi is inner freedom even when person is

alive without changing has Ashrama or profession, one

can enjoy inner freedom from Kama, Krodha, Lobha,

Moha, Mada, Matsarya etc, all the inner pains. (In

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Bhagawad Gita, Dukheshu Anudvigna Manaha Sukheshu

Vigataspruhaha Veetaraga Bhaya Krodhaha

Stitadhirmuniruchyate) Freedom from inner turmoil is

not due to change in the outer set up which is

determined by Prarabdha. Only Jnani has the raincoat of

Jnanam, so any amount of rain, he does not get wet.

That is Jeevanmukthi. That is one result.

Secondly, after death, the Jnani is not reborn because

he merges with the Lord (Ishwara Aikyam or Brahma

Aikyam) or Janma Abhavaha. In this Mantra Upanishad

beautifully talks about the stages which the seeker goes

through. It is a gradual growth the stages of which, the

seeker goes through. Let us rearrange the words in the

Mantra.

First is Dheeraha. It means one who has recognized the

fact that spiritual growth is the only real

accomplishment in life. Material accomplishments are

incidental, but they are not the main goal. That is called

switching the priorities of life. Generally in the beginning

stages of life, our priorities are in Artha Kama. A person

has to convert from a materialistic to a spiritual person.

Such a person is called Dhiraha or Viveki, one who

knows that spirituality is more important than

materialism. How to bring about this? That is not spelt

out here. It is brought about by a religious life. Without a

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religious life, a person cannot convert himself. Even

religion in the early stage is used for money only. God is

also made a partner in our ventures! But the beauty of

religion is, unknowingly in course of time, one gets

converted from materialistic religion to spiritual religion.

Initially Veda does not forbid materialism, but the

religions in due course, become religiously spiritual.

Once we grow mentally, the next stage is Vita Raga.

Viveka will naturally lead to Vairagyam. What is

Vairagya? All things other than Moksha become

secondary. Money is also required for Moksha. How is

that? Shankara says, only when money is there, you can

do noble Karmas, rituals, Danam, social service etc. So

money is used for Moksha. Similarly family life also. Wife

is Saha Dharmacharini not Saha Arthacharini or Saha

Kamacharini. So that is also for spiritual growth. So the

attitude that Artha Kama as subservient to Dharma,

Moksha, that is called Vairagya, growing out of petty

things in life.

Next is Prashanthaha, one with a non extrovert mind, a

mind which is tranquil and turned inwards, no more

restless and wandering (Shamadi Shatka Sampannaha).

This again requires effort like Japa, Pooja, Ashtanga

Yoga.

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Next is Rishayaha, means Jnaninaha. Once I have

Viveka, Vairagya and Shamadi Shatka Sampathi, next is

acquisition of knowledge. This is done by systematic and

consistent study of Scriptures for a length of time under

the guidance of a competent Guru. Each term is

important here. If a person does that, he becomes a

Rishihi.

Rishu means to know, Rishati Janati Atmatatvam Iti

Rishihi, a Jnani, a knower, a seer. So how beautifully

stages are talked about!

First you become Dheeraha,

Then Prashanthaha,

Then Rishihi,

Next is Krutatmanaha.

Those who have converted Jeevatma into Paramatma

(Paramatmatvena Kruthaha Jeevatma Yasya, compound

Bahurvihi).

Krutam means converted, Atma Jeevatma.

What type of conversion?

To paramatma.

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How? Is it a physical conversion?

Not at all, because Jeevatma has always been

Paramatma. It is only changing my misconception (from

wrongly understood Jeevatma to rightly understood

Paramatma). So the conversion is at the level of

understanding. Rightly understood Jeevatma is

Paramatma. Like converting our snake into rope. Rope

was mistaken as snake due to dim light. By gaining

correct knowledge, smake is converted to rope.

Similarly ignorance is converted to knowledge (Asatoma

Sadgamaya, Tamasoma Jyothirgamaya, Mrityorma

Amritangamaya). Therefore, they have become

Paramatma. Next stage is,

Jnanatruptaha: as long as I am Jeevatma, I am Nitya

Atruptaha. I can never be totally satisfied. There is no

time in life when everything is all right and ideal like

that ideal gas equation where PV=RT. Such a gas does

not exist. Similarly, there will be always some complaint.

So Jeevatma can never get total satisfaction. Only when

I recognize my Paramatma nature, will I have total

satisfaction as Paramatma, not because surroundings

are fine but inspite of them. This is called Jnanena

Truptihi.

How is it possible?

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When you look at a problem or anything from a

particular angle, it looks very big. But when you look

from a higher perspective (a tree looks big from the

ground, but the same tree when looked at from a

helicopter looks insignificant!). From the vision of

knowledge, our problems become insignificant. This is

Jeevanmuktihi. Jnanatrupta means Jeevanmuktaha.

Next is Videha Muktihi.

Te Yuktatmanaha: they (Jnanatruptaha) continue in this

knowledge without slipping down. So Yukta Atmanaha

means Jnana Nishtaha (they don’t lose sight of the

knowledge). They should be all the time in Shravanam,

Mananam and Nidhidhyasanam, Patanam, Paatanam, all

the time dwell in the knowledge. So what will happen to

such Jnana Nishtaha?

Sarvataha Sarvagam Prapya: at the time of death, at

the end of their Prarabdha, Sarvagam Prapya, merge

into the all pervading Brahman.

How?

Sarvataha: totally without any distinction.

Sarvameva Aavishanti: they pervade thus the whole

creation having become one with Brahman, is all

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pervading. In short, they will attain brahma Aikyam.

Though it is said, ‘they merge into Brahman’, merger

should not be taken as a physical event.

Why?

Because if Brahman is physically away, all pervading,

there is no question of actual merging.

Then, why use the word merging?

That is why Shastra gives example of pot space and

total space. When pot is broken the space inside the pot

is said to merge into the total space; but actually what

did the space do? Nothing. The pot when it eixisted,

enclosed space, now it is unenclosed, that is all. So it is

only a seeming individuality. When it is broken, theat

seeming individuality is gone.

Similarly, consciousness is like space, body is like the

pot. This consciousness space in body pot had a name.

When the body is gone, consciousness has no more

name, it is called Brahman. This is called Sarvarthaha

Sarvagam Prapya.

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6. vedāntā-vijñāna-suniścitārthāḥ saṁnyāsa-yogād yatayaḥ śuddhasttvāḥ,

te brahma-lokeṣu parāntakāle parāṁṛtāḥ parimucyanti sarve.

In this popular Mantra also, Upanishad talks about

Jeevanmukti and Videha Mukti Phalam as a result of Self

knowledge. Here also stages through which seeker goes

through are pointed out. For sake of convenience, we

will rearrange words.

Shuddhasatvaha: First stage in spirituality is a pure

mind. Satva here means pure not Satva Guna, one

whose Raga and Dwesha are subservient to one’s mind.

For a pure mind, two conditions are required. Raga

Dweshas also have to be pure which means they are

legitimate and not illegitimate.

What is that?

That I should be healthy, family should be healthy,

children should grow up well; all these are legitimate

desires, nothing wrong in them. Similarly legitimate

Dweshas are like I don’t want to be sick. Secondly, I

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should not be the slave of Raga Dweshas, they are

under manageable conditions. This is called Shuddha

Satvaha (Krishan says Indriyassamindriyarthe

Ragadweshou Vyavastitou). Don’t be a slave of Raga

Dwesha. That is why I say; convert your needs into

preferences. It should not be ‘I need a cup of coffee, but

I prefer a cup of coffee. If it is there, ok; if it is not there

also ok.’ Similarly at every stage, convert your Raga

Dweshas nto preferences. Calmness of mind is an

indication of purity. An impure mind is restless, agitated,

grumbling, criticizing, and always disturbed. A person

with a calm mind is not only calm himself, but radiates

his inner calmness, so that even another disturned

person who comes near will become calmer. Kalidasa

very beautifully describes this when Dushyantha comes

to Kanva Ashrama. He says, ‘my mind somehow has

become very calm. I see evn traditional rivals among

wild animals, are moving around without attacking each

other. So there must be an Ashrama here (Shantamidam

Ashrama Padam)’. So you can say, equanimity, balance

of mind is the sign of purity. Purity alone can give

equanimity not intelligence. Intelligence and academic

education does not promise peace, purity alone gives

peace. Once mind is pure, it is ready for knowledge.

So what is the next stage?

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Yatataha: Yati means Sanyasi, literally meaning

committed pursuit of knowledge. The very purpose of

Sanyasa is this person is freed from all duties. Veda

gives him freedom from religious duties, family duties

and also social and political duties. A Sanyasi con’t even

vote! He has a civil death. Why? So he can pursue

Shravana Manana Nidhidhyasana all the time. Sanyasa

means pure Jnana Yoga. So Yatayaha means committed

seekers. Like an amateur person turning professional!

Before, he used to play for fun, but once he turns pro,

he has to commit totally. So what do Yatis practice?

Sanyasa Yogaha: means Jnana Yogaha as that is the

primary duty of a Sanyasi. So if he takes Sanyasa and

does some other pursuit, Veda will not be happy. It is

like, you send your child to college, and he instead of

studying well, becomes a student union leader. Will you

be happy? So by following Vedanta Vichara

committedly, what will happen?

Vedanta Vichara Sunischita Arthaha: means Jnaninam

Bhavanti, they become wise people.

Vedanta: Upanishad, Vichara: Shastra, Arthaha: central

teaching of Scriptures namely Jeevatma Paramatma

Aikyam, Sunischitaha: clearly doubtlessly known. That

person to whom the central theme of Upanishad.

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Shastras namely, Jivatma Pramatma Aikyam is clearly

known. So how does he get it?

Shravanam: to get knowledge,

Mananam: to remove intellectual problems (doubts),

and

Nidhidhyasanam: to remove emotional problems.

We all have deep complaints about ourselves and

others. Whenever ideal conditions come, they show up;

though we normally feel we have overcome them. These

inner pains can surface at any time. So you have to

accept things and enjoy what you have. These inner

pains should be flushed out by Nidhidhyasanam. As long

as they are there, on one side I say Brahmananda and

another side I weep. So these things should not nag my

mind. This requires special effort. We have to always

own up Aham Brahmasmi, realize that all the pains I

underwent are for my growth only and resolve all my

conflicts with myself; no revenge either.

Lokaha Samastha Sukhino Bhuvantu.

Next is Paramrutha: as the result of this, Jnani’s become

one with the immortal Brahman (Param: Brahman,

Amruta: immortal). Again ‘become’ is within quotes like

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dreamer and waker. This is Jeevanmuktihi. They live as

long as Prarabdha allows. After that,

Parantakale: at the time of their final death;

Why final?

Because till now, death was always associated with

rebirth! Only after Jnanam, it is not so. Death of an

ignorant person is only Antakala; where as Jnani’s death

is Parantakala.

Sarvai To Brahmaloke Parimuchyanti: so they merge

into Brahman Chiatanya (not Brahma Loka here), like

pot space merging into total space.

So Jeevanmukti and Videhamukti are the Phalam of

Jnanam. This is going to be clarified in the next Mantras

with an example of how rivers, when they join ocean,

lose their individuality and become one with ocean.

They are no longer Ganga, Yamuna or Saraswathi, but

only water of ocean.

In this last section of Upanishad, teacher is giving Jnana

Phalam in the form of Jeevanmuktihi and Videha

Muktihi.

Jeevanmuktihi: is enjoying inner freedom even while

alive, inspite of various situations in life caused by

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Prarabdha. Videha Muktihi means, at the time of death,

the liberated person gives up all the three bodies

namely, Sthoola, Sookshma and Karana which make him

into a limited Jiva and merges into the Paramatma, thus

freeing him from any limitation. The example of a pot

broken, which makes the pot space merge into the total

space without any movement is apt. Merger without

movement, losing individuality is Videha Muktihi. This

was talked about in the following Mantras, where same

idea is presented.

7. gatāḥ kalāḥ pañcadaśa pratiṣṭhā devāś ca sarve prati-devatāsu,

karmāñi vijñānamayaś ca ātmā pare’vyaye sarve ekī-bhavanti.

So in this Mantra also, the merger of the individual with

the total is pointed out. Prasnopanishad says that the

individual personality is divided into sixteen facets

known as Shodashakala. Here in this Mantra, it says, of

these sixteen Kalas, fifteen merge into corresponding

total aspect of creation.

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Panchadasha Kalaha: fifteen aspects of the personality.

Pratishtaha: merge into the corresponding macro aspect

of creation. Body has five elements which merge into

corresponding total five elements, similarly elementals

etc. The question is, when Prasna Upanishad talks of

sixteen Kalas, why is it said fifteen Kalas merge? What

about the sixteenth? Shankara writes in his commentary

that the sixteenth Kala refers to the name, the

Vyavahara Nama of a person which remains in the

memory of other people even after the person is gone.

A name makes a person unique among so may people.

So except name, the other fifteen Kalas go back to the

totality.

Devascha Sarve Pratidevatasu Gataha: here Devas refer

to sense organs. They merge into corresponding

presiding deities, Chakshushaha, Surya Devatha,

Shrotrasya Digdevatha etc. They will merge into

Adhistana Devatha. Shankara writes, in every sense

organ there is a blessing given by the corresponding

Devatha, which remains in that organ in the form of

Shakthi, enabling the organ to function. So part of Surya

Shakthi is in the eye; without this, the sense organs

cannot function. That is why in 18

th

chapter of

Bhagawad Gita, Krishna says, Adhistanam Tatha Karta

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Karanam Cha Pruthagvidam, Vividha Cha Pruthkshesta

Daivam Chaivathru Panyamam.

Daivam: means power or blessing of the Devatha. This

blessing which was in the sense organ will merge into

the Devatha itself. Then what about Karmani?

Karmas also (Sanchita and Agami) will not be retained

as Prarabdha need not merge because only when it is

exhausted, a person dies (we are now talking about

Videha Mukti).

Therefore at the time of death of a Jnani, Prarabdha is

already exhausted, only the other two (Sanchita and

Agami) will merge into Ishwara or totality.

Vijnanamayaha Atma: In the first notion, which makes

me a distinct individual, only a human being has a very

strong ‘I’ notion. Here the word Atma refers to Ahankara

only and not Paramatma. So Vijnananmayaha Atma

means the strong sense of ‘I’. So this Vijnanamaya Atma

also called Karta Pramata, Bhokta, Ahankaraha also

merges into the total.

Sarva Api Eki Bhavanti: all of them will merge in the

case of a Jnani. In Ajnani, only physical body dissolves.

The subtle body, causal body, the individuality, all

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survive which also they call the sould and this takes

rebirth.

Where?

Pare Avyaye: in the totality, in the infinite Brahman it

merges. To convey this idea an example is going to be

given in the next Mantra.

8. yathā nadyas syandamānās samudre astam gacchanti nāma-rūpe vihāya,

tathā vidvān nāma-rūpād vimuktaḥ parāt-param puruṣam upaiti divyam.

The example is the river merging into the ocean. So

rivers are many in number and have all originated from

the ocean only. Now imagine having originated from the

ocean, they forget that fact and think they have

originated from the mountains (immediate parents).

That is why a river is called Adrija, though ultimately

they come from the clouds which in turn originate from

ocean only! But forgetting these, rivers if they feel they

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are from mountains and forget the original source, the

ocean and have become many, and each has an

individuality like Ganga, Yamuna, Saraswathi etc etc,

their names and forms are different. Some of them may

have lot of impurities, some may be pure, some may

have some elements like copper in Tamraparni, some

are sacred and some are not, all this as long as they

retain their individuality. But knowingly or unknowingly,

they are rushing towards their source the ocean. So how

long are they going to retain their individuality? Only till

they merge into the ocean. Once they merge, the Nama,

Rupa, everything is gone, only the ocean is there. That

is why bath in the ocean is considered sacred as it

contains the water of all rivers.

Similarly, we have all come from one Ishwara, and our

essential nature is same as that of Ishawara just like

both ocean and river have water and therefore both are

essentially one. Just like the river, we have forgotten our

source which is Brahman except the Jnani. He

remembers through knowledge, merges into Brahman;

Nama, Rupa and individuality, he drops. Going to God is

a happy event, not a sorrowful event. So for a Jnani, it is

merger into the Lord, Moksha.

Syandamanaha Yata Nadhyaha: So all the rivers which

are rushing towards the ocean, they merge into the

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ocean, even though their individuality is gone like

Nama, Rupa and properties, the essential nature of

water, continues to exist. So

Namarupe Vihaya: leaving their name, form and

individuality.

Samudre Astam Gachanti: they merge into the ocean.

Tatha: similarly,

Vidvan Namarupad Vimuktaha: this wise person drops

the name, form and individuality which are purely

associated with the body. Essentially I cannot have a

name. If at all, my name should be ‘Chaitanyam’, but

then so would everybody’s name which poses

transactional problems. That is why in Brihadaranyaka

Upanishad, the Namakarana ceremony is talked about.

There, parents name the child ‘Veda’ as the first name

always (Veda means Chaitanyam or Brahman) (Vedosi

Atharath Nama Karoti). Veda tells us what is a fact. ‘You

are consciousness my child’. Parent may not know what

it is (Tadasya Tad Grihameva Nama Bhavati). That

becomes the secret name of the child.

Why secret?

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Because of transactional problems! If all rivers are

called water, how to differentiate between one and the

other? That is why secondary names are given. Jnani

drops the secondary name which is of the body alone. It

is the same thing with gender also; male and female is

only with respect to the body. Chaitanyam is neither

male nor female. So having dropped Nama and Rupa,

Vidwan: the wise one.

Purusham Upaiti: merger into Purusha, the total

consciousness without motion.

What type of total consciousness?

Paravaram: which is beyond the creation, beyond

ignorance, beyond Maya, beyond matter, beyond space,

the absolute. The first Para refers to Maya and second

Para refers to beyond, Maya is matter, so beyond

matter.

What type of spirit is it?

Divyam, Chaitanya Swaroopam, the sacred Brahman.

Upaiti: merges.

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9. sa yo ha vai tat paramam brahma veda brahmaiva bhavati,

nāsyābrahma-vit kule bhavati,

tarati śokaṁ tarati pāpmānaṁ guhā-granthibhyo vimukto’mṛto bhavati.

Once again Jeevanmuktihi and Videha Mukti are talked

about.

Sa Yo Vai Tat Paramam Brahma Veda: suppose a person

knows the Parambrahma, the substratum of the

universe, the benefit is he himself becomes the

Brahman. This is very often quoted statement and basis

of Advaitic teaching. Shankaracharya quotes this

umpteen number of times. The one who knows

Brahman, himself becomes Brahman. It has a lot of

significance. Normally when we know something, we do

not become that thing. In fact, it can cause problems in

our day to day life if it were so! Shankaracharya says

elsewhere, that it is possible under only one condition

that is that ‘I am already Brahman, but I am ignorant of

this fact’. Therefore I have disowned my own

Brahmanhood and seeking that outside. So here the

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very knowledge itself is the accomplishment, just like

Karna became Kshatriya merely by knowing! Knowledge

makes me Brahman because I am already Brahman, but

disowned this fact. That is why what we require is

knowledge or owning up. Any other method you try will

not work. If you are not Brahman already, whatever you

do, you will never become Brahman.

Do you know why?

Brahman means infinite; if you are not Brahman

already, you are finite in nature. If you want to become

Brahman, a finite you have to become infinite Brahman,

which is impossible. Logic is finite cannot become

infinite, infinite need not become infinite; then what is

required? The infinite which is not aware of its nature

has to own up the fact that it is infinite. The whole

Vedanta is not one of becoming but knowing and

owning. That alone is the Sadhana. That is why

Upanishad says, Brahmavid Brahmaiva Bhavati. It says

not only Jnani becomes Brahman; he converts everyone

around him into Jnanis.

Asya Kule Abrahmavit Na Bhavati: in his family or

Ashram, depending on whether Jnani is Grihasta or

Sanyasi, an Ajnani cannot be there because his

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influence is so powerful; he will convert every one into

Jnanis.

Guha Grantibhyaha Vimuktaha Bhavati: he becomes

free form the knot of the heart. The knot and Guha have

already been discussed.

Granthaha: means knot, self ignorance. I thought I was

the shell called the body, but came to know I am the

consciousness principle, so have grown out of

attachment to the body. This itself is Grantibhyaha

Vimuktaha. I use the shell temporarily as long as it is

available.

Tarati Papmanam: free from Papas. As papa belongs to

the realm of Ahankaraha and since Jnani has freed

himself from Ahankaraha, he is free from Papas. The

example given is, suppose I commit some crime in a

dream and am arrested. When I wake up, I know I am no

longer the criminal and all that was a dream alone.

Similarly, this Ahankara belongs to another field called

Vyavaharika Swapna. When I wake up to my actual

nature, through knowledge, I grow out of Vyavaharika

Swapna; I own up my Paramarthika Swarupa, all Papas

are gone. Then,

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Tarati Shokam: sorrows caused by Papas, in short

Samsara is gone for him. This is Jeevanmukti. How long

will this be? As long as Prarabdha continues. When it is

over,

Amritam Bhavati: will get Videha Mukti also; that is

becomes one with immortal Brahman.

10. tad etat ṛcābhyuktam:

kriyāvantas śrotriyā brahmaniṣṭhās svayaṁ juhvata ekaṛṣim

śraddhayantaḥ,

teṣam evaitām brahma-vidyāṁ vadeta śirovrataṁ vidhivad yais tu cīrṇam.

So with previous Verse, Jnana Phalam topic is over. Now

here, Upanishad wants to talk about preparatory

qualifications required on the part of the student to gain

this knowledge. Even the best seed can grow only when

the ground is prepared. Similarly though teaching is

good, Guru is sowing the seed of Jnanam, which should

fructify into the Moksha tree and give Ananda Phalam.

But sometimes, the teaching takes place, but Phalam

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does not come. Generally we are very good at blaming

others, so we blame Guru, Shastra, everything. Shastra

therefore asks “Did you observe the conditions?”

The mind should have the necessary conditions namely

Sadhana Chatustaya Sampathihi, Cittashuddhihi, Chitta

Ekagrata, Chitta Vishalatha, and then Chitta Stairyam.

Without these, Vedanta, if studied, it will just remain,

but only when above conditions are fulfilled, it will begin

to click.

Here, this Atharvana Veda Upanishad is quoting a

Mantra from Rig Veda.

Tad Etat Ruchya Abhyuktam: here is what the Rig

Mantra says, what is that?

That the students must have the following qualifications.

1. Kriyavantaha: Scriptures prescribe certain

practices for spiritual growth, Pancha Maha

Yagnaha. Even while you fulfil your material

desires, you have to allot time for these spiritual

disciplines. Such people who practice Karma Yoga

are Kriyavantaha.

2. Shrotriyaha: they must study Scriptures. No other

Sadhana is valid without this. Without the

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necessary theoretical background what Sadhana

can I practice? Without Scriptural study, how will I

know where I stand? Do I require Puja, Japa,

Dhyana, pilgrimage? What Sadhana do I have to

undertake, for how long, when to go to the next

step?

Therefore Scriptural study is the first Sadhana, which is

unfortunately not emphasized at all! To know the theory

first is important in any field. Even in Yoga Shastra,

Swadhyaya is prescribed (Shoucha, Santosha, Tapas,

Swadhyaya, and Ishwara Pranidhana). First, but

unfortunately it is never done. Yogasanas are done

without preliminary disciplines.

Why Scriptural study is emphasized so much?

Because only Scriptures point out that Scriptural growth

is as or even more important than material growth and

accomplishments. No other book will say that. All others

will tell about making money, having a gala time, all

Artha, Kama Pradhana life. Dharma and Moksha are

talked about only in Scriptures. Only when I study

Scriptures, will it remind me, ‘am I giving over

importance to material accomplishments and not

enough to spiritual accomplishments?’ So constantly

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some one should remind you about this. This is done

through Scriptural study.

Brahmanishtaha: committed to the pursuit of Brahma

Jnanam. In and through all our other pursuits,

remembering that my ultimate goal is Brahman only. In

other words, Mumukshavaha.

Ekarsham Jahante Swayamshraddhavantaha: certain

special rituals are prescribed for Atharvana Veda

students to study Atharvana Veda (like certain special

entrance exams). Here is a ritual called Ekarshi ritual.

That had to be practiced with faith in efficacy of the

ritual.

Yaihi Tu Shirovratam Cheernam: this Shirovratam was

one other ritual which had to be properly performed.

That is why this Upanishad is called Mundaka Upanishad

(Mundaka means Shiraha). After the Vratham, this

Upanishad had to be studied.

Tesham Evam Brahmavida Vadet: only for such students

this Upanishad could be taught. Now a days, as it is

Kaliyuga, all concessions are given. So we compensate

by our prayers ‘Kalou Kalmasha Chittanam, Papa

Dravyopajivinam Kriyavihinanam, Gatirgovinda Govinda

Kirtanam’ said by Krisha not in Gita, elsewhere. If you

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cannot perform rituals, at least chant the name of the

Lord. It means only those who have purified their mind,

to them alone, this teaching is to be given.

Next is the concluding Mantra of of the Upanishad.

11. tad etat satyam ṛṣir aṅgirāḥ purovāca, naitad a-cīrṇa-vrato’dhīte,

namaḥ parama-ṛṣibhyo namaḥ parma-rṣibhyaḥ.

Rishirangiraha Purovacha: given by the Rishi Angira to

the Shishya Shounaka, long long ago. Even though it is

the most ancient teaching, it has not become obsolete,

unlike other things. It never becomes outdated, but is

ever valid.

Tadetat Satyam: it is ever valid even in 21

st

century; it

can give you peace of mind. But one thing, to give

results, one must follow disciplines prescribed.

Achirnavratam Na Udhite: without proper preparation by

following the necessary disciplines, one will not be able

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to appreciate the teaching in the proper perspective.

Instead of developing detachment to other things, one

may develop detachment to Vedanta itself. Therefore

better you qualify. Having given the required

qualifications, Upanishad concludes by offering

Namaskara to Rishi Parampara.

Namaha Parama Rishibhyaha: our prostrations to our

Rishi Parampara.

Why?

Because they have preserved and propagated this

wisdom. You are able to hear because of me, I am able

to teach because of my Guru, he because of his Guru

and so on. Therefore this teaching survives because of

Rishi Parampara only. That is why we say ‘Sadashiva

Samarambham Shankaracharya Madhyamam,

Asmadacharya Paryantam Onde Guru Paramparam’,our

gratitude to the Rishis. This is repeated once again to

emphasise the point.

Now we will conclude by chanting

ओम्� भद्रं� क्णेरि�भ� शृ�णे�या�म् देवाः�� ।

भद्रं� पश्याम्�शिशृभ्या�जत्राः�� ॥

319


ि�स्थ��गै�स्तु�ष्टु�वाः��स्स्तुनूि#$भ� ।

व्यशृम् देनूिवाःहतु� यादे�या�� ॥

स्विस्वाःस्तु # इन्द्रं* वाः�द्धश्रवाः�� ।

स्विस्वाःस्तु #� प$षा� ि�वाःश्ववाःदे�� ॥

स्विस्वाःस्तु#स्तु��क्श्या*� अि0�ष्टुनूि#म्� ।

स्विस्वाःस्त्#*� बृ�हस्वि3त्दे�धा�तु� ॥

ॐ शिशृ�न्तु� शिशृ�न्तु� शिशृ�न्तु�॥

Om! Bhadram Karnebhih: Shrunuyaama Devaah:

Bhadram Pashyemaakshabhir Yajathraah: |

Sthirairangai Sthushthuvaagum Sastanoobhih:

Yashema Devahitham Yadhaayuh: |

Svasthi Na Indhro Vriddhashravaah:

Svasthi Nah Pooshaa Vishva Vedaah: |

Svasthi Nasthaakshyo Arishtanemih:

Summary

Today I will give you a summary of Mundaka Upanishad.

The Upanishad belonging to Atharvana Veda has three

chapters. Each chapter has two sections, thus there are

totally six sections. Each chapter is called a Mundaka and

each section has two Khandas. We will see the gist of each

section.

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The first section begins with glorification of the teaching to

be given. Teaching is going to be of Brahma Vidya, the

knowledge of Brahman, and this is glorified by pointing out

that this Vidya has been initiated by Brahmaji himself.

Therefore it should be a great teaching undoubtedly. Not

only that, this teaching started by Brahmaji, has been

coming down through the Guru Shishya Parampara, a

lineage which is available even now in 21

st

century. So it is

a most ancient and time tested wisdom. The initiator is

great, the wisdom is ancient and it is this wisdom which

makes all other knowledge meaningful or purposeful. Any

other science is validated only when it ultimately leads to

Brahma Vidya. It is one science which validates all other

sciences. Without this science, the others are all useless;

(Sarva Vidya Pratishta), just like any number of zeroes are

validated only by a number preceding them. Similarly all

your education, if it does not culminate in Brahman, is

useless according to Scriptures.

So thus in first three Verses, brahma Vidya is glorified. In

next part of the first section, teacher gives the whole

teaching in a nut shell, an overview of the whole teaching

that is going to come, just like in Bhagawad Gita, the

second chapter gives the gist of the entire Gita, here, this

section gives the entire teaching (4

th

to 9

th

Mantras).

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Teaching is given in the form of a dialogue between

Shounaka, the disciple and Angiras, the Guru.

Shounaka asks the question “What is it, by knowing which;

everything in the creation is understood?”

To this, the teacher answers by pointing out that, only by

knowing the ‘Mula Karanam’ of this creation, that is the

absolute cause of the universe, everything is known. There

is one basic principle.

What is it?

The one cause alone manifests in different forms of

effects.

Gold alone manifests in the form of different ornaments.

Eka Karanameva Aneka Karya Rupena Bhati. Since

Karanam alone appears as many Karyas, Eka Karana

Vijnanena Aneka Karya Vijnanam Bhavati. Therefore,

teacher wants to give the Karanam that is called Aksharam

here. Therefore Brahma Vijnanena Sarva Vijnanam

Bhavati.

Then teacher gives the definition of Brahman,

yat tad adreśyam, agrāhyam, agotram, avarṇam,

acakṣuḥ-śrotraṁ tad apāṇi-padam, nityam

vibhum sarva-gataṁ susūkṣmaṁ tad avyayam

yad bhūta-yonim paripaśyanti dhīrāḥ

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The nature of Brahman is brilliantly described by the

teacher and says this Brahman is the cause of the

universe, by knowing which, you have understood

everything. He goes on to say that this Brahman is such a

wonderful cause, that it is both the intelligent and material

cause. Normally when an ornament is made, the intelligent

cause namely gold smith is different from the material

cause namely gold. Normally the material world of ours,

this is the case. But Upanishad points out, in the case of

universe, both the technically Abinna Nimitta Upadana

Karanam is Brahma. By knowing this Brahman, Sarvam

Vijanatam Bhavati. To convey this idea, the teacher gives

the example of the spider. It happens to be a unique case

where it is itself the maker and material for the web it

creates. Similarly Bhagawan is comparable to that. The

knowledge of this Brahman is called para Vidya or higher

knowledge and all other knowledge comes under Apara

Vidya or inferior knowledge. So both Para Vidya and Apara

Vidya are introduced. This is the essence of the first

section.

The following Mantras are worth noting and getting by

heart.

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śaunako ha vai mahāśalo’ṅgirasaṁ vidhivad upasannaḥ papraccha, kasmin nu

bhagavo vijñāte sarvam idaṁ vijñātam bhavati iti.

This is the first basic question which is the foundation of

the whole Upanishad.

yat tad adreśyam, agrāhyam, agotram, avarṇam, acakṣuḥ-śrotraṁ tad apāṇi-padam, nityam vibhum sarva-gataṁ susūkṣmaṁ tad avyayam yad bhūta-yonim paripaśyanti dhīrāḥ.

This is the definition of Brahman.

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yathorṇa-nābhiḥ sṛjate gṛhṇate ca, yathā pṛthivayām oṣadhayas sambhavanti,

yathā sataḥ puruṣāt keśalomāni tathākṣarāt sambhavatīha viśvam.

Second Section

Here the teacher concentrates on Apara Vidya, all material

sciences. All material sciences can be represented by two

groups, Karmas, all actions including rituals and Upasanas

which are all types of meditation. The teacher talks about

both the positive and negative points of both Karmas and

Upasanas. If they are practiced, they can give two types of

results. Firstly, if practiced with material desires

(Sakamataya), they give finite results by fulfilling material

desires not only for this Janma but also future Janmas and

give different Lokas. Upasana can give the result of going

to higher Lokas.

If they are practiced without any material desire, but only

as a service to others or Ishawara Preethyartham, they

produce purification of mind and inner growth. Moral

values get promoted, unhealthy mental traits will diminish,

virtuous mind develops, and that is Chitta Shuddhihi.

On the negative side, Karma and Upasana done whether

with or without desires, can never produce knowledge or

liberation. Upto a particular level, they help, but can never

give Brahma Vidya. Therefore they are not the cause of

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Moksha. Even so, by producing purification of mind, they

help me to come to Moksha.

So naturally, the question is, if Karma and Upasana cannot

produce knowledge, then what can produce knowledge?

For that, the answer is, only Guru, Shastra Sravanam will

produce knowledge. Systematic study of Scriptures, for a

length of time, under the guidance of a competent Guru

alone will give knowledge. This is called Jnana Yoga. Karma

and Upasana can prepare one for Jnana Yoga, but cannot

replace Jnana Yoga.

Therefore, teacher elaborately talks about Karma and

Upasanas upto eleventh Mantra. Then in twelth and

thirteenth Mantras, teacher advises, all of you should

practice Karmas and Upasanas, first with material desires,

nothing wrong; one need not feel guilty. Veda allows

Sakama Karma and Upasana initially. When you go

through them, sooner or later, you will discover the

limitations of those material pleasures.

The biggest limition is they are all subject to loss one day

or other. When they are lost, they produce pain/sorrow

directly proportional to the pleasure they gave. So they are

all potential sources of sorrow. This you discover by

getting enough kicks. Once you have understood this,

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what will you do? Again continue Karma and Upasana, but

instead of Sakama, switch to Nishkama. Continue going to

temple, but instead of asking for money, possessions,

pleasure etc, ask for Jnana and Vairagya.

Then third phase is, drop or minimize both Karma and

Upasana, and dedicate your life to Brahma Vichara. So this

shifting of priorities in life is highlighted in the Mantra

twelve which is the most important Mantra in the

Upanishad.

parīkṣya lokān karmancitān brāhmaṇo nirvedam āyān nāsty akṛtah kṛtena, tad

vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ śrotriyam brahma-niṣṭham.

So, go to a teacher, surrender to him, learn Brahma Vidya

and get liberation. So these are the topics of the second

section.

Third Section

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Teacher introduces Para Vidya, which alone is the central

theme of the Upanishad. The whole third section deals

with this main topic, and the fourth section also deals with

it.

In this section, as part of Para Vidya, teacher introduces

Brahman as the cause of the universe. How the entire

universe arises out of Brahman is elaborated in nine

Mantras (Srushti Prakarana).

How does creation come?

First, five subtle elements come (invisible).

From them, subtle universe is born which includes all our

minds, senses, Pancha Pranas, Sukshma Sharira etc.

Then gross elements and all gross bodies are born out of

Brahman, not only that, both Chara and Achara, sensient

and insentient, all are born out of Brahman. Even

Scriptures originate from Brahman alone. They are not

born out of human intellect.

Thus in tenth Mantra, the conclusion is given which is the

most important thing. That Brahman is Karana, Prapancha

is Karyam, and if Brahman is Karanam and world is

Karyam, the important corollary is, there is no world at all

other than Brahman, like there is no ornament without

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gold. There is no substance in the ornament or creation

but only name and form. Substance is Brahman alone, gold

alone. So all products have only verbal existence

(Sarvesham Karyanam Nama Matra Satta). Therefore

teacher says, the whole world being a product is nothing

but verbal. There is no substance called space, no

substance called air, no substance called fire, water or

earth. They are all words and forms only, substance being

Brahman alone.

But you say, “Swamiji, you say they are not there, but they

are so tangible!”

The tangibility does not belong to the effect; it always

belongs to the cause!

When I say desk is big or heavy, these characters belong

to wood alone and not to the desk which is only name and

form. The tangibility of the world belongs to Brahman, and

there is and will be only Brahman. In between we

introduce a word and we ourselves withdraw the word.

Therefore the essence of the teaching is Sarvam

Brahmamayam Jagat. This is conveyed in the tenth Mantra

which is most important in this section.

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By teaching this, the teacher has answered the student’s

question also. So what was the student’s question?

“What is that, by knowing which, everything is known?”

The teacher has answered “By knowing one Brahman, you

have known the whole creation”.

All this is Brahman with name and form only. This is the

essence of the third section.

Important Mantras are:

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2. tad etat satyam:

yathā sudīptāt pāvakād visphuliṅgāḥ sahasraśaḥ prabhavante sarūpāḥ,

tathākṣarād vividhāḥ, saumya, bhāvāḥ prajāyante tatra caivāpi yanti.

This point out that Brahman is Srishti Stithi Laya Karanam

with an example of fire and sparks.

3. divyo hy amūrtaḥ puruṣah sa bāhyābhyantaro hy ajaḥ,

aprāṇo hy amanāḥ śubhro akṣarāt paratah paraḥ.

This is a beautiful definition of Brahman very often quoted

by Shankaracharya and even taken for analysis in Brahma

Sutras.

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This is also important because idea to be derived is given.

Fourth Section

The topic of para Vidya continues.

How can one recognize that Brahman?

How can one know the karana, when Karyas are there in

front of me?

Suppose ornaments are there in front of me. How to

discern gold?

Very simple. Gold is that which is permanent even when

ornaments are subject to arrival and departure. So you

have to look for some permanent feature.

Gold the Karanam is in which ornament?

In every ornament gold is there. Look for that which is

permanent.

Look for that which is all pervading, in and through all

ornaments and what do you find? Gold alone. Though

ornaments are many, gold is one.

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So if you have to discern the Karanam, these are to be

noted. It is Ekam, Nityam and Sarvagatam where as names

are Anekan, Anityam and Alpagatam. Discard the name

and form and discern that which is Ekam Nityam

Sarvagatam which is Karanam Brahma. In this creation,

there is only one thing, which fits into these. When I see a

wall, I say there is a wall, similarly there is a man, there is

a table etc. ‘IS’ is common to all. Everything ‘IS’. Therefore

existence is Ekam, existence is Sarvagatam and existence

is Nityam. Even if you break a pot, pieces are there, and

then mud is there, and so on. Previously it was ‘pot is’,

now it is ‘mud is’. So Brahman is Sat.

So how to discern Brahman?

In the form of Sat.

Where?

Ask a counter question. Where is it not?

So if it is everywhere, it has to be in me also.

So, what is that, which is permanent in me?

For sometime I said I was a boy, then a youth, then old.

Body is changing, emotions are changing. What is there

permanently in me?

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Only one thing, the witness consciousness which is aware

of all the changes, is the only permanent thing in me.

That I am consciousness is always there. Therefore,

Upanishad says, the Sat Brahmna is present in you as the

witness or Atma. Therefore Brahmaiva Chit Atma. So know

Brahman as the I, the consciousness principle. What I am

conscious of is Karyam, the I is spiriti/consciousness or

Karanam. This knowledge is called Jeevatma Paramatma

Aikyam. So this is the central theme and most important

part of this section. Teacher incidentally introduces one

more topic, that is the type of mind required to know this

knowledge. Whatever preparations an archer requires to

shoot an arrow are required here too. They are:

1. Lakshya Nirnaya: target must be clear.

2. Until I strike the target, my mind should be

focused on that. That is concentration or focusing.

3. Withdrawal from all other distractions.

4. Arrow must be sharp and fine.

5. Arrow must be straight.

Similarly for success in Vedanta, the goal in life must

be clear. That Brahman is the goal, must be clear.

One may marry, earn money, get children etc etc,

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but in and through all that, the goal of Moksha must

be very clear.

Don’t be distracted by worldly pursuits. Develop a

sharp and subtle mind as the topic is subtle. Above

all one must be honest and straightforward. One,

who is not morally upright, will never succeed in

Brahma Vidya. Most important is the ‘bow’ which is

compared to the Scriptures. Just as the bow helps the

arrow in reaching the target, Scriptures help us to

reach Brahman, the target. All this is brilliantly

conveyed through the archery example. Fourth

section has four important Mantras.

praṇavo dhanuḥ, śaro hy ātmā, brahma tal lakṣyam ucyate,

apramattena veddhavyam, śaravat tanmayo bhavet.

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hiraṇmaye pare kośe virajaṁ brahma niṣkaram

tac chubhraṁ jyotiṣāṁ jyotiḥ tad yad ātma-vido viduḥ.

This tells about the benefits of knowledge and is often

quoted.

na tatra sūryo bhāti, na candra-tārakam, nemā vidyuto bhānti, kuto’yam

agniḥ,

tam eva bhāntam anubhāti sarvam, tasya bhāsā sarvam, idaṁ vibhāti.

This is another popular Mantra.

brahmaivedam amṛtam purastād brahma, paścad brahma, dakṣinataś

cottareṇa,

adhaścordhvaṁ ca prasṛtam brahmaivedaṁ viśvam idaṁ variṣṭham.

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It says that there is nothing other than Brahman. An ignorant

man says there are waves, whereas an intelligent one says

there is water.

Fifth Section

Summarises Brahma Vidya and talks about Sadhanas. It

highlights moral values. Without moral values, study of

philosophy is uttely useless. The value of ‘Satyam’ or

truthfulness is emphasized. Brahma Vidya is also summarized

through the example of two birds. One is the Jivatma bird and

another is the Paramatma bird, the difference between them

being ignorance when Jivatma bird recognizes the

Paramatma bird, there is no difference between them. One

bird eats the fruit; he is the Kartah Bhaktha because of

Dehabhimana. Once Abhimana is given up, Jeevatma owns

up his true nature, that is Paramatma. Brahma Vidya Saraha

and Sdhanas are given.


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dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣam pariṣasvajāte

tayor anyaḥ pippalaṁ svādv attyanaśnann anyo’bhicakaśīti.

bṛhac ca tad divyam acintya-rūpaṁ sūkṣmāc ca tat sūkṣma-taraṁ vibhati,

dūrāt sudūre tad ihāntike ca paśyatsv ihaiva nihitam guhāyām.

This gives definition of Brahma once again.

Sixth Section

Here preparatory disciplines are highlighted and the

benefits of this knowledge are talked about.

Highlighting of values continues in this section also,

importance given to intense urge for freedom (Teevra

Mumukshatvam). Casual approach is not of much benefit.

Benefit is in the form of Jeevanmukthi, inner freedom even

while alive. I am free from the tryrrany of my own mind like

depression, anxiety etc. and Videha Mukti, one is free from

Punarjanma.


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vedāntā-vijñāna-suniścitārthāḥ saṁnyāsa-yogād yatayaḥ śuddhasttvāḥ,

te brahma-lokeṣu parāntakāle parāṁṛtāḥ parimucyanti sarve.

This is chanted when a Sanyasi comes.

yathā nadyas syandamānās samudre astam gacchanti nāma-rūpe vihāya,

tathā vidvān nāma-rūpād vimuktaḥ parāt-param puruṣam upaiti divyam.

Analogy of rivers merging into ocean given.

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10. sa yo ha vai tat paramam brahma veda brahmaiva bhavati,

nāsyābrahma-vit kule bhavati,

tarati śokaṁ tarati pāpmānaṁ guhā-granthibhyo vimukto’mṛto bhavati.

One who knows Brahman becomes Brahman. So this is a

complete Upanishad, where the teaching, Sadhana and

benefits are beautifully presented. The examples of spider,

archery and two birds on a tree are unique to this

Upanishad. It is called Mundaka because of a splendid

Vratham called Shirovratham to be practiced by students of

Atharvana Veda.

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