Brihadaranyaka Up

BRHADARANYAKA UPANISAD
Talks of Swami Paramarthananda
Transcribed by Sri A. Venkatesan &

Sri Balasubrahmanyam Patoo
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Swāmī paramārthānandājī's classes on 1
bṛhadāraṇyaka upaniṣad
As I had announced earlier, we will take up the bṛhadāraṇyaka upaniṣad for our study. And today, I
would like to give you a general introduction. bṛhadāraṇyaka upaniṣad, and most of the other
upaniṣads like that, come under the final part of the vedās, generally known by the name veda
anta. And this final vedāntā portion of the scriptures concentrate upon spiritual knowledge;
whereas, the first part of the vedā - known as the veda pūrva - deals with the pursuit of worldly
goals, which, generally attract the human beings. So, vedapūrva bhāga, first caters to the worldly
pursuits also, by prescribing varieties of pūjās and rituals for the fulfillment of those desires. And,
paralelley, the vedapūrva bhāga gives certain disciplines also, as an integral part of life. If those
disciplines are followed, then a person can gradually graduate from materialistic pursuit to spiritual
pursuit; because, desire for spiritual pursuit does not happen that easily. Therefore, a conversion of
the mind is required to convert the desires from the material field to the spiritual field.
Thus, vedapūrva bhāga serves two-fold purposes. One is, catering to our worldly desires. And
secondly, gradually converting the mind from worldly desires to spiritual desire. And this conversion
should come internally. External force will not work. And therefore, by following the vedapūrva
bhāga - which can be generally called 'a religious way of life' - one will gradually get interested in
spirituality. And not only that, one will get the opportunity also, for pursuing spirituality.
ु चनेन ब्राह् �व�व�दषिन् य�ेन दानेन तपसाऽनाशकेनैतमेव �व�दत्व म�ु नभर्वत ् II

तमेतं वेदानव
tametam vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā'nāśakenaitameva
viditvā munirbhavaty II [bṛhadāraṇyaka mantrā 4.4.22]
bṛhadāraṇyaka upaniṣad itself says, 'if a person follows the vedapūrva bhāga properly, then he
can smoothly land on to veda anta bhāga'. And, veda anta bhāga deals with spiritual knowledge,
which is THE KNOWLEDGE OF THE TRUTH BEHIND THE THREE FUNDAMENTAL THINGS, CONSISTING OF THE
JĪ̄ VA, THE INDIVIDUAL, JAGAT, THE WORLD, AND ĪŚVARĀ, THE CREATOR. And according to vedāntā, THE
TRUTH BEHIND ALL THESE THREE IS ONLY ONE. These three are superficially different, like the wave
and ocean, which are superficially different; but; essentially one water only. Similarly, the individual,
the world and GOD, are superficially different; but, essentially one and the same reality only!
Discovering this reality is the purpose of vedāntā, the end part of the vedā, known by the name
jñānakāṇḍam also. kāṇḍam means, section. jñānam means, spiritual wisdom.
And the upaniṣads are very particular that this should be studied only under the guidance of a
guru; because, it is extremely subtle. One will find it difficult to understand. If one does not
understand, no problem; but, if one misunderstands, it is a greater problem! And therefore, vedāntā
is known by another name, upa ni ṣad. upaniṣad is another name of vedāntā or jñānakāṇḍam.
And why is it called upaniṣad? The very portion 'upa' indicates, approaching a guru, upa
sadanam. upa sadanam is approaching a guru. And, what is the definition of a 'guru'? Not the one
who has a long beard or matted hair. Not His external condition. guru is one who Himself had a
guru. That means, He himself or She herself received the wisdom from His or Her guru. And
therefore, the wisdom is received as it should be. And therefore, 'upa' indicates a wisdom which is
received by going to a 'guru'. And, what type of wisdom it should be? 'ni'. upa ni is there. 'ni'
means, niścaya jñānam. 'niścaya jñānam' means, a knowledge which is fee from both doubt and
vagueness. I cannot say, 'I may be brahman. Or, I may be this or I may be that'. Then GOD will say,
you may be liberated or not! So therefore, this 'may be', will not work. One should be 200% sure of
this message. And not only it should be free from doubt; but also, free from vagueness or
error. By 'error' we mean habitual notions which we have built up all along.
Class 01 - 30th Jan 2017 - Introduction - 1 Download from www.arshaavinash.in Page 1

For example, a wave - assuming that the wave has got life - if it has practiced all the time, 'I am a
created wave, subject to birth and death', then the wave has a sense of mortality, which is ingrained;
because, the wave looks upon itself as a wave. And, looking upon itself as a wave is mortality.
Mortality means, insecurity. So, a wave in which the insecurity is ingrained, it is deeply there in the
sub-conscious mind, therefore, the wave will take a very long time to understand. Understand what?
'I am not a wave in reality, even though I appear as a wave superficially, with a recent jātakam, with
recent a DOB etc., really speaking, I am nothing but water, which was, which is and which ever will
be! And, as water, I AM IMMORTAL. EVEN WHEN THIS NAME & FORM GO AWAY, IT IS NOT THE END OF
'MYSELF'. AND DROPPING THE NOTION OF MORTALITY IS DROPPING THE SENSE OF INSECURITY.
Most of the human activities are driven by the sense of insecurity - whether it is acquiring wealth or
acquiring land, name and fame or even relationships - all of them are mostly insecurity driven. And
this insecurity can go away only when from my sub-conscious mind the idea of mortality - and
consequent insecurity - goes away. Therefore, 'ni' means, what? Knowledge, which is free from
doubt and old habitual notions. This is called niścaya jñānam.
And this niścaya jñānam is possible only through a long process of śravaṇam, mananam and
nididhyāsanam. I have to 'receive' the teaching 'systematically'; not, here and there. A little bit
of that class; and a little bit of this class. No. It will not work; because, vedāntā is like a huge puzzle
where many parts / pieces are there. Several classes will be required to place every part & piece
properly. And only when all these ideas are placed; not only placed, placed in the appropriate place,
the huge jig-saw puzzle of brahma satyam, jagan mithyā, jīvo brahmaiva nā paraḥ will fall into
place. Therefore, what we gather in each class is just a bit, part, piece. And they have to be placed
properly. Therefore, consistent and systematic study is important.
And then, I should ask my intellect, 'am I convinced?' Until conviction comes, I should go on
negating the doubts. And that process is called mananam. And finally comes nididhyāsanam -
removing of the habitual idea of smallness; habitual idea of mortality; habitual idea of insecurity. All
of them must go away. And such a conviction is called 'ni'. upa+ni. 'ni' means, niścaya jñānam.
Then you will ask, 'so what? What will I get out of this?' The phalam is indicated by the final part -
ṣat. ṣat means, the destroyer of saṃsārā. saṃsārā meaning, the human struggle. Struggle for
what? For freedom from smallness; freedom from mortality; freedom from insecurity. These three-
fold problem is called saṃsārā. And freedom from these three is called mokṣaḥ. Therefore, the last
part 'ṣat' means, saṃsāra nāśakam. 'upa ni' means, wisdom gained from guru. 'ṣat' means, the
destroyer of human struggles. And after this knowledge, the human-being - the jñāni - will
survive. And He will be acting in the world also. But, all His activities after jñānam, will not be a
struggle, with anxiety, worry, fear, tension, stress, palpitations, sweating etc. It is no more an activity
with smallness or apūrṇatvam; but it will be activity with pūrṇatvam. It will be like a sport!
Remember my example? In a five-match series of tennis or cricket, if we have won the first 3, we
have got the trophy. That team is called jīvanmuktā team. Thereafter, they will play the next 2
games. And they would like to win also. But, what is the inner state of mind? sukha-duḥkhe same
kṛtvā lābhālābhau jayājayau [gītā 2.38] - unaffected, whatever be the result. I would play to win,
not for defeat; but I do not mind any one of them; because, inside, my heart tells, 'mission
accomplished'. What is that? Series has been won. So too, jñānam is life’s trophy that I get. And
after that, the whole life is -
... sa uttamapuruṣaḥ sa tatra paryeti jakṣatkrīḍanramamāṇaḥ strībhirvā yānairvā jñātibhirvā
nopajana̐ smarannida̐ śarīra̐ sa yathā prayogya ācaraṇe yukta evamevāyam asmiñcharīre
prāṇo yuktaḥ II [mantra 8.12.3]
You know where it comes? chāndogya. Thank GOD, at least you are able to name the upaniṣad!
Therefore, life continues. One need not become a sanyāsī for that. Because, JÑĀNAM IS AN
INTERNAL STATE, WHICH WILL GIVE INNER FULFILLMENT. Thus, fulfillment giving jñānam is called
upaniṣad. And in the veda anta of all the four vedās, we have got several dialogues revealing this
teaching. It is always given in the form of a dialogue, to convey what? That it is always is in the form
of guru śiṣya samvāda; it is never the self-study of books with the translation. [That is the worst
that can happen!] And, we have got several dialogues in all the four vedās. One dialogue or a group
of dialogues make one upaniṣad. Thus, we have got more than 1000 upaniṣads of which 10
upaniṣads are important.
And ādi śańkarācāryā has written a commentary on all of them. śańkarācāryā has chosen 10 such
upaniṣads for His commentary, due to 2 reasons. One is, these ten upaniṣads comprehensively
present the main teaching. All aspects are covered well. And the second reason is, the study of
these 10 upaniṣads will be useful if a person wants to study brahmasūtrā, which is an advanced
text of vedāntā. brahmasūtrā is for defending this teaching, by answering all the questions that may
be raised against this teaching, whether such questions are raised by other philosophers or by lay
people. Any challenge that comes to this knowledge - which can shake one's knowledge - all those
challenges are handled. brahmasūtrā is a highly analytical and logical text book. And in that text,
these 10 upaniṣads are heavily used. And therefore, these ten are studied for brahmasūtrā course
also. Not compulsory for all; but, if a person has an intellectual itching [there are several types of
itching - physical itching, emotional itching. One feels like going and embracing or kissing someone.
This is called emotional itching. And finally, the intellectual itching] - if that is there, then these 10
upaniṣads become the preliminary course for brahmasūtrā.
And of those 10 upaniṣads - surprisingly, we have covered 9! What a great achievement! And now,
we have to enter the 10th and final upaniṣad, called bṛhadāraṇyaka upaniṣad. And all these 10
upaniṣads are taken from the 4 vedās. ṛg veda, yajur veda, sāma veda and atharvaṇa veda.
yajur vedā itself has got 2 branches or schools. kṛṣṇa yajur veda or the black school. And, śukla
yajur veda or the white school. Black and white, so that, there is no racial problem! So, we can say,
5 vedās. And if you see the distribution of the upaniṣads, from ṛg vedā one upaniṣad - the
aitareya upaniṣad; from kṛṣṇa yajur veda 2 upaniṣads - kaṭha and taittirīya; from śukla yajur
veda 2 upaniṣads - iśāvāśya and bṛhadāraṇyakam; from sāma veda 2 upaniṣads - kena
upaniṣad and chāndogya. Easy to remember. And, from atharvaṇa veda three upaniṣads.
[atharvaṇa vedā plays a very important role as far as upaniṣads are concerned]. What are those
three upaniṣads? muṇḍaka, māṇḍūkya and praśna upaniṣads.
These are 10 upaniṣads of various sizes. The smallest upaniṣad is māṇḍūkya upaniṣad with only
12 mantrās. And, what is the biggest upaniṣad? There is confusion. Whether it is chāndogya or
bṛhadāraṇyaka. Which one is the biggest? Really speaking, both are equal in size. If you see the
number of printed pages, both of them are equal in size. Even though in terms of the number of
mantrās, chāndogya upaniṣad has the maximum mantrās - 627 mantrās, whereas
bṛhadāraṇyaka has got only 434. So, which one is bigger? chāndogya. But, even though
bṛhadāraṇyaka has got less mantrās, they are fatty ones! Like in the same room, sometimes we
can accommodate 10 people; and sometimes you can accommodate only 5. Why? �ண்! Similarly,
the bṛhadāraṇyaka upaniṣad - even though it has lesser mantrās, the mantrās them-selves are
bigger. Therefore, size-wise both upaniṣads are equal only. But, as far as śańkarācāryā’s
commentary is concerned, His commentary on bṛhadāraṇyakam is the most voluminous. Very, very
exhaustive commentary.
And from this bṛhadāraṇyaka upaniṣad we are going to see selected portions, as we did in
chāndogya. In chāndogya what did we do? The first 5 chapters we quietly omitted; because they
are full of vedic upāsanās. We did only chapters 6,7 and 8. Whereas, in bṛhadāraṇyaka upaniṣad,
both upāsanā and upaniṣad mantrās are mixed up. And therefore, I will have to select in a peculiar
manner, which I will tell you later. First, I will give you the layout and the title of bṛhadāraṇyaka.
Then, I will tell you what mantrās I am going to choose.
The upaniṣad is called bṛhat āraṇyakam. Why? 'bṛhat' means, voluminous. Very big, both in text
as well as in its depth also - it is bṛhat. Great in size and in meaning also. 'bṛhat'. And it is called
'āraṇyakam' because, generally it is studied by sanyāsīs who have retired to the forest. After going
through vedapūrva bhāga, after going through gṛhastāśrama, [which will give complete
vairāgyam!] a person retires to forest āraṇya atīyamānatvāt āraṇyakam. And, 'upaniṣad' because
it is the destroyer of saṃsārā. This is the meaning of the title. A teaching, which is profound,
which is studied by the spiritual seekers, the sanyāsīs.
And remember, sanyāsī in our culture represents the one who is committed to spirituality.
Commitment is indicated by sanyāsa āśrama. If I become a sanyāsī and do everything else except
spirituality, then I am not a sanyāsī. What am I doing-னா? rudrākṣa business! Then, it is not
sanyāsa. On the other hand, even if I am gṛhastāśramī, and as we are seeing in Tuesday classes,
if I bring about PORT reduction, I design my life-style in such a way that I can pursue spirituality with
commitment, without any distraction, with quality time - then that gṛhastā is also a sanyāsī.
Therefore, 'āraṇyakam' word need not disturb you. And if you are very particular about forest, the
cities are also forest of concrete buildings only, instead of trees! So, this is also a forest only. Wild
animals are there. All pouncing and attacking and all. Therefore, no problem. We are all living in the
forest only! So, this is the title.
Then, we will come to the lay out. bṛhadāraṇyaka upaniṣad has 6 chapters. Each chapter is known
by the name adhyāyaḥ; adhyāya means, chapter. In chāndogya upaniṣad we had 8 adhyāyās.
Here, we have only 6 adhyāyās. And each chapter is divided into several sections. And in
bṛhadāraṇyakam, a section is called a brāhmaṇam, unlike in chāndogya. In chāndogya, every
section is called a khaṇḍaḥ. There it is khaṇḍam; here it is brāhmaṇam. So, when I say
brāhmaṇam, first brāhmaṇam, second brāhmaṇam etc., you should not think of brāhmaṇa,
vaiśya, kṣatriya etc. brāhmaṇam means, section. And each section is divided into mantrās. So,
adhyāya - brāhmaṇa - mantrās. And, totally, there are 6 chapters, 47 sections and 434 mantrās.
This is the broad bṛhadāraṇyaka map.
And what I am going to do is, in the first chapter I am going to select only one section. The other
sections I will give you a bird's eye view only; we need not go mantrā by mantrā. One section only I
will take. Then, we will see the second, third & fourth chapters we will see completely. The fifth and
sixth chapters we will omit; because, they are அவ�யல section! Like the Kerala dish, it is a mix up of
so many miscellaneous topics, which we have found & studied in so many other places. Therefore, I
will not be doing those 2 chapters. We will do one section from the first chapter and chapters 2,3 &
4. And having said this much, we will enter the upaniṣad with the śānti pāṭha.
Every upaniṣad, depending on its vedā, will have the śānti pāṭha. And bṛhadāraṇyaka belongs to
śukla yajurvedā. All śukla yajurveda upaniṣads have the well known śānti pāṭha. "pūrṇamadaḥ
pūrṇamidam". And, we have seen this śānti pāṭha while studying another śukla yajurveda
upaniṣad - īśāvāśyam. Even though we have studied there, because lot of time has passed, lot of
waters has flown down the �வம, I will give the meaning of the śānti pāṭha also. Earlier, I gave you

one meaning; here, I will try to give another interpretation, which is relatively simpler. So, we will
enter the śānti pāṭha. We will read together -
ॐ पण
ू ्म
र द पूण्र �मद पण
ू ार्त्पूणर्मुदच I पण
ू ्
र स पण
ू ्मादा
र पण
ू ्मेवाव�
र शष्य I ॐ शािन्त शािन्त शािन्त ॥
oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate I pūrṇasya pūrṇamādāya pūrṇam -
evāvaśiṣyate I oṃ śāntiḥ śāntiḥ śāntiḥ II
[Do not get up and go. Okay. Class is not yet over!] So, from the next class onwards, we will chant
pūrṇamadaḥ in the beginning also and in the end also!
What is the meaning? The essence of this śānti pāṭha is - brahma satyam; jagan mithyā.
brahman alone is reality. The entire world is unreal or mithyā. And how is it conveyed? Let us see.
pūrṇam adaḥ. Here, the word adaḥ means that one. And in our culture, whenever you use the third
person singular pronoun, without any local reference, that word refers to GOD, the creator, the
kāraṇam brahma. So adaḥ means, brahman or īśvaraḥ. So, that īśvara or brahman is pūrṇam.
pūrṇam means whole, complete, not lacking anything. Or, I prefer the word limitless. That īśvara -
GOD, is limitless. adaḥ pūrṇam. Then, idam pūrṇam. idam means, this one. And when we
generally refer to something as this, it refers to something which is available in front of us. And, what
is available in front of us? The entire universe! The whole prapañcaḥ. The whole jagat. Therefore,
idam jagat. So, this universe is also limitless; because, we are not able to see how far the world
goes. Even scientists have not found out the limit of the world.
Therefore, GOD IS LIMITLESS. WORLD IS LIMITLESS. Then, the next question is, 'what is the
relationship between GOD & WORLD? Both are named the same - pūrṇam! pūrṇam-1, pūrṇam-2!
pūrṇam-1 is GOD. pūrṇam-2 is WORLD. So, what is the relationship? The mantrā is "pūrṇāt pūrṇam
udacyate". udacyate means, udbhavati - emerges. So, from the pūrṇam GOD, the pūrṇam WORLD.
From the limitless GOD the limitless WORLD evolves, emerges, originates, appears, manifests,
arrives. Enough?! Emerges. I will use the word 'emerges'. So, that means what? The relationship
between GOD and WORLD is, one is kāraṇam; the other is kāryam. One is cause; the other is effect.
Now, when you understand the cause & effect, and you have got the effect in front of you, and
somebody asks the question, 'where is the cause, GOD? Where is GOD?', suppose somebody asks?!
[If you ask the modern children, they will say, 'in the Google'. Because, in Google, everything is
available!] So, where is GOD? The answer must be clear. What is that? Any cause must be inherent
in the effect. Any cause must be inherent in the effect. Like what? Gold is inherent as the
essence of all ornaments. Wood is the essence of all furniture. Clay is the essence of all
earthenware. pūrṇam-1, [fill up the blank. pūrṇam-1], that is GOD, is the essence of pūrṇam-2, the
WORLD. GOD is the essence, the content, the sāram inhering that effect, the WORLD. And now,
the upaniṣad wants to point out the status of pūrṇam-1 and pūrṇam-2. What is that? The effect -
pūrṇam-2 - does not have an existence independent of pūrṇam-1, the cause. Because, no effect
can exist without the cause to lend its existence. Ornaments cannot exist, unless the causal gold
exists! ��யறேதா? Unless the causal gold is there to lend existence, ornaments cannot exist. And
since the effect has got a borrowed existence, dependent existence; dependent on what? The
cause. What will happen? When you separate the cause from the effect, when you separate the gold
from the ornaments, the ornaments cannot have existence. Ornaments are nothing but nāma and
rūpa - names & forms. They do not have an existence of their own. That is why in chāndogya, in
the last summary, it says -
ākāśo ha vai nāma-rūpayor nirvahitā te yad antarā tad brahma tad amṛtaṃ sa ātmā [8.14.1]

- the whole universe is names and forms only; it does not have any content of its own. What is the
content? GOD or brahman alone! And therefore, the WORLD - which dependently exists, is called
mithyā. GOD or brahman - which independently exists, is called satyam. pūrṇam-1 is satyam;
pūrṇam-2 is mithyā. pūrṇam-1 is substance; pūrṇam-2 is mere nāma rūpa. Therefore, the
upaniṣad says, 'pūrṇasya'. pūrṇasya means, the second pūrṇam. 2nd pūrṇam is what?
Universe! [Not the second ெகாழக்கட்! 'The 2nd pūrṇam is in the second ெகாழக்கட்', do not
say!] The pūrṇasya means, of the universe, kāraṇam pūrṇam. [kāraṇam you have to supply].
kāraṇa pūrṇam ādāya. kāraṇa pūrṇa means, first pūrṇam - GOD. ādāya means, adīyate cet,
suppose you separate. So, what is the translation? If pūrṇam-1 is separated from pūrṇam-2; if gold
is separated from ornaments; wood is separated from furniture; if GOD is separated from WORLD, you
cannot say, 'GOD is there; and WORLD is here'. You cannot create a physical distance between
GOD and WORLD; because, the very 'is'ness of the world, comes from GOD, the cause. So,
pūrṇam ādāya means, adīyate cet - suppose you separate. Separate what from what? pūrṇam-1
from pūrṇam-2. Then, pūrṇam eva avaśiṣyate - pūrṇam-1 alone remains; pūrṇam-2, does not
have independent existence.
That is why when somebody was asked, 'what is GOD?', he replied, 'what IS, is GOD'. Whatever IS,
means, what? Whatever EXISTS, that is the kāraṇam brahma. Then, what about the WORLD? The
WORLD is nothing but different names and forms. And even though I say, 'WORLD IS', the 'is'ness
appearing in the world, 'is'ness appearing in the world, does not belong to the world; but, it belongs
to the kāraṇam, GOD! And what is my favorite example? The moon light. The moon light appears on
the moon. And therefore, we call it moon light. But what is the fact? Moonlight is not moonlight;
because, moon does not have any light of its own, unless we are moony! So, if we know the fact,
moon light is on the moon; but it does not belong to the moon. It belongs to the Sun.
Similarly, when I say, 'the mike is', vedāntā says, the name and form belong to the mike; but, the
'is'ness does not belong to the mike. It belongs to what? kāraṇam brahma. That is the only reality!
And what is bṛhadāraṇyaka? Trying to understand that blessed brahman is. eka sāra nitya satya
pūrṇam-1 is brahman is the subject matter of bṛhadāraṇyaka. The only reality is the subject matter
of all upaniṣads, including bṛhadāraṇyaka upaniṣad. In fact, in this upaniṣad itself, later a mantrā
comes. A profound mantrā. "trayaṃ vā idaṃ nāma rūpaṃ karma. teṣāṃ nāmnāṃ vāg ity" -
world is nothing but name, forms and functions. It does not have a content of its own. Names, forms
and functions is the world. And behind the name, form and function there is only pūrṇam-1
brahman. This is the śānti pāṭha, which is followed by om śāntiḥ śāntiḥ śāntiḥ, through which we
pray to GOD for removing all obstacles for the continuation of next Monday class!
ॐ पण
ू ्म
र द पण
ू ्र �मद पूणार्त्पूणर्मुदच I पूण्
र स पण
ू ्मादा
र पण
र शष्य I ॐ शािन्त शािन्त शािन्त ॥
[NOTE - Transcription by M/s A. Venkatesan & Bālasubraḥmaṇyam Pattoo. Please communicate corrections to balusha74@gmail.com]

ॐ पण
ू ्
र मद पण
ू ्र �मद पण
ू ार्त्पूण्
र मुदच I पण
ू ्
र स पण
ू ्
र मादा पण
ू ्
र मेवाव�शष्य I ॐ शािन्त शािन्त शािन्त ॥
In the last class I pointed out that we are going to do selected portions of bṛhadāraṇyaka. Long
before, several years before, I did teach the entire chāndogya and the entire bṛhadāraṇyaka text
also. Those who are very particular and interested in the entire text, I will refer to those talks, which
are available in CD version. But, I have skipped them now; because, they are not compulsory for all
the spiritual seekers. Also, these portions are talking about various vedic upāsanās which are not
very prevalent nowadays; and which cannot be practiced by us also; because, the methods of
practicing such upāsanās are not available now. If you remember taittirīya upaniṣad first chapter,
we talked about several upāsanās - saṃhitā upāsanās - where we take the combination of vedic
letters and invoking various devatās in those letters. I do not know how many of you at least vaguely
remember - ācāryaḥ pūrvarūpam I antevāsyuttararūpam I vidyā sandhiḥ I pravacanaꣳ
sandhānam I ityadhi vidyam I athādhiprājām I mātā pūrvarūpam I pitottararūpam I ... etc.
All these upāsanās - in the form of invoking deities upon vedic letters etc - nowadays, nobody
practices. All the upāsanās prevalent now are in the form of iṣṭadevatā upāsanās, which are
described in the purāṇās very well. And in texts like uddhava gītā etc, the method of meditating on
a deity is given in detail. So, since the purāṇic upāsanās have replaced vedic upāsanās, they all
are studied only out of academic interest. Therefore, I thought, I will teach them once somewhere
and thereafter we will do more of vedāntic portions only. Even in these vedāntic portions, in
between we will get upāsanā and karmā also. Those portions are enough for us. That is why I am
selecting some portions. And even there I said, in the 1st chapter we are going to do the 4th section.
I will give you the summary of the first 3 sections, which are again in the form of upāsanās only.
The main theme of all upaniṣads is jñānam. Even though the main theme is jñānam, the
upaniṣads do not confine to jñānam only. They do talk about karma yogā. They do talk about
upāsana yogā also; because, both of them are necessary for tuning and refining the mind. Thus,
the primary topic is jñānam; but, karma yogā and upāsana yogā are interspersed all over.
In bṛhadāraṇyaka also, the first 3 sections happen to be upāsanā or meditation. And while talking
about meditation, I have talked about 2 types of meditation. One is ekarūpa īśvara dhyānam.
Another is viśvarūpa īśvara dhyānam. ekarūpa īśvara dhyānam is otherwise called iṣṭa devatā
dhyānam. Any deity you take and we have beautiful ślokās describing the deity -
meghaśyāmaṃ pītakauśeyavāsaṃ śrīvatsāńkaṃ kaustubhodbhāsitāńgam puṇyopetaṃ
puṇḍarīka āyatākṣaṃ viṣṇuṃ vande sarvalokaikanātham ... saśańkhacakraṃ sakirīṭa
kuṇḍalaṃ sapītavastraṃ sarasīruhekṣaṇam sahāravakṣaḥsthalakaustubhaśriyaṃ var
sthalaśobhikaustubhaṃ namāmi viṣṇuṃ śirasā caturbhujam I [viṣṇu sahaśranāma]
meghaśyāmaṃ - the complexion is given; pītakauśeyavāsaṃ - the description of the dress is
there; puṇḍarīkāyatākṣaṃ - eye is described! Thus, these ślokās are not for mere chanting. In fact,
those people who do viṣṇu sahaśranāma, கட�ட கட�டா they will finish off these ślokās. All these
are dhyāna ślokās. When we say saśańkhacakraṃ, we have to imagine the deity with śańkha and
cakram. Otherwise, we should keep the picture of viṣṇu and we are supposed to look at that for
some time and receive the entire picture in our heart and mentally visualize, meditate upon that. Not
only male deities. No gender difference. I will do gender equality!
Class 02 - 6th Feb 2017 - Introduction [contd] Download from www.arshaavinash.in Page 1
sindūrāruṇa vigrahāṃ trinayanāṃ māṇikyamauli sphurat tārā nāyaka śekharāṃ smitamukhī-
māpīna vakṣoruhām I pāṇibhyāmalipūrṇa ratna caṣakaṃ raktotpalaṃ bibhratīṃ saumyāṃ
ratna ghaṭastha raktacaraṇāṃ dhyāyet parāmambikām II [lalitā sahasranāma]
We have got descriptions of the physical form of every deity in the pantheon of Hinduism. We can
take any one of them and try to dwell on that for some time. This is meant to develop citta ekāgratā.
And of course, citta śuddhi also; because, the mind is dwelling on bhagavān who is sarva
mańgala svarūpaḥ. And therefore, the mind also will also get those divine virtues. So, citta śuddhi
we get. citta ekāgratā we get through iṣṭadevatā upāsanā. But our scriptures consider that we
should not get stuck in iṣṭadevatā upāsanā only. Then, we will have a misconception that we have
several GODs; because, one can meditate on rāmā or kṛṣṇā or devī or gaṇeṣā etc. So, we may
develop a misconception that Hinduism has got several GODs. And not only several GODs! They
begin to compare also - 'Who is big and who is small!' And religious field becomes a field of kalaha
kṣetram. Not sādhanā kṣetram; but, kalaha kṣetram. Remember, we do not have many GODs at
all. We have got many forms representing ONE GOD. We do not have many GODs. īśvaraḥ ekaḥ
eva. We have got many forms to represent that ONE GOD.
And the many forms are given; because, the tastes of human being varies. So, everybody does not
like இட்ல! Somebody wants ேதாைச. Somebody wants சப்பாத்; another wants பேராட்ட! Same
wheat only; same rice only. But, நாக் இ�க்ேகால்லிே! It wants variety. Even in ேசைவ there is
எ�மிச் ேசைவ, எள் ேசைவ, மிள� ேசைவ etc. So, ekam eva bahudā - in manifold forms we
consume. Why? Our tongues are different. Our vedā understood that human minds vary. Therefore,
they did not give different GODs; but they gave different forms to meditate upon :: ONE INFINITE
FORMLESS GOD, WHO INCLUDES ALL THE FORMS. And to get out of the idea of plurality, there is only
one way. By that alone we can get out of the plurality of GODs and quarelling tendency we can get
rid of. That is only by going to the next level of upāsanā.
Once you go to the next level of upāsanā, all the śiva bhaktās, viṣṇu bhaktās, devī bhaktās,
gaṇeśa bhaktās, āñjaneya bhaktās - all of them can embrace, can come together. Without fighting
all of them can go to the next level of upāsanā. What is the next level of upāsanā? viśvarūpa
īśvara dhyānam. viśvarūpam means, that which includes all the forms. Not only all the forms of all
the deities. viśvarūpam includes our forms also. So, you are included, I am included. Even all
animals are included. Because, viśvam means, sarvam. sarvam should include even ant and plant.
antaḥsthaṃ yasya viśvaṃ sura nara khaga go bhogi gandharva daityaiḥ citraṃ raṃ ramyate
taṃ tribhuvana vapuśaṃ viṣṇumīśaṃ namāmi ...
sura - celestial; nara - human beings; khaga - birds; go - cow or animals; bhogi - snakes.
gandharva - gandharvās; daitya - asurās. Thus, all of them are included. vedā considers
viśvarūpa upāsanam extremely important to get out of religious quarrells. All religious quarrels -
including the problem of conversion. Why should one religion convert others to their religion when
there is only one GOD?! And all the religions have got the common aim of worshipping one GOD. So,
why should there be conversion? It is all because viśvarūpa upāsanā was missed. And therefore,
all the upaniṣadic upāsanās are viśvarūpa upāsanā.
And this viśvarūpa upāsanā has several advantages. I have talked about this in the bhagavad gītā
in one particular chapter. In which chapter of the bhagavad gītā, viśvarūpam comes? Will I be
disappointed? The 11th chapter is viśvarūpa darśana yogā. There, I talked about its several
benefits. The most important benefit of viśvarūpa dhyānam is, changing our attitude towards the
entire universe. And that attitudinal change is divinisation of the world. Because, generally, we
separate GOD and WORLD. WORLD is here; GOD is there. And there means, somewhere farther. So,
WORLD is here; GOD is there. WORLD -GOD dichotomy must go away. Because, if WORLD - GOD
dichotomy is there, that GOD cannot be all-pervading. If GOD is there, it means, GOD is not here. And
therefore, WORLD - GOD dichotomy should go. The very WORLD should be seen as the first
avatāram of GOD.
In bhāgavata purāṇam, the WORLD is presented as the first and foremost avatāram of GOD. Why?
Because, GOD alone is appearing in the form of the WORLD. If you remember the seventh chapter,
parāprakṛti+aparāprakṛti expresses as the WORLD. All the changing components of the WORLD will
come under what prakṛti? [ெகாஞ்ச test ெவச்� பாக்கேற!] All the changing part of the WORLD
belongs to aparāprakṛti or māyā. And, the changeless part of the WORLD, what is the changeless
part? CONSCIOUSNESS does not change. EXISTENCE does not change. The changeless sat and
changeless cit - which is in every one of us - that belongs to aparāprakṛti. The whole universe is
parā+aparāprakṛti alone. And, upāsanā divinises the WORLD.
So, what is the advantage of divinisation of the WORLD? Once I look upon the entire creation as
the adorable īśvarā, then it will dilute my rāga and dveṣa. All emotional disturbances are caused by
only two things. All emotional disturbances are either because of rāga. Means, I am attached to
someone or something. And claim that as 'my' own. 'My spouse', 'my husband', 'my daughter', 'my
grandchild!' The more I claim ownership and the more the attachment towards them, in meditation
they may enter the mind and disturb. என் ஆ�ேமா? அவா�க் என் ஆ�ேமா? All worries are
because of rāga or dveṣa. Objects of rāga, I do not want them to go away from me. Objects of
dveṣa, I do not want them to come towards me. Good health must always be with me. Old age
should never come. Always 16, 16, 16 and then pop-off! நன்னாதா இ�க், ேகக்கற�க. And
therefore, birth rāga - death dveṣa. Youth rāga - old age dveṣa. Parent rāga - Parents in law
dveṣa! [I do not know whether I should say it or not!].
Thus, we have got this attitude of rāga and dveṣa. By rāga - dveṣa I empower the world to
disturb me. But, remember, WORLD cannot disturb me; because, it is GOD. How can GOD disturb? I
manage to make a non-disturbing WORLD, into disturb-able WORLD, by empowering it, by putting a
tag. rāga tag or dveṣa tag. This tagging business is saṃsārā business. And rāga will go away
once ownership goes away. Ownership will go away when I hand-over everything to viśvarūpa
īśvara. And similarly, I cannot hate anyone; because, if everything is GOD, hating someone will be
equal to hating GOD! How can we afford to do that and still enjoy peace of mind? We can disapprove
a person's behavior. But, it cannot be in the form of hatred. Disapproval is one thing. Hatred is quite
another. Our own children when they commit mistakes, we disapprove of their wrong actions. But,
can we ever hate our own children? We do not.
Therefore, rāga - dveṣa dilution happens through viśvarūpa upāsanā. ahańkāra mamakāra
dilution happens through viśvarūpa upāsanā. duṣṭa catuṣṭayam [ஞாபகம வரேதா?] - ahańkāra,
mamakāra, rāga & dveṣa. Dilution of duṣṭa catuṣṭayam happens by viśvarūpa dhyānam.
Especially, if we include someone we hate in viśvarūpa dhyānam! Initially blood-pressure will
increase at the very thought of them. When students talk about them to me, they talk to me angrily,
as though I am them! They are talking about them to me. And because you get so absorbed, that
very talk about them, disturbs their mind. So, what to do? Include them in the viśvarūpa upāsanā.
Helplessly you have to accommodate them, mentally. Sometime physical distancing may be
required. But, mentally, no one can be rejected. Mental rejection is hatred. Therefore, dveṣa will be
diluted; rāga will be diluted. And rāga and dveṣa are obstacles to spiritual growth.
indriyasyendriyasyārthe rāgadveṣau vyavasthitau tayor na vaśam āgacchet tau hyasyaparipanthinau
We will develop rāga - dveṣa neutrality. But, tayor na vaśam āgacchet. Why? Because, tau hy asya
paripanthinau - they are the primary obstacles to spiritual growth. Not only they are obstacles to
peace of mind. They are obstacles to spiritual growth also. Therefore, viśvarūpa upāsanā is useful
for ahańkāra - mamakāra - rāga - dveṣa dilution, which is necessary for spiritual growth.
And the second purpose of viśvarūpa upāsanā is, expansion of the mind from a narrow thinking
of 'i', 'me' and 'mine'. Only 3 pronouns - 'i', 'me' and 'mine'. First, நாம இ�வர, நமக்கி�வ. Then,
நாமி�வர நமக் ஒ�வர. அப்�ற, நாேம �ழந்ை நமக்ேக �ழந்ை!? Therefore, 4 - 3 -2! Thus, all the
time our mind is hovering around a few relationships and a few possessions. How then can I come
to "aham brahmāsmi", in which 'I', the whole universe must be included?! Therefore, expansion of
mind requires viśvarūpa upāsanā. In taittirīya sīkṣāvallī we had viśvarūpa upāsanā in the form
of - pāńkta brahma upāsanā -
... pṛthivyantarikṣaṃ dyaurdiśo'vāntaradiśāḥ I agnirvāyurādityaścandramā nakṣatrāṇi I āpa
oṣadhayo vanaspataya ākāśa ātmā I ityadhibhūtam ...
Think of the Sun Moon Stars mountains rivers oceans animals birds. Our mind has to appreciate.
We are part of a universe which we cannot alienate. Dayānanda Swām ījī calls it 'alienation from
GOD'. Non-accommodation of the world in our life is alienation from viśvarūpa īśvarā. The
more we alienate from the total, the more will be our smallness. More small we are, more the
mental disturbance. And therefore, the 2nd benefit. [What is the 1st benefit? ahańkāra mamakāra
rāga dveṣa dilution. ahańkāra mamakāra rāga dveṣa kṣayaḥ. I use the word dilution; because,
you cannot totally remove them. We cannot totally remove them. Hence, not nāśaḥ; but, kṣayaḥ].
The second benefit of viśvarūpa upāsanā is the expansion of the mind - citta viśālata. viśālata
means, expansion. This is the 2nd benefit.
And the 3rd benefit is, in certain types of viśvarūpa upāsanā we invoke the totality upon
ourselves, which is called ahańgraha dhyānam. pāńktabrahma upāsanā of taittirīya is
ahańgraha upāsanā. You visualize the totality upon yourselves. And this upāsanā will be
useful; because, once I imagine that 'I am not small; but I am all'. Small to all. If we practice it as
upāsanā, later when vedāntā says 'tat tvam asi', this student will not blink or stare at the teacher!
தி�தி�ன் �ழிக்கமாட்ேட! Because, he has already practiced 'I am not small; but I am all'
upāsanam, which will be a stepping stone for 'I am all' jñānam. ahańgraha dhyānam to
ahańgraha jñānam. Thus, it is favorable for "aham brahmāsmi" jñānam. Thus, ahańkāra
mamakāra rāga dveṣa kṣayaḥ, citta viśālata & ahańgraha dhyānam.
Because of these reasons, viśvarūpa dhyānam is highlighted all over the upaniṣads. In taittirīya
also we have seen. That is why in bṛhadāraṇyaka I am skipping those portions; but, I am trying to
tell you the essence of those portions. And the bṛhadāraṇyaka, first chapter has got 6 sections I
told. And each section is known by what name? ஞாபகம இ�க்ேக? brāhmaṇam. In chāndogya it is
called khaṇḍaḥ. Here, each chapter is called adhyāyaḥ; each section is called brāhmaṇam.
The first brāhmaṇam here is virāṭ upāsanā, invoking virāṭ īśvarā upon a horse. aśva dhyānam.
aśvaḥ means, a horse. Because, a king - before becoming an emperor and establish his invincibility
- he has to do an aśvamedha yāga, sending his horse to different places to find out 'whether there
is anyone challenging my sovereignty'. And aśva is involved in aśvamedha yāga.
And in chāndogya and bṛhadāraṇyaka, many of the teachers are kṣatriya teachers. So, even
many kṣatriyās have got brahma vidyā; and many brāhmaṇās do not have! [We will see that in
the second chapter]. There, a brāhmaṇā goes to a kṣatriya and says, 'I know brahman'; and he
gives a very elaborate description. [We will see that later]. And the kṣatriya rājā says, 'you know
only this much?! You are talking of saguṇa brahma only. But, transcending the saguṇa brahma,
there is the nirguṇa brahma'. But, this boy [தி�தி�] does not know what it is. So he asks, 'can you
teach me?' And it is the kṣatriya - ajāta śatru - teaches gārgyaḥ the brāhmaṇā!
Since many kṣatriyās are gurus and aśvamedha yāga is associated with kṣatriya, a brāhmaṇā
cannot do aśvamedha yāga. Therefore, aśva is taken as an ālambanam for invoking, viśvarūpa
īśvarā; and every limb of the aśva - mouth, ears, eyes, middle part, back part, legs - all of them, are
taken as different parts of the aśva. "uṣā vā aśvasya medhyasya śiraḥ" [mantrā 1.1.1] So, the
head of the horse is the dawn, early morning. 'Dawn is the head of the aśva' - like that descriptions
are there. If you are interested, you can go through the translation. It is describing the aśva as
viśva. aśva is viśva. viśva means, viśvarūpa īśvaraḥ. So, aśva brāhmaṇam it is. upāsanā is
viśvarūpa; but, on a horse. And the upaniṣad says, a brāhmaṇā cannot do aśvamedha yāgam.
But, if he practices aśva virāṭ upāsanā, it is equal to aśvamedha yāga puṇyam. That much citta
śuddhi can come. So, this is the essence of the first brāhmaṇam. viśvarūpa upāsanā upon aśva.
Then, going to the second brāhmaṇam. [It is like watching the highlights of a cricket match! Many
people do not have the time or patience to look at every ball. The bowler slowly walks, and if he is
fast bowler, he walks for 2 minutes! You have to watch all these things. But, the next day, in half an
hour highlights, you can see only the 4s and 6s and wickets. Like that, now you are seeing only the
highlights. I am not going to give you ball-by-ball commentary].
So now we are entering second brāhmaṇam. It is called agni brāhmaṇam, where the ritualistic fire
is taken as the ālambanam, the symbol for viśvarūpa īśvarā. The front part of the fire, back part of
the fire, right part, left part - very difficult. Different parts of fire! At least in aśva many parts are there;
but, in agni, it is difficult. Somehow the upaniṣad manages to describe the agni, again as virāṭ
īśvarā. So, the symbol is different; but upāsya devatā - the object of meditation - is viśvarūpa
īśvarā only. This is the second brāhmaṇam. I am not going into the details. Note this much -
viśvarūpa upāsanā on agni.
And the third brāhmaṇam is again the totality; but, not the virāṭ īśvarā. It is hiraṇyagarbha īśvarā.
What is the difference between virāṭ īśvarā and hiraṇyagarbha īśvarā? virāṭ is the visible part of
the creation; hiraṇyagarbha represents the non-visible part. If the first one is gross, the second is
subtle. If the first one is mūrtam, the other one is amūrtam. If pṛthivī, jalam and agni are mūrtam,
vāyu and ākāśa will come under amūrtam. Thus, non-visible, subtle part of the creation is also
there. Like, I am looking at all of you; but, I am seeing only your grosser part. Whereas, primarily, I
am teaching to which part of you? All my hope is that behind your body there is a mind; and
hopefully, that invisible mind has not secretly gone out and still in Śańkarālayam!
So, sūkṣma śarīram is invisible. Similarly, the sūkṣma prapañca. Thus, there is a parallel invisible
universe. All knowledge concepts, emotions etc - they are all part of hiraṇyagarbha. All the books in
all the libraries contain knowledge. Remember, words are not knowledge; but, words contain
knowledge. Words are visible; knowledge is not visible. So, in libraries, we have got words or
knowledge? Knowledge is there; but, in invisible form. Those words, containing the invisible
knowledge, belong to hiraṇyagarbha. Whatever future knowledge we are going to discover, they
are all already there waiting for discovery. Waiting for discovery! என்ைன யாராவ� கண
ப��ப்பாள! Thus, samaṣṭi prāṇa, samaṣṭi icchā śakti, jñāna śakti, kriyā śakti - all of them form
hiraṇyagarbha. And that total hiraṇyagarbha also we must learn to visualise.
What is the advantage? Advantage ெசால்லியாக�! Because, if I cannot visualise the subtle mind
and emotions. Emotion-ேன ��யைலன்� ெவச்�க்�ங ! There are some who do not understand
what is emotion. They cannot understand especially what others' emotions are. That requires a
sensitive mind, a sensible mind. A mind which can appreciate subtle things alone can ultimately
come to brahman, which is subtler than all of them. annamaya; subtler than that is prāṇamaya.
Subtler than that is manomaya, vijñānamaya, ānandamaya. And only when the mind can
comprehend the subtle things [subtle means, invisible]; only if it can comprehend the invisible things,
it can ultimately come to brahman. The CONSCIOUSNESS is what colour? aśabdam asparśam
arūpam arasam agandham! Now, how to comprehend that brahman, which is formless,
colourless? Therefore, through meditation, we make the mind sensitive enough to understand the
buddhi, understand the blankness of suṣupti. In deep sleep state, I experience blankness. But, I
should learn to understand the blankness not as nothingness; but, as everything in seed form. And
then alone I can understand māyā.
What is the definition of māyā? The entire cosmos, in seed form! Remember, in chāndogya, the
guru asked -
nyagrodhaphalamata āharetīdaṃ bhagava iti bhinddhīti bhinnaṃ bhagava iti kimatra
paśyasīty aṇvya ivemā dhānā bhagava ity āsāmańgaikāṃ bhinddhīti bhinnā bhagava iti
kimatra paśyasīti na kiṃcana bhagava iti II 6.12.1
'... so you cut the fruit. You cut the seed. And in the seed you do not see anything! But, there, the
huge tree is in potential form!' So understanding māyā is, understanding the blankness in suṣupti.
As what? Potential. And once our mind has grasped all these levels through upāsanā, then we can
go beyond māyā, where you do not see anything.
That is why I tell, vedāntā is very, very peculiar. What is ever seen, vedāntā says, it is never there.
What is ever seen, [ever seen is the world] vedāntā says, nāsti. There is no world at all. What is
ever seen is not there. And then, vedāntā says, what is never seen alone is there. என்ன அக்ரம
பா�ங்கேள! WHAT IS EVER SEEN IS NEVER THERE. WHAT IS NEVER SEEN IS EVER THERE. இ�
��யற�க்ேக பல வ�ஷம் ஆ!
Thus, the CONSCIOUSNESS principle - which is never seen; but, is ever the seer 'I' - that alone is
there'. Other than 'me' matto nānya kiñcit atrāsti viśvam. So, if I have to comprehend that, the
mind must be very sūkṣmam. And for that, what is the upāsanā? hiraṇyagarbha upāsanā as
prāṇa śakti. So, the third brāhmaṇam is, hiraṇyagarbha upāsanā as prāṇa śaktiḥ, the life
principle in everyone.
This life principle is very sūkṣmam - that is why even though we are all alive, [சந்ேதகம் இல்ை?]
we do not see life at all. We see the functions of life. What is that? Breathing, warmth, pulse etc are
there. Even though a doctor can find out whether one is alive or dead, he does not see the death;
he does not see the life. He looks for what? Only for the functions of prāṇā. If the functions of prāṇā
are absent, we have to infer life is absent. Therefore, prāṇā itself is a powerful life principle; but, one
which is not visible. So, samaṣṭi prāṇa śakti rūpeṇa, hiraṇyagarbha or sūtrātma upāsanam.
In the third section, prāṇā is glorified so much. 'Life is sacred. And you can never say ... Just one
point alone from that section I will tell. A beautiful point. When you say, a person is 'good' or 'bad', it
is only in terms of either his jñānendriyam or karmendriyam or antaḥkaraṇam. jñānendriyam can
be said to be good or bad, based on what he watches all the time, நல்லைதப் பாக்கறானா ெகட்ட
பாக்கறானான்� ெசால , they can be good or bad. karmendriyam can be good or bad.
karmendriyam is based on the type of actions we do. So too, mind can be good or bad, based on
the type of thoughts we entertain. Whereas, as for prāṇā, there is no bad prāṇā at all. There is no
bad prāṇā at all. Therefore, prāṇā is the only component of every living being, which is always
sacred. It is ever good. [Throat can be good or bad also!] Thus, prāṇā is untouched by pāpam. It is
śuddham. It is always sacred. 'May you meditate upon the sacred prāṇa śakti as hiraṇyagarbha' -
is the upāsanā of third brāhmaṇam.
And this third brāhmaṇam is a very big brāhmaṇam where the glory of prāṇā is very elaborately
discussed. And it starts with the ońkāra, which is called udgīthaḥ. udgīthaḥ. Because it starts with
that, it is called udgītha brāhmaṇam. But, actually, it is hiraṇyagarbha upāsana brāhmaṇam.
So, these are the three sections dealing with upāsanā. And in the 4th brāhmaṇam, it talks about the
upāsanā phalam. And then, it talks about vedāntā also. Therefore, I thought we will do the 4th
section, which is called puruṣavida brāhmaṇam. And thereafter, I will give you the summary of 5th
and 6th sections.
Now we will note this much. First three brāhmaṇams [sections] are upāsanā. 4th brāhmaṇam is
upāsanā phalam. Those details we will see from the next class.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
As I said in the last class, we are going to do selected portions of bṛhadāraṇyaka upaniṣad. And in
the first chapter of the upaniṣad, I said I am selecting the 4th section, which is called puruṣavidha
brāhmaṇam. There are 6 sections in the first chapter; of which, we are doing only the 4th section.
And in the last class, I gave you an overview of the contents in the first three sections. There we saw
that these 3 sections deal with samaṣṭi īśvara upāsanā, in the form of either virāṭ upāsanā or
hiraṇyagarbha upāsanā. Also, the word 'upāsanā' means dhyānam or meditation upon some
symbol or the other, like on a horse - in the first section; on fire - in the second section; and on
prāṇā or life - in the third section. We invoke virāṭ or hiraṇyagarbha upon some symbol. And then,
the upaniṣad wants to talk about the phalam of such 'upāsanā'. Therefore, the 4th section -
puruṣavidha brāhmaṇam - starts with this topic only.
The 4th section, which we are now going to enter into, can be broadly divided into three portions. The
first portion talks about the benefit of upāsanam. At least one type of benefit of upāsanam is the
first part of the 4th section. And the second part deals with ātma jñānam and its phalam. Then, the
third part talks about the karmayogā way of life for the benefit of people who consider ātma jñānam
to be too high and beyond reach. vedā is very, very considerate. Like a shop having cheap materials
also, expensive ones also. Whatever the customer prefers, the shopkeeper will give. From five
rupees to 5 lakh rupees clothes are available. Similarly, vedā talks about karmayogā for the juniors,
the beginners; upāsanam for the intermediary level students; and, jñānam for superior students.
And according to our level, we can choose any type of sādhanā.
Here, in the 4th section, the upāsanā phalam is going to be talked about from mantra number 1 up
to mantra No. 6. upāsanā phalam. We will just go through the mantra. section 4, mantra 1 -
आत्मैवेदम आसीत्पुरुष�व I सोऽनुवी�य नान्यदात्मनोऽपश ् सोऽहमस्मीत्य व्याहरत ततोऽहन्नामाभवत I

तस्मादप्येतह्यार्मि ऽहमय�मत्येवा उक्त्वाऽथान्यन प्रब् यदस् भव�त I स यत्पूव�ऽस्मात्सवर्स्मा-न्पाप्
औषत ् तस्मात्पुर I ओष�त ह वै स तम ् योऽस्मात्पू बुभूष�त य एवं वेद I
ātmaivedamagra āsīt puruṣavidhaḥ I so'nuvīkṣya nānyad ātmano'paśyat so'hamasmītyagre
vyāharat tato'han nāmābhavat I tasmād apyetarhyāmantrito 'hamayamityevāgra uktvā
'thānyan nāma prabrūte yadasya bhavati I sa yatpūrvo'smātsarvasmāt sarvānpāpmana auṣat
tasmāt puruṣaḥ I oṣati ha vai sa tam yo'smāt pūrvo bubhūṣati ya evaṃ veda I [mantra 1.4.1]
I will now give you the essence of the first 6 mantrās; and then, we will go the text proper. According
to the scriptures, virāṭ īśvara upāsanam can give the highest benefit of going to brahmaloka.
There are many higher lokās described in śāstrā. bhuvarloka, suvarloka, maharloka, janaloka,
tapoloka; and the highest is, satyaloka. We should not ask the question whether such lokās are
there or not. We believe in the existence of various fields of experience based on śāstric
descriptions. Just because we do not experience certain things, we have no right to negate those.
We do not experience because of the limitations of our own and mind & sense organs. Our sense
organs have got only a certain range of perception. Whatever falls within that alone we do see. But,
whatever is beyond, we do not see. Therefore, we should not say, 'it is not there'. Even some of the
animals - like dog - can hear certain sounds which we cannot hear. [Already our hearing has got
certain problems!] Even a regular human ear can hear only within a range; whereas a dog can hear
more. An owl can see in the night, which we cannot. So vedā says, the human beings can
experience only a particular range, called bhūloka. However, if we ourselves get a better body and
Class 03 - 13th Feb 2017 - mantrās 1-4-1 to 1-4-3 Download from www.arshaavinash.in Page 1
better sense organs, we ourselves can experience higher range of things. Thus, vedā talks about
the possibility of many lokās. And tradition accepts them as existent; because, we have faith in the
validity of the vedās.
And the vedā says that for the upāsanā the phalam is, one can go to the highest lokā. Going to
highest lokā means, getting an appropriate body to experience that lokā. We are not going to travel
to in a rocket and reach brahmalokā. So 'going to' a different lokā is, dropping the current
instrument and replacing it with another superior body. And once the body is changed, the field of
experience changes. Just as, in dream, we drop this physical body and take a dream body and
experience a dream world, which is not available for other people! Thus, as even body changes, the
world of experience also changes. In that, the highest one is brahmalokā. And the upaniṣad says
that, 'upāsanā can take a person to brahmalokā where a person has extraordinary powers and all'.
Remember chāndogya upaniṣad dahara vidyā [Chapter 8] -
sa yadi pitṛlokakāmo bhavati saṃkalpādevāsya pitaraḥ samuttiṣṭhanti tena pitṛlokena
sampanno mahīyate I atha yadi mātṛlokakāmo bhavati saṃkalpādevāsya mātarḥ sam
uttiṣṭhanti tena mātṛlokena sampanno mahīyate ...
And then the upaniṣad says, 'not only a jīva can go to brahmalokā as a citizen. And even superior
to that, an upāsaka can even become brahmājī Himself, as the next creator!' So, this is called
prajāpadi padam or hiraṇyagarbha padam or virāṭ padam. Becoming the next sṛṣṭi kartā
Himself! Therefore, according to śāstrā, the creatorship is a post, which anybody can aspire for!
Like, indrā is a post. varuṇā is a post. agni devatā is a post. All devatās are none other than jīvās,
who have done extraordinary puṇyam to occupy that position. [Just as in Tamilnadu there is an
aspiration for occupying the position, with or without qualification!] But here it says, even brahmājī's
post is a post. But, that you cannot get without qualification. We have to do lot of upāsanā.
And this brahmājī's padam, is talked about in the first part of this 4th section. And that brahmājī has
the power to create the whole universe. bhagavān, īśvarā is responsible only for creating brahma
according to the law of karma. And thereafter, bhagavān delegates the rest of the creation to
brahmājī, after teaching him 'how to create'. So, the upaniṣad begins with the glory of prajāpati.
And, how He creates the universe is discussed. Then, the upaniṣad points out, since the jīva has
only done upāsanā and gone to brahmalokā - as a result of such upāsanā - the jīva does not have
jñānam. Therefore, even after becoming brahma - because earlier he was an ajñānī jīvaḥ, ajñānī
upāsakaḥ - now, even though he has become brahmā, prajāpati, now also, when he enters that
post, he is ajñānī only! Therefore, He is saṃsārī or asaṃsārī? saṃsārī!
But, the advantage for brahma is, because He has an extraordinary upādhi or body, by His mere
desire for knowledge, brahma gets self-knowledge, blessed by īśvarā, the creator. Creator īśvarā
does not come under jīva category. īśvarā is īśvarā. [īśvarā is jñānī or ajñānī? I hope you do not
have that fundamental doubt! īśvarā is jñānī]. And that īśvarā gives self-knowledge to brahmā,
prajāpati. And in the case of prajāpati, knowledge transfer is like modern day money transfer. You
do not have to write a cheque and send it which the receiver has to deposit - nothing like that. It is e-
transfer! You know when it started? brahmājī's time itself! We humans do not have that method. So,
do not ask me, 'Swāmījī from next class I will not come; please e-transfer!' No. Because, I am not
īśvarā nor you are brahma! And so the upaniṣad says, sańkalpa mātreṇa īśvarā transfers the
knowledge to prajāpati. And, prajāpati gets knowledge and krama mukti in brahmalokā. Thus,
one benefit of upāsanā is, the post of brahmājī. Second benefit of upāsanā is, krama mukti.
And this brahmājī with knowledge, desires to create the universe. Not for His own sake; but, for the
benefit of all other jīvās; because, once prajāpati gets knowledge, He does not have any more
desire for Himself. But, all his desires are for the benefit of the jīvās. Therefore, He desires and
creates the world. And, the process of creation is briefly described here, which will resemble a
mythological story. In purāṇās we have got stories. Here also, we get a similar story of how
brahmājī creates. And when we read those story portions, we should not take those stories very
seriously. They have got only story value.
The main message is what? brahmājī created the universe. That much alone is the essence.
The details we should not bother about; because, our main aim is ātma jñānam. That is the
tātparyam. In creation itself vedāntā does not have tātparyam; because, the whole teaching
method is called adhyāropa apavādābhyām niṣprapañcam prapan̄cate - introduce the creation;
then, negate the creation; and arrive at the adhiṣṭhānam brahma. Therefore, in different
upaniṣads, creation is described in different methods. So, we should not go into the details and ask,
'how is this possible? And how is that possible? etc.' tātparyam must be very clear.
Generally I give an example. Suppose in a mathematics class a teacher gives a sum to be done. He
asks, 'one pencil costs Rs13.60. What is the cost of 12 pencils?' Now, what is the intention of the
teacher? In a mathematics class, the aim of the teacher is, not to tell the student 'what is the cost of
a pencil'. He wants to teach how to multiply 13.60 by 12. Now, the student should not forget the aim,
and ask, 'Sir, I have a question. Will a pencil cost Rs.13.60? Today I bought a pencil for Rs 2.50', he
should not argue. Because, the focus here is on something else. Similarly, in different upaniṣads,
creation is described in different ways. We should not get lost in the description; because, the aim is
to introduce the creation; and then, negate the whole creation and arrive at the observer! That is the
aim. Therefore, we should be prepared for some mythological portions also in the 4th section.
Now look at this mantra. "ātmaivedamagra āsīt puruṣavidhaḥ" - ātmā eva idam agra āsīt puruṣa
vidhaḥ. So, before the creation of this universe, this universe existed in the form of prajāpati or
brahma alone. Nothing was there, other than brahma, the prajāpati. So, here, the word ātmā
means, what? prajāpatiḥ. And who is this prajāpati? The one who has attained this post as a result
of aśva virāṭ upāsana, agni virāṭ upāsana, prāṇa hiraṇyagarbha upāsana. By practicing all
these, He has attained this post. And the upaniṣad wants to congratulate this prajāpati. You know
why it congratulates? Because, there were so many competitors for this post. So many were doing
upāsanā for getting higher lokā - including the prajāpati post. And among the competitors this
prajāpati defeated all others. What is the proof that He has defeated all others? He is now
prajāpati! Therefore, upaniṣad wants to glorify idam agra prajāpati āsīt puruṣavidhaḥ. Who
himself is similar to a human being, with all the faculties like buddhi etc. He is similar to a cosmic
human being. Therefore, puruṣavidhaḥ. That is why we always picture bhagavān as - 'bhūḥ
pādau yasya nābhirviyadasuranilaścandra sūryau ca netre' - the whole cosmos is visualised as
a cosmic person. Therefore, the upaniṣad says, puruṣavidhaḥ. And what did this prajāpati do? He
looked around, scanned the area around. And, He found there was no one. Why there was no one?
Because, He alone has to create everyone, later. Therefore, prajāpati looking around found Himself
to be ekākī sa anuvīkṣya. "so'nuvīkṣya nānyad ātmano'paśyat so'ham asmīty agre". ātmanaḥ
anyat na apaśyat. [You can understand]. Did not see anyone other than Himself. And then, He
uttered the first expression. Out of Himself, the expression came. And that expression is, "aham
asmi". aham asmi means, what? 'I am'. So, saḥ prajāpatiḥ agre - in the beginning, aham asmi iti
abravīt - so declared or uttered the word 'I am'. A word which must be spreading all over the
universe; because, prajāpati is saying 'I am'. So, "asmīty agre vyāharat".
"tato'hannāmābhavat". And, because that is the first word He uttered, He got the name 'aham'.
The very name of prajāpati is 'aham'! Why? Because He said, 'aham'. Therefore, aham or I,
became the very name of prajāpati. aham nāma abhavat. And since prajāpati got the name
'aham', and since all of us are a product from that original prajāpati, our first name also is what? 'I
am'. 'I'. What is the proof? Whenever anybody asks who are you? How do you start? 'I am'. Why do
we start 'I am'? Because, we are all descendants of brahmājī. Therefore, His first name we also
carry. 'I am', 'I am', 'I am'. Thereafter only, anything else we add. Therefore, everybody says 'I am'.
"tasmād apy etarhy āmantrito 'ham ayam ity evāgra uktvā 'thānyan nāma prabrūte yadasya
bhavati". So, tataḥ tasmāt api - because of that reason only, etarhi āmantritaḥ - now also, when
anybody is addressed and asked, 'who you are?', then what does the other person say? aham
ayam asmi iti agre uktvā - he also starts by saying, 'I am'. Thereafter only he adds [I am] Rāmā,
Kṛṣnā, Govindā, Lakṣmī, Sarasvatī - all these are later. So, we also say 'aham' - which is the original
kāraṇa nāma - spread into all the kārya jīvās. 'atha anyan nāma prabrūte' - after uttering 'I am'
only, all other names are uttered.
Now comes the glory of prajāpati. And He has got a title, 'puruṣaḥ'. prajāpati has a title puruṣaḥ.
And what is the meaning of the word puruṣaḥ? The upaniṣad itself gives a special meaning. [We
have already seen 2 meanings before. If you remember, great. Otherwise, Okay. Natural!] What is
that? One meaning is, puruṣaḥ is brahma - because, He pervades the entire creation. pūrayati
sarvam iti puruṣaḥ. puruṣaḥ is the name of ātmā also; brahmā also. Then, another meaning for
the word puruṣaḥ. puru or puram means, the body. And ṣaḥ means, residing. So, puruṣaḥ
means, the one who resides in the body of everyone. He being the cause, cause will be present
in every effect! Therefore, 1] pure śarīre vasati iti puruṣaḥ; and 2] pūrayati sarvam iti puruṣaḥ -
these are the two normal derivations we give. Now, we are going to get the third one.
[Remembering two meanings itself is difficult; now, three of them the upaniṣad gives!]
What is the special meaning here? The upaniṣad says, 'to get this particular post, the jīva must
practice lot of upāsanā and get lot of puṇyam. And not only enormous amount of puṇyam is
required for prajāpati post, there should not be any pāpam, which will block this journey'. Like they
say, to occupy [any important position], you should get a no objection certificate. Sometimes from
police station such a certificate you should get. If there is some adverse report, you cannot occupy
the position. In fact, in India, now all MLAs, MPs, are full of adverse reports only; all criminals only
are occupying these positions. But, according to śāstrā, puṇyam alone is not enough. The
obstructing pāpam also must be destroyed. And for that also, upāsanā must be done. Both for
puṇya utpatti and pāpa nāśaḥ. So, this prajāpati, has destroyed all his obstructing pāpa, before all
others have. Because, all his competitors are doing the same thing, for destroying their pāpam. And
this prajāpati - before anyone reaching the destination - this prajāpati has burnt down all his pāpa.
Therefore, He got the name, title, puruṣaḥ. purā eva sarvam pāpam oṣati iti puruṣaḥ. purā or
pūrvam eva. pūrvam means, before other competitors could reach. Relay a race. sarvam pāpam
oṣati. oṣati means, burns down. dahati ityarthaḥ. So, that is said here. Look at this mantra.
"sa yatpūrvo'smātsarvasmāt sarvānpāpmana auṣat tasmāt puruṣaḥ I oṣati ha vai sa tam
yo'smātpūrvo bubhūṣati ya evaṃ veda I"
saḥ yat pūrvaḥ asmāt - before all other people, all other contenders or competitors. sarvān
pāpmanā auṣaṭ - He destroyed all the obstructing pāpa. tasmāt puruṣaḥ - therefore prajāpati gets
the title puruṣaḥ. And then, the upaniṣad says, any one of us also can practice the upāsanā. Then,
you will be in the list for next prajāpati. Therefore, the upaniṣad says, 'yaḥ asmāt pūrvo
bubhūṣati ya evam veda oṣati ha vai sa tam' - whoever wants to become prajāpati by burning
down all the pāpa, that jīva can also do this prajāpati upāsanā and he can get that post. Just an
incentive for prajāpati post, okay. Continuing. mantra 1.4.2
सोऽ�बभेत ् तस्मादेकाक �बभे�त । स हायमी�ां चक् यन्मदन्यन्ना कस्मान् �बभेमी�त । तत एवास् भयं वीयाय ।
कस्माद्ध्यभेष द्�वतीयाद् भयं भव�त ॥ [mantra 1.4.2]
so'bibhet tasmād ekākī bibheti I sa hāyam īkṣāṃ cakre yan madanyan nāsti kasmānnu
bibhemīti I tata evāsya bhayaṃ vīyāya I kasmāddhyabheṣyat dvitīyādvai bhayaṃ bhavati II
So, even though prajāpati has got this extra-ordinary great post - in fact, among jīvās, the highest
possible post is brahmā, according to śāstrā. But, the problem is, even though that brahmā has
done lot of karmā, lot of upāsanā and acquired lot of puṇyam; but, He has not come to jñānam.
That is why śańkarācāryā says elsewhere - [I have often quoted this ślokā]
dhatur lokaḥ sādhito vā tataḥ kim viṣṇor loko vīkṣito vā tataḥ kim śambhor lokaḥ śāsito vā
tataḥ kim yena svātmā naiva sākṣāt kṛto'bhūt - [śańkarācāryā's advaita prakaraṇa mañjarī]
- you may visit brahma lokā you may visit viṣṇu lokā and you may visit śiva lokā and be a ruler
also. tataḥ kim - so what? saṃsārā will never go away. Because, among them [these visitors]
competition can come. Anywhere there will be politics and power struggle. Therefore, the only
solution is 'yena svātmā naiva sākṣāt kṛto'bhūt' - you will get out of all competitions once you
arrive at advaita jñānam.
Now, here, the upaniṣad says, 'even brahmā got frightened'. Why? He was alone! Therefore, the
upaniṣad says, 'so'bibhet' - saḥ abibhetḥ - that brahmājī had an attack of fear. bhayam. And
since brahmājī got afraid, being alone, that quality we also inherit. That is why now also humans
continue to feel fear when nobody else is at home. There are many people who cannot stay alone at
home. Immediately they will go a friend's house or call somebody else inside or switch on the TV
and set it aloud. Something or the other. Being alone people are frightened of. Why? Because our
ancestor brahmā Himself had the problem. So, the upaniṣad says - 'tasmād ekākī bibheti' -
tasmād - therefore, [even now], ekākī - a person left alone, bibheti - is afraid. And to get out of this
fear, brahmājī wanted some way out. Therefore, He looked around with a silent prayer. [You have
to imagine!] So what is that?
āpadām apahartāram dātāram sarva saṃpadām I lokābhirāmam śrīrāmam bhūyo bhūyo
namāmyaham I ārtānām ārthantāram bhītānām bhīti nāśanam I dviśadām kāladaṇḍam tam
rāmacandram namāmyaham II [prayer to śrī rāmā]
This is a prayer taught to all people who are afraid. 'O Lord, may you remove my fear'. Fear is a
very big problem. And brahmājī looked around seeking support or help.
So, 'sa hāyamīkṣāṃ cakre' - He looked around. And because of His extra-ordinary puṇyam, He
got help from īśvarā - māyā sahitam brahma. prajāpati is only an exalted jīva. So, He got help
from īśvarā. And therefore, without going through śravaṇam, mananam, nididhyāsanam - [You
remember, I think!] Without prajāpati going through all these conventional procedures, īśvarā
directly gave knowledge - advaita jñānam - to prajāpati. And that is why we have a mantra -
yo brahmāṇam vidadhāti pūrvaṃ yo vai vedāmśca prahiṇoti tasmai I
taṃ ha devam ātmabuddhiprakāśam mumukṣurvai śaraṇamahaṃ prapadye II [śvetāśvatara 6.18]
īśvarā gave SELF-KNOWLEDGE also and īśvarā also gave all the 4 vedās to brahmājī. That is why
the 4 heads of brahmājī represent the 4 vedās. With this knowledge alone brahmājī could later
create this world. īśvarā went back to take rest. ேபசாம பாற்கடல்ல ேபாய் ப�த்�ண்��வா . So
therefore, He delegated the creation job to brahmājī and then went back. Therefore sa hāyam
īkṣām cakre - brahmā looked around. And then we have to supply 'he got the knowledge'. What
knowledge? "AHAM BRAHMA ASMI". And, not only 'I am brahman', there is no second thing, other
than me. Fear comes only when a second thing is there to harm me. Then alone I am frightened.
The second thing may be an actual second thing or it can be purely imaginary. Because this person
sees ghost movies. And so, ghost vāsanās are there! And therefore, 'அரண்டவன் கண்�
இ�ண்டெதல்லாம் '-ன்� ெசால்ற மாத , when either an imaginary second thing or an actual
second thing is there, then alone fear comes. When I know there is nothing other than me -
brahmaivedam amṛtaṃ purastād brahma paścād brahma dakṣiṇataścottareṇa I
adhaścordhvaṃ ca prasṛtaṃ brahmaivedaṃ viśvam idaṃ variṣṭham II [muṇḍaka 2.2.12]
brahman alone is there. And that brahman is ... [fill up the blank. At least எனக்கா] 'it is none
other than me'. And if there is no second thing, how come I experience plurality? We have said, 'all
the plurality is mere nāma and rūpa only! In chāndogya [8.14.1] we saw -
ākāśo ha vai nāma nāmarūpayor nirvahitā te yadantarā tadbrahma tad amṛtagm sa ātmā …
- therefore, one brahman - with different nāma rūpa - appears as ākāśa vāyu agni; even ghost! If
there is a ghost, that ghost also is none other than brahman with ghost nāma rūpa. [I do not want to
dwell on it. Else, tonight you will start dreaming ghost!]
And therefore, now brahmājī is comfortable. He says, "yanmadanyannāsti kasmānnu bibhemīti"
yat mat anyat nāsti iti. So, jñānī prajāpati He became! In one sentence ajñānī prajāpati has now
become jñānī prajāpati, through e-transfer. And now, jñānī prajāpati says, yat mat anyat nāsti -
there is no second thing, other than me. kasmānnu bibhemī? iti - I should be afraid of which
second one? Like a dog, looking at the mirror, thinks that there is a competitor dog. And therefore,
what does the dog do? Barks. And when this dog barks, what happens? The other also barks. This
[real] dog gets even more wild. And therefore, it barks louder. And this goes on and on. When a dog
barks at the reflection, we all laugh, saying that, "the dog has got a dogly intellect". vedāntā says,
we are also some kind of that version only! Barking at home. Shouting at anyone.
tvayi mayi cānyatraiko viṣṇurvyarthaṃ kupyasi mayyasahiṣṇuḥ I
bhava samacittaḥ sarvatra tvaṃ vāñchasyacirādyadi viṣṇutvam II [bhajagovindam]
- ‘one viṣṇu alone is everywhere. Why are you shouting at others?’ Who asks? śańkarācāryā asks
in bhajagovindam. And therefore, kasmānnu bibhemī? - why should I be afraid? And, "tata
evāsya bhayaṃ vīyāya. kasmāddhyabheṣyat dvitīyādvai bhayaṃ bhavati". tataḥ eva - because
of this advaita jñānam, asya bhayam vīyāya - advaita jñānam alone, will remove fear for good. In
any other method we may get temporary respite. But, jñānam alone can make us permanently
fearless. That is why, even in our daily experience, we all become fearless, when we go to which
avasthā? suṣupti avasthā. In suṣupti avasthā we are in dvaitam or advaitam? In suṣupti there
is advaitam and ānandam. In jāgrat and svapna dvaitam and fear!
And therefore upaniṣad says, dvitīyādvai bhayaṃ bhavati - dvaitam is the cause of fear.
Whereas, in advaitam, kasmāddhyabheṣyat - in advaitam, I should be afraid of whom? There is
no one else. But when there is duality, bhayam cannot be avoided. Even if there is a duality in the
form of bhaktā and bhagavān; even though initially we say that 'bhagavān will help us'. In veda
pūrva bhāga we will say, 'bhagavān will give you support. "யாமி�க்க பயேம " [there are photos
where it is written "I am there to support"]. But, vedāntā says, that is also temporary; because, there
also there is duality - bhaktā and bhagavān duality is there. Then also there will be problem;
because, bhagavān is not only bhagavān, but He is karma phala dātā. Very disturbing news.
karma phala dātā means, the one who has the duty of giving the result of our past karmā.
And therefore, bhagavān as a judge. What kind of judge? The one, who cannot be bought!
[��யறேதா இல்ைலேய?! A judge, who is always fair. We are all waiting!] So therefore, bhagavān is
the ultimate judge who cannot be bought. So, whether you are bhaktā or abhaktā, bhagavān has to
give karma phalam. Only, prayer and bhakti can help us to go through it with minimum damage.
bhakti, however, cannot save us from karma phalam; because, there also dvaitam is there. That is
why in taittirīya upaniṣad it is said -
yadā hyevaiṣa etasminnadṛśye'nātmye'nirukte'nilayane'bhayaṃ pratiṣṭhāṃ vindate I atha
so'bhayaṃ gato bhavati I yadā hyevaiṣa etasminn udaram antaraṃ kurute I atha tasya
bhayaṃ bhavati I tatveva bhayaṃ viduṣo'manvānasya I [2.7.1]
And therefore, intermediary stage is bhakti. That is dvaita bhakti. But, the ultimate solution is
advaita jñānam. Why? Here, the upaniṣad says, "dvitīyādvai bhayaṃ bhavati". A very famous
statement, which śańkarācāryā quotes very often. DVITĪYĀDVAI BHAYAṂ BHAVATI MEANS, AS LONG AS
THERE IS DUALITY, THERE WILL BE FEAR. AND FEAR REPRESENTS SAṂSĀRĀ ! Continuing -
स वै नैव रेमे, तस्मादेकाक न रमते ; स द्�वतीयमैच्छ । स हैतावानास यथा स्त्म

र ांसौ संप�रष्वक् ; स इममेवात्मान
द्वेधाऽपातयत , ततः प�तश् पत्न चाभवताम ् ; तस्मा�ददमधरब
् ृगल� स् इ�त ह स्मा या�वल्क: ; तस्मादयमाकाश
ू ्
िस्त् पय र एव ; तां समभवत ् , ततो मनुष्य अजायन् ॥
sa vai naiva reme, tasmādekākī na ramate ; sa dvitīyamaicchat I sa haitāvānāsa yathā
strīpumāṃsau saṃpariṣvaktau ; sa imamevātmānaṃ dvedhā'pātayat , tataḥ patiśca patnī
cābhavatām ; tasmādidamardhabṛgalamiva sva iti ha smāha yājñavalkyaḥ ; tasmād-
ayamākāśaḥ striyā pūryata eva ; tāṃ samabhavat , tato manuṣyā ajāyanta II [mantra 1.4.3]
So, that prajāpati also, even though now He has become a jñāni, that prajāpati developed a desire
to create this universe, multiply Himself; or, raise - in modern language - to raise a family. So
prajāpati also desired; not for his own sake; but, for the sake of all the jīvas to exhaust their karmā.
In taittirīya upaniṣad we saw that bhagavān also desires to create the world. What is the well-
known mantra?
so'kāmayata I bahusyāṃ prajāyeyeti I sa tapo'tapyata I sa tapastaptvā I idaꣳsarvamasṛjata I
yadidaṃ kiñca I tatsṛṣṭvā I tadevānuprāviśat I tadanu praviśya I [2.6.1]
- bhagavān desired to create the universe - not because bhagavān needs it - but, the desire is for
the sake of the jīvas to exhaust their karmā. And also for the spiritual seekers getting liberation.
Here, prajāpati also felt he has to become a gṛhasta. Till now, He was a single one. Now, He felt 'I
need a company'. "sa vai naiva reme tasmādekākī na ramate". prajāpati was not feeling fine with
Himself. He was missing a companion. sa vai naiva reme.
And because of that only - the same paramparā in all species - the male wants company in the form
of a female and the female wants company in the form of a male. And both of them join and want
company in the form of children. This is a natural and instinctive desire, in all the species. And why it
is there in all species? It was inaugurated by prajāpati Himself! And if prajāpati does not have that
desire, how can the species get perpetuated? Thus, it is a natural in-built system.
Therefore, sa vai naiva reme - He did not enjoy His loneliness; or, being alone. And tasmād -
because of that, ekākī na ramate. [Even now, when one is a bachelor or spinster, he/she wants to
have girl friend or boy friend, culminating in wife or husband. It is natural]. So, tasmād ekākī na
ramate. ekāki means, single one. na ramate - not satisfied, with himself or herself.
But the question is, what can prajāpati do? Now a days they can look for a partner. Or at least give
their name in shadi.com or matrimony ad he can give. But, what can prajāpati do? And therefore,
prajāpati - because of His extra-ordinary capacity, He himself got divided, like ardhanārīśvarā, He
Himself got divided into a couple - called manu and śatarūpā - the first couple according to veda.
Just as in Christianity they talk about Adam and Eve, we have got a corresponding version. manu
and śatarūpā. Those details, in the next class.
ॐ पूण्
र मद पूण्र �मद पूणार्त्पूणर्मुदच I पूण्
र स पूण्
र मादा पूण्
स वै नैव रे मे, तस्मादेकाक न रमते ; स द्�वतीयमैच् छ । स है तावानास यथा स्त्म
र ांसौ संप�रष्वक् ; स इममेवात्मान
द्वेधाऽपातयत , ततः प�तश् पत्न चाभवताम ् ; तस्मा�ददमधरब ् ृगल� स् इ�त ह स्मा या�वल्क: ; तस्मादयमाकाश
िस्त् पूयर् एव ; तां समभवत ् , ततो मनुष्य अजायन् ॥ १.४.३
sa vai naiva reme, tasmādekākī na ramate ; sa dvitīyamaicchat I sa haitāvānāsa yathā
strīpumāṃsau saṃpariṣvaktau ; sa imamevātmānaṃ dvedhā'pātayat , tataḥ patiśca patnī
cābhavatām ; tasmādidamardhabṛgalamiva sva iti ha smāha yājñavalkyaḥ ; tasmād-
ayamākāśaḥ striyā pūryata eva ; tāṃ samabhavat , tato manuṣyā II [mantra 1.4.3]
In the first six mantrās of this section - puruṣavidha brāhmaṇam - the glory of prajāpati or
brahmājī, is talked about. The glory of prajāpati indirectly reveals the glory of upāsanam. Because,
prajāpati is considered to be a post, which any jīva can attain, by practicing inordinate upāsanā.
And as a result of this upāsanā, one can be born in brahmalokā, as a citizen. Or, if puṇyam is still
extra-ordinary, the upāsaka himself can occupy the post of prajāpati or brahmā.
And this prajāpati's glories are talked about in this section. One glory is that this prajāpati gets
krama muktiḥ. And how he gets krama mukti we saw in the last class. prajāpati Himself is created
by īśvarā. īśvarā creates prajāpati or brahmā first. That is why in the purāṇās, from viṣṇu's naval
brahmā comes. viṣṇu is the ultimate creator. And brahmā is the intermediary creator. bhagavān
creates brahmā. brahmā creates the rest of the universe. And how does bhagavān create
brahmā? According to the law of karma, whichever jīva has done extra-ordinary puṇyam, that jīva
is created as brahmā in the next sṛṣṭi. And not only brahmā is created by bhagavān, bhagavān
also gives this brahmā - this ex-upāsaka jīva [because brahmā was upāsaka before!] - this
brahmājī is given all the knowledge by īśvarā. And by all knowledge we mean, both parā vidyā,
as well as aparā vidyā. Thus, brahmā becomes omniscient and omnipotent by the blessings of the
original creator, bhagavān. That is why in muṇḍakopaniṣat it is said -
brahmā devānāṃ prathamaḥ saṃbabhūva viśvasya kartā bhuvanasya goptā I
sa brahmavidyāṃ sarvavidyāpratiṣṭhām atharvāya jyeṣṭhaputrāya prāha II [1.1.1]
So from bhagavān, brahmā comes; and brahmā gets all knowledge from bhagavān. And because
He gets knowledge, brahmā is going to be both a jīvan mukta as well as - later - videha mukta
also. This brahmā, who has got omniscience and self-knowledge is responsible for the creation of
all the lokās, as well as all the living beings.
Now, in the following mantrās - beginning from the third mantrā - the upaniṣad tells 'how brahmājī
creates all living beings'. Living beings consisting of manuṣya, paśu etc - all living beings, both
human as well as animals. And later, it will be pointed out this brahmā Himself creates all the
devatās also, celestials also. So, manuṣyāḥ paśavaḥ [paśavaḥ means animals] devatāḥ - all of
them brahmājī creates. This is the description we are going to get. And before that creation His
mental state is described. And that is what we were seeing in the last class.
brahmājī alone was, and he was not feeling complete with Himself without a companion or partner.
That is how it all starts! Without a companion or partner brahmājī felt incomplete. "sa vai naiva
reme tasmādekākī na ramate". He was not at home with Himself. And therefore, what did he do?
Out of Himself - [because brahmājī is nimitta kāraṇam also; brahmājī is upādhāna kāraṇam also]
- therefore, He creates everything out of Himself. And therefore, by mere sańkalpa, brahmājī first
created an adult couple, which alone I mentioned in the last class. The first human couple of the
universe. And, they were born in adult form. No garbhavāsa; not the regular one. But, by mere
sańkalpa mātreṇa, in the form of an adult couple, manu and śatarūpā were born out of brahmājī.
And when both of them appeared together from prajāpati, they appeared as though they were a
conjoined twin. So, as twins they were born - joined together, as though they were embracing each
other - they were born. And later in the mantrā the upaniṣad gives a comparison. "ardha bṛgalam
iva" - the comparison is that of the grains that we use, called varieties of dhal. ப�ப் வைககள. They
all appear as one whole grain. But, each whole grain is a combination of two halves. And, those two
halves are loosely joined together; which means, we can easily separate them. Like, ேவர்க்கட,
ெகாண்ைடக்கட, ெபாட்�க்கட, ��உ�ந், பட்டாண etc - all these grams are called bṛgalam or
vidalam. dalam means, dhal. Exactly like a dhal which is a whole grain, with two halves joined
together. One half is incomplete without other. It becomes a whole grain only when they are
together. Similarly, male and female become whole only when they partner. Thus, the concept of
male and female as a complimentary pair is introduced. They are not rivals competing with each
other. Once they start competing, marriage will end up in what? dalam! [split, fragment].
Therefore, the upaniṣad wants to say manu and śatarūpā were born as complimentary pair, adult
twins, joined together. That is said here. "sa dvitīyamaicchat" - He wanted a partner. And the
upaniṣad says, since all the human beings are descendants of prajāpati, whatever the prajāpati
feels, the same thing happens now also! A boy always looks for a girlfriend; and a girl always looks
for boyfriend, ending up in a whole grain, joined together in the wedding. It all started from where?
From prajāpati! So, "sa dvitīyamaicchat sa haitāvānāsa" - He became a couple. "yathā strī
pumāꣳsau sampariṣvaktau". strī means, female. pumān means, male. sampariṣvaktau means,
embracing each other. And thereafter, what did prajāpati do? [All sańkalpa mātreṇa]. He separates
them and made them into a couple. "sa imamevā''tmānaṃ dvedhā'pātayat" - this couple, this con-
joined pair - which is none other than prajāpati Himself, who divided Himself into two - they became
"tataḥ patiśca patnī cābhavatām" - they became the first couple of the universe.
And because of that reason only, "tasmād idam ardha bṛgalam iva sva iti" - the body of a female
or the body of a male is like the incomplete half, as long as it is not partnering with / joining with the
counterpart - male or female, as the case me. ardha bṛgalam iva - means, like one half of a dhal
grain. One half of a grain. Like the lone half of a grain, which is incomplete, similarly, the male body
is incomplete and female body is also incomplete, unless it becomes a couple, by entering gṛhasta
āśrama. And, only as a complimentary pair, the creation can be perpetuated. Male by himself
cannot perpetuate the creation; nor, female by herself cannot. Therefore, they together make the
creation continue. So, "tasmād idam ardha bṛgalam iva sva iti". Like svaḥ means, like one's own
half portion only. And that means what? The other half is waiting to be completed; like, in a
motorbike a pillion rider is required! Like that, an empty space near the male body also, near the
female body also. The empty space is to be completed by the other counterpart. "iti ha smā''ha
yājñavalkyas" - thus declares the great ṛṣi, yājñavalkyaḥ.
And here, peculiarly, all the commentators give the definition of the name yājñavalkyaḥ. How He
got the name yājñavalkyaḥ they describe; because, He is the hero of bṛhadāraṇyaka upaniṣad .
He is going to appear in the 3rd chapter, 4th chapter. Therefore, they give the definition of His name.
yajñavalkaḥ means, the teacher of yajñaḥ. valkaḥ means, guruḥ ācāryaḥ. yajñaḥ means, vedic
rituals, specifically referring to entire vedā. So, yajñavalkaḥ means, veda guruḥ - the teacher of the
vedā. And, yajñavalkasya putraḥ - the one who is the son of yajñavalkaḥ is called yājñavalkyaḥ.
yajñavalkasya putraḥ, yājñavalkyaḥ. And what does yājñavalkya say? 'That every male or female
is incomplete without acquiring the other half. Which means, gṛhasta āśrama alone makes a human
being a complete being. Therefore, yājñavalkya says, "tasmād ayam ākāśaḥ striyā pūryata eva".
ayam ākāśaḥ means, the empty space near the male; or, near the female. That empty space is to
be occupied by Mr. or Mrs. so and so. It is reserved for the partner, no one else! Who says?
yājñavalkya. So, "tasmād ayam ākāśaḥ striyā pūryata eva". strī here means, wife. The female
alone fills up the gap, the empty space near the male & vice versa.
And now that the first couple is ready, in the form of manu and śatarūpā, from that couple came all
the human beings, later. "tāꣳ sam abhavat tato manuṣyā ajāyanta". tām sam abhavat - so they
had the conjugal union, strī puruṣa saṃyogaḥ abhavat. tato manuṣyā ajāyanta. All the human
beings were born. That is why manu putrāḥ are called mānavāḥ, manuṣyāḥ. In English also, the
word is man. And even in the word 'woman', the second half is wo'man'. Then what happened? [All
these are stories. Just enjoy the story as story]. vedāntā part will come later. mantra 4.
सो हे यमी�ां चक् , कथं नु मात्म एव जन�यत्व सम्भव� ? हन् �तरोऽसानी�त ; सा गौरभवत ् , ऋषभ इतर: , तां
समेवाभवत ् , ततो गावोऽजायन् ; वडवेतराभवत ् , अश्व वृ इतर: , गदर्भीतर , गदर् इतर: , तां समेवाभवत ् , तत
एकशफमजायत ; अजेतराभवत ् , वस् इतर: , अ�व�रतरा , मेष इतर: , तां समेवाभवत ् , ततोऽजावयोऽजायन्: ;
एवमेव य�ददं �कञ् �मथन ु म ् आ �पपी�लकाभ्: तत्सवर्मसृ ॥
so heyamīkṣāṃ cakre , kathaṃ nu mātmana eva janayitvā sambhavati ? hanta tiro'sānīti ; sā
gaurabhavat , ṛṣabha itaraḥ , tāṃ samevābhavat , tato gāvo'jāyanta ; vaḍavetarābhavat ,
aśvavṛṣa itaraḥ , gardabhītarā , gardabha itaraḥ , tāṃ samevābhavat , tata ekaśaphamajāyata;
ajetarābhavat , vasta itaraḥ , aviritarā , meṣa itaraḥ , tāṃ samevābhavat , tato'jāvayo'jāyantaḥ
; evameva yadidaṃ kiñca mithunam ā pipīlikābhyaḥ tatsarvamasṛjata II [mantra 1.4.4]
So, thereafter, what happened? We are in the story part. The upaniṣad says, śatarūpā, who gave
birth to several human children, suddenly developed a guilt. A moral and ethical guilt, based on the
dharma śāstrā. And remember, manu himself is supposed to be the author of a dharma śāstrā
which talks about the DOs and Don'ts, the right and wrong. And śatarūpā developed a guilt based
on this dharma śāstrā, even though this guilt has no relevance at all. Unnecessarily she develops
the guilt. But, it becomes a blessing in disguise.
And what is that unnecessary guilt? According to dharma śāstrā, marriage should take place only
between 2 members belonging to different gotrās. There is such a rule. All the people in Hinduism
talk about gotrā. [gotrā means, lineage]. Because, so many ṛṣīs are there. We are all supposed to
be ṛṣi putra. garga gotra, bhāradvāja gotra, kauṇdinya gotra etc - so many gotrās are there,
tracing one's lineage to various ṛṣīs. And according to śāstrā, [before marriage even now they ask,
'what is the gotrā?] the rule is, if both boy and girl belong to same gotrā, marriage should not be
done. Now a days everything is violated sagotrā marriage is pratiṣiddham, niṣiddham, prohibited.
And, medically also, the reason is, consanguineous marriage can create varieties of health
problems. Therefore, close relatives should not get married. That is the rule. And this rule becomes
relevant when? When there are many human beings and many families belonging to different
gotrās, then only the question comes, 'whether the girl is sagotra or agotra.
Now, this question does not come in the case of manu & śatarūpā; இ�க்கறேத இரண! So, there is
no question of gotrā at all. Therefore, this rule is not applicable in the beginning stages of creation.
So, śatarūpā need not bother. 'prajāpati, manu and me [śatarūpā] - we all belong to one family.
How can we become the universal parents?' This worry śatarūpā need not have got. But, what
happens? śatarūpā got that guilt. And this unnecessary guilt became a blessing. How did it become
a blessing? śatarūpā got the title 'śatarūpā' since she did not want to have children from manu,
being sagotrā. So, she changed her form into an animal. "sā gaurabhavad". Look at this. "so
heyamīkṣāṃ cakre kathaṃ nu mā''tmana eva janayitvā sambhavati" - śatarūpā was thinking
within herself, 'prajāpati is our parent. manu is like brother. We all belong to one family. So, how
can I beget his children?' iti īkṣām cakre - śatarūpā was concerned.
And therefore, what did she decide? "hanta tiro'sānīti" - 'I will change this human form'. So, what
did she do? tiro means, 'I will conceal / remove my human form. Let me become some other living
being' to avoid the problem of sagotrā. "sā gaurabhavad" - sā gauḥ abhavat - she became a cow.
And what did manu do? manu did not have any such problem. Because, he knew that this is the
duty of the first couple. "ṛṣabhaḥ itaraḥ" - therefore, manu decided, 'I will become a bull'. Thus,
male - female of the same species. So, manu also converted himself. "tām sam eva abhavat tataḥ
gāvaḥ ajāyanta" - and out of their union, the second species of living beings came. What is the
second species? Cow - bull species came. Thus, out of their union came all the cow species.
But, again, śatarūpā developed a guilt. And therefore, she got converted into another species.
manu did not have any problem. He became the male variety of that species. Thus so many male -
female couples and the universe was populated by so many. So cause is what? śatarūpā's guilt!
Otherwise, there will be only human beings. Thus, her guilt became a blessing. So, that is said here.
"vaḍavetarā'bhavad aśvavṛṣa itaro gardabhītarā gardabha itaras tām samevābhavat tata
ekaśapham ajāyata". vaḍavā itara abhavat. vaḍavā means, a female horse. The female variety of
the horse, a mare. vaḍavā abhavat. aśva vṛṣaḥ itaraḥ - and, manu became what? aśva vṛṣaḥ -
the male one, stallion. And then, what is the next one? gardabhī itarā. gardabhī means, a female of
donkey, mule, ass species. gardabhaḥ itaraḥ - and the other one became a male donkey, mule,
ass. Then, tām sam eva abhavat tata eka śapham ajāyata - all living beings with one hoof, one-
hoofed animals. Means, in the feet only one hoof will be there. Thus, one-hoofed animals were born.
"ajetarā'bhavad vasta itaro 'viritarā meṣa itaras tāꣳsamevābhavat ta to'jāvayo'jāyanta". Then,
itarā ajā abhavat vastaḥ itaraḥ - similarly the goat, female and male. And then, itarā aviḥ meṣa
itaraḥ - the sheep, female and male. [And throughout, the word itarā and itaraḥ is repeated. itarā
refers to śatarūpā. itaraḥ means manu. So śatarūpā became this. manu became that]. tām sam
eva abhavat tata aja-avayaḥ ajāyanta - all goats and sheep were born.
Thus, these 2 themselves populated the entire universe in the form of male, female pairs. That is
what in the 14th chapter Lord kṛṣṇā says -
sarvayoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ I
tāsāṃ brahma mahadyonirahaṃ bījapradaḥ pitā II [14.4]
- from this brahman and māyā pair alone all the living beings came into existence.
"evam eva yad idaṃ kiñca mithunam ā pipīlikābhyaḥ tat sarvam asṛjata". Then, the upaniṣad is
tired of enlisting all of them. If all of them are going to be listed, we cannot proceed further.
Therefore, upaniṣad says, in this manner, one manu and one śatarūpā, [the word śatarūpā means
what? The one who can take 100s of forms. śatam rūpāni yasyāḥ sā śatarūpā]. So, evam eva - in
this manner, yad idam kiñca mithunam - whatever complimentary couple is there in the universe,
up to ā pipīlikābhyaḥ. pipīlikā means, ants - Mr. Ant & Mrs. Ant. mithunam ā pipīlikābhyaḥ
sarvam asṛjata - from brahmā everything was created. So then, what happened?
सोऽवेदत ्, अहं वाव सिृ ष्टिस्, अहं ह�दं सवर्मसृ�ी� ; ततः सिृ ष्टरभवत ; सषृ ्ट्य हास्यैतस्य भव�त य एवं वेद ॥
so'vedat , ahaṃ vāva sṛṣṭirasmi , ahaṃ hīdaṃ sarvamasṛkṣīti ; tataḥ sṛṣṭirabhavat ; sṛṣṭyāṃ
hāsyaitasyāṃ bhavati ya evaṃ veda II [mantra 1.4.5]
So, since brahmā was a jñāni, He had clear idea about Himself and the sṛṣṭi. so'ved - saḥ aved -
so, He just thought to Himself in this manner. "aham hi idam sarvam asṛkṣī" - I am the nimitta
kāraṇam - I am the intelligence principle - who has created the entire universe. And, not only that;
what is the material cause? I myself am the material cause also. Therefore, I myself have become
the universe. This is the difference between nimitta and upādhāna kāraṇam. Intelligent cause
creates the products. Material cause becomes the product. Correct-தாேன! Goldsmith creates
ornaments. Gold becomes ornaments. In the case of bhagavān, bhagavān is both nimittam and
upādhānam. brahmā also is both nimittam and upādhānam. Therefore he says, 'I created the
universe. And, I have become the universe'!
And even while becoming the universe, brahmājī has not lost His status of brahmā-hood. So
therefore, He becomes the universe without losing Himself. Without losing His essential nature,
He has become the universe. Just as the waker produces the dream world without losing the
Wakerhood. Otherwise, what will happen? When the milk becomes the curds, the milk is gone.
Similarly, if bhagavān has become the universe losing His essential nature, we will have in the
obituary column whose name? bhagavān! So thus, bhagavān becomes the creation, without
destroying Himself. This is what we call vivarta upādhāna kāraṇam. So, that brahman or īśvarā is
vivarta upādhāna kāraṇam is indicated here. That is, He becomes the world, without actually
becoming! He appears as the world.
So, "aham hi idam sarvam asṛkṣī. aham vāva sṛṣṭiḥ asmi". Therefore, 'aham eva idam sarvam' -
iti sarvātma bhāvaḥ - this knowledge brahmājī had. And therefore, brahmājī got another name.
"tataḥ sṛṣṭirabhavat". sṛṣṭiḥ abhavat here means, sṛṣṭiḥ nāmā abhavat. brahmā got the name -
the creation itself. So, previously, He was called 'CREATOR'. Now, He has got another name,
'CREATION'. Therefore, CREATOR ALSO IS BHAGAVĀN. CREATION IS ALSO BHAGAVĀN. Means, SARVAM
ĪŚVARAMAYAM JAGAT. And that is why in viṣṇu sahaśranāmam the first name of viṣṇu is VIŚVAM.
viśvam means, the universe. bhagavān is the universe. Therefore, may you have a reverential
attitude towards the universe.
And then the upaniṣad says, 'whoever meditates on prajāpati in this manner, he can also become
a prajāpati in the next sṛṣṭi. So, prajāpati upāsanena prajāpatiḥ bhavati'. That means, the
upāsaka himself will become the next sṛṣṭi kartā! That is said here. "sṛṣṭyām ha asya etasyāṃ
bhavati" - in this universe, whoever practices prajāpati upāsanā, will become prajāpati Himself, in
the next sṛṣṭi. Okay, continuing -
अथेत्यभ्यमन् , स मख
ु ाच् योनेहर्स्ताभ् चािग्नमसृज ; तस्मादेतदुभयमलोमकमन्त: , अलोमका �ह
यो�नरन्तर: । तद्य�ददमाह: अमंु यजामंु यजे�त , एकैकं दे वम ् , एतस्यै सा �वसिृ ष्: , एष उ ह्ये सव� दे वा: । अथ
यित्कञ्चेदमाद् तद्रेतसोऽसृ , तदु सोमः ; एतावद्व इदं सवम
र ् , अन्न चैवान्नादश ; सोम एवान्नम ,
अिग्नरन्ना ; सैषा ब्रह्मणोऽ�तसृ: । यच्छ्रे दे वानसज
ृ त अथ यन्मत्य सन्नमृतानसृज तस्माद�तसृिष: ;
अ�तसषृ ्ट्य हास्यैतस्य भव�त य एवं वेद ॥
athetyabhyamanthat , sa mukhācca yonerhastābhyāṃ cāgnimasṛjata ; tasmādetadubhayam-
alomakamantarataḥ , alomakā hi yonirantarataḥ । tadyadidamāhuḥ amuṃ yajāmuṃ yajeti ,
ekaikaṃ devam , etasyaiva sā visṛṣṭiḥ , eṣa u hyeva sarve devāḥ । atha yatkiñcedamārdram
tadretaso'sṛjata , tadu somaḥ ; etāvadvā idaṃ sarvam , annaṃ caivānnādaśca ; soma
evānnam , agnirannādaḥ ; saiṣā brahmaṇo'tisṛṣṭiḥ । yacchreyaso devānasṛjata atha
yanmartyaḥ sannamṛtānasṛjata tasmādatisṛṣṭiḥ ; atisṛṣṭyāṃ hāsyaitasyāṃ bhavati ya evaṃ
veda II [mantra 1.4.6]
So, the topic of creation continues. manuṣya sṛṣṭi and paśu sṛṣṭi are over. Now, the upaniṣad
wants to talk about devatā sṛṣṭi - the creation of celestials, who preside over the entire universe.
Every aspect of creation has got a relevant devatā, which we saw in tattvabodha - śrotrasya
digdevatā I tvaco vāyuḥ I cakṣuṣaḥ sūryaḥ I rasanāyā varuṇaḥ I ghrāṇasya aśvinau I etc.
Different devatās are presiding deities. And, all the devatās were created by prajāpati or brahmā.
Not only He created, He himself became all of them.
Among the creation of all the devatās, the upaniṣad highlights 2 devatās - agni devatā and soma
devatā. It is a highly symbolic aspect of creation; because, the word agni and soma will have
different meanings, according to the context. And, 4 possible meanings can be seen. By seeing
the 4 possible meanings of these 2 devatās - agni and soma, FIRE GOD and MOON GOD - the entire
creation can be covered. So, what are the 4 different meanings we will see.
The first one is adhi daivam in the context of devatā. agni is the name of the devatā. soma is the
name of the devatā. Presiding over fire principle and presiding over moon principle. agni and soma,
they are two devatās from adhi daiva dṛṣṭiḥ. Now, the very same pair when you look from the
ritualistic angle, vedic ritual angle, agni represents the sacred sacrificial fire kindled by the ritualist.
In the vedic society, fire rituals were dominant. In fact, ritualists entered gṛhasta āśrama itself for
doing those rituals only. And, in many of these rituals, they have to offer oblations into the fire.
And there is a group of rituals called soma yāgaḥ. It is the name of a series of rituals. Varieties of
soma yāga are mentioned in the ṛg veda. And in that ritualistic context, what is the meaning of the
word soma? soma is the name of a creeper. soma latā - it is a creeper. It grows very well in the
moon light. Blessed by the light it is supposed to come. And therefore, it is called soma latā. This
creeper is to be crushed and soma rasaḥ, the juice of that creeper, is to be extracted. This very
extraction is a big ritual, called soma savanam. savanam means, extraction. It has to be extracted
at a specific place, at a specific time, in a specific manner, chanting varieties of mantrās they have
to extract the soma rasa. And this soma rasa has to be offered into the agni. Therefore, in the
ritualistic context, agni becomes the consumer, the receiver. And, soma becomes the consumed
or the received by agni. Thus, agni and soma.
Here, soma refers to soma rasa. agni means, the ritualistic fire. So, what is the first meaning? agni
devatā and soma devatā. This is the first pair. And what is the second meaning? The ritualistic fire
and soma rasa, juice that is offered. This is the second pair. Then, what is the third symbolic
meaning? According to śāstrā, agni tatvam alone is there in our stomach in the form of the
digestive fire, jaṭhara agniḥ, vaiśvānara agniḥ. The word vaiśvānaraḥ must be familiar - "ahaṃ
vaiśvānaro bhūtvā prāṇināṃ deham āśritaḥ prāṇāpānasamāyuktaḥ pacāmyannaṃ catur
vidham" [gītā 15.14] - there the agni refers to the digestive fire in the stomach of every living being.
And in that context, the word soma means, all forms of nutrition available in the food items. Like in
varieties of vegetables, fruits etc. All nutrition available in all the food is called somaḥ. Where did we
see this? In bhagavad gītā!
"gāmāviśya ca bhūtāni dhārayāmyahamojasā puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā
rasātmakaḥ" [gītā 15.13] - according to śāstrā, the moonlight alone enters the entire plant kingdom.
Moonlight alone enters all the plant kingdom. And whatever nutrition is available as carbohydrates
protein salts minerals fat - all of them, are nothing but soma, which is now available in annam, in the
form of anna rasaḥ. rasaḥ means, nutrition. So, what is the third meaning? [By this time you would
have forgotten the first meaning! பரவாய�ல்ை. Later, I will remind you]. What is the third meaning?
agniḥ means, digestive power. somaḥ means anna rasam. This is the third pair.
So, eating also is a form of yāga only. Instead of offering soma rasa in the outside fire, you offer
anna rasa to inside fire. If you offer soma rasa to outside fire, it is a vedic ritual. If you offer anna
rasa to the inside fire, it is an inside ritual called prāṇāgnihotram. Eating is called prāṇāgnihotram.
[So daily we are doing agnihotram! You can tell everyone, 'I am nitya agnihotrī!' But, do not
explain that. That is all. nitya agnihotrī means, 'ேவளாேவைளக்� �க்ைகப்ப��க்க சாப்பட
அர்த்!' - 'I am eating well, daily!'] This is the third meaning.
So, adhi daivam, adhi yajñaḥ and adhi bhūtam. bhūtam means, prāṇi. adhi bhūtam ஆச்.
And the 4th set of meaning is adhyātmam, from spiritual angle. Since agni is the consumer of the
food within the stomach and soma is the consumed anna rasa, you make a generalisation and
indicate agni as the bhoktā - all the living-beings which are consumers or experiencers of the
universe. bhoktṛ prapañcaḥ is agniḥ. bhoktṛ prapañca means, what? The experiencing cetana
jīva rāśis. And the word soma annam refers to what? Everything that we experience. Because,
every experience is what? Consuming! When you see, you are consuming forms and colours,
through the eyes. And, through the ears - throughout this one hour, you are consuming [and
hopefully digesting!] the teaching. Thus, through the mind and sense organs, the entire universe is
annam, bhogyam. It is the consumed one. THUS, AGNI REFERS TO BHOKTṚ PRAPAÑCA; AND, SOMA
REFERS TO BHOGYA PRAPAÑCA. Therefore, the final spiritual meaning is AGNI AND SOMA REPRESENT
THE ENTIRE COSMOS, the experiencer and the experienced. This soma & agni, prajāpati created.
Okay, we will consolidate all these 4 meanings in the next class and continue.
ॐ पण
ू ्
र मद पण
ू ्स
र पण
ू ्
ू ्
अथेत्यभ्यमन ् , स मुखाच् योनेहर्स्ताभ् चािग्नमृ

स ज ; तस्मादेतदुभयमलोमकमन्त: , अलोमका �ह यो�नरन्तर: ।
तद्य�ददमाह: अमुं यजामुं यजे�त , एकैकं दे वम ् , एतस्यै सा �वसिृ ष्: , एष उ ह्ये सव� दे वा: । …
athetyabhyamanthat , sa mukhācca yonerhastābhyāṃ cāgnimasṛjata ; tasmādetadubhayam-
alomakamantarataḥ , alomakā hi yonirantarataḥ । tadyadidamāhuḥ amuṃ yajāmuṃ yajeti ,
ekaikaṃ devam , etasyaiva sā visṛṣṭiḥ , eṣa u hyeva sarve devāḥ । … [mantra 1.4.6]
In the first 6 mantrās of this 4th section - puruṣavidha brhāmaṇam, the upaniṣad talks about the
glory of prajāpati or brahmā, to indicate the greatness of upāsanam or meditation. In the first 3
sections, 3 upāsana were talked about. aśva virāṭ upāsana, agni virāṭ upāsana and prāṇa
hiraṇyagarbha upāsana. Varieties of meditations have been talked about. The greatness of the
upāsana is, it can give the highest phalam - the very post of the creator, brahmājī. And not only
can upāsaka enjoy the glory of prajāpati, as prajāpati He will get krama mukti also, knowledge
being directly received from sākṣāt īśvarā Himself, without attending the upaniṣad classes, day
after day! Straightaway, prajāpati can get knowledge! Thus, krama mukti is the highest phalam of
upāsana. And as prajāpati, He has several powers. The greatest power being the power of creation
itself. And that creation is being explained now.
He first created manu and śatarūpā by sańkalpa mātreṇa. And from manu and śatarūpā, all the
different species of living beings came into existence. The smallest being pipīlikā or the ant itself.
Can you imagine the ant being given a position in the upaniṣad! So, all these are created by
brahmājī. Thus, manuṣya sṛṣṭi has been talked about. Animal sṛṣṭi has been talked about. Now,
devatā sṛṣṭi or deva sṛṣṭi is introduced. All the devās also came to existence from prajāpati only.
And, among all those devās, two are highlighted. One is agni devatā and other is the soma devatā.
That is being discussed in 6th mantrā, which I introduced in the last class. And I said, the two words
agni and soma are versatile words which has got different meanings taken at different levels.
Four meanings I gave in the last class. I want to just consolidate those 4 meanings and thereafter
enter into the mantrā. The 1st meaning is, agni and soma are the names of two celestial devatās.
This is the most popular meaning. agni, presiding over the fire principle. And soma, presiding over
the moon principle. These 2 devatās prajāpati created. That is the first meaning.
And, what is the 2nd pair of meanings? I said, in the vedic ritual context, the word agni represents
the ritualistic fire kindled before the performance of a ritual. The sacred ritualistic fire is called agni.
And in this sacred fire alone, varieties of oblations are offered. And the most well-known oblation is,
soma rasaḥ. soma rasaḥ means, the juice extracted from a creeper called soma latā. When this is
offered and the ritual is performed, it is called soma yāgaḥ. And, varieties of somayāgās are talked
about. In the vedic society, the vaidikās have to perform all these yāgaḥ. sapta pāda yajña, sapta
havir yajña, sapta homa yajña etc. They were all compulsory in those days. Now, people do not
even know the names of the yāgās! Even now, rarely, these yāgās are performed. Therefore, agni
means, the ritualistic fire, sacred fire; and soma means, soma rasaḥ. This is the second meaning.
And, what is the third meaning I gave? The very same agni tatvaṃ represents the digestive fire,
which is there in all of us; and which also asks for regular oblations! Not only has that sacred fire got
oblation - both solid and liquid; this fire also, early morning onwards; in fact, pouring so much. And
therefore, the third meaning is the digestive power. And soma refers to all forms of anna rasaḥ. The
physical body is generated out of anna rasam.
Class 05 - 27th Feb 2017 - mantrās 1-4-6 & 1-4-7 Download from www.arshaavinash.in Page 1
annarasenaiva bhūtvā annarasenaiva vṛddhiṃ prāpya annarūpa pṛthivyāṃ yadvilīyate tad
annamayaḥ kośaḥ sthūlaśarīram I
You know where it comes? tattvabodha. Definition of the gross body. Therefore, what is the third
meaning? Digestive fire and the food or the nutrition of the food. Because according to veda,
the moonlight alone enters all the plant kingdom and becomes the nutrition in the Plants, fruits &
vegetable kingdom. This is the third meaning. Digestive fire and food in general.
Then the last pair of meaning is from philosophical angle. agni represents the entire living beings
as a group, which is the receiver of all experiences. So, the cetana prapañca is agni; because, all
the living beings are regularly consuming experiences, not only through one mouth; but, with the
help of all the sense organs we are consuming śabda sparśa rūpa rasa gandha. Thus, bhogya
prapañca is called somaḥ; the bhoktṛ jīvās are called agniḥ. All these are born out of prajāpati.
This is the essence of this particular mantrā.
And, how did prajāpati produce the agni devatā? The upaniṣad gives a peculiar method. prajāpati
wanted to create the fire through friction. Just as, in the ritualistic field, how do they create the fire?
araṇi mathanaṃ. There is a log of wood, with a scoop in the middle. And another log is kept inside
and the churning is done. Because of the friction, the agni is created. And when prajāpati wanted to
create, araṇi was not there; because they are all going to be created only later. Therefore, what did
virāṭ do? So, He converted Himself into the lower araṇi and uttara araṇi. And how did He do that?
His two hands became the upper araṇi. And the lower araṇi with a scoop was His mouth itself. And
prajāpati put His 2 hands [like the babies do; we cannot do that!] into His mouth and churned or
moved the hands within the mouth. And because of that friction, out of His mouth agni was created.
Therefore only we say, "bhūḥ pādau yasya nābhirviyadasuranilaścandra sūryau ca netre
karṇāvāśāḥ śiro dyaurmukhamapi dahano yasya vāsteyamabdhiḥ", the agni came out of the
mouth of prajāpati, caused by the friction created by His two hands! And because of the agni
sambandha only, the upaniṣad gives an interesting corollary that throughout the body we have
body hair. Long and short hair, throughout. But there is no hair inside the mouth. Why? Because of
the agni, there is no hair inside the mouth. No hair upon the hands [palm] also. Why? Because, agni
came out through them & the hair got burnt.
Thus, mouth and hands are the source of fire. And in Sanskrit, the source is called yoniḥ; any
source is called yoni. yoni literally means a womb. And the upaniṣad says, the hand is also yoni,
which is hairless. Mouth also is yoni, hairless. And the womb inside a mother, from which the
children are born, that yoni inside also is hairless. Therefore, yatra yatra yonitvaṃ tatra tatra loma
rahitatvaṃ. Thus, the upaniṣad tells some story. Look at this mantrā.
"athetyabhyamanthat sa mukhācca yonerhastābhyāṃ cāgnimasṛjata". ataḥ means, after
creating manuṣyās, animals etc. iti abhyamanthat. iti means, in this manner the upaniṣad wants
to act it out. sa mukhācca yoneḥ hastābhyā ṃ ca - by taking His hand and putting into the mouth
evaṃ abhyamanthat - and churning, prajāpati created friction between the palm and the mouth.
And from that yoneḥ [yoni means, the womb, cause], agnim asṛjata - He created the fire principle.
tasmād etad ubhayam alomakam antarataḥ - loma means, hair. alomakam means, no hair in the
palm, in the mouth; alomakā hi yoniḥ antarataḥ - like in the yoni, the womb of a female.
"tadyadidamāhur amum yajāmuṃ yajetyekaikaṃ devam etasyaiva sā visṛṣṭir eṣa u hyeva
sarve devā" - and not only these 2 devatās were created; thereafter, prajāpati created all the other
devās - like varuṇa etc [whose names are not mentioned]. All the others also prajāpati created.
And who are those devatās? upaniṣad says, "tad yad idam āhuḥ amum yaja amum yaja ity".
In karmakāṇḍa there are several mantrās instructing people to do yāgā on or for various devatās.
amum here means, what? This devatā you worship. Who says? karma kāṇḍa says. May you
worship this devatā if you want this particular result. May you worship the other devatā if you want
another result. If you have got eye problem what is the devatā? sūrya devatā. Thus, for every
particular need of the human being, various presiding deities are there; and the karmakāṇḍa talks
about devatā yāgaḥ. So, the upaniṣad says, all those devatās prajāpati Himself created.
"yajety ekaikaṃ devam etasya eva sā visṛṣṭir eṣa u hyeva sarve devā". So, amum yaja amum
yaja iti karma kāṇḍe vakṣyamāṇa devāḥ - all the devatās mentioned in karmakāṇḍa. etasya eva
sā visṛṣṭiḥ - all these are creations of that one prajāpati only. And in fact, He does not create the
devatās. Really speaking, He Himself is the nimitta kāraṇam. He Himself is the upādhāna
kāraṇam also. In short, He Himself multiplies into all these devatās. Therefore, eṣa u hi eva sarve
devā - eṣaḥ prajāpatiḥ sva sarve devāḥ. He Himself multiplies into all these devatās. Thus the
agni devatā sṛṣṭi has been talked about.
Now, the soma devatā sṛṣṭi is mentioned. "atha yatkiñcedamārdram". ārdram refers to the soma
rasa which is used for the yāgā. Literally, ārdram means the liquid material. Extracted out of the
what? The soma creeper. That ārdram, the liquid fuel, which is given to the agni devatā, that soma
also "tad retasaḥ asṛjata tadu somaḥ" - prajāpati created that soma devatā out of his creative
power. retasaḥ means, creative power, sṛṣṭi śakti. He created that also, which is called somaḥ. All
vedic deities are mentioned.
And the upaniṣad says "etāvad vā ida ꣳsarvam " - the entire creation can be symbolically
represented by these 2 devatās. agni representing cetana prapañca; and, soma representing
acetana prapañca. cetana prapañca consumes, experiences the acetana prapañca. Therefore,
etāvad vā idam sarvam - the whole creation is agni and soma only. While commenting on the 15th
chapter of the bhagavad gītā, śankarācāryā refers to this 6th mantrā only. agni somau sarvam.
So, sarvam - the whole creation is experiencer, represented by agni. And the experienced is
represented by soma. "annaṃ caiva annādaśca soma eva annam agnir annādaḥ" annam
means, the eaten, consumed. annādaḥ means, the consumer. somaḥ eva annam. You can
understand. soma represents the exprienceable universe and agniḥ annādaḥ. agni represents all
the experiencers. Not only human beings; but, all the living beings.
So, "sa eṣā brahmaṇaḥ ati sṛṣṭiḥ" - so we have seen three types of sṛṣṭi. manuṣya sṛṣṭi, paśu
sṛṣṭi and deva sṛṣṭiḥ. 'Of these three, which one is the superior most?' if you ask, the upaniṣad
says, devatās are superior among all the living beings. devatās are superior because of their
superior puṇyam. And therefore, devatā sṛṣṭi is called ati sṛṣṭiḥ. ati means, excellent, surpassing
creation, superior creation, greater creation, compared to manuṣya and paśu. So "saiṣā
brahmaṇaḥ ati sṛṣṭiḥ yacchreyasaḥ devān asṛjata" - because, in this alone prajāpati created the
superior devatās. Therefore, ati sṛṣṭiḥ ... [we did not read? So, page 52 last line at the bottom].
… [cont] अथ यित्कञ्चेदमा द ् तद् रेतसोस

ऽ ृ , तद ु सोमः ; एतावद्व इदं सवम
र ् , अन्न चैवान्नादश ; सोम
एवान्नम , अिग्नरन्ना ; सैषा ब्रह्मणोऽ�तसृ: । यच्छ्रे देवानसृजत अथ यन्मत्य सन्नमृतानसृज
तस्माद�तसृिष: ; अ�तसृष्ट्य हास्यैतस्य भव�त य एवं वेद ॥
… [cont] atha yatkiñcedamārdram tadretaso'sṛjata , tadu somaḥ ; etāvadvā idaṃ sarvam ,
annaṃ caivānnādaśca ; soma evānnam , agnirannādaḥ ; saiṣā brahmaṇo'tisṛṣṭiḥ I
yacchreyaso devānasṛjata atha yanmartyaḥ sannamṛtānasṛjata tasmādatisṛṣṭiḥ ; atisṛṣṭyāṃ
hāsyaitasyāṃ bhavati ya evaṃ veda II [mantra 1.4.6]
So, deva sṛṣṭi is called ati sṛṣṭiḥ; because, devās are superior to all the other living beings. Then
the upaniṣad gives another reason also for calling it ati sṛṣṭiḥ. It says, prajāpati is able to create all
the devatās also. Means, 'creation itself is great '. And who is that prajāpati? Before occupying the
prajāpati post, in the previous sṛṣṭi, prajāpati was none other than an ordinary human being, who
performed upāsana. Thus, a manuṣya upāsaka - from rags to riches story! A vedic story of rags to
riches! The ordinary manuṣyaḥ, who through upāsana, became such a great prajāpati; and as
prajāpati, He created the devās, who themselves are superior to manuṣyā themselves, which
manuṣyā He was once upon a time! So, martyaḥ san - being a manuṣyā once upon a time, now
He has come to the level of a prajāpati to create devatās themselves! So, this sṛṣṭi is called ati
sṛṣṭiḥ. tasmād ati sṛṣṭiḥ. And further the upaniṣad says, atisṛṣṭyāꣳ hāsyaitasyāṃ bhavati - 'if
any one of the students in the class also wants to occupy the prajāpati post, you can follow the
upāsana. Then you will become a brahmā, the creator Himself, with so many powers also!'
Not only that. Like the icing on the cake, what is 'the cap' of all of them? That upāsaka gets krama
mukti also. These are all the benefits of upāsana. Therefore, ya evaṃ veda - whichever upāsaka
practices virāṭ upāsana, He can get krama muktiḥ. So, with this, the upāsana phalam topic is
over. Hereafter, we are going to change the topic completely. mantrā 1.4.7 -
तद्धेद तह्यर्व्याकृतमास , तन्नामरूपाभ्या व्या�क् , असौनामाय�मदं रू इ�त ; त�ददमप्येत�ह

नामरूपाभ्याम व्या�क्र , असौनामाय�मदं रू इ�त ; स एष इह प्र�व: । ... [cont]
taddhedaṃ tarhyavyākṛtamāsīt , tannāmarūpābhyāmeva vyākriyata , asaunāmāyamidaṃrūpa
iti ; tadidamapyetarhi nāmarūpābhyāmeva vyākriyate , asaunāmāyamidaṃrūpa iti ; sa eṣa iha
praviṣṭaḥ I ... [mantra 1.4.7 cont]
So, in the previous portions we had upāsana as sādhana for getting krama muktiḥ. Now, the
upaniṣad wants to give jñānam as the sādhana for getting liberation here & now, without going to
brahmaloka etc. 'In manuṣya janma itself how a person can get knowledge & liberation? And what
is the type of knowledge one should get for liberation?' - is the topic. That knowledge has got 3
components. 1. brahma satyam; 2. jagan mithyā; 3. jīvo brahmaiva nāparaḥ - these 3 essential
points one has to know. BRAHMAN ALONE IS REALITY. THE ENTIRE WORLD IS NOTHING BUT NAME AND
FORM ONLY. And that reality behind name and form is not an object that you can come across. THAT
REALITY BEHIND NĀMA rūpa IS NONE OTHER THAN 'I' THE EXPERIENCER OF THE NĀMA rūpa. So, 1.
brahma satyam; 2. jagan mithyā; 3. jīvo brahmaiva nāparaḥ . And the jīvaḥ we have to replace
by aham. 'That brahman I am' - if we manage to claim this knowledge, we are free here & now!
This knowledge is going to be summarized in this entire mantrā. One of the most important
mantrās of the entire bṛhadāraṇyaka upaniṣad. 1-4-7. First chapter 4th section 7th mantrā. We
are going to get solid vedānta in the following 4 mantrās - 7,8,9 & 10. We are going to get the
essential vedāntic teaching.
And before going into the actual mantrā, how the upaniṣad is going to present and develop, I will
present independently. Before the emergence of the universe, the universe must have existed
in potential form. Just as, before the arrival of different ornaments all those ornaments should have
existed in the gold itself. In what form? Potential form! And what does the goldsmith do? He does not
'create' ornaments. But, he gives varieties of shapes for that lump of gold itself. With each shape he
gives, it becomes bangle, chain, ring etc. Therefore, all the ornaments are none other than different
names and forms, which already existed in the lump of gold itself. All those shapes are there in what
form? Un-manifest form. The upaniṣad says, the entire universe also is nothing but different names
& forms only. And all these names & forms existed in un-manifest form, which is called avyākṛta
nāma rūpa. Or, avyakta nāma rūpam. And all these avyakta nāma rūpams put together is called
māyā or prakṛti or śaktiḥ etc. These are different names of what? The world itself when it was in
potential nāma rūpa form. So, what is the definition of māyā? Un-manifest names & forms,
before the emergence of this universe.
Now, all the different ornaments are in the form of nāma rūpa, existing in the lump of gold.
Therefore, the gold is the substance which lends existence to all the ornaments. So, the nāma
rūpa require what? A substance is required. Ornaments nāma rūpa existed in gold substance.
Earthenware nāma rūpa existed in earth or clay. Furniture nāma rūpa potentially exist in wood. The
world nāma rūpa exist where? You should not say 'clay'. You should not say, 'wood'. We should not
be 'clay headed'; or, 'wooden headed'! So, 'what is that ultimate substance on which all the names
and forms were there?' - if you ask, that only substance is called 'brahman'. Or, ātmā. Or, puruṣaḥ.
Thus, two things were there in the beginning. The only substance, brahman or paramātmā and,
māyā which is the potential nāma & rūpa. And when did brahman come into existence? Are you
awake? அப்பப்ப ஒங்கைள எ�ப! When did brahman come into existence? It is anādi. When did
māyā come to existence? It is also anādi. That is why in the 13th chapter Lord kṛṣṇā said,
"prakṛtiṃ puruṣaṃ caiva viddhy anādī ubhāv api" - both were there non-separably. It is not that
puruṣa was sitting somewhere, watching TV. And prakṛti was sitting elsewhere, watching another
TV, like what happens at home! So, they are non-separable. Made for each other couple! Otherwise
called īśvaraḥ. ardhanārīśvaraḥ. brahman is cetana tatvam. And māyā is acetana tatvam.
We have seen this in the 13th chapter of the bhagavad gītā. We have to recollect the whole
development of the 13th chapter. brahman the cetana tatvam cannot undergo any change.
Therefore, it cannot evolve into the universe; because, evolution requires modification. But,
brahman cannot change. paramātmā cannot change. So, what evolves into the creation? māyā
alone evolves into pañca bhūtās. And then into the 14 lokās. And all our sūkṣma śarīrams are
created. All our sthūla śarīrams are created. The entire universe emerges out of māyā. All in the
form of what? Just nāma & rūpa. One physical body has got its own shape and is known as rāma.
Another physical body has got another shape and is called kṛṣṇa, lakṣmī, pārvatī etc. Different
nāma for different rūpa. Thus, even though the bodies have been created and the world has been
created, inter-action cannot take place between them. Why? KBC question! Even though bodies are
there, worlds are there, objects are there, interaction is never possible by themselves; because, they
are all jaḍam, māyā being jaḍam. jaḍam means what? [I hope you are not jaḍam! தமிழ், 'ஜடம்
மாதி� ஒக்காந்தி�க்கிே' scold பண்�வ!] So, jaḍam means, acetanam, inert. So, the inert body
and the inert world cannot have any interaction.

And therefore, the upaniṣad says that, all these bodies and minds have got the all-pervading
consciousness, gets enclosed within everybody. Just as space gets enclosed in the pots, even as
the potter makes varieties of pots. In every pot what is available? Space is available; for which, the
potter need not do any particular job. As even the pots are created, space will get enclosed. When
four walls and ceiling come, space automatically is there. Just as all-pervading space gets enclosed
in every product, similarly, in every 'body' the paramātmā gets enclosed. And this enclosed
paramātmā is re-named jīvātmā. ENCLOSED PARAMĀTMĀ IS JĪVĀTMĀ.
How many enclosed jīvātmās will be there? As many bodies are there, so many jīvātmās are there;
which are all seemingly divided; but, really not divided; because, CONSCIOUSNESS is not subject to
division. Just as space cannot be divided, space is seemingly divided; but, not actually. Similarly,
one paramātmā is seemingly divided into each jīvātmā. And all these enclosed jīvātmās have got
SELF-AWARENESS. The body by itself cannot have SELF-AWARENESS. Why? It is jaḍam, inert! But,
when the body is enclosed, THE ENCLOSED CONSCIOUSNESS - renamed jīvātmā - gets SELF-
AWARENESS, which is expressed in the form of 'I am'. In any language, when you say 'I am', the
SELF-AWARENESS belongs to jīvātmā or śarīram? SELF-AWARENESS belongs to the jīvātmā.
Thus, now paramātmā has descended down, as it were, and occupying all the bodies in the form of
so many jīvātmās. In this hall itself how many are there! Not only the students; remember, every
ant, mosquito - pipīlikādi - in all of them the jīvātmā is there. So, really speaking, paramātmā alone
is now available in the form of the jīvātmā 'I'. And since the paramātmā alone is identical with
jīvātmā, "jīvo brahmaiva nāparāḥ". 'I' AM NONE OTHER THAN THE PARAMĀTMĀ. That paramātmā,
with the help of māyā, has projected or created the whole universe. This is the fact.
Now we know what is paramātmā. These three words you have to note. paramātmā, jīvātmās
[plural] and the prapañcaḥ, including the body. Now the stage is ready for interaction, transaction.
Until now, the story is fine. But, hereafter, a problem comes. What is that problem? The māyā which
was there with paramātmā, that māyā has got two-fold powers. [All these you know. You have to
only remind yourself in this context. Whatever I say, you should say, 'எனக்குத் தெரி யுமே '!] One power
is called creative power. Another is called concealing power. vikṣepa śakti and āvaraṇa śakti.
So paramātmā has got māyā, with vikṣepa śakti and āvaraṇa śakti. And in the case of
paramātmā, the vikṣepa śakti alone is operational. Therefore, paramātmā is able to create this
world, out of this māyā potential. However, the āvaraṇa śakti of māyā does not conceal the
paramātmā. Therefore, paramātmā always knows 'I am paramātmā'. But, ... [Here only 'but'!]
That very same paramātmā has now descended down and obtains in the form of jīvātmā in
everybody, with the SELF-AWARENESS 'I am'. paramātmā has entered the body. This is called
anupraveśa. paramātmā has entered the body as jīvātmā. And the jīvātmā has SELF-AWARENESS.
And jīvātmā experiences this world. But, what happens is, in the case of jīvātmās, the āvaraṇa
śakti of māyā becomes operational. The āvaraṇa śakti of māyā becomes operational. Therefore,
jīvātmā does not know, 'I am none other than the creator paramātmā'. 'I the experiencer jīvātmā,
[Experiencer of what? Experiencer of this world]. 'I the experiencer jīvātmā, the enclosed
CONSCIOUSNESS, am none other than the creator paramātmā, the all-pervading CONSCIOUSNESS.
This equation - jīvatma-paramātma aikyam - this equation jīvātmā does not know. And since the
jīvātmā does not know his real nature, jīvātmā commits a mistake. Because, ignorance always
leads to mistake. When you do not know the cause of the death of the Chief Minister [what an
example in bṛhadāraṇyaka upaniṣad class?!] so many stories are there! And each one asserts as
though he has personally seen. But, really nobody knows exactly what happened.
So, when the fact is not known, the stories are infinite. How many facts are there? One. But,
rumours / misconceptions are many. Therefore, every jīvātmā commits the mistake, like brahmājī -
which we saw in the beginning of the section. brahmājī was born "aham ityeva". And He looked
around and did not see anything. In the case jīvātmā, he finds himself with a body-mind complex
enclosing him. Therefore, instead of taking body-mind only as the enclosing medium; "I am the
consciousness; but, body-mind complex is only the enclosing medium, which makes me
seemingly divided". That alone is the truth.
But, without knowing that, what do I do? I commit the mistake of identifying with the body itself.
I claim, 'I am born on such and such date', showing the birth certificate. 'I' the jīvātmā when am I
born? jīvātmā cannot be born; because, it was there before the arrival of the body. And, after the
departure of the body, it will continue. "na jāyate mriyate vā kadācin nāyaṃ bhūtvā bhavitā vā na
bhūyaḥ ajo nityaḥ śāśvato 'yaṃ purāṇo na hanyate hanyamāne śarīre" [gītā 2.20]. Thus, even
though 'I' am the immortal caitanyam, I identify with the mortal body, which is a temporary
enclosure. "vāsāmsi jīrṇāni yathā vihāya navāni gṛhṇāti naro'parāṇi tathā śarīrams vihāya
jīrṇani anyāni saṃyāti navāni dehi" [gītā 2.22]. It comes, it grows and it goes.
And once I am identified with body-mind sense complex, 'I' the paramātmā becomes 'I' the jīvātmā.
Or, kartā, bhoktā, pramātā. ahańkāraḥ. And all these 3 are finite in nature. You take the kartā.
How many things are there to be done? In fact, you are waiting for the end of class! So many things
are there. Many people's first darśan - I say, karāgre vasate mobile! Early morning we do not see
Lakṣmī and all! Therefore, so many things to be done - for ourselves; for our family members.
இத்த ைப்பண ் �, அத்த ைப்பண் �-ன் ெசால்ல kartā has got endless duties. bhoktā has got endless
desires. And pramātā has got endless curiosity. 'I have studied this upaniṣad; but, what does that
upaniṣad say?' Thus, we have got curiosity. So, all these put together is called ahańkāra.
Thus, 'I' become apūrṇaḥ, even though jīvātmā is none other than the pūrṇa paramātmā; because
of deha abhimāna he becomes apūrṇaḥ. Therefore, kartā performs karma, gets puṇyam and
pāpam; and drops this body with lot of desires at the time of death. Then, again another janma!
punarapi jananam punarapi maraṇam! All this because I do not know one truth - 'I', the
experiencer jīvātmā, am none other than the creator paramātmā. What is the equation?
Experiencer - Creator equation.
And, to understand this, I will give you the well known example. What is the well known example? As
a waker I am a creator, with all the dream world in the mind, in the form of vāsanās. And what do I
do? Just by going to bed, effortlessly I project a dream, which is mithyā in nature. I create a mithyā
svapna. And to experience the dream, we require an experiencer in the dream. And, who becomes
the experiencer? The waker himself enters the dream.
yadidaṃ kiñca I tatsṛṣṭvā I tadevānuprāviśat I tadanu praviśya I ... [taittirīya brahmānandavallī]
The creator-waker enters the dream body and becomes the dream experiencer. The dream
experiencer is none other than the waker-creator. Even though that is the truth, the moment I enter
the dream, what happens? I forget. I forget, what? That I am comfortably lying down on the bed in
the AC room, with water and all those things. And refrigerator is also there. In between I can get up
and eat also! [Some people get hungry in the middle of the night!] Anyway, all comforts are there;
aham muktaḥ only. But, in the dream, the moment I enter it, I forget the fact about myself as the
waker. And the un-real dream - the mithyā nāma rūpa dream - becomes satyam. And the satyam
waker is forgotten. MITHYĀ IS MADE INTO SATYAM. AND SATYAM GETS CONCEALED. And, I forget the
equation. "'I', the dream experiencer, am the waker-creator, who will never be affected by the events
of the dream" - that is forgotten! Suppose the dream stock market crashes, nothing will happen;
because, it is dream stock market. And therefore, AHAŃKĀRA BHĀVA IS T HE CAUSE OF SAṂSĀRA.
And spiritual awakening is the journey backwards. ahańkāra bhāva to jīvatma bhāva to
paramātma bhāva to sarvātma bhāva. I have to travel backwards, which is called spiritual
awakening. 'I AM PARAMĀTMĀ. I HAVE PROJECTED THIS UNIVERSE WITH SIMPLE NAME & FORM. AND THE
UNIVERSE CANNOT TOUCH 'ME'. And here, what is the meaning of 'ME'? Not the body-mind. So, they
cannot touch 'ME', the caitanya ātmā. Remember the 4th capsule - "I am never affected by any
event that happens in the material world or in the material body!" This is going to be the topic. The
details we will see in the next class.
ॐ पूण्
Page 55, chapter 1, section 4, mantra 7 -
तद्धेद तह्यर्व्याकृतमा स , तन्नामरूपाभ्या व्या�क् , असौनामाय�मदंरू इ�त ; त�ददमप्येत�ह

नामरूपाभ्याम व्या�क्र , असौनामाय�मदंरू इ�त ; स एष इह प्र�व: । ... [cont]
taddhedaṃ tarhyavyākṛtamāsīt , tannāmarūpābhyāmeva vyākriyata , asaunāmāyamidaṃrūpa
iti ; tadidamapyetarhi nāmarūpābhyāmeva vyākriyate , asaunāmāyamidaṃrūpa iti ; sa eṣa iha
praviṣṭaḥ I ... [mantra 1.4.7 cont]
Until now, the upaniṣad elaborately talked about upāsana as the sādhanā; and then, krama mukti
as the benefit of upāsana. In the first three sections, three different upāsanās were talked about.
The word upāsana means, meditation. And in the 4th section up to the 6th mantrā - that we have
completed, the topic was upāsana and upāsana phalam. And, if a meditator dies as an upāsaka,
without gaining the advaita jñānam, the upāsaka will go to brahma loka; or, maximum, he can
become brahmā Himself. And there, in brahma loka, he will gain advaita jñānam. If he is a citizen
of brahma loka, he will get advaita jñānam directly from brahmā; and if he is brahmā Himself, he
will get advaita jñānam from īśvarā Himself! Directly, e-transfer! Directly he will get the knowledge,
by īśvara sańkalpa mātreṇa. And having gained advaita jñānam in brahma loka, they all will get
liberated. This method of liberation is called krama muktiḥ.
krama muktiḥ means, gradual liberation. Why do you call it gradual liberation? Because, they do
not get mokṣā in this janma. They have to go to brahma loka and thereafter only get jñānam and
mokṣa. Since 2 steps are involved - current janma to next janma, then mokṣa. Therefore, it is
called gradual liberation or krama mukti. That was the topic of the first three sections and the first 6
mantrās of the current section.
Having talked about krama mukti until now, now the upaniṣad wants to deal with sadhyomuktiḥ -
which is, getting liberation in the current janma itself, by gaining advaita jñānam here itself from a
guru. In brahma loka one gets knowledge from brahmājī or īśvarā. In manuṣya loka, one should
get knowledge from one of the local ācāryās. But, whoever be the guru, the knowledge gained will
be the same - advaita jñānam! You do not have a superior advaita jñānam in brahma loka, and
an inferior advaita jñānam in manuṣya loka. No gradation in knowledge. This knowledge is going
to be mentioned in the 7th mantrā. jñānam and mokṣaḥ. When? Here and now. In śańkarālayam
itself! Provided, of course, we manage to receive the teaching. A very big 'IF' / 'provided'!
And the whole vedāntic teaching which we find in all the other upaniṣads is summarised in
this one 7th mantrā. śańkarācāryā writes a very, very, very, very elaborate commentary on this one
mantrā, running to pages - showing how important this mantrā is.
Here, the vedāntic teaching is given in 2 steps, which is the conventional method. In 2 stages of
teaching, the whole vedāntā is covered. [I have talked about these 2 stages before. We will have to
remember in this context]. The first stage is called sṛṣṭi prakaraṇam, the topic of creation. And the
second stage of teaching is called praveśa prakaraṇam, the topic of entry. Topic of creation & topic
of entry. This is well known for all of us; because, when we are tired of living in rented houses, we
build a house of our own - sṛṣṭi prakaraṇam. Then we do gṛha praveśa, praveśa prakaraṇam.
There, it is saṃsārā. Here, it is mokṣa. That is the difference. How do these 2 topics reveal the
vedāntic teaching? Their significance must be assimilated. I have talked about this before also.
Being important, we have to remember, recollect.
Class 06 - 6th Mar 2017 - mantrā 1-4-7 Download from www.arshaavinash.in Page 1
In sṛṣṭi prakaraṇam we say, paramātmā is the cause of creation; world is the product of creation.
paramātmā kāraṇam, jagat kāryam. And, based on this, we have to apply the four features. Four
features - are you awake and remembering? kāraṇam is eka, sāra, nitya, satyam. Note the 4th one
- kāraṇam is satyam. And what about kāryam? Its 4 features are - aneka, asāra, anitya, asatyam.
Remember the 4th one - asatyam. Thus, every product is only nāma and rūpa. It does not have any
substantiality of its own. It is nothing but name and form. And this kāryam, which is name and form,
borrows existence from kāraṇam. And since it has got only borrowed existence, not its own
independent existence, kāryam is called asatyam or mithyā. Thus, 'BRAHMA SATYAM, JAGAN
MITHYĀ', is the extracted teaching from sṛṣṭi prakaraṇam. So, if there is a question, 'what do you
learn from the topic of creation?', what should be the answer? Do not say nothing. What we have to
learn from the topic of creation is 'BRAHMA SATYAM, JAGAT MITHYĀ'. paramātmā eva satyaḥ ; the
whole world is nothing but names and forms!
And the uniqueness of this mantrā is, in all other sṛṣṭi prakaraṇam, the upaniṣad will say, 'world is
a product, a kāryam'. Whereas, in this mantrā, the upaniṣad itself directly says, 'the world is
nothing but names and forms'. And therefore, 'BRAHMA SATYAM, JAGAN MITHYĀ' is the lesson no-1.
And what is the practical lesson we have to learn in life? [These are all philosophical discussions].
From the philosophical discussions, what is the practical lesson we have to learn? The whole world
being names and forms, it is highly fragile, highly fleeting, subject to loss at any time. Like the waves
rising in the ocean. What is a wave? Nothing but name and form alone. Similarly, the whole world is
anitya prapañcaḥ. That is why aneka asāra anitya asatyam. The practical lesson is, never
emotionally depend upon anything in the world. And what is the example to be remembered?
Cardboard chair! It is good for the show case. But, you can never sit over that. Therefore, for
emotional support, do not depend on the world. World must be used only for serving and growing
internally. World must be used only for serving and internal growth. Never depend on the
world for peace, security and happiness. It is hollow. Then, what should we remember?
Remember the bhagavadgītā ślokā! So very good that many of you remember this ślokā.
ananyāḥ cintayantaḥ mām ye janāḥ paryupāsate I teṣām nityā bhiyuktānām yogakṣemam
vahāmi aham II [9-22]
Lord kṛṣṇā says, do not emotionally lean on the world for peace security and happiness. May you
lean on me only. So, this is the practical lesson. The philosophical lesson is, 'BRAHMA SATYAM,
JAGAN MITHYĀ'. Practical lesson is - do not lean on the world; lean on GOD and GOD alone. This is
the lesson. So this is sṛṣṭi prakaraṇa - philosophical lesson and practical lesson.
And, what is the second stage of teaching? praveśa śruti. praveśa means entry. praveśa means
gṛha praveśam, entry. And what is the subject matter of praveśa śruti? The very same creator -
paramātmā - is very much available within every body, if every body is taken as gṛham or a house.
After building, the house is called the sthūla sūkṣma śarīram. The very same paramātmā is
available within the sthūla sūkṣma śarīram. Which śarīram? In all śarīrams paramātmā is
available. The all-pervading paramātmā is now available as enclosed paramātmā. Just as the all-
pervading space is available within every room as an enclosed space, without division. Very
important. Without division. Just as space cannot be divided even when it is enclosed within a hall,
paramātmā is indivisibly available in every śarīram. And the enclosed paramātmā is renamed
jīvātmā. And this jīvātmā alone has got self-awareness. Therefore, jīvātmā is able to say, 'I am'.
And this self-aware jīvātmā alone becomes the experiencer of the world, through the body-mind-
sense complex. So, who is the experiencer jīvātmā? The creator paramātmā Himself - or, if you
want - Herself! The creator paramātmā alone is now available as experiencer jīvātmā. Therefore,
'JĪVO BRAHMAIVA NĀ PARAḤ'. So, in sṛṣṭi prakaraṇam, what is the lesson? 'BRAHMA SATYAM, JAGAN
MITHYĀ'. And, in praveśa prakaraṇam, [prakaraṇam means topic] praveśa prakaraṇam what is
the lesson we get? 'JĪVO BRAHMAIVA NĀ PARAḤ ' - the creator is the experiencer. Reversing it,
experiencer is the creator! Therefore, 'I' the jīvātmā am none other than paramātmā.
And, to assimilate this, what is the example I said in the last class? The waker projects a dream
world. Therefore, waker is the projector of the dream. And after projecting the dream, what does
the waker do? Waker himself enters the dream world. And thus becomes the dream
experiencer. So the dream experiencer is none other than the waker-creator. How do you know
both are one the same? Because, after waking up, we do not say, 'somebody else dreamt'. We say,
'I was the dreamer in dream; and I am the waker now'. Therefore, creator-paramātmā is the same
as experiencer-jīvātmā. 'AHAM BRAHMA ASMI'. 'BRAHMA SATYAM, JAGAN MITHYĀ'. 'AHAM BRAHMAIVA
NĀPARAḤ'. Thus, in 2 topics the whole vedāntā is covered!
But, what is the problem? The problem is, even though 'I' the jīvātmā is none other than paramātmā
the creator, unfortunately, I do not know this fact. Exactly as the dreamer does not know that, 'I
am the waker comfortably lying down on the bed. அனந்தசயனம்! And I am never affected by the
positive experiences or the negative experiences of dream. They cannot affect me. The dreamer
does not know, 'I am the waker'! Because, remember, my favorite statement, "for a dreamer, dream
is not dream in dream!" He does not know that. Similarly, vedāntā says, we are all in as second
dream. We do not know, 'I' the jīvātmā, do not know the fact that 'I myself am paramātmā and with
my own māyā śakti I have created everything!
mayyeva sakalaṃ jātaṃ mayi sarvaṃ pratiṣṭhitam I mayi sarvaṃ layaṃ yāti
tadbrahmādvayamasmyaham II [kaivalya 1.19]
That fact - "I am sṛṣṭi sthiti laya kāraṇam" - I do not know. And because of this ignorance, I
mistake myself to be the nāma rūpa śarīram. What is the body? It is nothing but name and form,
every time undergoing a change; and after a few years, the body is going to merge into the
pañcabhūtās. That body - which we celebrate so much by doing all kinds of சிஸ்�ை by
decorating, beauty parlouring and all those things - is nothing but a few spoonfuls of ashes only. And
how can that dying body - nāma rūpa - be the real 'ME'? But, yet, I mistake the body as myself!
So, the vedāntic journey is, I have to first say, 'I am not the body; but, I am the enclosed
CONSCIOUSNESS, the jīvātmā'. When I say, 'I am the body', it is called ahańkāra bhāvaḥ. From that
ahańkāra bhāva, I should come to jīvātma bhāva. What is jīvātma bhāva? I am not the
enclosure body; but, I am the enclosed consciousness!
Then, what is the next lesson? I am not the enclosed jīvātmā; but, I am one with the all-pervading
paramātmā. And the moment I know, 'I am paramātmā', 'I am eka sāra nitya satyaḥ'. So, from
paramātmā we came to jīvātmā to ahańkāra bhāva. The retracing journey is ahańkāra bhāva to
jīvātma bhāva to paramātma bhāva. This is going to be the teaching in the 7th mantrā.
So, 'taddhedaṃ tarhy avyākṛtamāsīt'. idam means, the entire universe, the manifold universe.
tarhi means, before its origination. Now it is in the form of the vast universe, consisting of galaxies
and solar systems and planets and continents and countries and districts and streets and
apartments and rooms. avyākṛtam āsīt - this entire cosmos was not in this form before its
origination. The whole universe was in a seed form. Just as a vast tree was before in the form of a
small seed. Remember chāndogya upaniṣad. The guru said bring the nyagrodhaphalamata -
nyagrodhaphalamata āharetīdaṃ bhagava iti bhindhīti bhinnaṃ bhagava iti kimatra paśyasi
ityaṇvya ivemā dhānā bhagava iti āsāmańgaikāṃ
- within that fruit there is one small seed ..... So too, this whole vast universe was in the form of the
un-manifest seed, which is known by different names. One is prakṛti. Another name is māyā.
Another name is śakti. Another name is avyaktam. But here the name given is avyākṛtam.
avyākṛtam means, seed form, potential form, dormant form. A state where even time and space are
hidden! Like the singularity of the big bang theory. Before the big bang happened the whole universe
was in singularity condition, which we cannot even understand; because, even time and space were
hidden there. And this avyākṛtam, māyā śakti was located where? It was along with paramātmā or
brahman. We have to note that. avyākṛtam āsīt means, paramātmā sahita māyā āsīt. So,
avyākṛtam means, māyā sahitam brahma, otherwise called īśvaraḥ.
And what did that īśvarā do? When the appropriate time came, that māyā got activated. Just as
when you pour water to nourish the seed, after appropriate time, from the seed, breaking open the
earth, the first tender sprout comes. Similarly, from māyā, the pañcabhūtās came. sūkṣma
bhūtāni, sūkṣma prapañcaḥ, sthūla bhūtāni, sthūla prapañcaḥ, sūkṣma śarīrāṇi, sthūla
śarīrāṇi - all of them emerge. Just as, from the seed a small sprout comes; then it becomes a plant;
then it becomes a huge tree with many branches. "tan nāmarūpābhyām eva vyākriyata asau" -
Therefore, tat. tat means, that un-manifest seed in īśvarā, vyākriyata - got unfolded. Got
elaborated. Got thrown out. Got projected, nāmarūpābhyām - in the form of infinite names & forms.
So what is space? nāma rūpa. What is vāyu? nāma rūpa. What is agni? nāma rūpa. What is the
physical body? Name and form only; because, when you start enquiring, the body does not exist. It
is nothing but pañcabhūtāni. The solid part is pṛthivī. And, body contains lot of water. In fact, if you
dehydrate the body, it will become ash. That is what happens during cremation. It is water that gives
shape to the body. Therefore, pṛthivī tatvam is there. jala tatvam is there. agni tatvam is there in
the form of body temperature. vāyu tatvam is there in the form of life breath. ākāśa tatvam is there,
[especially in the stomach, lot of ākāśa! And for many people in the head also, lot of empty space!
நமக்கெல ் லா ம் கிைடயா�; for some people]. Therefore, pañcabhūtās alone are now re-named Mr.
So & so. That is why the upaniṣad says, " asau nāmāyam idaṃ rūpa iti". So, 'this is Ramakrishna,
this is Krishnaswamy, this is Subramanyam' - when you say, it is nothing but pañcabhūtams in a
particular shape alone is called so and so. So asau nāma - this is the name. idam rūpam - this is
the configuration. Vital statistics is called rūpam. Moreover, this is not only the method of sṛṣṭi at the
time of beginning of the universe.
"tadidamapyetarhi nāmarūpābhyāmeva vyākriyate'sau vyākriyate asau nāmāyam idaṃ rūpa
iti". The upaniṣad says, even now the creation is only in the form of nāma & rūpa only. Whatever
be the method used by bhagavān, the same method alone we also use. When a potter is creating a
pot, what does he create? He does not create anything. Before "creation" what was there? Clay.
Now, what is there? Clay. Later also, clay. Then, what does potter "create"? The very same clay is
given a particular shape. He does not create even one milligram of matter; because, matter can
never be created. He only reshapes the lump form - by using the wheel and using the hand, in a
skilled manner. We cannot do that. நம்ப பண ் ணி னா என் னெ ல
் லா ம ோ ஆகும்! So, when he uses the
hand skillfully, it gets varieties of shapes. The shape alone is added. Now we give the very same
clay a new name. What was called 'clay' before, now it is renamed 'pot'. So, pot is not the name of
a new substance. Because, no new substance is created by potter. For that particular shape you
give a particular name.
So, tad idam apy etarhi means, even now whether it is ornaments, whether it is earthenware,
whether it is the kitchen பச்சடி or கி ச்சடி, what was named vegetables before; now, the same
vegetables made deliberately out of shape, by cutting etc., re-shaped vegetable, cooked vegetable,
is renamed as various dishes. And therefore, tad idam apy etarhi. etarhi means, even now in the
21st century, nāma rūpābhyām eva vyākriyate asau - any creation, it may even be a sophisticated
rocket, called candrayãn. [So, our people are going to do a very great job. candrayān means,
what? A rocket which will land on the moon!] But, what is that rocket? Again, nāma and rūpa! So,
nāma rūpābhyām eva vyākriyate asau. And, what is the name given? Rocket. idam rūpam - this
is the configuration.
So, up to this is topic no 1, which is named sṛṣṭi prakaraṇam. And, what is the vedāntic lesson we
learn from this prakaraṇam? மறக்காத�ங்ே. PARAMĀTMĀ SATYAḤ ; THE WHOLE WORLD IS NĀMA RŪPA,
MITHYĀ. Very useful; ETU is there. ETU ஞாபகம் இ�க்ே ? Exprienceable, Transactable and Useful.
But, it does not have an existence of its own. Therefore, fleeting. It is anityam. Therefore, use the
world for what? Not for peace, security and happiness. Use the world only for citta śuddhi. And how
do we get citta śuddhi? By serving the world, starting from family. Serve the family; but, never
depend on the family. [Secret! Never tell anyone!] Serve the family. But, never depend on the family.
If anybody asks, 'who is your security?', we should not name any member. We do not know how
long everyone is going to live. Living to leaving. Living to leaving. ��யறேதா? Therefore, 'who/what is
your security?' if anybody asks, name GOD and GOD alone! We should practice that. So, vedāntic
lesson is, "BRAHMA SATYAM; JAGAN MITHYĀ". Practical lesson is, 'GOD ALONE IS DEPENDABLE; W ORLD
IS UN-DEPENDABLE'. This is the first part of vedāntic teaching through sṛṣṭi prakaraṇam.
Now we are entering the second part of vedāntic teaching. What is it? praveśa prakaraṇam. gṛha
praveśaḥ. Whose gṛha praveśa? bhagavān's. And what is the gṛham? Our own body! Every body
is a temple - "deho devālaya proktā jīvo devaḥ sanātanaḥ tyajed-ajñāna-nirmālyam sohaṃ
bhāvena pūjayet".
deho devālaya proktā - Every body is a temple; and, after creating the body, bhagavān has
entered the temple. What is the proof? Otherwise, we will not be alive. We will not say 'I'. Therefore,
bhagavān is available. jīvo devaḥ sanātanaḥ - the jīvātmā alone is devaḥ, God. And, what is the
aim of all spiritual sādhana? tyajed-ajñāna-nirmālyam. After everyday pūjā we remove the old
flowers. Similarly, what is jñāna yajña? What we are doing is, jñāna yajña. And in this pūjā, what
nirmālyam must be removed? tyajed-ajñāna-nirmālyam. What a ślokā! Entire vedāntā. deho
devālaya proktā jīvo devaḥ sanātanaḥ tyajed-ajñāna-nirmālyam. Then, what is that? sohaṃ
bhāvena pūjayet! soham bhāvaḥ ��யறேதா? saḥ - that paramātmā is none other than ahaṃ - 'I'
the jīvātmā. Enough of dāso'ham. Enough of triangular format, [அைதச்ெசான்னாதான் எனக்� �
வ�ம!] enough of triangular format come to so'ham bhāvaḥ. From śokam to so'ham! śokam
means grieving. And therefore, the great gṛha praveśam is indicated here.
Look at this portion. "sa eṣa iha praviṣṭa". saḥ that paramātmā, the creator with māyā śakti.
[māyā śakti understood]. Creator with māyā śakti is iha praviṣṭaḥ - has entered, iha. iha means,
here. 'Here' referring to this body, blessed body that paramātmā has entered. But, when we say
'entered', you should remember, it is an entry without actual travel. How does the waker enter the
dream world? Not by slowly walking, walking. No. As even we project the dream world, we are there
inside as the dream experiencer. Similarly, the world entry. śańkarācāryā writes a commentary on
this anupraveśa, running to pages. And sub-commentary and sub-sub commentary - it becomes a
book itself! Because, when we use the word 'entry', we will imagine that paramātmā was sitting in
vaikuṇṭha; and then, slowly He came to ākāśa; அப்பறம் நட நடந் நடந் He came to vāyu. We
so imagine! But, paramātmā being all-pervading, where is the question of 'travelling' involved?!
The word 'entry' means what? paramātmā is 'available'. So, 'entry' final meaning is paramātmā is
'available' in the body. abhivyaktiḥ eva anupraveśaḥ. To arrive at this meaning, śańkarācāryā
writes a very elaborate commentary.
In taittirīya also, similar mantrā is there. In second chapter, 6th anuvāka -
yadidaṃ kiñca I tatsṛṣṭvā I tadevānuprāviśat I tadanu praviśya I sacca tyaccābhavat I
niruktaṃ cāniruktaṃ ca I nilayanaṃ cānilayanaṃ ca I vijñānaṃ cāvijñānaṃ ca ...
tadsruṣṭvā, tadevānuprāviśat. Here also the same mantrā. In taittirīya if ācāryā writes 5 pages of
commentary, here He writes 7 pages of commentary! Still more elaborately!!
"sa iha praviṣṭa", in what form? eṣaḥ - in the form of the very jīvātmā. paramātmā eva jīvātmā;
jīvātmā eva paramātmā. But, what is the tragedy? Once we become jīvātmā, we do not know that
fact! Just as, the dreamer talks to his dream guru and asks the question, 'who created this world?'
[Imagine a dialogue between dream experiencer and the dream guru, in dream śańkarālayam.
And, the dream bṛhadāraṇyaka class is going on!] And there the guru says, 'there is a creator
called 'waker'. [He tells this to the dreamer experiencer]. Then, the dreamer experiencer asks, 'is
there such a waker?' How great it is! guru gives aṣṭottaram, sahasranāmam எல்லாம் பண
ெசால்றா. And thereafter he says, 'you wake up; you will discover the creator'. Then dream śiṣyā
asks, 'when I wake up, will I meet Him?' Then, what will the dream guru say? He cannot say, 'you
will meet Him'. அச�! Why? śiṣyā is the one! So, guru cannot say, 'you will meet'. And he cannot
also say, 'you will not meet'. If he says, 'you will not meet', śiṣyā will ask, 'why then wake up at all?'
So, when he wakes up, he does not 'meet' the creator. He claims, 'I am the creator'.
uttiṣṭhata jāgrata prāpya varānnibodhata I kśurasya dhārā niśitā duratyayā durgaṃ pathastat
kavayo vadanti II [kaṭha upaniṣad 1.3.14].
yaḥ sākṣātkurute prabodhasamaye svātmānam eva advayarn tasmai śrīgurumūrtaye
So, "sa eṣa iha praviṣṭaḥ". And how much He is pervading the body? ā nakhāgrebhyaḥ - the
paramātmā - in the form of caitanyam, the consciousness, pervades all over the body up to
nakhāgram, up to the nail - which is on the periphery of the body. [And also the hair. That is to be
understood]. And why he says ā nakhāgrebhyaḥ? The consciousness does not pervade the
nakham. That is why the nail does not become alive. The nail does not have sentiency. Hair does
not have sentiency. Up to the root sentiency is there; but, not in actual nail. How do you prove it?
Manicure, pedicure all that curing we do. So we happily cut the nails. Why? No pain. So, caitanyam
goes up to the tip; but, not to the nail. Similarly in hair also. That is why people happily go to beauty
parlor, hair dressing salon and all. We can cut the hair; because, in the hair and nail, sat is there;
but, not cit. You say, nail 'is'. The 'is'ness of paramātmā is there; but not, the sentiency with cit
aspect, as in the table or desk. When you say desk 'is', the 'is'ness of paramātmā is there in the
desk; but not, the caitanyam. That is why the desk is inert in nature. Therefore, ā nakhāgrebhyaḥ.
And, here also, the upaniṣad wants to give a finer lesson. What is the finer lesson? During the
waking state, the caitanyam of course is pervading all over the body. And this caitanyam which
pervades all over the body is called sāmānya caitanyam - general consciousness. Even though it
pervades every part of the body, when you are listening to a talk or touching something, you are
aware of that part of the body only. But, the other parts of the body, you are not very, very
conscious of. Even though consciousness is there, it is not dominant. So, you have got a backside.
But, you are not consciously aware of the back. But, suppose somebody comes and touches you,
or, a mosquito bites, then you become are aware of that. Suddenly you become aware of that part of
the body. Thus, when you operate through a particular sense organ then the caitanyam is dominant
there, which is called viśeṣa caitanyam.
So, sāmānya caitanyam is all over the body. viśeṣa caitanyam is in those organs which are
functioning or operational. And during deep sleep state, what happens? The viśeṣa caitanyam
withdraws from the entire body. During deep sleep state, sāmānya caitanyam is there in the body.
That is why the body is alive. Otherwise, they will dispose of the body. But, viśeṣa caitanyam is
withdrawn. That is why when you touch the sleeping person also, he does not recognise, if you
gently touch. Or, when other people are talking he does not hear. And though the nose is open, one
do not get the smell. Why? Because, sāmānya caitanyam is there; but, viśeṣa caitanyam is
withdrawn. During jāgrat avasthā, viśeṣa caitanyam is where? Wherever the operation is going on!
In the class, viśeṣa caitanyam is active in the ears. And when you are carefully watching
something, the viśeṣa caitanyam is active behind the eyes. That means, you do not even hear
when somebody talks. Thus, jīvātmā is present sāmānya rūpeṇa viśeṣa rūpeṇa ca in the body -
the upaniṣad wants to say. And for that, the upaniṣad gives 2 examples in the following portion.
We will read and see the details later.
आ नखाग्रेभ यथा �ुरः �ुरधानेऽव�हतः स्या �वश्वम्भ वा �वश्वम्भर कुला तं न पश्यिन ...
ā nakhāgrebhyo yathā kṣuraḥ kṣuradhāne'vahitaḥ syād viśvambharo vā viśvambharakulāye
taṃ na paśyanty ...
2 examples are given. One for sāmānya caitanyam. And another for, viśeṣa caitanyam. sāmānya
caitanyam is all-pervading. viśeṣa caitanyam has specific location. What are the examples? Like
any bag in which you keep several materials. Your own hand bag. There may be key. There may be
a small mirror. அப்பப்ப பா adjust பண்ண�க்கறத்! There may be kerchief. There may be
something to swallow when there is cough. So many things may be there. But, each object is
located. So, an object being located in a bag is the example for viśeṣa caitanyam. Localised.
And the upaniṣad gives a funny or peculiar example. Perhaps they were all sanyāsīs. And
therefore, they are used to shaving the head. They must be used to kṣuraka [the barber] who must
be coming with a bag with lot of materials. One of the materials is a razor. So, in the bag of the
barber, [what an example in upaniṣad! From the high to the ordinary!] - in the bag of a barber, he
keeps so many materials. And one of them is a razor which is located in one corner of his bag.
So, like the razor - which has got a specific location in the barber's bag - similarly, jīvātmā has got
a location in the bag. What is the bag here? The human body is the bag. The location is either the
eye, while seeing; or, the ears, while hearing etc. This is example number-1 for located jīvātmā,
during jāgrat avasthā.
Then, we require another example for sāmānya caitanyam, which pervades the entire śarīram, not
only during jāgrat avasthā. Even during suṣupti, even though jīvātmā is not operating through any
organs, jīvātmā is generally pervading the śarīram. That is why somebody can shake and wake up
the sleeper. And the second example also is given, which is the example of the fire in the fire wood. I
will explain it later. Note the example. Fire in the fire wood, is the example for sāmānya
caitanyam. How? Next class.
ॐ पूण्
Swāmīparamārthānandājī's classes onbṛhadāraṇyakaupaniṣad 43
oṃpūrṇamadaḥpūrṇamidaṃpūrṇātpūrṇamudacyate I pūrṇasyapūrṇamādāyapūrṇam-
evāvaśiṣyate I oṃ śāntiḥ śāntiḥśāntiḥII
Page 55, chapter 1, section 4, mantra 7 contd -
तद्धेद तह्यर्व्याकृतमा स , तन्नामरूपाभ्या व्या�क् , असौनामाय�मदंरू इ�त ; त�ददमप्येत�ह

नामरूपाभ्याम व्या�क्र , असौनामाय�मदंरू इ�त ; स एष इह प्र�व: ।आ नखाग्रे:यथा �ुरः �ुरधानेऽव�हतः
स्यात ,�वश्वम्भ वा �वश्वम्भर कुला; तं न पश्यिन् ... [cont]
taddhedaṃtarhyavyākṛtamāsīt , tannāmarūpābhyāmevavyākriyata , asaunāmāyamidaṃrūpa
iti ; tadidamapyetarhināmarūpābhyāmevavyākriyate , asaunāmāyamidaṃrūpa iti ; sa eṣa
ihapraviṣṭaḥI ā nakhāgrebhyaḥ yathā kṣuraḥkṣuradhāne'vahitaḥsyāt ,
viśvambharovāviśvambharakulāye ; taṃnapaśyantiI …[cont]
In the first part of this bigmantrāNo.7, theupaniṣadsummarises the creation and entry. And, if you
remember the last class,'the creation' is discussed to show that the entire universe is nothing but
'name and form'. So, the upaniṣad points out, that the whole universe of names & forms existed
before, in the form of avyākṛtam-un-manifest name & form-upon the kāraṇam brahman, called
paramātmā.Therefore, when you say 'avyākṛtam',it includes the paramātmā, in whom the entire
universe was residing,in potential form.Like, in a seed,the entire tree is residing. And this un-
manifest nāmarūpaalone- at the appropriate time- became the manifest nāmarūpa, consisting of
thepañcabhūtās, all the 14lokās, all our sūkṣmaśarīrams,sthūlaśarīrams-theyare all names and
forms only! Thus, from the śṛṣṭiprakaraṇam, we come to know, that'kāraṇam is satyam;
and,kāryam is nāmarūpa, mithyā. If you remember the 4 features [worth remembering here]-
kāraṇam is eka, sāra, nitya,satyam;whereas,kāryam is aneka,asāra,anitya,asatyam. So, one is
satyamthe other is mithyā.This is the message, through the topic of'creation'.
And then comes the second part of teaching,the topic called 'entry'. Since the paramātmā is all-
pervading, the paramātmā pervades all the names & forms. And therefore, it pervades the entire
universe. Just as gold pervades all ornaments, wood pervades all furniture, the kāraṇaparamātmā
pervades all the products. Which means, our own body-mind complex, is also name & form
only![Remember, after a few years, all of them will not exist! May be good news or bad news. But, it
is news.The world-breaking news! What?All this will be 'out'].So, the body has to resolve.That
means, names and forms will have to resolve. This body-mind complex nāmarūpais also pervaded
by the same paramātmā!Therefore,within every one of our body the same paramātmā is there.
And I said the'enclosed'paramātmā is re-named jīvātmā. And since the paramātmācannot be
divided- it being an indivisible principle, we cannot say,'jīvātmā is adivision of paramātmā'!We
should not concludethus.jīvātmā is seemingly'a part of'paramātmā. But,reallyspeaking,it is one
withparamātmā. So, eventhough this is the fact-jīvātmāis one withparamātmā-there is a
problem.[Thereforeonly class is required! Otherwise, no class will be required!] What is the problem?
The jīvātmā'enclosed' within the body has got'self-awareness'- called,'I am'!
"so'hamasmi ity agre vyāharat tato'hannāmābhavat"-brahmāalso started by saying,'I am'[if you
remember the firstmantrā of this section]. So, we all say,'I am'.In our own mother tongue we do say.
But, eventhough we say,'I am',we are ignorant of the fact that 'I am' the paramātmāenclosed within
this body. The body will go away; but,'I'will not go."na jāyate mriyate
vā kadācinnāyaṁbhūtvābhavitā vāna bhūyaḥ ajo nityaḥ śāśvato 'yaṁ
purāṇo nahanyatehanyamāneśarīre"[gītā2.20]. This particular fact the paramātmāknows. But, the
enclosed paramātmā-the jīvātmā-does not know this fact! And because of that ignorance,instead
of taking 'myself'to be the enclosed consciousness,Imistake'myself' to be the 'enclosure'body!
Class 07-13th Mar 2017-mantrā 1-4-7 Download from www.arshaavinash.in Page 1

Are you able to differentiate -'enclosed'&'enclosure'? Instead of taking 'myself' to be

'enclosed'consciousness,I take the 'enclosure'body,the nāmarūpa, as 'myself'!Therefore,saṃsāra
starts.paramātma bhāvatojīvātmabhāvatoidentification with the body is called ahańkāra
bhāvaḥ!ahańkāra bhāva means,kartā,bhoktā,pramātā,paricchinnaḥ.paricchinnaḥ
means,limited. And therefore,miserable!
And when the 'I', the enclosed jīvātmā, is there within the body, what does this CONSCIOUSNESS
do?It lends life to the body-mind complex;because, the body-mind complex is capable of
borrowingCONSCIOUSNESS-which capacity a statue in the Marina beachdoes not have! That is why it
continues to be a statue! It cannot borrow CONSCIOUSNESS and become alive. If only it can come
alive when the crow is sitting on the head and dropping with the stick in his hand Gandhiji can drive
it away! He is not doing.Not able to do that.
Therefore, this body-mind complex-eventhough this also is nāmarūpa only- this one has got a finer
nature.satvaguṇa and rajoguṇa are more in this nāmarūpa. But, walls, statues etc.Are
tamoguṇapradhāna.So, they cannotborrowCONSCIOUSNESS. The enclosed jīvātmā can lend
CONSCIOUSNESS to the body. That is why 'in the 5 capsules of vedāntā', what is the third
capsule?'By my mere presence,I lend life to the body mind complex'. This borrowedCONSCIOUSNESS
is called 'reflected consciousness'. In Sanskrit,cidābhāsacaitanyam.Or,pratibimba caitanyam.
So,what makes the body sentient?Thecidābhāsa that pervades the body alone makes the
body alive. In a statue,cidābhāsa is not there.['cit'-the OC- is in the statue or not?Very careful.
OCஇ�க்காஇல்ைல?�ட்�ேவணம?] OC, being all-pervading, it is everywhere. So, what gives life
is notthe ORIGINALCONSCIOUSNESS['cit']; but, it is cidābhāsa[RC]that makes the body alive.Thus, OC
is there in the body, as wellas RC. One is called the 'cit'; another is called,'cidābhāsa'. And
upaniṣad said, the cidābhāsapervades the entire body,except2 items. Do you remember?The hair
and nail. What is the proof?You are able to happily cut both of them.You should notpluck the hair.
Then there will be pain. Because, it goes to the root.Cut the hair. No pain. So,"sa eṣa iha praviṣṭaḥ
ā nakhāgrebhyaḥ "- that āmeans,up to the nail,excluding the root of the nail. Up to the root of the
hair,excluding the hair, the cidābhāsa pervades.
This we have seen in other upaniṣads also. But, in this mantrā, the upaniṣad wants to add a
specialty. And what is that? This cidābhāsa itself it is dividing into 2.sāmānyacidābhāsa and
viśeṣacidābhāsa.sāmānya cidābhāsa is that which makes the entire body alive and sentient;which
will be there all the time. Even during deep sleep state,sāmānya cidābhāsa will be there. But, the
viśeṣa cidābhāsais that which makes it aware of the surroundings;because of which, it is able to
recognise the surroundings.That viśeṣa cidābhāsa is there only in jāgrat avasthā.
That is why, when a person is deeply asleep, eventhough sāmānya cidābhāsa is there,that person
is blissfully ignorant of what is happeningaround. At home,sometimes, one member goes to sleep. In
the same room, another member keeps the TV on.[At night, a movie has to watched, before sleep!
Thereare those who come home late and still watch a movie!]So,in the TV,big conversations,
songs,fights -all those things are happening. But, this sleeping person is blissfully ignorant. Why?
The viśeṣa cidābhāsahas been withdrawn.
Also,the viśeṣa cidābhāsagets localised when a particular organ is functioning-like, when I am
doing focused hearing. That is why you screw / cup your ears; because, there is some background
road noise. Why do youdo so? You have to giveextraattention. So,you give extra attention not only
with the ears; you put your eyes also behind the ears, as though eyes can hear! That means
what?viśeṣa caitanyam, the cidābhāsais in the ears, during the class.And,when you are focusing
on reading something,viśeṣa caitanyam is behind the eyes. Similarly, behind the skin it is there.
But, you are not focusing. But when somebody touches you from behind, that isrecognised. Thus,
there are sāmānya - viśeṣa caitanyam. And for that, two examples are given.
[I am still in the run way,reminding you what happened in the lastclass,eventhough I know that you
have a brilliant memory. But, just for continuity,I am going through].
Whatare the 2 examples? One is a razor used by the barber,which is kept in a bag along with many
things. But the razor does not occupy the whole bag. It is in one area of the bag. It need not be
razor. Anyother substance also. Just as, it is in one area of the bag, similarly,the viśeṣa caitanyam,
during jāgrat avasthā, is rotating / operating in one area of the body or the other. That is why I give
the example-when you are pre-occupied and lost in thought, your eyes are open but you have a
blank look. What happens then?The viśeṣa caitanyamis not there in the eyes.It can happen in the
class also!Then, those portions are blacked out. Blocked out.அப்பப் viśeṣa caitanyamஅங்க இங்
ேபாய�ட்� வந்திண்��.sāmānya caitanyam is there.
So,example No-1."yathā kṣuraḥ kṣuradhāne'vahitaḥ syād".kṣuraḥ means

razor.kṣuradhānameans box[saptamī vyutpatti.dhīyatenigīyate asmin iti kṣuradhānam]-the
container of the razor. This the example for viśeṣa caitanyam. This also we saw in the last class.
Now we have to come to sāmānya caitanyam. And what is the example [No-2]given? A log of
wood."viśvambharaḥ vā viśvambharakulāye". This is what I have to explain now. According to
śāstrā,'fire' is a principle which is all-pervading as one of the pañcabhūtās. As one of the 5
elements, the fire is all-pervading. In fact, in summer, when we are sweating, the whole atmosphere
is pervaded by agnitattvam.That is why we are sweating. But, it is avyakta. The fire does not have
a specific form, like a flame etc. That flame becomes viśeṣaākāra.But, in
sāmānyarūpeṇa,agniḥsarvatravartate. And this agni is available in the logs of wood also. That is
why we use the logs as fire wood for burning. And in the yāga, when they want to generate fire, they
take two logs of wood called araṇi.samīvṛkṣaḥ.A log from samī tree and another from aśvatta tree.
Two different trees. One serves as lower araṇi, which is fixed on theground, with a scoop in the
middle. The other one isupperaraṇi,which is like a rod that can fit into the scoop of the lower
araṇi,like அம்மி �ழவ .So,putting the upper rod into the lower one,where there is a scoop, you
churn.Andagni is produced.
Now, you know, according to law,nothing can be created. Whatever is there in un-manifest
formalone can be 'produced';which means,'brought to manifestation'.Therefore,śāstrā says,agni is
not produced by churning through friction; but, the un-manifestagni-which was already there in the
fire wood -the un-manifest fire in the fire wood, by friction,we brought to manifestation![For one
example how much explanations wehave to give!]
From that what is the conclusion?agniis there in the fire wood. Now, if you ask,'in which area of
wood it is there?'No. You cannot locate the fire in one particular part of the fire wood.All-overit is
there.Therefore,fire pervades fire-wood, in the form of sāmānyaagniḥ, until we churn and bring it
out. Fire pervades the fire-wood in the form of sāmānyaagniḥ,avyaktaagniḥ, in the fire wood. And
when you churn, it becomes viśeṣaagniḥ, which has got a location, visible etc. But,before that it is
pervading. So,agni is what?sāmānyaagniḥ.And when we strike a match-stick also, what are we
doing?We are not producing the flame. We are only manifesting the avyaktaagni,which is converted
into vyaktaagni, the flame. And when you blow out the flame, what happens to the agni?Do not say

agni gets destroyed!No; because, according to law,nothing can be created or destroyed.Therefore,

when you blow out,agnidoes notget destroyed;it merges into the invisible sāmānyaagnitattvam.
Therefore, the example is, just as sāmānyaagnipervades the fire wood,sāmānya
cidābhāsapervades the body. And viśeṣa cidābhāsa is behind the[organ]ears in the class.[Or, is
supposedto be!]viśeṣa cidābhāsa is behind the ears. That is why in Englishwe have an
expression,'he is all ears!'- it as though, the caitanyam has been collected from everywhere,all over
the body -ெதாைடச்� வழிச -and we have brought all of them behind the ears! Because,I want so
much concentration to hearthat. That is why 'all ears' expression.
Now, what is the name of agni?You will say 'agni'. Eventhough agni means fire, the upaniṣad uses
a different name. The name of the agni is viśvambharaḥ.viśvambharaḥ means,that which sustains
the entire universe.The visible universe,agni alone sustains. What is the logic?[For everything there
is logic!] Because,agni is the kāraṇam. From agni alone jalam came. From jalam alone pṛthivī
came.Therefore,jalam,agni and the entire visible universe is the product of agnitattvam.Thus, as
kāraṇam,agni alone sustains the prapañca.Therefore,agni is givena title-the sustainer of the
universe-viśvamvibharatiitiviśvambharaḥ.
So,viśvambharaḥ is the name of the fire. And the fire-wood is named viśvambhara
kulāyam.kulāyam means,residence,abode or locus,இ�ப்ப�ட,the house. So,fire-wood is the house
of the fire.Therefore, just as fire pervades the entire fire-wood as sāmānyaagni, similarly, the
sāmānya cidābhāsa pervades the entire body. Each body is like a fire-wood. That is why now and
then, we become fiery.Up to this isśṛṣṭiprakaraṇam and anupraveśaprakaraṇam.Hereafter starts
saṃsāraprakaraṇam.நம்ம கை! Hereafter begins our story. And what is that?We will read-
...तं न पश्यिन् अकृ त्स् �ह सः, प्राणन् प्रा नाम भव�त। वदन्वाक, पश्यंश्च�, शणृ ्न्शत्र, मन्वान मन: ;
तान्यस्यैता कमर्नामान्य ।स योऽत एकैकमुपास्ते स वेद , अकृ त्स् ह्येषोऽ एकैकेन भव�त; [cont...]
... taṃnapaśyantiI akṛtsno hi saḥ , prāṇannevaprāṇo nāma bhavati I vadanvāk ,
paśyaṃścakṣuḥ , śṛṇvan śrotram , manvānomanaḥ ; tānyasyaitānikarmanāmānyevaI
sayo'taekaikamupāstenasa veda , akṛtsnohyeṣo'taekaikena bhavati ;[mantra 1.4.7 cont...]
So,śṛṣṭiis over.praveśa is over. Now,saṃsāra starts! The whole mantrā can be divided into 5
portions-1.Creation.2.Entry.3.saṃsāra.4.Way to liberation.5.Liberation.Way to liberation
means,how to get out ofsaṃsāra.Escape route! And,finally,freedom.So creation, entry.saṃsāra
can be called confinement,imprisonment.Then, escape route& freedom.These are the 5 topics. In
fact,the whole vedāntā is covered in this one powerful mantrā.śṛṣṭi topic isfrom where to
where?From the top line,taddhedaṃtarhyavyākṛtamāsītup toidaṃrūpa iti. Up to that is topic-
1,śṛṣṭi. Then,sa eṣa iha praviṣṭa onwards, the entry starts.Up toviśvambharo vā
viśvambharakulāye is topic-2,'entry'portion.gṛhapraveśam. Then,taṃ na paśyanty
onwards,saṃsāratopic starts.
And what does this sentence mean?taṃ na paśyanty-the jīvātmā, who has got self-
awareness,does not understand that,'I am the jīvātmā, who is none other than the creator'.
Remember the 'dream' example.The creator of the dream is the experiencer of the dream.After
creating the dream, I myself entered the dream-world and became the experiencer. But, the moment
I become the experiencer in dream,I forget the fact that,'I am the creator of the dream'. The dream
becomes a Frankenstein. My own creation attacks me, myself.
So,taṃ napaśyanty means,jīvātmādoes not know that they are jīvātmāidentical withparamātmā.
And once there is ignorance, immediately follows misconception. I told you-'once you do not know
the fact, then each one will begin to give his own rumour. So the rumour mills will become very
active'. Similarly, since I do not know who 'I am',I mistake myself as sthūlaśārīram or
sūkṣmaśārīram or kāraṇaśārīram orjñānendriyāṇior karmendriyāṇi. Every anātmā I mistake
asmyself. And a false 'I' is generated. And the false 'I' is called ahańkāraḥ.ahańkāra bhāva comes
to existence.paramātmabhāva to jīvātmabhāva to ahańkāra bhāva.And identified with body-mind
complex, I become ahańkāra.
Three-fold ahańkāra-kartā,bhoktā,pramātā.pramātāmeans,knower.Thus,doer, experiencer,
knower. And in all these 3respects,'I' am limited. Limitation is intrinsic to the kartā; because, body is
limited. To the bhoktā also, it is limited.For pramātā,the knower,the buddhi is mahā
limited.Therefore, in each respect, I experience limitation. And this limitation alone expresses in the
form of a series of problems, which I have talked about before. When I have limitations,for many
problems I either do not know the solution; or, I am unable to implement the solution. Why,am I not
able to implement?Resources are limited. There may be a disease for which there is a special
surgery in America. Only one million dollars.அவ்வள�தா!எங்க ேபாற ?Therefore, sometimes,
knowledge resources or money resources or power resources are not there.
So, regularly I feel helplessness.'My own children Swāmījī,do not listen to us'.Therefore, invite the
Swāmī for bhikṣā.The aim is,notbhikṣā;but, advising the child through the Swāmījī!Because,I do
not know what to do.Thus, almost in every area I experience helplessness.[The entire TN is feeling
helpless now;because of some useless persons.We are not able to do anything. We are supposed
to be democracy. So, theseare instances where singly or collectively we feel helpless!] Helplessness
is one of the powerful expressions of saṃsāra.Then I feel-life itself is a trap.Body itself is a
trap.Family itself is a tarp. Employment itself is a trap.Thus, the sense of being trapped, because of
helplessness; which is the consequence of limitation; which is because of dehaabhimānaḥ. This
was said in muṇḍaka3.1.2/ śvetāśvatara upaniṣad4.7-
samānevṛkṣepuruṣonimagno'nīśayāśocatimuhyamānaḥ
juṣṭaṃyadāpaśyatyanyamīśamasyamahimānamitivītaśokaḥII
nimagnaḥ-means,ahańkāra bhāva ḥ. And helplessness leads to anger. I feel like punching the
nose of someone or the other. Most are not available or theyare stronger.Therefore,poorbhagavān
becomes the scapegoat! So, you go on criticisingbhagavān-'what bhagavān?He is supposed to be
omniscient, omnipotent, compassionate.ேபாகாத ேகாவ�ல் இல் ,பண்ணாதப�காரம்இல!I have
done all these things.Yet,bhagavāndoes not answer my prayer.So, angry with bhagavān.Thus,
anger.And finally, we get tired of even anger. So,depression. Life itself appears a burden, not worth
living. And if at all there is a prayer,it is -'O Lord, take me away,quickly'. So I used to give this as a
formula-HAFD-Helplessness,Anger,Frustration,Depression.HAFD is saṃsāra. And when it
repeatedlyhappens in several areas, then life itself becomes a burden. Remember the 5thcapsule-'By
forgetting my higher nature, life becomes a burden'.Burden for whom?'Me'- the
paramātmā!Because, we are all none other thanparamātmā.Now,that very paramātmā is profusely
crying!!
viśvaṃ paśyati kārya kāraṇatayā sva svāmi sambandhataḥ, śiṣyācāryatayā tathaiva pitṛ-
putrādyātmanā bhedataḥ svapne jāgrati vā eṣa
puruṣo māyāparibhrāmitaḥtasmaiśrīgurumūrtayenamaidaṃśrīdakṣiṇāmūrtayeII[dakṣiṇāmūrtist
otram]
Thatdakṣiṇāmūrti is now crying, all over the world.How?Because, every jīva is none other than
dakṣiṇāmūrti!பாத்தா சந்ேதகமாதான் இ ! But,śańkarācāryā says,'we are all dakṣiṇāmūrti'. That
is what is said here."taṃ na paśyanty akṛtsno hi saḥ".kṛtsnaḥ means,pūrṇaḥ.akṛtsnaḥ
means,apūrṇaḥ.apūrṇaḥ means,experiencing limitations at all levels and missing things in life.And

why this finitude and apūrṇatvam,even thoughjīvātmā is pūrṇaparamātmā only?And how can this
jīvātmābecomeapūrṇaḥ?The pūrṇacan never becomeapūrṇaḥ.Infinite can never become
finite.Then, how did the jīvātmā become finite?
upaniṣadsays,it'sbecause of identification with body. Claiming 'I' am the body is the problem.'Body
is limited' is notthe problem. Then, what is the problem?That limited body 'I am', is the problem.[Can
you see the difference?]'Body is limited', is not the problem. Because, the limitation belongs to
body.jñānī's body is also limited.Therefore,body is limited is notthe problem. Because limitation
belongs to the body.'The limited body I am'isthe problem. Because, after this statement I conclude,'I
am limited'.That conclusion is the problem.'Body is limited', is not the problem;'limited body I am
that body' is the problem!Therefore, concluding 'I am a finite entity' is the problem.
Thus, I transfer the limitations of the body upon myself.It's like watching a movie.The movie
character's emotions I transfer on to myself! So, the purpose of going to the movie is,we alsowant to
cryalong with the characters!This is called transference or adhyāsaḥ.That is what is said here.
"prāṇanneva prāṇo nāma bhavati vadanvāk paśyaṃścakṣuḥ śṛṇvañhrotram manvāno manas
tānyasyaitāni karmanāmānyeva".prāṇanneva.prāṇanmeans, when the prāṇa is breathing.
Breathing is going on at the prāṇa level.prāṇo nāma bhavati-the jīvātmāis mistakenasthe
breathing one.prāṇaḥ means,prāṇanakartā. That means, the function of the prāṇa is transferredon
to the jīvātmā.vadanvāk -when the organ of speech is speaking, the speech belongs to the
anātmā,karmendriyam. But, what do I do? Transfer that on to 'me'and say-jīvātmāisvaktā,the
speaker. So,vadanvāk bhavati. Here, the word vāk means,vaktā
bhavati.paśyaṃścakṣuḥbhavati.cakṣuḥ means,draṣṭā bhavati, the seer.śṛṇvañ
śrotram.śrotram means,śrotā,hearer.So,the jīvātmā is called hearer.So, breather, speaker, seer,
hearer -even thoughjīvātmādoes not do any function at all! That is why the third capsule -'by my
mere presence'. I do notreally do any function. I am neither a kartā nor a bhoktā.In my presence
body mind acts.But, I take itas mine! Then,manvānaḥ manaḥ- when the mind is thinking, I do not
say,mind is the thinker.But,I say,I am the thinker!And tāny asya etāni karma nāmāny eva -they are
all just names,belonging to the functions of the body mind complex. Theyare only the names
belonging to the functions of the body mind complex. They do not belong to the jīvātmā.
"sa yo'ta ekaikamupāste na sa vedākṛtsno hyeṣo'ta ekaikena bhavaty".And therefore,saḥ yaḥ
ataḥekaikam upāste. Here the word 'upāste' means,mistakes as himself.upāste should not be
taken here asupāsanā, meditation and all.upāstemeans,mistakes any one of them as himself.
Then, he becomes what?Either kartāahańkāraḥ or bhoktāahańkāraḥ or pramātāahańkāraḥ. In
every field,I am limited.And helpless.ெரண்�important.'Limited' means, there are endless duties in
life. And, I want to complete all the duties. This is called in Tamil,"அைல ஓய்ஞ்� ச�த்ர ஸ் "!I
want to complete all the duties,beforerelaxing! Many parents think,'once the children are married,
duties are over'.But, after one or two years they discover that grandparentduty is waiting. And
thereafter,great grandparent dutyis waiting! Where is the end?
Therefore, as kartā,the duties are endless. As bhoktā, I want to enjoy so many things. But that is
also endless! And aspramātā I want to study all the vedāntā books.But, either I am not able to
study;or, as even I complete the later books, all the previous books are gone! And therefore, I am in
square one. What ismuṇḍakaupaniṣad?'என்ன� அ ?!', he asks. We have now come to
bṛhadāraṇyaka;so,muṇḍaka is out! This is our problem. And therefore he says,sa yo'ta ekaikam
upāste -saḥ yaḥ ataḥsa ekaikam upāste-identifies with each one and becomeahańkāra.na sa
veda -he does not know his real self. So,in the beautifulślokā-

prakṛteḥ kriyamāṇāni guṇaiḥkarmāṇisarvaśaḥIahańkāravimūḍhātmā kartā ahamiti

manyateII[gītā3.27]tattvavittumahābāhoguṇakarmavibhāgayoḥIguṇāguṇeṣuvartanta iti
matvānasajjateII[gītā3.28]
One anātmā and another anātmā are interacting.But,'I' am the sākṣicaitanyam.'I' am neither a
kartā, nor a bhoktā.In my presence things are happening. Some are good;some are not so good.
Some are successful;some arefailures. This will go on.YOU CANNOT MAKE THE ANĀTMĀ
PERFECT.Therefore, enjoy playing the roles; but,never expect pūrṇatvam in the role. Enjoy playing
the role;but,never expectpūrṇatvam in the role. If we want pūrṇatvam, we have to shed all our
roles. As a father when you introspect,'whether I have been a good father?', the mind will tell,'இைத
ச�யாய் பண்ண ;அைத ச�யாய் பண்ண '.As a mother when you think, all mothers will have this
problem.For any problem faced by the children, the mother takes responsibility-'I only did that
improperly'.Thus, any problem I superimpose on myself, forgetting that the children have got their
own prārabdham.Therefore, as a mother, I feel guilty. As I father, guilty.As a spouse,mahā
guilty.'அவைர அன்ைனக்ேக ச� பண்ண�ய��க ,வ�ட்�ெவச்ச� தப்பா ேப !''I should have corrected
him long before'.Therefore, there is always guilt in any particular role.
What about guru role? I do not want to tell. So,guru also can feel!Therefore,IF YOU WANT FREEDOM,
SHED THE ROLES.If you want to have fun,put on the role and play the game.But, whenever you want
pūrṇatvam,shed the role, not physically;it is not possible.
manobuddhyahańkāra cittāni nāhaṃ na ca śrotrajihve na ca ghrāṇanetre na ca
vyomabhūmirnatejonavāyuḥcidānandarūpaḥśivo'hamśivo'ham.
Now and then go to the green room.In fact,every class is a green room!Now and then go to the
green room, claim the pūrṇatvam; come out, put on the veṣam, and get the battering.
ॐपूण्
र मदःपूणर्�म दंपूणार्त्पूणर्मु I पूण्
र स्यपूणर्मादायपूणर्मेवाव�श I ॐशािन्तःशािन्तःशािन्
[NOTE- Transcription by M/s A. Venkatesan & Bālasubraḥmaṇyam Pattoo.Please communicate corrections to balusha74@gmail.com]


Page 55, chapter 1, section 4, mantra 7 contd -
... तं न पश्यिन । अकृत्स् �ह सः , प्राणन् प्रा नाम भव�त । वदन्वाक , पश्यंश्च� , शणृ ्न ् श्त्र , मन्वान
मन: ; तान्यस्यैता कमर्नामान्य । स योऽत एकैकमप ु ास्त न स वेद , अकृत्स् ह्येषोऽ एकैकेन भव�त ;
आत्मेत्येवोपात , अत ह्येत सवर एकं भविन् । तदेतत्पदनीयमस सवर्स यदयमात्म , अनेन ह्येतत्स वेद । यथा
ह वै पदे नान�ु वन्ददेवम ् ; क��त� श्लोक �वन्दत य एवं वेद ॥ ७ ॥
... taṃ na paśyanti I akṛtsno hi saḥ , prāṇanneva prāṇo nāma bhavati I vadanvāk , paśyaṃś-
cakṣuḥ , śṛṇvan śrotram , manvāno manaḥ ; tānyasyaitāni karmanāmānyeva I sa yo'ta
ekaikamupāste na sa veda , akṛtsno hyeṣo'ta ekaikena bhavati ; ātmetyevopāsīta , atra hyete
sarva ekaṃ bhavanti I tadetatpadanīyamasya sarvasya yadayamātmā , anena hyetatsarvaṃ
veda I yathā ha vai padenānuvindedevam ; kīrtiṃ ślokaṃ vindate ya evaṃ veda II [mantra 1.4.7]
In this important 7th mantrā, the whole teaching is given by the upaniṣad. First, the śṛṣṭi
prakaraṇam is given. Then, praveśa prakaraṇam is given. Then, saṃsāra prakaraṇam is given.
mokṣa upāya prakaraṇam is given. Then, the mokṣa phala prakaraṇam. So, Creation, Entry,
Problem, Solution, Freedom. The whole thing, in about 10-12 lines. Of these, we have seen the
'creation' topic and the 'entry' topic. Now, we are analysing the 'saṃsāra topic', diagnosing the
human problem.
So, what is the problem? Before the 'creation', the paramātmā was there, in the form of ALL-
PERVADING CONSCIOUSNESS. And, after the arrival of all the physical bodies of the living beings, the
same all-PERVADING CONSCIOUSNESS is available within everybody enclosure also. Just as, the
space is available in every room that you build. Similarly, in every body, the ALL-PERVADING
CONSCIOUSNESS is there, without getting divided. cONSCIOUSNESS, does not get divided; because,
CONSCIOUSNESS cannot be divided; just as, space cannot get divided by the walls of the hall. Thus,
the UNDIVIDED CONSCIOUSNESS is available within this body also. That ENCLOSED CONSCIOUSNESS
alone is called jīvātmā. That alone is called sākṣi caitanyam, which alone has got SELF-
AWARENESS, expressed in the form of 'I am'. Up to this, there is no problem at all. Everything is fine.
Then, what happens? When I look around myself, I see the body enclosing me. Body is the
enclosure; I am the enclosed consciousness, sākṣi jīvātmā. But, what is the blunder I commit?
Instead of taking the body as the enclosure - which is temporarily born and will be going - I mistake
the body itself as myself. Body is around me is one thing. Body is me is quite another thing! The
hall or wall is around me is one thing. But, 'that wall is me' if I say, you will laugh. But, that is what we
are doing here! Wall is around me; but, wall is not me. வாள வாள-� the guru is crying out; but, the
paramānanda śiṣyaḥ continues to mistake the body mind complex as himself!
And once I identify with body mind complex, from jīvātma bhāva I have slipped down to the level of
ahańkāra bhāva. jīvātma bhāva is not saṃsāra. ahańkāra bhāva is saṃsāra. And, as ahańkāra,
identified with karmendriyās, I will become kartā, identified with jñānendriyās, I will become jñātā.
Again identified with same jñānendriyās, I become bhoktā also. So, kartā 'I', bhoktā 'I', jñātā 'I' is
generated. And, all these three happens to be always incomplete, missing something or the other.
So many things to do! I always feel whether I will be able to accomplish everything. As a kartā aham
apūrṇaḥ. As bhoktā, aham apūrṇaḥ. As jñātā, aham apūrṇaḥ. And when I am not able to
complete many things I want to I hope my children will do what I could not do. This is called
transferred saṃsāra! My apūrṇatvam I see through children! "நான doctor ஆக�ம-� நிைனச்ேச.
நடக்கை. ந�யாவ� ஆக�ம!" And this child has failed in 10th class, three times! What to do?!
Therefore, I try to fulfill my desire through children, grandchildren. Thus, the struggle goes on and
on. Only way is, become a politician! Every university will give you free 'Doctor' பட்ட! Thus, a
wonderful definition of saṃsāra - a sense of incompleteness. Beautiful verse.
taṃ na paśyanty akṛtsno hi saḥ. akṛtsnaḥ - nowhere else saṃsāra is defined in this manner.
Uniquely in this mantrā the upaniṣad defines saṃsāra as akṛtsnaḥ - incompleteness, not being
satisfied with myself as I am. And there also, as a father, as a mother, as a husband or wife, in every
role I am seeing only holes. In every role I see holes! Where is the question of fulfillment? And even
if I do not feel so, they will point out - 'ஒன்ைனப் பண்ண�ண்� என்ன ெ ?' "What benefit I got?
Nothing". So, regularly you get aṣṭottara arcanās also! With all this, where is the question of
pūrṇatvam? It is never, never possible. That is what we were seeing in the last class.
"saḥ prāṇanneva prāṇo nāma bhavati vadanvāk paśyaṃścakṣuḥ śṛṇvañhrotram manvāno
manas tānyasyaitāni karmā nāmāny eva". vadanvāk paśyaṃścakṣuḥ etc., they are all ahańkāra
bhāvaḥ identifying with eyes, 'I' become seer, hearer, smeller etc. Each one is an expression of
ahańkāra. And, they are all really karma nāmāni eva - they are not 'my' real nature; they are only
from the stand point of the organ that I operate. That is not my intrinsic nature at all. saḥ yaḥ [I hope
you have got that line. 5th line from the bottom]. And therefore, "sa yo'ta ekaikam upāste na sa
vedākṛtsno hyeṣo'ta ekaikena bhavaty" - so, the one who does upāsanā. [upāsanā means,
identification or obsession]. Among several roles, certain roles become obsession for me. When
there is some issue involved as father, obsession. As mother or wife, certain roles become
burdensome roles. Therefore, it becomes an obsession. Thus, in whatever we do - instead of īśvara
smaraṇam or brahma smaraṇam - in whatever I do, that particular role keeps on reminding me,
'you are not alright', 'you are not alright' - that is here called upāsanā. It is not a deliberate upāsanā
of GOD. But, here it is saṃsāra obsession, because of the burden in a particular role of mine.
And then, upaniṣad strongly criticises - "those people do not know". "na saḥ veda " - that person
does not know. 'Know' what? The real 'I' he does not know. ahańkāra 'i' alone he knows. sākṣi 'I'
he does not know. And therefore, "akṛtsno hyeṣo'ta ekaikena bhavaty" - akṛtsnaḥ hi eṣaḥ ataḥ
ekaika na bhavati. He feels incomplete, self-dissatisfied. Initially it is self-dissatisfaction.
Oftentimes, it gets converted into self-hatred also! I say, 'I do not like me at all'. So, self-hatred, self
loathing etc happens. These are indications of strong saṃsāra. This is when people try various
methods of escapism. Because, 'I cannot stand myself!' 'I want to get away from myself'. How is it
possible? You can get away from everyone else; but, how to get away from yourself? That constant
mental burden is there. So, I have to make the mind forget that by some method or the other.
Continuously watch TV serials; or, roam around somewhere; or, do partying, drinking. All these are
expressions of 'I am not comfortable with myself'. What a tragedy?! Up to this is saṃsāra problem.
So, śṛṣṭi prakaraṇam, praveśa prakaraṇam, saṃsāra prakaraṇam are over. Now we are entering
into mokṣa prakaraṇam; or, mokṣa upāya prakaraṇam. How to solve this saṃsāra problem? The
only method is ātma anātma viveka. 'Who am I' enquiry. And on making the 'who am I' enquiry, I
understand that every role I play is not 'my' intrinsic nature; because, a role lasts only temporarily. I
am not always 'the seer'. I am not always 'the hearer'. When I am operating a particular organ, then
alone I become seer, hearer etc. Similarly, when I am relating with one person, I may be called a
father or mother or husband or wife. I am not permanently a father nor a universal father. I am not
the father to everyone. That means, what? These are all incidental roles when I relate to someone
else or when I am identified with particular jñānendriyam or karmendriyam. When I am not
relating, when I am not identifying - as in the deep sleep state - 'I' am none of these things. The
very ahańkāra bhāva , the very individuality, is dissolved. When I wake up, the roles come. But,
when I sleep, [not here!] the role rolls away. That is why it is called role. So, role-lessly, without
playing any role, as a simple, plain conscience being 'I' continue to be, even in the deep sleep state,
revealing the sākṣi caitanyam. Even without ahańkāra, I remain as sākṣi caitanyam, revealing the
deep sleep state, without playing any role. That one is the real 'I'. That 'I' am a conscious being, is
available in all the 3 avasthās. THAT CONSCIOUSNESS ALONE, IS 'MY' REAL AND PERMANENT NATURE.
And, 'I', the conscious being, become various things when 'I' operate any particular organ or
instrument. This, may you understand. "ātmetyevopāsītātra hyete sarva ekaṃ bhavanti". And that
conscious being, the sākṣi, is here called ātmā. Therefore, ātmā iti upāsīta - may you know, 'I am
the consciousness principle', which is upa āsīta. upa means, my intimate nature, my closest nature.
iti āsīta - with this knowledge may you abide in your higher nature. So, play the role, remembering
the role to be a role. Playing the role is not saṃsāra; becoming one with the role is saṃsāra.
And, even if I become one with the role deliberately, no problem. Like an actor, by identifying with
the role, he can act realistically. An actor may deliberately identify with the role. But, there the
advantage is, when I deliberately identify, at will, I can dis-identify also. Similarly, one may
remember the role as role and choose to deliberately identify and relate with other human beings.
Sometimes I may have to express sympathy. Sometimes I may have to express happiness. One
person comes with a death news. Another comes with a marriage news. I should not mix up.
��யறேதா? Not express condolence for marriage! அெதல்லாம் பப்படாேதாலலிேயா! So, I have to
relate in an appropriate manner. But, even then, I should know that; I should have the facility to
identify and dis-identify. That requires long nididhyāsanam. If the actor becomes the role, he should
go to the green room, now and then. And in the green room, he should remain as his original self
and again come back to the stage, as the character, the role-player.
Similarly, may you abide as ātmā, and claim your freedom. ātmā eva iti upāsīta. Here the word
upāsīta must be carefully understood. It is not the upāsanā that is talked about. But, upa āsīta. upa
means, the ātmā which is nearest to you, which is one with you, iti jñātvā, āsīta - may you abide in
your higher nature. paśyan śṛṇvan spṛśan jighrann aśnan - even when the roles are played, in the
background let the jīvātma bhāva be remembered. Do not allow ahańkāra bhāva to overwhelm.
And once the ahańkāra bhāva is diluted, there will be no strong mamakāra. Stronger the
ahańkāra, stronger the mamakāra.
mamakāra means what? [Not a type of கார dish! So], mamakāra means what? Claiming some
people as mine. 'They belong to me. I belong to them' - forgetting, that they came from somewhere
at some time. They will go somewhere at some other time. People come, join and go away. All of
them belong to viśvarūpa īśvara. None of them really belong to me. They are associated only
temporarily, because of prārabdha karmā. As long as the karmā is there, those relationships will be
there. When the karmā is gone, either they go, or I go, or both go! Therefore, let the mamakāra also
be loosely held for performing the duties. We have to keep the mamakāra for performing the duty
only. But, it should not occupy the mind, causing burden and worry. Once burden and worry comes,
mamakāra has become 'myself'. If it is taken only as a role, I do my duty and there after hand it over
to viśvarūpa īśvara. 'Whatever you want to do, you do'. So, this reduction of ahańkāra, mamakāra,
rāga and dveṣa is possible only when I come to ātma bhāva. Therefore, may you abide in ātma
bhāva. nididhyāsanam kuru.
śańkarācāryā writes a very, very, very elaborate commentary on this one sentence - "ātmā iti eva
upāsīta". It is called vidyā sūtram - THE ESSENCE OF SPIRITUAL WISDOM.
And, "atra hi ete sarva ekaṃ bhavanti" - all the different roles arise from this ātmā. During jāgrat
avasthā and svapna avasthā, all the roles - like seer, hearer, smeller, talker etc - all arise from the
ātmā. And when I go to sleep, all those particular roles will resolve into ātmā. Therefore, ete sarva -
means, kartā, bhoktā, pramātā - all of them. atra - asmin ātmani caitanya rūpe. ekaṃ bhavanti -
they merge during suṣupti, pralayam etc. That means, that alone is the kāraṇam and the essence
of all. So, ātmā pervades all. And it is the essence of all. It means what? ĀTMĀ THE
CONSCIOUSNESS, PERVADES ALL. CONSCIOUSNESS IS THE ESSENCE OF ALL.
Remember in this context the 5 features of CONSCIOUSNESS. 1. CONSCIOUSNESS is not a part,

product or property of the body. 2. CONSCIOUSNESS is an independent principle, which pervades and
enlivens the body. 3. CONSCIOUSNESS is not limited by the boundaries of body. 4. CONSCIOUSNESS
continues to survive even when all the organs and bodies disintegrate. 5. The surviving
CONSCIOUSNESS is, however, not accessible for transaction, if body and mind are not there. It is
beyond, all transactions - like the space. Enclosed space is useful for living. When you have got a
barren land, when walls are not there, you cannot use that open space for anything. So, when you
want to use it, what do you do? You are building walls. And thereafter, intermediary walls; and you
name them as drawing room, kitchen, bed room, study room etc. What do you mean by each one?
They are nothing but space only. What type of space? Enclosed space, can become kitchen.
Enclosed space can become bed room. Similarly, CONSCIOUSNESS by itself, is avyavahāryam.
Enclosed CONSCIOUSNESS becomes available for all transactions. And therefore, 'I' the
CONSCIOUSNESS will be there, with transaction or without transaction. That CONSCIOUSNESS 'I' am -
may you claim. So, this is called tvam pada lakṣyārthaḥ.
Now, the upaniṣad goes to the next higher stage. What is that? Not only I should know that 'I am
the CONSCIOUSNESS enclosed in this body'; but, that same CONSCIOUSNESS alone is enclosed in all
the bodies. Just as, one space alone is enclosed in big room, small room, inside big stomach, small
stomach, big head, small head, empty head - in all of them, one and the same space alone is there.
[I am keeping you all awake!] So, one CONSCIOUSNESS alone is all-pervading. This is shifting over
from jīvātma bhāva to paramātma bhāva. So, 'I am the paramātmā', may you know.
That is said here. "tad etat padanīyam asya sarvasya yad ayam ātmā anena hi etat sarvaṃ
veda". tad etat - and this ātmā, the caitanyam, padanīyam - everyone has to know. padanīyam
means, vedanīyam, jñātavyam, jñeyam. We have to know this ātmā; because, asya sarvasya
ayam ātmā - this CONSCIOUSNESS, the inner-self of all the living beings. asya sarvasya means, all
the living beings. Remembering [gītā 13.3] "kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata"
kṣetram means, body. It is there in all of them. So, this is mahā vākyam. "asya sarvasya ātmā
ayam" - so, 'I am the paramātmā'. So, the stride is very big. From jīvātma bhāva, in one line, the
upaniṣad takes us to paramātma bhāva! எங்க ஆரம்ப�ச்ே? ahańkāra bhāva to jīvātma bhāva to
paramātma bhāva.
Now, one more final and toughest jump. And what is that? It was said that ātmā alone, this
paramātmā alone is the cause of everything. This was said in the beginning of the 7th mantrā.
taddhedaṃ tarhyavyākṛtamāsīt tannāmarūpābhyāmeva vyākriyatāsau nāmā'yamidaṃrūpa iti I
- in that line it was said, paramātmā is the kāraṇam; which alone appears as the entire universe.
Like what? Gold alone appears as all ornaments. Wood alone appears as all furniture. paramātmā
alone appears as the entire anātma prapañca also. And once I know, 'I am paramātmā', then the
next leap is, 'I the paramātmā alone am appearing in the form of this entire universe also'. Not
only I am the CONSCIOUSNESS principle, the inert universe also is nothing but myself, with different
nāma - rūpa. nāmarūpābhyāmeva vyākriyata. And, when I say, 'I am everything including the inert
universe', it means, sarvātma bhāvaḥ. This is the final leap. ahańkāra bhāva to jīvātma bhāva to
paramātma bhāva to sarvātma bhāva. 'I alone am appearing in the form of everything'!
mayyeva sakalaṃ jātaṃ mayi sarvaṃ pratiṣṭhitam I
mayi sarvaṃ layaṃ yāti tadbrahmādvayamasmyaham II [kaivalya 1.19]
And, naturally, when we listen to this, all this will appear as cock and bull story. 'How am I to believe
that 'I am' in the form of everything? I feel I am a small entity in this vast universe. How can I say,
the vast universe is in me?' And whenever such doubt comes, we give the popular example. And
what is that? Immediately, you will remember the example. When we are in dream we will never
claim that 'I alone 'am' appearing in the form of the dream world'. The dreamer cannot claim that in
dream. What will the dreamer say? [You have to imagine. Imagine the dreamer sitting in the beach -
ேவர்க்கடைல சாப்ப�ண்� உட் - and looking at the vast ocean, stars, moon etc]. The dreamer, in
dream, does not know that it is all a dream. Therefore, he is going to look upon himself as a minute
individual in the vast dream universe. He will believe and accept it as dream, only when he wakes
up. The guru should have some goad or stick to poke! So, when that person awakens, then he
accepts that - the dream deśa, dream kāla, dream cetana prapañca, dream acetana prapañca -
'everything is nothing but in my own mind only. That alone appears as everything'.
Similarly, jñānī says, 'my māyā alone is in the form of all the nāma rūpa prapañca. I alone lend
existence. I alone lend consciousness'. This He claims! This is called sarvātma bhāva. So, "tad
etat padanīyam asya sarvasya yad ayam ātmā anena hi etat sarvaṃ veda". yat means, yasmāt.
yasmāt ayam eva sarvasya ātmā tasmāt etat padanīyam jñātavyam. And not only that. anena hi
etat sarvaṃ veda. So many upaniṣadic ideas expounded in several upaniṣads have been packed
in this one mantrā! If we have to digest this upaniṣad, or this mantrā, we must recollect several
concepts we have studied in several upaniṣads. In muṇḍaka upaniṣad ... [do you feel familiar?] In
muṇḍaka upaniṣad, the student asked question to the teacher, "kasminnu bhagavo vijñāte
sarvamidaṃ vijñātaṃ bhavatīti?" What is that, knowing which, everything else is known? And the
answer was given, 'eka kāraṇa vijñānena sarva kāryam vijñātam bhavati'. Why? Because,
kāraṇam alone is appearing as kāryam. So, eka vijñānena sarva vijñānam was there.
Now, that also is brought in here. "anena hi etat sarvaṃ veda" - by this knowledge we can know
everything; because, everything is nothing but 'me' plus 'different names & forms'. The only
substance behind the entire creation is 'I' and 'I' alone! And when I say, 'I' am the substance,
what is the meaning of the word 'I'? Very careful. Not the body mind complex, with knee joint pain!
But it is 'I', THE CONSCIOUSNESS PRINCIPLE.
So, with this, mokṣa upāyaḥ has been given. The greatest benefit of this knowledge whether I claim
"aham brahmāsmi" or not, the advantage is, ahańkāra - mamakāra will get diluted. And the dilution
will reduce our mental worry. Worry reduction is possible, only through ahańkāra - mamakāra
reduction. In bhakti language, this is called śaraṇāgati. Hand-over everything to viśvarūpa īśvara.
Family - handed over. Body - handed over. Mind - handed over. All properties - handed over. How
do you hand over? Do not surrender your patta and all! It is internal sanyāsa. Keep all of them
safely and internally I claim, 'I am only the user; but, I am not the owner of anything'. This is called
śaraṇāgati, in bhakti language. Greater the śaraṇāgati, lesser the worry. Lesser the śaraṇāgati,
greater the worry. You decide what you want. This śaraṇāgati is possible only through ātma
jñānam. So, "ayam ātmā anena hi etat sarvaṃ veda".
Then, the upaniṣad is answering a possible doubt. [A doubt, which some people may ask. Certainly
we will not ask! Such questions will never come to us! If you think too much, you will get some of
the doubt]. And here, a possible doubt, a technical doubt, is answered. Now we have said,
paramātmā is the kāraṇam, which is one. And everything else is kāryam, nāma and rūpa. And the
upaniṣad said, you have to know that paramātmā. "tad etat padanīyam asya sarvasya yad ayam
ātmā anena hi etat sarvaṃ veda". Means, you should know the paramātmā. And we have said
that paramātmā is kāraṇam; and kāraṇam is satyam. It is the reality. And everything else is, what?
kāryam. And kāryam is asatyam. Remembering, eka sāra nitya satyam. And kāryam is aneka
asāra anitya asatyam. So, kāryam is asatyam or mithyā.
Now, for gaining the paramātma jñānam, what are the instruments we are using? We are using the
body to attend the class. We are using the mind. We are using the book. And we are using the guru.
These fall within kārya prapañca or kāraṇam? All of them fall within the universe only. guru,
śiṣyaḥ, śāstram, manaḥ - all of them are mithyā. And the upaniṣad is asking us to know about the
satyam with the help of mithyā. So, the possible doubt is, 'how can we know the satyam with the
help of mithyā?' How can the dream sense organs see the waker's universe? Correct-தாேன? How
can the dream sense organs know or see the waker's universe? [Is the doubt very clear? Otherwise,
answer will be meaningless]. Can mithyā know satyam?
This is a very big technical question asked by many other people. And they give different types of
replies. But, the upaniṣad gives a very, very simple reply, taken from the ordinary experience,
especially during vedic agrarian society. When the agriculture was dominant, they had cows, bulls
etc. And sometimes what happened? A cow will escape and go out of the enclosure, and they will
not know where that cow is. The master has to find the cow. And what he does is, if it had rained
recently, then the mud or the earth will be soft. So, naturally, when the cow walks, there will be its
hoof marks. These hoof-marks do not belong to the cow, as a real part. The hoof-mark is not the real
part of the cow. It is nothing but an image of its hoof only. So, the hoof-mark is satyam or mithyā? It
is unreal only. It is not even the real foot. It is only image of / the impression of the foot. It is mithyā
only. But, the master, what does he do? He traces the cow with the help of the hoof-mark.
'So, if the mithyā foot-mark can help in finding the satyam cow, mithyā guru and śāstram are
more than enough to know satyam brahma! So, keep quiet' - this is what the teacher says.
"yathā ha vai padena anuvinded evaṃ". Here, pāda means, foot mark or hoof mark. anuvinded -
the master will trace the real cow. And now a days we cannot give the cow example. No cow! Even if
cow is there, it is walking on the tar road. So, where will be the mark? Therefore, our modern
example is, to find out whether there is any mark in the face. Somebody says that, 'there is a black
dot in your face'. And I want to remove that. So, I use a mirror. In the mirror I see only the image of
the dot. And, with the help of reflected face, I know about the original face. That is, by looking at the
mark there [in the reflected face], where do I wipe? Not the face reflected in the mirror, not the
mirror. So, pratibimba mukham helps me understand bimba mukham. So, mithyā can help.
Therefore, "yathā ha vai padena anuvinded evaṃ".
So, with this, the mokṣa upāya prakaraṇam is over. And what is the last one? The mokṣa phala
prakaraṇam - the result of this knowledge. What is mokṣa phalam? Previous portion is the means
of mokṣa. Here, it is the mokṣa, the end, the phalam. The mokṣa phalam is given in different
ways, in different upaniṣads. Here, the upaniṣad presents that in a particular language. "kīrtiṃ
ślokāṃ vindate ya evaṃ veda" - whoever knows himself in this manner. 'In this manner' means,
ahańkāra bhāva to jīvātma bhāva to paramātma bhāva to sarvātma bhāva - I AM ALL. From the
Tamil ஆள to English all. எப்ப? 'I AM ALL'. This knowledge whoever gets will get kīrti and ślokā.
śańkarācāryā gives 2 meanings - one meaning for the worldly people; and another for the spiritual
seeker. kīrti means fame. Because, worldly people value what? Fame. Therefore, the upaniṣad
says, 'if you get self-knowledge, you will become very, very famous'. And, ślokam. For ślokaḥ
śańkarācāryā gives the meaning as 'association with near and dear ones'. You will always enjoy
association with, company of [ślokam means, company of] all your near and dear ones. When?
During vacation! "They are coming. The house is full Swāmījī. இவா வரா , அவா வரா! Everybody is
there". [I do not know it is good or bad news; you decide. You know better]. So, association with all
the people - this is ślokam. This is for worldly people.
Then, from spiritual angle, śańkarācāryā gives the second meaning. kīrti means, aikya jñānam.
So, by using this method, He will get the knowledge of the non-dual, ekatva jñānam, advaita
jñānam. And the word ślokaḥ means freedom from samsāra. Freedom from the sense of
incompleteness. Freedom from the sense of Self inadequacy.
Dayānanda Swāmījī calls it, 'a wanting mind'. Always keeps on saying 'I want'. 'I want'. 'I want'. Like
the tamburā śruti it goes on and on. The songs are different. rāgās are different. tamburā śruti is
the same. Similarly, from birth onwards, what is commonly there? 'I want'. 'I want'. 'I want'. 'I want
education'. Then, 'I want spouse'. Then, 'I want children'. Then, 'I want children in law'. Thereafter, 'I
want grandchildren'. ��யறேதால்லிேய? WHAT I WANT VARIES; BUT, THAT I WANT CONTINUES. This
'wanting' is the expression of apūrṇatvam.
By ekatva jñānam, advaita jñānam that wanting mind goes away. "ātmanyevātmanā tuṣṭaḥ
sthitaprajñastadocyate" [gītā 2.55]. 'I AM HAPPY WITH MYSELF AS I AM'. This claiming is called kīrti
or pūrṇatvam. So, with this, the mokṣa phalam and the 7th mantrā is over. We started with
pūrṇam. Now we will end with –
ॐ पूण्

Page 55, chapter 1, section 4, mantra 7 contd –
[cont…] आत्मेत्येवोपात , अत ह्येत सवर एकं भविन् । तदेतत्पदनीयमस सवर्स यदयमात्म , अनेन ह्येतत्स
वेद । यथा ह वै पदेनान�ु वन्ददेवम ् ; क��त� श्लोक �वन्दत य एवं वेद ॥ ७ ॥
[cont...] ātmetyevopāsīta , atra hyete sarva ekaṃ bhavanti I tadetatpadanīyamasya sarvasya
yadayamātmā , anena hyetatsarvaṃ veda I yathā ha vai padenānuvindedevam ; kīrtiṃ ślokaṃ
vindate ya evaṃ veda II [mantra 1.4.7]
We completed this important 7th mantrā of PURUṢAVIDHA BRHĀMAṆAM. It's a complete mantrā,
which presents the entire vedāntic teaching in 5 stages - śṛṣṭi prakaraṇam, praveśa
prakaraṇam, samsāra prakaraṇam, mokṣa mārga prakaraṇam, mokṣa prāpti prakaraṇam.
Over! And, to consolidate this whole teaching, in the śṛṣṭi prakaraṇam, paramātmā was presented
as the cause of the entire universe, created with the help of names and forms only. paramātmā
was named avyākṛtam in this mantrā. We should remember avyākṛtam means, paramātmā. So,
this is the first prakaraṇam.
Then, in the second - praveśa prakaraṇam - it was pointed out that paramātmā the kāraṇam is
very much available in the entire kārya prapañca. This availability of the kāraṇam, is called entry or
praveśa. We should not take the literal meaning and think of paramātmā walking, walking, walking,
slowly entering - you cannot imagine. But still the upaniṣad uses the word anu praveśa, to show
that, kāraṇam is very much available in the kāryam. Just as, 'the clay has entered all the pots' when
you say, it means, clay is the truth behind all the pots. 'Water has entered all waves' means, even
as waves are created, water is very much available inside. Similarly, the paramātmā, the kāraṇam,
is available in the entire creation, including in our own body mind complex.
And that paramātmā, which has 'entered', which is available within every body mind complex, has
been renamed jīvātmā. Without undergoing any change, the paramātmā is available as
jīvātmā. It's like, gold is available very much in every ornament as gold itself, without becoming
silver or copper. Suppose by making into ornaments the gold becomes silver(!), you will not make
ornaments. So, the kāraṇam is available in the kāryam, in its original nature. paramātmā is
available in every body mind complex. Availability of kāraṇa paramātmā as jīvātmā, in every body
mind complex. This is called praveśa prakaraṇam. prakaraṇam means topic.
Then, the third topic is what? Our topic! samsāra prakaraṇam. I should not say 'our' topic, because
we are all supposed to be liberated! So, samsāra prakaraṇam. And what is that? Instead of
claiming 'I am the paramātmā, named jīvātmā; and I am in the body', I quietly push the 'in' out!
Okay. Instead of saying 'I am in the body', I say, "I am the body', distributing chocolate for the 'birth
day'! So, every time we distribute chocolate, indirectly we are declaring, 'the DOB of the body I
mistake as, my DOB'. Even though the fact is - "na jāyate mriyate vā kadācin nāyaṃ bhūtvā
bhavitā vā na bhūyaḥ" [gītā 2.20]. That is the truth. But, I quietly forget the truth. I have self-
awareness. I know 'I am'. But, I do not know I am the paramātmā.
So, having disowned the pūrṇa paramātmā, having disowned the pūrṇa paramātmā, I identify with
apūrṇa anātmā, the body mind complex. Thus, we make the jīvātmā into ahańkāraḥ. If you
remember, paramātma bhāva to jīvātma bhāva to ahańkāra bhāva . This slipping down to
ahańkāra means, 'I am an individual with a jātakam'. So, what is the definition of ahańkāra? 'I am
an individual with a jātakam!' jātakam means problem. And, once I become an individual, there is
sañcita karma, prārabdha karma, āgāmi karma. Then, varṇa, āśrama etc. We do not keep quiet!
Class 09 - 27th Mar 2017 - mantrā 1-4-7 & 8 Download from www.arshaavinash.in Page 1
We get married. Get children also. Therefore, ahańkāra becomes, as they say in Sanskrit grammar,
'aham āvām vayam'. aham means I, one. āvām means 'we two'. In Sanskrit dual number is there.
'We two' means, husband and wife. vayam means, 'we' - husband, wife and children! Thus,
ahańkāra extends to mamakāra and to rāga dveṣa. The rāga dveṣa of all the family members
becomes additional rāga dveṣa! Why additional? Because, already I have my own. Thus, so many
rāga dveṣās. And nothing happens in keeping with my rāga dveṣa. Therefore, helplessness. HAFD
- Helplessness, Anger, Frustration, Depression, the series! This is samsāra prakaraṇam.
Then, what is the mokṣa mārga prakaraṇam? Find the real 'I' and shift. From ahańkāra bhāva to
jīvātma bhāva I have to shift. ahańkāra bhāva is vācyārthaḥ. jīvātma bhāva is lakṣyārthaḥ. Start
to dis-identify. 'I' use the body; but, 'I' am not the body. 'I' use the sense organs; but, 'I' am not the
sense organs. 'I' use the karmendriyams; but 'I' am not them. 'I' use the mind; but, 'I' am not the
mind. Why 'I' am not the organs or mind? Because, during deep sleep state, all these organs have
resolved. They do not even function. Even mind does not function. 'I' am not a seer, hearer, smeller,
taster, thinker, doubter, rememberer. All these functions have ended once 'I' withdraw from all the
anātmā. And even after the functions end, 'I' continue to be there or not? Functions end. But 'I' do
not end in deep sleep state. Functions end; but, 'I' do not end. That means, functions are
incidental, subject to arrival and departure. Those functional names, are not my real name.
That is why they ask question jocularly. One of the க� joke questions - a driver was going through a
road. It was a one-way traffic. In the opposite direction he was going; in the wrong direction. And the
policeman was very much there. But, he did not catch him. Why? Now a days we will answer he
would have 'given மா�ல'. No; that answer is not allowed. Legitimate answer we want. We will be
scratching our head, 'why the police do not catch him?' So they say, the driver was walking! க�!
Because, the moment you say driver, we conclude that a driver is permanently, eternally a driver.
But, it is only a functional name when he is handling a vehicle. Driver-hood is not intrinsic. It is not
svābhāvikam; but is āgantukam, incidental. And therefore, the driver was walking, not driving the
vehicle! Similarly, what has happened in our case? We play several functions and roles during
jāgrat avasthā. And we have mistaken they are the real 'I'!
But, the upaniṣad says, 'as long as you identify with any one of the roles, you will have sense
of incompleteness. Something or the other, we will be missing. There will be a deep ஏக்க in
the mind. Deep yearning'. Something I desperately want. But, I am no able to fulfill that. It can be
anything. So, ahańkāra bhāva means, apūrṇatvam. apūrṇatvam is samsāra. Once I raise myself
from vācyārtha to lakṣyārtha, ahańkāra bhāva to jīvātma bhāva, then I realise, 'I am the
consciousness principle, the self aware 'I', identifying with different instruments, temporarily.
Before walking, 'I' was conscious. During walking, 'I' am conscious. After I end the role, 'I' am
conscious. Even in deep sleep state, after everything is resolved, at that time also, that 'I', the
CONSCIOUSNESS alone, reveals the nothingness. CONSCIOUSNESS alone reveals ajñānam & ānandā
also. That 'I' is the real 'I'. Therefore, up to apūrṇatvam is called samsāra prakaraṇam.
Then what is the 4th topic? mokṣa mārga prakaraṇam. And what is the mokṣa mārga? Disidentify
from anātmā, in terms of understanding. 'I' use organs; but, 'I' am not they themselves! Thus,
gradually withdraw from all of them. And what is common in all of them? Hearer is a conscious
being. Seer is a conscious being. Walker is a conscious being. Once in a while(!) thinker is a
conscious being. (Rarely only!). Rememberer is a conscious being. So, whatever be the function,
'I' am caitanya svarūpaḥ, which is called ātmā.
Therefore, the upaniṣad said, "ātmā ity eva upāsīta". This is mokṣa mārga prakaraṇam. So, from
lower 'i', may you trace and come to the higher 'I'. And an example was given - the hoof mark of a
cow. How you trace the hoof-marks and gradually and finally reach the cow. Even though the hoof
mark is only a mithyā part, through that you reach the cow. In māṇḍūkya it is called
"ekātmapratyayasāram". Through the word 'i', we have to come to the real 'I'. Variable 'i's are
many. Non-variable 'I' is one. What are the variable 'i's? Driver [joke] you will remember very well.
So, driver is a variable 'i'. So too, all the different functions are variables. But, in and through all of
them, there is one 'I'; because of which I say - 'I drove the car; now I am sitting'. 'I heard the talk;
now I am writing'. 'I understood the talk; now I am sharing'. ெசால்லிைவக்கே! Therefore, endless I,
I, I! But, in and through all of them, there is one common 'I'. That 'I' is caitanya tattvam. May you
trace and find that out. This is mokṣa mārga prakaraṇam.
And then, finally, what? Celebrations! mokṣa prāpti prakaraṇam! Because, as the real 'I', the
jīvātmā, I am never different from paramātmā. In fact, not only I am paramātmā. I alone am
paramātmā! Going back to the first 'i', the paramātmā alone am appearing in the form of everything
with different nāma & rūpa. So, I am pūrṇaḥ or apūrṇaḥ? I am pūrṇaḥ. And that was the phalam
mentioned - " kīrtiṃ ślokaṃ vindate ya evam veda". śańkarācāryā gives kīrti as aikya jñānam.
And ślokam as mokṣaḥ. Thus, paramātma aikya jñānam and mokṣaḥ. Otherwise called, freedom
from apūrṇatvam. mokṣa means freedom. Freedom from what? Freedom from apūrṇatvam.
Missing things in life is samsāra. My innermost heart should say, 'I do not miss anything in life.
Let things come; aham pūrṇaḥ. Let things go; I am pūrṇaḥ. nāma rūpa addition and nāma rūpa
deletion, cannot make any difference to the content, substance. That alone Lord kṛṣṇā said -
āpūryamāṇam acala-pratiṣṭhaṃ samudram āpaḥ praviśanti yadvat I
tadvat kāmā yaṃ praviśanti sarve sa śāntim āpnoti na kāma-kāmī II [gītā 2.70]
- the ocean is ever full. The rivers may join the ocean. Rivers may not join. If the rivers proudly claim
that 'I alone am giving you water in the form of rivers!' Suppose the rivers argue to the ocean that, 'I
alone am giving waters to you in the form of river', what will be the ocean's reply? 'அச�! How did
you get the water?' Because, remember, ocean waters alone, during summer, evaporated to form
the clouds. And that cloud alone, during the rainy season, condensed and became rain. The rain
alone, which fell on mountain slopes became the river. So, does river give water to the ocean? Or,
ocean gives water to the rivers? Remember, ocean alone is independently full. All rivers are
dependent on ocean.
Similarly, aham sarvadā pūrṇaḥ asmi. And that pūrṇam also is sweet like the ெகாழக்கட் �ர்ண!
It is sweet. So, with this, the mokṣa prāpti prakaraṇam is over. Thus, in 5 stages, every blessed
thing is covered. And this paragraph is famously known as avyākṛta kaṇḍikā. When ānandā giri
writes commentary, He says - avyākṛta kaṇḍikāyām. kaṇḍikā means paragraph. Here, it is a very
big paragraph. It is called avyākṛta kaṇḍikā; because, it starts with "taddhedaṃ tarhy avyākṛtam
āsīt". Therefore it is called avyākṛta kaṇḍikā. A very famous portion of bṛhadāraṇyaka upaniṣad.
Being important, I felt, that I should summarise this. Now continuing -
तदेतत्प्र पत ु ्रा , प्रे �व�ात ् , प्रेयोऽन्यस्मात्सव अन्तरतरम , यदयमात्म । स योऽन्यमात्म �प्र ब्रुवा
बरूया
् , �पयं रोत्स्य�त , ईश्वर ह , तथैव स्यत ् , आत्मानमे �प्रयमुपास ; स य आत्मानमे �प्रयमुपास न हास्
�प्र प्रमायु भव�त ॥ ८ ॥
tadetatpreyaḥ putrāt , preyo vittāt , preyo'nyasmātsarvasmād antarataram , yadayamātmā I sa
yo'nyamātmanaḥ priyaṃ bruvāṇaṃ brūyāt , priyaṃ rotsyatīti , īśvaro ha , tathaiva syāt ,
ātmānameva priyamupāsīta ; sa ya ātmānameva priyamupāste na hāsya priyaṃ pramāyukaṃ
bhavati II [mantra 1.4.8]
So, in this mantrā - another important and beautiful mantrā - the upaniṣad points out, that this
ātmā, which is called jīvātmā when inside the body, is called paramātmā as the all-pervading
principle. But, really, it is only ekātmā. That ekātmā's glory is talked about. Previously also we have
said, its glory is pūrṇatvam or sarvatvam. sarvatvam means, in the form of everything. That is
called sarvatvam or pūrṇatvam. That is the glory mentioned in the previous mantrā.
Here, another glory is talked about. "ātmānam eva priyam ...". priyam means, dear. [Dear, put
correct spelling.]. Then, priya taram. Means, dearer. taram is comparative degree. And priya tama
means, dearest. tama is superlative degree. priyam, priyataram, priyatamam - dear, dearer,
dearest. 'In the entire creation', the upaniṣad says, 'the dearest one for everyone is, only one thing.
The dearest one for everyone is only one thing'. And what is that? 'I' the real 'I', the self, the ātmā
alone, is the dearest! What about all others? The upaniṣad says, 'secret. Do not tell it outside.
Everything else will either come under dear or (maximum) dearer. Everything in the creation can
come under either dear or dearer only. ātmā alone is the dearest one!
And we always love to spend time with our near & dear ones. Do not we say that, 'I want to spend
time with my near & dear ones during vacation'. Either I want them to come or I go; because,
everybody loves to spend time with near & dear ones. vedāntā says, 'very good. You do that. But,
should not you spend time with the dearest one? Unfortunately, we all ignore the dearest ātmā.
The dearest ātmā is ignored; and, we are lost in dear and dearer anātma kārya prapañca.
parāñci khāni vyatṛṇat svayambhūstasmātparāńpaśyati nāntarātman I
kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakṣuramṛtatvamicchan II [kaṭha 2.1.1]
And not only we miss the dearest one because of our ignorance, our association with near & dear
ones, that is the dear and dearer ones, will no doubt give us joy alright. But, all of them are
apūrṇam; because, in the previous section it was said, ātmā alone is pūrṇaḥ Therefore, all the dear
& dearer ones - being kārya prapañca, being anātmā - they all will end one day. And when the
source of happiness goes, what will come? Sorrow will come. Therefore, all the dear things are
ultimately, producers of sorrow. All dearer things are also producers of sorrow. The only one which
never will produce sorrow is the dearest one. And that non-sorrow producing dearest ātmā,
we are ignoring! But, we are spending the whole life with the dear and dearer ones. Thus, we are
ignoring; and not only ignoring, we are inviting pain also. As Lord kṛṣṇā says in the gītā -
ye hi saṃsparśajā bhogā duḥkhayonaya eva te I
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ II [5.22]
All the happiness that comes because of association, [you can fill up the blank], all the happiness
that comes because of association will be gone because of dissociation. Every association will
end in dissociation. Therefore, priyam and priya taram will be duḥkha kāraṇam.
duḥkha yonaya eva te ādyantavantaḥ kaunteya na teṣu ramate budhaḥ - you can enjoy the
company of dears and dearers. [My English. Okay!] Dears mean, things and beings which are dear.
Dearers means, things and beings which are dearer. But, never get lost in them; because, once
you get lost in them, you will be missing the dearest one!
And therefore, Oh student, [the upaniṣad is addressing us] "ātmānam eva priyam upāste". That is
the message of this mantrā. May you know and abide in the dearest ātmā. And remembering
and abiding in the dearest ātmā, may you play roles. And while playing roles, dear will come; dearer
will come. And sometimes, dear will turn un-dear and dearer also. As Dayānanda Swām ījī says,
first he says 'I love you'. Then he says, 'I allow you' [to go]! Therefore, all the others are - dearable
ones are - un-dearable also. And so, may you have discrimination. Look at this mantrā.
"tadetatpreyaḥ putrāt preyo vittāt preyo'nyasmāt sarvasmād antarataram yadayamātmā". tad

etat means, this pūrṇa ātmā, putrāt preyaḥ. mantrā starts straightaway from putra. We say, 'son
or daughter are dearest'. [But, only as long as they are doing our bidding!] And once he becomes
different, especially after getting married, we say, 'my son is nice; but, after that girl came only, he
has become terrible. Therefore, now a days I do not want to go and stay with him'. The very parents
avoid him! All these things can happen. Therefore, what vedāntā says is, our love for others is
conditional. Our love for others is conditional. What is the condition? They must make me feel at
least comfortable, if not happy. As long as they make me comfortable, I like them. I love them.
The moment it becomes a source of discomfort, if it is an object, we replace it. Exchange it. Even
friendships also get exchanged. Now a days even marriages are also is subject to [ex]change.
Why? Because, [you know, in these modern days] they have dated & dated, for years. And the
married life is lesser than the dating life! Therefore, this person thought that she or he is the source
of comfort. But, after marriage, things are different. Therefore, why cannot we part ways as friends?
Thus, all this means, no love is unconditional. Every human being wants sukha prāpti, duḥkha
nivṛtti. We all love ānandā. We all dislike duḥkham. The moment an object becomes duḥkha
hetuḥ I want to distance myself from that object. Because of force of circumstances couple continue
living together. But, inside, their mind has rejected. Dislike is there. But, they may say, 'for some
reason or the other we are staying together'. That is the answer.
But, there is an option. Who says? upaniṣad says. Later, in maitreyī brhāmaṇam, this will be
elaborated. "na vā are patyuḥ kāmāya patiḥ priyo bhavaty ātmanastu kāmāya patiḥ priyo
bhavati" - the wife loves the husband not for husband's sake; but, for her own sake. Husband loves
her not for wife's' sake; but, for his own sake. Both of them love their children, not for the children's
sake; but, for their own sake. Therefore, what is the basis for like and dislike? My comfort is the
basis. So, what is the top priority? My comfort or comfort of the self. And later, we will see one by
one. putrāt preyaḥ - the story is same in the case of putra also. vittāt preyaḥ - money also. As
long as it is the source of happiness it is fine. But, when the children quarrel over property, and they
are not in talking terms, the very same parents feel, 'it would have been nice if we did not have
property at all'. Because, which parent can be happy when the children are not in talking terms?
Why the children quarrel? Because of some diamond ring was given to the wrong person, according
to their calculation. Therefore, vittāt preyaḥ - dearer than wealth also. Remember bhajagovindam -
arthamanarthaṃ bhāvaya nityaṃ nāstitataḥ sukhaleśaḥ satyam I
putrādapi dhanabhājāṃ bhītiḥ sarvatraiṣā vihitā rītiḥ II
Fathers' are frightened of their own sons, because of wealth issues. Therefore, "vittāt preyaḥ
anyasmāt sarvasmāt". Two examples are given. One, cetana vastu. Another, acetana vastu.
From this is an upalakṣaṇam. anyasmāt sarvasmāt. Including our own physical body, we love the
body as long as it is the source of comfort, happiness. The moment the body starts giving problem,
one after the other, the prayer changes. And even when Swāmījī gives āśīrvādam, he says, 'do not
give me. If you give āśīrvādam, I will live long'. அந்த ஒ� பய . And therefore, 'if at all you want to
give āśīrvādam, give one for my early death!' So, that means what? Even the love for body is
conditional. Nothing is loved for its own sake. All for ātmanastu kāmāya!
So, "anyasmāt sarvasmāt antarataram yadayamātmā" - the dearest one, where is it? - we want
to find. Because, the upaniṣad says, all these are only dear and dearer ones. And, ātmā is the
dearest one. We ask the question, where is the ātmā? upaniṣad says, antarataram - the ātmā is
within yourself. In fact 'within yourself' is not the word. IT IS YOU, YOURSELF. yadayamātmā.
And then the upaniṣad says, all the three [dear, dearer, dearest] will give happiness, alright. The
dear ones will also give; dearer ones will also give; dearest ones also will give. But, the first 2 will
give happiness initially; and later, sorrow also. Therefore, which one should we really hold on to?
In the purāṇic language, they will say, from world dependence may you go to GOD dependence.
But, once you come to vedāntā, GOD DEPENDENCE ITSELF WILL BECOME SELF-DEPENDENCE. Why? We
are not rejecting GOD. 'GOD DEPENDENCE BECOMES SELF-DEPENDENCE' when I say, people may think
we are becoming atheists and rejecting GOD. GOD-dependence becomes self-dependence; because,
... [can you fill up the blank?] in vedāntā we discover that GOD IS THE ĀTMĀ.
ahamātmā guḍākeśa sarvabhūtāśayasthitaḥ I
ahamādiśca madhyaṃ ca bhūtānāmanta eva ca II [gītā 10.20]
kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata I
kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama II [gītā 13.2]
Therefore, self-dependence, is GOD dependence. And therefore, the upaniṣad gives an imaginary
dialogue. Imaginary dialogue between a jñānī and ajñānī. The ajñānī is called anya priyavādī.
anya priyavādī means, the one who argues everything in the world is dear or dearer. Sometimes he
calls them dearest also. He is called anya priyavādī. Who is he? ajñānī. And jñānī is called here
ātma priyavādī. jñānī argues, 'ātmā alone is the dearest one'; because, the others are
conditionally loved. And also a secret [it is not said in mantrā; a secret which you should not
reveal beyond śańkarālayam!] - CONDITIONAL LOVE IS NOT REAL LOVE!
Suppose you say, 'as long as you have money I love you. If you do not have money I will not love
you'. Then, what do I love really? [anvaya vyatireka logic] - 'money satve love satvam; money
abhāve love abhāvaḥ'. Therefore, money eva love-asya viṣayaḥ! That is why they said, 'காேசதான
கட�ளடா'. And even in the auto rickshaw it is written - கல்லை வைர, சில்லை ேவண்� - until the
graveyard, money is required! Thus, money is important. Thus, conditional love indicates love of
the condition; not the people themselves. Therefore, ACCORDING TO VEDĀNTĀ, THE SECRET IS,
NOBODY LOVES ANYONE OTHER THAN THE SELF.
"sa yo'nyamātmanaḥ priyaṃ bruvāṇaṃ brūyāt priyaṃ rotsyatīti īśvaro ha tathaiva syād
ātmānam eva priyam upāsīta". And now, imagine a dialogue between ātma priyavādī and anya
priyavādī. And anya priyavādī says, "saḥ yaḥ anyam ātmanaḥ priyaṃ bruvāṇaṃ" - so, anya
priyavādī is one who says, 'various things in the world are dear'. ātmanaḥ anyam means,
everything else other than the ātmā, priyaṃ bruvāṇaṃ - everything dear will give happiness, he
says, missing the ātmā. anya priyavādī brūyāt. Then, to him, the ātma priyavādī gives the
answer. He does not give the real answer. The real answer is, 'you do not really love at all. You
love certain conditions only'. When I love the body, the condition is, good health. It is the healthy
body that I love. The moment health goes, the love for the body is replaced. I pray & hope that the
health can be brought back! Therefore, I continue to do śuśrūṣā. But, once it is known it is
irreparable, then love for it is gone. Therefore, instead of saying that 'the love for others is not really
love at all', the upaniṣad gives a compromised answer. What is that?
'Okay, you love them. They are dear ones. They are dearer ones. You enjoy their company. You get
happiness alright. But, I am giving you warning that - all of them are anityam'. Therefore, ātma
priyavādī says, "priyam rotsyati". rotsyati means, naśyati - all of them will perish or will go away
from you. And once they perish, then they can no more give the joy also. The end of priya vastu
becomes end of ānanda. Then, I again become miserable! And, what do people generally do? They
replace one finite object by another finite one. When that goes, cry a second time! Again, get
another one. Again crying, crying, crying. So, an intelligent person asks the question, 'why should I
replace one finite with another finite? Why cannot I replace the finite with the infinite?!' And in the
veda pūrva, temporarily we present the infinite as GOD. Until we come to vedāntā, the infinite is
presented as a third entity, GOD. And we say, 'love GOD; do not get attached to the world'. Thus
replace world love by GOD love. Let your love GOD be more than love for every blessed thing.
mayi cānanyayogena bhaktiravyabhicāriṇī I viviktadeśasevitvamaratirjanasaṃsadi II [gītā 13.10]
And when should you practice that? Start now!
tasmātsarveṣu kāleṣu māmanusmara yudhya ca I mayyarpitamanobuddhirmāmevaiṣyasya
saṃśayam II [gītā 8.7]
Once you start GOD love, even if others go away, GOD is there for me to support. And then, I come to
vedāntā and discover that GOD IS NONE OTHER THAN THE ĀTMĀ, WHICH IS MY REAL NATURE. So, this
warning the ātma priyavādī gives, by saying - "priyam rotsyati" - it will die.
And, in this dialogue, who is right and who is wrong? The upaniṣad says, ātma priyavādī alone is
correct; because, anya priyavādī is going to be in trouble, later. So, īśvaraḥ ha tat ha iva syā t.
īśvaraḥ here means, He is the master in this dialogue; He is the winner of the dialogue. Who? ātma
priyavādī or jñānī is īśvaraḥ. īśvaraḥ here means, winner of the dialogue. Why? tat ha iva syāt -
whatever he says, the other person may not understand now. Because, he thinks, everything is
śāśvatam. So, he does not understand now. But, later, he will discover.
parīkṣya lokān karmacitān brāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena I
tadvijñānārthaṃ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṃ brahmaniṣṭham II [muṇḍaka 1.2.12]
And, there may be some person who is willing to listen to the ātma priyavādī. 'Yes, yes. I
understand, all these are perishable. So what should I do?' Then, he gives the advice. Very
important advice. "ātmānam eva priyam upāsīta" - may you pursue or seek ātmā. Initially
presented as paramātmā elsewhere. Later, revealed as jīvātmā here itself. May you seek that
ātmā. upāsīta means, seek to know. bhaja govindam. And, what is the advantage? He will never
have to regret! Because, GOD WILL NEVER BE LOST; OR, ĀTMĀ WILL BE NEVER LOST!
Therefore, the upaniṣad says, saḥ yaḥ ātmanaḥ priyaṃ. Here, priyam means priya tamam;
because, "putrāt preyaḥ vittāt preyaḥ" ெசால்லியாச. Therefore, here, priya tamam. "ātmānam eva
priyam upāsīta" - the dearest and un-losable ātmā, may you seek!
"sa ya ātmānameva priyam upāste na hāsya priyaṃ pramāyukaṃ bhavati". And, saḥ yaḥ
ātmānam priyam upāste - the one who seeks the dearest and un-losable ātmā, asya priyaṃ
pramāyukaṃ na bhavati. pramāyukam means, perishable. maraṇa śīlam na bhavati. martyam
na bhavati - it is never mortal. And therefore, throughout life, anybody may come, anybody may go.
GOD is there within me. IN KARMA YOGĀ, YOU SAY GOD IS IN ME. IN JÑĀNA YOGĀ YOU REMOVE THE 'IN'.
GOD IS MYSELF. SO, GOD IS 'IN' ME, I HOLD ON TO. LATER, GOD IS 'ME', I HOLD ON TO. But, never, never I
hold on to anything in the world. Then, I use the world for what purpose? It is not to get attached to;
but, it is only for one purpose. Whether it is family or working place, use the world for serving and
purifying. And, after you serve and purify it, transcend even that thing!
That is why in our tradition 4 āśramās were there. Family life was not the permanent one in those
days. One enters gṛhastāśrama; serves everyone and purifies the mind; thereafter, moves to
vānaprastā to sanyāsa. Now, we need not leave the family; because, they leave us! Therefore, its
okay! We need not have to go to vānaprastā; the children anyway give us vānaprastā. But, we do
not want to enjoy that; we go after them, again! So, why cannot we consider the children-given
vānaprastā as a blessing and ātmānameva priyam upāsīta? ஆனால, வ�டமாட்ேடா!
Therefore, the upaniṣad says, family is not a field for attachment. Family is only a field for service.
And whether you leave the family or not, at least leave the attachment to the family. And how do
you do that? By donating them, gifting them to viśvarūpa īśvaraḥ. And bhagavān is willing to take
over. We may get doubt - 'will bhagavān take some of these people?!' But, bhagavān knows how to
handle everyone. Therefore, He will take and handle them, better than us. So why cannot we do
that? This is the message of 8th mantrā. More in the next class.
ॐ पूण्

तदे तत््
प र पत
ु ्र ा , प्रे �व�ात ् , प्रेयोऽन्यस्मात्सव अन्तरतरम , यदयमात्म । स योऽन्यमात्म �प्र ब्रुवा
बरूय
् ा , �पयं रोत्स्य�त , ईश्वर ह , तथैव स्यत ् , आत्मानमे �प्रयमुपास ; स य आत्मानमे �प्रयमुपास न हास्
�प्र प्रमायु भव�त ॥ ८ ॥
tadetatpreyaḥ putrāt , preyo vittāt , preyo'nyasmātsarvasmād antarataram , yadayamātmā I sa
yo'nyamātmanaḥ priyaṃ bruvāṇaṃ brūyāt , priyaṃ rotsyatīti , īśvaro ha , tathaiva syāt ,
ātmānameva priyamupāsīta ; sa ya ātmānameva priyamupāste na hāsya priyaṃ pramāyukaṃ
bhavati II [mantra 1.4.8]
In these 2 mantrās - 7 & 8 - the upaniṣad revealed the nature of ātmā. In the 7th mantra it was
pointed out that paramātmā - the creator, alone is obtaining in every body & mind as the jīvātmā,
the experiencer. Therefore, the creator paramātmā, and the experiencer jīvātmā, are one and
the same. Just as the waker, who is the creator of the dream, and the dreamer who experiences the
dream world, both the creator-waker, and the experiencer-dreamer, both are one and the same only,
even though the dreamer does not know that fact in dream. That is the truth. Similarly, THE
PARAMĀTMĀ, THE CREATOR, AND JĪVĀTMĀ, THE EXPERIENCER, BOTH ARE ONE AND THE SAME. That
ĀTMA EKATVAM was talked about.
And then, the upaniṣad said, if the jīvātmā recognises this fact, the jīvātmā will attain pūrṇatvam
or kṛtsnatā. Here, the special word used for pūrṇatvam is kṛtsnatā. And how does the jīvātmā get
the pūrṇatvam? Because, paramātmā alone - with different names & forms, [we should remember
the mantra "nāma rūpābhyām vyākriyata"]. paramātmā is the one appearing as everything with
different names & forms. Therefore, everything is none other than paramātmā. So, paramātmā eva
sarvam. Therefore, paramātmā eva pūrṇam. Three-step logic. kāraṇatvam, sarvatvam and
pūrṇatvam. ��யறேதா பா�ங்ேக!? Gold alone is the cause of all ornaments. Gold alone is in the
form of all ornaments. Therefore, gold is all. Or, gold is pūrṇam. No ornaments is outside ... [fill up
the blank], no ornament is outside the gold. Therefore, gold encompasses every ornament.
But, in the case of gold, it can include only all the ornaments; not, furniture. For that, you have to go
to wood. Wood includes all furniture. From this, it is clear that, kāraṇam includes all the kāryam.
paramātmā is sarva kāraṇam. Therefore, paramātmā includes sarvam. And since paramātmā
includes everything, since there is nothing outside paramātmā, paramātmā is pūrṇaḥ. Thus, the
pūrṇatvam of paramātmā was pointed out in the 7th mantra. And in the 8th mantra, the very same
ātmā was revealed as priyatamaḥ. priyatamaḥ means, dearest. Everything in the world is either
dear or dearer. That means, what? All of them are loved alright; but, they are all conditionally
loved. And once they do not fulfill the condition ... [what is the condition? My comfort is the
condition] And since it is conditional love, condition being 'my ānandā', 'my comfort', they are all
conditionally loved. Whereas, unconditional love is always for ... [fill up the blank!] 'the self' alone.
So, the self alone is loved unconditionally by everyone. So, self-love is not only unconditional, it
is universal also. And therefore vedā says, ātmā is dearest. And since ātmā is dearest, you should
always LEARN TO LIVE IN THE ĀTMĀ. Enjoy the companionship of the ātmā. Companionship and all is
just a language. Learn to abide in the ātmā. And the advantage of this - when I enjoy the
association with ātmā, that enjoyment is eternal; because, ātmā is eternal; whereas, any other
ānandā or companionship is a risky one; because, they are all subject to loss. 'Dear' also is subject
to loss. 'Dearer' also is subject to loss. 'Dearest ātmā alone is never subject to loss'. Therefore,
Class 10 - 3rd Apr 2017 - mantrā 1-4-8 to 1-4-10 Download from www.arshaavinash.in Page 1
have the dearest ātmā as the backup; like the UPS. So that, whether the local current comes or
goes, I am not worried. Why? I have got back up! Similarly, have the dearest ātmā with you.
People 'come', wonderful. People 'go', wonderful. There is no question of fearing the loss of dear.
Or, the grief caused by the loss. Two expressions of samsāra are - 1] the fear of losing the near &
dear is one expression of samsāra. Continuous fear. 2] And the second expression of samsāra is,
the grief caused by the loss. Therefore, bhayam and śoka are the two expressions of samsāra.
Both these will not be there for the one who learns to abide in the ātmā. Because, ātmā is never
lost. Thus, neither fear of loss nor grief due to loss, both are not there. Therefore, ātmānam
upāsīta - may you hold on to ātmā!
In the purāṇic language, the word ātmā will be replaced by GOD. And therefore, in religious
language they say, 'may you hold on to GOD, all the time. Because, everything else will come and
go; whereas, what is śāśvatam is īśvaraḥ'. But, in vedāntā we say that, 'īśvara - which is the
eternal support - is none other than ātmā'. "īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati [gītā]
That is why the spiritual journey is, world-dependence to GOD-dependence to self-dependence.
WORLD-DEPENDENCE IS CALLED MATERIALISM. GOD-DEPENDENCE IS CALLED RELIGION. SELF-
DEPENDENCE IS CALLED SPIRITUALITY. நன்னா இ�க்� பா�ங் . World-dependence is called
materialism. GOD-dependence is called religion. Self-dependence is called spirituality. Our
journey is materialism to religion to spirituality. And therefore, the upaniṣad says, "ātmānam eva
priyam upāsīta" - may you hold on the GOD or ātmā; never lean on the world. And what is my
example? Cardboard chair! Cardboard chair is the world. Use the cardboard chair - decorated one,
with silver paper gold paper hologram pictures - to keep in the showcase. But, never - what is the
advice? Remember your recent weight! - never sit. The whole world is cardboard chair. bhagavān
alone is solid wooden chair - teak or rosewood or whatever you call. Safe to sit. 180 kg also it can
support! Thus, ātmā pūrṇaḥ, ātmā priyatamaḥ - these are the two important messages seen in
the 7th and 8th mantrās. Now, we will enter mantra no 9.
तदाहु: , यत ् “बह्म�वद्य सव� भ�वष्यन:” मनषु ्य मन्यन् । �कमु तद्ब्रह्मावेद्यस्मा�त्सवर ॥ ९ ॥

tadāhuḥ, yat “brahmavidyayā sarvaṃ bhaviṣyantaḥ” manuṣyā manyante I kimu tad-
brahmāvedyasmāttatsarvamabhavaditi II [mantra 1.4.9]
So, in this mantra, the upaniṣad introduces a logical debate in the field of spiritual journey. And the
answer will come only in the next mantra. But, here, the upaniṣad initiates a logical debate;
because, the spiritual journey involves a logical problem, if we think! [If we do not think, there will be
no problem at all. But, by chance, we think - because, the job of the intellect is to think. Generally, by
30, 40, 50 our intellect gets inactive and so we do not think!] But, if we think, there are certain logical
problems. What those problems are the upaniṣad indicates here.
In the spiritual journey, we talk about varieties of spiritual sādhanās. [sādhanā means, spiritual
exercises - like, karma yogā, upāsana yogā, śravaṇa yogā, manana yogā, nididhyāsana yogā -
varieties of sādhanās the spiritual seeker is supposed to practice. And, vedāntā promises that, if a
spiritual seeker practices all the sādhanās, he will attain mokṣā. And, mokṣā is given various
names. Sometimes it is called pūrṇatva prāptiḥ. Sometimes it is called mokṣa prāptiḥ sometimes
it is called sarvatva prāptiḥ. sarvatvam is another name for pūrṇatvam. sarvatvam, pūrṇatvam,
mokṣaḥ, brahma bhāva - these are the different names for mokṣā. By practicing sādhanās, one
will attain mokṣā. Thus, mokṣā is a 'goal attained'. In Sanskrit, a goal attained is called sādhyam.
And, the spiritual practioner is called sādhaka. A sādhaka practices sādhanās and attains the
sādhyam, the goal. Wonderful. Very nice to hear.
And then, 'what is the nature or greatness of this mokṣā?' we ask. Then, the scriptures point out,
mokṣā is a unique goal, different from all other goals. dharma artha kāma - compared to all of
them - mokṣā is parama puruṣārthaḥ - it is the greatest goal, superior most goal etc. Then, we ask
the question, 'in what way mokṣā is superior?' Then, the scriptures say, all other goals are finite. All
other goals are finite. artha or wealth, will come and go. kāma, sense pleasures will come and go.
Even puṇyam and svarga we can get. But, thereafter, what will happen? You know -
te taṃ bhuktvā svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti [gītā 9.21]
'All of them are perishable. Whereas, mokṣā is eternal. So, it is a unique goal', say the scriptures.
Until now it is very, very nice to hear. But, if you think, there is a serious logical problem. 'If mokṣā
is attained in time, as a goal, by practicing sādhanās, then, in what way mokṣā will be different from
all other goals?' They are also “attained” in time! And, WHATEVER IS ATTAINED IN TIME, IS LOST IN
TIME! Then, mokṣā also - if it is a sādhya - a goal, accomplished in time - that mokṣā also will be
logically perishable?! SĀDHYA MOKṢAḤ ANITYAḤ; SĀDHYATVĀT, SVARGAVAT. mokṣaḥ anityaḥ;
sādhyatvāt, svargavat. Can you understand this? mokṣā is impermanent; because, it is a goal
attained in time, like svargam or any other thing.
Like, our own body. We have attained this body because of our past puṇya karmā. And the body is
attained in time; and the body will be lost in time. So, how can nitya mokṣā be attained by
sādhanā? And, if you insist that mokṣā is nityaḥ, whatever is eternal must be there in all the three
periods of time?! So, if mokṣā is nityaḥ, it cannot be sādhyaḥ; it cannot be attained in time?! It
cannot be a goal; because, what is eternal is available 'all the time'. 'All the time' means, here
and now. Therefore, sādhya mokṣā cannot be nityaḥ; nitya mokṣā cannot be sādhyaḥ! sādhya
mokṣaḥ cannot be nityaḥ [attained mokṣā cannot be eternal]. And, eternal mokṣā cannot be
attained in time / future. It must be siddhaḥ here and now.
Now, to avoid this problem, suppose a person says, 'if mokṣā is sādhya, it will be anitya. I accept
mokṣā is siddhaḥ; it is already attained. Suppose they say! Then, the question will come, if mokṣā
is siddhaḥ - already accomplished, why should we do sādhanā? எ�க்� ஒங class-க்� வர�ம?'
That is the first question. 'Why should we do sādhanā to attain mokṣā; because sādhanās are
meant for sādhyam only?! sādhanās are not required for a siddha vastu'. [I am using the
Sanskrit words. If you are getting the Sanskrit words, the joy is more]. WHAT IS ACCOMPLISHED IS
NON-ETERNAL. AND WHAT IS ETERNAL, NEED NOT BE ACCOMPLISHED! 'Therefore, if mokṣā is nityam, it
is here and now. If it is here and now, it need not be accomplished. If it need not be accomplished,
why should there be sādhanās? Why should you introduce pañca mahā yajña, karma yogā etc?
ப்ராணைன வாங்கேற ! Why do you give all the sādhanās?' Thus, whether mokṣā is sādhya or
siddha - either way - sādhanās seem to be meaningless. Therefore, what are we doing? Without
enquiring, we seem to be doing lot of things! What exactly is the aim of a spiritual seeker in doing all
these sādhanās? This is the debate going on amongst the intelligent human beings. The upaniṣad
introduces that here. Look at this mantra.
"tadāhur yad brahmavidyayā sarvaṃ bhaviṣyanto manuṣyā manyante kimu tad brahmāved
yasmāt tat sarvam abhavad iti". tad āhuḥ means, the debating spiritual seekers discuss in this
manner. So, the debating spiritual seekers are the subject, [we have to supply]. brahma jijñāsavaḥ
brāḥmaṇāḥ tad āhuḥ. brahma jijñāsavaḥ brāḥmaṇāḥ. brāḥmaṇāḥ means, the spiritual seekers
interested in brahman enquiry, enter into this discussion. "brahmavidyayā sarvaṃ bhaviṣyanto
manuṣyā manyante". manuṣyāḥ means, the spiritual seekers. manyante - think or hope. What is
their hope? "brahmavidyayā sarvaṃ bhaviṣyantaḥ" - by pursuing brahmavidyā or brahman
knowledge, sarvaṃ bhaviṣyantaḥ - they want to become sarvam or pūrṇam. sarvam means,
pūrṇam; they want to attain pūrṇatvam through brahmavidyā. And the question is, 'how can we
attain pūrṇatvam through brahmavidyā?' Because, 'if pūrṇatvam is attained in time, it cannot be
pūrṇatvam! And if PūRṇATVAM IS ALREADY MY NATURE, I NEED NOT DO ANY SĀDHANĀ!
What is our aim? Don’t forget that! Remember my example. This person was looking for his lost
ring in a pond. And when he was searching, another person saw that. He had heard about karma
yogā, manuṣya yajña, bhūta yajña etc. Therefore, he wanted to be of some service to the
searching person. So, he also started searching. And then the third one came. He was also inspired
by the karma yogā concept! Thus, 3rd person, 4th person - all of them were searching for the missing
ring. Then came one person. He asked, 'what are you searching for?' 'The lost ring'. 'Who lost the
ring?' They were not sure of that itself! After lot of enquiry, they found the person who had lost it.
This new comer asked him, 'in which area of the pond you lost the ring?' The loser said, 'No, no, it
was not lost in this pond. I lost it in the mahāmakam tank'. 'Then, why are you searching here?'
'Because, there it is crowded; therefore, here I wanted to search conveniently'. Similarly, many times
we mechanically do many things, without understanding or questioning the fundamentals.
Similarly, the spiritual seeker "brahmavidyayā sarvaṃ bhaviṣyantaḥ" - through spiritual knowledge
they want to attain sarvam or pūrṇatvam. Then one person asked a question. What is that? 'By
knowing brahman, we want to become sarvam, pūrṇam. But, the scriptures say, that brahman
itself is pūrṇam. We want to become pūrṇam by knowing brahman. Okay, but, scriptures declare
that brahman itself is pūrṇam'. akṛtsnaḥ kṛtsnaḥ bhavati. 'sarvam khalu idam brahma'
[chāndogya 3.14.1] etc vākyam is there. And, one person asked the question, 'how did brahman
become pūrṇam? So, we want to become pūrṇam by knowing brahman. Now, how did brahman
become pūrṇam?' This was the question asked by a wise person. 'Once you know how brahman
became pūrṇam, then we can follow the same method and we can also become pūrṇam. But,
how brahman become pūrṇam nowhere it is said in the upaniṣad'.
So, these people started debating. 'brahman also could have become pūrṇam by knowing
something. Just as we want to become by knowing brahman, brahman might have become
pūrṇam by knowing something'. 'Okay, but, knowing what did brahman become pūrṇam?' All
�ழப்ப! That is the idea. There is lot of confusion in this field. So, one person said, 'brahman
became pūrṇam by knowing something else'. 'If brahman became pūrṇam by knowing something
else, then we should also know that 'something else'. Why should you know brahman?' 'If brahman
became pūrṇam by knowing X, we should also become pūrṇam by knowing 'X' and not by knowing
'brahman'!' Once there is confusion, each one will say something. So, another person answered,
'brahman did not become pūrṇam by knowing something else. But brahman became pūrṇam by
knowing itself'. [Somebody's answer. I hope you can withstand this mantra. Okay!]
So, somebody said, 'brahman became pūrṇam, by knowing itself. And, if brahman became
pūrṇam, by knowing itself, then we can also become pūrṇam by knowing that pūrṇam. Because,
brahman became pūrṇam by knowing brahman, we can also become pūrṇam by knowing
brahman!' Then another person asked, 'if you say, 'brahman became pūrṇam by knowing itself,
how can brahman, know itself? Because, knowing requires knower and known! The known has
to be different from knower!! Therefore, brahman can know everything else; but, brahman
knowing itself is not logically correct; because, there is a contradiction of subject and object
becoming one and the same! That is not possible. Because, knowing requires subject object
duality. brahman cannot know itself', somebody said.
Then another person argued ... [all these are hidden in this mantra. The commentators bring all
these confusion - commentary on possible confusions!] Then another person argued, 'let us
assume, that brahman knew itself and became pūrṇam. And similarly, we can also know brahman
and become pūrṇam'. But, the problem is, by knowing brahman if we become pūrṇam, pūrṇatvam
becomes a goal attained in time. And how can that pūrṇatvam be eternal? Thus, there were lot of
confusions regarding brahma vidyā and mokṣa prāptiḥ.
In short, the aim of this mantra is to indicate that there are lot of confusions in brahma vidyā and
pūrṇatā prāpti. Therefore, the upaniṣad wants to resolve this problem, so that things will be crystal
clear. Now we are going into that. It is said in the second line of the mantra, "kimu tad brahmāved
yasmāt tat sarvam abhavad iti". kimu tad brahma aved - what did brahman know to become
pūrṇam? yasmāt tat sarvam abhavad iti - by knowing which brahman became pūrṇam? This
was the question. And all these different confusions the upaniṣad wants to sort out by the following
mantra. So what is that? We will enter into a very important mantra. [7th mantra is important. 8th
mantra is important. 10th mantra is also important]. We will enter into that.
ब्र वा इदमग आसीत ् , तदात्मानमेवावेत । अहं ब्रह्मास् । तस्मा�त्सवर्मभ ; ...

brahma vā idamagra āsīt , tadātmānamevāvet I ahaṃ brahmāsmīti I tasmāttatsarvamabhavat
... [mantra 1.4.10 contd]
So, what is the answer given to all these confusions [indicated] in this mantra? First, I will present
the answer; then, we will go to the mantra proper.
It is true that vedāntā is prescribing varieties of sādhanās to attain mokṣā. Any by following these
sādhanās, vedāntā does say that, we will attain mokṣā; and vedāntā does say that, the mokṣā
which is attained is eternal. We do sādhanā. And through these sādhanās we attain mokṣā. And
that mokṣā that is attained is eternal also. This is the statement of vedāntā. We follow sādhanā.
We attain mokṣā. And that mokṣā is eternal. Now, we have to resolve the logical issues.
What is the logical issue? 'If mokṣā is attained, what is attained in time will be finite; it will be lost.
So, how do you say that the attained mokṣā is eternal? It is an illogical statement'. For that
upaniṣad answers, 'the mokṣā attained, is nothing but my very nature. mokṣā attained by
practicing sādhanās, is nothing but my own nature only. And what is my very nature cannot be
lost in time. Therefore, mokṣā is eternal. Then, what will be the next logical question? 'If you say
mokṣā is my very nature, why should the upaniṣad prescribe many sādhanās to ... [fill up the
blank!] to “attain” that, which is already my nature!'
For that vedāntā answers, 'even though mokṣā is my very nature, because of the ignorance of this
fact, we have disowned our very nature. Because of ignorance we have disowned our very nature.
And, therefore, all the sādhanās prescribed are not for attaining mokṣā; but, only for, what? The
disowned mokṣā I have to [re]claim as my very nature! Therefore, sādhanās are not for attaining
mokṣā; but, sādhanās are meant for [re]claiming the mokṣā, which is my very nature! That
claiming is called jñānam. So, 'if claiming jñānam alone is required, why talk about karmā,
upāsanā etc? Straightaway, everybody should attend classes?!' For that, we say, 'even though the
primary sādhanā is claiming mokṣā - which is my very own nature, which I have disowned due to
ignorance - claiming that alone is the primary sādhanā. However, karma yogā and upāsana yogā
are essential for preparing the mind, only for preparing the mind so that we can claim the mokṣā -
our very nature. Therefore, everything is alright. Therefore, we do sādhanā not for “getting” mokṣā;
but, only for claiming the eternal mokṣā, which is our very nature.
So, where is the logical problem? If I “attain” mokṣā, it will be lost. But, I do not “attain”. I only
“claim”! So, sādhanās are not meant for getting or producing mokṣā; but, for claiming. 'Claiming'
is required; because, I have not claimed it due to ignorance.
And, to understand all these points, generally the vedānta śāstrā gives an example, which is called
vismṛta kaṇṭha cāmīkarannyāyaḥ. [Even recently I told this story. You should put up with my
repetition]. But, it is a very, very important story; because, the assimilation of this story will
solve all the logical problems.
A person bought a small minor chain. A gold chain. And, what is a minor chain? It is so thin. Not a
major chain; not a மாங்கா மாை! Because, all that will be so heavy that your head will bend! But this
is such a minor and light chain that you would not know it is there. This person visited his friend. And
the friend asked about this chain and they talked about it. The friend wanted to see the chain. So, he
saw the chain and returned it. The owner got it back and also put it back on.
But, after going back home, he did not feel the chain in his neck. He looked down the neck but the
chain was not there. He could not feel the chain also; because, it is a minor chain. So, he did not feel
the chain. Nor did he see the chain. Neither feeling, nor seeing. Therefore, he thought that the chain
has been missed. So, he wondered whether the friend had returned the chain or not after seeing it.
But then, he remembered the friend had returned it. So, he thought 'it might have fallen somewhere'
and started searching for it [like searching for the lost ring in the wrong pond!] - similarly, he started
searching. He was worried and sweating. Again, he suddenly thought, 'perhaps the friend did not
return the chain.' So, he ran to the friend's house and asked him, 'did you return the chain?' The
friend had a huge smile on his face; because, he could clearly see the chain. And so he asked, 'why
are you looking for that elsewhere? It is already with you!' and showed that it was in the owner's
neck itself! The owner relaxed and came back home.
The friend thus became his guru to reveal the chain which was already with him! So, the question
comes, 'was running to the friend's house necessary to get the chain? Was running to the friend's
house required to get the chain? Now, what is the answer? Running was required or not? Either way
you will be in trouble. If you say, 'the running was required', then question will come, 'why is it
required, because the chain is already there!' And, suppose you say, 'running was not required', then
the argument will be, 'if he had not run, he will continue to search for the chain'. So, what is the right
answer? Running was required to know that running was not required! எப்ப! Running was
required to know, that running was not required. Similarly, vedāntā says, 'SĀDHANĀ IS REQUIRED TO
KNOW THAT SĀDHANĀ IS NOT REQUIRED!'
So, you do all sādhanās, karma yogā , upāsana yogā , śravaṇam, mananam - all for attaining
what? mokṣā - the minor chain. And the guru smiles and tells, 'that mokṣā [minor chain] that you
are looking for is already your real nature!' The moment the teaching takes place, from ahańkāra
bhāva to jīvātma bhāva to paramātma bhāva to sarvātma bhāva. I do not GET sarvātma bhāva;
but, I only claim that sarvātma bhāva, which was already on my neck. I have only been missing that
all the time, due to ignorance! Not only missing; but also, searching! Therefore, there is no logical
problem. What is the truth? I am muktaḥ all the time. I have missed that fact, out of ignorance.
vedāntā does not give me mokṣā. vedāntā helps me claim that, 'MOKṢĀ IS MY VERY NATURE!' So,
sādhanā is required or not? sādhanā is required. For what? To know that sādhanā is not
required!! ��ஞ்சிேதால்லிே! I hope you understand. Now look at this mantra.
"brahma vā idam agra āsīt tadātmānamevāved ahaṃ brahmāsmīti". agre āsīt. agre means,
before knowledge - jñānāt pūrvam, samsāra avasthāyām. During the time of samsāra, what was
there? brahma vā idam agra āsīt - brahman alone was there, [in the form of every student.
brahman was there in vedāntā class, in the form of every student!] But, in what form? Without
claiming 'I am brahman'. The student was there, disowning the brahma bhāva. Not only disowning
brahma bhāva; also, wrongly claiming, 'I am jīvaḥ'. Therefore, disowning brahma bhāva and
wrongly claiming, 'I am jīvaḥ' in every class, the samsārī jīva was there. But, every samsārī jīva is
none other than brahman. So, instead of saying 'jīva was sitting in the class', the upaniṣad says,
'brahman was sitting in the class; but, without claiming 'I am brahman'! Rather, wrongly claiming, 'I
am jīvaḥ'. So, agre - samsāra kāle, ajñāna kāle - brahma eva samsārī jīva rūpeṇa āsīt.
And, what is that so called jīva do? "tad ātmānam eva aved". tat means, that jīva rūpam brahma,
the student rūpam brahma. That brahman was in the form of the ajñānī jīvaḥ. ātmānam eva aved
- recognised itself. And, what was the recognition? That, I thought I am a jīva, identifying with sthūla
śarīram & sūkṣma śarīram, I mistook myself to be a finite ahańkāraḥ. And, after the vicāra, I
realise that 'the body I am not'.
Why, I am not the body? The logic must be very clear. Because, the body is an object of my
experience. I know about my body or not? I heavily feel it! I have to carry it all over. Therefore, I am
not the body. Body is an object; mind is an object; sense organs are objects. I use all of them; but,
I am not them. Having negated all of them, I claim jīvātma bhāva from ahańkāra bhāva. I claim, 'I
am the enclosed CONSCIOUSNESS; I am not the enclosure body!' And, what is the size of the
CONSCIOUSNESS? It is understood. CONSCIOUSNESS is not only within the body; but, it is all-
pervading. Thus, from jīvātma bhāva to paramātma bhāva. And thereafter, what is the final stage?
That CONSCIOUSNESS alone is in the form of sarvam, pūrṇam brahma. So, what is self- knowledge?
"ahaṃ brahmāsmi iti" aved. That samsārī jīvātmā now claims, 'I am asamsārī brahman'.
And by that claiming, what happens? "tasmāt tat sarvam abhavat". tasmāt - by that knowledge,
tat sarvam abhavat. abhavat means, became. 'Became' should be translated as 'claimed'. That
jñānī jīvātmā claimed, 'aham eva sarvam' - 'I alone am in the form of everything, with different
nāma and rūpa'. And when the jñānī claims, 'I am everything', what is the meaning of the word 'I'?
Body or mind? The meaning of the word 'I' is satyam, jñānam, anantam brahma. That 'I' alone
appear as this universe; just as, after waking-up from dream, I understand that I, the waker alone
became the dream world, dream time, dream space, dream people, dream rivers - all of them. How
can one waker himself appear as all, without losing himself! Is he not comfortably on the bed,
without losing his original waker nature?! So also, just as the waker appears as everything, 'I' alone -
without losing my brahma bhāva - 'I' alone appear as everything. "tasmāt tat sarvam abhavat".
Therefore, where is the logical problem? There is no logical problem at all! mokṣā is seemingly
attained, just as the 'lost' minor chain is seemingly attained. 'Lost chain' [within inverted commas] is
'attained' [also within inverted commas]. It is seemingly lost, because of ignorance. It is seemingly
attained, because of knowledge! So too, mokṣā is seemingly 'lost', because of ignorance. It is
seemingly 'gained' because of knowledge. The entire journey is from ignorance to knowledge.
asato mā sadgamaya I tamaso mā jyotirgamaya I mṛtyormā amṛtaṃ gamaya I
A journey from ignorance to knowledge, in which, no movement is involved. In ignorance to
knowledge journey, there is no movement involved. Thus, all logical problems are solved by
understanding that mokṣā is 'claimed' by knowledge. More in the next class.
ॐ पूण्
र मद पूण्र �मद पूणार्त्पूणर्मुदच I पूणर्स पूण्

ब्र वा इदमग आसीत ् , तदात्मानमेवावेत । अहं ब्रह्मास् । तस्मा�त्सवर्मभ ; ... [1.4.10 contd]
brahma vā idamagra āsīt , tadātmānamevāvet I ahaṃ brahmāsmīti I tasmāttatsarvamabhavat …
The upaniṣad introduced a debate among the seekers of mokṣā in the 9th mantra; and several
questions were raised by them. We are trying to become pūrṇam by gaining brahma vidyā or
brahman knowledge. Then somebody raised the question, 'how did brahman become pūrṇam?'
[Do not think of any other pūrṇam. pūrṇam means, the limitless]. So, 'did become pūrṇam or
limitless - by knowing something else or by knowing itself? And, how can brahman know itself?' Etc.
A series of questions were raised with regard to brahman.
Then, another set of questions were raised with regard to the jīva also. 'How can jīva become
pūrṇam by gaining brahma vidyā?' 'And even if jīva becomes pūrṇam by brahma vidyā, that
pūrṇatvam is attained in time. And therefore, that pūrṇatvam will also be lost in time. Therefore,
how can jīva become pūrṇam?' 'How did brahman become pūrṇam?' Thus, several questions
were raised. And all of those are answered in this one sentence, 3 sentences -
brahma vā idamagra āsīt tadātmānamevāved aham brahmāsmīti I tasmāttatsarvamabhavat ...
And we should understand the answers to all the questions from this sentence. So, the first
series of question with regard to brahman - 'how did brahman become pūrṇam?' - was the
question. For that, our answer is, 'brahman never became pūrṇam'. So, only if brahman became
pūrṇam, you can ask question, 'did it become pūrṇam by knowing something or itself?' Thus, all
later questions are assuming that brahman became pūrṇam. So, all those questions are wrong;
because, brahman never becomes pūrṇam. brahman was, is and ever will be pūrṇam.
So, first series of questions thrown away. Then, the second series of questions is with regard to jīva.
'How can jīva become pūrṇam by knowing brahman?' 'And even if jīva becomes pūrṇam, how can
it stay? It will be lost in time?!' For that also, our answer is, jīva never becomes pūrṇam; because,
jīva happens to be of the nature of brahman. And brahman is the very nature of jīva.
pūrṇatvam is the very nature of brahman. ��யறேதா பா�ங்ேக . brahman is the nature of jīva.
Therefore, jīva is brahman is pūrṇam. Means, through brahma vidyā jīva never becomes
pūrṇam. So, if brahman also does not become pūrṇam and jīva also does not become pūrṇam,
then why should we study brahma vidyā? - because, already pūrṇatvam is accomplished!
pūrṇatvam is immortality. pūrṇatvam is mokṣā. If all these are our very nature and already
accomplished, why the heaven - [I do not want to say the other one!] - so, why the heaven should
we study brahma vidyā?'
And, what is our answer? [You know the answer]. Even though jīva happens to be brahman and
pūrṇam, jīva has disowned that pūrṇatvam that brahman nature, because of ignorance. So, they
give the example. sańkarācāryā gives the example. [In the last class I gave you the example of
vismṛta kaṇṭha cāmīkarannyāyaḥ]. Here, they give the story of a prince lost in the forest. A baby
prince lost in the forest and raised by a hunter family. And when this prince grows in the hunter
family, what will the prince think? 'I am a hunter'. So, this baby has disowned the prince-hood and
has wrongly claimed the hunter-hood. And after sometime, people come in search of that prince;
because, the other one is getting old. So, they require the next ruler. And they had all birth-marks
and all ready. And while searching, they found the prince in the hunter family! Now, when the prince
got the knowledge, what happened? He did not become the prince. The disowned prince-hood, was
Class 11 - 10th Apr 2017 - mantrā 1-4-10 Download from www.arshaavinash.in Page 1
re-claimed. And the wrongly imposed - what is wrongly imposed? The hunter hood was wrongly
imposed - that hunter-hood was discarded. Then, sāmrājya atipati, sāmrāṭ he became!
Similarly, each one of us is like the hunter-prince. We are all jīvās. jīva bhāva is like the hunter
bhāva. jīva-hood is not our real nature. We have superimposed jīvatvam, and we have disowned
brahmatvam. vedāntā never gives us anything. vedāntā helps us claim our real nature. And
once the real nature is claimed, there is no question of losing brahma bhāva. Why? Because,
what is one's nature cannot be lost. What is nature cannot be lost. Fire will never lose its heat.
Because, heat is the intrinsic nature of fire. What about in Siberia? In Siberia fire will be hot or cold?
In Siberia also, fire will be hot only! Similarly, wherever we are, we are by nature brahman. And
since brahma bhāva is never attained, it will never be lost. That is called mokṣā. mokṣā will be
eternal. So, where is any logical problem in this teaching? That is what is said here.
brahma vā idam agra āsīt. agre means, before vedānta śravaṇa; before vedānta jñāna prāpti.
Every jīva, the student saṃsārī, was none other than brahman. He only had some bhrama.
Therefore, brahman was missed. So, the upaniṣad does not say, 'saṃsārī jīva is the student'. The
upaniṣad says, 'brahman was the student of vedāntā'. In what veṣam? In jīvā veṣam, brahman
was the student! And what did the student brahman do? "tad ātmānam eva aved". avet means,
knew itself - like, the hunter knew himself to be a non-hunter prince. Similarly, jīvā knew itself.
'Really I am not a jīvā, I am brahman only. All the limitations belong to the costume body. Costume
mind. But, I the ātma caitanyam behind the costume, am not limited by the body or mind. I am all-
pervading!' Remembering the 7th mantra - ahańkāra bhāva to jīvatma bhāva to paramātma
bhāva to sarvātma bhāva. [If you forget, write imposition. You can decide the number!]
So, "aham brahmāsmi iti ātmānam eva avet". avet means, knew or jñātavān. And how did the
jīvatmā know 'I am paramātmā?' That method is not mentioned here. We have to supply it. It is a
long journey. Presented here in just one sentence. 'jīvatmā knew paramātmā' is only one sentence.
But, it is a very long journey. First karma yogā; then, upāsana yogā; then, śravaṇam, mananam,
nididhyāsanam. By practicing all of them, ultimately, he boldly claims, 'I am brahman'. And
brahman being everything, this person knows, 'I am in the form of everything'. That is said here.
"aham brahmāsmi" is the mahā vākyam occurring in the yajur veda. We choose 4 mahā
vākyams from the 4 vedās, as sample. From ṛg veda we studied aitareya upaniṣad. What was the
mahā vākyam there? "prajñānam brahma". The next one, yajur veda, bṛhadāraṇyaka upaniṣad.
This mantra. We have the mahā vākyam "aham brahmāsmi". Then, in sāma veda chāndogya
upaniṣad 6th chapter we saw the mahā vākyam. What is that? "tat tvam asi". And finally, the
atharvaṇa veda mahā vākyam is studied in māṇḍūkya upaniṣad - "ayam ātmā brahma". This
means, we have ourselves studied all the mahā vākyams! Because, we have finished aitareya. I
am not saying 'we remember'; I am saying 'we finished aitareya'. We have finished chāndogya,
māṇḍūkya; and now, bṛhadāraṇyaka mahā vākyam - "aham brahmāsmi" - also we have seen!
"tasmāt tat sarvam abhavat". tasmāt - by that knowledge tat - tat means, that brahman, which is
now in the form of the student. So tat means, the student-form brahman. That brahman in student-
form, sarvam abhavat - 'became everything'. And 'became everything', must be within inverted
commas. What do you mean by 'becoming everything?' Means, claimed that 'I the caitanyam alone
am appearing in the form of the entire jaḍa prapañca. kaivalya upaniṣad -
aṇoraṇīyānahameva tadvanmahānahaṃ viśvamahaṃ vicitram I purātano'haṃ puruṣo'hamīśo
hiraṇmayo'haṃ śivarūpamasmi II [mantra 20]
All those mantrās we should remember. 'I alone am in the form of everything!' That is called
sarvātma bhāva. And, if we find it difficult to assimilate this, we should know what is the obstacle
also. Why some people are able to boldly claim? Why some people are not able to boldly claim?
எனக் ெகாஞ்ச பயமா இ�கேக! Why reservation for some? Why no reservation for some? The only
problem is in the meaning of the word 'I'. When we use the word 'I', 99% of the time, we use the
word 'i' only in the meaning of the individual body-mind complex. And the moment individuality
comes, immediately family comes. And, as even the ப�வாரம comes, various issues also come. One
has physical problem. One has mental problem. One has intellectual problem. One has wife
problem. One has child problem. Therefore, 'aham' when it refers to ahańkāra, mahā vākyam
appears meaningless. That is why long nididhyāsanam is required, in which I practice seeing the
word 'I' not as ahańkāra. I have to come to the sākṣi caitanya bhāva. From sākṣi caitanyam,
claiming "aham brahmāsmi" is like swallowing a peeled banana. In Tamil they say, உ�ச்
வாைழப்பழ! Therefore, like swallowing a peeled banana, "aham brahmāsmi" is clear.
After claiming that, we understand that there are problems in anātmā. vedāntā never ask us to
neglect the problems of anātmā. vedāntā says, 'do not throw the problems on to your head. The
moment you throw on to your head, then you will become incapable of solving the problem'. The
moment I distance myself, [I call it neighbourisation] the moment you neighbourise it, how do you
approach neighbour's problem? jīvan muktaḥ! And so you give wonderful advice and all those
things. Why? Because, it is neighbour's problem! Thus, make ahańkāra also another neighbour,
away from 'I' the sākṣi. And, ahańkāra is an integral part of viśvarūpa īśvara.
ahańkāra has to solve its issues. Some of them will be solved. Some of them will be partially
solved. Some of them will be unsolved. All that is determined by the law of karma of viśvarūpa
īśvara. Just watch the drama conducted by viśvarūpa īśvara. I will play my role; but, I will never
take any role to the heart! The moment the role becomes the real me, then life becomes a
problem. Remembering the 5th capsule of vedāntā - 'BY FORGETTING MY REAL NATURE, I CONVERT
LIFE INTO A BURDEN. AND BY REMEMBERING MY REAL NATURE, I CONVERT LIFE INTO A BLESSING!'
Because, only in life, I can claim my higher nature. Therefore, 'tasmāt tat sarvam abhavat'.
pūrṇam abhavat. Continuing.
[mantra 1.4.10 contd] ... तद्य यो दे वानां प्रतय ् बु स एव तदभवत ् , तथा मनुष्याणाम ;
तद्धैतत्पश्नय ्नृ�षवार् प्र�तपे , अहं मनुरभवं सयर
ू ्श्चे । त�ददमप्येत�ह य एवं वेद , अहं ब्रह्मास् , स इदं
सव� भव�त , तस् ह न देवाश्चनाभूत् ईशते । आत्म ह्यषां स भव�त ; ...
[mantra 1.4.10 contd] ... tadyo yo devānāṃ pratyabudhyata sa eva tadabhavat , tathā
manuṣyāṇām ; taddhaitatpaśyannṛṣirvāmadevaḥ pratipede , ahaṃ manurabhavaṃ sūryaśceti
I tadidamapyetarhi ya evaṃ veda , ahaṃ brahmāsmīti , sa idaṃ sarvaṃ bhavati , tasya ha na
devāścanābhūtyā īśate I ātmā hyeṣāṃ sa bhavati ; ... [mantra 1.4.10 contd]
[Up to that, we will see]. Up to that is the brahma jñānam portion. So, the upaniṣad says, 'this
knowledge whoever gains, will attain liberation!' It does not have any other conditions for liberation.
In the case of veda pūrva bhāga, karma is not available for all the people. karmās are determined
by varṇa and āśrama. Certain karmās can be done by only a brāhmaṇā. And only when he does
he will get the benefit. The same karma if a kṣatriyā performs - even if he perfectly performs - he
will not get the benefit. vedā talks about the varṇa, āśrama designation. Similarly, rājasūya yāga
can be done by a kṣatriyā only. vaiśyatoma yāga can be done by a vaiśyā only. agnihotram can
only be done by a gṛhastā. Thus, in karma kāṇḍa, for gaining the phalam, these features are
important. Whereas, in gaining ātma jñānam and mokṣā, we need not bother about varṇa,
āśrama, vayas, avasthā or gender; and whether I am male or female! We do not even restrict to
Hindus. This knowledge can be gained by a Christian or Muslim also, if he is ready to gain!
Because, ātmā is Hindu, Muslim or Christian? ātmā does not have any such limitations! Therefore,
this knowledge is open to all, and whoever gains this knowledge will instantaneously get liberation.
So, the upaniṣad says, "yaḥ devānāṃ pratyabudhyata" - even among devās, whoever gains this
knowledge will get liberation. And when I talk about devās gaining knowledge, which upaniṣad
story you should remember? In kenopaniṣad the yakṣa came. vāyu went. agni went. All of them.
And finally, indrā got the knowledge. So, even the devās can get ātmā jñānam. But, as far as
vedic rituals are concerned, it is said, 'only manuṣyās can do the rituals. devās do not have the
right to either acquire puṇyam or pāpam. If they want to acquire puṇyam, they have to come back
to earth. But, jñānam is available for devās also. manuṣyās also. ṛṣis also. Anyone can gain!
That is said here. "yaḥ devānā ṃ" [nirdhāraṇe ṣaṣṭi] - devānām madhye - yaḥ who ever knew,
"saḥ eva tad abhavat" - he also became one with brahman. "pratyabudhyata sa eva tad abhavat
tathā rṣīṇām [madhye] - among the ṛṣis also, whichever ṛṣi got this knowledge that ṛṣi will get
liberated. Finally, "tathā manuṣyāṇām" - manuṣyāṇām madhye - among the manuṣyās also
whoever gains this knowledge will get freedom.
And then, the upaniṣad gives the example of an extra-ordinary ṛṣi - ṛṣir vāmadevaḥ - by name
vāmadeva. [This vāmadeva ṛṣi was referred to in aitareya upaniṣad third chapter. Long before we
saw. You might have or would have forgotten. There it talked about vāmadeva as an extraordinary
case. What is that?] In the case of some spiritual seekers, they are able to gain the knowledge. But
because of some obstacle or the other, they are not able to claim, "aham brahmāsmi", 'aham
muktosmi', 'aham jñānī asmi' - they are not able to claim. If you ask them, 'do you understand the
class?' They will say, 'yes'. So, they can claim that they understand. They say, they know vedāntā
very well. Then, 'do you claim you are a jñānī?' 'Swāmījī, do not use big words and all'. Some
reservation to claim 'aham jñānī', 'aham muktaḥ', 'aham brahma', 'aham sarvam'; because of
some obstacles. jñānam is inside; but, it is not able to get converted into liberation. This is called
sapratibandhaka jñānam. sapratibandhaka jñānam means, what? Obstructed knowledge. The
obstructed knowledge will not be allowed to produce the result. Therefore, this person will be a
saṃsārī only. Even with knowledge, he or she will be a saṃsārī.
And generally, I give the example of a bulb. You switch on, and the bulb burns. So, normally, when
you switch on the switch, the bulb will burn. When the light comes, the darkness should go away.
That is the natural result. Suppose, I switch on; and the bulb is burning; but, the darkness does not
go! How can it happen? Somebody has covered the bulb with three layers of a thick black cloth. So,
connection is right. Bulb is live & burning. Switch is on. But, the benefit is none! It is not because
the light is not burning. But, thick obstacles are there. So, what should you do? You need not switch
on. Only remove the cloth. Similarly, many madhyama adhikāris, [vicāra sāgaram class], all of
them as madhyama adhikāris [intermediarlily qualified students] get jñānam. But that jñānam will
be sapratibandhaka jñānam. Obstructed knowledge.
And obstacles can be of many types. It can be known obstacles. Or, it can be unknown obstacles
also. That is why the student says, 'I do not know why; but, I cannot claim'. Then the śāstrā says,
'we have to wait for the obstacles to go. And sometimes the obstacles go in this janma. Sometimes
the obstacles go away in the next janma only. They are the spiritual prodigies, who get the jñānam
even without a guru. How do they get jñānam without a guru? Because, already jñānam is there.
It was only obstructed. In the next janma, they do not get jñānam; but, the obstacles go away.
Then they find - even without guru or śāstrā - they are able to claim, "aham brahmāsmi". They are
called yoga bhraṣṭaḥ; they are spiritual prodigies.
And one such spiritual prodigy is vāmadeva ṛṣi. And the upaniṣad says, vāmadeva ṛṣi was
already a jñāni. But, because of some obstacles, he could not be liberated in the previous janma.
Therefore, he was to be born, again. And so, he was born. In fact, before His birth itself, even during
garbhavāsa, His obstacles gets released. And so, remaining in the womb of the mother - [mother is
ajñānī. Mother does not know. But, vāmadeva ṛṣi, remaining in His mother's womb], declared
"aham brahmāsmi"! That mantra came in aitareya [2.5]. "garbha eva etat chayānaḥ vāmadeva
evam uvāca". So, remaining in the garbha He declared, 'I am all'. And that is referred to here.
"taddhaitat paśyann ṛṣir vāmadevaḥ pratipede ’haṃ manurabhavaṃ sūryaśceti ". tad eva etat
paśyan - so seeing this reality, ṛṣir vāmadevaḥ - vāmadeva ṛṣiḥ, remaining in garbha [that He
was in garbha is not said in bṛhadāraṇyaka. That we know from aitareya]. So, ṛṣir vāmadevaḥ
pratipede - He claimed, he knew. What did He claim? "ahaṃ manuḥ abhavaṃ sūryaḥ ca iti" - 'I
alone am in the form of all the jīvās; the great manu also I am; indrā also I am; candrā also I am'.
[You can fill up everything!] I am everyone. He gives a few examples. aham manuḥ abhavam.
manuḥ is the first one who is presiding over entire manuṣyās or mānavāḥ. So, abhavam means,
bhavāmi. I am manuḥ. And, aham sūryaḥ ca. I am sūrya devatā. These two are only examples.
He did not say He is only manu and sūrya. It means, 'I am sarvam'. 'aham eva idam sarvam'.
And since anybody can get this knowledge, even now in the modern times also, upaniṣad says,
"tadidam apye tarhi" - even now, that is in the 21st century also, if a person gains jñānam, mokṣā
is instantaneous. But, mokṣā is only through jñānam. We do not accept the theory that in
kaliyuga, jñānam is not required! nāma sańkīrtanam gives mokṣā - we do not accept. அந்தக
கைதெயல்லாம் ஒத்�க்கமாட . They do not have any basis or logical support. Because, nāma
sańkīrtanam is a karma. vācikam karma. And, veda clearly says, "na karmaṇā na prajayā na
dhanena". So, anybody saying, 'nāma sań kīrtanena mokṣaḥ' is veda viruddha vākyam. nāma
sańkīrtanam can give citta śuddhi. Thereafter, we have to come to śravaṇa, manana,
nididhyāsanam. And he gains jñānam. Thus, jñānena - that is said here - "yaḥ evaṃ veda" -
whoever knows, "ahaṃ brahmāsmīti" - that, 'I am brahman', "saḥ idaṃ sarvaṃ bhavati" - He can
claim, 'I am everything. I am pūrṇaḥ'. asarvatva nivṛttiḥ phalam.
And then, the upaniṣad makes another aside note. "tasya ha na devāścana abhūtyā īśata" - up
till one attains jñānam there can be several obstacles. Obstacles are possible only in the
attainment of knowledge. But, once the jñānam is attained, there is no gap between jñānam
and mokṣā. It is like lighting a lamp and removal of darkness. There is no gap at all. Before lighting
the lamp there can be obstacles. But, once the lamp is lit, the darkness goes away. Similarly, until
we gain jñānam, varieties of obstacles can come. Once knowledge is gained, there can be no
obstacles. Even devās or navagrahās - 'that is the biggest obstacle', we say! All rāhu ketu daśā
bhukti - ராஹு, ேக�, ஏழைர, எட்டை என்னல்லாே இ�க் - all those things cannot stop mokṣā
once I know 'I am brahman'. Because, all planets can affect only the body. They can never, never
affect 'me', 'the ātmā'. Therefore, "devāścana" - devāḥ ca na - means, even gods, "abhūtyā īśata".
abhūti means, obstructions to mokṣā. bhūtiḥ means, mokṣā. abhūtiḥ means, obstruction to
mokṣā. na īśata - even devās are incapable of obstructing the mokṣā of a jñānī.
And, why they cannot obstruct? The upaniṣad gives the reason. "ātmā hy eṣāṃ sa bhavati" -
because, jñānī happens to be the ātmā of those very devatā! jñānī happens to be the ātmā of the
very devatā. So, jñānī is not available for their objectification. Therefore, they cannot touch the
jñānī. jñānī's body can be objectified by them. But, jñānī cannot be objectified by them! Are you
able to understand? Because, jñānī happens to be the very ātmā. Therefore, what can they do?
So, ātmā hy eṣām. eṣām means, devānām; sa bhavati - jñānī bhavati.
So, with this, the main topic of ātma jñānam, advaita jñānam is complete. And the upaniṣad said,
ADVAITA JÑĀNENA MOKṢAḤ. SO'HAM JÑĀNENA MOKṢAḤ.
Now, hereafter, the upaniṣad comes down and says, 'as long as a person remains in dāso'ham
bhāvanā, ... [so strong criticism of dvaita bhāvanā or bheda bhāvanā the upaniṣad does here].
So, whoever thinks 'paramātmā is master; and, I am only a daśaḥ' and feels small, helpless etc.,
they are all ajñānīs. They are all saṃsārīs. Therefore, they have to try to come to so'ham bhāvanā
from dāso'ham bhāvanā one has to come to so'ham. Otherwise, you will be wallowing in saṃsārā.
All disturbing news to religious bhaktās. But, this is where bhakti can become an useful sādhanā
also. And, the very same bhakti can become an obstacle also; because, dāso'ham bhāvanā is very
useful up to a particular level. Like the womb of the mother. A baby has to remain within the womb of
the mother. It is useful for growth up to a particular level. Thereafter, the baby should not say, 'I am
so comfortable in the womb; I will permanently remain here'-ன் ெசான்ன, which mother can
tolerate permanent pregnancy?!
Similarly, dāso'ham bhāvanā is the womb in which we have to grow and acquire sādhana
catuṣṭaya sampatti. But, many bhaktās feel so comfortable in that bhāvanā; thereafter, they do
not want to drop it. They do not want to come to so'ham bhāvanā. And, not only that. They begin to
hate vedāntā. They even begin to hate vedāntic teachers. And they advice their bhaktā friends
also. 'அவாகிட்டெயல்லாம் ேபாகாத�ங! ' 'Do not go there. They will all pollute your mind'.
So, that bhakti - which makes you turn against vedāntā, that bhakti is an obstacle. vedāntā
promoting bhakti, is a blessing. vedāntā obstructing bhakti, is a pratibandha. I do not want to use
the word pāpam, which is a strong word. It is a pratibandhaḥ. And therefore, every guru must warn
about this. But, unfortunately many people promote dāso'ham to such an extent, that they do not
allow people to come out of it. And such people are very strongly criticized by the upaniṣad. And
they will never read this portion. So, now look at this line.
This is called avidyā sūtram. Previously, in the 7th mantra we had vidyā sūtram. "ātmā ityeva
upāsīta" is vidyā sūtram. Now, we are entering avidyā sūtram, where dāso'ham bhakti is an
obstacle, beyond a level. So, "atha". That atha indicates change from so'ham to dāso'ham. "yaḥ
anyāṃ devatām upāste" - all those so called bhaktās, yaḥ upāste - those who practice upāsana
and pūjā; of what? anyāṃ devatām - of any other deity, as different from themselves. With dvaita
bhāvanā, bheda bhāvanā whoever worships permanently. Worship for sometime is wonderful. But,
getting stuck there is criticized by the upaniṣad. upāste. And repeatedly says, "anyaḥ asāu anyaḥ
aham asmi iti" - 'bhagavān is different; I, the bhaktā am different. bhagavān is big; I am small.
bhagavān is powerful; I am powerless. bhagavān has virtues; I have got vices'. Thus, re-inforcing
the idea of bheda or difference. So, anyaḥ asau. asau refers to bhagavān. anyaḥ aham - refers
to bhaktā. iti upāste. iti must be connected with upāste. iti bhāvena upāste. "saḥ na veda" - he is
ignorant of his real nature. He is ignorant of the śāstric message. And then, the upaniṣad gives
an imagery. What is that? [I think we have to read it. We will read it.]
[mantra 1.4.10 cont] ... अथ योऽन्या देवतामुपास्त , अन्योऽसवान्योऽहमस्मी , न स वद े , यथा पशरु े वं स

दे वानाम ् I यथा ह वै बहवः पशवो मनुष्य भुञ्ज:् , एवमेकैकः पुरुष दे वान्भुिक् ; एकिस्मन्न पशावाद�यमानेऽ�प्र
भव�त , �कमु बहुषु ? तस्मादेषा तन् �प्र यदे तन्मनुष् �वद्यु ॥ १० ॥
[mantra 1.4.10 cont] ... atha yo'nyāṃ devatāmupāste , anyo'sāvānyo'hamasmīti , na sa veda ,
yathā paśurevaṃ sa devānām I yathā ha vai bahavaḥ paśavo manuṣyaṃ bhuñjyuḥ ,
evamekaikaḥ puruṣo devānbhunakti ; ekasminneva paśāvādīyamāne'priyaṃ bhavati , kimu
bahuṣu ? tasmādeṣāṃ tanna priyaṃ yadetanmanuṣyā vidyuḥ II [mantra 1.4.10]
So, here, the upaniṣad wants to point out that, to come from dvaitam to advaitam there will be
many, many obstacles. From dāso'ham bhāvanā to so'ham bhāvanā, from triangular format to
binary format, there will be so many obstacles. And the primary obstacle is, our own pūrva janma
karma alone. Therefore, our karma alone, obstructs this shift. But, here, the upaniṣad presents it
as the obstruction given by various devatās. It is a presentation method; but the real obstacle is our
own karma. Like when a person says, 'budha daśā is affecting; sūrya daśā is affecting. It is not
that navagraha that is giving me trouble. The navagraha only represent our own karma. No
graham can do anything to me. But, that graha symbolises, or, each planet symbolises, the karma
of the jīva, determined by the horoscope. In the horoscope various planetary positions are there.
They indicate what? My own karma.
In another model they say, 'our karma is personified as sūrya devatā, śani devatā etc. devatās
obstruct our spiritual journey'. And the upaniṣad gives the reason. Very interesting reason. All
these ajñānīs look upon themselves as kartā, bhoktā; aham brāḥmaṇaḥ kṣatriyaḥ vaiśyaḥ
brahmacārī gṛhastha etc. But, the jñānī does not look upon himself as a kartā, bhoktā. All ajñānīs
only look upon themselves as kartā, bhoktā. And once I look upon myself in this manner, I have to
regularly do the karmās, offering oblations to various devatās. So, all ajñānīs regularly offer
oblations to devatās. But, once a person becomes a jñānī, and suppose he takes sanyāsā also,
that 'I am no more a kartā, bhoktā' and renounces all the vaidika karmās, then, who will be missing
the oblations? devatās will lose their income! So, ajñānī becomes jñānī means, the devās lose
their income! Therefore, devatās do not want ... [what?] do not want us to attend the class!
Because, then you will become jñānī and stop their income!
And therefore, the upaniṣad says, devatās want to treat the ajñānī jīvās as their serving animals.
As their serving animals. Just as we use [in the olden days] horse, cows etc. Because they are
serving us, we keep them; we protect them; we give them medical treatment. All of these because
we benefit from them. Similarly, devatās also will give us all prosperity and everything and ask
us to regularly do those pūjās, so that their income is never stopped. And therefore, there are
obstacles from our karma, in the form of devatās. So, the upaniṣad says, "yathā paśuḥ eva m sa
devānām" - like animals serving the master, the ajñānī jīvās are serving the master, the devatās.
"yathā ha vai bahavaḥ paśavo manuṣyaṃ bhuñjyur evamekaikaḥ puruṣo devān bhunakty
ekasminn eva paśāvādīyamāne'priyaṃ bhavati kimu bahuṣu tasmād eṣāṃ tanna priyaṃ yad
etan manuṣyā vidyuḥ". Just as several animals will serve one master, who is the owner, similarly,
all the ajñānī jīvās serve the master - called, indrā, varuṇā, agni etc. manuṣyaṃ bhuñjyuḥ.
bhuñjyuḥ means, serve, pālayeyuḥ. evam ekaikaḥ puruṣaḥ devān bhunakty. bhunakti means,
serves by offering oblations. And just as a master does not want to miss even a single animal - even
though a person may have 20 sheep, regularly they will count them - எல்லாம் இ�க்க!
Similarly, devās count all the ajñānī jīvās; and they want to keep their flock intact; so that, he will
be permanently in karma kāṇḍa; never comes to jñāna kāṇḍa at all. It is said here. ekasminn eva
paśāvādīyamāne - so, the master does not want to miss even one bull. Even if he has 1000, he
does not want to miss even one. apriyam bhavati - he will become unhappy, when even one cow is
stolen by somebody. kimu bahuṣu - then, what to talk of all bulls being stolen? tasmād eṣāṃ tan
na priyaṃ yadetan manuṣyā vidyuḥ. tasmāt - therefore, devatās do not want the jīvās to become
jñānīs. devatās do not want the jīvās to become jñānīs! And therefore, so many obstacles will be
there. Somehow we have to scramble and come out! More in the next class.
ॐ पूण्

Page 59, chapter 1, section 4, mantra 10 cont -
[mantra 1.4.10 cont] ... अथ योऽन्या दे वतामप ु ास्त , अन्योऽसवान्योऽहमस्मी , न स वेद , यथा पशरु े वं स
दे वानाम ् I यथा ह वै बहवः पशवो मनषु ्य भञ
ु ्ज्: , एवमेकैकः परु ुष दे वान्भुिक् ; एकिस्मन्न पशावाद�यमानेऽ�प्र
भव�त , �कमु बहुषु ? तस्मादेषा तन् �प्र यदे तन्मनुष् �वद्यु ॥ १० ॥
[mantra 1.4.10 cont] ... atha yo'nyāṃ devatāmupāste , anyo'sāvānyo'hamasmīti , na sa veda ,
yathā paśurevaṃ sa devānām I yathā ha vai bahavaḥ paśavo manuṣyaṃ bhuñjyuḥ ,
evamekaikaḥ puruṣo devānbhunakti ; ekasminneva paśāvādīyamāne'priyaṃ bhavati , kimu
bahuṣu ? tasmādeṣāṃ tanna priyaṃ yadetanmanuṣyā vidyuḥ II [mantra 1.4.10]
Until now the upaniṣad has talked about varieties of upāsanā and pointed out that by practicing the
upāsanā, a person can attain kramamuktiḥ. This topic was discussed in the first 3 sections. And in
the first part of the 4th section, upāsanayā kramamuktiḥ is the topic.
And, what is kramamukti? - that you should know; otherwise, it will be an akrama! So, we should
practice the upāsanā throughout life, and at the time of death - instead of remembering all the local
ones - we have to remember īśvarā and with an intent desire for īśvara prāpti one has to pass
away. Then, that īśvara upāsaka, who is a mumukṣuḥ, will go the brahmaloka. There, he will gain
knowledge. From there he will attain liberation. This is one topic the upaniṣad had discussed.
Then, in the 4th section, from the 7th mantra up to the 10th mantra, the upaniṣad talked about
sadhyomuktiḥ - attainment of mokṣā here & now, without the botheration of going to brahmaloka
and gaining knowledge there. One can attain liberation here itself, provided he comes to advaita
jñānam here and now. upāsaka does not have advaita jñānam. upāsaka is in dvaitam. What kind
of dvaitam? 'I am the meditator. And bhagavān is the meditated'. 'I am different; bhagavān is
different'. This dvaita bhāvanā, bheda bhāvanā, is there for upāsaka. Therefore, upāsaka is
ajñānī. He becomes a jñānī only in brahmaloka, gaining the knowledge :: 'upāsya-upāsaka,
bhedaḥ nāsti. advaitam eva satyam'. Differences are superficial. Non-difference alone is the
reality. This jñānam an upāsaka gains in brahmaloka.
But, we can gain the advaita jñānam here itself! And for that, we should not stop with upāsanā.
We should come to vedānta śravaṇa, manana and nididhyāsanam. And, if we manage to come
to that in manuṣya janmā itself and gain advaita jñānam, then, from dāso'ham bhāvanā, I have to
come to so'ham bhāvanā. And, if a person gains jñānam here itself, there is no question of
brahmaloka, after death etc. Here itself he discovers mokṣā, called jīvanmuktiḥ. So, at the time
of death, he does not travel anywhere. He 'merges' into the total īśvara here and now!
And the example they give is, when a pot is broken, the pot space merges into the total space
without any movement or change. We use the word 'merges'. But, 'merging' does not involve moving
also. 'Merging' does not involve transformation also. Only the dividing wall, the seemingly dividing
wall, namely, that pot-wall goes away. Similarly, when śarīram pot - it is also made of mud only. And
lot of clay in the brain also - therefore, this śarīram is also a type of pot only. And when this pot is
broken, then the enclosed CONSCIOUSNESS - jīvātmā - merges into paramātmā, without any motion
or change. That is called videha mukti. All these are possible IF advaita jñānam is gained here &
now. That was the topic from mantra 1-4-7 to 10, which we completed in the last class.
And in this mantra also, the jñānam part is only up to the 5th line of the mantra. "ātmahyeṣām sa
bhavati" up to that is jñāna prakaraṇam. And, "atha yo'nyāṃ" onwards, we are entering into a
totally different topic. That is why the word 'atha'. atha indicates, we are changing the subject
matter. And why? Because, many people are not able to work for either kramamukti or sadhyo
mukti. So, such upāsakās are also rare. Such jñānīs are also rare. kramamukta and sadhyo-
mukta are rare; because, seekers of mokṣā are very rare! Majority are interested either in artha or
kāma. Even dharma itself is set aside. Therefore, majority of the people come to religion, alright.
They come to the scriptures, alright. In the scriptures also, they do not look for mokṣā. They look for
such pūjās and prayers which will give them all kinds of attractive worldly benefits. For this problem
you worship this deity. For that problem you worship another deity! Lord kṛṣṇā mentions that in gītā -
yām imām puṣpitām vācam pravadanti avipaścitaḥ I vedavādaratāḥ pārtha na anyat asti iti
vādinaḥ II [2-42] kāmaātmānaḥ svargaparāḥ janmakarmaphalapradām I kriyāviśeṣabahulām
bhogaaiśvarya-gatim prati II 2-43
They are all interested in money, family, children, grandchildren, an extra property, a few more
ornaments, perhaps! Thus, most of them are interested in money, name, fame, position and
possession. And veda does talk about many karmās for acquiring them. And it says -
devānbhāvayatānena te devā bhāvayantu vaḥ I parasparaṃ bhāvayantaḥ śreyaḥ
paramavāpsyatha ॥ [gītā 3-11]
You give pūjā to devatās. In return, those devatās will give you money, name, fame, power etc.
Thus, there is a beautiful relationship between this ajñānī jīvaḥ and various devatās mentioned.
And these human beings are so much caught-up in that. That is why in temples also, whenever they
want to promote a temple, whether it is in TV or Radio, they will talk about the temple, the deity, their
pūjā, etc. Thereafter, few people will be interviewed. Those people will say, 'I had such & such
problem. I visited that temple. Problem went away'. 'I had lot of loans; [அ� ெப�ய problem!] so I did
this pūjā and problem went away'. Thus, focus on parikāram! See, so many attractive offers for
akṣaya tṛtīyā. Newspapers are full of that. Even sanyāsī will fall for it! பாத்த ேவ�ம் ேதாண்ற!
And so to come out of this kāmya karma, and to work for mokṣā, is a very, very tough thing. kāmya
karmās are attractive. karma yoga is not attractive at all. But, we need to switchover from kāmya
karma to karma yoga. What is the difference between kāmya karma and karma yoga? In kāmya
karma, I ask for only worldly benefits, either for myself or for the family members. Whereas, in
karma yoga, I ask for :: dropping ahańkāra and mamakāra; for reducing rāga and dveṣa; for
gaining sādhana catuṣṭaya sampatti; and for śravaṇam, mananam, nididhyāsanam. The motive
in kāmya karma is materialistic motive. Whereas, the motive in karma yoga is spiritual motive.
But, coming out of material motive and to come to spiritual motive, lot of obstacles are there. And
these obstacles are caused by what? The primary cause of the obstacle is my own pūrva janma
karma only. But, here, the upaniṣad presents it in a different manner. Instead of saying our past
karma, the upaniṣad says, 'the devatās give varieties of obstacles'; because, in kāmya karma only
the devatās will get their quota. Their share of offerings. And therefore, the devatās are afraid their
share will go. Therefore, they give obstacles. śańkarācāryā very carefully makes a long analysis
here and says, devatās cannot give obstacles. If devatās give obstacles to some and no obstacles
to others, they will be considered partial. Therefore, devatās will work only based on our karma.
Even the navagraha devatās. If a particular devatā is giving problem to a particular jīva, it is not
that the planet itself is giving problem. The planets work only through the relevant karma. Thus, the
same planet does good for one. Whereas, the same one gives bad effects for another. Therefore,
the upaniṣad says, 'devatās create obstacles'. Ultimately, what creates obstacles is my own
karma. Our aim should be, gradually shifting from kāmya karma pradhānā life to karma yoga
pradhānā life. And therefore, the following portion is emphasis on karma yogaḥ.
And, normally, the order of discussion is karma yoga, upāsana yoga, jñāna yoga. But, in
bṛhadāraṇyaka upaniṣad the order is :: upāsana yoga, jñāna yoga and then karma yoga.
Because, upaniṣad assumes that we are all advanced students. So, it talks about krama muktiḥ
and sadhyo muktiḥ. And then, the upaniṣad finds that some of the students are still manda
adhikārīs only. [I am not talking about you!] Therefore, for those manda adhikārīs, the upaniṣad
talks about, gradually shifting our motive from materialism to spirituality. Even if we are not able to
give up kāmya karma totally, the aim is to gradually reduce the kāmya karma. And most of our
prayers and pūjās should be karma yoga pradhāna. In my sańkalpa, I should talk either about my
own citta śuddhi or the well-being of the whole world. "sarve bhavantu sukhinaḥ sarve santu
nirāmayāḥ", instead of selective family people, their gotra, śūtra, nakṣatra etc. Why differentiate?
Either you pray for all; or, you say, 'let my mind become sādhana catuṣṭaya sampanna'.
And, karma yoga consists of 2 important components. We are entering familiar terrain. Those who
remember bhagavad gītā must be remembering all these ideas. In the 3rd, 4th and 6th chapters - in
all of them - karma yoga is talked about. The prime component of karma yoga is, contributory
actions. In kāmya karma, I try to grab. In contributory action, I try to give. Instead of looking for
what I can get, I look for what I can give. Because, the ultimate aim is, "na karmaṇā na prajāyā
dhanena tyāgenaike amṛtatvamānaśuḥ"! Everything we have to hand over viśvarūpa īśvara.
ேபாறேபா� ைகைய �ைடச் , வழிச்சிண ேபாக�ம. Because, the Lord is the owner. I am asaṅga
ātmā. How can I own anything? Because, OWNERSHIP IS RELATIONSHIP! ātmā being asaṅgaḥ, I
cannot own anything. Therefore, karma yoga consists more of contribution, by taking up any
occupation or activity through which I can contribute to the society.
In our śāstrā, the contributions possible are broadly classified into 4 areas. It is a very broad
division. What are they? Teachers, rulers, traders, service providers. These are the 4 possibilities.
1) I can join the teachers' community and contribute in terms of educating the society in any area.
Need not only be scriptures. Teaching, educating is one. That is the unique thing possible only
for human beings. Animals need not work for LKG admission. Even before our child is born, we
have to look for admission; because, the fundamental thing is education. Human beings become
human beings only through education. And if education should happen, we require teachers. And
that is called brāhmaṇa karma. The profession is called brāhmaṇa karma, not the caste itself. It is
based on a type of occupation. 2) And the second one is what? Rulers, who have to administer.
Without administration, without law and order, nobody can do anything. The one who maintains the
law and order and provides administration comes under rulers' category, kṣatriya karma. I can take
up the brāhmaṇa karma and become a brāhmaṇa. Or, I can take up kṣatriya karma and become
a kṣatriyā. 3) And, what is the third possibility? Traders or Business community. I can join business.
You may say MBA or whatever word you may use. I can join that trader's karma and become a
vaiśyā. vaiśyā is not the name of a jāti. It is the name of a profession or occupation. 4) Last one is
śūdraḥ, which is the service providers. Providing service. Human resources dept. Providing the
service to whom? All the other three. This is called śūdra karma. I can join that and provide service
to the society. These are the 4 broadly divided occupations.
And veda considers all these 4 are required for a society to survive. If anyone of them is
missing, the society as a whole will be in trouble. That is why, if education in a country is not good,
then the whole children will migrate to another country, where the education is good. That is what is
happening in India. Even though we say, 'India has got good culture', the moment our children
complete 12th, we send them away. Because, education is very important. In fact, they say, a
society is superior where the education is superior. That is why brāhmaṇās were respected.
brāhmaṇa not from caste angle; but, as a teaching community. As educationist community
brāhmaṇās become fundamental. Because, all the other 3 professions require education.
Therefore, brāhmaṇa was supposed to be the father of kṣatriyā, vaiśyā and śūdra. 'Father', in
what sense? Those 3 can know their profession and play that role only because of education. that is
why after mātā, pitā we place the guru. Everybody is able to function only because of education.
Thus, brāhmaṇa kṣatriya vaiśya śūdra karmās - all are required for a society to be healthy.
And in the vedic text - puruṣa śūktam - these 4 professions or departments are compared to the 4
limbs of an individual. And the mention of the limbs is not to show one is superior to other. The
mention of the limbs is only to show that all limbs are equally important. And what is that?
"brāhmaṇo'sya mukham āsīt I bāhū rājanyaḥ kṛtaḥ I ūrū tadasya yadvaiśyaḥ I padbhyām
śūdro ajāyata I" [puruṣa śūktam]
Here, mukham refers to the teaching. bāhū rājanyaḥ kṛtaḥ - administrator. One who provides law
and order. That is denoted by bhujam, balam, strength. Security. Army, Police - all of them will
come under that. And, ūrū tadasya yadvaiśyaḥ - the thigh is considered to be the vaiśyā. lakṣmī
devī. Means, you can stand on your own feet. And, you can survive only when money is there.
Therefore, business or wealth production becomes important. Money is not printing notes. Printing
notes means more money; more money means, there must be more products. So, that is
represented by vaiśyā, which is the thigh. Thigh means, the supporter. And finally, padbhyām
śūdro ajāyata - the pādau or the feet are also important; because, feet alone carries a person for
doing various jobs. And we never say, 'feet are inferior'. Because, in all the pūjās to our guru, where
do we do / offer the pūjā. Not in the mouth. Mouth-ல ஏகாதஶ த்ரவ்யத்ைத எல்லாம் ேபாட்ட
பண்�வார் அ? So, the pūjā is done to the feet only.
Thus, just as these 4 limbs are important for the survival of the individuals, the four departments are
important for the survival of the society. Therefore, here, the upaniṣad talks about brāhmaṇa
kṣatriya vaiśya śūdra karmās, as four different occupations. And, we can choose any occupation
for contribution. Earning is considered to be a by-product only. Contribution is supposed to be the
focus. If you say 'earning' is more important and contribution is by-product, then we are called
karmīs. Which do we underline or stress? If earning is important, I am materialistic. If contribution is
important, I am a karma yogi. So, with an intention to contribute, I learn one occupation or the other.
And, what is the basis on which I can choose an occupation or the other? Three possibilities are
there. I can choose the occupation based on my svabhāva, my temperament, inclination. Natural
skill-based choice is the best choice; because, when my occupation is svabhāva-based, I will love
what I do. And I will look forward to Monday. Otherwise, I will look forward to Saturday. And, Monday
blues! 'Oh! I have to go'. So, based on one's svabhāva is the best occupation. Lord kṛṣṇā says -
brahmakarma svabhāvajam ... kṣātram karma svabhāvajam ... vaiśyakarma svabhāvajam ...
śūdrasyāpi svabhāvajam [gītā 18-42,43,44]
But suppose a person says, 'I am confused; because, in the morning I feel like a brāhmaṇa; and in
the afternoon I like kṣatriyā. A moody type. Some people say, 'even iṣṭa devatā I am not able to
choose Swāmījī. வ�ஷ்�ைவ நிைனச்சா அவர் ேவ�ம்� ேத. சிவைன நிைனச்சா�ம் அப'. So,
அ�ல�ம் தகறா ! Thus, when we are not able to decide anything, then veda says, choose the
hereditary profession so that you have the advantage of the parentage. You can learn the ropes
from the parent and gradually you get into their shoes. Thus, birth-based, jāti-based profession, is
the second option. But, somehow, that became the caste system. And in caste system, it became a
very rigid rule :: that birth will determine the profession. You cannot choose any other
profession! When it became rigid, it created lot of problems. Now, all that is changing; because, no
brāhmaṇa is doing brāhmaṇa karma.
And what is the worst choice? Money-based choice. எந் profession-ல �ட்� நிைறய கிைடக் ?! In
whichever profession I will get maximum money - and if possible, with minimum job also! When
money becomes the sole criterion, it is worse. Even when birth becomes the criterion it is okay; but,
not perfect. But, when svabhāva becomes the criterion, then I will enjoy whatever I do, be it
brāhmaṇa or kṣatriya or vaiśya karma.
Therefore, the upaniṣad says, virāṭ brahmā created the 4 varṇās. So, in the beginning of this 4th
section, we talked about creation. Do you remember? manu and prajāpati. And from them, several
couples were born. Up to Mr. & Mrs. Ant! pipīlikā. And thereafter, devatās were also mentioned.
agni and soma. So, devatās were mentioned. Now, the upaniṣad is going to talk about further
varṇa śṛṣṭiḥ. āśramā is not mentioned. But, varṇa is mentioned. varṇa means, the 4 occupation-
based groups. Called varṇa. And there also, the upaniṣad says, first the varṇās were not created
among human beings. First, varṇās came at the devatā level itself. So, deva brāhmaṇāḥ, deva
kṣatriyāḥ, deva vaiśyāḥ, deva śūdrāḥ were created. And, through them, manuṣya brāhmaṇa,
manuṣya kṣatriya, manuṣya vaiśya, manuṣya śūdra. Thus, deva varṇa is the means through
which manuṣya varṇa were created.
And the next question is, 'who is deva brāhmaṇa?' Among the devās, who is the deva brāhmaṇa?
According to veda, agni devatā is the deva brāhmaṇaḥ. agni devatā - which is the illuminator, one
of the names of agni is jātavedaḥ. In kenopaniṣad we saw, "tad abhyadravat tam abhyavadat
ko'sīty agnirvā aham asmītyabravīd jātavedā vā aham asmīti" [verse 3.4] jāta vedaḥ means,
omniscient deity. And so, agni deva brāhmaṇa was created out of the mouth of virāṭ. [Do you
remember? He put his hand in his mouth and did mathanam and out of that, from the mouth, the
deva brāhmaṇa, agni, was born]. So, hereafter, we require what? deva kṣatriya, deva vaiśya and
deva śūdra. That is going to be talked about in the following mantra. [So many intermediary topics
we have to know to have continuity!] Now, look at mantra 11 -
ब्र वा इदमग आसीदे कमेव ; तदे कंसन् व्यभवत । तच्छ्रेयोरूपत म ् �त् , यान्येता� दे वत् �त्रा - इन्द वरुण
सोमो रुद पजर्न् यमो म ृत्युर�शा इ�त । तस्मात्�त्रा नािस् ; तस्माद्ब्रा ��त्रयमधस्तादुपा राजसूये, �त एव
तद्यश दधा�त ; सैषा �त्र यो�नयरद्ह् । तस्माद्यद् राजा परमतां गच्छ� ब्रह्मैवा उप�नश्रय स्वा यो�नम ् ;
य उ एनं �हनिस् स्वा स यो�नमचृ ्छ�, स पापीयान ् भव�त यथा श्यांसं �हं�सत्व ||
brahma vā idamagra āsīdekameva ; tadekaṃsanna vyabhavat I tacchreyorūpamatyasṛjata
kṣatraṃ , yānyetāni devatrā kṣatrāṇi - indro varuṇaḥ somo rudraḥ parjanyo yamo
mṛtyurīśāna iti I tasmātkṣatrātparaṃ nāsti ; tasmādbrāhmaṇaḥ kṣatriyamadhastādupāste
rājasūye, kṣatra eva tadyaśo dadhāti ; saiṣā kṣatrasya yoniryadbrahma I tasmādyadyapi rājā
paramatāṃ gacchati brahmaivāntata upaniśrayati svāṃ yonim ; ya u enaṃ hinasti svāṃ sa
yonimṛcchati, sa pāpīyān bhavati yathā śreyāṃsaṃ hiṃsitvā II [1.4.11]
So, agre - in the beginning. 'In the beginning' means, what? Before the creation of deva kṣatriya,
deva vaiśyā and deva śūdra, who was there? "brahma vā idam agra āsīd ekam eva". Here, the
word brahma refers to agni devatā who is deva brāhmaṇaḥ. So, brahma vā means, deva
brāhmaṇaḥ agniḥ eva āsīt. And how was He born. [That you should remember :: Out of the mouth
of prajāpati, by churning]. So, this agni devatā was there. And, what did this deva brāhmaṇa
discover? That one brāhmaṇa alone cannot do everything. Everyone requires the help of the other
three. brāhmaṇa requires the help of kṣatriya vaiśya śūdra. Similarly, kṣatriya requires the other
three. Thus, nobody can do anything by oneself; because, everything is a team work. Even a family
is a team work, where husband, wife, children - and if there are parents, [I have to say if; because,
they are all generally in senior citizen's home! So, if they are there,] they all mutually help each
other. The upaniṣad says, life is a team work.
Therefore, what did agni do? "tad ekam sat na vyabhavat tat chreyo rūpam aty asṛjata
kṣatram". tada ekam sat - being single, without the help of the others, na vyabhavat - was not able
to accomplish anything. na vyabhavat means, aśaktaḥ abhūt. aśaktaḥ means, incapable,
inefficient. And, therefore, what did He decide. tat chreyo rūpam aty asṛjata kṣatram - let me
create deva kṣatriyaḥ. tat refers to agni devatā. The deva brāhmaṇa agni decided, kṣatram aty
asṛjata. So He created deva kṣatriya. śreyo rūpam - the one who is powerful or glorious.
The rulers are considered to be representative of GOD Himself; because, the job of GOD is
"paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām dharmasaṃsthāpanārthāya". That bhagavān's
functions, who should do in society? The ruler has to protect the sādhavaḥ. And He has to punish
the asādhavaḥ. Therefore, GOD'S job and kṣatriyā's job are same. That is why in many countries,
they look upon rulers as GOD. Like, in Japan and all, the monarch is looked upon as GOD Himself.
And therefore, śreyo rūpam means, of glorious nature. asṛjata kṣatram - deva kṣatriya asṛjata -
He created. Who created? The agni, the brāhmaṇa, created. Note, it is only a symbolic language.
'brāhmaṇa creates kṣatriya means, by giving them the appropriate training in gurukulam. So, even
a kṣatriya has to learn warfare from whom? From brāhmaṇa! That is why dronācāryā, who was a
brāhmaṇa, He knew archery very well. But, He was not supposed to use it as a profession. His
profession is what? Only to teach the kṣatriya. And therefore, kṣatriya becomes a kṣatriya only
because of this education. So, figuratively it is said that, 'brāhmaṇa is the father of kṣatriya'. Thus,
aty asṛjata kṣatram.
"yānyetāni devatrā kṣatrāṇīndro varuṇaḥ somo rudraḥ parjanyo yamo mṛtyurīśāna iti" And
these kṣatriyās are many. Each one having several groups. So, a list is given. etāni devatrā
kṣatrāṇī. devatrā means, among the devās. deveṣu madhye, etāni devatrā kṣatrāṇī - the
following are deva kṣatriyāḥ. Who are they? indro varuṇaḥ somo rudraḥ parjanyo yamo mṛtyur
īśāna iti - indraḥ, varuṇaḥ, somaḥ, rudraḥ, parjanyaḥ, yamaḥ, mṛtyuḥ, īśānaḥ. These 8 are
deva kṣatriyās. And each one is a leader of a group. [In the English translation, in page no 63, 4th
line, each one is explained. indrā - the king of GODs; varuṇā - the king of aquatic animals. somaḥ -
the moon, the king of the brāhmaṇaḥ. rudraḥ - the king of beasts. parjanyaḥ - the king of lightning.
yamaḥ - the king of manes. Mane means, the forefathers. pitaraḥ are called manes. And, mṛtyuḥ -
death, the king of diseases]. So, they are called Kings means, what? They take care of these
respective departmental administration. They have to oversee. So, they all come under deva
kṣatriyās. "tasmāt kṣatrāt paraṃ nāsti" - since the kṣatriyās maintain law and order, protect the
society, kṣatriya is very great. There is no one greater than a kṣatriya.
And therefore, what? "tasmād brāhmaṇaḥ kṣatriyam adhastād upāste rājasūye" - the
brāhmaṇaḥ - who is the guru of the kṣatriya - that brāhmaṇa also respects a kṣatriya when he
does a good job of his duties, a brāhmaṇa honours him. And one of the yāgās done by a kṣatriya
is called rājasūya yāgaḥ. In mahābhāratam also it comes. The kṣatriyā establishes His
sovereignty over the kingdom. And rājasūya yāga is supposed to be a great yāga. And at that time,
the brāhmaṇa - who is his guru and like his father - the brāhmaṇa comes. And He is supposed to
honour the kṣatriya. That is said here. tasmāt, because the kṣatriya is great, brāhmaṇaḥ
kṣatriyam adhastād upāste - a brāhmaṇa comes and sits on a chair at a lower level [adhastāt],
when the kṣatriya Himself, as a ruler, is seated in the śimhāsanam, a throne! So, the brāhmaṇa
comes and sits and honours the kṣatriya in rājasūya yāga.
And, "kṣatra eva tadyaśo dadhāti saiṣā kṣatrasya yonir yad brahma". kṣatra eva tadyaśo
dadhāti - and the brāhmaṇa attributes and offers all the glories to the kṣatriya for his svadharma
anuṣṭhānam. But, at the same time, a well educated kṣatriyā knows that, 'I am able to get all the
glories, because of my guru, the brāhmaṇa. Thus, chatrapati śivājī, even though He became very
glorious, He was always regularly in touch with His guru. Who was His guru? Samartha Ramadas.
And similarly, vasiṣṭha was the guru, the kula guru it is said, of Lord Rama. Therefore, kṣatriyās
were also humble. Immediately after receiving all the glories, the first job they do is what? They
come down from their throne and do namaskāram and get the blessing of the guru and express the
gratitude also. Therefore that is said - saiṣā kṣatrasya yonir yad brahma. Here the word brahma
means, what? brāhmaṇa is the yoni, the kāraṇam or father of this glorious kṣatriya in rājasūya.
And therefore, what does the rājā do? "tasmādyadyapi rājā paramatāṃ gacchati brahmaivāntata
upaniśrayati svāṃ yonim". tasmāt yadyapi rājā paramatām gacchati - even though the rājā, the
king, reaches the top position and receives all the honours etc., antataḥ - at the end of all this, what
does He do? antataḥ brahma eva svām yonim upaniśrayati - He goes and surrenders to the
brāhmaṇa guru who has made him what he is.
And that is why in the gurukulam also, they have a saying. When a boy goes to the traditional
gurukulam, after the initiation he is going to complete the education and come out [or, is supposed
to come out] as a responsible citizen of the country. Until he enters the gurukulam, he is an
ordinary boy. He does not know any rules or regulations. He leads life according to his rāga and
dveṣa. And parents also will allow that. That is why he turns a brat also, sometimes. Due to parents'
pampering - ெசல்லம் �� த் - he does anything and everything. But, the gurukulam is to
convert the animal-man into man-man. prākṛta puruṣa into samskṛta puruṣa. rāga dveṣa
pradhāna into dharmādharma pradhāna. Therefore it is said, after education, the boy is born a
second time! That is why he is called dvijaḥ - twice born. Un-refined to refined. And, for this
second birth, we require parents! For the first birth - which is an animal birth - the regular parents are
there. But, for the second birth - of a refined, cultured, responsible, humble, respecting the elders -
for such a boy to be born, the parents are, his guru and gāyatrī. guru and gāyatrī devī. gāyatrī
represents the scriptural teaching. And therefore, we have the second birth. A kṣatriya
remembers that, 'I got this second birth from my guru, brāhmaṇaḥ'. So, "svām yonim
upaniśrayati". yonim means, father. Parent. upaniśrayati. He surrenders to.
And suppose the kṣatriya becomes arrogant and claims all the glories to himself, and ignores the
brāhmaṇa guru, the teacher! Ignores the teacher! " ya u enaṃ hinasti svāṃ sa yonimṛcchati".
That kṣatriya will destroy himself - ya u enaṃ hinasti. So, yaḥ kṣatriyaḥ enam brāhmaṇa gurum
hinasti. hinasti means, hurts, injures, insults. svāṃ sa yonimṛcchati - saḥ svām yonim ṛcchati -
he is hurting his own parent. [Parent here is figurative]. Parents he is hurting. For that, the result is -
" sa pāpīyān bhavati yathā śreyāṃsaṃ hiṃsitvā ". sa pāpīyān bhavati. Hurting the parents is a
big pāpam. Hurting the guru is also big pāpam. Because, guru is another type of parent only.
So, " sa pāpīyān bhavati yathā śreyāṃsaṃ hiṃsitvā " - and by hurting anyone who is śreyān
[superior or elder. Any honorable person], sa pāpīyān bhavati - he gathers big pāpam.
Thus, it has talked about 2 varṇās. deva brāhmaṇaḥ and deva kṣatriyaḥ. And, hereafter, we have
to see deva vaiśyaḥ and deva śūdraḥ, which we will see after the vacation.
ॐ पूण्
om pūrṇamadaḥ pūrṇamidam pūrṇātpūrṇamudacyate I pūrṇasya pūrṇamādāya pūrṇam -

evāvaśiṣyate I om śāntiḥ śāntiḥ śāntiḥ II
Page no 62 mantrā 11 last 4 lines -
तस्माद्यद् राजा परमतां गच्छ� ब्रह्मैवा उप�नश्रय स्वा यो�नम ् ; य उ एनं �हनिस् स्वा स यो�नमच
ृ ्छ�,
स पापीयान ् भव�त यथा श्यांसं �हं�सत्व || [1.4.11]
tasmādyadyapi rājā paramatāṃ gacchati brahmaivāntata upaniśrayati svāṃ yonim ; ya u
enaṃ hinasti svāṃ sa yonimṛcchati, sa pāpīyān bhavati yathā śreyāṃsaṃ hiṃsitvā II [1.4.11]
In the first chapter of bṛhadāraṇyaka upaniṣad, in the initial 3 sections, the upaniṣad talked about
viśvarūpa īśvara upāsanā. And in the 4th section, the upāsanā phalam was talked about, in the
form of krama muktiḥ. I hope you remember all the Sanskrit words. viśvarūpa īśvara upāsanam
means, meditation upon GOD as everything in the universe. And this upāsanam gives krama mukti.
Means, the upāsaka will practice the upāsanam, the meditation, throughout the life and also at the
time of death. And remembering the Lord, and desiring intensely for liberation, that person passes
away. And as a result of that, the person will go to brahmalokā and enjoy all the advantages of that
brahmaloka prāpti. And thereafter he will have to attain advaita jñānam. Because in upāsanā we
are very much in dvaita bhāvanā, that 'I am a small individual jīvā; īśvara is too big. I am too small'.
This bheda bhāvanā - the idea of division - is there in upāsanā.
And as long as dvaitam or bhedam is there, mokṣā is out of question. As we saw in this very
section "dvitītyādvai bhayam bhavati", it was said. Therefore, upāsaka will not get mokṣā directly.
He will have to go to brahmalokā. And there attend the class which he did not attend in
śañkarālayam. The only difference is, Lord brahmā will be teaching. And there he has to gain
advaita jñānam and get liberation. Thus, getting liberation after going to brahmalokā is called
krama muktiḥ. This was talked about up to the 6th mantrā of this section.
Where are we now? We are in bṛhadāraṇyaka. Let that be clear! There, in the first chapter; in the
4th section - in this 4th section - up to the 6th mantrā, the krama mukti was talked about. Then from
the 7th mantrā up to the 10th mantrā is the most important portion of this chapter. Most important
portion of the entire bṛhadāraṇyaka - 1-4-7 to 1-4-10.
In this mantrā the next superior option was given. What is that superior option? After practicing
viśvarūpa upāsanā for some time, one has to come to vedānta vicāra. Instead of dying as an
upāsaka, the upāsaka should switch-over to jñāna yoga in this janma itself, instead of postponing
jñāna yoga to brahmalokā. So don't procrastinate or postpone. Come to jñāna yoga, vedānta
vicāra, mahāvākya vicāra in this current janmā itself. And may you gain the knowledge by
revising the meaning of the word 'I', in 4 stages.
And the 4 stages I had talked about. Let us how far we can remember? Initially when I look upon
the body itself as myself, it is called ahańkāra bhāvanā. Thereafter, instead of taking the body as
myself, I should take the enclosed consciousness within the body, within the material body, non-
material consciousness is there. And taking that consciousnesses as myself. Which one?
Enclosed consciousness as 'myself' is called jīvātma bhāvanā or jīvātma bhāvaḥ. What is the
next stage? I am not only the consciousness enclosed within the body, the same consciousness
is all-pervading. Like, what example? The space which is enclosed within the hall, is the same as the
all-pervading space. Because space is only one indivisible whole. Therefore, inside space, and
outside space, dividing space into inside space and outside space, is confusion. There is only one
indivisible space exactly like that there is only one indivisible consciousness. That 'I' am not
Class 13 - 12th Jun 2017 - mantrā 1-4-11 to 14 Download from www.arshaavinash.in Page 1
the jīvātmā within the body; but, 'I am the paramātmā, which is outside also'. So, from enclosed
consciousness, when I shift my identification with all-pervading consciousness, that is the third
stage. paramātma bhāvaḥ. ahańkāra bhāva to jīvātma bhāva to paramātma bhāva. All this we
saw where? In 1-4-7.
And thereafter we said, that is also not enough. The all-pervading consciousness alone is
appearing in the form the entire material universe. The socalled inert universe, is nothing but
consciousness itself, with moving nāma and rūpa. One consciousness itself, with changing
nāma & rūpa, is appearing as ākāśa, vāyu, agni, jalam & pṛthivī. Hall, wall, carpet, mike, book,
desk - sarvam ātmā eva. There is nothing other than ātmā. Just as other than gold, ornaments
do not exist. Just as other than wood, furniture do not exist. Other than ātmā, nothing else is
there. One ātmā appears as everything. And what is that ātmā? 'I'. Therefore 'I am in the form of
everything'. When I claim that it is called sarvātma bhāvaḥ. Thus ahańkāra bhāva to jīvātma
bhāva to paramātma bhāva to sarvātma bhāva. This is called "aham brahmāsmi". That was said
in the 10th mantrā -
brahma vā idamagra āsīt tadātmānamevāved ahaṃ brahmāsmīti I tasmāttatsarvamabhavat
tadyo yo devānāṃ pratyabudhyata sa eva tadabhavat tatharṣīṇām tathā manuṣyāṇām I
taddhaitatpaśyannṛṣirvāmadevaḥ pratipede 'haṃ manurabhavaṃ sūryaśceti I
jñāni says, "I am manuḥ. I am sūryaḥ. I am all". So, this sarvātma bhāva gives liberation. And
when he gets this jñānam in this life itself, it is called sadyo muktiḥ. The previous one was called
krama muktiḥ; this one is called sadyo muktiḥ. Another name is akrama muktiḥ; but, akrama you
may misunderstand. Therefore I say, sadyo muktiḥ. So for manda or madhyama adhikāris krama
muktiḥ. madhyama adhikāri means, mediocre student. So, intermediary students choose krama
mukti. Whereas, uttama adhikāris like you - superior students - choose sadyo mukti.
But, suppose, there are people who are neither madhyama adhikāris nor uttama adhikāris, who
feel krama mukti also is difficult. sadyo mukti also is difficult, எைதச ெசான்னா� , whatever you
say, they say, 'it is difficult'. Then, what to do with those people? The upaniṣad comes down further.
You need not think of upāsanā and krama mukti. Postpone it. Next semester we will see. Next
semester means, next janma. So you may postpone sadyo mukti through jñānam. You may
postpone krama mukti through upāsana. May you come down to karma yoga. So, upāsana yoga
postponed. jñāna yoga postponed. karma yoga is chosen. Therefore, now the upaniṣad from the
11th mantrā comes down to karma yoga topic, in which, a person takes to an active life, in which,
importance is given to contribute to the society. And for this contribution alone, veda classifies all
the possible contributions into 4 segments or areas. [All this we have seen before vacation].
One can be either in teachers' group. Or, rulers' or administrators'. brāhmaṇa kṣatriya vaiśya
śūdra in terms of profession, not birth-based classification. That will become jātivyavasthā or caste
system. We are not talking about birth-based classification. We are not talking about jātivyavasthā.
We are talking about varṇavyavasthā, classification based on the possible profession. So,
educational field, administrative field, traders or business and service providers. These are
the 4 possibilities. We can choose any one of them. And I said in the last class, that the choice
should be based on desire to contribute; not with desire to earn. Money should not be criterion.
Money should be a by-product that we require for living. So, the focus is not on money. But, focus is
on service or contribution.
So, īśvara arpaṇa bhāvanayā, we contribute in the form of pañca mahā yajñāḥ. For that you
decide whether you want to be a brāhmaṇa by profession, kṣatriya by profession. Either go by your
temperament - svabhāvajam karma. In the 18th chapter of the bhagavad gītā Lord kṛṣṇā says,
choose the profession according to your svabhāva, inclination. And if you are not able to know your
svabhāva. [Some people are so confused that they don't know where I belong to. Morning I look like
this; afternoon I look like that! My svabhāva is kaleidoscopically changing!] So, tradition said, if you
are not able to choose by yourself, then go by your hereditary profession. That is how the
jātivyavasthā came. The son of a priest became a priest. Son of a warrior became a warrior. Son of
a business person became a business person. Sons of all our politicians - qualified or unqualified -
become politicians! In India, heredity became so powerful that svabhāva-based choice gradually
faded away. veda doesn't insist on heredity. It primarily talks about svabhāvajam karma.
svabhāvajena kaunteya nibaddhaḥ svena karmaṇā I
kartuṃ necchasi yanmohāt kariṣyasya vaśo'pi tat II 18-60
'arjunā, you are kṣatriya. More than by birth you are kṣatriya by svabhāva. So you fight!' Thus,
varṇavyavasthā came; it was not created by human beings. varṇavyavasthā was given by the
vedās themselves. Since we believe that veda has come from the Lord Himself, He has given this 4
fold qualifications. That is why Lord kṛṣṇā said, "cāturvarṇyam mayā sṛṣṭam", 'நான்தான
பண்ண�ேன'. And there also He doesn't say jāti; He says, "guṇakarmavibhāgaśaḥ" - inclination-
based. Temperament-based profession. And therefore, karma yoga means, varṇavyavasthā, for
pañca mahā yajña. For contribution. pañca mahā yajña, will be said later, in this section itself.
And then the upaniṣad says this 4 four-fold classifications is not confined to bhūloka, among the
humanity only. And even among celestials this varṇa bheda is there deva brāhmaṇa, deva
kṣatriya, deva vaiśya & deva śūdra. And this classification is required; because, any undertaking
requires all these 4 areas. Because, without teachers, one cannot learn anything. Therefore,
teachers are required for learning any profession. Then, administration is required. If I start a new
company, I require administrators. I require service providers also. Thus, any activity in society -
why society, even within the family. In fact, generally, the ladies were the administrators at home.
Because, generally, men go out to earn. They don't know what is happening in the family at all.
Therefore, organizing different things etc. at home also it is required.
So, the upaniṣad says, the 4 varṇās together form a group. And, as a team, they should function
together. brāhmaṇa kṣatriya vaiśya śūdra join together. Co-operating among themselves, they
have to run the society. And if brāhmaṇa thinks, 'I can get everything done', he will find very soon
that he is not able to move forward. Therefore, "saḥ na vyabhavat". That upaniṣad uses the word
vyabhavat. vyabhavat means, not able to function. Not able to proceed. Who? brāhmaṇa was not
able to proceed. Therefore, kṣatriya was required. And thereafter, the kṣatriyās came. And
brāhmaṇa and kṣatriyās together, they teamed up and they did everything. Soon they found that,
they themselves could not work without the vaiśya and the śūdra.
In the 11th mantrā which we completed before vacation, we had kṣatriya śriṣṭi. And then the
upaniṣad said, both brāhmaṇa and kṣatriya respected each other very well. Because, kṣatriya as
an emperor or ruler he will get all credit. Even local MLAs and MPs themselves have got people
around - called chamchas - constantly glorifying them. What to talk of the real emperors! They will
get all credit, especially in rājasūya yāga he is treated as GOD Himself. Then upaniṣad adds a
beautiful note. The kṣatriya will take all the credit alright. At the end, what will he do? He will go to
his own guru - who is a brāhmaṇa - who taught him all about administration; not only the principles
of administration; but, also 'what is dharma?' kauṭilīya's arthaśāstra is supposed to be one of the
most brilliant works in conducting the society. Even now it is considered to be an extremely
valuable work. Who wrote this? chānakya. Himself was a brāhmaṇa. Therefore, the kṣatriyas
doesn't take all the credit. He goes to his guru and offers namaskāra. Thus, brāhmaṇās respected
kṣatriyās. kṣatriyās respected brāhmaṇās. Mutual respect.
The idea is, everyone should respect everyone else. You know, at home you practically fall at the
feet of the domestic help who regularly comes and does some of the work. And the person doesn't
come one day, ெவலெவலத்� ேபாய�டற! We are not able to do anything. In fact, they dictate terms!
Without them we cannot survive. Without us they cannot also survive. Means, don't look down upon
any person. And, equally, don't look down upon any profession. So, brāhmaṇa śriṣṭi over; kṣatriya
śriṣṭi over. Now, we have to go to vaiśya śriṣṭiḥ. We will see that. mantrā 12 - page 64, bottom.
स नैव व्यभव त स �वशमसज

ृ त यान्येता� दे वजाता�न गणश आख्यायन् वसवो रुद आ�दत्य �वश्व दे वा मरु इ�त ॥
sa naiva vyabhavat sa viśamasṛjata yānyetāni devajātāni gaṇaśa ākhyāyante vasavo rudrā
ādityā viśve devā maruta iti II [1.4.12]
So, "sa naiva vyabhavat". saḥ here means, that kṣatriya, including the brāhmaṇa also. So, both of
them did not prosper. Could not function successfully, without the help of business or trade.
Because, agricultural products will be there in different parts of country or state. They will have to be
exchanged. That is called trade. And especially in those days, barter system was there. Without
that, the society cannot survive. Kings cannot do anything with regard to that. brāhmaṇā நன்னா
சாப்ப��வேன தவ� ; but, brāhmaṇā also cannot do all these. Therefore, they both - brāhmaṇa &
kṣatriya - felt that they missed the role of a vaiśya in the heavenly world. [We are talking about
heavenly classification here. Later alone, we will come down to earth]. So, saḥ naiva vyabhavat.
Therefore, virāt - who is now in the form of brāhmaṇa & kṣatriya - found that he could not do
anything. So, "saḥ viśam asṛjata" - the virāt īśvara, prajāpati created the vaiśya. And, all the
traders are in the form of groups; because, they are all corporates. Corporates itself means, groups
or business houses. Therefore, in the devalokā also, all vaiśyās are in the form of different groups
only. Group of companies! And, what are different groups? "yānyetāni devajātāni gaṇaśa
ākhyāyante" - all the devatās, who form different groups, they are called vaiśya devatās; or, deva
vaiśyāḥ. And what are these different groups? "vasavo rudrā ādityā viśve devā maruta iti".
vasavaḥ - one group is called vasu devatā. And how many vasavaḥ are there? aṣṭa vasavaḥ.
They are 8 in number. Then, rudrāḥ. rudrā is another group of devatās. Not the trinity brahmā-
viṣṇu-śivā. That trinity is different. Here, we are talking about devatās. How many rudrās are
there? ekādaśa rudrās; that is why ekādaśa rudra abhiṣekam. So, 11 rudra devatās. Then,
āditya devatās. āditya means, sūrya devatā. How many of them? dvādaśa ādityāḥ, representing
each month of the year. The sūrya of May month is different from sūrya of December. Okay. One is
very benign; another is very fierce. Therefore, dvādaśa āditya devatās. And then, viśve devāḥ.
Another group is called viśve devāḥ, who are infinite in number. Too numerous that we don't know
the count. So, many. "anantāvai viśve devāḥ". anantaḥ means, innumerable. All of them are deva
vaiśyāḥ. "vasavo rudrā ādityā viśve devā maruta iti" vasu, rudrā, āditya, viśve devā - all of
them are deva vaiśyāḥ. And last one is, marutaḥ. marut is another group. They are supposed to
be 7 marut gaṇāḥ. Seven groups; and in each group, 7 members. Totally how many? 49 marut
devatās, in 7 groups. They also come under deva vaiśyāḥ. Thus, now traders have come. So -
teachers, administrators and traders have come. And now who is required? Service providers!
Without a work-force, nothing can be done. That is why we have got an exclusive department called,
HR. Human resource department. That is going to come in mantrā 13 -
ू णम ् ; इयं वै पष
स नैव व्यभवत , स शौद् वणर्मसृज पष ू ा , इयं ह�दं सव� पषु ्य� य�ददं �कञ् ॥ १३
sa naiva vyabhavat , sa śaudraṃ varṇamasṛjata pūṣaṇam ; iyaṃ vai pūṣā , iyaṃ hīdaṃ
sarvaṃ puṣyati yadidaṃ kiñca ॥ [1.4.13]
sa naiva vyabhavat - saḥ refers to prajāpati, the creator. naiva vyabhavat - He found that He
could not do anything with the help of only 3 varṇās. So, He felt the need of the 4th varṇa. And
therefore, saḥ - the virāt, prajāpatiḥ "śaudraṃ varṇam asṛjata" - created the śūdravarṇa,
representing the service provider, the work-force. And, who is that devatā representing śūdra?
"pūṣaṇam iyaṃ vai pūṣā iyaṃ hīdaṃ sarvaṃ puṣyati ". pūṣaṇam. The deity is named pūṣā. He
is called pūṣā because, sarvaṃ puṣyati. puṣ means, to nourish, support, augment, increase.
Now, who is that pūṣā devatā? The upaniṣad itself defines pūṣaṇam iyaṃ vai pūṣā. So iyam [the
upaniṣad must be showing the hand down]. iyaṃ vai pūṣā iyaṃ. iyam means, pṛthivī devatā,
bhū devī, śrī devī and bhūdevī. So, this bhū devī is called pūṣā. In some other context, sūrya
bhagavān is also called pūṣā. Very carefully note - pūṣā is popularly sūrya bhagavān; but, in this
context, the word pūṣā doesn't refer to sūrya bhagavān; because, the upaniṣad itself defines pūṣā
as iyam pṛthivī - this bhūmā devatā. And why is bhū devī called the service provider? Because,
bhū devī alone provides all nourishments to the plant kingdom, animal kingdom, Human kingdom!
We are all taking resources. In fact, we are exploiting the resources to such an extent, that it may
get depleted one day! Our grand children or great grand children will be in trouble. Already, global
warming, this problem, that problem and all, because we are exploiting.
So, bhūmā devī provides all nourishment. And therefore is called śūdraḥ. Thus the word śūdra is
not a derogatory word. Because, bhū devī - who is married to viṣṇu Himself, is called here śūdraḥ.
Therefore, it is not a derogatory status. It is as important as all the other three. So, that is said
here. iyam. iyam means, this pṛthivī devatā. idam sarvaṃ puṣyati - nourishes all these things and
beings. yad idaṃ kiñca - whichever we are seeing upon the earth.
So, with this, the 4 varṇās have been mentioned. Then what? Then comes the most important
thing. What is that? mantrā 14 -
स नैव व्यभव त , तच्छ्रेयोरूपमत् धमर्म ; तदेतत् �त्र �त् यद्धम: , तस्माद्धमार्त नािस् ; अथो
अबल�यान ् बल�यांसमाशसं ते धम�ण, यथा रा�ैवम ् ; यो वै स धमर् सत्य वै तत् , तस्मत् सत्य वदन्तमाह:, धम�
वदती�त, धम� वा वदन्त सत्य वदती�त, एतद्ध्येवैतदुभ भव�त ॥ १४
sa naiva vyabhavat , tacchreyorūpamatyasṛjata dharmam ; tadetat kṣatrasya kṣatraṃ
yaddharmaḥ , tasmāddharmātparaṃ nāsti ; atho abalīyān balīyāṃsamāśaṃsate dharmeṇa,
yathā rājñaivam ; yo vai sa dharmaḥ satyaṃ vai tat , tasmāt satyaṃ vadantamāhuḥ, dharmaṃ
vadatīti, dharmaṃ vā vadantaṃ satyaṃ vadatīti, etaddhyevaitadubhayaṃ bhavati ॥ [1.4.14]
So, all these 4 varṇās have been created; and each one has got his own role to play in society.
They all should function in co-operation. This is the idea. And now, the upaniṣad says, of these 4
varṇās, at any time, one of them may become more powerful. For example, the kṣatriyās may
become more powerful. Anyone becoming powerful may tend to exploit the other weaker ones.
That is why there is a popular saying, 'power corrupts; and, absolute power corrupts absolutely'.
Because nobody is there to control me, I may tend to exploit the situation. And therefore, bhagavān
created dharma to control all the 4 varṇās; so that, no one varṇa will exploit the other one,
especially the kṣatriyā, the ruling class. Even in a gurukulam so many brahmacārīs will be there
under the control of the guru. And the guru could use them or abuse them. But, He must know how
to show restraint - 'They are all children under my care, I have to educate them properly'.
So, wherever there is a power-centre, there will be a tendency to exploit. Therefore, the whole
society is to be controlled by dharma, created by bhagavān. When it is a country it is called Law &
justice. And the Judiciary in a country administers dharma, justice, fairness. That means, nobody
should exploit another. Even a minister who exploits will be drawn to court. What court does is
another matter. The court has been given the power to punish anyone who violates justice.
And so bhagavān created dharmā to restrain the kṣatriyās, who rule over the country. Therefore,
"sa naiva vyabhavat". prajāpati saw that these 4 varṇās are not enough. All these varṇās must be
kept under check. They call it in English, checks & balances. Everyone should be kept under proper
check; otherwise, anybody will cross the line. For that, what did He do? "tacchreyo rūpam aty
asṛjata dharmam". bhagavān created dharmā, which varies from varṇa to varṇa. So, brāhmaṇa
dharma, kṣatriya dharma, vaiśya dharma. A kṣatriyā can fight a battle. For him, violence is
allowed for protection of dharma. But, brāhmaṇa cannot take to violence. If he has got some
grievance, he cannot take dharma into his own hands. He has to complain to the ruler or the
judiciary. Thus, each one is given the respective dharma.
That is why dharma itself is divided into two types. One is sāmānya dharma; another is, viśeṣa
dharma. sāmānya dharma are rules which should be practiced by all. 'satyam vada' is for whom?
'For kṣatriyā'-ன் ெசால்லப்பட. So, '10 commandments of Hinduism', I gave a talk. We have
sāmānya dharma, which are common to all human beings. Then comes viśeṣa dharma, which will
vary from varṇa to varṇa. bhagavān created dharma through the vedās. veda pūrva bhāga is
dharma śāstram. veda anta bhāga is brahma śāstram. dharma śāstram and brahma śāstram.
So, "tat dharmam asṛjata tacchreyo rūpam" - dharma is sacred, holy, very important, the most
glorious one; because, ultimately, dharma alone will have to keep the society going. At the social
level, dharma refers to the health of the society. Just as at the individual level health is important
for the survival of the individual, for a society also to survive, its health at the social level is
important. What is the definition of health at the social level? All the citizens follow dharma. Not,
with a supervisor behind! தானாகேவ. I should be fair by myself.
Suppose I buy some material and I have to get back, say Rs.10/-. Shopkeeper makes the refund.
But when I come back I find Rs.20/-, not Rs.10/- What should do? No question. dharma means, I
should give back the extra Rs.10/- he gave by mistake. If I think otherwise, it means the society is
coming down. Similarly, the traffic signal. You are seeing regularly! Our whole society is coming
down. Absolute chaos even where there is signal! So, a society, which follows dharma, because of
its own internal maturity, is a civilized, refined society. A society which follows dharma, because of
supervision is a madhyama society. Whereas, a society, which doesn't follow dharma even with
supervision - because you can get away by giving a few bucks to supervisor, such a society is the
worst, a primitive society. You can understand where we are now?! They say, we talk of dharma
more. We follow dharma very little, almost zero. Whereas, many other foreign countries who may
not talk about scriptures, who may not talk even about bhagavān, they follow the law and order
better. We should really feel ashamed of this condition. People come and ask me, 'you are saying
so much about dharmam; but, your country itself it is otherwise!' I have to keep quiet. So, whether
we get jñānam or mokṣā, veda says postpone all of them; start with dharma.
dharmo viśvasya jagataḥ pratiṣṭhā loke dharmiṣṭham prajā upasarpanti dharmeṇa pāpam
apanudati dharme sarvaṃ pratiṣṭhitam tasmāt dharmaṃ paramaṃ vadanti [mahānārāyaṇa 79.7]
VEDA NEVER MAKES MOKṢĀ COMPULSORY. BUT VEDA SAYS DHARMA IS COMPULSORY. EITHER CHOOSE
BOTH DHARMA AND MOKṢĀ. OR OF YOU WANT TO CHOOSE ONLY ON, BETTER CHOOSE DHARMA.
And therefore tat śreyo rūpam - the glorious dharmā bhagavān created. And this dharma is that
which restrains a ruler also. "tadetatkṣatrasya kṣatram". kṣatriyā, the ruler, is considered to be the
controller of the society. The king is the controller of the society. And, dharma is said to be, the
controller of the King himself. tad etat kṣatrasya kṣatraṃ - dharma is the controller of the
controller. Are you able to understand? Controller of the controller. Ruler controls all; therefore,
dharma should restrain the ruler. That is why we talk about ம� ந� தி ேசாழன . [They talk about the
story. I don't want to get into the story part. Better you read it in the Google, if you don't know.
Anything you can find there. Like somebody asked, 'where to find God?' And this person replied, 'in
the Google'! The ம� ந� தி ேசாழன story is touching story]. tadetat kṣatrasya kṣatraṃ yad dharmaḥ
- therefore, dharma is the controller of the controller. tasmād dharmāt paraṃ nāsty - there is
nothing superior to dharma.
atho abalīyān balīyāṃsamāśaṃsate dharmeṇa, yathā rājñaivam - since dharma is the most
powerful force, any citizen of a country, whenever he wants protection in life, he takes to dharma
alone as the protector. "dharmo rakṣati rakṣitaḥ" is a very famous manu smṛti vākyam . "dharmo
rakṣati rakṣitaḥ" means, when you follow dharma, that dharma you followed, will protect you, in
crisis. தர்ம தைல காக்� they say in Tamil. athaḥ - therefore, abalīyān balīyāṃsamāśaṃsate -
even a very weak person, when he wants to win over a powerful person, he takes the help of what?
dharma that he has followed. Like going to a court. [The principle of court is wonderful; whether it
functions properly or not alone is questionable. But, the concept of court is what? No citizen is
beyond the law of the country. He is answerable. He is responsible for observing dharma].
Therefore, āśaṃsate dharmeṇa yathā rājñā evam - when I have got problem, I go to the King. But,
if King gives me problem, I have to go the court. That is the idea.
And then, "yo vai sa dharmaḥ satyaṃ vai tat". Just an aside note the upaniṣad gives. The two
words, satyam & dharmaḥ are essentially one and the same. [This is a contextual interpretation.
Everywhere we should not apply]. satyam & dharma are one and the same. Then, why these two
distinct words? śańkarācāryā and commentators point to a very fine difference. śāstrārthavatvena
jñāyamānam satyam. So, the teaching of the śāstrā, when it is understood by me, the understood
teaching is called satyam. Understood teaching. How do you understand? By studying. Understood
teaching is called satyam. And after understanding, I have to follow that. śāstrārthavatvena
anuṣṭhīyamānam dharmaḥ - the implemented, or practiced teaching is called dharmaḥ.
Understood or known teaching is satyam. Practiced teaching is dharma. Both are what? The same
teaching only. One is known; another is known & practiced. jñāyamānam satyam. jñāyamānam
means, known; it becomes satyam. anuṣṭhīyamānam dharmaḥ. anuṣṭhīyamānam means,
practiced. Then, it is called dharma. So, "yo vai sa dharmaḥ satyaṃ vai tat". "yo vai sa dharmaḥ
satyaṃ vai tat tasmāt satyaṃ vadantamāhur dharmaṃ vadatīti".
"tasmāt satyaṃ vadantamāhur dharmaṃ vadati iti" - therefore, whoever uses the word satyam,
we say, 'he is talking about dharma'. "dharmaṃ vā vadantaṃ satyaṃ vadati ity" - and, whoever is
talking about dharma, we say, 'he is talking satyam'. Why? "etaddhy evaitad ubhayaṃ bhavati" -
because, both of them [satyam & dharma] are nothing but śāstric teaching only. bhagavān's
instructions only. Both - the known teaching, and the practiced teaching - both of them are
nothing but one and the same teaching given by bhagavān, through the vedās. More in next class.
ॐ पण
ू ्
र मद पण
ू ्�मद
र पण
ू ार्त्पूणर्मुदच I पण
ू ्स
र पण
ू ्
ू ्
oṃ pūrṇaṃ adaḥ pūrṇaṃ idam pūrṇāt pūrṇaṃ udacyate I pūrṇasya pūrṇaṃ ādāya pūrṇaṃ -
Page No. 66 mantrā No. 14 -
स नैव व्यभव त , तच्छ ्रेयोरूपत म ् धमर्म ; तदेतत् �त्र �त् यद्धम: , तस्माद्धमार परं नािस् ; अथो
अबल�यान ् बल�यांसमाशसं ते धम�ण, यथा रा�ैवम् ; यो वै स धमर् सत्य वै तत् , तस्मात्सत वदन्तमाह: , धम� वदती�त,
धम� वा वदन्त सत्य वदती�त, एतद्ध्येवैतदुभ भव�त ॥ १.४.१४
sa naiva vyabhavat , tacchreyorūpamatyasṛjata dharmam ; tadetat kṣatrasya kṣatraṃ
yaddharmaḥ , tasmāddharmāt paraṃ nāsti ; atho abalīyān balīyāṃsamāśaṃsate dharmeṇa,
yathā rājñaivam ; yo vai sa dharmaḥ satyaṃ vai tat , tasmātsatyaṃ vadantamāhuḥ , dharmaṃ
vadatīti, dharmaṃ vā vadantaṃ satyaṃ vadatīti, etaddhyevaitadubhayaṃ bhavati II [1.4.14]
After dealing with both upāsana yoga and jñāna yoga, now the upaniṣad has come down to the
topic of karma yoga. upāsana yoga can give krama muktiḥ. jñāna yoga can give sadyo muktiḥ.
And those who are not ready for either of them, that come down and practice karma yoga and
thereafter they have to graduate to upāsana yoga and jñāna yoga. And vedic karma yoga always
involves varṇāśrama dharmaḥ. Therefore, the upaniṣad talks about the varṇaḥ.
And as I said, this classification is only for the sake of deciding ones duty to the society. By duty
what we mean is, compulsory contribution. Because only by contribution we get internal growth. By
taking more and more we get external growth. By giving more and more we get internal growth. A
spiritual seeker is one who values internal growth more than external growth. Internal growth is the
most important; because, that alone will lead to purification. That alone will lead to jñānam. That
alone will lead to mokṣā. mokṣā depends on internal growth, which depends on contribution. And
by contribution I don't mean just donating money. It means, all forms of physical, emotional,
intellectual - total contribution we are referring to. This can be done by taking up any type of
profession. And based on profession or occupation we named them brāhmaṇa, kṣatriya, vaiśya,
śūdra - they refer to 4 types of karma, meant to contribute to the society.
And the upaniṣad first talked about the 4 varṇās at the celestial level. deva brāhmaṇa, deva
kṣatriya, deva vaiśya, deva śūdra. Thereafter it wants to talk about the corresponding division at
manuṣyā level. But, before going to that, the upaniṣad adds an important thing. That is called
dharmaḥ. dharmaḥ means, morality or ethics; because based on dharma alone, the entire society
is maintained. It can be maintained the entire society is maintained because of dharma. Just as
health maintains the body at the individual level, dharma or values - moral values, ethical values,
spiritual values - these values are called dharma, which is the health of the society. And this
dharma alone takes care of the entire society. Even when a kṣatriyā commits a mistake, it is taken
care of by the Law of dharma alone. In modern democracy, it is the Court of justice. During the rule
of the Kings, the dharma was maintained by the learned brāhmaṇās, who were the councillors of
the rājā. They have studied dharma śāstra. Whatever the King wants to give, before promulgating
or presenting an Order, he should get okay from the scholars who had studied dharma śāstra. They
became the Court of justice. Thus, Court of justice or dharma śāstra controls all the 4 varṇās.
Therefore, dharma is called the ultimate controller, which controls all the other controllers.
And thereafter, this dharma was given 2 names. One is dharmaḥ and other is satyam. And the
upaniṣad said, dharma and satyam refer to the same scriptural teaching alone. Teaching or
instructions or values. And if the same scriptural teachings must be given two names, what is the
basis for these 2 names? That we saw in the last class. When it is learnt by me the known dharma
śāstra the values is called dharma. Understood values, studied values, learned values are called
dharmaḥ. And dharma is not merely for learning only. They are meant for what? For practicing also.
When the same values are practiced, then it is called satyam. So we saw, śāstrārthavatvena
jñāyamānam satyam - the learned one, known one is called satyam; and the practiced one is
called dharmaḥ. jñāyamānam satyam, anuṣṭhīyamānam dharmaḥ. That is the difference. Which
is important? Very careful. Both are important. Without learning you cannot practice. Without
practicing learning is of no use. So, "satyaṃ vadantamāhur dharmaṃ vadati iti. dharmaṃ vā
vadantaṃ satyaṃ vadati ity" Up to this we saw in the last class. Continuing, mantrā 15. Page 67 -
तदेतद्ब् �त् �वट शद ू : , तदिग्ननै देवेषु ब्रह्मा ; ब्राह् मनषु ्येष , ��त्रय ��त्र , वैश्ये वैश्य , शद
ू ्र
शद
ू : , तस्मादग्नाव दे व ष
े ु लोक�मच्छन् , ब्राह् मन ष
ु ्येष , एताभ्या �ह रूपाभ्य ब्रह्माभ I ….
tadetadbrahma kṣatraṃ viṭ śūdraḥ , tadagninaiva deveṣu brahmābhavad ; brāhmaṇo
manuṣyeṣu , kṣatriyeṇa kṣatriyo , vaiśyena vaiśyaḥ , śūdreṇa śūdraḥ , tasmādagnāveva
deveṣu lokamicchante , brāhmaṇe manuṣyeṣu , etābhyāṃ hi rūpābhyāṃ brahmābhavat I ….
So now, the upaniṣad wants to come to the 4 varṇās at the manuṣyā level. Up to the 14th mantrā
we have only deva varṇāḥ. Now comes manuṣya varṇās. So, "tadetadbrahma kṣatraṃ viṭ
śūdraḥ" - in this manner, the 4 varṇās have been created by prajāpati at the celestial level, among
the devās. And thereafter, what happened among manuṣyās? So it is said, "tad agninaiva deveṣu
brahmābhavad" - in the form of agni devatā there was brāhmaṇa varṇa in the heavenly world. In
the heavenly world, the brāhmaṇa was none other than agni devatā Himself. Therefore, prajāpati
in the form of agni devatā, became deva brāhmaṇaḥ. So, "agninā". itthambhāva. In the form of
agni devatā, prajāpati became deva brāhmaṇa. "brāhmaṇo manuṣyeṣu" - in the form of agni
devatā itself, prajāpati became manuṣya brāhmaṇa also. Therefore, one agni devatā Himself is in
the form of deva brāhmaṇa as well as, in the form of manuṣya brāhmaṇaḥ. Therefore, manuṣya
brāhmaṇa are treated as agni tattvam in the society.
If you remember kaṭha upaniṣad, [very difficult to remember. By mistake if you remember(!)] when
naciketas entered yamadharma rājā 's house, all the ladies hurried and told yamā, 'a brāhmaṇa
enters a house in the form of agni devatā, "vaiśvānaraḥ praviśaty atithir brāhmaṇo gṛhān". And
when there is fire in the house, what should one do? You should put out the fire. Otherwise, whole
house will catch fire! Therefore, how do you do that? By doing pāda prakṣālana - by doing pāda
pūjā, and offering water, you pacify the agni. So, there, in kaṭha upaniṣad, it was said, brāhmaṇaḥ
vaiśvānara rūpeṇa vartate. vaiśvānaraḥ means, agniḥ. In the same way, here also, the agni
devatā is in the form of deva brāhmaṇa and manuṣya brāhmaṇa.
Okay, brāhmaṇa has come among manuṣyās. Then what about others? "kṣatriyeṇa kṣatriyo
vaiśyena vaiśyaḥ śūdreṇa śūdras". kṣatriyeṇa kṣatriyaḥ - presided over & blessed by deva
kṣatriya, prajāpati created manuṣya kṣatriya. So, manuṣya kṣatriyās are presided over by,
presided over means, blessed by deva kṣatriya. That means, they give all the necessary qualities
required for playing the role of a kṣatriyā. Then, what about vaiśya? The same principle. vaiśyena
vaiśyaḥ - blessed by & presided over by deva vaiśyās, the manuṣya vaiśyās were born. That
means, they had all the vaiśyā skills. vaiśyā skill is well known. Therefore, all the skills of running a
business that who gives? deva vaiśyās bless them. vaiśyena vaiśyaḥ abhavat. [Everywhere
abhavat we have to supply. kṣatriyeṇa kṣatriyaḥ abhavat, vaiśyena vaiśyaḥ abhavat. śūdreṇa
śūdraḥ abhavat]. Presided over by deva śūdraḥ. Do you remember which devatā is śūdraḥ
among the celestials? Last class we saw. If you remember, it is fantastic. If you forget, it is natural.
Which particular devatā became deva śūdraḥ? pṛthivī devatā became deva śūdraḥ. We saw,
"iyaṃ vai pūṣā iyaṃ hīdaṃ sarvaṃ puṣyati" - blessed by pṛthivī devatā, the manuṣya śūdrās
are born. And, just as the earth serves all the living beings, the śūdrās also serve all the living
beings; they are service providers. śūdreṇa śūdraḥ.
Then, "tasmādagnāveva deveṣu lokamicchante, brāhmaṇe manuṣyeṣu etābhyāṃ hi
rūpābhyāṃ brahmābhavat". And, tasmāt - therefore only, whenever among the manuṣyās,
among the vedic followers, whenever they want to do rituals and get the result of rituals, all the
vedic followers take the help of both deva brāhmaṇa and manuṣya brāhmaṇa. Whenever the
vedic followers, gṛhasthās, want to perform rituals and get the result of those rituals, they take the
help of 2 brāhmaṇās. One is deva brāhmaṇa and another is manuṣya brāhmaṇa. manuṣya
brāhmaṇās come in the form of a priest for helping in the ritual. That is how manuṣya brāhmaṇa
helps; by officiating as a purohitaḥ. For any ritual, first you require a purohita. [Downstairs some
function is going on; a purohitaḥ is required for any vedic ritual]. manuṣya brāhmaṇa is required.
veda says, not only manuṣya brāhmaṇa, in all vedic rituals, deva brāhmaṇa also is involved. In
what form? Are you awake? In the form of agni, deva brāhmaṇa comes; and, in the form of the
priest, manuṣya brāhmaṇa comes. With their help all the people perform rituals. So, "etābhyāṃ hi
rūpābhyāṃ brahmābhavat" - in the form of agni and brāhmaṇa, one agni devatā became deva
brāhmaṇa & manuṣya brāhmaṇa. Thus, all the 4 varṇās and their duties have been indicated.
With that, the varṇa śriṣṭi topic is over.
And having contributed in the form of different professions and having earned sufficient wealth, what
every karma yogi should do is pañca mahā yajñāḥ. And the upaniṣad wants to highlight the five-
fold yajñās in the later portions. But, before talking about the pañca mahā yajña, the upaniṣad
wants to warn all the karma yogis. A warning is given. What is the warning? karma yoga is
wonderful. karma yoga is great. KARMA YOGA IS VERY, VERY IMPORTANT FOR SPIRITUAL GROWTH.
BUT, KARMA YOGA ITSELF CANNOT GIVE JÑĀNAM, CANNOT GIVE MOKṢA. And therefore, the aim of
karma yogi is - contribute, purify, withdraw and come to jñāna yoga. Contribution and purification is
called pravṛtti mārgaḥ, in which I have an active life; in which I serve the society. And having done
that, after sometime, when we are reasonably healthy - not at the age of 90! Then, we cannot learn.
Now itself learning is difficult.
That is why in olden days vedic society had early marriage; because, they have to provide 4
āśramās. So we have to enter gṛhastha āśrama, early. So that, before we lose our physical and
hopefully brainy faculty - assuming we have it! - when they are intact, say, by 50, 55 or earlier, we
can withdraw from the society, entering vānaprastha and sanyāsa. Now a days the problem is,
since nobody understands the importance of nivṛtti - withdrawing from worldly activities and
dedicating for jñānam - we have got only 2 āśramās. And therefore, we people now a days enter
gṛhastha āśrama only during half ṣaṣṭi abdhapūrti!! ��யறேதா? And therefore, by the time the last
child is settled, we are unsettled! So, remember, veda designed a life-style providing for entering the
society, serving and withdrawing from the society. And therefore, the upaniṣad gives a warning.
You have to spend the time in attending the class at śañkarālayam. Very important. You are all
doing a great job. You are all coming for the class. You can congratulate yourself. Whether you
understand or not is the next question. I am not talking about that. The very allotment of time for this
is a great thing. Who says? Not me. The upaniṣad says. Very important portion - warning to
gṛhasthās. Without jñānam, no mokṣa. We will read that [mantra1.4.15] -
… अथ यो ह वा अस्माल्लोकात् लोकमदृष्ट प्रै, स एनम�व�दतो न भुनिक्, यथा वेदो वाऽननक ू ्: , अन्यद्

कमार्कृतम ; य�द ह वा अप्यनेवं�वन्महत्पु कमर करो�त, तद्धास्यान् �ीयत एव: आत्मानमे लोकमुपासीत; स य
आत्मानमे लोकमुपास्त, न हास् कमर �ीयते । अस्माद्ध्येवाऽऽत यद्यत्कामय त�त्सृजत ॥ [mantra 1.4.15]
… atha yo ha vā asmāllokātsvaṃ lokamadṛṣṭvā praiti, sa enamavidito na bhunakti, yathā

vedo vā'nanūktaḥ , anyadvā karmākṛtam ; yadi ha vā apyanevaṃvinmahatpuṇyaṃ karma
karoti, taddhāsyāntataḥ kṣīyata evaḥ ātmānameva lokamupāsīta; sa ya ātmānameva
lokamupāste, na hāsya karma kṣīyate I asmāddhyevā''tmano yadyatkāmayate tattatsṛjate II
An important mantrā. "atha yo ha vā asmāllokāt svaṃ lokam adṛṣṭvā praiti" - suppose a person
lives a life of karma yoga and never comes to jñāna yoga, and without getting the self-knowledge
leaves this body. asmāllokāt. Here the word loka means, śarīram. lokyate anubhūyate iti lokaḥ
śarīram. asmāt lokāt praiti. praiti means, goes away. Leaves this śarīram. Means, dies. Suppose
a person dies svaṃ lokam adṛṣṭvā. This second time, lokam means ātma caitanyam. So, first
loka refers to śarīram; and, second loka refers to caitanyam. svaṃ lokam means, sva svarūpa
bhūta caitanyam. The caitanyam which is the essential nature of all of us. adṛṣṭvā. adṛṣṭvā
means, without knowing, without seeing - 'seeing' means, 'without knowing' or 'without aparokṣa
jñānam', praiti - a person leaves the body. "sa enam avidito na bhunakti" - that person, without
this knowledge of ātma caitanyam, cannot be saved. ātmā, the svarūpam - which is capable of
giving liberation and capable of saving us from saṃsāra - that ātmā, the saviour, cannot save us.
The saviour ātmā is already inside; like, the water in the bore well. Water under the ground is there.
But, we have to tap the water. Tapped water alone saves us. Not water under the ground. Similarly,
ātmā is there. It is like water inside us. Within the pañcakośa the ātmā is there. It is waiting to give
us mokṣa; but, only when we know the ātmā. So, known ātmā saves; unknown ātmā doesn't
save. Like in tarka śāstram they say, a medicine - which can cure the disease - if it remains in the
bottle, it doesn't save. Then, what saves? Only the medicine which is consumed. Consumed
medicine saves; unconsumed medicine doesn't. Similarly, realised ātmā gives liberation. Un-
realised ātmā doesn't give liberation. "sa enam avidito na bhunakti". aviditāḥ saḥ means, ātma
aviditā - non-knower of ātmā. enam na bhunakti means, doesn't save him from saṃsāra.
And two examples are given. "yathā vedo vā'nanūktaḥ". yathā vedaḥ - vedic mantrās are
supposed to be great, which can give lot of benefits. It can solve many problems. The very word
mantraḥ means, 'mananāt trāyate iti mantraḥ' - that which saves a person when it is either
meditated upon or chanted. So, the mantrā in the book will it save or not? It is like our notes. So, if
vedāntā is in the notebook, who will get liberation? Notebook! Therefore, understood mantrā,
chanted mantrā alone saves. So, the upaniṣad says, vedaḥ a nanūktaḥ - means, unchanted,
unrecited vedās doesn't protect. Whereas, recited vedās - the more we recite, the more it is good
for individual. Even now, that practice is there. We have got 'ati rudram, mahā rudram, etc. 1000s
of priests chant together. Last Sunday only many ladies were chanting lalithā sahaśranāma. All for
what? loka kṣemārtham. Because, chanting or reciting can benefit. But, it should be chanted.
So, unrecited veda doesn't protect. Similarly unknown ātmā doesn't protect.
Another example. "anyadvā karmākṛtam". karma means, all the vedic rituals I know. So, rituals
themselves can protect. When? When they are performed. Same rule. Unperformed rituals do not
protect. Performed rituals alone protect. Therefore, knowing the ātmā is compulsory. And, "yadi
ha vā anyadvā karma akṛtam". akṛtam means, unperformed karma. "karma akṛtam na bhunakti"
- we have to supply. Unperformed karma doesn't save a person. And, "yadi ha vā apy anevaṃ vit".
Suppose a person doesn't know the ātmā, he continues to be an ignorant person, but performs big,
big rituals; all the big rituals mentioned in the veda, and allowed to him, he performs. Will he get
mokṣā? The upaniṣad says NO. mahat puṇyam karma karoti apy - performs the big rituals.
puṇyam karma karoti. Who? anevaṃ vit - the one who doesn't know the ātmā. anevam vit. So,
the ignorant person performs. The puṇyam will not go waste. Because of the great rituals, he will go
to higher lokā. And, depending upon the degree of puṇya, he will get the standard of living also.
Remember, LIG HIG in the heaven also! They have got bhuvarloka suvarloka maharloka etc. He
can go there and enjoy all the comforts, all the luxuries.
But then, what is the problem? "taddha asya antataḥ kṣīyata eva ātmānam eva lokam upāsīta".
asya antataḥ means, when the karma is depleted, with every drop of amṛtam, the puṇyam will be
reduced in your debit card! With every dance program, puṇyam you have to lose. Every music
program, every drop of amṛtam you will exhaust the puṇya karma. And, in time, when all the puṇya
karmās for the heaven are exhausted, antataḥ kṣīyata eva. What is the gītā ślokā? "te taṃ
bhuktvā svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti" [9.21] - back to waterless
Chennai. So, antataḥ kṣīyata eva. Therefore, what should you do? Even when the body is alive -
because, what is going to be the next birth we don't know - so, even when the body is alive, may you
seek ātma jñānam. "ātmānam eva lokam". Very carefully note, lokam here also means,
caitanyam. lokānam lokaḥ. bhāva vyutpatti. ātmānam lokam = ātma caitanyam, upāsīta.
upāsīta means, may you seek. Here, upāsana means, seeking. Doing śravaṇam, mananam and
nididhyāsanam. May you pursue the ātmā. ātma jñānam.
Then, what is the benefit? "sa ya ātmānameva lokamupāste na hāsya karma kṣīyate" - all those
intelligent spiritual seekers, who pursue ātma jñānam through vedānta śravaṇa and gain
knowledge [that we have to supply - and gain knowledge], then hāsya karma na kṣīyate - in his
case, there is no worry about the exhaustion of karma. No question of exhaustion of karma or
acquisition of karma in the case of a jñānī. Because, the jñāni knows, 'I am akartā and abhoktā.
I have no connection with puṇya karma or pāpa karma. asańgoham asańgoham. And therefore
only, even when a jñāni acts in the world, He doesn't add to his puṇyam. So, freshly acquired
karma is known by what name? sañcita, prārabdha, āgāmi. āgāmi is for ajñānī only, a jñāni
doesn't earn it; because, he doesn't have kartṛtva bhāvanā. And therefore, na puṇyam na pāpam.
So, there is no question of acquiring karma also. No question of exhausting karma also. He is
beyond the karma realm. Therefore, upaniṣad says, His karma doesn't perish; because, He doesn't
have karma. That is the answer.
And, if karma is not there, karma phalam is also not there. puṇyam is not there; so, He cannot get
happiness through puṇyam. Normally, why do people go after puṇyam? Because, puṇyam alone
gives joy in different ways. Either in the form of a good family. In the form of a good job. In the form
of various things, puṇyam alone gives one happiness. If I transcend puṇyam & pāpam, then what
is the source of happiness? Will not the jñāni be left high & dry? No. Because, what is the source of
happiness? You know the answer. You are supposed to be senior students. In the bhagavad gītā
the answer is given.
yastvātmaratireva syād ātmatṛptaśca mānavaḥ I ātmanyeva ca santuṣṭas tasya kāryaṃ na
vidyate II [gītā 3.17]
An aside note - jñāni doesn't expect ānandā from the world because of two reasons. 1) First
reason is, He knows that world doesn't possess ānandā at all. Which upaniṣad? chāndogya
upaniṣad, 7th chapter, bhūma vidyā, nārada sanatkumāra saṃvāda, which we have seen. And
there it was said, "yo vai bhūmā tat sukhaṃ na alpe sukham asti bhūmaiva sukhaṃ". Anything
time bound, anything finite, doesn't have even a drop of ānandā. And whenever we feel the world is
giving ānandā, what is the explanation of vedāntā? The World is serving only as a mirror. And in the
mirror if you see a beautiful face, it belongs to the seer, me. In a mirror if you see a beautiful face, it
belongs to you. Similarly, whenever we are getting ānandā, world is only temporarily serving as a
mirror. Dayānanda Swāmījī beautifully says, 'when you have non-demanding mind. Without
expectations when you look at things as they are, then, the object is not capable of
disturbing you. Because, it is the 'demand' that disturbs. 'அவா அப்ப� இ�க்கா !' இல்ை ,
'இப்ப� இல்ைல !' Thus, a demanding mind is a disturbed mind and an unhappy mind. Since
jñāni doesn't have a demanding mind, in His mind, the mirror, the atmānandā is manifest, always.
Therefore, jñāni doesn't seek it. Moreover, world cannot give ānandā.
2) And 2nd reason is, ātmā doesn't need ānandā. ātmā doesn't need ānandā. Why? ஆனந்தமா
பதில் ெசால்�ங் ; doubt இ�ந்தா� ! Even though you may doubt that. 'Swāmījī, we have got
our own doubt'. ātmā doesn't need ānandā; because, ātmā is ānanda svarūpaḥ. Therefore I don't
need it. World cannot give it also. Therefore, "yastvātmaratireva syād ātmatṛptaśca mānavaḥ
ātmanyeva ca santuṣṭas tasya kāryaṃ na vidyate". And remember, even when - because of a
favorable prārabdha - a jñāni gets favorable situations, those favourable situations a jñāni enjoys.
Including good bhikṣā, tasty bhikṣā, a jñāni enjoys; because it is on account of good prārabdha.
Because of prārabdha He also has ups & downs. He will enjoy that ānandā; but, He remembers the
fact that 'this enjoyment also doesn't belong to the world it is my own' ānandā reflected in the mind'.
That is why, the word 'enjoy' can be understood in 2 ways. One is English enjoy. And the second is
'என joy'. It is my joy! Okay. That is said here.
"asmāddhyevā''tmano yadyatkāmayate tattatsṛjate". asmat hi eva ātmanaḥ - from the ātmā

itself. "yadyad kāmayate" - whatever desire for ānandā is there, whichever ānandā He [jñanī]
seeks, "tat tat sṛjate" - all that ānandā he is able to find within Himself. Remembering taittirīya
upaniṣad, ānandamīmāṃsā -
teye śataṃ manuṣya gaṃdharvāṇam ānandāḥ I sa eko deva gaṃdharvāṇāṃ ānandaḥ I te ye
śataṃ deva gaṃdharvāṇām ānandāḥ I sa ekaḥ pitṛṇāṃ ciralokalokānāṃ ānandaḥ I te ye
śataṃ pitṛṇāṃ ciralokalokānāṃ ānandāḥ I sa eka ājānajānāṃ devānāmānandaḥ I śrotriyasya
cākā mahatasya I ...
The upaniṣad talks about various ānandās and says, 'all that ānandā is already there for a jñāni'.
Therefore, spouse ānandā [if it is there!], children ānandā, grandchildren ānandā and BENZ car
ānandā, diamond jewellery ānandā - whatever ānandā is there in the world, "yadyad kāmayate" -
all that desires, He finds within Himself. Because, they are all pratibimba ānandā. All pratibimba
ānandā belongs to bimba ānandā. [All those lessons we should remember in this context]. What is
the bottom line? Be a karma yogi; but remember, you have to come to jñāna yoga one day or the
other. And now the upaniṣad continues with karma yoga after giving the warning. The upaniṣad
enters in the form of pañca mahā yajña. Page No. 70 mantrā 16 -
अथो अयं वा आत्म सव�षां भता

ू नां लोकः ; स यज्जुहो�, यद्यजत, तेन दे वानां लोक: ; अथ यदनुब्रू तेन ऋषीणाम् ;
अथ यत् �पतृभ्य �नपृणा�त, यत्प्रजा�मच तेन �पतृणाम् ; अथ यन्मनुष्यान्वास, यदे भ्योऽशन ददा�त, तेन
मनषु ्याणाम ; अथ यत्पशुभ्यस्तृणो �वन्द�, तेन पशन
ू ाम् ; यदस् ग ृहे षु श्वापद वयांस्य �पपी�लकाभ्
उपजीविन्, तेन तेषां लोक: , यथा ह वै स्वा लोकाया�रिष्ट�मच्त् , एवं है व�ं वदे सवार्� भता
ू न्य�रिष्ट�मच्छ ;
तद्व एतद्�व�दत मीमां�सतम् ॥ १.४.१६
atho ayaṃ vā ātmā sarveṣāṃ bhūtānāṃ lokaḥ ; sa yajjuhoti, yadyajate, tena devānāṃ lokaḥ ;
atha yadanubrūte tena ṛṣīṇām ; atha yat pitṛbhyo nipṛṇāti, yatprajāmicchate tena pitṛṇām ;
atha yanmanuṣyānvāsayate, yadebhyo'śanaṃ dadāti, tena manuṣyāṇām ; atha yat-
paśubhyastṛṇodakaṃ vindati, tena paśūnām ; yadasya gṛheṣu śvāpadā vayāṃsyā
pipīlikābhya upajīvanti, tena teṣāṃ lokaḥ , yathā ha vai svāya lokāyāriṣṭimicchet , evaṃ
haivaṃvide sarvāṇi bhūtānyariṣṭimicchanti ; tadvā etadviditaṃ mīmāṃsitam ॥ [1.4.16]
Here, pañca mahā yajña is explained. The concept has to be carefully understood. It requires a
mature mind to understand the values of pañca mahā yajña, which is based on the principle - that
we are getting so many benefits from the world. Our very survival on the earth - every moment of it -
is because of so many factors. Therefore, our first aim is for our own survival. For that we should not
damage whatever infrastructure is available. So, first step is, don't harm. Next step is, preserve the
world and its infrastructure; because, the destruction of the world is destruction of ourselves! Thus,
don't damage is first stage; second stage is, preserve. Finally, if possible, may you improve it.
If you cannot improve the infrastructure, don't damage, at least.
Thus, I receive sustenance from the world; therefore, I have to give back to the world also. I am the
beneficiary world is the benefactor. These roles have to be reversed also. The world should be
beneficiary; I should be the benefactor. When world gives, I am the taker. When I give, world
becomes taker. Give & take philosophy is karma yoga. In Sanskrit, when I am a bhoktā, world is
bhogyam. When the roles are reversed, I become the benefactor and the world enjoys my services;
or, I become bhogyam world becomes bhoktā. Therefore, what is karma yoga? Be a benefactor.
Don't merely be a beneficiary only. Therefore, help the world.
And, for the sake of convenience, the world has been divided into 5 groups, 5 big infrastructures.
Our contribution to each is called a yajñaḥ. And, what are these yajñās. It is worth remembering in
this context. One is, deva yajñaḥ. deva or devatās represent all the natural forces. pañca bhūtās
come under devatā. vāyu devatā jala devatā pṛthivī devatā. Similarly, thunder lightning rain etc -
they are called devatās. Nature is contributing to me. What modern science calls 'nature', our
śāstrā calls 'devatā'. And since they contribute to me, I should contribute to them. Even if I don't
contribute, at least, I have to acknowledge their contribution. When you borrow pen for half a
minute and give it back, you should say 'thank you', the Parents are teaching child. Even when the
child receives prasādam from Swāmījī, it says, 'thank you'! So, we think that thanking indicates the
maturity of human being. Gratitude makes a human being. veda emphasises the expression of
gratitude. We remember all the pañca bhūtās in the morning. They have many prayers and all.
Whether you chant the Sanskrit verses or Tamil verses or no verses, morning we remember the
contribution of nature and do a namaskāram to nature. When it is done ritualistically, it is called
deva yajñaḥ. And I have told you, even when they do a pūjā to an idol, in the mantrā -
laṃ pṛthivyātmane gandhān dhārayāmi I ha ṃ ākāśātmane puṣpaiḥ p ūjayāmi I yaṃ
vāyvātmane dhūpaṃ āghrāpayāmi I raṃ agnyātmane dīpaṃ darśayāmi I vaṃ amṛtātmane
amṛtaṃ mahānaivedyaṃ nivedayāmi I saṃ sarvātmane sarvopacārapūjāṃ samarpayāmi
pañcabhūtāni are mentioned. 'O Lord, you are helping me in the form of pṛthivī jalam etc.
Therefore, I am worshipping you. deva yajñaḥ is not an optional exercise. Just as 'thank you' is not
an option. You have to do deva yajña. Then, the next very important one is, pitṛ yajñaḥ. We have
to be grateful to our parents, grandparents, great grandparents; and generally to all elders who have
made us what we are now. Even physically, 80 solid kilos is because they have helped us survive
and grow; helped us in education etc. Therefore, gratitude to parents is pitṛ yajñaḥ. When it is done
ritualistically, it becomes a yajña. Ritual yajña in the form of śrāddham, tarpaṇam - after their
departure. Next one is, ṛṣi yajñaḥ, worshiping all the ācāryās who have given such a wonderful
knowledge. A life in harmony with creation. We don't look upon the nature as an enemy. We don't
talk of conquering the nature. We talk about co-operating with nature. This wonderful culture called
vedās itihāsa purāṇās - all of them are because of great sages and ācāryās. So, daily I should -
"vyāsaṁ vasiṣṭhanaptāraṁ śaktēḥ pautramakalmaṣam I parāśarātmajaṁ vandē śukatātaṁ

tapōnidhim I vyāsāya viṣṇurūpāya vyāsarūpāya viṣṇavē I namō vai brahmanidhayē
vāsiṣṭhāya namō namaḥ I ... " [viṣṇu sahasranāma] etc.
All these, even without knowing the meaning, we have been taught in our young age. The idea is,
we have to express gratitude to sages, saints and ācāryās. That is called brahma yajñaḥ or ṛṣi
yajñaḥ. And the fourth one is manuṣya yajñaḥ. So many people - farmers [now everywhere that is
the news!] Farmers are toiling in the mud getting dirty and all. And we are nicely going to AC shops.
Or, now that also is gone. You order on-line! It just comes home! Remember, we cannot eat money.
If food is available, its because many farmers & others have struggled. Similarly, so many other
people. The dress we wear, many weavers are involved. In everything we use, many people have
contributed. No doubt we pay money. But, mere money itself cannot be equated to respect.
Imagine farmers stop work! You cannot say, 'we can eat 2000 rupee note'. Money cannot replace all
of them. So, remembering the contribution of fellow human beings is called manuṣya yajñaḥ.
And finally - as they say in English, last, but not the least - are the animals and plants. More and
more they are talking about environmental contribution. Of even worms. What is that? Compost and
all they make! We thought in village - whether you have seen an earthworm at all? Only in books we
see their picture! In villages when we see it, we feel it is dirty. But, they say, it is so valuable for fixing
the fertile nature of earth, which a human being cannot do! We cannot do the job of a worm.
Therefore, even worm also is great. Every plant is great. We should remember that first. Then, what
can I do to maintain them? That will be called bhūta yajñaḥ. And all these five - deva yajña, pitṛ
yajña, ṛṣi yajña, manuṣya yajña, bhūta yajña - together constitute karma yogaḥ.
So, as a kartā, as a doer, I have to contribute is first part. And what is the second part of karma
yoga? As a bhoktā, as an experiencer, what is karma yoga? Accept all experiences as my own
karma phalam, sent to me by GOD. And GOD doesn't send anything of His own. Whatever I have
done, phalam is the interest for that. For my karma, the phalam is sent. Good or bad, every
experience is īśvara prasāda that I have to take. If it's a negative experience, I can take remedial
measures. Acceptance doesn't mean you should not take remedial measures. When you take
remedial measures, that also is a karma. Remedial measures will produce either remedy or
sometimes counterproductive. That also accept as prasāda. Thus as a bhoktā, prasāda bhāvanā;
and, as a kartā, arpaṇa / yajña bhāvanā. This is karma yoga. More we will see in the next class.
ॐ पूण्
[NOTE - Transcription by M/s A. Venkatesan & P.Bālasubraḥmaṇyam. Please communicate corrections to balusha74@gmail.com]
Page No. 70, mantrā 16
अथो अयं वा आत्म सव�षां भत ू ानां लोकः ; स यज्जुहो�, यद्यजत, तन े दे वानां लोक: ; अथ यदनब ु ्रू तन
े ऋषीणाम ् ;
अथ यत ् �पतभृ ्य �नपण ृ ा�त, यत्प्रजा�मच तन े �पतण ृ ाम ् ; अथ यन्मनुष्यान्वास, यदे भ्योऽशन ददा�त, तन े
मनुष्याणाम ; अथ यत्पशुभ्यस्तृणो �वन्द�, तन े पशन ू ाम ् ; यदस् गहेृ षु श्वापद वयांस्य �पपी�लकाभ्
उपजीविन्, तन े तषे ां लोक: , यथा ह वै स्वा लोकाया�रिष्ट�मच्छे , एवं है व�ं वदे सवार्� भत ू ान्य�रिष्ट�मच्छ ;
तद्व एतद्�व�दत मीमां�सतम ् ॥ १.४.१६
atho ayaṃ vā ātmā sarveṣāṃ bhūtānāṃ lokaḥ ; sa yajjuhoti, yadyajate, tena devānāṃ lokaḥ ;
atha yadanubrūte tena ṛṣīṇām ; atha yat pitṛbhyo nipṛṇāti, yatprajāmicchate tena pitṛṇām ;
atha yanmanuṣyānvāsayate, yadebhyo'śanaṃ dadāti, tena manuṣyāṇām ; atha yat-
paśubhyastṛṇodakaṃ vindati, tena paśūnām ; yadasya gṛheṣu śvāpadā vayāṃsyā
pipīlikābhya upajīvanti, tena teṣāṃ lokaḥ , yathā ha vai svāya lokāyāriṣṭimicchet , evaṃ
haivaṃvide sarvāṇi bhūtānyariṣṭimicchanti ; tadvā etadviditaṃ mīmāṃsitam ॥ [1.4.16]
The upaniṣad has come to the topic of karma yoga now. And first it talked about the varṇa division,
which was the basis for choosing the type of profession or karma, through which one contributes to
the society. Primarily the division is for contribution; not for making a superiority - inferiority division.
Like, in a company, different departments are there; and all departments are equally important.
Society also requires all types of profession. And the classification is for choosing the profession and
contribution. And contribution also is primarily for serving. Return in the form of money is not to be
considered as the primary goal. That varṇāśrama division was talked about.
Now in this portion, remaining in the respective varṇāśrama, how one should contribute to the
society in the form of pañca mahā yajña? A complete, comprehensive definition of pañca mahā
yajña we get in this part of bṛhadāraṇyaka alone. And the significance of pañca mahā yajña, a
person will know, only when he or she becomes a very sincere spiritual seeker. Until then the value
is not known. veda also cannot explain its value, unless a person becomes a spiritual seeker.
Therefore, in the initial stages, veda talks about pañca mahā yajña, and for a gross beginner, the
benefit mentioned is also very gross. Real benefit is not mentioned. Because, an ordinary person will
not know. And initial benefit that is mentioned is, to get out of the pāpam that will come by their non-
performance. It uses language of threat. Better you do them. If you do not perform them, you will
have a special pāpam, called pratyavāya pāpam, for which you will go to special narakam.
Therefore, better you do! Thus many people initially do out of sheer fear. 'If you don't do śrāddham
you will get pitṛ śāpam' - that is the language that is used, even though that is not the original
intention. Once a person grows a little bit, the veda depicts it in a different language. If you do them,
you will get lot of puṇyam and as a result of that you will go to heaven karmaṇā pitṛlokaḥ,
heavenly world. Then, after lot of time, a person's desire gets gradually refined. From kāma
pradhāna to artha pradhāna to dharma pradhāna. The person comes to mokṣa desire.
parīkṣya lokān karmacitān brāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena I
tadvijñānārthaṃ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṃ brahmaniṣṭham II [muṇḍaka]
mokṣa desire comes. And then veda says, mokṣa requires the study of śāstra, understanding of
śāstra and assimilating of śāstrā. Then, and then alone, jñānam and mokṣa will come. And so
naturally, the desire for mokṣa will get converted into desire for jñānam. Because, veda says
jñānena eva mokṣa. And thereafter, this person studies the scriptures and tells, 'I have studied.
But, no benefit! ஒண்ைண�ம் காேணா ! I continue to be same like brahman'. Just as brahman
doesn't undergo any change, the student also ... already became brahman! He doesn't undergo any
Class 15 - 26th Jun 2017 - mantrā 1-4-16 & 17 Download from www.arshaavinash.in Page 1
change at all. Naturally, he wonders, 'what is lacking?' And then scriptures say, 'this study will give
the full benefit only when the mind is pakvam. Unless there is a pakva mind, the śravaṇam will not
give the expected benefit'. Like sowing the seed will give the benefit only when the land is fertile. If
it is a clayey soil, then the seed will not grow. Similarly, if the brain of the student is clayey, then the
knowledge will not give benefit. Therefore, sādhana catuṣṭaya sampatti is required.
Now alone, the student understands how sādhana catuṣṭaya sampatti is crucial for jñānam. Like
they talk about TOEFL & G-MAT exams! We would have never heard about that throughout the life.
நம்ம காலெமல்லாம் . So, when does it become relevant? When our child or grandchild, wants to
go abroad for study, suddenly you come to know this new sādhana catuṣṭaya sampatti. What is
that? You should have passed TOEFL. You should have passed G-MAT. So, sādhana catuṣṭaya
sampatti is, vedāntic TOEFL, vedāntic G-MAT. Otherwise, mokṣa admission not there. And then,
and then alone, life becomes pañca mahā yajña pradhānaḥ - I look for opportunities to contribute
through one method or the other.
And, what those methods of contribution are is given here. "atho ayaṃ vā ātmā". Here the word
ātmā means gṛhastha jīvātmā. Original ātmā cannot do pañca mahā yajña. Because, it is akartā
abhoktā. So, ātmā here means jīvātmā. And that too what type? gṛhastha jīvātmā. Because, a
gṛhastha alone has the right to do all the vaidika karma. And therefore, jīvātma gṛhastha
"sarveṣāṃ bhūtānāṃ lokaḥ" - becomes the loka. loka in this context means, contributor.
bhogyaḥ or contributor. Unique, contextual meaning. Contributor or benefactor. Benefactor means
the one who gives benefit to others. The whole world becomes the beneficiary and he becomes
benefactor, contributor. The one who serves the whole world, converting life into a form of service. In
upadeśa sāram "jagata īśadhī yukta sevanaṃ aśṭamūrti bhṛd deva pūjanam". karma yoga is
serving the whole world. And when I serve the world, my attitude is not serving the world; but, I look
upon the whole world as a manifestation of aṣṭa mūrti īśvara. viśva rūpa īśvara. Service with
that bhāvanā is karma yogaḥ. Thus lokaḥ means, he is a servant, a contributor, a benefactor.
Now comes the 5 areas. First one is deva yajñaḥ. "sa yat juhoti yat yajate" - the original vedic
deva yajñā is in the form of vedic rituals. Now a days, rituals are replaced by pūjā, japa etc. But,
the original deva yajñaḥ is in the form of nitya karma, like - agnihotram aupāsanam sandyā-
vandanam etc - those karmās were there. Remember, they did not keep separate rituals for males
and separate rituals for females. Because, according to veda, couple is considered as one unit. It is
not that husband does agnihotram in that room. Wife does agnihotram in this room. அந்தக
கைதெயல்லாம் கிைடய . ஆ�க்� ஒ� ஶ்ராத - like, each one having a separate car, TV, etc! No
separate agnihotram! veda looked upon husband and wife as one unit. One performed and the
other assisted in the performance. Whether it is annadānam or any dānam or any work. So don't
ask, 'what should we do?' There is no separate husband or wife; together they are one only.
Therefore, saḥ athaḥ yat juhoti - assisted by wife. Supported by wife. Co-operated by wife. Not
protested by wife! yat juhoti - whatever ritual he performs, yat yajate - whatever yāga he
performs. "tena devānāṃ lokaḥ" - He contributed to all the devatās. In the last class I said, all the
devatās represent natural forces, which have to cooperate with us. And since nature contributes to
our well-being, I have to contribute to devatās.
Here, the word juhoti means, homa. And yajate means, the yāgaḥ. And the commentators make a
subtle difference between yāga and homa, especially when they occur together. When yāga alone
is used, then it is synonymous with homa. When homa alone is mentioned, it is synonymous with
yāga. But, when both the words are used, a subtle difference is mentioned. In a yāga, before
offering the oblation, he has to chant a mantrā. In that mantrā he has to mention to which devatā
he wants to offer this oblation. Suppose it is meant for indrā, he has to say, 'indrāya svāhā,
indrāya idam'. indrāya idam means, 'this oblation I am giving to indrā'. And the homa kuṇḍa is
like a post-box. We are putting letters in the post box. But, the address of the beneficiary is written.
Similarly, in the agni courier service. I hand over the oblation and agni will take that oblation to
indrā, without mistake. [This old No. new No. confusion எல்லாம் வர. Now everybody has new and
old address also. 73/44. One is old. One is new. Anyway, that is an aside]. So, he has to offer
'indrāya idam'. And not only that. He should say, 'na mama'. Otherwise it will become joint-
ownership! He has to say, 'this is for indrā, na mama'. Up to this - renouncing the ownership and
transferring the ownership to the relevant devatā - is called yāgaḥ. yāga is transference of
ownership by uttering the mantrā.
Then what is homaḥ? After uttering the mantrā, offering that oblation into the fire, that offering is
called homaḥ. All these - yāgās and homās - done to the devatās will become deva yajñaḥ. And
you should remember bhagavad gītā [3.11] -
devānbhāvayatānena te devā bhāvayantu vaḥ I parasparaṃ bhāvayantaḥ śreyaḥ param
avāpsyatha II
'You contribute to the devatās. May the devatās contribute to you. Thus, mutually helping each
other, may you prosper'. This is deva yajña. So this householder becomes devānāṃ lokaḥ, the
contributor to devatās. lokaḥ means contributor. And, what is the next yajña? ṛṣi yajñaḥ, otherwise
called, brahma yajñaḥ. "atha yat anubrūte" means, the veda pārāyaṇam that is done. veda
adhyayanam & pārāyaṇam - which is done regularly - is called anubrūte. So, in brahmacarya
āśrama, he is supposed to learn to chant the veda. That is called veda adhyayanam.
adhyayanam means, learning to chant. Thereafter, in gṛhastha āśramā, what he has learnt he
has to regularly recite. Regular recitation is called veda pārāyaṇam. Either with the knowledge of
the meaning or without knowledge. With knowledge it is better. Even without knowledge, the very
recitation is supposed to benefit oneself, his family and the whole society. So, "atha yat anubrūte".
tena - by this, which is called veda yajña or brahma yajña or ṛṣi yajña - ṛṣīṇām - he contributes to
the ṛṣis, in the form of gratitude towards them. And there is also a daily ritual called brahma yajñā
ritual, where he remembers all the great sages. Primary one being veda vyāsaḥ. "kṛṣṇa
dvaipāyanādayo ye ṛṣayaḥ tān ṛṣīgm tarpayāmi" - I am offering my gratitude to all the great
sages, beginning with vyāsācāryā onwards.
Later, we remember all the saints and sages who have preserved the vedic tradition. Remember,
printing and all now only came. Long before they have to remember the whole thing. Transference
was from head to head. Then came writing in the palm leaf. Imagine, you have to keep the palm leaf
in hand. You have to etch every letter. We are not able to write regularly now, after e-mail came. For
'you' the spelling is 'U'. For 'are' the spelling is 'r'. எல்ல spellings-ஸும out. Thus, we are not even
able to write with all the modern gadgets & facilities. But, with no facility, no AC, no fan, no desk they
have to kept a palm leaf, take a sharp pen-like thing and they had to etch. I don't know whether you
have seen palm leaf manuscripts? Some of your jātakams may be in that. So much struggle they
have undergone for preserving veda. ṛg veda is older than 5000, 6000, 7000 years. Exactly how
many thousands of years ago it was, we do not know. And yet, even now we are able to study the
veda mantrās! We should, therefore, remember the amount of contribution by every ṛṣi. Therefore,
tarpayāmi. And, what are we offering? Plain water; not even milk! But, the bhāvanā is important.
"tena ṛṣīṇām" lokaḥ. lokaḥ we should supply. Contributor to ṛṣis.
What is the next contribution? "atha yat pitṛbhyoni pṛṇāti" - our direct parents, grandparents, great
grandparents. Every generation is important. If one generation had neglected the children, we won't
be here. We are here because the whole chain has been successfully coming down. Therefore, we
should respect not on a particular day called mothers’ day / fathers’ day! We are supposed to
remember every day! If they are around, we are supposed to do namaskāra to them. If they are not
around, we have to remember their contribution -
mātāpitṛbhyām bahuśo janakābhyām mudānvaham namaskaromi vijñāna janakābhyām
śivāptaye I
They have made me. My namaskārā to them. Then, there are ritualistic pitṛ yajña also, in the form
of śrāddham tarpaṇam etc, after they have passed away. All these will come under pitṛ yajña.
"atha yat pitṛbhyo nipṛṇāti". nipṛṇāti means, contribute, offer, nourish. And not only every
generation was concerned about their contribution to kula paramparā. They were also worried,
'after our life, will the generation lose the contribution?!' And they want to make sure of that. So they
beget children so that the contribution will continue. Therefore, according to tradition, begetting
children also has got a purpose, in the form of perpetuation of pitṛ yajña. Therefore, "atha yat
prajām icchate". So, desiring for progeny was meant for pitṛ yajña. So, "tena pitṛṇām lokaḥ".
lokaḥ, you have to supply. lokaḥ meaning, contributor to pitṛ.
So, deva yajña, ṛṣi yajña, pitṛ yajña - three over. The 4th one is what? manuṣya yajña. "atha yan
manuṣyān vāsayate yadebhyo'śanaṃ dadāti tena manuṣyāṇām". manuṣyān vāsayate. In olden
days, all forms of travel was by foot. All forms of pilgrimage - going to Kasi, Rameswaram or any
place, the pilgrimage was by foot. And it took months for reaching the destination and coming back.
That was why many people took leave of the family; because, they were not sure whether they will
come back or not. Several days & nights of travel was involved; and during such long travel, in
between, they required resting places. In olden days, modern facilities were not there. Therefore,
whichever village they reached, in every house portico / திண்ை used to be there. It was a semi-
closed area where the travelers can stay overnight and continue their journey the next day. And for
staying overnight, the house-owner had to give permission. That was called vasati dānam / giving
shelter. And once they stayed for the night, the travelers required food also. So, whatever food was
available in that household was given. Thus, anna dānam and vasati dānam or vāsa dānam were
considered to be one of the forms of service to human beings. And this we had seen in taittirīya
upaniṣad. If you remember, it is great.
na kañcana vasatau pratyācakṣīta I tadvratam I tasmādyayā kayā ca vidhayā bahvannaṃ
prāpnuyāt I [bhṛguvallī daśamo'nuvākaḥ]
The same idea - whoever comes for shelter don't turn that person away. Of course, those were
compulsory rules in those days. Now we have to be careful; because, we don't know who is who. In
those days, it was very much required. And that became vasati dānam + anna dānam. That
became manuṣya yajña. That was one.
And another is [not mentioned here] - according to vedic tradition, both brahmacāri and sanyāsī,
were to live on bhikṣā alone; because, he doesn't have the facilities to cook. And he might not know
also how to cook. And sanyāsī also not permitted to have a kitchen. Therefore, veda gives a very
important instruction to every gṛhastha. gṛhastha is the pillar of vedic society. Because, all the
other three āśramās - brahmacarya, vānaprastha and sanyāsa - that means 75 % lived
dependent on bhikṣā from the 25% gṛhastha. Therefore only, gṛhastha was allowed to accumulate
wealth. For what purpose? Not to close his doors & enjoy. But, for supporting the other 3 āśramās.
Therefore, "manuṣyān vāsayate" - gives shelter to manuṣyās. "yadebhyaḥ aśanaṃ dadāti".

aśanam means, annam, food dadāti. "tena manuṣyāṇām lokaḥ". lokaḥ, you have to supply.
lokaḥ meaning, benefactor, contributor. With this, manuṣya yajña is over.
What is the 5th and final one? bhūta yajñaḥ. And bhūta means what? Not bhūtam / �தம! So,
bhūta means, all living beings, other than human beings. Because, human beings have been
mentioned. All animals and plants. Whichever animal is the domesticated they live in the society.
And they all get food from the gṛhastha alone. Therefore, before eating the food, even now [I don't
know how many practice?] even now, many people put some rice on the portico or courtyard where
crows and squirrels - all of them will eat. And during summer they place a pot filled with water.
These are all benefitting the animals and plants. That is said here.
"atha yat paśubhyas tṛṇodakaṃ vindati" tṛṇam means, grass for the cow. And udakam means,
water. vindati - he procures for the animals. And, "yat asya gṛheṣu" - and in the home itself, there
will be several insects / animals from ants, flies, cockroaches, rats will certainly be there. And cat will
be there. All kinds of animals. They live on our food and left-overs. And ladies also put மாக்ேகால -
ேகாலம made of அ�சி மா� - not that ேகாலப ெபா�, which nothing can eat! - in front of the houses.
That மாக்ேகால, when they put, the ants, and cockroaches they all can eat that. Therefore, "gṛheṣu
śvāpadāḥ". śvāpadāḥ means, animals like cats, dogs etc. "vayāṃsy". vayāṃsi means, birds like
crows. Then, "āpipīlikābhyaḥ". You have to split words properly. Ant is small; but, the word
āpipīlikā is very big! "āpipīlikābhyaḥ upa jīvanti" - they depend upon us only. So, never drive them
away. You take care of food items and all at home. But, let there be peaceful co-existence.
Even if some of them are harmful, our first effort should be to drive them away, rather than killing
them; only as a very, very, very last resort that is allowed. Even if that is done because of lack of any
other way, we have to do prāyaścittam. prāyaścittam is pañca mahā yajña. pañca mahā yajña is
the prāyaścittam for the inevitable himsā that we do to mosquitoes. Bat ெவச்�ண century,
century-யா அ�க்கேறேளால்லிே! Whether we hit centuries in cricket or not, with mosquito bat we hit
centuries! So, all these are pāpa karmās only. How do you remedy that? So, we have to do pañca
mahā yajña as prāyaścittam. So, "tena teṣāṃ lokaḥ".
And, what is the benefit? The upaniṣad nicely says, 'once I serve the entire world, and the entire
world benefits from my existence, the whole world will have good-will for me. And the whole world
will pray for my long life; because, I am contributing to the world. 'வய�றார வாழ்த்த'-ன் தமிழ்
ெசால்�வேளால்லிேய! The whole world will pray for my well-being. Just as we are trying to protect
the tree. Why? Because, tree is contributing to the world. Nobody wants to protect us. Why?
Because, we are a burden! Very simple logic. When I become a burden, world doesn't even think of
me. When I contribute, the whole world prays for my survival.
Therefore, beautifully says - yathā ha vai svāya lokāya - simple law is, when a gṛhastha is
benefitting from several workers. Imagine there are several domestic workers, doing varieties of
service to me. What is my natural attitude towards them? 'They all must be healthy'. Why? Simple.
Selfishness! Even if I am sick it is Okay. But, I don't want any one of them to fall sick. Therefore, I
care for them; I given them food; not only for them, their family also; children's education etc. Why so
much philanthropy? I don't do it to others; then why for my servants? I am benefitting. Therefore, I
have good-will for them.
So also, when a karma yogi serves the world, the whole world blesses the karma yogi and prays
for the karma yogi and that blessing alone becomes citta śuddhi for this karma yogi. Therefore,
"yathā ha vai svāya lokāya ariṣṭim icchet". Here, loka means, workers or contributors of a
gṛhastha. ariṣṭim icchet - a householder desires his workers to live healthy and long. ariṣṭi means,
long life. riṣṭi means, maraṇam, nāśaḥ; and, ariṣṭi means, non-maraṇam. [Non- maraṇam - what
language, I don't know?!] Non-maraṇam means, long-life. Just as, we want our workers to live long
and healthy, similarly, the whole world blesses the karma yogi. So, "ariṣṭim icchet evaṃ ha evaṃ
vide". evaṃ vide means, for a karma yogi. "sarvadā sarvāṇi bhūtāny ariṣṭim icchanti" - the
whole world [and instead of world, we can say, GOD Himself - through the world] blesses the karma
yogi with sādhana catuṣṭaya sampatti. ariṣṭim icchanti.
"tadvā etad viditaṃ mīmāṃsitam". And here, the upaniṣad makes an aside note. All these topics
should not be really discussed here; because, they are all part of karma kāṇḍa. Because
gṛhastha's duties are required only in karma kāṇḍa. Yet, in this context, the upaniṣad is reminding
us that, though they have been already analysed in veda pūrva bhāga. So, etad - here, the topic is
what? pañca mahā yajña. So it says, etad viditaṃ - already we have learnt. Or, we are supposed
to have leant. And mīmāṃsitam - also well analysed & understood in veda pūrva bhāga itself.
With this pañca mahā yajña is complete. Now we will enter into last mantrā. No. 17 -
आत्मैवेदम आसीदे क एव; सोऽकामयत - जाया मे स्यात, अथ प्रजाय, अथ �व�ं मे स्यात, अथ कमर कुव�ये�त ; एतावान ् वै
काम: , नेच्छंश्चना भयू ो �वन्देत ; तस्मादप्येतह्य�क कामयते - जाया मे स्यात , अथ प्रजाय; अथ �व�ं मे स्यात , अथ
कमर कुव�ये�त ; स यावदप्येतेषामेकैक न प्राप्न, अकृत्स एव तावन्मन्य । ...
ātmaivedamagra āsīdeka eva; so'kāmayata - jāyā me syāt, atha prajāyeya, atha vittaṃ me
syāt, atha karma kurvīyeti ; etāvān vai kāma: , necchaṃścanāto bhūyo vindet ; tasmād-
apyetarhyekākī kāmayate - jāyā me syāt , atha prajāyeya; atha vittaṃ me syāt , atha karma
kurvīyeti ; sa yāvadapyeteṣāmekaikaṃ na prāpnoti, akṛtsna eva tāvanmanyate I ... [1.4.17]
So, in this 17th and concluding mantrā of this section, the upaniṣad wants to convey a very
important vedāntic idea viz. three factors which contribute to saṃsāra and its perpetuation. What
is the cause of saṃsāra, the human bondage? And also, the reason for perpetuation or the
continuation of the human bondage. And those three factors are avidyā, kāma & karma. avidyā,
kāma & karma - are the 3 factors.
And, 'how do they perpetuate samsārā?', is the question. So, the upaniṣad doesn't give an
elaborate explanation. But, it has been discussed elsewhere, which we have to remember. When we
use the word avidyā, it means, ignorance. Now, the question is, 'ignorance of what?'. Because,
ignorance always is with regard to something or the other. Ignorance of ātmā (i.e.) my real nature. I
have got the knowledge that 'I am'. That much I know. 'I am', I know. But, 'who 'I' am?'- that I do not
know! And according to the scriptures, 'who am 'I'?' ஒத்�க்கேறேளா இல்ைல , ெசால்�ங்ே -
"aham brahmāsmi". "aham pūrṇa ātmā". We saw before - ahańkāra bhāvaḥ to jīvātma bhāva to
paramātma bhāva to sarvātma bhāva. That is my real nature.
Unfortunately, we are not aware of this nature, which is pūrṇatā. sarvātmatvam means,
pūrṇatvam. And, when I know, 'I am'; but, I don't know, 'I am pūrṇaḥ' I know, 'I am'; But, I don't
know, 'I am pūrṇaḥ', I am going to mistake myself as the body-mind-sense complex, which is very,
very intimately available as instrument of transaction. According to veda, body is what? A medium of
transaction. Mind, is a medium. Sense organs are medium. 'I am' the one behind them. But, I don't
know my real nature. Therefore, I identify with this body-mind complex; and develop a pseudo I; or a
false I is born. So from pūrṇa ātmā, I become apūrṇa ātmā. apūrṇaḥ means, always missing
something or the other in life. He will never say, 'Enough. I am full and complete'. Always missing
something, either gross or subtle.
One person told me, 'I have got money, children, house - everything is there. One child, among the
three, doesn't regularly ask me "how are you?" Why can't he send SMS?' Thus, I can miss that one
thing. It is not a gross thing. That love & care I need from others. This becomes a subtle want. So
this wanting - 'That I is the pseudo I, apūrṇa ātmā. And as long as this deficiency is felt, I will be
permanently demanding something or the other'.
So, avidyā will lead to kāmaḥ. kāma means desire. And, any amount I acquire, a finite, with lot of
finite things acquired will become finite only. Finite, by addition, cannot become infinite. Therefore,
kāma will be never-ending. That is why it is called comma & not full stop! Sanskrit kāmaḥ =
English comma. No period, no end.
And these desires are divided into 2. One is universal, instinctive desires. And then desires based
on ones' own personality and knowledge. Universal, instinctive desires, and desires based on ones'
personality and knowledge. The universal desire according to veda is, every living being which is
single, after a particular age, wants to have a companion. In modern language, boy friend / girl
friend! Then, wife or husband. This is universal desire. A companionship. Not only for human beings;
even for animals, the desire. And once a partner or companion has been found, what is the next
natural desire? To have a progeny and perpetuate the species; raising a family. That becomes the
next instinctive desire. They are all natural and universal. And for raising children, what do you
require? Lot of money. Therefore, I want to do karma; and through karma, I want to acquire the
karma phalam. So, avidyā, kāma, karma. karma will produce phalam - either puṇyam, if I do
proper karma; otherwise, pāpam. And, puṇya - pāpam will lead to what? punarapi jananam. And
in next janma, he is born ignorant or wise? Definitely ignorant! And then, kāma; then, karma; then,
again punarapi jananam! It goes on and on and on.
And if a person is born in a vedic culture, in vedic culture they talk about two types of karma. Not
only worldly actions and worldly results, vedic culture talks about ritualistic actions and next birth
result also. Next birth result means, in the next janma you can have better comfort, better body,
better family, everything better. So, vaidika karma and vaidika karma phalam. They are there in
the vedic culture.
And veda says that, all the vaidika karmās can be done only as a gṛhastha. And therefore, for a
vedic person, gṛhasthāśrama is based on two-fold desires. ��யறேதா பா�ங்ேக. gṛhasthāśrama is
based on two-fold desire for a vaidika.
What are the 2-fold desires? The first one is, entering married life, which is common to all, which is
based on universal and instinctive desire. And what is the second one? He or she wants to get
married, so that he will be qualified to perform vaidika karma. And therefore, the upaniṣad says,
every vaidika brahmacāri desires to get married; desires to get children; desires to get money;
desires to perform rituals; and, desires to attain various lokās. Thus, the life continues. This is the
picture the upaniṣad gives. More details we will see in the following classes.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
Page 72 mantrā 17 -
आत्मैवेदम आसीदेक एव; सोऽकामयत - जाया मे स्या त, अथ प्रजाय, अथ �व�ं मे स्या त, अथ कमर कुव�ये�त ; एतावान ् वै
काम: , नेच्छंश्चना भूयो �वन्दे त ; तस्मादप्येतह्य�क कामयते - जाया मे स्या त , अथ प्रजाय; अथ �व�ं मे स्या त , अथ
कमर कुव�ये�त ; स यावदप्येतेषामेकैक न प्राप्न, अकृत्स एव तावन्मन्य । ...
ātmaivedamagra āsīdeka eva; so'kāmayata - jāyā me syāt, atha prajāyeya, atha vittaṃ me
syāt, atha karma kurvīyeti ; etāvān vai kāmaḥ , necchaṃścanāto bhūyo vindet ; tasmād-
apyetarhyekākī kāmayate - jāyā me syāt , atha prajāyeya; atha vittaṃ me syāt , atha karma
kurvīyeti ; sa yāvadapyeteṣāmekaikaṃ na prāpnoti, akṛtsna eva tāvanmanyate I ... [1.4.17]
After dealing with the sādhanā of upāsana yoga and jñāna yoga - upāsana yoga as a means of
krama muktiḥ, and jñāna yoga as a means of sadyo muktiḥ - now he upaniṣad has come down
to the topic of karma yogaḥ. And once the topic of karma yoga comes, varṇa āśrama vyavasthā
will have to be discussed; because, in the vedic society, karma yoga was based on the varṇa
āśrama scheme. And there, we studied the varṇa division - which is meant for choosing the type of
occupation, through which we can serve the society. And service to the society is considered the
worship of viśvarūpa īśvara Himself. And therefore, for that purpose, varṇa division was talked
about. First, the division at the celestial level; then, the same division, at the human level.
After dealing with the varṇa topic briefly, the upaniṣad came down the āśrama topic - the four
stages of life. That is, brahmacaryam, gṛhastha, vānaprastha and sanyāsa. And of these 4
āśramās or stages, in the vedic society, the most important āśrama - considered to be the pillar of
the society - was which āśrama? Better, you remember! Whether I remember or not, you better
member. gṛhastha āśramā is the pillar.
And in gṛhastha āśramā, karma yoga consists of the reverential service done in 5 areas, in the
form of pañca mahā yajñāḥ. And these pañca mahā yajñās exist in a ritualistic manner also. But,
the ritualistic pañca mahā yajña is no more practiced. Many people do not know those rituals
themselves. Either it has faded or it is fading. Even among brāhmaṇās, many do not know the
name of the pañca mahā yajña itself. Even if they know, many do not practice also. Therefore, we
need not worry if we don't know the ritualistic form. Still, we can contribute in these 5 areas, in any
manner that we can. Only we have to remember the areas of contribution.
1) My reverential service to my own family. And preserving the family unity and serving the family.
If possible 3 generations. My generation, next generation and the past generation. If I can do
reverential service, without complaining - Dayānanda Swā mījī says, 'without being a ��-
��த்தா'! Without complaining contribution to the family itself is one. Family contribution or
service.
2) Then, service to the society, in whatever manner we can do. Family, society.
3) Our vedic culture, whatever we can do to protect our culture. There are many people who don't
work outside, but they are at home itself. What they do? In the evening, they get children from the
neighbourhood and teach some simple ślokās - like, guru stotram, gītā dhyāna ślokā etc. We just
gather the children around and teach them simple values, stotram. This is also preservation of our
vedic culture. We may not do the veda adhyayanam ,veda pārāyaṇam. But, even a simple thing
that we do to preserve the culture is an yajña. Thus, family, society, culture. Service to our Hindu
culture, which is a unique culture!
Class 16 - 3rd July 2017 - mantrā 1-4-17 Download from www.arshaavinash.in Page 1
4) And the 4th one is, environment, which is divided into two types. One is the living environment,
sentient one - consisting of animals and plants. Another is, insentient environment - consisting of the
pañca bhūtāni, the 5 elements. Both put together is the environment, which will come under bhūta
yajña. Environment which has life. And deva yajña - the environment in the form of pañca bhūtās.
Because, we look upon the 5 elements themselves as devatā. pṛthivī devatā, jala is called varuṇa
devatā, agni devatā, vāyu devatā. ākāśa devatā. The 5 elements are 5 devatās.
Thus, remember these four - family, society, culture, environment. Whatever service we do that will
come under pañca mahā yajñā. And even if we don't do, somebody else is doing, instead of
stopping them, we acknowledge, we appreciate and we encourage them doing. In fact, in uddhava
gītā, bhagavān says, 'encouraging other person to do good karma is also a yajña!' I cannot do; but,
somebody is doing. I say, 'wonderful; go ahead!' That is yajñā. cheapest yajñā. Because, you don't
spend a single paisa. Only a few nice words appreciating & encouraging. Thus pañca mahā yajña,
are relevant in vedic society also. They are relevant in the 21st century Democratic society also.
And having talked about the gṛhastha āśramā and pañca mahā yajña in the 16th mantrā, now we
have entered into the 17th and final mantrā, in which the upaniṣad is talking about that which
perpetuates saṃsāra, which we should be aware of to get out of. What are those three factors?
Do you remember? akk. akk means, what? avidyā, kāma and karma. And, I said, avidyā means
ignorance. What ignorance? Self-ignorance. What kind of self? pūrṇa ātmā. That I do not know.
And when I do not know 'I am the pūrṇa ātmā', I commit a mistake about myself. Because,
ignorance is always the cause of the error or misconception. And in our own case, the pūrṇa
ātmā has been, mistaken as apūrṇa ātmā, which is called ahańkāraḥ, identified with the body-mind
complex, which is neither 'me', nor does it 'belong to me'.
Body-mind complex is a temporary instrument given as a loan by bhagavān. And now a days, we
never want to pay back the loan. Newspapers are you reading? Perhaps you are all busy in
vedāntā, that you don't read newspapers! In the newspapers, nobody wants to pay-back the loan.
They expect the government to write-off. Similarly, we think, 'the body-mind-sense complex is - we
or ours. And so we want to hold on to it, forgetting that bhagavān has temporarily given us this body
for self-realisation. Use the body. Realise the 'self'. Return the body, 'with thanks'. But, instead,
what do we do? We claim the body as ourselves. And the pūrṇa ātmā - because of this
adhyāsaḥ, this error - has become apūrṇa ahańkāraḥ. And this apūrṇa ahańkāra cannot accept
the apūrṇatvam. [I am using the Sanskrit word. apūrṇam means, limited]. Therefore, I am always
missing something or the other. The 'wanting I', 'the demanding I' is asking for more and more.
And that 'asking for more' also is born out of another error. What is the second error? The finite I,
by acquiring a few more finite things, wrongly hopes for becoming pūrṇaḥ, the infinite. But,
finite+finite = finite only! You add any amount. apūrṇa by a process, can never become pūrṇaḥ. But
this fact, this poor ahańkāra, doesn't know. Thus, ahańkāra has two-fold ignorance. One ignorance
is, 'self- ignorance'. The second one is, by adding this, my problems will not be solved. But,
because of not knowing this fact, this person starts 'desiring'.
And we said, desire is two-fold. Instinctive desire and acquired desire. Instinctive desire is
universal. Acquired desire will change person to person, from time to time. And also it depends
upon the type of advertisement I read! A new mobile has come with so many features. That desire
was not there during śańkarācāryā's time. He never talks about 'mobile desire'. So, instinctive and
acquired desires. That is why it is said in Sanskrit, kāmaḥ - desire. In English, comma. That which
goes on and on is the desire.
Once the desire has come, I cannot remain quiet; because, desire forces me to put forth effort to
acquire it. And I acquire that. At that moment I am so happy. But, after 2 minutes, next desire! And
therefore only, first he starts as a bachelor - that is how the upaniṣad says. He starts as singleton /
simpleton. Then, he thinks, 'I am a brahmacāri; therefore, incomplete. I have got a bike alright; but,
nobody to sit on the pillion!' மாட்�ண்ட! Therefore he says that, 'once I get a wife I will be
complete'. And according to vedāntā, desire for wife is not really desire for wife. Rather, I want the
incomplete I to be an improved I. Therefore, bachelor I wants to become husband I or wife I, thinking
that, 'husband-hood will make me pūrṇaḥ. Then, the husband I wants to become father I. And the
father I wants to become the in-law I. So, after sometime, the father wants to become the in-law,
running with the jātakam [in olden days! இப்ப இல்] So, father-in-law I. And then, what I? Grand-
parent I! Thus, I go on fattening the I, hoping to become pūrṇaḥ. But, there is no pūrṇatvam at all.
The problem is ignorance. And, the solution is what? Knowledge. So, this is one development.
Then, the next development the veda wants to give is, this bachelor I wants to become a husband
I by getting married. Then, he wants to get children; and he wants to do varieties of karma, for
fulfilling the desires. As a single person, I had to fulfill only my desire. Now, with the family, I have to
fulfill the desires of other members also. I don't want a mobile; but, my teen-ager son wants a
mobile! வாங்கிக் ��த்தா! So, karma and karma and karma. But, in vedic tradition, the karma
is two-fold. [This is where I left in the last class].
What are the 2 types of karma? laukika karma - secular activity for fulfilling the worldly desires. And
for a vedic follower, the veda prescribes the sacred, śāstric activities also, to fulfill the worldly
desires. If you remember the taittirīya upaniṣad, [I know I am expecting too much! taittirīya
upaniṣad என்ைனக்�ப் பாத் ? We saw some time before]. There was a special homa. vedic
homa called āvahanti homa, through which, a person wants to get lot of wealth, lot of pet animals,
and so many other things he wants. For that, rituals are prescribed. Therefore, he wants to do not
only laukika karma; but, he also wants to do vaidika karma. And if he has to do vaidika karma, he
has to become a gṛhastha; because, vaidika karmās - vedic rituals - are open only to couples.
That is why I say that, 'veda never addresses the male or female. Many people think that veda is
partial to male. எல்லாம் அவாைளேய ெசால்லிண்��க்�ன்� . Understand, veda is never
partial to male. veda address only the couple; because, together alone they can do karma.
Therefore, this brahmacāri wants to get married to fulfill his two-fold desire. One is the instinctive
desire, to have a partner and to propagate ones' species. That is one desire - to get married. For a
vedic person, the desire to get married has got another reason also. And what is that? Then only
he can do vaidika karma. And to perform vaidika karma, especially bigger karmās, requires five
factors. They are going to be explained in this mantrā. pañca ańgāni - 5 factors are required.
The first factor is a married male. yajamānaḥ - who alone is qualified to do the ritual. So, first one
is, yajamānaḥ. The second one is, patnī. patnī means, wife. You can understand. The third one is
putraḥ. putraḥ means, son or daughter, to handover all the noble karmās that this person has been
doing. When he gets older, he wants to continue those service activities. He wants somebody to
take charge of that. Therefore, he hands over all the service activities - not only secular, even sacred
activities. Like even śrāddha tarpaṇa etc, which he has been doing for his forefathers, he wants his
children to continue that. Whether it happens or not is a different issue. Therefore, putrā - third
factor - becomes important. yajamāna, patnī, putra. Then, the 4th factor is, mānuṣam vittam.
mānuṣam vittam means, worldly wealth. Because, to perform rituals, lot of materials are required
for offering oblations to various devatās. And, dakṣiṇā has to be given to the priests. Therefore, he
requires money, gold, land etc. Gold dānam is there. bhū dānam hiraṇya dānam vastra dānam
chatra dānam [chatra means, umbrella] - varieties of dānams are said, as a part of rituals. All this
require wealth. That is called mānuṣam vittam.
And the 5th one is called daivam vittam - the inner wealth - in the form of scriptural knowledge.
Because, all the rituals require chanting the veda mantrās. And if he doesn't know how to chant the
mantrā, no doubt the priest will be saying the mantrā. But, he should know what to do; otherwise,
priest will say 'oṃ bhūḥ' and stop. Traditional priest will say, 'oṃ bhūḥ' means, prāṇāyāmam kuru.
It is prāṇāyāma mantrā. That means, this person has to hold the nose and breathe in and out. And
if this person does not know; he simply continues to sit!! And so the priest says, 'hold the nose'. And
this person asks, 'whose nose?' Okay, all joke. That means, this yajamāna doesn't know anything!
Therefore, vedic knowledge of the mantrās and procedure etc he should be familiar, even if there is
a priest to guide. All this knowledge is called daivam vittam - sacred wealth, śāstric knowledge.
And śāstric knowledge includes one more thing. Along with rituals, they have one more provision.
When a ritual is done along with mediation - called upāsanā, devatā upāsanā - the ritual will
produce more result! I have discussed this before. Suppose you want to chant viṣṇu sahaśra
nāma, the chanting itself will give lot of puṇyam. But, before chanting, we have verses -
atha dhyānam I kṣīrodanvatpradeśe śucimaṇivilasatsaikatermauktikānāṃ mālākḷptāsana-
sthaḥ sphaṭikamaṇi-nibhairmauktikairmaṇḍitāńgaḥ I ...
The word atha dhyānam means, what? 'May you practice the following meditation' But, we think
that is also part of the chanting! We chant that also, கட�டன்!! That is meant for meditating on
viṣṇu before starting viṣṇu sahaśranāma. And, how to meditate? The picture is given -
śāntākāraṃ bhujaga śayanaṃ padmanābhaṃ sureśam ... So, as even I say śāntākāram, I must
be able to visualise the deity. bhujaga śayanam padmanābham sureśam. This is called upāsanā
sahita karma. Ritual with upāsanā. This knowledge of the deity and meditation is also called
daivam vittam. So, daiva vittam means, sacred wealth. Sacred wealth means, knowledge of
scriptures and upāsanā. This is also required for all the vaidika karmās.
And, all these 5 factors put together is called pañca ańgāni. What are the 5? yajamāna, patnī,
putrā, mānuṣam vittam, daivam vittam. And whatever has got 5 constituents, any group
consisting of 5 members is called in Sanskrit as pāńktaḥ. That also came in taittirīya -
"pāńktaṃ vā idaṃ sarvam I pāńktenaiva pāńktag spṛṇotīti II" [śīkṣāvallī]
pāńkta means, a group of five. Thus, a gṛhastha represents a pāńkta. Ana a vedic ritual is also
called pāńktaḥ. So, the brahmacāri wants to become pāńktaḥ; because of, desire. This is the
story! brahmacāri wants to become pāńkta - yajamāna, patnī, putrā, mānuṣa vittam, daivam
vittam - so that, he can do lot of karma. And he hopes to get mokṣa through karma; not knowing
that karma cannot give mokṣa. Therefore, what happens? karma produces puṇyam. And
because of puṇyam he will go to a higher loka. And no doubt he will enjoy there, exhausting all the
puṇyam and again comes back to manuṣya loka. punarapi jananam, punarapi maraṇam
continues. And after sometime, if he is an intelligent gṛhastha - like you! [அப்பப்ப ஐஸ் ைவக்க
நான] - he understands that karma cannot give pūrṇatvam. Then, what can give pūrṇatvam?
jñānam alone can give pūrṇatvam; because, through jñānam I don't gain pūrṇatvam; but, I
understand, that 'I am not ahańkāra. But I am ātmā'. ஞாபகம் இ�க்ே பாக்கேறா. ahańkāra
bhāvanā to jīvātma bhāvanā to paramātma bhāvaḥ to sarvātma bhāvaḥ. This knowledge is
required. This, some gṛhasthās understand.
And so what do those mature gṛhasthas do? They continue with the very same karma, which they
were doing before. But, they perform the karma as karma yogaḥ. That means, they don't do those
karma, pūjā, temple visit etc for worldly benefits. So, we have to watch our mind whenever we do
namaskāram in temple. What is our desire? An intelligent, informed, mature gṛhastha will pray for -
"annapūrṇe sadāpūrṇe śańkara prāṇa vallabhe jñāna vairāgya siddhyartham bhikṣām dehī ca
pārvatī". Thus, karma to karma yogaḥ. And this karma yoga will give citta śuddhiḥ. And thus,
remaining a gṛhastha, practicing karma yoga, a gṛhastha should come to jñāna yoga, [by
attending śañkarālayam classes! So, I have to now & then say that, so that you will continue to
come!] Thus, a karmī is a saṃsāri. A karma yogi will ultimately get liberated. Therefore, a
gṛhastha must be well informed. This is the indirect message. Look at this portion.
"ātmā vā idam agra āsīd eka eva". ātmā here means, brahmacāri jīvātmā. In the previous mantrā
we said, ātmā is gṛhastha jīvātmā. ஞாபகம் இ�க்ே பா�ங்ேக. In mantrā 16, top line, "atho ayaṃ
vā ātmā" is there. There, we translated ātmā as gṛhastha jīvātmā. Here, ātmā is brahmacāri
jīvātmā. agre. agre means, before marriage. Before gṛhasthāśrama. "ekaḥ eva". You know,
ஒண்�க்கட. He was a singleton. And simpleton also. Because, marriage gives lot of maturity -
அ�பட் அ�பட்! Therefore, āsīd eka eva. And, "so'kāmayata" - saḥ akāmayata - that brahmacāri
desired. "jāyā me syāt" - let me have a wife. Thank GOD, a wife he says! jāyā singular No. jāyā me
syāt. "athaḥ prajāyeya". prajā yeye - so that I can get children also. Instinctive desire for children
and also vedic karma desire; because, pāńkta requires yajamāna, patnī, putra. Thus, instinctive
and informed desires. So, "athaḥ prajāyeya" - let me get wife and let me beget children.
"atha vittaṃ me syāt" - thereafter, let me have two-fold wealth. Two-fold means, mānuṣam vittam
and daivam vittam. And once I have got all the pāńkta, when the 5 factors are complete, then, what
can I do? "athaḥ karma kurvīya", ity - let me do lot of vaidika karmās, so that I can fulfill all my
desires. "etāvānvai kāmaḥ" - this is the desire of every human being. He wants to work. He wants
to fulfill the desire. karma & karma phalam, these 2 alone everybody desires. "necchaṃ ścanātaḥ
bhūyaḥ vindet " - however much you think, "ataḥ bhūyaḥ vindet" - there is no other desire.
All desires will come under only 2 categories. One is karma, putting forth the efforts; so that, I will
get the phalam, the result of the effort. Technically it is called 'sādhana - sādhya kāmaḥ'. All
desires will fall under, sādhana & sādhya. Means & ends. So, when he wants a house, you require
what? Money. And therefore, house desire got converted into money desire. So, money will become
the sādhana, the means; and, House will become the sādhyam, the end. All desires can be
reduced into these two alone. And because of this universal law, the upaniṣad says, 'now also'.
'Now' means, even in the 21st century also. "tasmād apy etarhy ekākī kāmayate" - every single
brahmacāri will always have a desire to find a partner. And some people postpone and postpone
and get married at 75th year also! Therefore, there is a desire for that; otherwise, there is something
missing! And what is the desire? Same! Repetition. "jāyā me syād atha prajāyeyātha vittaṃ me
syād atha karma kurvīya iti" - let me get wife; let me beget children; let me do vaidika karma; let
me enjoy all the result. Therefore, "sa yāvadapy eteṣām ekaikaṃ na prāpnoty" - if a person
doesn't have any one of these 5, any one of these 5 is missing, that person feels incomplete. So, like
people having no children, there is always a feeling. Either from the worldly angle or from ritualistic
angle - 'after my death who will do the karma?' And then, 'Swāmījī, I have only got a daughter, I
don't have a son. Therefore who will do my karma?' Thus, if even any one of them is missing, a
person can have that continuously nagging feeling 'I am apūrṇaḥ. I am apūrṇaḥ'. There are some
people have children - sons also and daughters also. One particular son or daughter doesn't have
son or daughter. So, 'third son doesn't have child, Swāmījī'. The human mind is such that, apūrṇatā
can be a nagging apūrṇatā.
So, the upaniṣad says, "akṛtsna eva tāvan manyate". He can easily interview other people who all
have children and whose children also have got children. Even he continues to crib. From that it is
clear that, they will not give pūrṇatvam; but still, māyā is so great! In spite of seeing others, they
are apūrṇa despite having all these. இெதல்லாம் இ�ந ! That means, getting children and grand
children will not get pūrṇatvam. One can easily understand this by looking at other people who have
all that. But, māyā is so great, we refuse to learn. And, we say, 'I want. Don't argue. Don't quote
scriptures. I want'. So many fertility clinics and all are thriving because of intense human desire. And
without that fulfillment, akṛtsnaḥ. akṛtsnaḥ means, apūrṇaḥ. So, apūrṇaḥ eva tāvat manyate.
And then the upaniṣad gives a temporary solution. What is the permanent solution? To understand
that pūrṇatvam will not come from outside. Better I turn towards self-knowledge. That is the
ultimate solution. But, that will take long time. In between, upaniṣad wants to give a first aid
solution! And what is that solution? It gives an upāsanā. A meditation, in which, he finds all the
pāńkta. All the 5 constituents, within his own personality. So, yajamāna, patnī, putra, mānuṣam
vittam, daiva vittam - all of them he visualises within himself and practices that upāsanā. And the
upaniṣad says, 'this upāsanā is as good as a pāńkta kāma'. Thus, a brahmacāri can become as
though gṛhastha and get the benefit of gṛhasthāśrama by practicing this upāsanā. So, what is that
upāsanā? Here, tasyo kṛtsnatā means, that bachelor. We will read mantrā 17 further -
... तस्य कृत्स्न - मन एवास्यात्, वाग्जाय, प्रा प्र, च�ुमार्नुष �व�म, च�ुषा �ह तद्�वन्द; श्रो दैवम् ;
श्रोत �ह तच्छृण�त ; आत्मैवास कमर , आत्मन �ह कमर करो�त ; स एष पाङ्क् य�ः , पाङ्क् पशःु , पाङ्क्
परु ुष , पाङ्क्तदं सव� य�ददं �कञ् ; त�ददं सवर्माप्नो य एवं वेद ॥ १.४.१७
... tasyo kṛtsnatā - mana evāsyātmā, vāgjāyā, prāṇaḥ prajā, cakṣurmānuṣaṃ vittama, cakṣuṣā
hi tadvindate; śrotraṃ daivam ; śrotreṇa hi tacchṛṇoti ; ātmaivāsya karma , ātmanā hi karma
karoti ; sa eṣa pāṅkto yajñaḥ , pāṅktaḥ paśuḥ , pāṅktaḥ puruṣaḥ , pāṅktamidaṃ sarvaṃ
yadidaṃ kiñca ; tadidaṃ sarvamāpnoti ya evaṃ veda II [1.4.17]
What is the upāsanā the upaniṣad gives? The first one, the leader of pāńkta is yajamānaḥ, the
person who performs the rituals. And in the vedic society, in a family, the husband was considered
to be the leader. [I don't know now who is the leader of the house! I don't want to mention and get
into trouble!!] In vedic society, the head of the house was yajamānaḥ. And in an individual's life,
"mana eva asya ā'tmā" - the mind is yajamānaḥ, the leader; because, mind is the deciding factor
with regard to every action and every pursuit. If you have to attend the class, who has to make the
decision? Your mind alone decides and comes here. So, mind should be visualised as yajamāna.
And, who is patnī? In the vedic society, patnī is supposed to be the assistant of the yajamāna. And
whatever the leader decides, a wife has to express and implement [in those days!] And therefore,
patnī is the assistant. And for the individual, who is the assistant? The upaniṣad says, "vāk jāyā".
Because, whatever the vāk expresses, all of them are, what is thought by the mind. Whatever the
mind thinks, that alone the vāk gives out. Therefore, vāk is the one which implements or expresses
the intention of the mind. Wife also implements the intentions of the husband. vāk also does that.
Therefore, "vāk jāyā". If you want a different explanation, vāk commands everyone. The wife also at
home commands everyone. Therefore, jāyā. எப்ப� ேவணா ெவச்�ங். Whichever you like, you can
keep. But, vāk is jāyā. In Sanskrit language, every word has a gender. And vāk is strīlińgam.
vākdevī. Therefore, sarasvatī - like, is the wife.
Then, "prāṇaḥ prajā". So, prāṇāḥ, the prāṇa śakti and also its activities, the prāṇic activities are
the children. Children are born out of the combination of husband and wife. Similarly, all our
activities are born out of inter-action of, with the help of, mind and speech. Inter-action leads to
varieties of actions. Like, before having any function, we have an inter-action. It requires the mind
and speech. Therefore, prāṇā here means, the prāṇic activities are the outcome of the mind - vāk
saṃyogaḥ. So, 'mano vāk saṃyogena prāṇa pravṛttiḥ jāyate'. Children are born. So, this is the
upāsanam. Thus, we have to visualize.
And, what is mānuṣam vittam? "cakṣuḥ mānuṣaṃ vittam". Because, all the worldly wealth first we
see with our eyes. Locate with our eyes. And thereafter, we acquire. Correct-தாேன? If you want to
purchase a house, first you want to locate the house. See the house. And thereafter only, acquire it.
Therefore, eyes contact all forms of worldly wealth. Before acquiring them and even for using them
during rituals, you require the eye. Therefore, eye should be visualised as worldly wealth, mānuṣam
vittam. That is why upaniṣad says, "cakṣuṣā hi tad vindate" - with eyes alone we look at all of
them, employ all of them, handle all of them.
What is daivam vittam, scriptural wealth? "śrotraṃ daivaṃ, śrotreṇa hi tat ś ṛṇoti". Scriptural
wealth is, the knowledge of the mantrās. How do you get the knowledge of the mantrās? In the
olden days, they studied the veda, not by looking at the book, veda adhyayanam is always done by
hearing. And therefore, ears are considered to be sacred. Because, they alone bring the vedic
wealth, vedic knowledge of even devātā upāsanam. All of them ears acquire. Therefore, śrotram
represents daivam vittam.
Thus, mind, speech, prāṇic activities, eyes and ears - these are pāńkta, without getting married.
Previous pāńkta involves gṛhastha āśramā. This pāńktaḥ is what I see within myself. This is for a
bachelor who is not able to find a match. Many people waiting, waiting, waiting for the dream-boy or
dream-girl - எல்லாம் ெசால்றாேளால்ல! It never comes. And therefore, not yet married. So how to
find pāńkta? Within yourself.
And then, with the help of the pāńkta, karma is done. And what is that karma? For that you require
upāsanā. Our own body represents the karma. vaidika karma. Why the body represents vaidika
karma? Because, with the help of the body alone we perform all the karmās. Therefore, the
upaniṣad says, "ātmā eva asya karma ātmanā hi karma karoti". Here, carefully note, ātmā
means śarīram. Carefully note, ātmā means śarīram. So, the body itself is visualised as karma
generated by the pāńktaḥ.
And in this upāsanā, not only he should see he is pāńktaḥ; but, he should see the entire universe
consists of pāńkta alone. So, "sa eṣa pāńktaḥ yajñaḥ". So, yajña involves pāńkta. [I am using the
Sanskrit word. Are you able to get it? pāńkta means, group of five - yajamāna, patnī, putrā, daiva
vitta, mānuṣa vitta]. And, "pāńktaḥ paśuḥ pāńktaḥ puruṣaḥ pāńktam idaṃ sarvaṃ". pāńktaḥ
paśuḥ - animal also is a pāńktaḥ; because, animals also have got manaḥ vāk prāṇā cakṣuṣāḥ
śrotram. pāńktaḥ puruṣaḥ - human being also is pāńktaḥ. pāńktam idaṃ sarvaṃ - in short, the
entire universe is pāńktaḥ.
And in taittirīya upaniṣad we had elaborate description. If you remember, you can add that here. If
you remember śīkṣāvallī, pṛthivyādy upādhika pañcabrahma upāsanam section begins with -
pṛthivyantarikṣaṃ dyaurdiśo'vāntaradiśāḥ I agnirvāyurādityaścandramā nakṣatrāṇi I āpa
oṣadhayo vanaspataya ākāśa ātmā I ityadhibhūtam I
- each one is a group of five. In taittirīya upaniṣad we have seen. If you don't remember, then the
easy method is, the whole universe is made up of pañca bhūtāni. So, everything is pañca. That is
why it is called pra pañcaḥ. Therefore, "pāńktam idaṃ sarvaṃ yadidaṃ kiñca".
And then, "tadidaṃ sarvam āpnoti ya evaṃ veda". ya evaṃ veda - whoever practices this pāńkta
upāsanā - and, this is specifically meant for a brahmacāri who is not able to become a gṛhastha;
but, who wants the result of the vaidika karma. If he is interested in mokṣa, he does not require
this. He can straight away come to jñānam; but, if he has worldly desires, by practicing this
upāsanā, he will get the phalam. tadidaṃ sarvam āpnoti - he will get sarva karma phalam
through this upāsanā.
Thus, the indirect message is, avidyā, kāma, karma perpetuates saṃsāra. And the corollary
message is, a gṛhastha can do karma, to fulfill his worldly desires. Or, he can do karma for citta
śuddhi, jñāna prāpti and mokṣa.
So with this, the 17th mantrā is over. The 4th section is completed.
ॐ पूण्
In the last class, we completed the 4th section of the first chapter of bṛhadāraṇyaka upaniṣad. In
the introduction I pointed out that bṛhadāraṇyaka upaniṣad has 6 chapters; and that we are going
to do only some portions of each chapter. Of the 6 chapters, the first chapter has got 6 sections.
And each section is called a brāhmaṇam. Of those 6 sections, we saw the 4th section. And 4th
section is titled, puruṣavidha brāhmaṇam, a very important section, in which alone the well-known
mahāvākyam came. In 1-4-10, we had the mahāvākyam, "aham brahma asmi". Not only the
upaniṣad gives the mahāvākyam, that 'I, THE JĪVĀTMĀ, AM ONE WITH THE PARAMĀTMĀ'.
The upaniṣad also says that, 'whoever sees a difference between jīvātmā and paramātmā that
person is ignorant'. And therefore, bheda darśanam - seeing difference between jīvātmā and
paramātmā - is ignorance. abheda darśanam alone is knowledge. And, knowledge liberates!
Ignorance binds a person. So, "atha yo'nyāṃ devatām upāste 'nyo'sāv anyo'hamasmīti na sa
veda" [1.4.10]. śańkarācāryā quotes this mantrā very often.
But, thereafter, the upaniṣad gives a concession. The knowledge of jīvātma - paramātma aikyam
requires lot of mental preparation. Until we prepare the mind, the upaniṣad gives a concession.
What is that concession? You can have difference between jīvātmā and paramātmā. But, during
that difference, we have to follow all the sādhānās.
The first sādhanā is, karma yoga; in which, the difference is in the form of worshipper &
worshipped. jīvātmā is worshipper; paramātmā is worshipped. This difference is accepted. pūjā
and all accepted. When? Not all the time. In the beginning stage only. And later, we have to move to
upāsana yoga. At that time also, jīvātma - paramātma difference is accepted. jīvātmā is meditator;
paramātmā is meditated. So, pūjya - pūjaka bheda, upāsya - upāsaka bheda is accepted. Thus,
difference is accepted during karma yoga; difference is accepted during upāsana yoga. But, use
the difference, prepare the mind. And once the mind is prepared, then come to jñāna yoga and gain
the knowledge - "aham brahmāsmi". advaita "jñānāt eva mokṣaḥ". And, another important
statement - "dvitīyādvai bhayam bhavati". Duality causes fear.
And thereafter, the upaniṣad talked about karma yoga, about varṇāśrama dharma and
gṛhasthāśrama and brahmacaryāśrama, and the brahmacāri who cannot successfully marry. For
that brahmacāri - who fails to find a match - the upaniṣad gave a special upāsana. All of them
came later. But, the central message is, dvaitam is bondage; advaitam alone is liberation. And
even after advaita jñānam, our experience will be what? Very careful. Sense organs can report
only duality. So, even an advaita jñānī will have to and will see the difference. Even when he is
teaching his disciple, there is a difference in the form of guru and śiṣya. Therefore, the experiential
difference, advaitam cannot eliminate. advaitam will not eliminate. advaitam need not eliminate. All
three sentences are important. advaita jñānam cannot eliminate experiential dvaitam; advaita
jñānam will not eliminate; advaita jñānam need not eliminate.
And, even while experiencing duality, we should understand that, the differences are superficial;
whereas, the essence is one. Like what? Ornaments are different or same? Superficially they are
all different. Bangle is not ring. Ring is not chain. Chain is not any other ornament, say a nose ring.
So, they are all different. But, these differences are superficial; seeming only. But, not factual. The
essence of all ornaments is gold alone! This important message was given, in the 4th section.
[Careful. Not 4th chapter. 1st chapter, 4th section]. This important message was given. And there
the most important mantrās are from 1.4.7 to 1.4.10, I pointed out. And in the first chapter itself, two
Class 17 - 10th July 2017 - mantrā 2-1-1 & 2-1-2 Download from www.arshaavinash.in Page 1
mores sections are there. Section 5 and section 6. And I am not going to teach those 2 sections. I
am going to just give 2 important messages given in those 2 sections. Thereafter, we will enter the
second chapter.
So, summary of section five and section six of chapter one - Section five is called saptānna
brāhmaṇam. Just of academic interest only. இைத ஞாபகம் ெவச்�ண்டாதான் ே -� எல்லாம
கிைடயா�. I am just giving you an aside information. saptānna brāhmaṇam. annam means, object
of experience. Literally, annam means, food that you experience. But, by extension, we mean all the
objects of experience, we consume through all the five sense organs. In short, the entire creation is
a bhogya prapañcaḥ, or, annam. And the upaniṣad divides the entire bhogya prapañca into 7
divisions, which we need not go into. We have to note that it has been divided into 7 segments.
Therefore, this section is called sapta anna brāhmaṇam, bhogya prapañcaḥ.
Then, what is the central idea uniquely given here? Generally we say that, 'the entire creation is
created by GOD'. Because, īśvara is presented everywhere as the creator.
so'kāmayata I bahusyāṃ prajāyeyeti I sa tapo'tapyata I sa tapastaptvā I idaṃ sarvam asṛjata I
yadidaṃ kiñca I tatsṛṣṭvā I tadevānuprāviśat I tadanu praviśya I [brahmānandavallī]
So, bhagavān desired. bhagavān visualised. And, bhagavān created this entire universe. And the
first question most of the people will ask is, 'why did bhagavān create this world and put us all inside
the world?' And, bhagavān safely resides - kṣīrodanvatpradeśe śucimaṇivilasat - [எப்ப ேவணா
காப்ப� சாப்ப�டல !] bhagavān seems to be very smart. He safely resides up in vaikuṇṭha; creates
this world, puts us all inside. And we face all problems, right from water problem! And you say,
bhagavān is omniscient, omnipotent and compassionate! If bhagavān is compassionate, why did
He create a world full of problems? And, why did he create jīvās to face these problems?
In fact, many people lose faith in GOD seeing varieties of problems. Whenever a natural calamity
comes, there will be newspaper articles; generally, atheistic articles. 'All devotees only were at
kedārnāth. Yet, floods came. And so many devotees died. Why did bhagavān remain quiet? He
should have rescued all the people'. When I say this, some of you may also wonder, 'correct-தாேன?'
Therefore, bhagavān creating the world is all very nice to hear. But, this will raise many serious
questions. So serious, that people can become atheists. And therefore, we have to give an answer.
And we do give an answer; which leads to another question. And another question. And we have to
finally arrive at the truth. But, the immediate answer we give is, bhagavān doesn't create the world
for His benefit. Or, out of His interest. The purpose of creating this world is, exhausting the karma of
all the jīvās. bhagavān creates the world only as a field for experiencing pleasure & pain.
And, why should the jīvās experience pleasure & pain? They have asked for it; because of their
puṇya - pāpa karma. Therefore, never blame bhagavān. bhagavān creates; because of karma.
Therefore, bhagavān and karma, together is the jagat kāraṇam. Without karma, bhagavān
doesn't; bhagavān cannot create; because, the type of creation depends upon the blue print we
give. Like a contractor constructs the house - not according to his wish - but, whatever blue print we
have ordered. Therefore, karma is a second kāraṇam, in addition to bhagavān. This naturally will
lead to the next question, 'Why did bhagavān create karma? Only because karma is there, தைலய
�ட்�க ேவண்�ய��க'. So, 'Who created the karma?' We say, 'karmās are done by the jīvaḥ.
karmās were done by the jīvaḥ'. And, 'how did the jīva come to existence?' We say, 'because of his
previous karma'. 'And how did the previous karma come?' 'Because of previous janma'. How did
that previous janma come? Because of its previous karma. ... Up to 12'0 clock I can go on.
Therefore, we have to admit, 'BHAGAVĀN NEVER CREATES JĪVA. BHAGAVĀN NEVER CREATES JĪVA. JĪVA
IS AS ANĀDI AS BHAGAVĀN IS'. Most important vedic lesson is - bhagavān doesn't create jīva.
bhagavān creates temporary bodies for the jīvās to make use of. bhagavān provides the body for
jīva. bhagavān doesn't create jīva.
That is why in tattvabodha, we saw, 'every jīva has got three śarīrams. That is why tattvabodha
becomes crucial. What are the 3 śarīrams? ஞாபகம இ�க்ேக? sthūla śarīram, sūkṣma śarīram &
kāraṇa śarīram. Of these three, sthūla śarīram will be created. sūkṣma śarīram will be created.
But, the kāraṇa śarīram of jīva is never created. Definition of kāraṇa śarīram is, 'anirvācya anādi
avidyā rūpam'. Therefore, jīva = consciousness + kāraṇa śarīram. What is the definition of jīva?
Consciousness + kāraṇa śarīram. OK, when is consciousness created? [Imposition எ�த�ேமா?]
Consciousness is also not created; kāraṇa śarīram is also not created. This consciousness +
kāraṇa śarīram mixture is called jīva. So, this jīva is anādi. And what about īśvara? Of course,
anādi. Therefore, the cause of the universe is anādi īśvara + anādi jīva. It is a joint venture.
அந்தக்காலத்�ேல� joint venture is there. Often, joint ventures end up in quarrel & they separate.
But, this is one joint venture which is going on & on. And, who are the partners? anādi īśvara and
anādi jīva. In anādi jīva, infinite sañcita karmās are there. From sañcita karma, īśvara creates.
So, even though it is a joint venture, generally we refer to only one partner who takes all the credit.
That is why we refer to īśvara only. But, what veda says is, 'never stop with īśvara'. Then you will
have problems like, 'why īśvara creates diseases in the world?' 'Why īśvara creates cancer in the
world?' 'Why diseases should be created?' Then, our answer is, fellow jīva is there; and, his
pāpams are there. And pāpams require all kinds of pains. Similarly, puṇyams requires all forms of
pleasures. That is why in bhagavad gītā, Lord kṛṣṇā mentions 2 roots for the saṃsāra tree -
ūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam I
chandāṃsi yasya parṇāni yastaṃ veda sa vedavit II [15.1]
ūrdhva mūlam refers to one cause of the universe - that is īśvara. And in second verse kṛṣṇā says,
adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ I
adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke II [15.2]
So, in the second verse, kṛṣṇā refers to the extra root. First, He talks about original root. In the
second verse He talks about some more roots are there. What is the extra root mentioned in the
ślokā? adhaśca mūlāny anusantatāni karma anubandhīni manuṣya loke - that is jīva's karma.
So, in the 15th chapter also that is admitted. But, generally we mention īśvara only.
Why I am saying all these is, in saptānna brāhmaṇam, the upaniṣad makes jīva as primarily
responsible for the arrival of the universe. jīva is primarily responsible. So, 'why I got this body?'
What is the answer? Who is responsible? I am responsible. Why I got these parents, not some
other parents? I am responsible. Why I have got such siblings? I am responsible. Thus, we - the
jīvās - are responsible. The bhoktā is responsible for the bhogya prapañca, through his karma.
And, karma is because of ignorance. Therefore, better attack your ignorance rather than putting the
அக்ஷ on bhagavān! So, bhagavān is not responsible; we are responsible - either by our actions
in this janma or in earlier janmās. Because, sometimes we say, 'Swāmījī, I am such a good
person'. [That is lie!] But, 'I am such good person. I regularly do pūjā. I give so much dānam. I
attend your classes'. [அ�ேவற!] 'So many good things I do. Why bhagavān doesn't register all these
things?' Remember, not only our present karma; but, past karmās also are there. Therefore, better
accept all our experiences, as karma phalam. If I take responsibility for my current situation, what is
the advantage? Once I take the responsibility for the current situation, I can take responsibility for
future also. If my current situation somebody else gives, then my future also that person will
decide. Therefore, you take charge of your life. This is the essential message of sapta anna
brāhmaṇam. Very beautiful brāhmaṇam. But, very highly technical and complicated. Therefore, I
wanted to save you also; and save me also! Therefore only, I just gave you the essence of
saptānna brāhmaṇam. What is the essence? WE ARE RESPONSIBLE. What is the gītā verse?
"uddhared ātmana ātmānaṃ na ātmānam avasādayet" [6.5]. So, this sapta anna brāhmaṇam.
And the next - 6th section of 1st chapter - is called, a difficult name, uktha brāhmaṇam. Because the
word uktha comes there. Therefore it is called uktha brāhmaṇam. Here also, a very beautiful
message is given. That message I will mention and move on.
So, here the upaniṣad says, 'the whole universe is nothing but names, forms and functions'.
Normally we say, names & forms. But, here, in uktha brāhmaṇam, the upaniṣad says, every
name & form has got a particular function also. So, you take a lump of gold. And you give
[goldsmith gives] it different forms. And for each form there is a name also. Like, bangle, chain,
finger ring, nose ring, ear ring etc. So, different forms are given; and, different names are given. And
why do you shape it differently? Because, each one has a different function also. In fact, we decide
the form in keeping with the function only. So, when you make a desk for writing, instead of keeping
the top flat, you make it slightly slanting. Why? So that, it can function; you will be able to write. The
facility is there. Therefore, form is in keeping with the type of function that I have in mind. And
therefore, all the products have got names, forms and functions.
But, products don't have a substantiality of their own; because, the substance behind all the
ornaments is what? ekam. Gold alone. But, Gold, by itself, is useless. Whereas, the names,
forms and functions - called products - they are useful. And whatever is useful, is non-
substantial. It doesn't have an existence of its own. Therefore, they are all asatyam or mithyā.
kāryam, aneka asāra anitya asatyam. So, the interesting fact is, whatever is unreal is useful. All
ornaments! Unreal means what? They don't have an existence of their own. They are only nāma
rūpam karma. They are unreal; but useful. Whereas, what is real is useless!
Correct-தாேன? Suppose you have got a biscuit of gold, have you ever tied it around your neck as an
ornament? Therefore, satyam is not useful for vyavahāra. That is why it is called avyavahāryam.
Whereas, mithyā is useful for vyavahāra. So, what is the definition of mithyā? Whatever is useful
is mithyā. We try to argue, 'it is useful; therefore it is real'. upaniṣad says, 'it is useful. Therefore, it
is mithyā'.
And, what is real, satyam? satyam doesn't have utility. But, remember, satyam is useful only for
one thing. What is that? satya jñānam gives me abhayam. The knowledge of satyam gives me
security; because, it is stable and permanently available. mithyā is useful; But, [disturbing news!]
- it is impermanent. [gītā verse 2.14] - "mātrā sparṣāstu kaunteya śītoṣṇa sukhaduḥkhadāḥ ...".
Therefore, use mithyā for vyavahāra; use satyam for liberation, by depending / abiding in satyam.
Anyway, they are all aside note. What I want to emphasise here is, the whole universe is nothing
but name, form and functions. And the upaniṣad statement is "trayaṃ vā idam nāma rūpaṃ
karma". idam means, the entire universe. It looks solid; but, it is not solid at all. It is, empty
name; empty form; and, function. It doesn't have substantiality of its own. Then, what is the truth?
ātmā alone is satyam. This is the message of the 6th and final section of chapter-1. Section is called
uktha brāhmaṇam. So, with this, chapter-1 is completed.
Now we will enter into chapter-2 of bṛhadāraṇyaka upaniṣad, mantrā-1, section-1.

दृप्तबाला�कहा्
र नूच गाग्य आस, स होवाचाजातशत्र काश्य म , ब्र ते ब्रवाणी; स होवाचाजातशतर् , सहस्रमेतस्
वा�च दद्: , जनको जनक इ�त वै जना धावन्ती� || [mantra 2.1.1]
dṛptabālākirhānūcāno gārgya āsa, sa hovācājātaśatruṃ kāśyam , brahma te bravāṇīti; sa
hovācājātaśatruḥ, sahasrametasyāṃ vāci dadmaḥ , janako janaka iti vai janā dhāvantīti ||
This first section is called ajātaśatru brāhmaṇam; because, the upaniṣad introduces a dialogue
between a guru and a śiṣya. The guru is king ajātaśatruḥ. Even though he was a king, a kṣatriya,
who was very much involved in all responsibilities, He was a jñānī! [This we all have to underline;
because, we always wonder, 'whether a gṛhastha can get jñānam or should we become sanyāsīs?'
அப்பப்ப சந்ேதகம் . So, these stories are relevant]. Here, ajātaśatru is not an ordinary gṛhastha;
he is a king responsible for an entire kingdom. Still he managed to become a jñānī!

So, this ajātaśatru was the king of a small kingdom, kāśī. vārāṇasī was a small kingdom.
ajātaśatru was kāśi rājaḥ. And he is called ajātaśatruḥ; it is a meaningful name - the one who
doesn't have any enemy at all. na jātāḥ śatruḥ yasya saḥ. He was a such a nice person, friendly
with all. Such a great king ajātaśatru was there. And this king was approached by a brāhmaṇaḥ, a
Brahmin boy by name gārgyaḥ. gārgya is the name of the brāhmaṇa brahmacāri.
[And careful; not ghārgī. There is a ghārgī - a lady, who is going to come later. ச�யான lady! Okay.
We will see her later]. Here it gārgyaḥ, a brahmacāri boy. He threatens everyone. [Like, some of
our politicians. I don't want to name]. Therefore, gārgyaḥ was there. And, he was known by the
name dṛptabālāki. bālāki was another name of this gārgyaḥ. Known as gārgyaḥ; because of
garga vamśa samudbhūtatvāt gārgyaḥ. His name is bālākiḥ. He was a great vedic scholar, after
completing gurukula vāsa. And, because of his scholarship, he developed vidyāgarvaḥ. garva
means, pride or vanity. His very walk, the body language, was like, 'I am the knower of everything'.
Therefore, the upaniṣad itself gives him a tile - "dṛptabālākir ha anūcānaḥ". dṛpta bālākiḥ - the
proud bālāki. And, anūcānāḥ means, he was a vedic scholar. veda anuvacana samarthāḥ.
And after completing his study, he went to the king to show his scholarship and get lot of dakṣiṇa.
This is the olden tradition. brahmacāris will learn; and thereafter, they show or exhibit their
scholarship in front of great people, who will give them money. A purse they will give. From that they
will give guru dakṣiṇa to the gurukula ācārya. Because, "ācāryāya priyaṃ dhanamāhṛtya
prajātantuṃ mā vyavacchetsīḥ" [śikṣāvallī]. Only after giving guru dakṣiṇa to ācārya, he should
get married. The reason may be, ... you can fill up! The reason may be that, after marriage whether
he will get the money or not may be doubtful! Therefore, before she comes பண்ணேவண்�ய-
ெயல்லா பண்ண�. Who says? upaniṣad! "ācāryāya priyaṃ dhanamāhṛtya prajātantuṃ mā
vyavacchetsīḥ". upaniṣad also cuts jokes, பா�ங்ேக!
So, with that intention, gārgya comes to ajātaśatru. And, a dialogue takes place. This is how the
upaniṣad begins, introducing guru & śiṣya. So, "dṛptabālākirhānūcāno gārgya āsa" - the vedic
scholar gārgya āsa; and, 'sa hovāca ajātaśatruṃ kāśyam brahma te bravāṇi iti' - he approached
king ajātaśatru, who is kāśī rājā, and addressed him thus. What is that? 'I know all the vedic
teaching, including brahmavidyā. Not only I have studied veda pūrva bhāga, I know even
brahman. And since I have got brahmavidyā, I am willing to share this knowledge with you.
Therefore, "brahma te bravāṇi". bravāṇī means, I shall teach. I shall Impart brahman.
"sa hovāca ajātaśatruḥ". ajātaśatruḥ was a real jñānī; therefore he did not say, 'I know everything;
ேபாய�ட்� வ !' - he didn't say. Being a king, he wanted to patronize all the people, whether he knew
or not. And so he allowed the boy to speak. Now, ajātaśatru replied - "sahasram etasyāṃ vāci
dadmaḥ" - 'I know what you have come for'. Even though teaching is the expressed purpose, what
is the other purpose? He wants to get money.
In Kerala they say that one king made a dīpa sthambaḥ - a pillar where lamps are there. It was so
well done, so many great Sanskrit poets and other scholars came and they wrote verses and verses
on just a dīpa sthamba; [like vedanta deśika writing pādukā sahaśram! Thousand verses on just
pādukā! You can imagine the creativity!] And, all these scholars wrote and got big dakṣiṇa. And
then, one smart brāhmaṇa came. He knew that he doesn't have time, since king doesn't have time.
So, he only made one statement in Malayalam - 'dīpasthambam mahāścaryam; enikkum
kittaṇum paṇam!' 'dīpa sthamba is wonderful. Give me also some money!'
So, like that, ajātaśatru knew that the boy has come for money. Therefore, even before teaching, he
ordered 1000 cows as guru dakṣiṇa. Wonderful. Teaching has not yet started. He says, "sahasram
etasyāṃ vāci dadmaḥ" - 'so, that gārgya has come for a dialogue with me; I shall give him 1000
cows'. sahaśram means, 1000. etasyām vāci means, vāń nimittam. nimitta saptamī. 'For just
expressing these words I am giving him this guru dakṣiṇa' he thought. And then this ajātaśatru
also had a grievance. பாவம! The grievance was, "janako janaka iti vai janā dhāvanti iti" - all the
people are going after janakā. So, janakā, the contemporary of ajātaśatru was another equally
famous king, more famous. Therefore, ajātaśatru says, 'all the people are running after janakā. At
least you have to come to me. Therefore, I want to give you more dakṣiṇa'. So, janakaḥ janakā iti
vai - 'all people are only talking about janakā. janāḥ dhāvanti - People are running. Therefore, I
want to specially honour this Brahmin boy', he thought. Then what happened? [All these are stories].
स होवाच गाग्य: , य एवासावा�दत्य पर ु ु एतमेवाहं ब्रह्मो इ�त; स होवाचाजातशतर् :ु , मा मैतिस्मन्संव�दष् ,

अ�तष्ठा सव�षां भूतानां मूधार राजे�त वा अहमेतमुपास इ�त ; स य एतमेवमुपास्तेऽ�तष्ठ सव�षां भूतानां मूधार राजा
भव�त ॥ [mantra 2.1.2]
sa hovāca gārgyaḥ, ya evāsāvāditye puruṣa etamevāhaṃ brahmopāsa iti; sa hovācājāta-
śatrurḥ, mā maitasminsaṃvadiṣṭhāḥ , atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājeti vā aham-
etamupāsa iti ; sa ya etamevamupāste'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājā bhavati ||
So, here, the gārgya begins his teaching of brahman. But, the fact is that, gārgya has not attained
complete brahma jñānam. His knowledge is incomplete knowledge only. And because of his
arrogance, he thinks that 'I have learnt everything'. But the truth is, he doesn't have complete
knowledge. The word brahman is used for three factors. We have got virāt, hiraṇyagarbha and
antaryāmī or īśvaraḥ. virāt is the consciousness associated with samaṣṭi sthūla prapañca.
hiraṇyagarbha is the consciousness associated with [these are all fundamentals, you are supposed
to know!] samaṣṭi sūkṣma prapañca and antaryāmī / īśvara is consciousness associated with
samaṣṭi kāraṇa prapañca, otherwise called māyā. All these three are called brahman; because
all these 3 are samaṣṭi, are total. So, virāt is also called brahman; because it is the consciousness
associated with samaṣṭi sthūla prapañca. What is the size of this physical universe? We are not
able to see the limits of the universe. Therefore, virāt being infinite, he is also called brahman. The
word brahman means, the limitless one.
So, virāt is brahma. hiraṇyagarbha is brahma. īśvara is also brahma. Then, what is the difference
between them or among them? virāt is also born. hiraṇyagarbha is also born. Because, sthūla
prapañca and sūkṣma prapañca - both of them - are the created ones. [All this, care of
tattvabodha]. sthūla and sūkṣma - the gross universe and the subtle universe all of them are
created. Therefore, both are called kārya brahma. So, virāt is kārya brahma. It will be there during
śriṣṭi. virāt will be resolved during pralayam. hiraṇyagarbha will be there during śriṣṭi.
hiraṇyagarbha will resolve during pralayam. And, īśvara will be there during śriṣṭi. [Are you
awake? I am seeing!] īśvara also 'will resolve during pralayam', you should not say! īśvara being
kāraṇam, kāraṇam will be nityam. Whereas, both virāt and hiraṇyagarbha - are kārya brahma
and anitya brahma.
And gārgya knows only virāt & hiraṇyagarbha. And he has practiced lot of hiraṇyagarbha
upāsana also. Lot of academic information we will have to employ here. Just as sūkṣma śarīram
has got several limbs - like, jñānendriyāṇi, karmendriyāṇi, etc - we say, hiraṇyagarbha expresses
in this entire creation, in the form of various devatās. Again, if you remember tattvabodha, we
talked about what? devatā for each sense organ -
śrotrasya digdevatā I tvaco vāyuḥ I cakṣuṣaḥ sūryaḥ I rasanāyā varuṇaḥ I ghrāṇasya aśvinau
I iti jñānendriyadevatāḥ I
Thus, for every sense organ we have a corresponding devatā, presiding and blessing. That is why
when there is eye problem they worship sūrya devatā. sūrya namaskāram you do. And according
to śāstra, all the devatās are like various limbs of the samaṣṭi hiraṇyagarbhaḥ. Therefore, all the
devatās put together is called hiraṇyagarbha. So, what is the first message? hiraṇyagarbha is
kārya brahma, is first message. The second message is, hiraṇyagarbha expresses in the form of
various devatās.
If you want an example, one prime minister himself has got the power to rule the country. But, since
he cannot take care of all the departments, he has got several cabinet ministers and he delegates
power to each cabinet minister. So, the cabinet ministers derive power from PM. That is why he is
called Prime. When there is a cabinet reshuffle, some ministers may lose their power and somebody
else may become the minister. Similarly, hiraṇyagarbha is like the PM; and, all devatās are like
cabinet ministers. Whenever we have a grievance in any department, we don't approach the PM for
everything. We have to go to the corresponding departmental head whoever is in charge. Therefore,
even though hiraṇyagarbha is PM, for all our needs, we worship, meditate upon, various devatās,
so that we can derive the benefit.
And gārgya talks about the upāsana of hiraṇyagarbha, in the form of various devatās. upāsana of
hiraṇyagarbha. upāsana means meditation. [hiraṇyagarbha cannot be translated! If you look into
dictionary also, you will have problem. 'golden egg'!] hiraṇyagarbha is the name of consciousness
associated with samaṣṭi sūkṣma.
So, hiraṇyagarbha upāsana - in the form of devatās - gārgya talks about. And ajātaśatru is going
to reply that, 'you don't know this properly. So, I will give you more knowledge about these things'.
ajātaśatru will prick the ego of gārgya; and gārgya will come to know that, 'I don't know'. Then,
instead of teaching ajātaśatru, he will surrender to ajātaśatru. And then, ajātaśatru will teach him
kāraṇam brahma. Thus, kārya brahma upāsana, in the first part. And, kāraṇa brahma jñānam, in
the second part. This is ajātaśatru brāhmaṇam. The details in the next class.
ॐ पूण्
र मद पूण्र �मद पूणार्त्पूणर्मुदच | पूण्
र मेवाव�शष्य | ॐ शािन्त शािन्त शािन्त ||
Chapter 2, section 1, mantrā 1 -
दृप्तबाला�कहा्
र नूच गाग्य आस, स होवाचाजातशत्र काश्य म , ब्र ते ब्रवाणी; स होवाचाजातशतर् , सहस्रमेतस्
वा�च दद्: , जनको जनक इ�त वै जना धावन्ती� || [mantra 2.1.1]
dṛptabālākirhānūcāno gārgya āsa, sa hovācājātaśatruṃ kāśyam , brahma te bravāṇīti; sa
hovācājātaśatruḥ , sahasrametasyāṃ vāci dadmaḥ , janako janaka iti vai janā dhāvantīti ||
So, the second chapter, first section, is titled ajātaśatru brāhmaṇam. Here is a dialogue between
ajātaśatru, the king of kāśī, and gārgya, a brāhmaṇa, belonging to garga gotraḥ. This gārgya, the
brāhmaṇa, after completing his studies, comes to ajātaśatru to share his knowledge and collect
some dakṣiṇa also, which he can give to his guru in the gurukulam. And, what he has studied is
great. But, he doesn't have the complete knowledge of the śāstrā. And, even though he has only
partial knowledge, he appears to be very arrogant, thinking that he knows everything. So arrogant
that the upaniṣad itself gives him the title dṛptabālākiḥ. dṛptaḥ means, proud, arrogant one.
And then, he offers to teach brahman to ajātaśatru. ajātaśatru is very pleased; because, there
were not many great scholars approaching him. All scholars - during his time, were going to janaka,
and therefore, ajātaśatru was feeling that nobody was coming to him. We can take it in a positive
sense - He wanted to give lot of dakṣiṇa to people. Thus, because of his generosity only, he wanted
people to come. Now, therefore, ajātaśatru is very happy. Even before the teaching takes place, he
gives 1000 cows as dakṣiṇa. And thereafter only, the dialogue is going to begin. And what is going
to be the subject matter of this brāhmaṇa? I will summarise this and then we will go to the section.
We have got three levels of universe. sthūla prapañca - the gross universe. sūkṣma prapañca -
the subtle universe. kāraṇa prapañca - the causal universe. And according to vedāntā, the
CONSCIOUSNESS PRINCIPLE, known as brahman, pervades all the three universes. sthūla, sūkṣma
and kāraṇa. And, the brahman pervading each universe is given a name. Consciousness
pervading sthūla prapañca is called virāṭ. sūkṣma prapañca pervading consciousness is
hiraṇyagarbha. And, kāraṇa prapañca pervading consciousness is īśvara or antaryāmī. [Lot of
Sanskrit words we will be using. You have come to bṛhadāraṇyaka; therefore, you should be
prepared for Sanskrit words. Because, it will be difficult to translate all the words every time as,
physical universe pervading consciousness, subtle universe pervading consciousness etc!!]
So, virāṭ, hiraṇyagarbha, īśvaraḥ. Of these three, [all these you are supposed to know from
tattvabodha itself. I should not be talking even this much. It will be an insult!] Of these three, sthūla
prapañca and sūkṣma prapañca are produced during śriṣṭi. sthūla prapañca and sūkṣma
prapañca are created during śriṣṭi. Therefore, both of them are kāryam or products. And since both
of them are products, the consciousness pervading them - that is virāṭ and hiraṇyagarbha - they
also are products. Because, virāṭ cannot be there before śriṣṭi. Why? Because, sthūla prapañca
is not there before śriṣṭi. Then, how can you talk about virāṭ? Similarly, before śriṣṭi, sūkṣma
prapañca is not there; therefore, hiraṇyagarbha is also not there. Thus, sthūla prapañca is a
product; sūkṣma prapañca is a product. Therefore, virāṭ and hiraṇyagarbha - both, come under
kāryam brahma. That is, brahman which is called kāryam. Why? Because, they are associated
with kārya sthūla prapañca and kārya sūkṣma prapañca. [Lot of Sanskrit words you have now!]
So, we have got kārya brahma. Whereas, the consciousness pervading the kāraṇa prapañca or
māyā, is called īśvara. And īśvara being the cause, cannot be called kārya brahma; because, the
Class 18 - 17th July 2017 - mantrā 2-1-1 to 2-1-5 Download from www.arshaavinash.in Page 1
word kāryam means what? A product. And since īśvara is not a product, īśvara is called kāraṇam
brahma. Thus kāryam brahma and kāraṇam brahma you should register well in your mind to
understand ajātaśatru brāhmaṇam. ெரண்� வார்த you have to register. KĀRYA BRAHMA - VIRĀṭ &
HIRAṇYAGARBHA. KĀRAṇA BRAHMA IS ĪŚVARAḤ.
And gārgya happens to know only kārya brahma; he doesn't know kāraṇam brahma. Not only he
knows kārya brahma - virāṭ and hiraṇyagarbha; he practices the upāsanā of kārya brahma also.
upāsanā means what? Meditation of kārya brahma, he practices. That means, the consciousness
pervading the universe is called kārya brahma. That he practices the meditation of. And now, the
upaniṣad wants to say that, kārya brahma upāsana cannot give liberation. kārya brahma
upāsana cannot give liberation. That doesn't mean it is useless. It cannot give liberation.
Then, what can it give? It can give so many qualifications. It can expand our mind. It can reduce
our selfishness. It can reduce our ahańkāra. It can reduce our mamakāra. It can reduce our rāga. It
can reduce our dveṣa. It can reduce agitations in our mind. Because, everything is none other
than kārya brahman! Therefore, everything deserves reverence only. I should not hate or reject
anything. Thus, so many benefits can be attained. In vedāntic language, sādhana catuṣṭaya
saṃpatti can be attained; but, no liberation. Not only the kārya brahma upāsanā give spiritual
benefit; but, it can give lot of worldly benefits also, if a person is not interested in mokṣā; because,
very few people are. Most are interested in so many other things; because, family means so many
issues will be there; so many needs will be there; so many problems will be there. And therefore, so
many worldly issues are there. And, therefore, kārya brahma upāsanā can fulfill worldly desires.
Can give spiritual benefit. But not, jñānam or mokṣā.
Why kārya brahma upāsanā cannot give mokṣā? For that, you have to remember some more
Sanskrit words. Anything kāryam, a product, has got 4 features. மறந்�ேபாச்ே? anekam, asāram
[very important] asāram - anityam & asatyam. They are all fleeting, temporary only. Because, they
come during śriṣṭi; and they go during pralayam. virāṭ appears and disappears. hiraṇyagarbha
appears and disappears. anityatvāt, we cannot get nitya phalam, mokṣā. And, it is this kārya
brahma upāsanā that gārgya is practicing. And, even this kārya brahma upāsanā, he doesn't
completely know. So, how much அைர�ைற you will come to know! First of all he doesn't know
kāraṇam brahma. He knows only kārya brahma and practices the upāsanam. Even that he
doesn't have complete knowledge. And therefore, ajātaśatru wants to first to humble him. May you
become humble. Your stiff back should bend a little bit and do namaskāra, and you should be
willing to learn. An arrogant mind wants to talk more; but, listen less. Because, we think, we know
a lot! Therefore, ajātaśatru wants to prick the ego of gārgya and teach him more about kārya
brahma upāsanā itself; and thereafter, he is going to teach kāraṇa brahma, which is eka, sāra,
nitya, satyam. kāraṇa brahma jñānāt mokṣaḥ bhavati. This is the development.
First we are going to get kārya brahma upāsanā. And thereafter, we will get kāraṇam brahma.
kārya brahma upāsanā, gārgya will talk about. And ajātaśatru will correct him; and thereafter, he
will teach kāraṇa brahma jñānam. kārya brahma ெசால்றேபா upāsanam. kāraṇa brahma is
jñānam. So, from the 2nd mantrā up to the 13th mantrā, the student gārgya is going to talk about 12
upāsanās. So, mantra 2 to 13 - 12 upāsanās - are going to be talked about. All the upāsanās are
kārya brahma upāsanā, otherwise called hiraṇyagarbha upāsanā. We can call it virāṭ upāsanā
also. But, commentators use the word hiraṇyagarbha upāsanā. Why should there be 12 upāsanās
when hiraṇyagarbha is only one? Even though hiraṇyagarbha is only one, hiraṇyagarbha
happens to be the total. samaṣṭi. And it is impossible for the human mind to imagine the total in
one stroke or shot. Therefore, what gārgya talks about is, he takes various natural forces - like, the
sūryaḥ candraḥ vidyut etc. Then, he will take the pañca bhūtāni - ākāśa, vāyu, agni etc. Each
one of them he uses as the ālambanam. ālambanam means, the symbol for practicing the
upāsanā. Having taken 12 areas, upon each one he practices upāsanā. What upāsanā? kārya
brahma hiraṇyagarbha upāsanā. In sūryaḥ kārya brahma hiraṇyagarbha upāsanā, in candra,
in lightning etc.
All these are to change our attitude towards the universe. We should dilute rāga - dveṣa with
regard to the universe. Not only with regard to universe; but also about all the events that are
happening. We should accept all of them as hiraṇyagarbha's gift to us. நல்ல� வரத ,
hiraṇyagarbha prasādaḥ. And, not so good comes, hiraṇyagarbha prasāda! And we may do
some parikāra; nothing wrong. Even when we do parikāram, the result may be favorable, may not
be favorable. Or still worse, the result may be opposite! எ� வந்தா� -
yadyad bhavyam bhavatu bhagavan pūrva karmānu rūpam. etat prārthyam mama bahumatam
janma janmāntare'pi tvat pādāmboruha yuga gatā niścalā bhaktirastu [mukunda mālā stotram]
I accept everything as your prasāda. Thus, viśvarūpa bhāvanā is enhanced by all these
upāsanās. And in that each one sūrya is very important. That is why in Hinduism, early morning
prayer is to sūrya bhagavān. And night is also equally important. So, moon is also worshipped.
Everything is sacred. Not only we take the external world as sacred hiraṇyagarbha, later some of
our own organs are taken as sacred as they are also expression of that hiraṇyagarbha only. Thus,
hiraṇyagarbha upāsanā is going to come. So, we will see each one. Very, very similar upāsanās.
स होवाच गाग्य: , य एवासावा�दत्य पर ु ु एतमेवाहं ब्रह्मो इ�त; स होवाचाजातशतर् , मा मैतिस्मन्संव�दष् ,

अ�तष्ठा सव�षां भूतानां मूधार राजे�त वा अहमेतमुपास इ�त ; स य एतमेवमुपास्तेऽ�तष्ठ सव�षां भूतानां मूधार राजा
भव�त ॥
sa hovāca gārgyaḥ , ya evāsāvāditye puruṣa etamevāhaṃ brahmopāsa iti; sa hovāca ajātaśatruḥ,
mā maitasminsaṃvadiṣṭhāḥ, atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājeti vā ahametamupāsa iti;
sa ya etamevamupāste'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājā bhavati II
For this viśvarūpa upāsanā, otherwise called hiraṇyagarbha upāsanā, otherwise called kārya
brahma upāsanā, the first one he invokes is sūrya bhagavān. And, this upāsanā is called
ādityapuruṣa upāsanā. The word puruṣa indicting hiraṇyagarbha or kārya brahma. 'So,
ādityapuruṣa upāsanā I practice', thus gārgya reports to ajātaśatruḥ.
And then ajātaśatru says, 'we don't require a dialogue on this topic. Because, already I know this
ādityapuruṣa upāsanā. Not only I know the ādityapuruṣa; but, I also know that ādityapuruṣa has
got certain attributes or virtues, talked about in the śāstrā. You don't seem to know those glories of
ādityapuruṣa. I will teach you what those glories are'. "atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā
rājeti" And three words he uses - atiṣṭhāḥ, mūrdhā and rājā. atiṣṭhāḥ is one virtue or glory, like the
vibhūti yoga of the 10th chapter of the gītā, where the vibhūti of īśvara is talked about. What do
you mean by that? atiṣṭhāḥ means, the one who stands above all. And outstanding deity. And in the
case of sūryaḥ, literally also, figuratively also it is true; because, sūrya bhagavān stands above all.
Not only He is physically above; qualitatively, virtue-wise also, sūrya bhagavān is so superior.
Therefore, sarveṣāṃ bhūtānāṃ atiṣṭhāḥ - the one who surpasses all the other beings - the
outstanding one. pradhānaḥ. And the 2nd virtue of hiraṇyagarbha is, mūrdhā. mūrdhā here
means, the one who deserves worship, pūjā. That is why in early morning in saṃdhyāvandanam -
namaḥsavitre jagadekacakṣuṣe jagatprasūti sthitināśahetave trayīmayāya triguṇātmadhāriṇe
viriñcinārāyaṇa śańkarātmane I
sūrya bhagavān is invoked as all the tri mūrtīs - brahmā viṣṇu śiva, all rolled into one. For a
Hindu, the day starts during sunrise or before. Never, after. Going to bed at 12 o' clock and waking
up for lunch! That is never acceptable to Hinduism. We have to get up during or before. And when
sūrya bhagavān is coming, we have to do pūjā. So, He is called pūjyaḥ. mūrdhā means, pūjyaḥ.
And the third title is rājā bhavati. rājā here doesn't mean king; even though that meaning also can
be taken. rājā means, the bright, the brilliant one. rājate iti rājā. prakāśate iti rājā. The bright one!
Thus, atiṣṭhatva mūrdhatva rājatva guṇa viśiṣṭa. Endowed with all these three virtues, we have to
do ādityapuruṣa upāsanā. So, gārgya talked about kevala āditya upāsanā, ajātaśatru talks
about guṇa viśiṣṭa āditya upāsanā. ��யறேதா? I will translate. kevala āditya upāsanā means,
meditation on mere sūrya bhagavān. Whereas, ajātaśatru talks about meditation on sūrya with
three virtues. In Sanskrit, guṇa viśiṣṭa ādityapuruṣa upāsanā.
Same pattern we will have in following 11 upāsanās also. kevala upāsanā gārgya will talk about;
and ajātaśatru will say, 'I will talk about guṇa viśiṣṭa upāsanā. Thus, he will improve the type of
upāsanā. And after every mantrā, gārgya becomes more & more humble. 'All this I never knew'.
Okay, by this upāsanā what will be the benefit? The general benefit is, if it is niṣkāma upāsanā,
we don't ask for any worldly benefit. Then, naturally, by default, we will get spiritual benefit. Spiritual
benefit we need not ask for. Spiritual benefit is in-built in all pūjā and upāsanā. The moment we
ask for material benefit, what happens? The spiritual benefit gets blocked. And when we don't ask
for material benefit, there is no blockade; spiritual benefit will automatically come.
Now imagine, a person wants material benefits, then what are the benefits he will get? So, here it is
said. Whatever be the virtues he invoked, all those virtues sūrya bhagavān will give the upāsaka.
And what are the virtues? [By now you would have forgotten!] 1. atiṣṭhāḥ - outstanding. Therefore,
the upāsaka also will be outstanding in all. School A+, A+, A+. Not, standing out; but, outstanding!
And then, mūrdhāḥ - he will be respected by the whole society. He will be an adorable person. And
finally, rājā bhavati - he will have a brilliant personality. Character-wise also he will be attractive.
Physically also he will be attractive. He will get a glow, blessed by sūrya bhagavān. All these
benefits he will get by the upāsanā. So, upāsanā No.1 is over. Now, upāsanā No.2. [mantrā 3] -
स होवाच गाग्य: , य एवासौ चन्द पर ु ु एतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष: ,

बहृ न्पाण्डरवास सोमो राजे�त वा अहमेतमुपास इ�त ; स य एतमेवमुपास्तेऽहरहह सुतः प्रसु भव�त, नास्यान् �ीयते
॥
sa hovāca gārgyaḥ , ya evāsau candre puruṣa etamevāhaṃ brahmopāsa iti ; sa hovāca
ajātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, bṛhanpāṇḍaravāsāḥ somo rājeti vā ahametamupāsa
iti ; sa ya etamevamupāste'haraharha sutaḥ prasuto bhavati, nāsyānnaṃ kṣīyate ॥ [2.1.3]
So, the mantrās will be very similar. All of them will start with 'sa hovāca gārgyaḥ' - gārgya reports
about his upāsanā. Then, the upāsanā will be introduced. So now, candrapuruṣa upāsanā. And
then, ajātaśatru will reply. What will be his reply? "mā mā etasmin saṃvadiṣṭhāḥ" mā mā means,
not மாமா, மாமி. Don't, don't. Emphasis. Never, never. etasmin [viṣaya saptamī]. 'With regard to
this upāsanā', mā saṃvadiṣṭhāḥ - 'don't have a dialogue with me; because, I already know. You
need not teach me'. Not only he says, 'I already know', then ajātaśatru adds certain special virtues.
And then, he also talks about the phalam, the benefit. This will be the pattern of all the mantrās.
Now, what is the second upāsanā? candrapuruṣa upāsanā. What are the virtues added by
'ajātaśatru? [3rd line]. "bṛhan pāṇḍaravāsāḥ somo rājeti". bṛhan means mahān. mahān means,
the great devatā. Because candraḥ presides over our mind. Therefore, candra devatā is great.
Then, pāṇḍaravāsāḥ. pāṇḍaravāsāḥ means, bright clothes; the one who wears very bright clothes.
pāṇḍaram means, śuklam. śukla vastram; because, moon is very bright. And it's clothes are is not
its own. It comes from outside; its clothes come from outside. For, moon-light comes from śūrya
bhagavān. So, the white clothes gifted by śūryaḥ.
Next description is, somaḥ. Means, pleasing to the mind. manojñaḥ; pleasing to the mind and
pleasing to the eye also. Moon-light you can watch and enjoy, [if we are not watching TV. We have
no time for moon light at all, unless you arrange a moon light dinner. There also we don't look at the
moon light!] Therefore, moonlight is supposed to be so pleasing that all the Sanskrit poets write a lot
about moon and the moon light. So, somaḥ here means, manojñaḥ - pleasing to the eye and the
mind. And finally, rājā. Same as before. The bright one, the shining one. Four glories. "bṛhan
pāṇḍaravāsāḥ somo rājeti". So, guṇaviśiṣṭa candrapuruṣa upāsanā, ajātaśatru talks about.
And then what is the next one? The phalam. The upāsanā phalam is a peculiar phalam, which is
all based on the vedic ritualistic portions. According to veda, moon is very, very important in
nourishing all the plant kingdom. In the bhagavad gītā also we get, 'somobhūtvārasātmakaḥ' - in
the form of nourishment I the moon god bless all the plant kingdom. Therefore, moon represents
anna samṛddhiḥ. That is number one.
And its second quality is, not only the moon nourishes all the plants, one of the plants nourished by
moon is called somalatā. somalatā is a creeper, which is nourished by somaḥ. So, it is called
somalatā. And this somalatā is very important for performing soma yāgaḥ, which is talked a lot in
ṛg veda. ṛg veda is full of varieties of soma yāga, which are huge vedic rituals, supposed to be
beneficial for not only the individual; but, to the society also. Huge soma yāga running for 1 day, 10
days, one year, many years etc. Performing soma yāga is considered to be a great achievement.
Now, the upaniṣad says, "sa ya etam evam upāste 'haraharha sutaḥ prasuto bhavati na asya
annaṃ kṣīyate" - whoever performs candrapuruṣa upāsanā will be great because of these two
things. [These two means, which two?] First, anna samṛddhiḥ - he will never have dearth of food.
Plenty of annam, not only for himself; but, for the distribution also. Like, the akṣaya pātram of
draupadī. So, "na asya annaṃ kṣīyate" - his annam will never be depleted. That is one benefit.
And the second one is, because of the blessing of somarājā, he will be able to perform many
soma yāgās in his life. And the performance of soma yāga is given here in a different language. To
do the soma yāga he has to bring the somā creeper. somalatā means somā creeper, which is
supposed to grow in the moon light. somā creeper bringing also is a very ritualistic process. He has
to go properly, chant the mantrās. And, if you want to get somalatā from someone, he has to be
given something in return. What should be given - all those things are described. He has to bring the
somā creeper during every day of the ritual, at the appropriate time. prāta stavanam mādhyandina
stavanam. sāyam stavanam - timings are prescribed. He has to bring the creeper and crush the
creeper and take out the soma rasaḥ. So, the juice out of the somā creeper alone he must offer in
the ritual. And that was considered very great karma, which will give him lot of benefits.
And therefore, this upāsaka will be able to sutaḥ prasuto bhavati. sutaḥ means, the somalatā will
be brought and crushed by him, and the juice will be extracted. [So, here, sutaḥ doesn't mean
putrāḥ. Nothing to do with putrā or putrī]. In Sanskrit, 'su' means, to extract the juice. And sutaḥ
means, the soma rasaḥ will be extracted by him, repeatedly, in plenty. For what purpose? It is
extracted for the performance of rituals. Thus, he will do noble karma, which will be a blessing to the
society. And, "na asya annaṃ kṣīyate". This is candrapuruṣa upāsanā. And puruṣaḥ means,
hiraṇyagarbhaḥ, ஞாபகம் ெவச்�க். Then what is the next one? Third upāsanā, mantrā 4 -
स होवाच गाग्य: , य एवासौ �वद्यु� पर

ु ु एतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष: ,
तेजस्वी� वा अहमेतमुपास इ�त ; स य एतमेवमुपास्त तेजस्व ह भव�त, तेजिस्वन हास् प्र भव�त ॥
sa hovāca gārgyaḥ, ya evāsau vidyuti puruṣa etamevāhaṃ brahmopāsa iti; sa hovāca
ajātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, tejasvīti vā ahametamupāsa iti; sa ya etamevam-
upāste tejasvī ha bhavati, tejasvinī hāsya prajā bhavati ॥ [2.1.4]
So the third upāsanā is vidyutpuruṣa upāsanā. vidyut means, lightning. And here also, ajātaśatru
adds a glory for vidyutpuruṣa. What is that glory? tejasvitva viśiṣṭa vidyut puruṣa upāsanā.
tejasvī means, the brilliant, the bright one. All are bright. śūrya is bright, candra is bright, vidyut is
bright. Everyone of us want to be bright! Therefore, tejasvitva viśiṣṭa hiraṇyagarbha upāsanā.
And, what will be the benefit of the upāsanā? "sa ya etamevam upāste tejasvī ha bhavati
tejasvīnī hāsya prajā bhavati". tejasvī ha bhavati - he will become very bright in life, in all the
sense of the term - intellectualy very bright, personality-wise very bright, character-wise bright. In all
senses, he will become bright. He also adds another one - "tejasvīnī ha asya prajā bhavati" - the
upāsakā's children also will be bright!
All parents are generally worried about children, especially when they reach +2. Who is more
stressed? Not the children; they don't have any worry at all! But, as even +2 comes, the parents'
devotion to god increases! What all temples they go to! Because, getting admission with merit
everybody wants. Otherwise, capitation fees etc. Dayānanda Swām ījī will say, 'it is capital
punishment!' It decapitates a person. 40 lakhs, 50 lakhs, 1 crore - who can afford? So, all the
parents want - [whether they are bright or not. And, unfortunately if they are not bright, the children
will only be inheriting their genetics only! Anyway, they want] their children to be bright. So, all these
people who want their children to be bright, they should practice vidyut puruṣa upāsanā. And some
who have crossed parental stage; but, they are worried about their grandchildren in America. வ�டேவ
வ�டா�. They want admission in the special university!
Therefore, "tejasvīnī ha asya prajā bhavati" - means, their progeny will also become bright. So,
this is the third one. What is the 4th upāsanā? mantrā 5.
स होवाच गाग्य: , य एवायमाकाशे पुरु एतमेवाहं ब्रह्मो इ�त; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष्,

पूणर्मप्रवत वा अहमेतमुपास इ�त ; स य एतमेवमुपास्त पूयर्त प्रज पशु�भ: , नास्यास्माल्लोकात्प्रजो ॥
sa hovāca gārgyaḥ, ya evāyamākāśe puruṣa etamevāhaṃ brahmopāsa iti; sa
hovācājātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, pūrṇamapravartīti vā ahametamupāsa iti; sa
ya etamevamupāste pūryate prajayā paśubhiḥ, nāsyāsmāllokātprajodvartate ॥ [2.1.5]
So, in this mantrā, the 5 elements are taken. ākāśa, vāyu, agni etc. And, all of them are meditated
as viśva r ūpa īśvaraḥ. All these are changing our idea about god. As I was trying to describe or
discuss in my gurupūrṇimā talk, whenever we think of īśvara darśanam, we have got an idea of
god vision; because, we have heard purāṇic stories. So, we have to close the eye and meditate.
And, bhagavān will come and give darśanam and will go away! This is one idea of īśvara
darśanam. The second idea of īśvara darśanam is, the eyes are not closed. But, bhagavān
comes from somewhere and stands in front. Like, in dhruva story or prahlāda story. In all these
stories, we separate the world; and, we take god as someone else.
This idea of a god - other than the world - veda wants to demolish. That is why I named it binary
format. Never say, 'me, world and god'. That world and god idea must go. WORLD IS GOD. GOD IS
WORLD. Therefore, for īśvara darśanam, what should I do? I need not close my eyes. Or, I need not
wait - எப்ேபா வ�வாேர , எப்ேப வ�வாேரா ெசால்ல , we need not wait for bhagavān to come. We
need not close our eyes. For īśvara darśanam what is needed is changing the attitude only. So,
īśvara darśanam is jagataḥ īśvaratvena darśanam. upaniṣad says, "īśāvāśyam idam sarvam".
Therefore, if somebody asks, 'have you seen god', we should smile. We should not wonder - 'நாம
பாத்தி�க்ேகா இல்ைலய? எப்பவாவ ஸ்வப்ன வந்தார?', we should not think. There is no
question of 'we have seen the god'. Or, 'we want to see god'. Both are because of ignorance.
The vedic message is, we are experiencing god every moment. Therefore, 'have you seen god?', is
a wrong question. Because, we are seeing god, all the time. But, we are mistaking god as world.
VEDA WANTS TO CORRECT US AND MAKE US SEE THE WORLD AS GOD.
Previously, we saw rope as snake. Now, what is the corrective process? You have to see the so
called snake as rope. Similarly, seeing world as world is mistake. Seeing the world as god is
correcting the mistake. Mistake correction is īśvara darśanam. What is īśvara darśanam? Mistake-
correction. Mistake-correction is hyphenated word. Correction of the mistake. And what is the
mistake? Taking what is in front as world is mistake. And what is correction? WHAT IS IN FRONT
OF ME IS GOD, ALL THE TIME. And that is why I said in vigraha pūjā the mantrā is what? "laṃ
pṛthivyātmane gandhān dhārayāmi I ha ṃ ākāśātmane puṣpaiḥ p ūjayāmi ...". The mantrā is
mechanically chanted, that we never know the significance of the mantrā. The mantrā says, 'O lord,
you are in the form of pañca bhūtās. And thereafter, we work for īśvara darśanam!
If bhagavān is in the form of pañca bhūtās, why are we working for īśvara darśanam, Instead of
admiring the īśvara, who is available all the time?! If we are not able to admire īśvara, it is only
because we are obsessed with our family problems. So, our ahańkāra and mamakāra obsession
becomes a block in appreciating the wonderful earth. Earth is glorious. Sun is glorious, moon is
glorious. Water is glorious. Everything is so wonderful. But, we are not able to admire the ever
available īśvara; because of our obsession with நாமி�வர and நமக்கி�வ!
So, what we require to do is, remove the obsession and appreciate īśvara. But, instead of doing
that, we keep our obsessions and wait for some god to come and save our children & grandchildren!
என் அபத்த பா�ங்ேக? 'அபத்த'-� ெசால்�வாேள தமிழ்? So, mahā mistake. What is required
is not some extraordinary cosmic god to come. We have to dilute ahańkāra and mamakāra and
admire the pañca bhutātmaka īśvaraḥ. That is, ākāśa upāsanā, vāyu upāsanā, agni upāsanā.
All are bhagavān only. The exact meaning of the mantrā we will see in the next class.
ॐ पण
ू ्
र मद पण
र मुदच | पण
ू ्
र स पण
ू ्
ू ्
om pūrṇam adaḥ pūrṇam idam pūrṇāt pūrṇam udacyate I pūrṇasya pūrṇam ādāya pūrṇam -
evāvaśiṣyate I om śāntiḥ śāntiḥ śāntiḥ II
स होवाच गाग्य: , य एवायमाकाशे पुरु एतमेवाहं ब्रह्मो इ�त; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष्,
पण
ू र्मप्रवत वा अहमेतमप
ु ास इ�त ; स य एतमेवमप
ु ास्त पयर्त
ू प्रज पश�ु भ: , नास्यास्माल्लोकात्प्रजो ॥
sa hovāca gārgyaḥ, ya evāyamākāśe puruṣa etamevāhaṃ brahmopāsa iti; sa
hovācājātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, pūrṇamapravartīti vā ahametamupāsa iti; sa
ya etamevamupāste pūryate prajayā paśubhiḥ, nāsyāsmāllokātprajodvartate ॥ [2.1.5]
A dialogue between the king ajātaśatru and the brāhmaṇā gārgya is given here. gārgya is talking
about hiraṇyagarbha upāsanā, which he is practicing. And you should remember what this
hiraṇyagarbha is. It is not literally translated as the golden egg. It is not golden egg or something.
hiraṇyagarbha is the consciousness principle which pervades the entire universe. Since the
universe itself is a product, hiraṇyagarbha, which pervades the kāryam, the universe, is also called
kārya brahma. And, kārya brahma upāsanā, otherwise hiraṇyagarbha upāsanā, gārgya talks
about. And, ajātaśatru will point out, 'this is very, very useful for citta śuddhi and mental
preparation; but, it cannot give liberation. Because, kāryam has got 4 features - aneka asāra
anitya asatyam. Any product is impermanent in nature; and therefore, it cannot give permanent
liberation. Therefore, from kārya brahma we have to go to kāraṇa brahma. kāraṇa brahma alone
is eka sāra nityam satyam. kāraṇam alone is the ultimate reality, and the knowledge of that alone
will give liberation. ajātaśatru will teach that later.
Before that, gārgya is talking about kārya brahma hiraṇyagarbha upāsanā, invoked in 12 areas
of the creation. Since hiraṇyagarbha is infinite and all-pervading, we cannot visualize the total
directly. Therefore, we take several areas - like, ādityaḥ. ādityaḥ means, sūryaḥ. Then, candraḥ.
Then, vidyut or lightning. Thus, various natural forces are taken & we worship them as hiraṇya-
garbha. And we give the name, ādityapuruṣa rūpeṇa hiraṇyagarbha upāsanam, candrapuruṣa
rūpeṇa hiraṇyagarbha upāsanam, vidyutpuruṣa rūpeṇa hiraṇyagarbha upāsanam.
And all these meditations can be done by a spiritual seeker also as well as a material seeker also.
Only in the sańkalpa there will be difference. When I want worldly benefit, it is called sakāma
upāsanā. When I want spiritual benefit, it is called niṣkāma upāsanā. For all niṣkāma upāsanā,
the benefit is uniform - internal growth; spiritual growth, which means, sādhana catuṣṭaya sampatti
will increase more & more. [Don't ask me, 'what is sādhana catuṣṭaya sampatti ?' The four Ds -
discrimination, dispassion, discipline and desire for mokṣā]. So this is the uniform benefit for
niṣkāma upāsanā. In the case of sakāma upāsanā, the benefit will depend upon the type of
upāsanā and the manner of upāsanā. We are getting 12 such upāsanās, of which, we have seen
ādityapuruṣa, candrapuruṣa and vidyutpuruṣa.
And in the 5th mantrā we are getting ākāśapuruṣa upāsanā. All the 5 elements are taken as īśvara.
And, we have got various places where we worship god as pañca bhutam. ākāśa kṣetram is
சிதம்பர, where bhagavān is known as ākāśa lińgam; in காளஹஸ்த it is vāyu lińgam; in
தி�வண்ணாமை it is agni lińgam; in தி�வாைனக்காவ / jambukeśvaram it is jala lińgam; and in
காஞ்சி�ர, it is pṛthivī lińgam. Thus, in all these places bhagavān is seen as the very elements
themselves! In those places we invoke thus. But, vāyu is available where? Don't say only in
காளஹஸ்த! There, we are invoking vāyu. But, bhagavān, as vāyu, is available everywhere. As I
repeatedly say, 'the idea of god away from the world and located in some loka, I call as extra
cosmic god, that idea we should get out of. We should change our attitude. The very world is an
expression of god. God and world should not be there. GOD IS WORLD; WORLD IS GOD. This
bhāvanā should come. Then alone ahańkāra comes down. Why? Because, nothing belongs to me.
mamakāra comes down. rāga - dveṣa comes down. Spiritual growth is possible only by divinising
the world. viśvarūpa darśanam is divinisation of the world. Very, very important for all spiritual
seekers. So, pañca bhūtāni are going to be taken.
First one is, ākāśapuruṣa upāsanā. The word puruṣa here means hiraṇyagarbha or īśvaraḥ. And
in each upāsanā you will find gārgya will present the hiraṇyagarbha as ākāśa only. Then,
ajātaśatru will say, 'that is incomplete meditation. When you invoke ākāśapuruṣa, along with that,
you should add some guṇās, virtues, glories also must be added'. That is why in every pūjā we
have aṣṭotra arcanā, triśatī arcanā, sahaśranāma arcanā. So, along with īśvara upāsanā, the
virtues also must be added. For such a worship, we will get the appropriate benefit also. Everywhere
kevala puruṣa will be mentioned by gārgya; viśiṣṭa puruṣa will be mentioned by ajātaśatru.
So here, "ākāśe puruṣa etamevāhaṃ brahmopāsa" iti. Who is saying this? gārgya, the
brāhmaṇā, is saying. Then, ajātaśatru says, 'your upāsanā is incomplete. I already know this
ākāśapuruṣaḥ and I also know a few more guṇāḥ. May you listen to me'. And what are the guṇāḥ?
"mā mait asmin saṃvadiṣṭhāḥ pūrṇam apravarti iti vā aham etam upāsa" iti. ākāśa is pūrṇam
apravartiiti vā. pūrṇaḥ means, all-pervading; therefore, complete. And not only that, ākāśa is
apravarti. apravarti means, he is akartā. All the other elements are finite; and therefore, they have
movement. ākāśa is the only element which cannot go from place to place. Why? Because it is
already all-pervading! Therefore, naḥ pravartate iti, apravarti. akartā ityarthaḥ. That is the glory of
ākāśa puruṣaḥ. And, whoever practices this upāsanā, what is the benefit he will get? That is said -
"sa ya etam evam upāste pūryate prajayā paśubhir nāsyāsmāllokāt prajodvartate". Since
ākāśa is pūrṇaḥ, the upāsakā also will have a full life, with everything provided. pūryate prajayā.
You can understand prajayā means, we will have a full family, with enough children; thereafter,
enough grandchildren; thereafter, enough great grandchildren! And, with all members, he will have a
full life. If family becomes big, you require money also. Therefore, prajayā paśubhiḥ. paśu stands
for wealth. All forms of wealth will be there. All family members will be there. He will have a full life.
And not only he will have all these children. na asya imān lokāt prajā udvartate - nobody in the
family will have an apamṛtyu, an early death. Everybody will have a full life without an early death.
So prajā na udvartate - they will not die early. They will be healthy also. This is the phalam for
ākāśapuruṣa upāsanā. Then comes the next one.
What is the next element? vāyupuruṣa upāsanā. We will read. mantrā 2.1.6 -
स होवाच गाग्य:, य एवायं वायौ पुरु एतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष: । इन्द
वैकुण्ठोऽपरािजत सेने�त वा अहमेतमुपास इ�त; स य एतमेवमुपास्त िजष्णुहार्परािजष्णुभर्वत्यन्यतस ॥
sa hovāca gārgyaḥ, ya evāyaṃ vāyau puruṣa etamevāhaṃ brahmopāsa iti ; sa
hovācājātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ | indro vaikuṇṭho'parājitā seneti vā
ahametamupāsa iti; sa ya etamevamupāste jiṣṇurhāparājiṣṇurbhavatyanyatastyajāyī || [2.1.6]
So, gārgya introduces the next upāsana. vāyu. vāyupuruṣa upāsana. Then, ajātaśatru says, 'I
already know that. And there are certain virtues which we add in the upāsana'. "indro vaikuṇṭho
'parājitāsena" iti. So, indraḥ, then vaikuṇṭhaḥ, then aparājitāsenā. indraḥ means, the powerful
one. The king. Because, vāyu is the most powerful force. And as a cyclone it can move everything.
Therefore, indraḥ means īśvaraḥ, the master. And then, vaikuṇṭhaḥ means, the one who is swift
moving, fast moving, amandaḥ. mandaḥ means, slow moving. Not only at physical level; thinking
also. எல்லாே மந்த-� அர்த்! Therefore, amandaḥ means, the one who is fast moving.
And, aparājitā senā. vāyu is like an army; because, according to śāstra, vāyu is called marud-
gaṇāḥ. Seven groups of vāyu devatās are mentioned. And in each group, seven members are
there. So, 7*7=49 types of vāyu. A vāyu which is gentle breeze, a vāyu which is powerful etc. Also,
easterlies, westerlies etc. Thus, vāyu by itself is considered a senā. senā means, an army with
several divisions. What type army? aparājitā senā - which is never conquered by anyone. It freely
moves. Even advanced technology and instruments and satellites they cannot stop a cyclone.
They can only warn to evacuate the people. When a cyclone comes, nobody can stop it. Therefore,
undefeatable and undefeated army is vāyupuruṣa. "iti vā aham etam upāsa". The second aham
refers to ajātaśatru. He says, 'I do guṇa viśiṣṭa upāsana'.
What is the benefit? "sa ya etam evam upāste, jiṣṇur ha aparājiṣṇur bhavaty anyatastyajāyī".
By doing vāyu upāsana, all the virtues of vāyu puruṣa will come to the upāsaka. That means,
he will also become a powerful master. He also will be swift moving. And he will never be stopped by
anyone. Will be undefeatable. So jiṣṇuḥ means, victorious. And, aparā jiṣṇuḥ means, never
defeated. And, anyatastyajāyī means, the defeater of all the rival or the enemies or obstacles.
Anything we want to do, obstacles will be there. Therefore, the capacity to push aside the obstacles
and move on requires lot of power. And the upāsaka will get that power to move on. So,
anyatastya means, all the enemies. jāyī means, defeater, conqueror of enemies, conqueror of
obstacles, this upāsaka becomes. This is vāyupuruṣa upāsana.
Then, what is the next one? You can guess. agnipuruṣa upāsana. mantrā 7 -
स होवाच गाग्य:, य एवायमग्न पुरु एतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष: , �वषास�ह�र�त
वा अहमेतमपु ास इ�त ; स य एतमेवमपु ास्त �वषास�हहर भव�त, �वषास�हहार्स प्र भव�त ॥
sa hovāca gārgyaḥ, ya evāyamagnau puruṣa etamevāhaṃ brahmopāsa iti ; sa
hovācājātaśatruḥ , mā maitasminsaṃvadiṣṭhāḥ , viṣāsahiriti vā ahametamupāsa iti ; sa ya
etamevamupāste viṣāsahirha bhavati, viṣāsahirhāsya prajā bhavati ॥ [2.1.7]
So, now, gārgya introduces agnipuruṣa upāsana. And ajātaśatru says, 'I already know that. And, I
practice the upāsana with an additional glory'. What is the glory of agniḥ? "viṣāsahiḥ iti vā aham
etam upāsa" iti.
[All peculiar vedic words. We are able to understand these words only because of the commentaries
of ādi śańkarācāryā and others. Many of the words occurring in the upaniṣad are not regular
Sanskrit words obtaining in regular classical Sanskrit . vedic Sanskrit often is different from classical
Sanskrit. In fact, there is a special vedic grammar and a special vedic etymology - how to split a
word and arrive at the meaning; the derivation of the word. There is a grantha called niruktam,
which is exclusively analysing the derivation of vedic words. And, pāṇini has written a special
grammar, called vaidika vyākaraṇam. Thus, by employing vedic grammar and vedic etymology,
one has to write commentary. Of course, making use of special vedic rules of interpretation, which
is called mīmāṃsā śāstram. See, how many branches one must be an expert in, to write a
commentary?! We don't go through these struggles. He gives the meaning like cooked food taken
from refrigerator. Only you require a microwave to heat up and consume. Like that, He has readily
given the meaning. Therefore, we are able to understand].
viṣāsahiḥ. In this context viṣam means, oblation offered into the fire. Normally viṣam means,
poison. But, contextual meaning is, viṣam. viṣ is the root, which means, to offer, to pour etc. And
viṣyate iti viṣam - that which is offered as oblations. And in vedic rituals, agni bhagavān has to
receive all forms of oblations. Don't think it is always ghee. Ghee is fine; but, they will give branches
of trees also. They give leaves, fruits - all kinds of things are offered. agni bhagavān will have to
consume and digest the whole thing. So, viṣam ā samantāt dahate iti viṣāsahiḥ - the one who
accepts and takes everything that comes to him. So, this is agni's capacity - digester of everything.
And if a person practices this agnipuruṣa upāsana, he will become a digester both in the literal
sense as well as figurative sense. Because, our stomach will have to all kinds of food; that is one
thing. Especially if one is a sanyāsī, then the food will be coming from different houses. "bhavati
bhikṣām dehi". He cannot order the food! Therefore, that is required. More important is, life gives
varieties of experiences. The mind has to continuously receive them. Right from the moment we get
up, every moment we are receiving viṣam. viṣam sometimes literally also! All of them we have to
take; because, we have come with our karma, and we have no escape.
avaśyam anubhoktavyaṃ kṛtaṃ karma śubhāśubham I
nābhuktaṃ kṣīyate karma kalpakoṭiśatairapi II
- our karma will chase us wherever we go, and it is bound to give its experiences; and we have no
way of escaping. Therefore, instead of trying to escape, what is the best method? Improve the
mental digestive power.
yadyad bhavyam bhavatu bhagavan pūrva karmānu rūpam. etat prārthyam mama bahumatam
janma janmāntare'pi tvat pādāmboruha yuga gatā niścalā bhaktirastu [mukunda mālā stotram]
- 'O Lord, whatever experiences I have to consume, according to my own pūrvakarma, let it come'.
He has to give it; because, bhagavān is karma phala dātā. bhagavān may be merciful; but,
bhagavān will have to give karma phalam. Therefore, the only thing we can ask from bhagavān is,
'you give me the karma phalam; but, also give me the strength to digest'. For that, the upāsana is,
"viṣāsahiriti vā aham etam upāsa" - viṣāsahiṣva viśiṣṭa agni puruṣa upāsana.
And the phalam is, "sa ya etamevam upāste viṣāsahirha bhavati viṣāsahirhāsya prajā bhavati".
Therefore, viṣāsahirha bhavati - he is able to accept and put up with all the situations. Not that we
should not work for remedy. When problems are there, we can certainly try to get over the problem.
But, some problems can be solved; many problems cannot be solved. There is durbala
prārabdham, there is prabala prārabdham. durbala prārabdha means weaker prārabdham,
which parihārās will remove. But, when it is stronger prārabdham, parihārās will worsen the
situation, sometimes. That is when we should know that bhagavān wants us to go through it. So, 'I
am willing' - �தல்ல ெசால்லிட . 'I am willing to go through'. The moment we say, 'I am willing',
then our mind will subside. Because, greater the resistance, greater the pain. Greater the
acceptance, lesser the pain. Therefore,
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ āgamāpāyino'nityāstāṃstitikṣasva bhārata II
- that titikṣā we will have to build up. The advantage of titikṣā is, fear of future will come down.
Because, I am ready. என்னதா நடக்� நடக்கட்�. So, the more I have titikṣā, lesser the concern
about the future. I will invite the future. வந்�க்ே, என் பண்ண�ேம அைதப்பண�க்ேக. All this is
very important. That is the capacity mentioned here. viṣāsahir ha bhavati. Not only he will
become viṣāsahi, āsya prajā bhavati. upaniṣad says, his/her children also will! prajā means,
progeny. So, they also acquire sahaja śakti; because, we are their parents! So, if we are the
parents, our children also certainly acquire lot of sahaja śakti! Continuing. mantrā 8 -
स होवाच गाग्य:, य एवायमप्स पर

ु ु एतमेवाहं ब्रह्मो इ�त । स होवाचाजातशत:् , मा मैतिस्मन्संव�दष् , प्र�त इ�त
वा अहमेतमुपास इ�त ; स य एतमेवमुपास्त प्र�पं है वैनमुपगच्छ� , नाप्र�तर ू , अथो प्र�तरूपोऽस्माज् ॥ [2.1.8]
sa hovāca gārgyaḥ, ya evāyamapsu puruṣa etamevāhaṃ brahmopāsa iti I sa hovāca

ajātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, pratirūpa iti vā ahametamupāsa iti; sa ya etam-
evamupāste pratirūpaṃ haivainamupagacchati, nāpratirūpam, atho pratirūpo'smājjāyate II
So, ākāśa, vāyu, agni over. Naturally, the 4th one you can guess. It is jalapuruṣaḥ, otherwise called
ap puruṣaḥ. ap means, jalam. apsu puruṣaḥ. What is the uniqueness of jalam? When you go to
any body or water tank or anything and look into that, water always produces a reflection. That is, it
produces another puruṣa. When I look into that, it generates another one. And the other one
generated by water is our own reflection. Therefore, the reflected person - provided by water - has
got features which are common to the reflection and myself. Therefore, the reflected person is called
pratirūpaḥ. So, I am rūpam. And the other one in the waters is pratirūpa. And pratirūpa & rūpa
will always gel together. They are in agreement, all the time. Your original face and reflected face
are always in agreement; because, they have got common features. Not only that. If you nod your
head what will the reflection do? It will also do that. So, water gives something which is in agreement
to you. Therefore, it is called pratirūpaviśiṣṭaḥ jalarūpaḥ. "pratirūpa iti vā ahametam upāsa iti".
And now you can guess. If we practice such a upāsanā, what will be the great advantage. "sa ya
etamevam upāste pratirūpaṃ haivainam upagacchati nāpratirūpam atho pratirūpo'smāj-
jāyate" - all the people that will come in our life will also always be in agreement, in concordance.
So, unlike a couple who continuously fight and disagree and make a life hell, unlike that, this person
wherever he goes, he will have people who will vibe well with him. So, pratirūpaṃ haiva enam
upagacchati - whoever comes in his life - it may be a colleague in office; or, boss in office; or, if he
is bachelor then the spouse who comes - all of them he will find there is no friction. In fact, if there is
friction, life becomes a constant stress; because, anything you want to do, the other person will start
with 'no'! First word is 'no'. Thereafter only, further discussion.
There was a joke in Readers' digest. The husband tells his friend, 'my wife always disagrees with
me, whatever I say. Ever since we got married, for last 7 years this has been happening'. 'Is it not
dear?', he asks his wife. [இந் 'dear', 'honey' எல்லா ெசால்ல�!] '7 years it has been happening',
he says. She replies, 'No dear, it has been for seven and a half years!' The disagreement is for 7
years-ங்கறா. அ�க் அவள ெசால்ற, 'not 7 years; because we have been married for 71/2 years!'
அ� மாதி� anything you say if somebody disagrees, it is a very, very big problem. That problem will
not be there for jalapuruṣa upāsakā. Anyway, late in life, nothing can be done!! Beginning-ல
பண்ண�ன உண்!
Therefore he says, "pratirūpaṃ haiva enam upagacchati". So he will reach, meet people who
mirror his ideas. Mirroring people, those who reflect his ideas, who conform to his ideas. And, "na
apratirūpam" - he will never face a person who is in disagreement. "athaḥ pratirūpaḥ a smāt
jāyate". ataḥ - not only that, pratirūpaḥ asmāt jāyate - அ��ம important! The children also will be
all pratirūpaḥ. Imagine, the parents are religious and they want to have the children also to have the
same thing. And if children are totally different, it is a problem. So, pratirūpaḥ asmāt upāsakāt
jāyate. This is jalapuruṣa upāsanā phalam. Then comes the next one. mantrā 9.
स होवाच गाग्य:, य एवायमादश� पुरु एतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष् , रो�चष्णु�र�
वा अहमेतमुपास इ�त ; स य एतमेवमुपास्त रो�चष्णुह भव�त, रो�चष्णुहार् प्र भव�त, अथो यैः सिन्नगच्छ
सवांस्तान�तरोचत ॥
sa hovāca gārgyaḥ, ya evāyamādarśe puruṣa etamevāhaṃ brahmopāsa iti ; sa
hovācājātaśatruḥ , mā maitasminsaṃvadiṣṭhāḥ , rociṣṇuriti vā ahametamupāsa iti ; sa ya
etamevamupāste rociṣṇurha bhavati, rociṣṇurhāsya prajā bhavati, atho yaiḥ sannigacchati
savāṃstānatirocate II [2.1.9]
So, the next one we expect is, pṛthivīpuruṣaḥ. Instead of pṛthivī, the upaniṣad takes a mirror as
the representative of pṛthivī. Because, mirror is made up of earth only. Solid stuff. And therefore,
ādarśa-puruṣa upāsanā. So, here the word ādarśaḥ means, a mirror. And ajātaśatru says that, 'I
know this upāsanā and I do a viśiṣṭa upāsanā'. And what is the glory of ādarśa puruṣaḥ?
"rociṣṇuḥ iti vā aham etam upāsa iti". rociṣṇuḥ - a mirror is always fine and bright. Because of
that alone, it is able to reflect the object. Therefore, mirror is a shiny one, a bright one. So,
rociṣṇutva viśiṣṭa ādarśapuruṣa upāsanā I practice. Then, what will happen? "sa ya etam evam
upāste rociṣṇuḥ ha bhavati". Because the ādarśapuruṣa he meditates is bright, the upāsaka also
will become very brilliant & bright. So, rociṣṇuḥ ha bhavati.
"rociṣṇuḥ ha asya prajā bhavaty" - not only he becomes bright, his children also. That's an
additional attraction! Therefore, asya prajā - the children also will be all A+ or 95% plus, whatever
may be the current one. If he attempts CA, in first attempt he passes. "rociṣṇuḥ ha asya prajā
bhavaty". Not only that. "athaḥ yaiḥ sannigacchati sarvāṃstān atirocate" - wherever he goes, he
outshines all others; he becomes the leader. yaiḥ sannigacchati - whichever group he enters,
sooner or later, he becomes the leader of the group, outshining all other people. A brilliant
personality - like a mirror - is the prayojanam.
So, with this, all the pañca bhūtās are over. āditya candra vidyut pañca bhūtāni, totally 8 types of
hiraṇyagarbha upāsanā. All are at the macro level. Now, we are going to come to the individual
level. Next upāsanā. mantrā 10.
स होवाच गाग्य:, य एवायं यन्त पश्चाछब्दोऽनूत्यतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष् ,

असु�र�त वा अहमेतमुपास इ�त ; स य एतमेवमुपास्त सव� है वािस्ꣳल्लो आयुरे�त, नैनं परु ा कालात्प्र जहा�त ॥
sa hovāca gārgyaḥ, ya evāyaṃ yantaṃ paścāchabdo'nūdetyetamevāhaṃ brahmopāsa iti; sa
hovācājātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, asuriti vā ahametamupāsa iti; sa ya etam-
evamupāste sarvaṃ haivāsminloka āyureti, nainaṃ purā kālātprāṇo jahāti II [mantra 2.1.10]
So, here, a peculiar upāsanā is given. You have to imagine a person is running. And either you
pass near him or he passes nearby. And when a person is running, naturally he has to breath hard;
because, he has to draw lot of energy. Vigour is required. Because of that, there is deep breath.
Therefore, he is gasping and running. And normally when we breath, no sound is heard. But, when a
person is running, the gasping sound we can hear. Now, that gasping sound of a running person -
upon that śabdaḥ I meditate upon. So, somebody has to run nearby for this meditation! நமக்
நடக்கே ��யைல! So you have to find somebody! Anyway, you have to look at someone else.
None of us are fit for that! Some running person you have to call, perhaps. And, on that gasping
sound I meditate as hiraṇyagarbha. What a peculiar upāsanā பா�ங்ேக!
"yantaṃ paścāchabdo'nūdety etamevāhaṃ brahmopāsa iti". yantam means, dāvantam. When

a person is running past us, paścāt means, as even he crosses us, behind him, paścāt śabdaḥ
anu udeti - behind him a sound of breathing, deep breathing can be heard. And, etam eva - that
śabdapuruṣa upāsanā I do. Not any other śabda. This particular śabdapuruṣa upāsanā. ahaṃ
brahma upāsa iti - that I meditate upon as hiraṇyagarbhaḥ. This is gārgyā's presentation. And, for
that, ajātaśatru gives the reply.
That gasping sound indicates what? "asuḥ iti vā aham etam upāsa iti". It is nothing but asuḥ or
prāṇa śakti. Only when prāṇa is fully active, that person is healthy. That person is fit. So, deep
breathing in & out is an expression of prāṇa. Therefore, prāṇa guṇa viśiṣṭa hiraṇyagarbhaḥ - life
energy comes from hiraṇyagarbha only. Life breath, life energy, the life's vigour comes from
hiraṇyagarbha. So, asuḥ. asu means, prāṇa or prāṇa śakti. "asuḥ iti vā aham etam upāsa iti".
And, what is the benefit if we meditate on prāṇa śakti - whose value we will understand only as we
grow old! Any task, which was so simple at one time, each task becomes very big. Walking is a task.
Bathing is a task. There after wiping is a task. Because, no organ moves. So, everything becomes a
task. And a time comes when breathing itself is a task! What is he doing? Breathing! That itself
becomes difficult. All dependent on prāṇa; which we take for granted. Even talking becomes difficult.
When a dying person we approach only his lips move. But, the sound doesn't come at all. We take
prāṇa śakti for granted. We have to see that in our own body, in the form of life breath.
Therefore, the benefit of this upāsanā is, "sa ya etam evam upāste sarvaṃ haivāsminlloka
āyureti nainaṃ purā kālātprāṇo jahāti". sarvam ha eva asmin loka āyuḥ i ti - this person will
have a fit prāṇa and a good life span, as allotted to him. sarvam āyuḥ means, full life he will have.
A healthy life; not in ICU. Full life, outside the hospital, in a fit condition. He will live long. And not
only that. nainaṃ purā kālātprāṇo jahāti. prāṇa will not leave him before hand. That means, he will
not have unnatural death, like accident, murder etc. Such things will not happen. He will not have
apa mṛtyu doṣaḥ. Unnatural death is called apa mṛtyuḥ. That will not happen for him. prāṇaḥ
durākālāt na jahāti - life doesn't leave him. So, this is śabdapuruṣa upāsanā.
Then what is the next one? We will see that in the next class.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
evāvaśiṣyāte I om śāntiḥ śāntiḥ śāntiḥ II
स होवाच गाग्य:, य एवायं यन्त पश्चाछब्दोन ऽ ूत्यतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष् ,
अस�ु र�त वा अहमेतमपु ास इ�त ; स य एतमे व मप
ु ास्त सव� है वािस्ꣳल्लो आयुरे�त, नैनं परु ा कालात्प्र जहा�त ॥
sa hovāca gārgyaḥ, ya evāyaṃ yantaṃ paścāchabdo'nūdetyetamevāhaṃ brahmopāsa iti; sa
hovācājātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, asuriti vā ahametamupāsa iti; sa ya etam-
evamupāste sarvaṃ haivāsminloka āyureti, nainaṃ purā kālātprāṇo jahāti II [mantra 2.1.10]
In this first section of the 2nd chapter, the upaniṣad presents a dialogue between ajātaśatru the king
and gārgya or bālāki, the brāhmin boy. And gārgya has offered to teach brahman to ajātaśatru.
And ajātaśatru is listening to his so called teaching! And we saw that, gārgya knows only kārya
brahma. He does not know the kāraṇam brahma. What do you mean by kārya brahman? The
consciousness principle which pervades the created universe. Since the created universe is
called kāryam, a product, the consciousness pervading the created universe is called kārya
brahma. And kāryam brahma is named hiraṇyagarbha. This hiraṇyagarbha jñānam gārgya has
got. Not only he has the knowledge, he practices the upāsanā of kārya brahma, otherwise known
as hiraṇyagarbha.
That hiraṇyagarbha, which pervades the entire universe, can be invoked in any part of the
universe. And therefore, gārgya is talking about invoking the hiraṇyagarbha in various parts of the
universe. And we saw several such upāsanās. āditya upāsanā āditya puruṣa upāsanā. puruṣa
meaning kārya brahma or hiraṇyagarbha. So āditya puruṣa upāsanā. candra puruṣa upāsanā.
vidyut puruṣa upāsanā. Then, pañca bhūtāni ākāśa puruṣa vāyu puruṣa etc. In all of them,
hiraṇyagarbha, the Lord, is invoked.
And then ajātaśatru said, 'you are invoking hiraṇyagarbha without remembering His virtues.
Therefore in each upāsanā, you should add certain additional virtues. Then alone, the upāsanā
becomes complete. Therefore, ajātaśatru adds those additional virtues. Thus, we get, guṇaviśiṣṭa
ākāśa puruṣa upāsanā. guṇaviśiṣṭa vāyu puruṣa upāsanā. guṇaviśiṣṭa means, endowed with
those additional virtues. Not only ajātaśatru adds a few virtues, he points out that by meditating
upon the guṇaviśiṣṭa puruṣa upāsanā, the meditator will get varieties of benefits also.The
benefits are similar to the guṇa, the virtues, that we meditate upon.
And thereafter, in the 10th mantrā, which we completed in the last class, hiraṇyagarbha the
puruṣa, was invoked as the life energy, prāṇa śakti in everyone, which is manifest whenever we
are doing work. How much energy we have, how do we know? Only when we start doing something
we realise. And this energy is manifest when? Do you remember? A person is running. "yantam
paścāt śabdaḥ anu udeti". A person is walking fast or running, and when he moves past you, you
can feel his prāṇa śakti in the form of gasping for breath, which indicates how much asuḥ or
prāṇa śakti he has. And therefore ajātaśatru said, "asuḥ iti vā aham etam upāsa iti" - you have to
meditate upon him as asuviśiṣṭa śabda puruṣa upāsanā. śabda indicating what? The gasping
śabda, which reveals the glory of asu. asu is another word for prāṇa. prāṇa śakti viśiṣṭa śabda
puruṣa upāsanā. śabda is the sound heard when a person is running. So, you meditate upon
hiraṇyagarbha as prāṇic energy.
So many people are doing prāṇic healing. Whenever we have got some health problem, it is
because of some deficiency in prāṇa. And these people say, they can feel the prāṇa around a
person. And they move their hand allover the patient's body and say, 'here there is some low flow of
energy'. அங்க தகறா! This is because, prāṇa is supposed to flow throughout the body, through the
Class 20 - 31st July 2017 - mantrā 2-1-10 to 2-1-15 Download from www.arshaavinash.in Page 1
special prāṇic vessels. Just as we have blood vessels, they talk about the prāṇic vessels called
prāṇa nāḍī. And when there is some deficiency in the flow, they say, 'there, the prāṇa is weaker'.
Generally, where? Knee-joint! How do you know? While getting-up you will know!
So, prāṇa śakti it is. And whoever meditates upon the prāṇa guṇaviśiṣṭa śabda puruṣa, he will
have "āyureti nainam purākālātprāṇo jahāti" - a full prāṇa; he will have fully allotted life; he will not
have apamṛtyu, unnatural or early death. He will have full life. purākāla means, before the time of
natural death this upāsaka will not have an unnatural death. So, upto this we saw in the last class.
And we have three more upāsanās. We will see. mantrā 11.
स होवाच गाग्य:, य एवायं �द�ु पुरु एतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष् ,
द्�वतीयोऽनप इ�त वा अहमेतमुपास इ�त ; स य एतमेवमुपास्त द्�वतीयवान भव�त, नास्मा गणिश्छद्य ॥
sa hovāca gārgyaḥ, ya evāyaṃ dikṣu puruṣa etamevāhaṃ brahmopāsa iti; sa
hovācājātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, dvitīyo'napaga iti vā ahametamupāsa iti; sa
ya etamevamupāste dvitīyavānha bhavati, nāsmād gaṇaśchidyate II [mantrā 2.1.11]
So, the next upāsanā gārgya introduces. Always gārgya will introduce the upāsanā and ajātaśatru
will complete the same, putting gārgya into shame. 'I came to teach him. But, He is teaching me!'
The upāsanā or meditation here is on hiraṇyagarbha as presiding deity of the various quarters or
directions. In Sanskrit, direction is called dik. Like, East, West, North, South. They are 4 cardinal
directions. And we have got 4 intermediary directions - North-east, North-west etc. 4+4. Then we
have, above & below. Totally 10 directions are talked about. In all these directions, hiraṇyagarbha
pervades. That hiraṇyagarbha is called dikṣu puruṣaḥ. So, dik puruṣa upāsanā. Direction
hiraṇyagarbha upāsanā. So this is what gārgya introduces. And ajātaśatru, as usual, gives a
very beautiful, highly imaginative mantrā!
So ajātaśatru introduces two virtues of the directions. And what is that? Directions are always in a
group only. Nowhere one particular direction alone is there, without the others. Correct-தாேன!
Whichever place you go, there will be East, West, North, South etc. Therefore, directions always
live as a group. They never face the problem of loneliness, which is one of the problems a human
being can face; especially after being with several family members! We start with 'நாம இ�வர'. First,
the spouse comes. Thereafter, children and family. Always house is full. Then, one by one, people
go away from us; either temporarily, or as we grow old, permanently also people go away. Just an
hour before I met some person. He said, 'Swāmījī, most of my family members are gone. And I am
becoming more and more alone. I am very, very miserable'. So, loneliness can be one of the serious
problems faced by people. To avoid this problem, what upāsanā? "dvitīyo'napaga iti vā
ahametamupāsa"
The dik is always dvitīyaḥ. Means, always with a partner or partners. So, dvitīyaḥ refers to there is
no loneliness; never alone. Not only the dik is always with partners, it is also anapagaḥ. anapagaḥ
means, without any break in the group. So, na apagacchati iti anapagaḥ. apagamanam means,
separation; either temporary or permanent separation from someone whom I have been holding on
to. Often, emotionally, humanbeings require relationship for mental comfort.
That is why religion becomes very important. Religious scriptures introduce a relationship with
īśvarā, who will never leave us.
ananyāścintayanto māṃ ye janāḥ paryupāsate I teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ
vahāmyaham II [gītā 9.22]
No doubt, we strike relationships with worldly people also. But, religion warns - 'Don't totally rely
upon worldly relations; because, they are all apagaḥ.' apagaḥ means, they will go away. Because,
everything is impermanent. Only one permanently available is kāraṇam brahma. Even kārya
brahma is subject to birth & death. Why? kārya brahma is subject to arrival & departure. kāryam
means, a product. [Not, Tamil kāryam. It means work. In Sanskrit, kāryam means, a product, which
is subject to arrival & departure]. The only permanent one is kāraṇam brahma.
And therefore, dvitīyaḥ anapagaḥ means, never subject to separation, like the quarters, directions.
Wherever you go, the Eastern direction will never be alone. Because, opposite it, West will be there,
to smile at. 'இ�க்கியா ந ? ெசௗக்கியம இ�ந்�ண்'. And if it looks at one side, there will be North.
Therefore, no particular direction ever faces loneliness. And therefore, you meditate on it. In life,
then, you will have somebody or the other, always! Even if nobody is there bhagavān in the form of
iṣṭha devatā will be there, even in the ICU, where nobody is allowed. So, nobody can come. But,
one place where bhagavān will be available is, ICU. And bhagavān will say, 'I see you'. That is why
it is called ICU! Therefore, may you develop the habit of bonding with īśvarā, until you discover
advaitam brahma. May you learn to bond with the Lord. So, dvitīyaḥ. And, anapagaḥ. dvitīyaḥ
means, always with partner or partners. And anapagaḥ means, never separated. Never lonely.
"sa ya etamevamupāste dvitīyavān ha bhavati nāsmād gaṇaśchidyate". And whoever practices
this dvitīyatva anapagatva viśiṣṭa dik puruṣa upāsanā, in life he never feels lonely. That is said
here, sa ya etam evama upāste dvitīyavān ha bhavati - he will have dvitīyaḥ. And, na asmāt
gaṇaḥ chidyate - his group of members will never be broken. Or, will never disintegrate. Family
disintegration never takes place. Then comes the next upāsanā. mantrā 12 -
स होवाच गाग्य:, य एवायं छायामयः पर ु ु एतमवे ाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष् ,
मतृ ्यु�र� वा अहमेतमप
ु ास इ�त ; स य एतमेवमपु ास्त सव� है वािस्ꣳल्लो आयुरे�त, नैनं परु ा कालान्मृतयुर
् ागच् ॥
sa hovāca gārgyaḥ, ya evāyaṃ chāyāmayaḥ puruṣa etamevāhaṃ brahmopāsa iti; sa
hovācājātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, mṛtyuriti vā ahametamupāsa iti; sa ya
etamevamupāste sarvaṃ haivāsminloka āyureti, nainaṃ purā kālānmṛtyurāgacchati II [2.1.12]
So, the next upāsanā is chāyāmayaḥ puruṣa upāsanā. chāyā means not tea; that is chai! Here it
is, chāyāmayaḥ; hard cha. Means, shadow or darkness. So, chāyāmayaḥ puruṣaḥ - in the
darkness also. If hiraṇyagarbha pervades everything, he pervades darkness also! That darkness-
pervading presiding puruṣa I meditate upon. This is gārgyā's introduction. And ajātaśatru says,
"mṛtyur iti vā aham etam upāsa iti" - that chāyāmayaḥ puruṣaḥ represents mṛtyuḥ or maraṇam,
where the light of life has ended. Darkness indicates end of life. Light represents life. And therefore,
the light of life is gone off! Many people are afraid when a lamp gets puts-off by itself. They are
worried, 'யாராவ� ேபாய��வா' 'ேபாய��வா', ெசால்ல that worry will come. If it happens, sentimental
people are disturbed. Because, light stands for life; darkness stands for death. So, "mṛtyur iti vā
aham etam upāsa iti". So, mṛtyu viśiṣṭa how can you call it guṇa or virtue of hiraṇyagarbha? 'Life
can be called a virtue. But, how can death be called virtue?' - you may wonder. Remember, as
much life is important, so much important is death also. Because, only when the current one
dies, it gives way for the next generation. Imagine, we all permanently live. 90,100,120,140! Who
wants us? And therefore, life is a pair of opposites. Death also must be understood as an integral
part of life. That is why in the 11th chapter, Lord kṛṣṇā introduced Himself as kāla tattvam -
kālo'smi lokakṣayakṛtpravṛddho lokānsamāhartumiha pravṛttaḥ I ṛte'pi tvāṃ na bhaviṣyanti
sarve ye'vasthitāḥ pratyanīkeṣu yodhāḥ II [gītā 11.32]
- therefore mṛtyu is also as much important. So, "mṛtyur iti vā aham etam upāsa iti".
"sa ya etamevam upāste sarvaṃ haivāsminloka āyureti nainam purā kālānmṛtyurāgacchati".

And, whoever practices this upāsanā, that upāsaka will not have unnatural or early death.
apamṛtyu will not be there. He or she will have a fully allotted life.
Then the commentators ask a question, 'already we have seen this in mantrā 10, while talking about
a running person prāṇa viśiṣṭa upāsanā. There also it is said. Here also the same phalam is given!
What is the difference between this and that?' Commentators say, 'here the phalam is not only a
fully allotted life; but a fully allotted, healthy life! Otherwise, what is the use of merely surviving for
long. No use for us as well as others also. Here, the upāsanā phalam is, a long and healthy life. In
10th mantrā, long life; and in the 12th mantrā, long & healthy life. This is better upāsanā. Otherwise,
our long life will be good for only for Doctors & hospitals. Now comes the last upāsanā.
स होवाच गाग्य:, य एवायमात्म� पर ु ु एतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष् ,

आत्मन्वी वा अहमेतमप ु ास इ�त ; स य एतमेवमप ु ास् आत्मन् ह भव�त, आत्मिन्व हास् प्र भव�त ; स ह
तूष्णीमा गाग्यर ॥
sa hovāca gārgyaḥ, ya evāyamātmani puruṣa etamevāhaṃ brahmopāsa iti; sa hovāca
ajātaśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, ātmanvīti vā ahametamupāsa iti; sa ya etamevam-
upāsta ātmanvī ha bhavati, ātmanvinī hāsya prajā bhavati; sa ha tūṣṇīmāsa gārgyaḥ II 2.1.13
So, in all the previous versions of upāsanā, gārgya talked about one aspect of the creation or the
other. And this kind of invocation of hiraṇyagarbha in an aspect of creation can be endless.
Because, the creation has got so many things; and we can invoke hiraṇyagarbha in any one of
them. Thus, the list will become endless. And therefore, gārgya concludes this upāsanā series, by
taking the samaṣṭi creation - the total creation - called virāṭ. And behind this virāṭ, samaṣṭi sthūla
prapañca, there is hiraṇyagarbha is pervading, who is the samaṣṭi hiraṇyagarbha pervading the
samaṣṭi virāṭ. [samaṣṭi means macro, the total].
Just as, India can be invoked in any particular state. Tamilnadu viśiṣṭa India upāsanā. Karnataka
viśiṣṭa India upāsanā. You can invoke in any particular state. Then, there will be many such
upāsanās. Instead of enumerating several states, now he says, India viśiṣṭa samaṣṭi upāsanā.
"ya evāyam ātmani puruṣa etameva aham brahmopāsa". yaevāyam ātmani. Here ātmā means,
samaṣṭi prapañca, the virāṭ puruṣa. So, behind the virāṭ or samaṣṭi prapañca. puruṣa means,
the hiraṇyagarbhaḥ. etameva brahma upāsa - I meditate upon as kārya brahma, hiraṇyagarbha.
So, all the previous upāsanās are vyaṣṭi puruṣa upāsanā. Here, it is samaṣṭi puruṣa or samaṣṭi
hiraṇyagarbha upāsanā in which all the previous upāsanās are included. That is why in kaṭha
upaniṣad hiraṇyagarbha is called devatāmayī. This is introduced by whom? Always the upāsanā
is introduced by gārgya. And then, ajātaśatru says, "mā mā etasmin samvadiṣṭhā ātmanau iti vā
aham etam upāsa" - here, I meditate on hiraṇyagarbha as the total master of all the devatās.
maha iti brahmaṇi I āpnoti svārājyam I āpnoti manasaspatim I vākpatiścakṣuṣpatiḥ I
śrotrapatirvijñānapatiḥ I etattato bhavati ... [taittirīya 1.6.2]
hiraṇyagarbha as the master of all the vyaṣṭi devatās. Because, the PM has control over all the
Cabinet ministers, since they all have got limited delegated powers. Whereas, the prime minister has
got total power. He can give his power to any minister. During cabinet reshuffle, he can withdraw.
Shift him over to Vice President's post! Therefore, he is the master. ātmanvī means, the one who
has got total control. Total mastery the one who has got is the hiraṇyagarbhaḥ. So, ātmanvī
means, the master of all. iti aham upāse.
And by practicing the upāsanā what is the benefit? "sa ya etamevam upāsta ātmanvī ha bhavaty.
ātmanvinī hāsya prajā bhavati" - hiraṇyagarbha has got total control. Whoever practices the
upāsanā, that upāsaka will get total power over all his organs. His jñānendriyāṇi are under his
control. His karmendriyāṇi are under his control. That is what is said in bhagavad gītā -
amānitvamadambhitvamahiṃsā kṣāntirārjavam I ācāryopāsanaṃ śaucaṃ sthairyam ātma-
vinigrahaḥ II [gītā 13.8]
So, ātmavinigrahaḥ. vinigraha means, total restraint, control over oneself. karmendriyāṇi
jñānendriyāṇi, control over the tongue, which is very difficult. Two-fold tongue! So, the tongue is
soft; but, the words are not. Lashing tongue. Pricking tongue. Wounding tongue. Smashing tongue.
பார்க்கற� soft-ஆ இ�க்; ஆனா, என் ேவைல பண்ற அ�! Therefore, one is the talking tongue.
And the other one is, the eating tongue. No control. Popping popcorn! May be that is why it is called
Pop-corn?! Therefore, jñānendriyāṇi karmendriyāṇi.
Then comes the tougher one - antaḥkaraṇam - the mind and the thoughts. There are voluntary
thoughts. And many thoughts are not voluntary. They just come and occupy. Like, some neighboring
countries occupying & threatening us also! Belligerent. Thus, in-voluntary thoughts occupy my mind
in the form of worry, fear, anxiety etc. And, I am unable to push them out. I know it is not good for
me. But, I am not able to. This is thought problem. The upāsaka will get mastery over the in-
voluntary thoughts; the invading involuntary thoughts! Not only invading, but, occupying! ேடரா
ேபாடற�! So, ātmanvī ha bhavaty - he will become a master of his kārya-karaṇa saṅgāta.
And then, another greatness is, not only he will become, his children also will be like that! நன்ன
இ�கேக! So, ātman vinī ha asya prajā bhavati. prajā means, child or children. Here it is singular.
You can have dual, plural depending on number of children! Self-mastery is upāsana phalam.
Thus, whatever gārgya says, ajātaśatru makes extra point, and he always has the last word.
Now, gārgya doesn't know what to do! Thus, having exhausted whatever knowledge he had,
gārgya fell silent. Look at the last sentence. "sa ha tūṣṇīm āsa gārgyaḥ". sa gārgyaḥ - that
gārgya, who very proudly came claiming to teach ajātaśatru, he found that ajātaśatru knew more.
And therefore, out of shame, he fell silent. tūṣṇīm āsa - he became silent. tūṣṇīm means, �ம்மா
வாைய ��ண்� உட்கார்ந்தி�க. And so, what did ajātaśatru do? He asked gārgya, 'have you
exhausted everything? If you have exhausted, then I will be able to talk'. So, that comes in the
following mantrās. We will read.
स होवाचाजातशत:् , एतावन्न ३ इ�त ; एतावद्धी� ; नैतावता �व�दतं भवती�त ; स होवाच गाग्यर , उप त्व यानी�त ॥
sa hovācājātaśatruḥ, etāvannū 3 iti; etāvaddhīti; naitāvatā viditaṃ bhavatīti; sa hovāca
gārgyaḥ, upa tvā yānīti II [mantrā 2.1.14]
sa hovācājātaśatruḥ etāvannū - so when gārgya became silent, ajātaśatru initiated further
conversation by asking, 'only this much you know?' etāvat means, this much only you know, is it? It
is a question asked to gārgya. Therefore they have written a number 3. Aftercetāvannu, 3 is there.
That means, it should be elongated three times. That is, to ask the question, 'do you have anything
more or this much only?' And what did gārgya say? He was truthful. He said, "etāvad hi iti" - my
knowledge is over, this much only. etāvat hi iti - I know this much only. And then ajātaśatru thinks,
"naitāvatā viditam bhavatīti" - whatever you know falls within kārya brahma only. That means, it is
subject to origination. And if hiraṇyagarbha Himself is born, then there must be some other cause
from which hiraṇyagarbha Himself comes into existence.
In fact, in the first upaniṣad we studied, the first mantrā starts with this only. Do you know what is
the name of the first upaniṣad we studied? muṇḍaka upaniṣad. And there, the first mantrā is,
"brahmā devānām prathamaḥ sambhabhūva". brahmā means, hiraṇyagarbha. hiraṇyagarbha
was born first. And then, that hiraṇyagarbha gets the knowledge of how to create. So, that means,
if he must be born first and must gain the knowledge of creating the world, there must be
someone else who created hiraṇyagarbha and who educated hiraṇyagarbha! That is also said in
another upaniṣad śvetāsvatara upaniṣad - "yo brahmāṇam vidadāti pūrvam yo vai vedāmśca
prahiṇoti tasmai" [6.18] There is someone who creates hiraṇyagarbha and transfers the
knowledge to hiraṇyagarbha. And in bṛhadāraṇyaka upaniṣad , itself, in the 1st chapter, 4th
section which we studied, there also we talked about - hiraṇyagarbha was there in the beginning -
prajāpati. And He got frightened - "so'bibhet tasmādekākī bibheti" etc. [1.4.2] [Whether you
remember all those details or not, forget it. Let us come to this topic now].
hiraṇyagarbha Himself is born and therefore your knowledge is of kārya brahma. You do not know
the kāraṇam brahma. Therefore, ajātaśatru says, "na etāvatā viditam bhavatīti". etāvatā - by the
mere knowledge of kārya brahma, viditam na bhavati - you don't have total knowledge. When will
total knowledge be there? When you know kāraṇam brahma also; which kāraṇam is eka sāra
nitya satyam! That kāraṇa brahma jñānam alone is parā vidyā. "kasminnu vijñāne sarvamidam
vijñātam bhavati" . That knowledge alone will give you liberation also. So, na etāvatā, kevala
kārya brahma jñāna mātreṇa, viditam na bhavati. 'You don't have total knowledge'.
And then suddenly, gārgya changes his mind. What is that? Till now he thought he was the guru. 'I
shall teach you brahman'. So he thought, ajātaśatru was his śiṣyā. Suddenly, he turns the table.
He says, "sa hovāca gārgya upa tvā yānīti" - now hereafter, I will become your disciple. That
means, eventhough he was arrogant, once he knew he knows less, once he knew the other one
knows more, he was ready to give up his ego and surrender and tell,
"yacchreyaḥ syānniścitam brūhi tanme śiṣyaste'ham śādhi mām tvām prapannam"
- that is what gārgya does. sa hovāca gārgyaḥ - so the humbled gārgya, [which story of
kenopāniṣad you should remember? indrā was very arrogant, and he said, 'I will go and find out
who that yakṣa is? And indrā also miserably failed. And therefore, he stood in the very same place
where the yakṣa appeared & disappeared and prayed to the Lord. Seeing his humility, who came as
guru? uma devī came. And uma devī taught indrā, who that yakṣa is - the kāraṇam brahma,
which is "śrotrasya śrotram manoso manoyat"].
Therefore, gārgya said upa tvā yānīti. Sanskrit students should read properly. [Others can be
blissfully ignorant]. The upa must be connected with yāni. upa yāni. upa + yā dhātu parasmai pati
loṭ uttama puruṣa eka vacanam yātu yātām yāntu yāhi yātam yāta yāni yāva yāma iti rūpāṇi.
upa yāni means, what? Now I am approaching you. Re-approaching you. Previously I approached
with guru bhāvanā. Now I am discarding my guru bhāvanā and re-approaching you with śiṣya
bhāvanā. "tadviddhi praṇipātena paripraśnena sevayā" [gītā 4.34]. I will do whatever you ask me
to do. Please teach me. So, tvā here means, ajātaśatro. iti. Then, what did ajātaśatru do? He had
all the qualifications to be the guru; because, ajātaśatru was a jñānī. He was liberated. And He had
all the resources to each. And in the following mantrās He is going to teach gārgya. Therefore,
what did he do? Next mantrā we will read and I will introduce.
स होवाचाजातशतर् , प्र�तलो चैतद्यद्ब्रा ��त्रयमुपेत ् , ब्र मे व�यती�त, व्ये त्व �प�यष्यामी� ; तं

पाणावादायो�स्थ, तौ ह पर ु षं सपु ्तमाजग्:म , तमेतैनार्म�भरामनयाञ्क्, बह
ृ न ् पाण्डरवास सोम राजिन्न�; स
नो�स्थ, तं पा�णनापेषं बोधयाञ्कार, स हो�स्थ ॥ २.१.१५
sa hovācājātaśatruḥ, pratilomaṃ caitadyadbrāhmaṇaḥ kṣatriyamupeyāt, brahma me

vakṣyatīti, vyeva tvā jñapayiṣyāmīti; taṃ pāṇāvādāyottasthau, tau ha puruṣaṃ suptam-
ājagmatuḥ, tametairnāmabhirāmantrayāñcakre, bṛhan pāṇḍaravāsaḥ soma rājanniti; sa
nottasthau, taṃ pāṇināpeṣaṃ bodhayāñcakāra, sa hottasthau II [mantrā 2.1.15]
So, before accepting gārgya as His student, ajātaśatru, the kṣatriyā king, makes a remark. The
remark is based on the convention of the vedic society. In vedic society there were 4 prime varṇās
brhāmaṇa kṣatriya vaiśya and śūdrā. And all the 4 varṇās had their own roles. The brhāmaṇā's
role was educating the entire society. That is why "brhāmaṇosya mukham āsīt". mukham
represents the mouth or the teaching profession. brhāmaṇa varṇā took to the teaching profession.
kṣatriyā had the administration; vaiśya had business; śūdrā had the service-providing role to play.
Other 3 varṇās were only learning. brhāmaṇā had the job of paṭhanam & pāṭhanam while
kṣatriyā, vaiśya & śūdrā they had paṭhanam; but, no pāṭhanam. So, paṭhanam pāṭhanam
yajanam yājanam dānam pratigrahaḥ - these are the 6 duties of a brhāmaṇa. paṭhanam &
paṭhanam can you understand? Learning and teaching. yajanam - yājanam means, performing
rituals and helping others perform rituals. Priesthood. And dānam & pratigrahaḥ. dānam means,
giving charity. And pratigraha - receiving charity. Of these, 3 functions others cannot do. Which
three? pāṭhanam / teaching cannot be done by the other three varṇās. yājanam / priesthood
cannot be there for the other three varṇās. Similarly, pratigraha / receiving charity. These 3, the
other three varṇās cannot do. This was the convention.
And ajātaśatru reminds that convention. 'You are a brhāmaṇa. You are supposed to teach. I am a
kṣatriyā. I am not supposed to teach. But now, a situation has come, where the roles have to be
reversed. A kṣatriyā, who is not supposed to teach am forced to play the role of a teacher. And he
says, 'I will, eventhough it is un-conventional'. I am going to do it. Why? Because there is no other
way. You don't know and I know. Therefore he says, "sa hovāca ajātaśatruḥ pratilomam ca etat".
pratilomam ca etat. pratilomam means, un-conventional situation has come now. And un-
conventional means, role reversal. The teacher is becoming the student. And the student is
becoming the teacher. The exact meaning of the mantra we will see in the next class.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
स होवाचाजातशतर् , प्र�तलो चैतद्यद्ब्रा ��त्रयमुपेय ा , ब्र मे व�यती�त, व्ये त्व �प�यष्यामी� ; तं
पाणावादायो�स्थ, तौ ह पुरुष सपु ्तमाजग्म: , तमेतैनार्म�भरामन्त्रया, बह
ृ न ् पाण्डरवास सोम राजिन्न�; स
नो�स्थ, तं पा�णनापेषं बोधयाञ्चका, स हो�स्थ ॥ २.१.१५
sa hovācājātaśatruḥ, pratilomaṃ caitadyadbrāhmaṇaḥ kṣatriyamupeyāt, brahma me
vakṣyatīti, vyeva tvā jñapayiṣyāmīti; taṃ pāṇāvādāyottasthau, tau ha puruṣaṃ suptam-
ājagmatuḥ, tametairnāmabhirāmantrayāñcakre, bṛhan pāṇḍaravāsaḥ soma rājanniti; sa
nottasthau, taṃ pāṇināpeṣaṃ bodhayāñcakāra, sa hottasthau II [mantrā 2.1.15]
Up to the 13th mantra of this section titled, ajātaśatru brāhmaṇam, gārgya talked about various
upāsanās on hiraṇyagarbha, in the form of varieties of devatās. And hiraṇyagarbha was named
puruṣaḥ. Therefore, āditya puruṣa upāsanā, candra puruṣa upāsanā, vidyut puruṣa upāsanā
etc. All these are hiraṇyagarbha upāsanā. And we should remember, all the devatās put together
is called hiraṇyagarbha. And all the devatās / hiraṇyagarbha is the consciousness pervading the
total sūkṣma prapañca. Therefore, hiraṇyagarbha comes under sūkṣma tattvam.
And since sūkṣma śarīram is subject to origination, sūkṣma prapañca is also subject to
origination, all the devatās are subject to origination, therefore, hiraṇyagarbha also is subject to
origination. These fundamentals we should remember. The entire teaching will be understood
only if you remember that hiraṇyagarbha is subject to birth or origination. And therefore only,
hiraṇyagarbha is called kāryam brahma. And so, it is finite only. Therefore, by knowing the kārya
brahma, or by meditating upon kārya brahma, one cannot attain mokṣa.
Therefore ajātaśatru asks gārgya, the question, 'you know this much only?' And gārgya, the
brāhmaṇa said, he does not know anything more. But, he does not want to say, 'I do not know'.
Therefore he fell silent, keep quiet. And thereafter, he surrendered to ajātaśatru and said, 'if there is
something more, you please teach me'. That was because, he did not know that hiraṇyagarbha is
only kāryam brahma. And so for hiraṇyagarbha also there is a cause, which is called kāraṇa
brahma. So, keeping that in mind alone, ajātaśatru asked, 'do you know this much only?' What was
in his mind is, 'you know only kāryam brahma? You do not know kāraṇam brahma?' But, one good
thing gārgya did was, he surrendered to ajātaśatru.
ajātaśatru says, 'I shall teach you'. And, pratilomam ca etat [we saw in the last class], 'it is against
the convention that you are asking me to teach. "yad brāhmaṇaḥ kṣatriyam upeyād brahma me
vakṣyatīti" - normally brhāmaṇā are supposed to be ācāryās. And all the other varṇās have to
learn from brāhmaṇā. Here, you [a brāhmaṇā] want me [a kṣatriyā] to teach you! It is
unconventional; but still, I can teach you; because, 'I know that kāraṇam brahma; and, you don't
know'. The only condition required is I should know and you should not know. Then, the flow can
take place. Therefore he says, "vyeva tvā jñapayiṣyāmi iti". Up to this we saw.
We have to split the word vyeva properly. [mantra 15, 2nd line]. It should be split as vī+eva. And vī
must be connected with jñapayiṣyāmi. So, vyeva tvā jñapayiṣyāmi - I shall certainly teach the
next higher stage. And thereafter, he wants to do an experiment to teach kāraṇam brahma. So,
how to arrive at kāraṇam brahma? kāraṇam brahma is that from which everything originates. That
in which everything is resting. And into which everything will resolve. So, sṛṣṭi sthānam, sthiti
sthānam and pralaya sthānam is kāraṇam. Therefore, to arrive at the kāraṇam brahma, you
should go to a place where everything resolves. To find out the place where everything resolves,
you have to wait for pralayam. Because, only during pralayam the whole cosmos will resolve into
Class 21 - 7th Aug 2017 - mantra 2-1-15 to 2-1-17 Download from www.arshaavinash.in Page 1
brahman. How to wait till pralayam? And therefore, vedāntā uses a particular method. We do
experience a kind of mini pralayam every day. We do experience a kind of mini pralayam every
day. And what is that? That is deep sleep state. During the deep sleep state, all my organs
withdraw. The mind also withdraws. Once the mind and organs withdraw, the world - even though it
is existent - we do not experience the world. Since we do not experience the world, the world is
also as good as resolved. We don't say, world is resolved. But, the world is, as good as resolved.
I give the example - Suppose, in the middle of the class, [GOD forbid!] you go to sleep. What
happens to the class? The class is, as good as resolved. Poor Swāmījī is, as good as resolved.
Therefore, we experience the layam of everything - including the universe, including the jīva - all of
them resolving at the time of suṣupti. And, if the jīva and jagat, the individual experiencer and the
world, resolves during suṣupti, we must be going back to where? In suṣupti we must be going
back to our kāraṇam alone! And what is that kāraṇam? kāraṇam brahma!
Therefore, ajātaśatru wants to point out that, during suṣupti we have merged into brahman. Even
though, we think, during suṣupti nothing is there; we think that, there is only blankness, we feel it is
blankness; because, the mind is not operational. But, that state is nothing but kāraṇa.
ajātaśatru wants to point out that, during suṣupti what we are experiencing is none other than
brahman. And into that brahman alone every jīva - the experiencer - also is resolved. And not only
jīva is resolved; but, the entire universe is also resolved. The same thing happens during pralaya
avasthā also. All the jīvās, as well as, the entire universe also, will resolve into that kāraṇam
brahma only. And not only during suṣupti we are experiencing kāraṇam brahma, but, ajātaśatru
wants to point out that, this kāraṇam brahma, is our real nature also. Because, always the cause
alone is the real nature of any product.
What is the example? Gold and ornaments. So, ornaments come out of gold. Ornaments exist,
sustained by the gold. Ornaments resolve back into the gold. Gold is not only the cause of the
ornaments; but, we should also note gold alone is the very nature of every ornament. Remove
the gold, the ornaments do not exist. In the same way, brahman is the cause of our origination.
brahman is the one in which we sustain, during transactions. And into that brahman alone we
resolve during sleep, as well as during pralayam. And that brahman alone is our real nature.
Before we originate as jīva, we were brahman. As we transact as jīva, then also we are brahman.
And, at the time of resolution also, we will be brahman. Therefore, we were, we are, and we ever
will be brahman. In between, we function as jīva. Just as gold appears as ornaments temporarily.
Ornament is not their real nature. Gold is their real nature. Similarly, 'I' the brahman, function as
jīva temporarily, jīva bhāva is temporary. brahma bhāva is 'my' real and permanent nature.
So, whenever I use the word 'I', the real meaning of the word, 'I', should be the temporary jīva or
permanent brahman? The word 'I' must be used for brahma bhāva only. 'I' was, 'I' am, and 'I' ever
will be brahman. What type of brahman? jagat kāraṇam brahma. Temporarily, 'I' put on the
veṣam of jīva, for the sake of this drama to go on. The drama - any drama for that matter - will be
enjoyable if I remember that it is a drama. If that is forgotten, it will become a serious problem,
requiring psychiatric treatment! vedāntā is psychiatric treatment; because, the actor has forgotten
that he is an actor. He has become the character that he is playing! Playing the role of different
characters is wonderful; but, mistaking the character as 'myself' is saṃsārā.
Therefore, what is kāraṇam brahma? The place where we resolve during deep sleep state. This
ajātaśatru wants to teach gārgya. Therefore he takes gārgya by his hand and goes round the
palace to find out whether there is any sleeping person. Because, for kāraṇam brahma where
should you go? To a sleeping person! [But, the student should not go to sleep. We should just study
a sleeping person. We our self should not sleep]. Therefore, instead of putting gārgya into sleep, he
takes gārgya to a person who is asleep. Now look at this mantra.
"tam pāṇāu ādāya uttasthau". tam means, that disciple gārgya, otherwise known as bālāki the
brāhmaṇa, pāṇau ādāya - holding the hand of that Brahmin boy, uttasthau - ajātaśatru got up.
And, "tau ha puruṣaṃ suptam ājagmatuḥ". supta puruṣaḥ means, some person who is sleeping
in one corner of the palace. May be a watchman! Watchmen generally sleep. You know. Therefore,
puruṣam suptam ājagmatuḥ - both of them came to a sleeping person. And then ajātaśatru
addressed that sleeping person, with various titles or names which are associated with prāṇā.
Because, during sleep, even though all the organs withdraw, [jñānendriyās do not function.
karmendriyās do not function. Mind also does not function]. But, during sleep, one thing
functions! pañca prāṇās function. And therefore, ajātaśatru wants to find out, 'whether the prāṇā
is the jīva? Or, is jīva different from prāṇā?' If prāṇā and jīva are identical, then, by addressing the
prāṇā by name, the jīva should come out.
But, when he addresses the jīva with the names of prāṇā, the jīva doesn't come out at all. So, "tam
etair nāmabhir āmantrayāmcakre bṛhan pāṇḍaravāsaḥ soma rājan iti". tametaiḥ nāmābhiḥ.
Here, nāma means, the titles of prāṇā. āmantrayāmcakre - he tried to wake up the sleeping
person. Not ordinary sleep; but, deep sleep. That is why these nāma the jīva doesn't hear at all.
prāṇā is awake. But, prāṇā doesn't respond, indicating that prāṇā is jaḍa tattvam. The jīva, the
cetanaḥ has withdrawn from the prāṇā.
So, what are the titles of prāṇā? bṛhan pāṇḍaravāsaḥ soma rājan. These are the titles of prāṇā.
But, there is a technical problem here. Previously these 4 words were used as the titles of candra
puruṣaḥ. For candra puruṣaḥ, these titles were given. [Refer mantrā 2.1.3]. But, elsewhere in the
bṛhadāraṇyaka upaniṣad, it has been said, candra devatā and prāṇa devatā are two versions of
one and the same tattvam only. candra is adhidaivika tattvam, prāṇā is the corresponding
adhyātma tattvam. Therefore, we can take both are essentially one and the same. It is a technical
detail. If you remember that, it is fine. Otherwise, note this much - these are the 4 words which are
the titles of prāṇa. etair nāmabhir āmantrayāmcakre.
But, "sa na uttasthau" - that sleeping person / jīva did not wake up, indicating that jīva is not
prāṇā. He is someone other than the prāṇā. One who has disidentified from prāṇā. So, from this it
is clear that, jīva is different from sūkṣma śarīram. prāṇā represents sūkṣma śarīram. So, jīvaḥ
sūkṣma śarīra vilakṣaṇaḥ; is withdrawn from sūkṣma śarīram.
Thereafter, he tried to wake him up by shaking the body. "tam pāṇinā''peṣam bodhayāmcakāra"
āpeṣam means, repeatedly shaken that person. bodhayāmcakāra - tried to wake that person up.
Sometimes sleep will be so deep that you try to shake and wake up the sleeper, they don't wake up.
And suddenly, we get afraid also! இ�க்கானா ேபானானான்� சந்ேதகம் ! Therefore, he was in
such a deep sleep state, that he did not wake up even when the body was shaken, indicating that,
jīva is not the physical body. jīva is someone different from the physical body. And, during the
waking state jīva identifies with the physical body. But, during deep sleep state jīva withdraws the
identification, almost totally. Almost totally. That is why he is as though dead. Not totally, not really.
If it is total / real, the person will be dead! Therefore, jīva is almost withdrawn from the body,
indicating that jīva is neither sthūla śarīram nor sūkṣma śarīram. They are only temporary
mediums through which jīva functions / transacts. And during deep sleep state, jīva withdraws from
all of them, dropping the jīva bhāva itself.
Now the question is, jīva is withdrawn alright; but, jīva is existing somewhere! How do you know he
is existing? Because, he comes back; after sometime, he comes back. Therefore, jīva does very
much exist. But, he is not in sthūla or in sūkṣma śarīrams. He is withdrawn from both of them. He
is hiding somewhere. 'What is that place wherein jīva resides during suṣupti avasthā?' is the
question, which ajātaśatru asks gārgya. We will see next mantra.
स होवाचाजातशतर् , यत्र एतत ् सपु ्तोऽूद

भ एष �व�ानमयः पुरुष , क्वै तदाऽभूत ् , कु त एतदागा�द�त ; तद ु ह न
मेने गाग्यर ॥
sa hovācājātaśatruḥ, yatraiṣa etat supto'bhūdya eṣa vijñānamayaḥ puruṣaḥ, kvaiṣa tadā'bhūt,
kuta etadāgāditi; tadu ha na mene gārgyaḥ II [mantrā 2.1.16]
So, after this experiment is over, based on this experiment, ajātaśatru asks a question to gārgya.
"saḥ ajātaśatruḥ uvāca". What is the question? "yatraiṣa etat supto'bhūd ya eṣa vijñānamayaḥ
puruṣaḥ kvaiṣa tadā'bhūt". yaḥ eṣa vijñānamayaḥ puruṣaḥ means, jīva, the individual. And this
individual jīva suptaḥ abhūd - went to deep sleep state, resolving himself. The jīva bhāva itself is
resolved; because, individuality is not experienced. I am a man or woman, brāhmaṇa or kṣatriyā,
nothing is known. All my particular features are resolved. Therefore, jīva has resolved into
something during the suṣupti. So, yatra - to some locus the jīva has gone back. So, vijñānamayaḥ
puruṣaḥ etat. etat means, in this manner, as we experience, he has disappeared from sthūla
śarīram. Disappeared from sūkṣma śarīram. Withdrawn. And resting somewhere. Now, the
question is - 'where is that jīva resting?' jīva is very much there. What is the proof? He comes
back later! அ� நாம ஞாபகம் ெவச்�க் . Therefore he asks, kva eṣa tadā abhūt? tadā means, at
the time of the resolved condition, where did the jīva, the individual reside, remain or rest?
And, "kuta etad āgād" iti - and from which resting place the jīva comes back again to occupy the
sūkṣma śarīram, to occupy the sthūla śarīram, again? The jīva comes back from somewhere.
From where does he come back, again? So, where does he go? And from where does he come?
kutaḥ etat? etat means, in this manner. [By this time, because he was shaken repeatedly, that poor
sleeper must have got up. And, he must be wondering, what is happening? But, after waking him up,
both of them do not look at him. They start continuing their conversation. The poor fellow doesn't
know what was happening. He might have gone back to sleep once agai! We don't know]. The
experiment is over. And, ajātaśatru asks, etat - in this manner, after repeated shaking, from where
did the jīva come back?
And what was the answer of gārgya? "tadu ha na mene" gārgyaḥ. gārgya did not know the
answer; because, in deep sleep state, we know we disappear; because, we don't know anything at
the time of deep sleep state. We don't know anything about ourselves also. We cannot even declare
'I am sleeping'. If anybody says, 'I am sleeping' means, he is not sleeping. So, there is not even self-
awareness. No world awareness. So, what happens during deep sleep state? is a mystery for all
the jīvās. It is apauruṣeya viṣayaḥ. And that is why, the same thing is extended to the universe
also! The scientists are trying to find out 'what was the condition before the arrival of the universe?'
They talk about the Big-bang theory and all. They also say, 'there was a time when everything was
resolved'. But, what was the condition just before everything resolved? That condition they have
named, 'singularity'. Means, advaitam! Singularity. They say, we are not able to understand what it
is. And they say, it is a state of no information. Instead of saying, 'we don't know', they put the
blame on that state! It is a state of no information. They can talk about the creation even one
thousandth of a second afterwards. That they can talk. But, before that they are not able to solve.
Just as, we don't know what is our condition in deep sleep state. Because it is apauruṣeya viṣayaḥ.
And some philosophers say, 'because we don't experience anything, it must be a state of
nothingness'. Let us keep it as śūnya,. That is called Buddhism's śūnyavāda theory. Since, we
don't experience anything at that time, why can't we conclude that there was nothing at that time?
vedāntā says, no. Because, out of nothing, nothing can come. If out of nothing creation can come,
you can create or cook your lunch out of nothing! If creation can come out of nothing, the lunch can
also come out of nothing. You don't have to purchase vegetables. Nothing is required! Remember,
from asat, sat cannot come. Therefore, you cannot say, it is a state of nothingness. There must
be something, out of which everything must have arrived. 'That is what?' - is the question.
But, apauruṣeya viṣayaḥ. We cannot know it without the help of śāstra pramāṇam. Therefore,
gārgya did not know the answer. So, ajātaśatru - with the help of śāstra pramāṇam - gives the
answer. What is the answer? kāraṇam brahma was there. The eternal consciousness was there
at that time. And, all the nāma rūpās were also there in potential form, which is called māyā or
avyaktam. Thus, ātmā & māyā, brahman & māyā, the kāraṇam tattvam was there, out of which
alone everything came. Therefore, he says - [we will read. mantra17]
स होवाचाजातशतर् , यत्र एतत्सुप्तोऽभ य एष �व�ानमयः पुरुष , तदेषां प्राणान �व�ानेन �व�ानमादाय य

एषोऽन्तहृर आकाशस्तिस्मञ्छ ; ता�न यदा गह्ण ृ त्थ है तत्पुरु स्व�प� नाम; तद्गृह� एव प्रा भव�त, गह
ृ �ता
वाक् , गह
ृ �तं च�:ु , गह
ृ �तं श्रो, गह
ृ �तं मनः ॥
sa hovācājātaśatruḥ, yatraiṣa etatsupto'bhūd ya eṣa vijñānamayaḥ puruṣaḥ, tadeṣāṃ
prāṇānāṃ vijñānena vijñānamādāya ya eṣo'ntarhṛdaya ākāśastasmiñchete; tāni yadā
gṛhṇātyatha haitatpuruṣaḥ svapiti nāma; tadgṛhīta eva prāṇo bhavati, gṛhītā vāk, gṛhītaṃ
cakṣuḥ, gṛhītaṃ śrotraṃ, gṛhītaṃ manaḥ II [mantra 2.1.17]
"saḥ ajātaśatruḥ uvāca" - ajātaśatru replied, based on śāstra pramāṇam. How did ajātaśatru
know that? He got it from his guru; who got it from his guru. The original source of knowledge is
bhagavān and vedā only. So, based on the śāstra pramāṇam he replied.
The answer given is this. brahman is none other than the original consciousness. 'I' am the
ātmā, the original consciousness. My physical body is made up of pañcabhūtās. And the 5
elements are cetanam or acetanam? Fundamentals ஞாபகம் இ�க்ே ? The 5 elements are
acetanam, inert. Therefore, the body also, by itself, is inert only. sūkṣma śarīram also is made up
of pañcabhūtās. That is also inert, by nature. Both of them are naturally inert. Now they are
sentient, because the original ātmā, lends consciousness to the body. In the form of what?
cidābhāsa or reflected consciousness. Body doesn't have original consciousness. Body enjoys only
borrowed consciousness. Similarly, sūkṣma śarīram has got only borrowed consciousness.
What is the example? Like the Sun and the Moon. Sun is also bright. Moon is also bright. But, Moon
is bright not because of its own light; but because of, the borrowed light of Sun only. Thus, 'I' -
original ātmā - bless the sūkṣma śarīram and sthūla śarīram with cidābhāsa during jāgrat and
svapna avasthā. And, during suṣupti avasthā, what happens? 'I' - the consciousness - withdraw
the cidābhāsa, from sthūla-sūkṣma śarīrams. As cidābhāsa is withdrawn, what happens? The
body becomes as good as, an inert body. So, ears are open; but, you don't hear. Nose is open; you
cannot smell and so on. Therefore, the cidābhāsa - which has been given by ātmā - is withdrawn.
As determined by whom? All of them happen according to the Law of Karma. That is said here.
"yatra eṣa etat suptaḥ abhūd" - when the jīva goes to sleep, "ya eṣa vijñānamayaḥ puruṣaḥ".
vijñānamaya puruṣa is another name of the jīvātmā, ātmā. "tadeṣām prāṇānām vijñānena
vijñānam ādāya. vijñānam means, the power of knowing. The knowing power. prāṇānām. Here
the word prāṇā refers to all the sense organs, carefully note. So, the power of perception of the
sense organs is withdrawn as the cidābhāsa is withdrawn from the body and sense organs.
vijñānena means, along with cidābhāsa. If cidābhāsa is there, the eyes have got seeing power. If
cidābhāsa is there, the ears have hearing power. But, when the cidābhāsa is switched-off - when
the current goes, what happens? Mike is there; but, it doesn't function. That state is called suṣupti.
Because, that power which was blessing the mike, that has gone away.
And, what is the power here? cidābhāsa is the power which gives the power of hearing, seeing,
smelling etc. Once the cidābhāsa withdraws the power and goes inwards. vijñānena means,
cidābhāsena. vijñānam - indriya sāmartyam, ādāya - having withdrawn. And where does the jīva
go? "ya eṣaḥ antarhṛdaya ākāśaḥ" - within the heart there is ākāśaḥ. ākāśa here means, ātmā,
the paramātmā, the sākṣī caitanyam. So, the word ākāśaḥ means, ātmā, the Original
consciousness, the sākṣī caitanyam. And, "tasmiñchete" - the cidābhāsa merges into the OC, the
paramātmā. And, "tāni yadā gṛhṇāti" - when the sensing or perceiving powers are withdrawn by
the withdrawal of cidābhāsa, when their perceiving powers are also withdrawn, it is like various
electrical gadgets without electricity. So, no gadget can do its particular function. Gadgets are
different. Their functions are different. All the gadgets lose their function the moment the power is
withdrawn. Here, the power is cidābhāsa. All out! The cidābhāsa merges into the cit, the
paramātmā. "ākāśas tasmiñchete tāni yadā gṛhṇāti" - when they are withdrawn.
"atha ha etat puruṣaḥ svapiti nāma" - the sleeping jīvaḥ is then called svapitināma, is given a
special title svapiti. [And this word has occurred in chāndogya upaniṣad. We saw the derivation of
three words. svapiti was one word. aśanāyā was another word. pipāsā was another word. Very
difficult to remember. If you have forgotten doesn't matter. If you remember, wonderful! chāndogya
upaniṣad, 6th chapter, 8th section we saw the word svapiti].
The word svapiti has got a conventional meaning. Conventional meaning is, he is a sleeper jīvaḥ.
That is the dictionary meaning. Because, svap means, to sleep. And the upaniṣad gives a special
meaning. svam apiti - the jīva has dissolved temporarily into his own original nature. So, svam
means, what? svarūpam. jīva has merged into his original nature, which is kāraṇam brahma.
And from this what is communicated? kāraṇa brahma is not something else sitting somewhere.
kāraṇam brahma is not something sitting somewhere, which you have to travel & reach. kāraṇam
brahma is our own real nature, which we are merging into everyday. But, the problem is, though
we remain in our real nature, we don't know that it is our real nature! And why we don't know? At
that time, the mind is not functioning. Even when the mind functions, we are not able to know!
During sleep, when the mind is not functioning, we are in our original brahman svarūpam. But we
don't know. Because of the ignorance what do we do? During the waking time we are using the
physical body temporarily. And, we mistake that body as our real nature.
So, waker is fake nature. Sleeper is the real nature. We think, waker is the real nature. And sleeper
is the fake nature! Real-அ unreal-ஆ எ�த்�ண , unreal-அ real-ஆ எ�த்�ண, திண்டா� ெத��ல
நின்! Thus, jīva bhāva, the wakerhood is my fake nature. brahma bhāva, the sleeperhood, is my
real nature. That is why at that time we are very, very comfortable with ourselves. When we are in
our real nature we are comfortable. That is why we love to sleep whenever opportunity comes!
And we never want to come out of our sleep; because, that is our real nature. Whereas, waker's
nature we are never comfortable. The moment waking starts, what comes to our mind? All problems.
We have to do this and that. Only if we do all those things I will be pūrṇaḥ. We are seeking
pūrṇatvam by doing various things. Went to LKG UKG M.A PhD got married, got children, got
grandchildren - all in search of pūrṇatvam! Waker can never have pūrṇatvam as waker.
pūrṇatvam we already have, which we experience during sleep. We have to only claim, that
nature and convert our day to day life into a drama in which we are playing roles. apūrṇa father is a
role I play. apūrṇa mother. [apūrṇa means wanting, always missing something]. apūrṇa father is a
role I play. apūrṇa mother is a role I play. apūrṇa son. apūrṇa husband. apūrṇa wife. These are all
roles I play. Then, who am 'I'? Behind these roles 'I' am the ātmā, which pūrṇa ātmā is playing the
roles. This we have to know. We don't have to become pūrṇaḥ; we have to know, 'I am already
pūrṇaḥ'. Then, you play like India playing cricket match in Sri Lanka. Already won the series. So, the
third match how will they play? As jīvan muktaḥ; because, already they have won 2 out of 3!
pūrṇatvam achieved. Then they play - வந்தா�ம் ச� ேபானா�ம்!
Like that, once we discover pūrṇatvam, whatever I do, it is with pūrṇatvam; but, not for
pūrṇatvam. Working for pūrṇatvam is saṃsārā. Working with pūrṇatvam is mokṣaḥ. So,
convert for into with. What is mokṣam? Convert for into with!
ॐ पूण्
Swāmī paramārthānandājī's classes on 151
om pūrṇam adaḥ pūrṇam idam pūrṇāt pūrṇam udacyate I pūrṇasya pūrṇam ādāya pūrṇam -
स होवाचाजातशतर् , यत्र एतत्सुप्तोभ ऽ य एष �व�ानमयः पर ु ुष , तदे षां प्राणान �व�ानेन �व�ानमादाय य
एषोऽन्तहृर आकाशस्तिस्मञ्छ ; ता�न यदा गह ृ ्णत्थ है तत्पुरु स्व�प� नाम; तद्गृह� एव प्रा भव�त, गह ृ �ता
ृ �तं च�:ु , गह
वाक् , गह ृ �तं श्रो, गह
ृ �तं मनः ॥
sa hovācājātaśatruḥ, yatraiṣa etatsupto'bhūd ya eṣa vijñānamayaḥ puruṣaḥ, tadeṣāṃ
prāṇānāṃ vijñānena vijñānamādāya ya eṣo'ntarhṛdaya ākāśastasmiñchete; tāni yadā
gṛhṇātyatha haitatpuruṣaḥ svapiti nāma; tadgṛhīta eva prāṇo bhavati, gṛhītā vāk, gṛhītaṃ
cakṣuḥ, gṛhītaṃ śrotraṃ, gṛhītaṃ manaḥ II [mantra 2.1.17]
We are seeing the first section of the 2nd chapter of bṛhadāraṇyaka, titled ajātaśatru brāhmaṇam.
And this is a teaching in the form of a dialogue between gārgya the brāhmaṇa and ajātaśatru, the
king. gārgya approaches ajātaśatru with an intention to teach ajātaśatru. And he says, 'I shall
teach you brahman'. And then, gārgya talks about hiraṇyagarbha and hiraṇyagarbha upāsanā.
The hiraṇyagarbha is also known as brahman in the śāstrā. Therefore, what gārgya said is
correct only. Because, hiraṇyagarbha is also brahman only. But ajātaśatru asked gārgya, 'you
know only this much brahman?' Then gārgya wondered, 'is there something more to know, other
than this?' And since he did not know further, he surrendered to ajātaśatru and said, 'now I shall
learn from you'. Then, ajātaśatru starts the teaching.
And what is in the mind of ajātaśatru, we should know. He doesn't mention it expressly. But, what is
in his mind while he started teaching? hiraṇyagarbha is brahman alright. But, it comes under kārya
brahma. kāryam means, it is a product. Because, hiraṇyagarbha is born and He has got an
existence, during the creation. And hiraṇyagarbha also resolves at the time of pralayam.
Therefore, since it is kārya brahma, kāryam is anekam, asāram, anityam; and it is also asatyam.
It is not the ultimate reality. And therefore, the kārya brahma upāsanā may be useful alright. It can
give citta śuddhi, citta ekāgrata, citta viśālatā etc. But, hiraṇyagarbha cannot give liberation.
Therefore, we have to go to kāraṇam brahma, the source from where hiraṇyagarbha himself arose
and will resolve. And this kāraṇam brahma alone will be eka, sāra, nitya, satyam. Only by
knowing the eka sāra nitya satya kāraṇam brahma, one can attain liberation.
And therefore, ajātaśatru's aim is to teach kāraṇam brahma. What method can he use to teach?
Every ācāryā has to plan the method of communication. Because, you can start anywhere. And now
ajātaśatru uses a particular methodology to find out the kāraṇam, the kāraṇam brahma. We know
kāraṇam is the source from which all the kāryams originate, products originate. Because of which
alone, all the kāryams survive. And ultimately, all the kāryams / products will resolve into that
kāraṇam brahma alone. kāraṇam brahma is utpatti sthānam. kāraṇam brahma is sthiti
sthānam. kāraṇam brahma is laya sthānam.
And it is this laya sthānam that ajātaśatru wants to focus. So śriṣṭi he doesn't want to focus now.
sthiti he doesn't want t focus now. He now wants to focus on layam. layam means, resolution of
everything. When everything resolves, it should resolve into something. Wherever it resolves, that
will be kāraṇam. The rivers originate from the ocean, through clouds and rain. And ultimately, the
rivers resolve into the kāraṇam ocean alone. Therefore, kāraṇam is laya sthānam. Therefore, let
us find out where everything resolves. And once you find that, we have arrived at the kāraṇam.
Now, the question is, 'how can we resolve everything?' Because, the universe is so vast! And
therefore, at the time of pralayam alone, everything will get resolved. We cannot wait until
pralayam; because, we ourselves will die before that. Therefore, how to create a miniature
pralayam? This is called simulation. When they want to go by rocket to the higher space - where
gravitational pull will not be there, all the astronauts will have to get the training, before. How to live
in a place where gravitation is not there. You cannot simply go there and do experiments. So, they
have to practice before. Therefore, Scientists create / simulate that situation here, where the
gravitational force will not be there. And astronauts train in that facility. Similarly, here also, the
actual pralayam we cannot wait. Therefore, we require what? A simulated pralayam. An
experimental pralayam in which everything will get resolved.
And you know what is that pralayam! Deep sleep state. The moment I go to deep sleep state, I stop
to be an individual living-being operating my pramāṇam. Because, I don't use any of my
pramāṇams. pramāṇam means sense organs. Therefore, I stop to be a pramātā. All the
pramāṇams are not functioning. And when pramātā and pramāṇam, are not there, what happens
to the universe? The whole universe, as far as I am concerned, the whole universe is, as good as
resolved. I don't say resolved; but I say, as good as resolved. Because, without pramātā &
pramāṇam, the prameya prapañca cannot be there. And therefore, during sleep, everything is
resolved, including my individuality. That is why, during sleep, I don't even say, 'I am sleeping'. I am
not even aware of myself as a sleeper. Which means, pramātā, pramāṇam, prameyam - the entire
tripuṭī is resolved. Wherever it resolves - that is, during deep sleep state whatever you experience
- has to be none other than kāraṇam brahma.
Even though we feel there is total blankness or nothingness, it is not a state of nothingness;
because, ... Why it is not a state of nothingness? Because, the next day, from the so called
blankness alone, again pramātā pramāṇam prameyam arise. Therefore, sleep is not a blank
state. It is not a state of nothingness. But, it is kāraṇa brahma avasthā.
Then, how come, I don't know 'I am brahman' at that time? What is the answer? To know 'I am
brahman', I require the knowing instrument & the source of knowledge. At that time, pramātā is
resolved. pramāṇa is resolved. So, 'I am brahman'. But, I cannot know 'I am brahman'. What a
tragedy! During sleep I 'am' kāraṇam brahma. But, I do not know that 'I am kāraṇam brahma'. And
therefore, waking up I conclude, [anyway I am ignorant of my nature!] I conclude that the miserable
body is 'myself'. Therefore, ahańkāra, mamakāra, rāga, dveṣa come. And problems come.
And therefore, ajātaśatru wants to point out, 'we are in kāraṇam brahma during our suṣupti. We all
experience kāraṇam brahma; but, without knowing, "I am kāraṇam brahma". And not only we are
kāraṇam brahma during suṣupti, ajātaśatru says, that alone is our real nature also. Because,
whatever is continuously there is real nature. Whatever is changing, cannot be, my real nature.
kāraṇam changes or kāryam changes? kāryam alone changes. Therefore, bangleness cannot be
the real nature; since it is subject to change. Chainness cannot be real nature. Ringness cannot be
real nature. Goldness is .. [ந�ளக் cannot ெசால்லப்பட ] Goldness is the real nature; because -
bangleness chainness ringness - all of them are subject to arrival & departure. Therefore, kāryam
cannot be my real nature. Then, kāraṇa brahma bhāva alone is my real nature.
Means, jīva bhāva is temporary. In the waking state, whatever individuality we have - fatherhood
motherhood husbandhood wifehood malehood femalehood humanhood - all these hoods, that
individuality is incidental. JĪVA BHĀVA IS VEṢAM; BRAHMA BHĀVA IS SVARŪPAM. Now, what do we
think? jīva bhāva is our real nature; and, brahma bhāva, we think, is incidental! And therefore,
ajātaśatru wants to analyse the suṣupti. But, guru cannot analyse the suṣupti of the śiṣyā.
Because, once śiṣyā goes to suṣupti, he is not available for analysis. I have to keep you awake.
Therefore, I have to go to someone who sleeps, so that I can analyse. So, ajātaśatru went around
the palace and got someone who was in very, very deep sleep. And he tried to waking him up. He
was not waking indicating jīva bhāva had resolved into brahma bhāva. The physical body, sthūla
śarīram was not responding since jīva has withdrawn. Even prāṇā, the sūkṣma śarīram, was not
responding when he addressed it. Thus, sthūla śarīram was not responding; sūkṣma śarīram was
not responding. That is, jīva was withdrawn totally. Only when ajātaśatru shook him repeatedly,
he woke up.
And, ajātaśatru asked gārgya, 'where was the jīva located or resolved, during suṣupti?' What is
the answer that we know; but, gārgya doesn't? jīva was one with his original nature which is
none other than kāraṇam brahma. But, gārgya did not know that. "tadu ha na mene gārgyaḥ".
Therefore ajātaśatru explains how the jīva gradually withdraws from the body, the sense organs,
and merges into brahman. What is brahman? The caitanya tattvam, which is obtaining in hṛdaya
ākāśaḥ. That is the mantra we are seeing now. "yatraiṣa etat supto'bhūd ya eṣa vijñānamayaḥ
puruṣaḥ". vijñānamaya puruṣaḥ means, jīvaḥ. And what does that jīva do? "tad eṣām prāṇānām
vijñānena vijñānam ādāya" - the jīva alone spreads throughout the physical body and sense
organs through the cidābhāsa or reflected consciousness. When the jīva withdraws into brahman,
the cidābhāsa in the body is withdrawn almost. "ya eṣo'ntarhṛdaya ākāśas tasmiñchete". Like, we
keep the bedroom light only on. And the whole room is dark. Similarly, only miniature cidābhāsa is
there in the body; otherwise, the body will become dead. Therefore, keeping the minimum, the jīva
withdraws the reflected consciousness.
"tāni yadā gṛhṇāti atha haitatpuruṣaḥ svapiti nāma". And when the cidābhāsa withdraws, the
function of every sense organ is affected or withdrawn. So, ears will be open; but, ears cannot
hear. That is said here. prāṇānām means, indriyāṇām. vijñānam means, vijñāna sāmartyam or
the sensing power of the sense organs. So the jīva, withdraws the sensing power of the sense
organs, and goes to antarhṛdaye - within the heart, ākāśaḥ. And we have to carefully note. Here
ākāśa means, the brahman, the caitanyam. [daharākāśa upāsanā we saw in the 8th chapter of
chāndogya]. That is the word ākāśa. daharākāśa brahma caitanyam - the original consciousness.
tasmiñ chete - jīva has dissolved. Not permanently. Why? Because, again he wants to come back.
Therefore, now he has merged into paramātmā. And, tāni yadā gṛhṇāti - when the jīva withdraws
all the sense organs by withdrawing the cidābhāsa, atha haitatpuruṣaḥ svapiti nāma - jīva has
resolved into brahman. Or, another expression is, he has resolved into his svarūpam.
So, brahma layaḥ is svarūpa layaḥ. From this, what is the message conveyed? If brahma layam =
svarūpa layam, then, brahman = svarūpam! That means, brahman is my real nature. Thus, the
meaning of the word 'I' is, brahman. Then, what about Ramaswamy, Krishnaswamy etc? They are
all veṣams. The whole life is a drama! During sleep we go to the green-room; and there we
remove all our costumes. And having removed the costumes in the green-room, we reside as
brahman, our original nature. So, svapiti. In the last class I told, svam indicates svarūpam.
And, "tad gṛhīta eva prāṇo bhavati gṛhītā vāg gṛhītam cakṣur gṛhītam śrotram gṛhītam
manaḥ". tad means, tadā suṣupti kāle, gṛhīta eva prāṇo bhavati. And here also Sanskrit students
should carefully note - prāṇaḥ means, the smelling organ. The ghrāṇa prāṇa is withdrawn,
resolved. Not the breathing prāṇa; only the smelling prāṇa is resolved. That means, we will be
breathing; but, we cannot smell. Therefore, prāṇā here refers to ghrāṇa prāṇaḥ. gṛhītaḥ bhavati,
withdrawn. gṛhītā vāg. karmendriyams are withdrawn. vāk means, organ of speech. [Some people
talk in sleep also! somnambulism! Blabbering; but, no deliberate speech]. Therefore, vāk is
withdrawn; eyes are withdrawn. [Some people go to sleep with open eyes! Still eyes cannot
perceive]. gṛhītam cakṣur gṛhītam śrotram. That means, all the pramāṇams are resolved. What
about pramātā? pramātā cannot be pramātā if there is no pramāṇam. Therefore, pramātā, the
knower, is also resolved. gṛhītam manaḥ. So, the pramāṇās, pramātā - and with that the whole
world also - is as good as resolved. That we have to supply. prameya prapañcaḥ api līnaḥ
bhavati. Continuing -
स यत्रैतत्स्वप चर�त ते हास् लोका: तदत े महाराजो भव�त, उतेव महाब्राह: , उतेवोच्चावच �नगच्छ�; स
ु व
यथा महाराजो जानपदान ् गहृ �त्व स्व जनपदे यथाकामं प�रवत�त, एवमेवैष एतत्प्रन ् गह
ृ �त्व स्व शर�रे यथाकामं
प�रवतर्त ॥ [mantra 2.1.18]
sa yatraitatsvapnyayā carati te hāsya lokāḥ taduteva mahārājo bhavati, uteva mahā-
brāhmaṇaḥ, utevoccāvacaṃ nigacchati; sa yathā mahārājo jānapadān gṛhītvā sve janapade
yathākāmaṃ parivarteta, evamevaiṣa etatprāṇān gṛhītvā sve śarīre yathākāmaṃ parivartate II
So, when the jīva goes to sleep it withdraws from the physical body and also sense organs. But, the
withdrawal of jīva can be partial or total. If it is total withdrawal, then the jīva goes to total sleep. But,
when it is partial withdrawal, it is neither total sleep, nor waking also. There is an intermediary state
of experience. What is the intermediary state between waking and sleep? Dream state.
And how does śāstrā explain the phenomenon of dream? That śāstric explanation of the dream
state is said here. And according to śāstrā, in the entire body, there are several nāḍīs criss crossing
the body. Just as we have got blood vessels all over the body, big arteries, intermediary ones and
very minute capillaries in the eyes etc; because, blood supply is required for the entire body. If a
body organ doesn't get blood supply, it will die. So, just as blood vessels are criss-crossing the body,
śāstrā says, we have got another set of vessels called nāḍīs, which pervade all over the body - and
through which the prāṇāśakti travels. And that nāḍī is the place where the jīva comes. Withdrawing
from the sense organs, without going to hṛdayam if the jīva goes to hṛdayam, it will be deep sleep
state. If the jīva comes to the periphery of the body and to the sense organs, then it will be waking
state. When jīva has withdrawn from the body and it has not come to the hṛdayam, it can travel
through the nāḍīs. Like, sometimes, after office, one can come home directly or go somewhere else
and then come. Similarly, the jīva can travel through the nāḍī. The travelling of the jīva through the
nāḍīs within is called svapna avasthā. And thus travelling, the jīva gets lot of experiences within
the nāḍīs. These svapna experiences are projected by our vāsanās or memories.
And that experience is said here. "sa yatra etat svapnyayā carati". svapnīyā means, svapna
avasthā. svapnāvasthāyām carati, vartate. At that time, varieties of dreams come. And the types
of dreams are determined by what? Is a random phenomenon? Or, is there a law governing that?
According to śāstrā, waking experience is also influenced by the Law of Karma. Dream experiences
are also influenced by the Law of Karma. Therefore, puṇyam & pāpam take over. At least in the
waking state we have some free will. அ�ேவ சந்ேதஹ! But, the moment we go to dream state, we
don't have any free will at all. Therefore, karmā fully takes over in dream.
So, "te ha asya lokāḥ tad uteva mahārājo bhavaty". The word lokaḥ means, karmaphalāni. So,
asya jīvāsya te lokāḥ - the karmaphalās become active. And because of this karmāphala, the jīva
becomes all kinds of things. The upaniṣad says, tad uta iva mahārājo bhavaty. In the waking
state, he is c/o platform; on the street. That is his condition in the waking state. But, in dream, he
sees himself as mahārājaḥ. The word uta indicates either. Anything can happen. Either he
becomes a mahārājā, because of puṇyam. tad means, tad svapna kāle. mahārājo bhavaty.
Or, "uta iva mahābrāhmaṇa". uta mahābrāhmaṇaḥ iva bhavati. Or, he sees himself as a great
vedic scholar attending so many vedic programs vidvat sadas, seminars and all of them. And he
gets varieties of prizes also. Special shawls, special ேதாடா - all those things are there in vedic
conferences. And the upaniṣad says, mahābrāhmaṇa iva bhavati. iva means, as though. Means,
everything is only svapna. It is all mithyā. So, he becomes a great vedic scholar, as it were. "uta
iva ucca avacam nigacchati" - thus either he goes to a higher state, ucca; or, sometimes, avacam.
avacam means, a lower state also. So, like losing money, people and all; or, stranded somewhere.
So, ucca refers to deva bhāva. avacam means, paśu bhāva. He can go through all kinds of states.
And, enjoying or suffering these experiences, the jīva moves all over within the body. Through which
route? The nāḍī route, he keeps moving - "sa yathā mahārājaḥ jānapadān gṛhītvā sve janapade
yathā kāmam parivarteta". sa yathā mahārājaḥ - just as a king, a mahārājā in the waking state
moves all over the kingdom; as a master he moves, without any traffic obstructions. [Because, when
the ministers move, all obstructions are cleared. You require puṇyam for that! Otherwise you get
stuck!] Therefore, jānapadān gṛhītvā - means, taking the secretaries or assistants along, "sve
janapade yathā kāmam parivarteta" - moves about freely in his kingdom.
"evam eva etat prāṇān gṛhītvā sve śarīre yathā kāmam parivartate". evam eva - similarly, the
jīva also, moves about freely within the body, through the nāḍīs. He goes from kingdom to kingdom.
[The kingdom existing only within the nāḍī; because, it is only an imaginary kingdom. For an
imaginary kingdom how much place is required! No place!] So, evam eva - exactly like that
mahārājā, eṣaḥ - this jīvātmā also, svapnākāle, etat. etat means, in this manner prāṇān gṛhītvā -
after withdrawing the sense organs from the body, sve śarīre yathā kāmam parivartate - within his
own body he travels all over. World tour and shopping and all there! He goes everywhere and he
does all kinds of things. This is svapna avasthā.
And when he is tired of both jāgrat and also svapna, then the jīva withdraws from the nāḍīs also
and comes to the hṛdayam, where the kāraṇam brahma is there. That is said here. So the following
mantra 19 is the explanation of mantra 17. 17th mantra is explained here.
अथ यदा सुषुप्त भव�त यदा न कस्यच वेद , �हता नाम नाड्य द्वासप्त� सहस्रा हृदयातपुर�त
् तम�भप्र�तष ,
ता�भः प्रत्यवस परु �त�त शेते ; स यथा कुमारो वा महाराजो वा महाब्राह् वा�तघ्नीमानन्द गत्व शयीत,
एवमेवैष एतच्छेत ॥ [mantra 2.1.19]
atha yadā suṣupto bhavati yadā na kasyacana veda, hitā nāma nāḍyo dvāsaptatiḥ sahasrāṇi
hṛdayātpurītatamabhipratiṣṭhante, tābhiḥ pratyavasṛpya purītati śete; sa yathā kumāro vā
mahārājo vā mahābrāhmaṇo vātighnīmānandasya gatvā śayīta, evamevaiṣa etacchete II
atha - atha means, after going through waking experiences and dream experiences. yadā
suṣuptaḥ bhavati - when the jīvātmā gets into deep sleep state. And, how is that indicated? na
kasya cana veda. kasya cana should be translated as kiñcana. So, na kiñcana veda - when the
jīva doesn't experience anything, either externally or internally. External jāgrat prapañca is not
there; internal svapna prapañca is also not there. No objective experience at all. [Then you have to
complete the sentence - tadā hṛdaya ākāśe tiṣṭhati. That we have to supply]. At that time the jīva
enters the hṛdayam. And, hṛdayākāśa is given in the 17th mantra. That hṛdayākāśa - which is
kāraṇam brahma - tatra cete. [That also we have to supply. And that is clarified further].
And how does jīva come to the hṛdaya? Because, during dream, the jīva was travelling through all
the nāḍīs, and via the nāḍīs the jīva reaches the hṛdayākāśam. Therefore, the upaniṣad says, 'all
the nāḍīs of the body originate from the hṛdaya only. So heart is the hub'. Primary nāḍīs are very
big ones, secondary ones are of medium size and then, there are very fine nāḍīs. In praśana
upaniṣad it is said there are 72 crores 72 lakhs nāḍīs totally, if you include all the minor nāḍīs too.
Medium ones alone 72000. Prime ones only 101. In kaṭhopaniṣad, "śataṃ caikā ca hṛdayasya
nāḍyaḥ tāsāṃ mūrdhānamabhi niḥsṛtaikā". All of them originate from hṛdaya. And therefore,
through the nāḍīs, the jīvās can come to the hṛdayam.
And then here upaniṣad introduces another minor detail. "hṛdayāt purītatam abhi pratiṣṭhante".
The hṛdayam or heart is surrounded by a thin membrane. I think it is for the protection of the heart.
There is a thin membrane surrounding the hṛdayam. And that membrane is called here purītatat.
purītatat is, the name of the membrane. Therefore, all the nāḍīs originate from the hṛdayam and
then go to the membrane - purītatat - it goes. Then, from the purītatat it spreads all over the body.
So, hṛdayam to purītatat to śarīram. That is while going out. Then while going inwards, the reverse
order. śarīram to purītatat to hṛdayam. That is introduced here.
"hitā nāma nāḍyo dvāsaptatiḥ sahasrāṇi". hitā nāma nāḍyaḥ - all the nāḍīs are generally named
hitā. It is called hitā, because, it helps the jīva to go to kāraṇam brahma. Because that is the road
to reach to kāraṇam brahma. Therefore, the nāḍīs are called hitā. hitā means, a favorable one.
And, what favour it does? It takes the jīva to kāraṇam brahma. Therefore, hitā nāma nāḍyāḥ. And
how many of them? dvāsaptatiḥ sahasrāṇi - 72000. That means, the medium nāḍīs only are
mentioned. Total ெசான்ன 72 crores; primary மாத்ர ெசான்ன 101. Medium மாத்ர ெசான்ன 72000.
"hṛdayāt purītatam abhi pratiṣṭhante" - from the heart the nāḍīs come to purītatat. Then we have
to supply - 'from purītatat it spreads all over the body'. abhi pratiṣṭhante. [The whole thing is in
parenthesis. An independent information].
Then, what happens at the time of deep sleep state? "tābhiḥ praty avasṛpya purītati śete"
tābhiḥ means, through those nāḍīs, the jīva will come inwards, towards the heart. And what is the
first stop? purītati śete - the jīva first resides in the purītat. And you have to supply - 'thereafter, the
jīva comes to hṛdaya ākāśa'. [That we should add. Taken from the 17th mantra, you have to add
that]. From the purītatat the jīva enters the heart. And, in the heart, the kāraṇam brahma is there.
jīva merges into kāraṇam brahma. Therefore, there is no more jīva bhāva. That is why it is called
mokṣa. According to vedāntā, our deep sleep state is a temporary expedience of mokṣaḥ!
That is why everyone, during deep sleep state, uniformly experiences only ānanda. There can be
unhappy waking. There can be unhappy dream. But, there can never be unhappy sleep! If you
say, 'my sleep was not happy' that means dreams were there disturbing. Therefore, sleep is
mokṣa, in which we were in advaitam kāraṇam brahma.
And, how much ānanda he enjoys? "sa yathā kumāro vā mahārājo vā mahābrāhmaṇo vā ati-
ghnīm ānandasya gatvā śayītaivamevaiṣa etacchete". sa yathā kumāraḥ vā - like a baby who
doesn't have any worry at all! We worry about the baby. But, the baby itself doesn't know how to
worry about itself! Now itself we worry about LKG. இப்பதான் ப�றந்தி ! But, admission
கிடச்சாக�ே! எங்ே ேபாற�? So, yathā kumāraḥ - like a baby. That is why, it is very enjoyable
watching a baby sleep! Then, mahārājaḥ vā - like a king. King also doesn't have to worry; because,
all the responsibilities He has delegated to various ministers! All the headaches belong to the
ministers. Therefore, mahārājaḥ vā - like a great emperor, having transferred the responsibilities.
Or, mahābrāhmaṇaḥ vā - like a jñāni or a wise person who knows how not to worry. "sukha
duḥkhe same kṛtvā lābhā lābhu jayā jayau" [gītā 2.38] either by practicing karma yoga or jñāna
yoga, a mahābrāhmaṇā learns to remain samam. 'samatvaṃ yoga ucyate' [gītā 2.48].
Therefore, these 3 people enjoy deep sleep - kumāraḥ, mahārājaḥ, and mahābrāhmaṇaḥ - and
reach the state of ānanda. "ānandasya atighnīm gatvā". atighnī means, the highest state. The
zenith, pinnacle, the superlative degree is called atighnī. Commentators define atighnī as,
"atiśayena duḥkham hanti iti atighnī"- a state in which all types of sorrow are completely
eliminated. ānandasya gatvā. We have to revere the order - "ānandasya atighnīm gatvā" - having
reached the highest state of advaita ānanda, mokṣa ānanda. Having enjoyed sleep like that,
"śayīta evam eva eṣa etat chete" eṣa - this jīvātmā, also like a king or like a brāhmaṇā, he enjoys
deep sleep state.
Now, having given this much, ajātaśatru wants to say, that state in which you were, ['when you are'
I can't say; but, you were]. And that state in which you were, is not a blank state. Don't take that
state lightly. That is kāraṇam brahma. That is your real nature. From that alone everything
has come. I will introduce that mantra 2.1.20.
स यथोणर्�भस्तन्तुनोच्च , यथाऽग्ने �द ु ् �वष्फु�लङ् व्युच्चरि , एवमेवास्मादात्म सव� प्राण , सव� लोकाः , सव�
दे वाः , सवार्� भूता�न व्युच्चरि ; तस्योप�नत - सत्यस सत्य�म� ; प्रा वै सत्यम , तेषामेष सत्यम ॥
sa yathorṇabhistantunoccaret, yathā'gneḥ kṣudrā viṣphuliṅgā vyuccaranti, evamevāsmād-
ātmanaḥ sarve prāṇāḥ, sarve lokāḥ, sarve devāḥ, sarvāṇi bhūtāni vyuccaranti; tasyopanit -
satyasya satyamiti; prāṇā vai satyam, teṣāmeṣa satyam II [mantra 2.1.20]
Okay. The details we will see in the next class.
ॐ पूण्
स यथोणर्�भस्त् न तुनोच ् च , यथाऽग्ने �ुद् �वष्फु�लङ् व्युच्चरि , एवमेवास्मादात्म सव� प्राण , सव� लोकाः ,
सव� देवाः , सवार्� भतू ा�न व्युच्चरि ; तस्योप�नत - सत्यस सत्य�म� ; प्रा वै सत्यम , तेषामेष सत्यम ॥
sa yathorṇabhistantunoccaret, yathā'gneḥ kṣudrā viṣphuliṅgā vyuccaranti, evamevāsmād-
ātmanaḥ sarve prāṇāḥ, sarve lokāḥ, sarve devāḥ, sarvāṇi bhūtāni vyuccaranti; tasyopanit -
satyasya satyamiti; prāṇā vai satyam, teṣāmeṣa satyam II [mantra 2.1.20]
This is the 20th and final mantra of the first section of the second chapter. And in this final mantra
alone, the main teaching is packed up. In the first thirteen mantras, it was the student gārgya, who
addressed ajātaśatru the king and talked about brahma upāsanā, thinking that, that is the real
brahman. And what he had talked about in the 13 mantras was kārya brahma upāsanā,
otherwise called, hiraṇyagarbha upāsanā. Thirteen upāsanās gārgya talked about. ajātaśatru
said, 'I already know this'. And then he asked gārgya, 'do you know this much only? Or, do you
know something more?' Because, more than the kārya brahma is the kāraṇam brahma, which
ajātaśatru knows; but, gārgya doesn't know. gārgya was honest enough to admit that, 'I do not
know. I came to serve as a guru. Now, I know I cannot serve as a guru for you. On the other hand,
you have to serve as a guru for me. Therefore, I surrender to you. Please teach me'.
Then ajātaśatru decides to teach kāraṇam brahma, which is nothing but the śriṣṭi sthiti laya
kāraṇam. And therefore, the universe rises from kāraṇam brahma, rests in kāraṇam brahma and
resolves into kāraṇam brahma. And of these 3 aspects of kāraṇam brahma, ajātaśatru decides to
focus on the third one - that is, it is the laya sthānam, the place in which everything resolves. And
therefore, if you find out, where everything resolves, we will have come to that kāraṇam brahma.
And once we arrive at kāraṇam brahma, we can say, 'it is eka, sāra, nitya, and satyam. That
alone is the reality you should know'.
Now the question is, 'how to find out where everything resolves?' Because, for that, whole pralaya
should take place! Then alone the universe will resolve. So we cannot wait for the pralayam to
come. So, to avoid this problem, ajātaśatru decided to employ a mini pralayam, which is a model
for the maxi pralayam. And what is the mini pralayam, which we regularly go through? That is the
deep sleep state. Because, in that state, as far as the jīva is concerned, everything resolves. And
not only the pramātā and pramāṇam gets resolved, when pramātā and pramāṇam resolve, the
prameya prapañca, the universe also, is as good as resolved. Therefore, whatever be that state,
that state must be what? kāraṇam brahma alone. What we think as a blank state of nothingness, a
blank state of total ignorance, the upaniṣad wants to point out, it is not a blank state of
nothingness; but, it is kāraṇam brahma. Everything in potential form is there in it.
And to understand suṣupti, he talked about all the three avasthās - the jāgrat avasthā, svapna
avasthā and suṣupti avasthā. And how in each state the jīva gradually withdraws from the external
world initially. And during the dream state, how jīva moves through nāḍīs within the body,
experiencing the internal universe. And thereafter, how the jīva withdraws from the nāḍīs also. First,
from the body. Then, from the nāḍī. Both from the body and the nāḍī the jīva withdraws.
[Incidentally, somebody asked me, 'what do you mean by nāḍī? Because, there is some astrology
called நா� ேஜாஸ்ய ! Or, does it mean the nerves?' As far as we are concerned, the word nāḍī is
used in the śāstrā. And according to śāstrā, nāḍī is that vessel through which the prāṇa śakti
moves, and along with the prāṇa, the jīva also moves. We know it only as the vessel carrying
prāṇic śakti. But, we do not know, what is the corresponding modern meaning of nāḍī. Whether
Class 23 - 21st Aug 2017 - mantra 2-1-20 & 2-2-1 Download from www.arshaavinash.in Page 1
they refer to blood vessel? That is doubtful. Whether they refer to nerves coursing through the body?
That also doesn't fit in. And a doctor who was doing research suspects it could be lymph vessels.
(There is another type of vessels called lymph vessels). So, whether they refer to this or that, we do
not know. Our translation of nāḍī is nāḍī. That is why I say, we use the word nāḍī only].
Therefore, jīva and prāṇa move through nāḍī during the svapna avasthā. And when the suṣupti
avasthā comes, jīva withdraws from nāḍī also. Then comes the membrane which covers the heart.
Because, all the nāḍīs are converging in the heart only. First they come to the membrane, which is
called purītat. From the purītat, jīva comes to the ātmā or brahman, the caitanyam, which is
within the heart. Available within the heart. And that caitanyam alone is called kāraṇam brahma.
From which alone everything evolves. And when I say, the caitanyam available within the heart, I
don't mean the caitanyam is within the heart only. The all-pervading caitanyam, which is within the
heart also, in that caitanyam, the jīva resolves, losing its individuality. Dropping the kartṛtvam
bhoktṛtvam pramātṛtvam. In fact, the very jīva bhāva itself is dropped and jīva resolves into
caitanyam. That is the kāraṇam brahma. Up to this we saw.
Now, in the 20th verse, ajātaśatru says, this kāraṇam brahma - which is our real nature - from that
alone everything resolves. Here, only one word we have to underline. During that stage, jīva is
called svapiti, which means, not only jīva resolves into kāraṇam brahma; but, that happens to be
jīva's very svarūpam or nature. It is not that brahman is something else; but, it happens to be our
very nature. jīva bhāva is incidental; brahma bhāva is our intrinsic nature. And now this kāraṇam
brahma is explained in this ślokā, which we were seeing in the last class.
"sa yathā ūrṇabhiḥ tantunā uccaret yathā agneḥ kṣudrā viṣphulińgā vyuccaranty". Two
examples are given to show how the universe comes out of kāraṇam brahma. One example is
already known example. The spider from which the web or the spider's silk comes. And the spider
example is given in the upaniṣad for a very important purpose, which we should always
remember. Normally, the intelligent cause of the creation and material cause of the creation,
both of them, are normally different. What are these examples? The carpenter is the intelligent
cause of the furniture. What is the material cause of furniture? Not carpenter. Even though you may
say he is wooden-headed. Remember, that cannot be used for making furniture! So, the material
cause is different, it is wood. Goldsmith is the intelligent cause of the ornaments. Gold is the material
cause. Similarly, weaver and fibre. Thus, normally they are different. But, in the case of spider, it is
the intelligent cause. And the spider never goes outside itself to search for the raw material. Just as
spider happens to be both the intelligent and material cause, one kāraṇam brahma, without any
external help, out of its own māyā śakti it brings out the web of the creation. Therefore, spider
example is to show that īśvarā or kāraṇam brahma does not require any other accessories. If not
the spider example, another example we take is, the waker example. He creates a dream world
without the help of any external accessory. Similarly, kāraṇam brahma does not take any other
external help. This is the significance of spider example.
Then the second example is, out of one huge fire, how several sparks are produced. Here, the fire is
the kāraṇam; sparks are the kāryam. This example is to show that agni, while producing the spark,
does not lose its essential nature. agni has got two essential natures. Heat and light. And when out
of that agni, sparks are produced, sparks also continue to have the same nature of auṣṇyam and
prakāsaḥ. So, just as agni - without losing its original nature - produces several sparks, similarly
kāraṇam brahma also, nirvikāraḥsan, without losing its sad rūpam and cid rūpam, brahman
produces any number of sparks. Each jīva is like a spark. brahman also is sad cid rūpam. jīva also
is sad cid rūpam. Therefore, asakāyaḥ avikāraḥ kāraṇam brahma kāryam janayati.
Look at this mantra. yathā ūrṇabhiḥ means, the spider. tantunā - creates the silk or web and
uccaret - it travels upwards and downwards. And this we can experience if a spider is moving on the
ceiling. Suppose we clean the ceiling [we don't! Somebody else is supposed to clean, which they
also don't!] By chance if we try to clean the ceiling and push the spider down, you will find it will
never fall down! It doesn't fall. Why? As even it comes down, instantaneously, out of its own body,
it is able to produce the web and come down. And you will find, right in front of your face, it will be
hanging, dangling. And suppose you touch that spider, what will it do? Again it will go back up! And
when it goes back to the ceiling, the web is just consumed. utsṛjate gṛhṇāte ca - it not only
produces instantaneously and moves through the web and while going up, it goes up consuming
that. As even it goes up, it swallows it also. I don't say brahman is a spider, just as it can
instantaneously create and resolve, brahman also, uccaret. tantunā means, through the nāma
rūpa prapañca, in the form of jīva, it moves up & down. uccaret means, ūrdhvam gacchet - it
moves up & down. This is example one.
Similarly, "agneḥ kṣudrā viṣphulińgā vyuccaranty". agneḥ - from the fire, kṣudrā viṣphulińgā.
kṣudrāḥ means, small, dust-like viṣphulińgā - sparks vyuccaranty - originate. "evameva asmāt
ātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti". Similarly, small
jīvātmās originate out of the big paramātmā. evam eva - like these two examples, asmāt ātmanaḥ
- from this kāraṇa paramātmā. And, the upaniṣad doesn't say 'that' kāraṇam brahma. It uses the
pronoun 'from this kāraṇa paramātmā'. Why it uses the pronoun "this" instead of "that"? We will
think that kāraṇa paramātmā is somewhere else. But, what is the fact? It is not somewhere. Every
day, during sleep, we are discovering it in ourselves. From 'this' kāraṇa-paramātmā, means, our
svarūpam alone. asmāt ātmanaḥ sarve prāṇāḥ. So, first the creation of the micro universe.
prāṇāḥ representing all indriyāṇi - pañca prāṇāḥ, pañca jñānendriyāṇi, pañca karmendriyāṇi -
all of them. And, sarve lokāḥ - all 14 lokās. sarve devāḥ - all the devatās presiding over various
parts of the Creation. And finally, sarvāṇi bhūtāni. Here, bhūtāni means, all living beings. So, jīvās,
devatās, lokās - all of them are born out of one kāraṇam brahma. And if only I use the word 'I' for
my real nature, I can say, "the whole creation comes out of 'me' alone". So, sarve prāṇāḥ sarve
lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti - they all originate.
"sarve vyuccaranti tasyopaniṣat satyasya satyam iti prāṇāvai satyam teṣām eṣa satyam". And
then, ajātaśatru says, for this kāraṇam brahma, there is a title, used by the scriptures. A secret
title or a secret name. What is that? "tasya upaniṣat". Here, the word upaniṣad means, secret
name. And what is that secret name? "satyasya satyam" iti - it is called the Truth of the truth. So,
the Truth of the truth. The first truth must be with capital T; the second truth referred to is with
small 't'. The Truth of the truth. Now the questions is, 'what do you mean by Truth with capital T
and truth with small T?' The upaniṣad itself defines that. prāṇā vai satyam - the entire kārya
prapañca, the universe itself, is called satyam. So, here, the word prāṇā refers to all the items
mentioned before. sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni - all the 4 are indicated
by prāṇāḥ. So, in short, the entire kārya prapañca is satyam. The truth, with small 't'.
Then, teṣām eṣa satyam. teṣām - for this kārya prapañca - which is called satyam. eṣa satyam -
the kāraṇam brahma is the Truth of the truth; is the satyam, the 'Truth', with capital T.
Now the question is, 'how do you differentiate between these two satyams?' The kārya prapañca,
really speaking, is mithyā according to vedāntā. But, here, the upaniṣad says, the kārya prapañca
also - even though it is mithyā from the stand point of brahman - from relative angle, the kārya
prapañca is also satyam only. Relative angle means, from the stand point of the waker, the world
is satyam! We call it vyāvahārika satyam, or, relative reality. What about the dream world? It is
also mithyā, unreal, alright. But, even that dream world - from the stand point of the dreamer - what
is it? It is very much real!
Therefore, jāgrat prapañca is called real from waker's stand point. svapna prapañca is real from
dreamer's stand point. Both of them are real from their respective stand points. And therefore, they
are called relative reality. But, both of them are not absolutely real. Both of them are not
absolutely real. How to prove? Change the stand point! The dream world is satyam from the stand
point of the dreamer. But, the moment you wake-up, the dream world becomes what? No more
existent. Non relevant. Therefore, it is mithyā from waker's stand point. But, it is satyam from
dreamer's stand point. Whatever is real only from a particular stand point, that is called relative
reality. Wherever a stand point is involved, it is relative. Suppose I ask, 'is śańkarālayam far or
near?' You cannot answer. Both [far & near] are relative. In relation to Chetput, śańkarālayam is
nearby. But, the very something, from the stand point of [say] Kumbakonam, it is far away!
Therefore, whatever is real from a particular stand point it is called relative. jāgrat prapañca is
relative reality. svapna prapañca is also relative reality.
Now the question is, 'if both of them are relative reality, what is the absolute reality, that which is
real from all stand points?' It is that which is not stand point based; but, is absolute. That
absolute reality is called kāraṇam brahma. kārya prapañca is relative reality. So, prāṇāvai means,
kārya prapañcaḥ satyam. It is called vyāvahārika satyam. Whereas, teṣām eṣa satyam. teṣām -
for this kārya prapañca, eṣaḥ - this kāraṇam brahma, satyam - is absolute reality. Therefore, it is
called satyasya satyam. And this world satyasya satyam will be explained in the second and third
sections, later.
And before entering that, I would like to clarify a point. A doubt that may come to some students.
So this doubt is a technical doubt if you compare the teaching from different text books. [We don't
have this problem because, இ�க்க text book-ஐ ஞாபகம் ெவச்�க்கறேத கஷ்டமா ! So, where is
the question of comparing different text books?!] But, there are some who are able to do that and
then some question may come. If it comes, it has to be addressed. Therefore, I would like to resolve
that possible doubt.
Here we said, kāraṇam brahma is satyam, by using the principle :: kāraṇam is eka sāra nitya
satyam; and kāryam is aneka asāra anitya asatyam. We are saying kāraṇam is satyam. In
support of that, we have chāndogya upaniṣad mantrā :: "vācārambhaṇam vikāro nāmādheyam
mṛttikā iteva satyam". The kāraṇam alone is satyam. Therefore, in one class vedāntā says,
kāraṇam is satyam; kāryam is mithyā. But, suppose, we remember the māṇḍūkya upaniṣad by
chance(!), there, we talk about the 4 pādās. And we say, the first 2 pādās are kāryam. Third pādā
is kāraṇam. 4th pādā is kārya - kāraṇa vilakṣaṇam. And further, in māṇḍūkya we say, not only
kāryam is mithyā, kāraṇam is also mithyā. kārya - kāraṇa vilakṣaṇam. vilakṣaṇam means that
which is beyond, different from both, alone is satyam.
If you try to match these two statements we will get into trouble. What is the trouble? I will have to
explain the trouble first! Here we say, 'kāraṇam is satyam'; there we say, 'kāraṇam is mithyā'.
So, what is the doubt that may come is, 'whether kāraṇam is satyam or mithyā?' ஏதாவ� ஒண்�
ெசால்�ங்ே; otherwise, your teaching will become mithyā! So, what should we say? [In fact, I can
give it as a home-work. But, since I know you are all very, very busy(!), I don't want to add this
additional responsibility! I will try to resolve this issue].
When you say kāraṇam, 'what is the cause of this creation?' Should we say, 'brahman is the
kāraṇam of the creation?' Or, should we say, 'māyā is the kāraṇam of the creation'. On enquiry, we
know brahman, by itself, can never become kāraṇam. māyā also, by itself, can never become
kāraṇam. Why 'become', it cannot even exist! Therefore, māyā also cannot become the
kāraṇam. Thus, neither of them can become kāraṇam independently. Like the father and mother.
Father by himself can never be a parent. Mother by herself can never be a parent. Parent is what?
The couple alone. Together; it is a joint venture. Together alone is the cause of the children. We
have to say, 'mixture alone is the kāraṇam'. So brahman is also kāraṇam. māyā is also kāraṇam.
And both of them contribute to the creation. Just as, both parents contribute to the personality of the
children. Sometimes father contributes more; sometimes mother contributes more. From the very
look of the child, you will know.
Similarly, here also, both brahman and māyā contribute to the universe. brahman's contribution is
existence. māyā cannot contribute existence. Why? māyā itself is dependent on brahman. So,
brahman contributes existence. māyā contributes what? nāma & rūpa. brahman cannot contribute
nāma - rūpa; because, it doesn't have. "yato vāco nivartante aprāpya manasā saha" there is no
nāma or rūpam for brahma. aśabdam asparśam arūpam. Therefore, both of them contribute to
the creation. 'Wall' name & form come from māyā. 'Wall is' when you say, the 'is'ness comes from
brahman. Therefore, both of them together are kāraṇam. Both contribute to the production of the
universe.
How to differentiate their roles? śāstrā uses a method. māyā contributes to nāma-rūpa by
undergoing a transformation or change. Because, in māyā, all the nāma-rūpās are in potential form.
That avyakta nāma - rūpa by undergoing change, produces the manifest nāma-rūpa. So, how
does māyā contribute? By undergoing change! Whereas, when brahman contributes existence to
the world, what change it undergoes?! It doesn't undergo any change. Therefore, one is changing
cause. Another is, non-changing or changeless cause. In Sanskrit, māyā is called pariṇāmi
kāraṇam. brahman is called vivartha kāraṇam. The entire universe comes out of the mixture,
and the entire universe resolves into the mixture. The nāma-rūpa part will go back to māyā part.
And the existence part, of course, belongs to brahman. [I hope I am not giving you migraine!]
Of these two parts, which is satyam and which is mithyā? The brahman part - since it has got its
own independent existence - is satyam component. And, māyā the other part is mithyā. So,
pariṇāmi kāraṇam is mithyā. And brahman - called vivartha kāraṇam - is satyam. Therefore,
'whether kāraṇam is satyam or mithyā?' if somebody asks, you should not answer. Ask, 'which
kāraṇam you are referring to?' If you are referring to māyā part, 'the whole universe resolves into
māyā' if you say, you focus on māyā part. Then you have to say, 'kāraṇam is mithyā'. And if you
say, 'the whole world resolves into kāraṇam brahma', then we are referring to vivartha kāraṇam. In
that context you have to say, 'kāraṇam is satyam'.
In māṇḍūkya upaniṣad when kāraṇam is said as mithyā, there the upaniṣad keeps in mind which
kāraṇam? The pariṇāmi kāraṇam. Third pādā is also mithyā. Then, brahman becomes what?
kārya - kāraṇa vilakṣaṇam. Whereas, in this context and in chāndogya context, "vācārambhaṇam
vikāro nāmādheyam mṛttikā ityeva satyam", 'kāraṇam is satyam' when you say, we are referring
not to māyā part. We are saying, 'in the heart there is the caitanya tattvam, sākṣi caitanya
tattvam. That is the kāraṇam brahma. It is vivartha or pariṇāmi kāraṇam? It is vivartha kāraṇam.
So, from vivartha kāraṇam angle, kāraṇam is satyam. From pariṇāmi kāraṇam angle, kāraṇam
is mithyā. So, is there a contradiction? There is no contradiction; only the initial must be properly
added. 'P' kāraṇam is mithyā and 'V' kāraṇam is satyam. It is like talking about 'Ganesan'. One
person was thinking of Sivaji Ganesan while another was thinking of Gemini Ganesan. [Modern
generation may not know them]. Thus, two people are talking of 'Ganesan'. Full of communication
gap. Because, which 'Ganesan' is not specified. 'Ganesan' means, you have to tell which one.
Similarly, there is a communication gap when you use the only the word kāraṇam. Once you say
pariṇāmi kāraṇam, it is māyā, mithyā, C/o māṇḍūkya. And, when you say vivartha kāraṇam, it is
satyam, C/o chāndogya and bṛhadāraṇyaka. Okay, I hope there is no more doubt regarding that.
Here, satyasya satyam refers to kāraṇam brahma. Which kāraṇam? vivartha kāraṇam brahma
which lends existence to the universe. Here we are not talking about nāma - rūpa; but, about that
kāraṇam which lends existence to everything, including māyā. That kāraṇam brahma, we are
talking about.
With this, the first section of the chapter is over. Now, the following two chapters are going to explain
this last sentence "prāṇāvai satyam teṣām eṣa satyam". That is going to be explained. I will just
introduce. Section 2 mantra 1.
यो ह वै �शशुं साधानं सप्रत्याध सस्थूण सदामं वेद सप् ह द्�वषत भ्रतृव

ा ्यानवरु ; अयं वाव �शशय
ु �ऽयं मध्यम
प्रा , तस्येदमेवाधानम , इदं प्रत्याधा , प्रा स्थूण, अन्न दाम ॥ २.२.१
yo ha vai śiśuṃ sādhānaṃ sapratyādhānaṃ sasthūṇaṃ sadāmaṃ veda sapta ha dviṣato
bhrātṛvyānavaruṇadhdi ; ayaṃ vāva śiśuryo'yaṃ madhyamaḥ prāṇaḥ , tasyedamevādhānam ,
idaṃ pratyādhānam , prāṇaḥ sthūṇā, annaṃ dāma II [mantra 2.2.1]
So, the second section. [All these are very obscure sections, where words are used in peculiar
meaning. We should have high imagination. Lot of memory regarding different words used in
different meaning. Often the final message is simple only. But, the upaniṣad uses secretive or
obscure or vague language]. Here the upaniṣad wants to explain that 'prāṇavai satyam teṣām eṣa
satyam'. There, the word prāṇa has occurred. And therefore, what the upaniṣad does is, it wants to
dwell upon the prāṇa tattvam, as an aside topic, even though prāṇa tattvam comes under relative
reality only, it is not absolute reality. But, even the relative realty must be given appropriate
importance; because, from vyāvahārika angle, vyāvahārika satyam must be given importance.
As I have often said, when the dreamer is hungry, he must eat which food? Remember, dream
food alone will work. Just nearby his bed there may be pañca pakṣya paramānnam may be
there. But, that food will not be of any help at all. A person may be surrounded by food. But, in
dream, he may be deserted somewhere. Then, he may be struggling. But all the jāgrat food around
will not be useful. He requires only dream food. Therefore, dream food is important or not? In dream,
it is important. Now [in jāgrat] you may say happily, 'it is unimportant'; because, we are in the waking
state. Similarly, when we are in vyāvahārika realm, the world must be given sufficient importance.
That is why, better word for the world is relative reality. Instead of saying unreal, it is better to use
the word relative reality. Therefore, don't ignore the world.
So, the upaniṣad wants to talk about the glory of prāṇa tattvam. It is not only important for
vyāvahārika life, from the stand point of sādhanā also, spiritual sādhanā also, this vyāvahārika
world is very, very important. And what about our body? Very, very important. To attend the class,
you require reasonable health. Thus, body is important. World is important. And inside, there is
prāṇa. prāṇa is also very important.
And therefore, the upaniṣad wants to talk about prāṇā's glory and about a meditation on prāṇa.
prāṇa upāsanā is going to be talked about. And the glory of prāṇa is talked about in a highly
imaginative language. How? Here the upaniṣad compares prāṇa to the calf of a cow. You can take
any baby for that matter. And the prāṇa is compared to a baby or a calf; because, anyone in the
childhood state, is without strong rāga - dveṣa. The mind is relatively pure. Baby represents purity.
It does not know hating. It doesn't know dveṣa. You yourself hit the baby. The baby will come back
to you only. It will not ask, 'that day you did that. Therefore I won't come to you'. Baby is innocent. So
too, prāṇa also does not have any rāga or dveṣa. All the rāga dveṣās belong to the sense organs
only. Our sense organs alone have likes and dislikes with regard to śabda sparśa rūpa. About
everything we have likes and dislikes. Therefore, prāṇā's innocence is indicated by the calf.
And this prāṇa, like a calf is situated where? In a cow shed. So, there is a cow shed. And in the cow
shed, there is one area. And in that one area, there is a wooden peg or any peg is there. And to that
the calf is tied. Therefore, what all things you should remember? [It is an imagery]. So, cow shed.
There, a particular area. There is a peg. There is a rope. And the calf is tied. Similarly, our prāṇa
śakti is within the shed called the physical body. In the body shed, prāṇa cow, is located. [And in
the cow shed also, not the whole shed; but in a particular area only]. But, here also, the most
important part, where prāṇa is available in the form of breathing? It is the head. So, Body is the
general area. Head is the specific area.
Then, what is the peg to which it is tied? It is said, the internal nourishment we gather from the food,
that nourishment is the peg. As long as the body is well nourished, prāṇa will be in the body. So,
nourishment is compared to the peg. And what is the rope? The rope is annam. annam means, the
food from where we draw nourishment. So it is the food which keeps the prāṇa to remain within the
body. If the rope and peg are not there, what will the calf do? Run away from the cow shed!
Similarly, if we don't eat food for some time, what will happen? The prāṇa calf will run away from the
shed! That means what? prāṇa calf runs away from the shed means, we will die. What an
imagination? The one who meditates upon this prāṇa śakti, will get lot of benefit. This is going to be
described in the following mantrās. Highly imaginative. The essence is, meditation on the
greatness of life principle. A form of hiraṇyagarbha upāsanā. Details we will see in next class.
ॐ पूण्
यो ह वै �शशुं साधानं सप्रत्याध सस्थूण सदामं वेद सप् ह द्�वषत भ्रता ृव्यानवरु ; अयं वाव �शशय
ु �ऽयं मध्यम
प्रा , तस्येदमेवाधान म , इदं प्रत्याधा , प्रा स्ूथ ण, अन्न दाम ॥ २.२.१
yo ha vai śiśuṃ sādhānaṃ sapratyādhānaṃ sasthūṇaṃ sadāmaṃ veda sapta ha dviṣato
bhrātṛvyānavaruṇadhdi ; ayaṃ vāva śiśuryo'yaṃ madhyamaḥ prāṇaḥ , tasyedamevādhānam ,
idaṃ pratyādhānam , prāṇaḥ sthūṇā, annaṃ dāma II [mantra 2.2.1]
We have completed the first section of the second chapter named ajātaśatru brhāmaṇam. And
ajātaśatru taught gārgya, who knew only kāryam brahma; but not, kāraṇam brahma. And
therefore, ajātaśatru revealed kāraṇam brahma, as 'the adhiṣṭhānam and the truth behind the
entire kārya prapañca'. Because, the rule is, 'kāraṇam alone is the truth behind all the kāryam'.
Just as, gold alone is the truth behind all the ornaments. Gold alone lends existence to the
ornaments. Gold is satyam ornaments are mithyā. Similarly, kāraṇam brahma is the adhi-
ṣṭhānam, the support, the truth behind the universe. And, this was expressed in a particular
sentence, "tasyopaniṣat satyasya satyam iti prāṇā vai satyam teṣām eṣa satyam" - satyam
brahman can be defined as satyasya satyam. It is upaniṣat. upaniṣat in this context means,
rahasya nāmadheyam. brahman has got one upaniṣat. upaniṣat means, rahasya nāmadheyam.
rahasya nāmadheyam means, secret name. What is the secret name of brahman? satyasya
satyam - it is the Truth of the truth. Or, the Truth behind the truth.
Then, naturally, the question comes, 'what are the two truths you are referring to?' Because you
say, 'there are 2 truths - the Truth of the truth!' The upaniṣad itself defines, prāṇāvai satyam. The
word prāṇā literally means prāṇa śakti. But, in this context, the prāṇā word represents the entire
kārya prapañca; because, prāṇā is the most important part of the kārya prapañca. Why? We
can discuss all these only if there is prāṇā! If prāṇā is not there, world is not there, śańkarālayam is
not there, class is not there, you are not there, I am not there! So, all our discussions are possible
only when prāṇā is there. Therefore, the most important component of the universe is prāṇaḥ.
And therefore, the upaniṣad uses the word prāṇā to represent the entire kārya prapañca. So,
prāṇā is the first truth. That means, kārya prapañca is the first truth, then, kāraṇam brahma is
the second Truth. And, the second Truth is the truth behind the first truth. So, prāṇā, the kārya
prapañca, is the first truth. kāraṇam brahma is the second Truth. kāraṇam brahma, the second
Truth, is the truth behind the first truth.
The upaniṣad itself will explain the first truth, later. Because, this must create a doubt, [if we think.
Generally we don't get doubt; because, we don't think!] So, normally, the doubt that we have to get
is, the upaniṣad says, kārya prapañca is the first truth. kāraṇam brahma is the second Truth
behind the first truth. The doubt is - 'all the time you have said, "whatever is kāryam is mithyā. And
when you say kāryam is mithyā, how come here the upaniṣad says, 'kāryam is satyam'?"
Therefore, what is the doubt? Is kārya prapañca mithyā?, as you claim, "brahma satyam jagan
mithyā" ெசால்லி பாடாப்ப�த்த ! "brahma satyam jagan mithyā", you repeatedly say. But, here,
the upaniṣad says, "jagat satyam"?!
And for this doubt [if it comes!], there are 2 answers. One answer is not mentioned by the upaniṣad;
that I will tell you. I have told in the last class; I will remind you. There is a second answer, which is
the secret answer, which will come in the third section. Up to the third section, I will keep it in
suspense! First answer I will give you here - Even though the kārya prapañca is mithyā only, a
mithyā becomes satyam when you look at it from the stand point of another mithyā. mithyā
appears satyam, when you look at the mithyā from the stand point of another mithyā. What is
Class 24 - 28th Aug 2017 - mantra 2-2-1 & 2-2-2 Download from www.arshaavinash.in Page 1
the example? The dream food is unreal when this body which is the satyam. If it is trying to eat the
dream food, then it is not there; it is mithyā only. But, when you are in dream, from the stand point
of the dream body, dream food is satyam. Remember, from the standpoint of the dream body,
which is also mithyā, dream food - which is also mithyā - is not mithyā. For the mithyā dream
body, mithyā dream food is not mithyā. It is satyam. Not only it is satyam, that alone is satyam. If
dream hunger has to go away, the dream body has to consume only dream food. Our food will not
be useful to hungry dream person. What is the law? MITHYĀ - FROM MITHYĀ STAND POINT - IS SATYAM.
Similarly, this world, from the stand point of brahman, is mithyā. But, from the stand point of this
physical body, the world is satyam or mithyā? ைதர்யமா பதில் ெசால்�ங, 'from the stand point of
the body, the world is mahā satyam'. That is why the temperature in the world disturbs the body, by
causing sweat. If there is very low temperature also, it disturbs the body, by causing shivering.
Therefore, world is satyam or mithyā? Ask, 'from whose stand point?' From the stand point of the
body, it being satyam, we call it relative reality. Therefore, world is satyam only. But, what type of
satyam? Relative reality! Or, another word we use is, empirical reality. It is not absolute reality.
Therefore, first 'truth' refers to empirical reality. Second 'Truth' refers to absolute reality. Absolute
reality is the reality behind relative reality. I hope it is not too much!
And we are going to give another meaning for the first truth, in the next section. There, we will go in
to the details. Here, the second section is a diversion section. What is the diversion? We said, prāṇā
is the most important part of the universe. Without the prāṇā, I am not alive. If we are not alive, the
world is of no use or purpose. Therefore I said, prāṇā is very important. To highlight the importance
of prāṇā, this section is talking about prāṇa upāsanā, in a mysterious language. Full of mysterious
words; mysterious meanings. But, what is the ultimate essence? prāṇā is great. Whether you
understand the details of the section or not, bottom line you note - prāṇā is great. prāṇa upāsanā
is also great. That is all the essence.
What is the description of the prāṇā? Here, in this section prāṇā is compared to a calf of a cow.
Any baby of any animal, and especially the calf of a cow, is very innocent, without any rāga - dveṣa
etc. So, the upaniṣad wants to say, the sense organs have got rāga and dveṣa. They will do good
actions also. They will do bad actions also. There are good sense organs. There are bad sense
organs. But, as far as prāṇā is concerned, there is no good prāṇā or evil prāṇā. prāṇā is always
noble. So this nobility, innocence, freedom from good - bad divisions etc,, is indicated by comparing
prāṇā to a baby calf. And this prāṇā is in our body. And since it is compared to a calf, the body is
compared to a shed. A cow shed. And the details are going to be given here. Our body is going to
become a cow shed. Now look at this mantra.
"yo ha vai śiśuṃ sādhānaṃ sapratyādhānaṃ sasthūṇaṃ sadāmaṃ veda". yo ha vai śiśum -
any person who knows the following message. What is that? śiśuḥ. śiśu means, a baby calf. Calf
itself is baby; but, for clarity I am saying a baby calf. Which is prāṇā. So, the śiśu is the prāṇā. And,
sa ādhānam. ādhānam means, the general location of the calf. ādhānam means, the general
location. And pratyādhānam means, the specific location. Because, cow shed is the general
location. There itself, in one area the calf is tied. That area is called pratyādhānam. And then
sasthūṇam. And prāṇā, the calf, is tied to a pole or peg. So, one who knows that pole also. [What is
the pole will be explained later. That is why it is a mysterious section]. The pole of the calf. sthūṇa
means pole or peg. Then, sadāmam. And to tie the calf to the pole, you require a rope. So, the one
who knows what the rope is. Thus, you have to know the calf, the general location, the specific
location, the pole and the rope. Whoever knows all these, he will get the following result.
So, "veda sapta ha dviṣato bhrātṛ vyān avaruṇaddhy ayam vāva śiśuryo'yam madhyamaḥ
prāṇaḥ". yaḥ veda saḥ saptaḥ dviṣataḥ bhrātṛ vyān avaruṇaddhy - he will conquer seven
enemies. எப்ப! He will conquer seven enemies. Now, the mystery is complete. Suddenly you are
talking about enemies. Not only that; you are counting them as seven. [I have got many. Or, I don't
have any at all!] So, how do you exactly count 7 enemies? [I will let the secret out].
Now what the upaniṣad is going to do is, ... [lot of explanation is required to understand these
mysterious sentences]. Our prāṇa śakti, is the power of life. This prāṇa śakti alone, energises all
our organs. And among all the organs, the sense organs also, are energised by prāṇa śakti only.
That is why, as we are growing old, when the prāṇa śakti becomes weaker and weaker, the sense
organs also gradually lose their power. Different people lose different sense organs at different rate.
கண் ச�யா ெத�யா�; ஒ� கா� ேகக்�, அ��ம 50%. Similarly the mouth; I am not able to talk
aloud. Every organ weakens once the prāṇā goes. And so, all organs are also called prāṇāḥ.
Why they are called prāṇāḥ? Because, prāṇa śakti alone makes the sense organ a sense organ.
A sense organ is a sense organ, only when prāṇā is there. Since prāṇā is the essence, the
sense organs are also called prāṇā, indicating they all have got 'borrowed power' only!
And we saw, a story in praśnopaniṣad. I don't know how many students will remember! All the
organs had a quarrel and wanted to find out who is the leader. So, one by one, each organ tried to
quit the body. Nothing happened. Without eye a person can survive. Without ears a person can
survive. Without buddhi many people survive! All our politicians! Therefore, without those things one
can survive. But, when prāṇā is about to leave, [did not actually leave], all the organs could not even
function. Therefore, in praśnopaniṣad second chapter, all the sense organs glorified prāṇa śakti.
[11 mantras are so. I suggested you can even get by heart. prāṇa stutiḥ]. And since the sense
organs are also called prāṇā, we have 2 types of prāṇā. One is called mukhya prāṇā, the original.
All the sense organs are called gauṇa prāṇā. And, in the body, we have one mukhya prāṇā.
And then, the sense organs are also called prāṇā. Normally we talk about 5 sense organs. In some
context, they talk about 7 sense organs. [This also we have seen before. Some of you may
remember. If you remember, fine. Otherwise, okay. I will remind you]. Even though sense organs are
five, when you take the eye as two, we have got two eyes. Two ears. Two nostrils. So, 2+2+2=6.
And, one mouth representing both eating tongue as well as - I am not talking about speaking
tongue. There are two sense organs in the tongue. Two jñānendriyams are there in the tongue.
One karmendriyam is there; but, there are two jñānendriyams in the tongue. What are they? One
is the tasting tongue. Another is touching tongue. The skin, which pervades all over the body, which
can feel the heat, cold, soft and hard. These 4 are sensed by the skin or the tongue? Heat, cold,
soft and hard are sensed by the skin. The tongue too has got the skin part, feeling the heat and cold.
And the tongue has got the tasting organ tongue also. In hand, taste is there or not? No taste.
Therefore, 2 eyes, 2 ears, 2 nostrils and 1 tongue - totally 7 sense organs are enumerated in
śāstrā from another angle.
Now, the upaniṣad says that, these 7 sense organs can become an enemy of a human being.
The sense organs can become an enemy if they are not under our control. If tongue is not in our
control, even though doctors have givens several restrictions - Don't eat வைட, பஜ்ஜ and all since
you have cholesterol - when we don't have control, we eat too much and get into trouble! Similarly,
eyes and ears also. If indriya nigraha is not there, un-mastered sense organs are our enemies.
So, how many enemies are there now? 7 enemies. And whoever practices prāṇa upāsanā, as a
result of that upāsanā, he will be able to master the seven internal enemies.
Look at this. "dviṣataḥ bhrātṛvyān avaruṇaddhy". So, dviṣataḥ bhrātṛvyān means, 7 hating
enemies, harmful enemies. avaruṇaddhi means, the upāsakā will be able to restrain / check them.
So, indriya nigraha. In sādhana catuṣṭaya sampatti , indriya nigraham is given a special name.
[Don't ask, 'what is sādhana catuṣṭaya sampatti? எனக் vairāgyam வந்��!] So, śama & dama.
So, damaḥ a person will be able to get if he practices this prāṇa upāsanā. That is the phalam also.
Hereafter, the upaniṣad wants to explain each mysterious word. First word is śiśuḥ. śiśuḥ means,
baby. What baby the upaniṣad is talking about? I have given you the answer. But, the upaniṣad is
explaining now only. "ayam vāva śiśuḥ yoyam madhyamaḥ prāṇaḥ" - the innocent baby talked
about in this context is, madhyama prāṇaḥ, the mukhya prāṇā, the main prāṇa śakti, which keeps
a living being alive. And what is the second item? The shed or the place called ādhānam. What is
the general location of this special baby? The prāṇā baby. What is the location? The upaniṣad itself
answers. "tasya idam eva ādhānam". idam eva ādhānam - so the shed for the calf is none other
than idam. The upaniṣad is showing the body with the hand. [We have to imagine the upaniṣad is
touching the body]. 'This body' is the shed for the calf, called prāṇā.
Thirdly, prāṇa śakti even though it is all over the body, what is the special location where prāṇā is
maximum prominent? What is the prominent location of prāṇā. For both mukhya prāṇā & gauṇa
prāṇā, what is the most prominent location? The head is! Therefore, "idam pratyādhānam".
pratyādhānam means, the specific location. Here, the head. Head is the specific location. All
sense organs are in the head only. In the body, we have got only one sense organ pervading all
over the body, the biggest all-pervading sense organ is the skin. It is the biggest and all-pervading
sense organ. But, all other sense organs are concentrated on the head only. And in the head, skin
also is there. எல்லாேம இ�க . So, pratyādhānam. And mukhya prāṇā, the breathing, is also
happening in the head. The nostril has got two functions. Breathing prāṇā is also in the nostrils and
the sense organ of smell also in the nostril. That is why head is our headquarters; like, any
important quarters are called 'head' quarter. Head has all the important organs.
Now, the fourth question is, 'what is the peg to which prāṇā is tied?' The upaniṣad says, "prāṇaḥ
sthūṇa". In this context, the word prāṇaḥ means, the nutrition derived from the food. The nutrition
or energy derived from the food is called the peg/pole here. That alone keeps the prāṇā in the
body. So, nutrition or nourishment is the peg/pole. Now, fifth question, 'what is the rope that ties
prāṇā to the peg?' Nourishment comes from where? "annam dāma". annam or food is the rope that
ties prāṇā to the peg and keeps the prāṇā within the body. In English there is an expression -
"keeping the body and soul together". Have you heard this expression? 'Keeping the body and soul
together' means, keeping one alive. And what is that which keeps it together? It is the regular food
that we are consuming. How to prove? If you want to prove you can try - Stop eating for a few days.
Then you will know that food alone ties the prāṇā and body together! So, annam dāma. dāma
means rope. That is how Lord kṛṣṇā got the name dāma udaraḥ. Because, yaśodā tied kṛṣṇā to a
mortar [உரல] with a rope. She tied him in the stomach. dāma udare yasya saḥ, dāmodaraḥ.
Anyway, dāma means, rope. Okay. Continuing -
तमेताः सप्ता��त उप�तष्ठन्; तद्य इमा अ�न ् लो�हन्य राजयस्ता�भरनं रुद्रोऽन�: , अथ या अ�न्नापस्ता�
पजरय: , या कनीनका तया�दत्: , यत्कृष् तेनािग्: , यच्छुक् तेनेन्: , अधरयैनं वतर्न् प�ृ थव्यन्वाय,
द्यौरु�र ; नास्यान् �ीयते य एवं वेद ॥ २.२.२
tametāḥ saptākṣitaya upatiṣṭhante; tadyā imā akṣan lohinyo rājayastābhirenaṃ
rudro'nvāyattaḥ, atha yā akṣannāpastābhiḥ parjayaḥ, yā kanīnakā tayādityaḥ, yatkṛṣṇaṃ
tenāgniḥ, yacchuklaṃ tenendraḥ, adharayainaṃ vartanyā pṛthivyanvāyattā, dyauruttarayā;
nāsyānnaṃ kṣīyate ya evaṃ veda II [mantra 2.2.2]
So, the previous mantra talked about one upāsanā. The first upāsanā in which one should
meditate over prāṇā, and its ādhānam, pratyādhānam, sthūṇa & dāma. All these factors, centred
around prāṇā, whoever meditates, will get the phalam. What is the phalam? Driving away the 7
internal enemies. What are internal enemies? Unruly sense organs. Wavering sense organs.
Wandering sense organs. Un-censored sense organs. So, those enemies are mastered. This is
upāsanā number-1.
Now, the upaniṣad introduces the second upāsanā, again centred on prāṇā, using another set of
mysterious sentences. So it says, seven devatās worship the internal prāṇā, through the 7 factors
of the eyes. So, seven parts of the eye are enumerated. And through these 7 parts of the eye, seven
devatās worship the internal prāṇā. ஒேர mystery-யா இ�க்ே! So, here, the word 7 devatās,
represent seven sense organs. Sense organs are called devatāḥ; because, they all are shining
ones, capable of illumining the world. devatā means, the shining one. How do you know they are
shining? Because, they illumine the external world. Therefore, the 7 sense organs, in the form of 7
devatās, through the 7 parts of the eye, regularly worship the prāṇa devatā, the hiraṇyagarbha
tattvam, the total devatā, who is inside the 7 sense organs. Why do they worship? They have to
worship; because, they get their powers from prāṇā alone. Without the blessing of the prāṇā the
sense organs cannot function. As in praśnopaniṣad story where all sense organs glorified prāṇā,
the hiraṇyagarbha, here also they worship. So, what is the purpose of worship? Expressing
gratitude, thank you note.
Now, the question is, how do they worship? What is the mode of worship? The mode of worship
is by bringing the 5 fold sense objects, or, 7 fold sense objects brought from the external world.
śabda sparśa rūpa rasa & gandha - all forms colours smell taste - they are all taken from outside
and given to the prāṇā, the jīvaḥ. Therefore, offering of the sensory experiences is the worship.
And this the upaniṣad presents in the form of devatās worshiping the prāṇa tattvam. Look at this.
"tam etāḥ sapta akṣitaya upatiṣṭhante". tam - the internal prāṇa tattvam, hiraṇyagarbha
tattvam, sapta akṣitayaḥ - seven gods, which represent the 7 sense organs. akṣitayaḥ means, the
immortal ones. Because, gods have got relatively longer life. Gods or devatās are called amarāḥ or
akṣitayaḥ. nāśa rahitā ḥ. So sapta akṣitayaḥ means, seven gods. Remember, even our sense
organs do not die when the body dies. Because, sense organs belong to sthūla śarīram or sūkṣma
śarīram? sūkṣma śar īram. And you know that sūkṣma śar īram doesn't die, it only leaves the
physical body and goes to another body. And there, what will it do? Again the sense organs are
placed on the new body. At the time of re-birth, the sense organs withdraw from the physical body
and travel to another physical body and all sense organs are placed in their own respective areas.
Therefore, compared to the physical body, the sense organs are immortal. So, akṣitaya
upatiṣṭhante. What are the 7 parts of the eye? We would not have even noticed. We won't notice
the eye, until some problem comes! Otherwise, we won't attend to eyes. என்னேமா பார்க்க, okay.
"tadyā imā akṣan lohinyo rājaya ḥ". So, it says, that there are very minute blood vessels passing
through the eyeball. In some people it is visible in the form of red lines. Minute capillaries, supplying
blood to the eye and the eyeball. And when there is some hemorrhage, you will find the whole eye
becomes blood shot eye. These capillaries are here called lohinyaḥ rājyaḥ. rājyaḥ means, lines,
indicating the capillary. And what is the colour of those lines? lohinyaḥ - the red lines visible in the
eyes behind the white back ground. And through these red lines, one devatā worships. Which
devatā worships, the upaniṣad doesn't mention; one devatā worships, through the rājyaḥ. "tābhiḥ
enaṃ rudraḥ anvāyattaḥ". rudraḥ is the name of one of the sense organs. It doesn't say which
sense organ. One of the sense organs by name rudraḥ worships the prāṇa tattvam.
And then, "atha yā akṣann āpaḥ tābhiḥ parjanyaḥ". The second devatā by name parjanya
devatā, which represents the second sense organ. parjanya literally means, the rain or cloud . And
that devatā worships the prāṇa śakti through the tear glands. Tear glands; because, like cloud
gives rain, tear glands give tears. Local rains! Some people regularly rain only!! ெதாட்ட�க்ெகல்
tears! So, through the tear glands, that is through the tears, the parjanya devatā worships the
prāṇa śakti. Always the prāṇa śakti is worshipped.
And then, "yā kanīnakā, tayā ādityaḥ". kanīnakā means, the pupil of the eye; the central portion,
through which the light passes, which is called pupil. And through that the third devatā worships.
What is its name? ādityaḥ. Then, "yat kṛṣṇam, tena agniḥ". kṛṣṇa means the dark ones. Dark
central part of the eye. Pupil is the aperture through which the light passes. Here it is the dark part of
the eye. kṛṣṇa maṇi-ன் ெசால்றாேள இல்ைலே ? அ�தான. Through that agni devatā worships
prāṇā. Throughout prāṇā gets importance.
Then, "yat śuklam, tena indraḥ". śuklam means, the white part of the eye. indra worships through
the white portion. Then, "adharayainam, vartanyā pṛthivī anvāyattā, dyauḥ uttarayā". vartanī
means, the eyelids. 2 eyelids are there. One is the lower one, which doesn't move. Non-moving
lower one. And the upper eyelid is the moving one. That is why we have to regularly blink, then only
the eye ball will be kept in wet condition and thus regular lubrication & cleaning. Like the car wiper,
bhagavān has given us a wiper. நாம் switch எல்லாம on & off பண்ணேவேவண்ட; அப்பப்ப அ�
பண்ண�க்! ேமல�ம் க ீைழ�ம் ெவச்��க . Therefore, "adharayā enam vartanyā" - through the
lower eyelids, "pṛthivī anvāyattā" - pṛthivī worships; because pṛthivī கீழ இ�க் , down below. So,
the pṛthivī devatā worships through the lower eyelids. And, "dyauḥ uttarayā". dyauḥ is heavenly
devatā, svarga devatā worships through the upper eyelids. svargam ேமல இ�க். அதனால the
upper eyelids. In all, some logic is there.
And all these 7 devatās put together, represent what? The 7 devatās put together represent the 7
sense organs, who want to show their gratitude towards prāṇā. And this is the second upāsanā that
a person can do. All difficult upāsanā. But, you can imagine how all the sense organs are
continuously making offerings to the prāṇā inside. And, what is the benefit of this upāsanā? For the
previous upāsanā, sense control is the phalam. And for this upāsanā, very useful phalam. "asya
annam na kṣīyate". Because the 7 sense organs are offering naivedyam, offering food, to the
prāṇā. And therefore, by practicing this upāsanā, we will have plenty of annam, till death.
Therefore, "asya annam na kṣīyate". Like the akṣaya pātram of draupadī, he will have plenty of
annam. Who? "ya evam veda" - the one who knows & worships thus. So, here, veda means,
upāste. Whoever practices this upāsanā will have anna samṛddhiḥ. Not only he can eat well, he
can also do lot of anna dānam. So with this the second upāsanā is over. Now comes the third one.
Another mysterious portion. I will just introduce.
तदे ष श्लोक भव�त । अवार्िग्बलश् ऊध्वर्बु: तिस्मन्य �न�हतं �वश्वरूप । तस्यास ऋषयः सप् तीरे
वागष्टम ब्रह् सं�वदाना इ�त II ...
tadeṣa śloko bhavati I arvāgbilaścamasa ūrdhvabudhnaḥ tasminyaśo nihitaṃ viśvarūpam I
tasyāsata ṛṣayaḥ sapta tīre vāgaṣṭamī brahmaṇā saṃvidānā iti II ... [mantra 2.2.3]
So, here, the upaniṣad itself says, with regard to the glory of this prāṇa śakti there is another
mantra occurring in ṛg vedaḥ. [This upaniṣad belongs to which veda? bṛhadāraṇyaka belongs to
yajur veda - that too, śukla yajur veda]. So, this śukla yajur veda upaniṣad is quoting a mantra
from ṛg veda, which is also another mysterious mantra. It gives another quiz program! We have to
find out the answer!! And the upaniṣad knows we will not find out! So, upaniṣad itself gives the
answer down below.
What is the quiz program? It says, everybody has got a pot. But, this pot is a peculiar pot;
because, normally a pot will be kept down-side up. The bottom of the pot will be at the bottom, and
the mouth of the pot will be above, so that we can pour and store things. But, everybody has got a
pot, which is upside down. Means, with bottom up and mouth down. And if the pot is kept upside
down, can you store anything?! You cannot. [You can try to pour milk and keep it upside down.
எல்லாம் ேபா !] But, this peculiar mysterious pot is carrying something. It is preserving
something, which is glorious. It preserves a glorious thing within that pot.

Now we have to find out - what is the pot? What is upside? What is downside? What is the
glorious thing preserved in that pot? [I will hint at the answer; otherwise, you will not sleep.
Because our class is only next Monday!] You know what is the upsidedown pot? Our own head.
Head is the upsidedown pot. Because, the opening is below. So, head is the upsidedown pot. And
all the sensory knowledge that we gather and preserve, the jñānam - which is the power and glory
of sense organs - that is the sacred soma rasam or sacred immortal amṛtam which is preserved in
the head. Whatever we know is stored where? [Hopefully! They are there or not, I don't know. They
are supposed to stay in the head!] yaśaḥ means, that glorious material, the sensory knowledge,
gathered by all sense organs, blessed by the prāṇa śaktiḥ. Thus, everyone is glorious. This is going
to be the conclusion. And some more mystery will come. That we will see in the next class.
ॐ पूण्
् ु: तिस्मन्य �न�हतं �वश्वरू प । तस्यास ऋषयः सप् तीरे
तदे ष श्लोक भव�त । अवार्िग्बलश् ऊध्वरब
वागष्टम ब्रह् सं�वदाना इ�त II ...
tadeṣa śloko bhavati I arvāgbilaścamasa ūrdhvabudhnaḥ tasminyaśo nihitaṃ viśvarūpam I
tasyāsata ṛṣayaḥ sapta tīre vāgaṣṭamī brahmaṇā saṃvidānā iti II ... [mantra 2.2.3]
These 2 sections - the second section titled śiśu brāhmaṇam and the third section titled
mūrtāmūrta brāhmaṇam, both these sections - are commentary on the last mantra of the first
section. The first section is called ajātaśatru brāhmaṇam, in which a dialogue between gārgya and
ajātaśatru was given. And the teaching was given there, using suptapuruṣa vicāraḥ, analysing the
sleeping person. Do you remember? ajātaśatru tried shaking & waking up a sleeping a person and
thus established to gārgya, the disciple, 'during the deep sleep state, jīva is no more available as
jīva. jīva is resolved. jīva doesn't have the awareness of the world also. And doesn't have even
awareness of oneself in deep sleep state'. jīva is resolved; jagat or the world is also resolved.
When everything is resolved, where do they [jīva & jagat] reside in deep sleep state? But, jīva
and jagat reside somewhere. How do we know they reside somewhere? Because, on waking up,
the jīva comes along with his problems! [அைதச் ெசான்னாத complete ஆ�ம!] So, jīva wakes up
along with his problems and the world also wakes up giving its problems. That means, both of them
[jīva & jagat] are residing somewhere. 'What is that place?' was the question asked. gārgya did
not know the answer. And ajātaśatru pointed out, 'they would have resolved into their kāraṇam'.
So, whatever be the kāraṇam, that must be the one obtaining in deep sleep state. It is not a state of
nothingness. Not a state of blankness. But, it is a state of fullness, where everything is in a hidden
condition. That jagat kāraṇam is none other than brahman. That brahma caitanyam is the
kāraṇam, the vivarta upādāna kāraṇam, of the entire universe. And therefore, it is satyam also.
Because, kāraṇam alone is - 'eka sāra nitya satyam'. That brahman alone is the satyam.
All this, in the most important mantrā, of the first section. If you want the Number, it is 2.1.20. One
of the most important mantrās. There alone, the spider example is given. Fire spark example is
given. Like that, brahman is abhinna, nimitta, vivarta, upādāna kāraṇam caitanyam. For 2.1.20,
śańkarācāryā writes pages and pages of commentary. In fact, here He introduces all the systems of
philosophy and refutes all of them and establishes the upaniṣadic teaching.
And that brahman was given a special title in 2.1.20. And that was called the secret name of
brahman. In Sanskrit, it is called upaniṣat. 'upaniṣat', in this context, means 'rahasya
nāmadheyam'. rahasya nāmadheyam means, secret name. What is the secret name of brahman?
"satyasya satyam" - it is the Truth of the truth. Or, the Truth behind the truth. The reality of the
reality. The truth of truth. And this definition of brahman is expanded in the second & third sections.
Since we have got two realities here - one is satyam, and the second is satyasya satyam - the
upaniṣad wants to explain both. The first satyam is kārya prapañca itself, the entire universe -
which is born out of brahman - is satyam number-1. And then, the second one is, kāraṇam
brahma. That is satyam number-2. So, the kāraṇam brahman, the 'satyasya satyam', is the truth
behind the kāryam brahma. And by using the word 'satyam' for both kārya prapañca and
kāraṇam brahma, the kārya prapañca itself is sometimes called, kāryam brahma. Because, the
kāryam or product also is a manifestation of the kāraṇam brahman only.
Therefore, the first satyam is kārya prapañca, or kārya brahman. And, the second satyam is
kāraṇam brahma. Both are satyam. And by naming both of them as 'satyam', what the upaniṣad
Class 25 - 4th Sep 2017 - mantrā 2-2-2 to 2-2-4 Download from www.arshaavinash.in Page 1
wants to say is, 'don't neglect either of them'. So, a healthy & happy life requires proper
understanding of satyam number-1 also; proper understanding of satyam number-2 also. kārya
prapañca is very important; because, it has got 3 features. 'ETU'. So exprienceable, transactable
and very, very useful. Remember, kāraṇam brahma cannot be used for anything. The secret is, it is
absolutely useless. So, kāraṇam brahma, the absolute, is not available in the relative world.
Therefore, respect the world and learn to use it properly. Respect ETU of kārya prapañca.
But, while using the ETU, you would also know its limitations. What are its limitations? It is made up
of nāma & rūpa. "taddhedam tarhyavyākṛtamāsīt tannāmarūpābhyāmeva vyākriyāta asau
nāmā'yamidaꣳrūpa iti I ..." [mantrā 1.4.7] - whole kārya prapañca or kāryam brahma; or, satyam
number-1, even though it is highly useful, may you remember this fact throughout your life.
And what is the fact? It is made up of nāma rūpa. And it is bound to be affected by deśa - kāla and
prārabdha. So, the beautiful body, as it is ageing, battered by deśa, [deśa means, weather],
battered by kāla, and battered by prārabdha. deśa and kāla affect uniformly. prārabdha affects
different people differently. Some people they are very aged and still look young. Some people, who
are young and look aged, in spite of trying to cover up!
So, these are all inevitable facts of kārya prapañca. If we remember this fact, we won't rely on,
satyam number-1 for our peace, security and happiness. Use kārya prapañca. But, never lean on
kārya prapañca. So, whenever we look for these three - Peace, Security and Happiness - may you
switch over from kārya brahma to kāraṇam brahma. For security, kāraṇa brahma. For vyavahāra,
kāryam brahma. [பசிச்சா நன்னா �க்ைகப்ப��க்க சாப்ப�ட . ஓணம் ேவ ! ஓண sadhya ேவற
இ�க்� நன்னா சாப்ப�டேவண்�ய ! oṇa sadhya means, the grand feast. In Malayalam, sadhya
means grand feast during oṇam]. So, what I want to say is, we require both satyam-1 & satyam-2.
That is why we respect brahman also; māyā also. sat also; nāma - rūpa also. Both we respect.
nirguṇam brahma and saguṇa īśvarā - both are important.
Therefore, in these 2 sections [sections 2 &3], the upaniṣad talks about the glory of satyam-1.
satyam-1 = kārya prapañca or kārya brahma. And, the glory of the universe is manifold. But here,
it talks about the glory of our very life principle itself. Life principle is prāṇa; and prāṇa belongs
to kārya brahma or kāraṇam brahma? prāṇa belongs to kārya brahma. First, learn to appreciate
the glory of prāṇa. Even to claim 'I am brahman', we should have prāṇa. And therefore, the glory
of prāṇa. Two-fold prāṇa - mukhya prāṇa, the life principle; and, gauṇa prāṇa, the sensory
principle. Life is also important. Sense organs are also important.
And therefore, we saw the glory of prāṇa in the second section - śiśu brāhmaṇam - by the example
of a calf and how the calf remains in the shed. Similarly, mukhya prāṇa should remain in our body
shed. And that mukhya prāṇa is worshipped by gauṇa prāṇa through the various parts of the eye -
the 7 sense organs, through the 7 parts of the eye. Red lines were talked about; the dark portion;
white portion; upper lid; lower lid. Through all of them, all the gauṇa prāṇās - 7 in number - they
were given special devatā names - rudraḥ, pṛthivī, parjanyaḥ etc. You might not remember all
those words. But, remember the bottom-line - the sense organs revere life principle; because,
sense organs cannot do anything without the blessing of life principle. Therefore, prāṇa is
glorious. And now we have entered mantrā number-3, the final mantrā of this section.
Here also, mukhya prāṇa and gauṇa prāṇa especially, are glorified through a very symbolic
language. Mystic and esoteric language the glorification is done, which I introduced in the last class.
[I don't know whether you remember]. What is the imagery? It said, 'every individual has got a pot
which is kept upsidedown'. A peculiar pot! What is another peculiarity? Normally when the pot is
upsidedown, nothing can be preserved in the pot. But, here, in the human upsidedown pot, yaśaḥ -
glory is preserved. Just as in vedic ritual there is camasa pātram, here the word 'camasa' is used
in ritualistic parlance. camasa comes in ślokā's first line - "arvāgbilaścamasaḥ".
The word camasa is generally used in vedic ritual context. camasa is a specially made wooden
container, for ritual purposes. And during soma yāga, several such vessels are made. In that
vessel, soma rasaḥ - juice of somalatā is kept. From the creeper called soma, the juice is extracted
at the appropriate time, chanting the mantrās, and the extracted soma rasa - is kept in the camasa,
the wooden container, before offering in soma yāga. [So, ṛg veda is full of varieties of great soma
yāgās, which are done for one day, one week, one year or even many years]. That soma is
respected so much, that there are several mantrās glorifying soma. Therefore, for a vedic student,
the words camasa and soma, bring the thought of sacredness and reverence.
So, in the camas what is kept? soma rasa is kept, which is glorious. Similarly, within our camasa
also, there is a special soma rasa. Here, what is the soma rasa? Glory or yaśa. What is that glory?
The upaniṣad says, it is the 7 sense organs and their perceptual power. Each sense organ has the
power to perceive the world and learn from the world, throughout the life. Whatever knowledge we
have, they are all earned through what? 25 years of study! With the help of what instruments? All
sense organs only. He goes on adding MA. M.Sc. Ph.D. FRCS - whatever he may add, all these
glories, all the skills a person has, come through sensory perception only. And therefore if he is at
the top of a Corporate, earning a 6 figure salary, where from does all the glories come? Through
sensory jñāna śakti only! Thus, sense organs represent learning power. Therefore, they are
called yaśaḥ. So, what is the glory? Sense organs with their powers of knowledge. This is one
imagery - "arvāgbilaś camasa ūrdhva budhnaḥ tasmin yaśo nihitam viśvarūpam" - camasa
pātram containing yaśaḥ, somaḥ. glory is the soma rasa.
Then, the upaniṣad makes another statement. "tasyā''sata ṛṣayaḥ sapta tīre vāgaṣṭamī
brahmaṇā samvidāneti". On the periphery, the outer part of the camasa, there are seated 7 ṛṣis.
On the outer part of camasa, the pot, 7 ṛṣis are seated. And you will wonder, 'how can on the side
of the pot 7 ṛṣis be seated?' Again, it is symbolic only. The head is the pot; the ṛṣis are the 7 sense
organs, again. Previously, the sense organs were compared to yaśaḥ. Now, they are compared to 7
ṛṣis. So, yaśo rūpa indriyāṇi, ṛṣi rūpa indriyāṇi. Or, yaśo rūpa gauṇa prāṇāḥ, ṛṣi rūpa gauṇa
prāṇāḥ are available within the pot called the head of a human being. And for those ṛṣis, names are
also given. gautama, bharadvāja, atri. All of them are on your head! We carry so many ṛṣis!
But, how can you call the sense organs as ṛṣis? For that also, logic is given. In Sanskrit language,
the word ṛṣ literally means 'to go'. And according to Sanskrit grammar rule, all the roots having the
meaning of 'moving' or 'going', they all have the meaning of 'knowing. gatyartaḥ dhātūnām
jānārthakatvāt iti nyāyaḥ; so, ṛṣati jānāti iti ṛṣiḥ. So, 'ṛṣ' means 'to know'. Therefore, every sense
organs is ṛṣi. Why? Because, they continuously know the surroundings. So, these are all the
messages given. With this background we will go the mantrā. "tad eṣa śloko bhavati". tad means,
with regard to the glory of prāṇa - mukhya & gauṇa prāṇa. eṣaḥ ślokaḥ - the following ṛg mantrā
is there.
[In fact, there is a reference to this mantrā in brahma sūtra also. A very sūtra is there in
brahmasūtra, in 'camasa adhikaraṇam'. The sūtra is - "camasavadaviśeṣāt" (sūtra 1.4.8). It is
referring to this ṛg mantrā only].
And what is this mantrā. This ṛg mantrā is a quiz mantrā. Now, the upaniṣad itself will give the
answer to the quiz. "arvāgbilaś camasa ūrdhva budhnaḥ" - there is a vessel or pot with
upsidedown mouth. bilam means, mouth or opening. arvāk means, down below. camasa means,
vessel or pot. budhnaḥ means the seat, the bottom; ūrdhva means, bottom up. Means, the mouth
is below and bottom side is up or upsidedown vessel. And, "tasmin yaśo nihitam viśvarūpam".
What is the mystery here? tasmin - in that upsidedown vessel yaśaḥ nihitam - yaśaḥ is preserved.
yaśaḥ means, glory, like the soma rasa. soma rasa like glory, is nihitam - deposited. And what
type of glory? viśvarūpam - of manifold variety. And here, the upaniṣad doesn't explain what is the
glory? That will be coming later. I have given you the answer. The sensory perception powers. But,
in the mantrā, the answer is not there. It is a quiz mantrā. "arvāgbilaś camasa ūrdhva budhnaḥ".
Then, the next quiz. "tasyā''sata ṛṣyaḥ sapta tīre". The words tasya and tīre must be connected.
tasya tīre means, on the sides of that pot. On the outer side of the upsidedown pot, sapta ṛṣyaḥ
āsate - seven ṛṣis are seated. [āsate. āste āsāte āsate. 'ās' dhātu, atmanepati, laṭ prathama
puruṣaḥ bahuvacanam]. āsate - they are seated. What is the sentence? Seven ṛṣis are seated on
the outer side of the upsidedown pot. This is another quiz!
Then, there is an 8th ṛṣi also. 'vāg aṣṭamī brahmaṇā samvidānā' iti. vāg means, the vāg
indriyam. That is the 8th one. Because, while talking about the 7 sense organs, we took the
jñānendriyams only; 2 eyes + 2 ears + 2 nostrils + the tasting & touching tongue [both together as
one] = 7 ṛṣis. All the 7 ṛṣis are jñānendriyams. Now, he is including the karmendriyam. vāg
aṣṭamī - the speaking or the talking tongue is the 8th powerful one, occupying the side of the
vessel. And, what is the glory of the tongue? brahmaṇā samvidānā [all vedic concepts!] brahmaṇā
here means, veda. samvidānā means, constantly associated. So, the glorious tongue, which is the
8th one, the 8th ṛṣi, who is always in touch with the vedās. brahmaṇā means, veda. What does it
mean? The upaniṣad visualises that the tongue of the student is constantly chanting veda mantrās.
Morning when you get up - "om agnimīle purohitam yajñasya devamṛtvijam, hotāram
ratnadhātamam" [agni sūktam]. And therefore, tongue is fortunate one, since that is in touch with
veda mantrās. Therefore, brahmaṇā samvidānā - vedena samyuktā. iti - this is the ṛg mantrā.
Now, the upaniṣad itself explains the quiz. We will read -
'अवार्िग्बलश् ऊध्वरब् ु:' इतीदं तिच्छर , एष ह्यवार्िग्बलश ऊध्वरब ् ुध ; 'तिस्मन्य �न�हतं �वश्वरम्'
इ�त प्रा वै यशो �वश्वरू प , प्राणानेतद ; 'तस्यास ऋषयः सप् तीरे ' इ�त प्रा वा ऋषयः , प्राणानेतदाह ;
'वागष्टम ब्रह् सं�वदाना' इ�त वाग्घ्यष् ब्रह् सं�व�े ॥
'arvāgbilaścamasa ūrdhvabudhnaḥ' itīdaṃ tacchiraḥ, eṣa hyarvāgbilaścamasa ūrdhva-
budhnaḥ; 'tasminyaśo nihitaṃ viśvarūpam' iti prāṇā vai yaśo viśvarūpam, prāṇānetadāha;
'tasyāsata ṛṣayaḥ sapta tīre' iti prāṇā vā ṛṣayaḥ, prāṇāṇenetadāha; 'vāgaṣṭamī brahmaṇā
saṃvidānā' iti vāgghyaṣṭamī brahmaṇā saṃvitte II [mantrā 2.2.3]
So, this is the upaniṣadic commentary, answering the quiz raised in the mantrā. Here, the
upaniṣad itself quotes each line and then writes the commentary. What is the first line of ṛg
mantrā? "arvāgbilaścamasa ūrdhvabudhnaḥ" iti. That is to indicate that is the first line of the quiz
program. What is the answer to that? The upsidedown vessel is, "idam tacchiraḥ eva" - this very
head is the upsidedown vessel mentioned in the mantrā. That is the answer to the first quiz. So,
idam tacchiraḥ eṣa hi arvāgbilaḥ camasa ūrdhvabudhnaḥ. eṣa hi - this head itself is meant as
the upsidedown vessel in the mantrā.
Then the upaniṣad goes to the 2nd line. The second quiz is in the second line. The upaniṣad itself
quotes it. "tasmin yaśo nihitam viśvarūpam" iti. That iti again indicates that this is a quote from
the second line of the ṛg mantrā. Now the upaniṣad gives the vyākhyānam. [After each 'iti', we
have to put a dash. First line itīdam is there. iti - idam. In third line also, rūpam - iti]. iti means, 'for
that statement, following answer is given'. "prāṇā vai yaśo nihitam viśvarūpam". prāṇa vai yaśo
viśvarūpam - the content within the head is yaśaḥ, glory. In the ritualistic context, it is soma rasaḥ.
In the human context, it is the glory of the human being. The glory is unique to the human beings.
You interview a cow or dog or buffalo, 'how many degrees you have?' They don't have. Only human
head alone is glorious; because of the extraordinary powers of sense organs. Therefore, prāṇā vai.
prāṇāḥ here means, gauṇa prāṇāḥ or, sapta indriyāṇi, the seven sense organs, of course backed
by mukhya prāṇā, the life energy. So, mukhya prāṇa anugrahīta gauṇa prāṇāḥ is the meaning.
They are yaśaḥ. yaśaḥ means, the glory of every human being. Because, these sense organs bring
glory. Sense organs are glorious; because, they bring glory.
And even though all of them are generally called sense organs, each sense organ has the power to
function only in a particular area. śrotram covers the entire śabda prapañca. Similarly, the rūpa
prapañca rasa prapañca gandha prapañca sparśa prapañca - in each of these, one sense organ
functions. So, eyes are so glorious. Not only can they see forms and colours, they are able to read
the written words. And when the eyes are able to read the written words, not only you are seeing
the lines, written words there; but, you are also able to get message out of it. An illiterate person
also may look at the same paper. His eyes may be functioning very well. What will he see there?
Only lines! If you read a Chinese letter, you will see only pictorial lines! But, remember, the human
eyes, not only can see those lines; but, each line symbolizes an alphabetic letter; joined together,
they become a word. Words joined together become a sentence. We are able to learn the highest
philosophy. When you read śańkarācāryā's bhāṣyam, again you are able to gather all of them.
Thus, every sense organ is irreplaceable. We do not recognise the value of sense organs as long
as they are functioning. Only when any they start creating problems, suddenly the ENT doctor
becomes GOD! Ophthalmologist becomes GOD! Because, one's life itself gets affected. Therefore,
very important, we have to meditate on the glory of every sense organ. upaniṣad does not want
us to take anything for granted. kārya prapañca - don't neglect it dumping it as mithyā. mithyā,
mithyā-ன் ெசால்லி ஏமாந்� ேபாகா. mithyā should be given its due value, place.
Therefore, yaśo nihitam viśvarūpam [அ�க்காக இவ்வள� ேபசிே ]. viśvarūpam means, each
sense organ has got its own glory. What is that glory? "prāṇān etad āha". parāṇān means, gauṇa
prāṇān. mukhya prāṇa anugrahīta sapta prāṇāḥ ityarthaḥ. etad āha. etat means, yaśaḥ - this
glory is none other than the sense organs. Then again, the glory of sense organs is presented in
another language in the third line, which is another quiz question. And the upaniṣad itself quotes
that. 'tasyāsata ṛṣayaḥ sapta tīre' - iti". tasya camasasya tīre sapta ṛṣayaḥ āsate - on the sides
of the pot seven ṛṣis are seated. We will be wondering who are those ṛṣis? upaniṣad itself gives
the answer - "prāṇā vā ṛṣayaḥ". Again, prāṇā means, gauṇa prāṇāḥ, the sapta indriyāṇi, the 7
sense organs are the ṛṣis. "prāṇāṇ etad āha" - they alone are called ṛṣis here.
There is an 8th ṛṣi also. What is that? "vāg aṣṭamī". vāg is strīlińga. Therefore, aṣṭamī also is
strīlińga. And what is the glory of vāg indriyam, the karmendriyam? That is, "brahmaṇā
samvidānā". We have to carefully note here, brahman means, not nirguṇam kāraṇam brahma or
kārya brahma. Here, brahma means vedaḥ. So, with veda it has got constant interaction.
Because, a brahmacārī - in those days - when he goes to gurukulam, even at the time of sacred
thread ceremony, he gets associated with veda. That tongue's association with veda is celebrated in
our culture as the glorious upanayana, sacred thread ceremony. Until then, a boy is not allowed to
utter the veda mantrās; because, according to orthodoxy, without sacred thread purification, one
should not utter the veda mantrās. And during the upanayanam ceremony only, for the first time,
the tongue of the baby is going to come in contact with veda mantrās. And symbolically they
choose one mantrā, which is the most sacred - the gāyatrī mantrā. Father becomes the guru; and
the son is taught the gāyatrī mantrā. And, the child chants. Thereafter, he goes to gurukulam.
There, daily he has to do veda adhyayanam. And then, later, he has to learn further. Thus, all
begins with veda. So, until now, there is an un-refined boy. He is to be converted into a cultured
person. That conversion is because of veda sambandha. gāyatrī is considered to be the mother.
ācāryā is supposed to be the father. And thus, a cultured boy is born, out of this second birth.
'But then Swāmījī, you only say boy, boy, boy. Girl-ஐ ெசால்லேவ மாட்ேடங்கே ? This will be a
doubt. If I give you the answer, you may gherao me! What happens to girls? The vedic concepts
only I am telling you. I am not asking that should be followed. According to veda, the boy has to
study the veda and dharma śāstram completely and come out of gurukulam. Whereas, the girl, by
getting married, she is entering the gurukulam called husband's house. Therefore, the husband
becomes her ācāryaḥ! ேகப்ேபளா ெசான் ? ācārya devo bhava! Daily morning you have to do
namaskāram! இங்கதான் ெசால்ேவன்; because, I am protected by the mike. We have to treat the
husband as the guru; because, he has learnt the dharma śāstrā. And the age of the girl at the time
of marriage was the same as the age of the boy at the time of upanayanam. And therefore, girls'
upanayanam was considered to be the marriage ceremony. And many mantrās are common. And
the boy had to - between the family duties - take regular classes to her; like, yājñavalkya did to
maitreyī. The boy has to regularly share with her what all he studied in gurukulam.
Now the boy doesn't go to gurukulam. Therefore, girls alone attend our classes and teach the
husbands!! Now it is the other way around! I am just telling. நடக்கறேதா இல்ைலே ,
ெசால்லிைவக்கே. Anyway they are all aside. எ�க்காக இவ்வள� வந ? I got lost! vāgaṣṭamī-
ேலந் வந்த. The tongue comes in contact with veda. So, "vāgghyaṣṭamī brahmaṇā samvitte".
vāg hi aṣṭamī. Sanskrit students, vāg hi aṣṭamī, the 8th one. brahmaṇā samvitte. brahmaṇā
means, with veda it comes in contact.
Therefore, what is the essence of the śiśu brāhmaṇam? kārya brahma, kārya prapañca is also
glorious. The most glorious being the prāṇa. That is why "prāṇā vai satyam teṣām eṣa satyam",
it was said. [With this, the second brāhmaṇam śiśu brāhmaṇam is complete. Not yet? One more
mantrā is there?] We will read. One more mantrā -
इमावेव गोतमभरद्वजौ अयमेव गोतम:, अयं भरद्वा: ; इमावेव �वश्वा�मत्रजमद, अयमेव �वश्वा�म: , अयं
जमदिग्: ; इमावेव व�सष्ठकशपौ, अयमेव व�सष्: , अयं कश्य: ; वागेवा�त: , वाचा ह्यन्नमद्, अ��हर वै
नामैतद्यद�त्र�; सवर्स्या भव�त, सवर्मस्यान भव�त य एवं वेद ॥
imāveva gotamabharadvājau ayameva gotamaḥ, ayaṃ bharadvājaḥ; imāveva viśvāmitra-
jamadagnī, ayameva viśvāmitraḥ, ayaṃ jamadagniḥ; imāveva vasiṣṭhakaśyapau, ayameva
vasiṣṭhaḥ, ayaṃ kaśyapaḥ; vāgevātriḥ, vācā hyannamadyate, attirha vai nāmaitadyadatririti;
sarvasyāttā bhavati, sarvamasyānnaṃ bhavati ya evaṃ veda II [mantra 2.2.4]
So, in the previous mantrā it was said, 7 ṛṣis are seated on the sides of the pot, namely the head.
Now, the upaniṣad gives the names of the ṛṣis. Every sense organ is given the name of a ṛṣi.
What are they? "imāveva gotama bharadvājau" - the two ears are called gotama ṛṣi and
bharadvāja ṛṣi. Then, the next question is, 'which is gotamaḥ and which is bharadvājaḥ?' ayam
eva gotamaḥ - this one. upaniṣad uses only the pronoun. Commentators write, 'first we start with
the right-side; so, the right ear is gotama ṛṣi. Left ear is bharadvāja ṛṣi'. Then, "imāu eva
viśvāmitra jamadagnī" - the two eyes, cakṣuṣī, are viśvāmitra & jamadagniḥ. Who is who?
"ayam eva viśvāmitraḥ, ayam jamadagniḥ" - the right eye is viśvāmitra; left eye is jamadagniḥ.
Then, the two nostrils. "imāveva vasiṣṭha kaśyapau" - they are vasiṣṭha ṛṣi and kaśyapa ṛṣi.
"ayam eva vasiṣṭhaḥ, ayam kaśyapaḥ" - the right nostril is vasiṣṭha, left one is kaśyapa.
And, how many mouths are there? Thank GOD! only one. One mouth is there. Therefore, "vāg eva
atriḥ". In the previous mantrā, the word vāk was used in the form of karmendriya vāk. It was
mentioned as in contact with veda. Here, the jñānendriya vāk is referred to. "vācā hi annam
adyate". And, in Sanskrit, eating is called atti. The verb for eating is atti. 'ad' dhātu parasmaipati
laṭ prathama eka vacanam atti attaḥ adanti, iti rūpāṇi. And since the tongue does the job of atti,
what will be the appropriate name of the ṛṣi? atti - atriḥ! From that only the word annam has come.
adyate iti annam. adyate iti ca bhūtāni tasmāt annam tad ucyata iti. So, "vācā hi annam adyate
atriḥ ha vai nāma etadyad atriḥ iti". atri ṛṣi. Because of eating function, mouth is here called atri.
Now the upaniṣad says, this also can be a form of prāṇa upāsanā. In the previous prāṇa upāsanā
we imagined the calf and shed. Now, in this prāṇa upāsanā, we imagine the head and glory and ṛṣi.
And if we visualise these - prāṇa, camasa, ṛṣi etc. it becomes a type of prāṇa upāsanam. So, this
is the second prāṇa upāsanam. And, for the previous prāṇa upāsanam, what was the phalam
mentioned? Like the akṣaya pātram, [page 130 second line] "asya annam na kṣīyate" - you will
have plenty of annam. Now, for this upāsanā, what is the phalam? This person is fit for eating well.
Otherwise, [if he is unfit to eat] what will happen? pañca bhakṣya paramānnam will be in the front.
But, problem is, he has BP; so, no salt. Has Diabetes; so no sugar. Has ulcer; therefore, no sour.
Then, what to eat? Only pumpkin juice, three times! And the cook, servants eat well and enjoy!
Anyway, அப்ப� இல்லா , "sarvasya attā bhavati, sarvam asya annam bhavati" - the upāsakā
will have good health, capable of eating any blessed eatables. So, sarvasya āttā bhavati. Also,
sarvam asya annam bhavati - everything becomes fit for him. "ya evam veda" - the one who
knows & worships thus. veda means, upāste.
So, the entire section is glory of satyam number-1, which is called kārya prapañca or kārya
brahma. In the next section also we will get glory of satyam number-1 and at the end satyam
number-2 will be introduced, which details we will see in the next class.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
In the last class we completed the second section of the second chapter, which was titled śiśu
brāhmaṇam. And this second section, as well as the next third section, both of them, are meant to
explain the special name given to brahman in the first section. At the end of the first section mantra
number 20, [2.1.20], kāraṇam brahma was given a special title, "tasyopaniṣat satyasya satyam
iti". 'satyasya satyam'. That is, the reality behind the reality. And that special name or secret
name is explained in the second and third sections. The upaniṣad itself mentioned there, in 2.1.20 -
"prāṇā vai satyam teṣām eṣa satyam". A brief note was given. prāṇā representing the entire
kārya prapañca. That kārya prapañca is satyam. And, kāraṇam brahma is the satyam behind
satyam. Thus, kārya prapañca is satyam number-1. kāraṇam brahma is satyam number-2.
Now, the upaniṣad wants to explain both satyam number-1, the kārya prapañca and satyam
number-2, the kāraṇam brahma. Both, the upaniṣad wants to explain. In the second section, kārya
prapañca was explained by talking the most important part of this universe. That is, prāṇa
tattvam - mukhya prāṇā and gauṇa prāṇā. I hope you have not forgotten. MUKHYA PRĀṆĀ IS THE
LIFE PRINCIPLE. GAUṆA PRĀṆĀ MEANS, THE SENSE ORGANS, WHICH DRAW FROM THE LIFE PRINCIPLE.
They were highlighted. Some imageries were also given. And since prāṇā was compared to a śiśu
[śiśu meant the calf of a cow] the whole section is called śiśu brāhmaṇam.
Not only kārya prapañca was glorified as prāṇa tattvam, some upāsanās were also mentioned.
prāṇa upāsana also were mentioned. And, of course, this is not a new teaching; because, gārgya
already knew the kārya brahma, and he already talked about many upāsanās. But, ajātaśatru also
gave 2 prāṇa upāsanās. So, the entire second section was description of satyam number-1 only.
satyam number-2 he has not entered into. Only in the coming 3rd section we are going to enter that,
where he will talk about satyam number-1 once again. And thereafter, finally, satyam number-2 will
come. This section 3 is a very important section, called mūrtāmūrta brāhmaṇam. We will enter.
Section 3. mantra-1.
द्व वाव ब्रह् रूप - मत

ू � चैवामत
ू � च , मत्य चामत
ृ ं च , िस्थत च यच् , सच् त्यच ॥
dve vāva brahmaṇo rūpe - mūrtam caivāmūrtam ca, martyam cāmṛtam ca, sthitam ca yacca,
sacca tyacca II [mantra 2.3.1]
So, satyam number-1 is kārya prapañcaḥ, the whole universe. The whole universe can be seen in
any particular manner. But, in this particular section, the universe is seen as a mixture of sthūla-
sūkṣma prapañcaḥ. sthūla prapañca referring to visible universe. sūkṣma prapañca
corresponding to the invisible universe. The whole universe is a mixture of these two, sthūla &
sūkṣma. You take the very individual himself. Your physical body will come under visible universe.
Your subtle body and your mind will come under invisible universe. I have told you, that is my
problem! Whether your mind is in the class or not, I never know; because, I cannot see your mind!
Otherwise, I can pull you up. Now, I have no idea. I have to hope and pray that, at least some of the
minds are available here. That is because, your mind, your prāṇā, your sūkṣma śarīram they are
all invisible. Extending it to the totality, the universe is a mixture of sthūla-sūkṣma prapañca.
Both of them come under kārya prapañca; because, both sthūla & sūkṣma are born out of
brahmaṇ's māyā śakti. Both are born out of brahman. Therefore, it is sthūla-sūkṣma prapañca.
But, instead of presenting it in a simple form, the upaniṣad is putting in its own complex manner.
Therefore, if one goes through the mantra, it may appear a little bit complex. I will explain to the best
of my capacity. Even if you don't understand the complex presentation, with lot of Sanskrit words,
you note this much - The whole visible + invisible cosmos, is satyam number-1.
Class 26 - 11th Sep 2017 - mantra 2-3-1 to 2-3-6 Download from www.arshaavinash.in Page 1
And now, we will enter into the complex presentation. upaniṣad uses a complex language. mūrtam
for sthūla prapañca, the gross universe. And amūrtam for the subtle universe. mūrta prapañca
and amūrta prapañca are the names of the gross and subtle universe. And each one of them is
given 3 descriptions. mūrta prapañca, three descriptions; amūrta prapañca, 3 descriptions.
What are the 3 descriptions of mūrta? martyam, sthitam and sat. martyam means, perishable
mortal. sthitam means, limited, paricchinnam. And sat means, visible, pratyakṣam. So, it is
perishable; it is limited; and, it is visible. And this mūrta prapañca - which is, perishable, limited,
and visible - is represented by 3 elements, which are visible. mūrta prapañca - of 3 descriptions -
is represented by 3 visible elements. What are these 3 elements? The earth, the water and the
flame or fire. So, bhūta trayam represent mūrta prapañca, endowed with 3 features or attributes -
perishable, limited and visible.
Then, amūrta prapañca is represented by 2 elements. bhūta dvayam. amūrta prapañca being
invisible, it is represented by 2 invisible elements. What are the 2 invisible elements? ākāśa and
vāyu. So, mūrta prapañca - 3 descriptions, 3 elements; amūrta prapañca - 2 elements and 3
descriptions. What are the 3 descriptions? The opposite of the previous ones. We said mūrta
prapañca is perishable; whereas, amūrta prapañca is relatively imperishable. Relatively long
living. Therefore, it is amūrtam, imperishable.
And that is why our physical body, which belongs to mūrta prapañca is easily perishable; whereas,
our subtle body belonging to amūrta prapañca will continue to survive in the subsequent bodies.
And the sūkṣma śarīram was there in its previous body. Therefore, sūkṣma śarīram is very long
living. In fact, sūkṣma śar īram will resolve only at the time of pralayam. And therefore, sūkṣma
prapañca or amūrta prapañca can be called 'the "imperishable" one'. So, one is perishable;
another is imperishable. mūrta prapañca paricchinnam relatively; whereas, amūrta prapañca -
since it doesn't have a form - it is more pervading. One is less pervading - alpa vyāpi; another is
adhika vyāpi. So, martyam - amartyam; alpa vyāpi - adhika vyāpi. [I don't know whether Sanskrit
is easier or English is easier. Don't say, 'both are not easy'. Then, I will be in trouble!] So, martyam -
amartyam. alpa vyāpi - adhika vyāpi. And the last one - mūrta prapañca is visible. amūrta
prapañca is invisible. In simple English, gross & subtle universe.
And thereafter, the upaniṣad is going to divide the mūrta prapañca at the macro level and at the
micro level. Similarly, divide the amūrta prapañca at the macro level and at micro level. And
thereafter, for each one, the sāram, the essence, essential representative, also is going to be given.
All this we are going to get. Macro mūrta prapañca, micro mūrta prapañca. Macro amūrtam, micro
amūrtam - all are going to come. For each one of them, there will be one representative. Like for
Govt. for each department there is a representative. This is going to be description. But, all put
together, in your mind, understand them as - the visible & invisible universe. Visible, like the solid
body; invisible, like the mind. Like what in modern scientific knowledge? Matter, the visible. And
energy, the invisible. That is the whole kārya prapañca, which is satyam number-1.
Let us try now. "dve vāva brahmaṇo rūpe" - there are two-fold manifestations of brahman. kāryam
is called here as 'manifestation of brahman'. And the commentators give another meaning also,
which I will give you at the end. First meaning is, rūpe means, two-fold manifestations of brahman.
"mūrtam ca eva amūrtam ca" - gross and subtle. And what are their nature? "martyam ca amṛtam
ca" - one is perishable, another is relatively imperishable. "sthitam ca yat ca". sthitam means alpa
vyāpi, less pervading. yacca you have to split as yat+ca. yat means adhika vyāpi - more
pervading. sthitam means, less pervading. yat means, more pervading. Whatever doesn't have
form will pervade more. Like, liquid water will a occupy limited space; whereas, water vapour will
be adhika vyāpi, more pervasive. So, whatever is mūrtam is alpa vyāpi; amūrtam is adhika
vyāpi. vyāpi means, pervading. Less pervading and more pervading.
And finally, "sat ca tyat ca". Here also, you have split properly sacca you have to split as sat+ca.
Then tyat+ca, [which we have seen in taittirīya upaniṣad, very much. We have enough reasons to
forget! If you remember "yadidaṃ kiñca I tatsṛṣṭvā I tadevānuprāviśat I tadanu praviśya I sacca
tyaccābhavat I" - brahmavallī 6th anuvāka]. So, sat means, visible, pratyakṣam. And tyat means,
invisible, parokṣam. And then, an aside note is, since the kārya prapañca is a mixture of sat and
tyat, if you join sat+tyat, it will become satyat. Therefore only it is called satyam number-1. It is a
mixture of sat and tyat. Therefore, it is called satyam. mūrtāmūrtātmākam satyam, kārya
prapañcaḥ. Okay. Then, further details -
तदेतन्मूत यदन्यद्वायोश्चान्तच् ; एतन्मत्य र , एतित्स्थत , एतत्सत ; तस्यैतस मत

ू र्स , एतस् मत्यर् ,
एतस् िस्थतस , एतस् सत एष रसो य एष तप�त , सतो ह्ये रसः ॥
tadetanmūrtaṃ yadanyadvāyoścāntarikṣācca; etanmartyam, etatsthitam, etatsat;
tasyaitasyamūrtasya, etasya martyasya, etasya sthitasya, etasya sata eṣa raso ya eṣa tapati,
sato hyeṣa rasaḥ II [mantra 2.3.2]
Now, further details are given. This mūrta prapañca - of 3-fold descriptions - is represented by 3
visible elements. That is being mentioned here. The upaniṣad could have simply said, 'it is
represented by the 3 elements pṛthivī, jalam and agni'. But, instead of naming them, it says, 'it is
represented by 3 elements, other than vāyu & ākāśa'. Already your head will be reeling! அழகா vāyu
& ākāśa-ன்� ெசால்லப்படா ?! "yat anyat vāyoḥ ca antarikṣam ca". vāyoḥ means vāyu.
antarikṣam means ākāśa. So, 'other than vāyu and ākāśa', what are the other three? 'These three
represent mūrta prapañca, the gross visible universe'. And, the 3 descriptions given in the previous
mantra is repeated here. "etat martyam etat sthitam etat sat". etat martyam - it is perishable. etat
sthitam - it is less pervading. etat sat - it is visible, pratyakṣam.
Now, the upaniṣad gives another information. "sata eṣa rasaḥ ya eṣa tapati sataḥ hi eṣa rasaḥ" -
the whole mūrta prapañca can be represented by one sāraḥ. rasaḥ means, essence. What is the
essence of the entire visible universe? The upaniṣad says, sūrya maṇḍalam, the solar disc, is the
essence of the mūrta prapañca, the entire visible universe. "tasya etasya mūrtasya" - for this
mūrta prapañca, "etasya martyasya" - for this martya prapañca, "etasya sthitasya" - for this
sthita prapañca, "etasya sata" - for this sat prapañca, "eṣa rasa" - the following is the essence.
That is why to worship the total īśvarā, viśvarūpa īśvarā, early morning, whom do we worship?
"namaḥ savitre jagadeka cakṣuṣe jagatprasūtisthitināśahetave" - all prayers are directed
towards sūryā in our culture.
sūrya bhagavān, the visible sūryā, the solar disc, represents the entire virāṭ īśvarā, the visible
universe. Why? The upaniṣad has chosen sūryā as the representative. You can give any number
of reasons. Like, sūryā contains all forms of energy. Also, the entire universe becomes visible only
when Sun rises; when the Sun rises, the visible universe comes into existence. Therefore, sūryā is
the rasa. And it clearly says, "ya eṣa tapati" - which is a blazing forth, which blazes forth, up in the
sky. This sūrya maṇḍalam alone is the rasaḥ or sāraḥ. rasa or sāra of the mūrta prapañca, the
visible universe So, this is all at macro level; micro will come later.
Continuing. Now we come to the amūrta prapañca -
अथामूत� - वायु�ान्त�रक् च ; एतदमृतम् , एत�द् , एत�यत् ; तस्यैतस्यामूतर , एतस्यामृतस , एतस्य य: ,
एतस्य त्यस्यैष रसो य एष एतिस्मन्मण्डल: , त्यस्य �ेष : - इत्यिधदैवतम्
athāmūrtaṃ - vāyuścāntarikṣaṃ ca; etadamṛtam, etadyad, etattyat; tasyaitasyāmūrtasya,

etasyāmṛtasya, etasya yataḥ, etasya tyasyaiṣa raso ya eṣa etasminmaṇḍale puruṣaḥ, tyasya
hyeṣa rasaḥ - ityadhidaivatam II [mantra 2.3.3]
"atha amūrtam" - after mūrta, the amūrta prapañca or sūkṣma prapañca is introduced. This is
represented by two invisible elements - "vāyuḥ ca antarikṣam ca". antarikṣam means, ākāśaḥ.
And then, the upaniṣad reminds us of the three descriptions of amūrta prapañca, "etad amṛtam
etad yat etat tyat". etat amṛtam - relatively eternal. And, etat yat. yat means, adhika vyāpi, going
everywhere. [Present active participle. yeti yitaḥ yanti yan yantau yantaḥ yantam yantau yataḥ]
yat means, going everywhere, pervading everywhere. And, etat tyat. tyat means, parokṣam,
invisible. tat itself becomes tyat. tat eva tyat. So, that means, it is not visible to our eyes. That is
why, ākāśa is not visible; vāyu is not visible. amūrta prapañca is not visible.
"eṣa rasaḥ ya eṣa etasmin maṇḍale puruṣaḥ tyasya hi eṣa rasaḥ". So, for this also a sāraḥ, a
rasa, must be mentioned. What is the rasaḥ? "ya eṣa etasmin maṇḍale puruṣaḥ" - so, the
hiraṇyagarbha devatā, [puruṣaḥ here means hiraṇyagarbha devatā, who is identified with
samaṣṭi sūkṣma prapañca]. That hiraṇyagarbha devatā is this sāra of amūrta prapañca. And,
hiraṇyagarbha in the śāstrā is generally invoked in sūrya maṇḍalam - "sa yaścāyaṃ
puruṣe I yaścāsāvāditye I sa ekaḥ I sa ya evaṃvit I ..." [brahmavallī 8.5]. So, in sūrya maṇḍalam
hiraṇyagarbha devatā is invoked. Therefore, hiraṇyagarbha is the sāram of amūrta prapañca.
"ity adhidaivatam" - thus, the devatā. This is at the macro level. So we have seen both mūrta and
amūrta at macro level. That is called adhidaivam.
Now we have to come to adhyātmam, at the individual level. What is that? We will read, mantra 4 -
अथाध्यात्म इदमेव मूत� यदन्यत्�ाणा, य�ायमन्तरात्म�ाक: ; एतन्मत्यर , एतित्स्थत , एतत्सत ; तस्यैतस्
मूतर्स , एतस्य मत्यर , एतस्य िस्थत , एतस्य सत एष रसो य�क: , सतो �ेष रसः ॥
athādhyātmam idam eva mūrtaṃ yad anyat prāṇācca, yaścāyam antarātmann ākāśaḥ;
etanmartyam, etat sthitam, etat sat; tasyaitasya mūrtasya, etasya martyasya, etasya
sthitasya, etasya sata eṣa raso yaccakṣuḥ, sato hyeṣa rasaḥ II [mantra 2.3.4]
"atha adhyātmam" - at the individual level, what is the mūrta prapañca represented by three
elements is described here. It says, in the individual whatever part is there - other than the prāṇā
and ākāśa - [again upaniṣad uses in a negative language] - whatever is the solid part of the body is
there, other than the prāṇa vāyu & ākāśa - the space occupied by the body. [ākāśa and prāṇā or
vāyu will come under amūrtam]; whereas, other than ākāśa & vāyu, the entire physical body is
mūrta prapañca. So, "idam eva mūrtam" - means, this solid physical body is the mūrta prapañca,
excluding two things - the invisible prāṇā, the breathing, and also the invisible ākāśa - which is all
over the body. [Especially, which is there a lot in the stomach! Sometimes, in the head also! Okay.]
"yat anyat prāṇāḥ ca ākāśaḥ ca". prāṇā representing vāyu tattvam. "yaḥ ca ayam antarātman
ākāśaḥ". Here, antarātmā means, antaḥ śarīre. ātmā means, body. ākāśaḥ means, the inner
space within the body. 'Other than that', we should add. anyat is there. antarātman ākāśaḥ tasmāt
anyat. And this solid body also has got 3 descriptions. "etat martyam , etat sthitam , etat sat".
You know - Perishable, less pervading & visible part of the body. This is micro mūrta prapañca.
And for this also one sāra is required. Just as we had solar disc for macro mūrta prapañca, for
micro also, from the body something must be selected. śāstrā selects our eyes. That is, the visible
eye ball represents the mūrta prapañca. Therefore, it says, "tasya etasya mūrtasya, etasya
martyasya, etasya sthitasya, etasya sata eṣa raso yaccakṣuḥ sato hyeṣa rasaḥ" - for this
individual mūrta prapañca, eṣa rasaḥ - the following is the sāram. Somehow, śāstrā has got great
value for the eyes. Remember, śiśu brāhmaṇam? We talked about the 7 parts of the eyes -
redlines, white part, black part, top eyelid, bottom eyelid, pupil - and all those things. Here also, it
says, 'eyeball represents the individual mūrta prapañca'.
Now we have to see the micro amūrta prapañcaḥ. We will read. mantra number 5 -
ू र्म - प्राण यश्चायमन्तरात्मन्न: ; एतदमत
अथामत ृ म् , एतद्य , एत�यत ् ; तस्यैतस्यामूतर ,
एतस्यामृतस, एतस् यत: , एतस् त्यस्य रसो योऽयं द��णेऽ�न्ु प र: , त्यस ह्ये रसः ॥
athāmūrtam - prāṇaśca yaścāyamantarātmannākāśaḥ; etadamṛtam, etadyad, etattyat;
tasyaitasyāmūrtasya, etasyāmṛtasya, etasya yataḥ, etasya tyasyaiṣa raso yo'yaṃ
dakṣiṇe'kṣanpuruṣaḥ, tyasya hyeṣa rasaḥ II [mantra 2.3.5]
So, the sūkṣma prapañca at the micro level, represented by "prāṇaḥ ca yaśca ayam antarātmann
ākāśaḥ" - the prāṇa tattvam inside, which represents the vāyu element and inner space. "atha
amūrtam" - these two represent the amūrta prapañcaḥ, the subtle universe, the kāryam brahma,
which has got same 3 descriptions - "etat amṛtam, etat yat, etat tyat" - relatively imperishable,
pervading everywhere and invisible. sūkṣma śarīram is adhikam vyāpi, can pervade more.
Even prāṇa tattvam is supposed to pervade more. The prāṇic healers say that, they can feel the
prāṇa kośa of an individual even without touching the individual. Even from a distance itself they
can feel and know what is the level of prāṇic energy! And then, there are people who do lot of
prāṇāyāma, prāṇa upāsanā etc. They say, their prāṇā pervades still more. Similarly, mind also
pervades more, we know. That is why at home if people have got some mental disturbance, it
affects the whole atmosphere. ஒ� ஆள் ேபா� ! If there is some bitterness, some unhappiness, the
whole house feels something uncomfortable. That means, each kośa, interior kośa, pervades more
than the exterior kośa. That śańkarācāryā Himself says in kaṭhopaniṣat bhāṣyam - 'sūkṣmāḥ
adhika vyāpinaḥ pratyagātma bhūtaśca'. For 'indriyebhyaḥ parā hyarthā arthebhyaśca paraṃ
manaḥ' He says, 'each inner kośa pervades more than the outer'. Therefore, it is adhikam vyāpi.
Finally, it is invisible also.
And for that the sūkṣma prapañca also, we have to know, what is the sāram. So, now, 4 sārams
are over. sūrya maṇḍalam, hiraṇyagarbha devatā, at macro level. cakṣur golakam at the micro
level. cakṣur indriyam, the indriya śakti, the seeing power behind the cakṣu, which is called 'akṣi
puruṣaḥ'. That indriyam is here called puruṣaḥ here. And that too which indriyam? The upaniṣad
chooses between these two - "dakṣiṇe'kṣan puruṣaḥ, tyasya hyeṣa rasaḥ". dakṣiṇe akṣan - the
right eye is representing the sūkṣma prapañcaḥ is the sāram. Thus, we have got sthūla and
sūkṣma - both at micro and macro level. The whole thing is kārya prapañcaḥ. The whole thing is
satyam number-1.
And there is some more. What is some more? The upaniṣad introduces another aspect of this
kārya prapañcaḥ in the next mantra. We will read.
तस् है तस् पुरुषस रूपम । यथा माहारजनं वास: , यथा पाण्ड्वा�वक , यथेन्द्र: , यथाग्न्य�: , यथा पुण्डर�कम
, यथा सकृद्�वद्�म् ; सकृद्�वद्यु� ह वा अस् श्रीभर् य एवं वेद ...
tasya haitasya puruṣasya rūpam I yathā māhārajanaṃ vāsaḥ, yathā pāṇḍvāvikam,
yathendragopaḥ, yathāgnyarciḥ, yathā puṇḍarīkam, yathā sakṛdvidyuttam; sakṛdvidyutteva
ha vā asya śrīrbhavati ya evaṃ veda ... [mantra 2.3.6]
So, up to this is the kārya prapañca description; satyam number-1. Hereafter, comes "athāta
ādeśaḥ". [Thereafter upaniṣad goes to satyam number-2. satyam number-1 occupies so much.
satyam number-2 is finished in 4 lines. Anyway, that we will see later]. satyam number-1 continues.
Here, the upaniṣad says, in the sūkṣma prapañcaḥ - which consists of infinite sūkṣma śarīram
and infinite number of minds - in all these minds there are so many vāsanās. And, all these
vāsanās are responsible for future activities of the human beings. Because, these vāsanās alone
get activated in the form of varieties of desires. Different types of desires get activated at different
stages of life. And vāsanās become rāga - dveṣa. rāga - dveṣa become karma. karma become
karma phalam. karma phalam is responsible for future kārya prapañca; the sthūla sūkṣma
prapañcaḥ. That is why we keep on pedaling the cycle; so that, punarapi jananam punarapi
maraṇam! Thus, in the present kārya prapañca itself there is the seed for future kārya prapañcaḥ;
because, bhagavān creates next śriṣṭi, based on what? Our karmās only!
And from where do the karmās come? From rāga - dveṣa. From where do rāga - dveṣa get
activated? vāsanās! Some of you feel like coming to bṛhadāraṇyaka upaniṣad class. What drives
you here? You have got liking for this. ��ஞ்�ேதா ��யைலேய ! Everybody doesn't have this desire.
One lady was telling, all ladies in some place get together and spend time by playing cards! If you
are doing, I don't know. That is also another vāsanā. TV Serial watching (!) is another vāsanā!
Therefore, this vāsanā also must be included in the current kārya prapañca; because, they are the
seed for future kārya prapañca. bhagavān will create the next universe based on our karma; not
based on bhagavān's wish! People ask, 'why does bhagavān create terrorists?' bhagavān never
creates terrorists. Terrorists are born out of their own vāsanās, which is born out of their own rāga -
dveṣa, which is born out of mūla ajñānam. Therefore, ajñānam, vāsanā, rāga-dveṣa, karma -
these are responsible. Poor bhagavān doesn't decide what type of creation it should be. And since
these vāsanās are different from individual to individual, infinite number of vāsanās are there. The
upaniṣad gives different examples to talk about different types of vāsanās, which are ingrained in
the minds. So, vāsanā description. Description of vāsanāmaya prapañcaḥ, which is included in
amūrta prapañcaḥ. So, "tasya haitasya puruṣasya rūpam". puruṣa represents the amūrta
prapañca, the sūkṣma śarīram. rūpam means, vāsanāmaya rūpam.
The following vāsanās are there. "yathā māhārajanaṃ vāsaḥ". Suppose there is a white cloth.
That white cloth you dip in turmeric water and take out. What do you get? The white cloth is tinged in
yellow colour. The whole cloth gets yellowish in colour. Similarly, our mind is like a white cloth. When
it comes in contact with the world, containing varieties of sense objects, it gets dipped in them when
you transact in the world. When you come back home, the mind goes on re-playing what all
transactions you had. Before going to bed, certain vāsanās you can see. Therefore, vāsanās are
like the turmeric-dipped white cloth. Example number-1 is turmeric-dipped one, representing indriya
bhoga vāsanās. indriyabhoga vāsanās. vāsanās for enjoying sense pleasures. Because, sensory
vāsanās get formed in the mind very quickly. A one-time experience, the mind wants to repeat it
again. And then, "yathā pāṇḍvāvikam". What an example?! pāṇḍu āvikam means, a woolen cloth
which has got a yellowish-white colour. This is stitched with another one. This woolen example is
given according to some commentators to indicate the roughness of the cloth. Similarly, some
vāsanās are rūkṣa vāsanās, which make some people behave like that. They can never behave in
a gentle manner. Whatever you ask, a curt reply, rude reply, hurting reply. They do not know how to
talk normally at all! Why? Because of that vāsanā. Their vāsanā is nomore smooth behaviour like
velvet; but, it is like woolen. So, yathā pāṇḍvāvikam.
Then, "yathā indragopaḥ", indragopaḥ is the name of an insect. What a name?! indragopaḥ it is
the name of an insect, which is deep red in colour. You can see in some places. I don't know
whether you have seen. Very deep red. Similarly, some people have such vāsanās, indicating deep
attachment. rajoguṇa, raktavarṇam stands for attachment. For some people, it is so deep. Very
difficult to drop. vairāgyam even if you mention, they will get angry! So, yathā indragopaḥ.
"yathā agnyarciḥ". When satva pradhāna vāsanās are there, then the mind is like the flame which
is bright, capable of knowing, remembering. agni arciḥ - like the white flame.
Then, "yathā puṇḍarīkam". puṇḍarīkam means, fragrant lotus. Similarly, some people have got
such vāsanās which are fragrant. Fragrant doesn't mean they have applied all kinds of things. Their
character is so attractive that people feel like moving with them, because of their character. vedā
gives this example - yathā vṛkṣasya sampuṣpitasya dūrāt gandhovā"t evam puṇyasya karmaṇo
dūrāt gandhovāti - just as the fragrance of some flowers that we can feel even from some distance.
Similarly, there are some people you feel like moving with them. Whereas, there are some other
people 5 minutes you interact; thereafter, you pray that, 'for the rest of the life I should not have
contact'. My favourite saying - 'some gives happiness wherever they go. Some people give
happiness whenever they go'. So, puṇḍarīkam means, noble vāsanās, śubha vāsanās.
��யறேதா? ��ஞ்சா ச. That is another type.
Then, finally, "yathā sakṛd vidyutta" [in this book "tathā vidhyuttam" is there; it should be yathā].
hiraṇyagarbha vāsanā is compared to the flash of lightning. So, just as lightning illumines the
whole earth in one moment, when hiraṇyagarbha comes into existence, bhagavān gives all
knowledge to Him and engages Him in further creation. So, bhagavān creates hiraṇyagarbha
or brahma and gives all knowledge and asks Him to create the rest of the universe. And therefore,
since hiraṇyagarbha gets all knowledge in one flash, hiraṇyagarbha's vāsanā is compared to a
flash of lightning. So, sakṛd vidyuttam. Similarly, he gets all knowledge in one moment. He talked
about the hiraṇyagarbha in the first chapter 4th section. That is how it started. And whoever does
hiraṇyagarbha upāsanā - the upaniṣad concludes this topic by talking about hiraṇyagarbha
upāsanā - whoever meditates on this sarvajña hiraṇyagarbha, he will also have all the glories like
hiraṇyagarbha. So, "sakṛd vidyutt eva ha vā asya śrīḥ bhavati, ya evaṃ veda". śańkarācāryā
translates śrīḥ as khyāti - his glory or fame will be like that of hiraṇyagarbha. He will become
glorious because of this upāsanā. With this kārya prapañcaḥ, satyam number-1 is over.
Now comes satyam number-2, which we will see, in the next class.
ॐ पूण्
ु ुषस रूप म । यथा माहारजनं वास: , यथा पाण्ड्वा�वक , यथेन्द्र: , यथाग्न्य�: , यथा पण
तस् है तस् पर ु ्डर�क म
, यथा सकृद्�वद्�म् ; सकृद्�वद्यु� ह वा अस् श्रीभर् य एवं वेद ...
tasya haitasya puruṣasya rūpam I yathā māhārajanaṃ vāsaḥ, yathā pāṇḍvāvikam,
yathendragopaḥ, yathāgnyarciḥ, yathā puṇḍarīkam, yathā sakṛdvidyuttam; sakṛdvidyutteva
ha vā asya śrīrbhavati ya evaṃ veda ... [mantra 2.3.6]
As I said in the last class, the second and third brhāmaṇās are meant to explain the special
definition of brahman, which was given in the first brāhmaṇam - ajātaśatru brāhmaṇam. That
definition was, [I hope you remember] "satyasya satyam" - truth of the truth; reality of the reality
is brahman. And in this, the word satyam is mentioned twice. Therefore, we will call it the first
satyam and second satyam. And the upaniṣad wants to explain both the satyams.
The first satyam is relative reality, conditional reality, empirical reality. In Sanskrit, vyāvahārika
satyam. And we call it relative reality; because, this world is real only as long as we are the waker.
For the waker alone the world is real. For a non-waker, the one who is either a dreamer or a sleeper,
the world is non-existent and non-real; just as, the dream world is very much real for the dreamer.
Therefore, the dream world, also is relative reality, in relation to dreamer. Waker's world is also
relative reality, in relation to waker. Both of them are relative realities. That means, both of them
are not absolute realities. And the absolute reality is called pāramārthika satyam.
Now, the upaniṣad wants to reveal the pāramārthika satyam, which supports the vyāvahārika
satyam. ABSOLUTE REALITY ALONE SUPPORTS RELATIVE REALITY, BY LENDING EXISTENCE. Relative
reality doesn't have an existence of its own. If relative reality has got its own existence, it would have
been absolute reality! And, our aim is to understand the absolute reality. Therefore, the second
brāhmaṇam, called śiśu brāhmaṇam, and the third brāhmaṇam, called mūrtāmūrta brāhmaṇam
[5-1/2 mantrās we have covered. Five & a half mantrā of the mūrtāmūrta brāhmaṇam]. And, don't
wonder why suddenly I am saying, 'brāhmaṇa, kṣatriya vaiśya' and all. brāhmaṇam means, a
section. śiśu brāhmaṇam and mūrtāmūrta brāhmaṇam are explaining the 'satyasya satyam'. In
that, satyam number-1 has been explained until now.
In the śiśu brāhmaṇam it was explained by taking the most prominent thing in the form of mukhya
prāṇa and gauṇa prāṇa, which are important components of satyam-1. And in this brāhmaṇam -
mūrtāmūrta brāhmaṇam - also, until now, satyam-1 is defined, in a very, very generic manner.
What is the definition? sthūla sūkṣma prapañca - the entire gross universe, and the entire subtle
universe is named as mūrta prapañca and amūrta prapañca. That is satyam-1. And, they were
divided into macro mūrta prapañca, marco amūrta prapañca, micro mūrta prapañca and micro
amūrta prapañca. For each one, a sāram - an essence - also was said. [I am not going to the
details; because, we have seen all of them in the last class. And that was completed].
In the 6th mantra first half, the upaniṣad said, 'the amūrta prapañca, which contains the mind or
subtle body, has got vāsanās also. These vāsanās also will come under satyam number-1 only.
And we should not ignore these vāsanās; because, they alone are responsible for future mūrtā-
mūrta prapañca. vāsanā produces rāga - dveṣa. rāga - dveṣa produces puṇya - pāpa karma.
puṇya - pāpa karma produce's puṇya - pāpa phalam. puṇya - pāpa phalam again produces
mūrtāmūrta prapañca. Therefore, vāsanā also is very important. In fact, we can take the
vāsanāmaya prapañca as representation of kāraṇa prapañcaḥ or kāraṇa śarīram. All of them will
come under satyam number-1.
Class 27 - 18th Sep 2017 - mantrā 2-3-6 Download from www.arshaavinash.in Page 1
Now, the student is very, very restless. 'I am interested in satyam number-2. You are going on
talking about number-1-1-1. Why can't you come to number-2? Like the magician will walk here &
there with his wand! We want to see the magic; you are not coming to that!! The upaniṣad relents
and says, 'Okay, I will come to satyam number-2, the absolute reality. And to our utter surprise,
the definition is the briefest one. Elaborate discussion only for the empirical! We will enter into
that topic. mantrā 2.3.6, line 4.
... अथात आदे श: - ने�त ने�त , न ह्येतस्मा�द नेत्यन्यत्परम ; अथ नामधेयम ् - सत्यस सत्य�म� ; प्रा वै
सत्यम , तेषामेष सत्यम ||
... athāta ādeśaḥ - neti neti, na hyetasmād iti nety anyat param asti ; atha nāmadheyam -
satyasya satyam iti ; prāṇā vai satyam , teṣām eṣa satyam II [mantrā 2.3.6]
So, while defining the absolute reality, the upaniṣad faces a serious problem. What is the problem?
Anything can be described only when that thing is endowed with certain conditions for verbal
descriptions or definitions. And only when any object fulfills any one of those conditions, then
alone words can describe it. We have seen this before. We have to remember in this context. Those
conditions are called śabdapravṛtti nimittāni. śabdapravṛtti means, verbal description. nimittam
means, condition. And scriptures talk about 5 conditions required for verbal description.
śabda pravṛtti nimittāni. And, what are they? dravyam, guṇa, kriyā, jāti, sambandha. I will be
explaining. dravyam, guṇa, kriyā, jāti, sambandha. dravyam means, that which is available to all
of us for sensory experience. Like, the pañca bhūtās are there. Space, air, fire, water, earth - all of
them are universally experienced. And therefore, we have learnt a word to indicate them in normal
usage. In every language, space has got a name. In Sanskrit, ākāśa. So, we have an understanding
that this word will refer to ākāśa that we all experience. In every language, there is an equivalent
word. And since we already experience that word & related object, the connection is already
known. 'This word is associated with this universally experienced object' is clearly known. pada
padārtha sambandha we already know. Thereafter, whenever we use that word, one can
understand the meaning. I say 'water'. I say 'fire'. You can understand their meanings; because, you
have experienced them. So, such popular thing is called dravyam or rūḍhiḥ, in terms of popularity.
Secondly, an object can be described in terms of its attributes, guṇaḥ. The very object is known by
its guṇaḥ; like, a rose is called a 'rose', because it is rose in colour. And they say, we have to eat lot
of greens. 'You have to eat lot of greens', means vegetables, which are green in colour. Where the
guṇa or attribute is used to describe an object. Therefore, in terms of attribute you can describe an
object. Or, in terms of popularity you can describe. Then, the third one is kriyā. In terms of
functions. A cook is called 'cook' based on his function. Driver is called 'driver'. Or even instruments -
like, 'screw driver'. The very name is based on its function. Why is screw driver called 'screw driver'?
Because, it drives the screw. Thus, you can describe an object in terms of function. It is called kriyā.
Thus, functional name, attribute name, popular name.
Then the fourth one is jāti. jāti means, the universal. Generic name. Generic name means, once
you have experienced an object and you have known its name, all the other objects belonging to
the same species will be given the same name. It is called universal. I experience a particular man
and I know how a 'man' looks or a human being looks. Thereafter, when there is another man
standing, even though I have not experienced that person, the word 'man' gives me the knowledge
that here is a man. Not because I have experienced this man; but, I have experienced another man.
Therefore, 'man' is a generic name, which can be used to describe any man. 'Tree' is a generic
name, which can be used to identify any tree. This is called jāti. Thus, in terms of generic name or
universal name. Why is it universal? Because, 'man'-ness is universally present in every man.
Similarly, monkey - tree - plant etc. Thus, you can describe. 'How is that place?' 'Plenty of trees'. You
have described. Even though I have never seen any of those trees, I understand trees, since I have
experienced 'trees' in my own way. So dravyam, guṇa, kriyā, jāti.
Last one is, sambandhaḥ - relation. Relationships in the form of father mother husband etc. They
are all names based on relationship. You can use those to describe. Even, 'far away' 'close by' - they
are all relational descriptions of an object. Thus, all our words will belong to one of these five only. In
fact, you can do homework. Any object you take it will be revealing something based on what?
Either dravyam guṇa jāti kriyā sambandha. Now, the scriptures say, 'the absolute brahman
cannot be revealed by any word; because, it doesn't fulfill any one of these 5 conditions' -
"yato vāco nivartante"; "yad vācā anabhyutitam" "anāmakam, arupakam" - all these are
indicative of that rule.
Let us see whether brahman has any one of these five. First one is, popularly experienced thing.
Like, ākāśa vāyu etc. Have any one of you ever experienced brahman somewhere? 'Yesterday
brahman was standing in the bus stand'. No. There is no such thing. So, brahman is not a popularly
experienced thing. So I cannot identify it. If it is available, even if it is not popularly experienced, at
least as a new thing I can bring it in a glass bottle and declare, 'today all of you walk in a line and
see. brahman is inside the bottle!' No. It is not available for popular sensory experience.
Therefore, rūḍhiḥ padena brahma nirvaktum na śakyate. No popular word is possible.
And then, what is the next one? guṇa. Absolute brahman cannot be described in terms of its
attributes; because, brahman is nirguṇam. It doesn't have any attribute at all. You cannot say, 'it
is big, small etc'. You cannot give it any adjective. So, guṇaḥ nāsti. Then, what is the third one?
kriyā. brahman is defined as niṣkriyam - it doesn't have any kriyā at all; no action at all.
Therefore, in terms of kriyā you cannot talk about absolute brahman. And then, what is the next
one? jātiḥ. So, if there are many brahmans, then, based on the experience of one brahman, you
can say, 'that brahman is standing there'. Universal application is possible only when there are
many members. manuṣya jāti we can talk about; because, many manuṣyās are there. ākāśa jāti
you can't talk about, because only one ākāśa is there. In any non-dual object, jāti is not possible.
Therefore, jāti for brahman is also ruled out. What is the last one? sambandhaḥ. But, brahman
being advaitam, how many absolutes can be there? Only one. In one advaitam brahma, what
relationship is possible? No relationship!
So, words cannot normally describe brahman. But then, all the upaniṣads are supposed to be
talking about brahman! 'If words cannot describe brahman, why are there so many upaniṣads?
And why are you conducting class after class? In the class we are using only words?!'
Therefore, the upaniṣad has to use only some ingenious methodology to reveal the un-revealable
brahman. And what is that? Two methods are used. One is called vidhimukha pramāṇam. Another
is called niṣedamukha pramāṇam. vidhimukha pramāṇam is positive definition. niṣedamukha
pramāṇam is negative definition. Both are used by the upaniṣad. The first one is vidhimukha
pramāṇam. What is vidhimukha pramāṇam? From absolute brahman's stand point, there is no
second thing. Therefore, there is no creation at all. From the stand point of absolute brahman,
there is no creation at all. Just as, from the stand point of the waker, there is no dream world.
So, what does the upaniṣad do? Even though, from the stand point of brahman the world is not
there, the upaniṣad assumes the existence of the world from the stand point of vyāvahārika. And
assuming the existence of the world, temporarily - like, assuming the existence of the dream we
say, 'I had a dream yesterday', even though there is no dream now. Based on experience, you
accept a dream from waker's angle, even though it is not there. You accept temporarily a
mithyā prapañca. mithyā means, unreal universe.
Between mithyā prapañca and satyam brahma, what relation is possible? Between real & unreal,
what relation is possible? No relation is possible. I have given you an example. A waker cannot
find a dream girl as the potential daughter-in-law. Why? Because, a waker boy and a dream girl
cannot get married! A relationship requires two things belonging to the same order of reality.
Therefore, brahman and world cannot have any relationship. But, what does the upaniṣad do?
Temporarily, for the sake of communication, it talks about an invented relationship between
brahman and the world. An invented, temporary is called kalpita sambandhaḥ. kalpita
sambandha means, an imaginary relationship.
And what is the imaginary relationship? brahman is called kāraṇam; world is called kāryam. Like,
the rope and rope-snake relationship. When the rope is mistaken as the snake, snake is unreal. The
real rope and unreal snake cannot have any relationship. ��யறேதா? But, for the sake of teaching
we say, 'rope is the kāraṇam; and, the snake is the kāryam. And the snake has come out of rope.
And it is sustained by rope and resolves unto the rope'. Thus, rope is kāraṇam; snake is kāryam.
We have created a kārya kāraṇa sambandha, temporarily, for the sake of communication.
Similarly, vedāntā assumes that there is a world, even though the world is unreal. And then, a
relationship is talked about between the unreal world and the real brahman. That sambandha is
kārya kāraṇa sambandhaḥ. And, that alone was said in 2.1.20 - "sa yathorṇabhistantunoccared
yathā'gneḥ kṣudrā viṣphuliṅgā vyuccaranty". The ūrṇānābhi example. And, just as from fire,
spark is created, similarly, from brahman the world is 'created'. Assuming the world is 'created', one
is said to be kāraṇam. Once you give kāraṇam status to brahman, then you can describe brahman
as eka, [you will repeat that even when asleep!] eka sāra nitya satyam. All these words - ekam,
sāram, nityam, satyam, jñānam, anantam, advaitam - all the words are compromised definitions
given to brahman, based on its relationship with the unreal kāryam.
All positive descriptions of brahman are based on its relationship - compromised relationship - with
a kāryam, which is unreal. Since the kāryam is unreal, kāraṇam status will be real or unreal?
kāraṇam status also cannot be real. Similarly, 'eka, sāra, nitya, satyam'. Even 'satyam jñānam
anantam' - all these words are compromised definitions we give, until we understand. But, after we
understand and the world is negated, the compromised definition also is not there. So, this is
called compromised vidhimukha pramāṇam.
Then, the second method to reveal the un-revealable brahman is called niṣedamukha pramāṇam,
negative definition. Negative definition means, you negate everything - mūrta prapañca, amūrta
prapañca. Or, satyam number-1 is negated, saying that, 'it is not really satyam. It is not absolute
reality'. mūrta prapañca is not absolute reality. amūrta prapañca is not absolute reality.
vāsanāmaya prapañca is not absolute reality. Everything that we experience will come under
mūrta prapañca or amūrta, including our own body. That is also mūrta prapañca. Mind is amūrta
prapañca. All these are negated. And if they are not absolute reality, then, what are they? You
cannot say they are non-existent. You cannot say, non-existent; because, you are experiencing
it. Therefore, it doesn't come under non-existence also; it doesn't come under absolute reality also.
That means, the whole thing is mithyā or unreal. So, negation reveals the unreality of
mūrtāmūrta prapañca, which was called satyam, from empirical worldly angle. But, really speaking
it is not satyam. In fact, it is called satyam not because it is real; but, because of another reason.
sat and tyat. mūrta+amūrta. Therefore, it is called satyam. Really speaking it is not real. Thus, the
upaniṣad negates everything we experience, as unreal.
Then, naturally, we look for what? What is real? The upaniṣad falls silent. It says, 'this is not', 'this
is not', and becomes silent, leaving us to think and arrive at the reality. Keeping this in mind, we
have to work. How should we do that? If everything is negated and everything is unreal, there
must be something real. Because, unreal cannot exist without the support of real. So, the first
conclusion is, there must be something real. Something real must be there. Homework number-1.
There is a reality. Then, what is the second conclusion? Whatever I experience is unreal. So,
whatever is left-out - other than experienced, whatever is left out - that must be real. ��யாத �திரா
இ�க்ே?! [All these we have described before. I am talking as though it is all afresh. You are not
supposed hear it as though it is all afresh!] If everything experienced is unreal, and the reality is what
is left behind, there is only one thing left behind, that is the experiencer consciousness. That is
the only thing which is never experienced; but, ever the experiencer, without doing the job of
experiencing. If experiencing is a job, it will become a kriyā. But, by its mere presence it reveals
everything. Therefore, what is absolute reality? The experiencer.
The next question is, 'who is the experiencer?' This paramānanda śiṣyā goes on searching for
the experiencer. But, you should never go in search of the experiencer. Why? Because, if you
search and find out something, it will be never the experiencer; it will become the experienced
object. Therefore, never, never search for the experiencer. Experiencer is not for searching. Not for
experiencing. Not for meeting. Not for contacting. Experiencer is available only for claiming as, 'I
am'. Therefore, absolute reality is available only for one exercise. WE SHOULD NEVER SEARCH.
"இ�க்� இைடத்ைதவ�ட, இல்லா இடம ேத�, எங்ெகங்ே ஓ�கின்றா ஞானத்தங்க! அவர ஏ�ம
அறியார� ஞானத்தங்க!" So, absolute reality, never look for either with open eyes; or, with closed
eyes. [2 kinds of searching!] It has to be claimed as 'I'.

While claiming as 'I', what is the meaning of the word 'I'? sthūla śarīram or sūkṣma śarīram? �ட்�
வாஙகப்படா. sthūla śarīram comes under mūrta prapañca, which we have negated. sūkṣma
śarīram comes under amūrta prapañca, which also we have negated. Every thought comes under
amūrta prapañca, which again we have negated. Blankness comes under vāsanāmaya prapañca.
We have negated that too. So, everything should be negated. The meaning of the word 'I', is 'I' -
who am aware of the presence of the body, presence of the mind, presence of thoughts, and even
the absence of thoughts. Even the silence of the mind, 'I' am aware of. That awareness
consciousness principle is absolute reality. And, even the word 'consciousness', we will retain
only from the stand point of what 'I' am conscious of.
And that consciousness principle when I claim as, 'I am the consciousness principle', you should
remember its five features. உங்கைள வ�டமாட்ே ! What are the 5 features? 1) 'I' am the
consciousness, which is not a part, product or property of the body. 2) 'I' the consciousness, am an
independent principle pervading the relative body-mind and making it alive. 3) 'I', the absolute
consciousness, am not limited by the boundaries of the body. 4) 'I', the absolute consciousness will
survive even after everything - mūrtāmūrta prapañca - disintegrates. 5) Even after their
disintegration, 'I', the absolute consciousness will survive; but, 'I' will not be able to say, 'I am, the
absolute consciousness'. Because, to say that, 'I' have to come to the empirical plane! In the
absence of empirical plane, in the absolute plane, 'I' cannot claim, 'I am consciousness' etc. THIS
ABSOLUTE CONSCIOUSNESS IS 'SATYASYA SATYAM'. SATYASYA SATYAM IS 'I', This is the knowledge.
Then you will get a sudden brain-wave and a fundamental question. 'Okay, so what? I may be
absolute reality. I may be brahman. But, knee joint pain is there! In what way, these are all useful
practically?' There are many practical people. After a thorough vedāntic discussion, after one hour,
they ask, 'what is the practical use, Swāmījī?' 'Everything is remaining same. Spouse continues to
be the same. Mouse continues to be the same. Children continue to be the mahā same. Then, what
is the benefit?' So, once I understand my real higher nature, my abhimāna, my attachment, strongly
holding on to the mūrtāmūrta śarīram - that attachment - is supposed to weaken.
Claiming my higher nature is, for loosening the lower 'i', called ahańkāraḥ. It should become
durbalaḥ. As aham becomes prabala, ahańkāra should become durbalam. And as ahańkāra
becomes durbalam, mamakāra should become more durbalam than ahańkāra. Family attachment
etc. should become durbalam. As they become durbalam, rāga and dveṣa also. Because,
mūrtāmūrta prapañca is not under my control. As ātmā, what can I do? At least as body, I can do
something; but, as ātmā, I cannot do anything! Even if I do something with the puny body-mind-
sense complex, I don't have control over my own family members. My own mind I am not able to
control. I keep on saying, 'don't worry', 'don't worry'. In fact, worry only increases!
Therefore, when we are not able to control the anātmā, the mūrtāmūrta prapañca, we have to
remember that, things will have to happen according to the law of karma. So, as ahańkāra I will do
what I can; but, I don't have too strong expectations. Expectations will have to be avoided. Or, they
will have to be made non-binding. Either no expectations; or, non-binding expectations. Like, I may
have expectations that my children should do this and that. If they do so, wonderful. But, chances
seem to be very remote. So, if they do, wonderful. If they don't do, okay. This is called ....
My guru, Dayānanda Swā mījī, uses the expression, 'CREATING A SPACE BETWEEN ĀTMĀ &
AHAŃKĀRA '. ெராம்ப ஒட்�க்க ! In the case of attachment I create a space. Not physical space; I
create a mental distance. Just as we have the space with regard to all other things. Like, about so
many people I read in the obituary column. With regard to them I have got that inner space. So, I
move on. "பாவம, ேபாய்ட்ட". Therefore, just as I take all those events objectively, as things
happening according to the law of karma, so also, with regard to ahańkāra / mamakāra - family,
property etc - may you practice ... I used an expression in naiṣkarmyasiddhi - neibhourisation.
Make yourself a neighbour. With regard to neighbour's problem, you are very wise - "இப்ப� பண்,
அப்ப� பண்"! No worry at all! So, we are very good advisors for the neighbour; because, we don't
have abhimāna. Whereas, in ahańkāra / mamakāra, there is a very strong abhimāna. We run to
the same neighbour for advice! The neighbour whom we adviced, we go to for advice! So, ātma
jñānam is for diluting ahańkāra. ātma jñānam helps powerfully in diluting ahańkāra.
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ I gamāpāyino'nityāstāṃstitikṣasva
bhārata II [gītā 2.14]
- may you learn to stomach all choice less situations. So, the practical use of ātma jñānam is
dilution of aham, mama, rāga-dveṣa, the duṣṭa catuṣṭayam. Therefore, the second method used
by upaniṣad to reveal brahman is called niṣedamukha pramāṇam, negating mūrtāmūrta
prapañcam as unreal.
... athāta ādeśaḥ - neti, na hyetasmāditi netyanyatparamasti ; atha nāmadheyam - satyasya
satyamiti ; prāṇā vai satyam , teṣāmeṣa satyam II [mantrā 2.3.6]
atha means, after talking about satyam number-1, ataḥ - since satyam number-2 is left out,
ādeśaḥ. ādeśaḥ means, niṣedamukha upadeśa of satyam number-2, "satyasya satyam" ādeśaḥ
- the definition of satyam number-2 [is talked about here]. What is the definition? "neti, neti". neti
doesn't mean Tamil ேநத்த - yesterday. It is Sanskrit. 'na iti'. iti here means, mūrta prapañca idam.
na iti means, na idam. mūrta prapañca is not satyam number-2. Again, na iti. The second na iti
means, amūrta prapañca also is not satyam number-2. So, negate them. And, remain as
'yourself'. That is satyam number-2, "satyasya satyam".
And then, the upaniṣad says, 'don't look at me for any other definition. There is no other better
definition than this'. "na hi etasmāt iti neti anyat param asti". So, it should be re arranged as "neti"
iti etasmāt - other than the definition neti, neti iti etasmāt - other than the definition 'not this',
anyat param nāsti - there is no other definition possible; because, brahman is beyond words.
neti iti etasmāt, anyat param na hi asti. So, with this, the "satyasya satyam" explanation is over.
Therefore, the upaniṣad concludes that by again taking us back to that definition mentioned in
2.1.20. "atanāmdeyam" - therefore only brahman is called "satyasya satyam". So, first satyam is,
whatever is experienced. Second satyam is, 'I', the experiencer. vedāntam means what?
Whatever I experience is satyam number-1. 'I', the experiencer, is satyam number-2. So, "satyasya
satyam iti". This is 2-1-20 mentioned is reminded. "prāṇā vai satyaṃ teṣāmeṣa satyam" - entire
universe represented by prāṇā is satyam number-1. And, 'I', the caitanyam is satyam number-2.
So, with this, the mūrtāmūrta brāhmaṇam is also over. These three brhāmaṇams put together is
one dialogue. These three sections put together is one dialogue between gārgya, the disciple
who is a brāhmaṇa and ajātaśatru, the guru, who is a kṣatriya.
So, hereafter, in the 4th section, we will have another dialogue, which we will see in the next class.
ॐ पूण्म
र द पूण्�म
र द पूणार्त्पूणर्मुदच | पूण्स
र पूण्मादा
र पूण्मेवाव�
र शष्य | ॐ शािन्त शािन्त शािन्त ||
In the last class, we completed the 3rd section of the 2nd chapter titled mūrtāmūrta brāhmaṇam.
The first section was ajātaśatru brāhmaṇam. Second one is śiśu brāhmaṇam. And third one is
mūrtāmūrta brāhmaṇam. All these 3 are in the form a dialogue between gārgya, the brāhmaṇā
and ajātaśatru, the king. And through this, brahman was revealed as the ultimate reality, which
happens to be 'I' the subject, the experiencing, awaring principle itself. And 'I' am the absolute
reality, satyam. And, the world is only a relative reality. It is only mithyā. And mithyā was called
satyam number-1. And satyam was called satyam number-2. Thus, absolute reality was defined
as "satyasya satyam" - 'truth of the truth'; 'reality of the reality' is brahman. In simple English,
absolute reality behind the relative or empirical reality. With this, that particular dialogue is over.
Now, we have to enter the 4th section, well known as the maitreyī brāhmaṇam, a dialogue between
maitreyī and yājñavalkya. And, maitreyī happens to be the wife, who becomes a disciple of
yājñavalkya. The upaniṣad introduces the story of yājñavalkya; and in the story, yājñavalkya
says, 'I want to quit gṛhasthāśrama, and I want to take to sanyāsa āśrama.
And since the topic of sanyāsa āśrama is introduced by the upaniṣad, śańkarācāryā analyses,
'what is sanyāsa āśrama?' And therefore, it is worth knowing the concept of it; because, vedic
culture had well-defined 4 āśramās. The word āśrama meaning, stage of life, in which spiritual
sādhanās are done. The type of spiritual sādhanās will vary. But each stage is called an āśrama,
indicating the spiritual journey starts from brahmacarya āśrama. Even in brahmacarya āśrama the
spiritual journey is there. And in gṛhasthāśrama also. And the spiritual journey involved is this. In
brahmacarya āśrama, the brahmacārī has to theoretically learn the goals of life, as well as the
means of fulfilling those goals. puruṣārtha and puruṣārtha sādhanāni - both - the brahmacārī has
to learn. And above all, he has to learn what is dharma.
Whatever be the type of goal, regarding that there is choice. veda says, 'you can have any goal. I
don't want to insist upon this or that'. Thus, even mokṣa is not presented as a compulsory goal that
everyone should choose. veda never says, 'you should choose mokṣa'. veda talks about the
greatness of mokṣa; and if you do want mokṣa, what you have to do. veda never says, mokṣa you
should choose. On the other hand, what veda says 'whether you choose mokṣa or not, dharma is
compulsory'. dharma means, a life of moral and ethical values, is compulsory. Whether you
choose artha, or you chose kāma, or you choose puṇyam, or you choose mokṣa, whatever goal
you choose, the path or means should not violate the law of dharma. dharma is compulsory.
mokṣa is not compulsory.
And then, assuming that mokṣa is kept as the ultimate goal, how should one gradually prepare for
that mokṣa? What are the preparatory sādhanās; and, how are these practiced? For each
sādhanā, a particular stage is prescribed. brahmacarya āśrama is only the learning stage, where
there is no scope for practicing. It is like a student who is going to school or college. The student
should only be committed to studies. Similarly, brahmacārī too is expected to learn only. Whatever
he has to practice, those start from the second āśrama, the gṛhasthāśrama.
And then, 3 yogās are introduced. And the 3 āśramās are the conducive infra-structure for
practicing a particular yoga. For karma yogā, the ideal infrastructure is gṛhasthāśrama. A family
is considered a team of people who together to follow dharma. Especially the vedic rituals require
wife, children, husband - all of them. Male alone cannot do rituals. Female alone cannot do rituals.
All rituals are directed towards the couple and the children. And a gṛhasthā can earn and acquire
enough resources to perform all the noble karmās, especially the pañca mahā yajña, which require
not only manpower but, money power also. Manpower இ�ந் money இல்ைலயானா� useless; or,
money இ�ந் manpower இல்ைலயானா� useless. So, gṛhasthāśrama is meant for karmayogā.
And then, the next stage is upāsana yogā. For that, the ideal infrastructure is vānaprastha āśrama,
in which, one lives in the outskirts of the society; which means, he is not very much involved in
social activities; because, his aim is, gradually withdrawing from the worldly activities and pursuing
spirituality. Therefore, in vānaprastha āśrama, karmās are not totally renounced; but, only partially
renounced. And since social involvements are not there, lot of money for dressing and all - த�பாவள�
வர�! இ� மாதி�ெயல்லா ஒண்� கிைடயா�. Lot of expenditure is not involved. Lot of money is not
involved; because, karma is lesser. It is more & more of upāsana. And, upāsana does not require
too many people. In fact, too many people will be an obstacle to upāsana. Therefore, reduce
wealth; reduce relations, so that you have more time and more un-preoccupied mind also, so that
upāsanās can be seriously practiced. That is called vānaprastha āśrama.
All the ṛṣis mentioned in the scriptures are vānaprasthās. We should clearly note, ṛṣis are not
sanyāsis. ṛṣis are vānaprasthās. And a vānaprasthā can take along their wives also, if they are
willing. For wives also, the choice is given. 'You want to be with me or with your children?' And, if the
wife votes for the children, okay. Single vānaprasthā! Otherwise, if wife is also interested in
spirituality, then, together they can practice the upāsana sādhanās. They should not, discuss their
old stories! First son, second daughter-in-law. Third grandson. No. They should completely cut off all
the family discussions. Only discussion should be spirituality. And that is the infrastructure.
The final infrastructure is sanyāsa āśrama. There is no relationship. Relationship is only with the
guru, for the sake of learning. That is called vividiṣā sanyāsā. And after the learning is over, even
the dependence on guru is also broken. vidvat sanyāsā. guru goes in His direction; and śiṣyā, the
vidvat sanyāsi, goes in his direction. No relationship or dependence with anyone. sarva saṅga
parityāgaḥ. And, in vidvat sanyāsā, śravaṇam is also not required. Because, He is already
vidvān. mananam is also not required. That sanyāsa āśrama is meant for only one purpose.
nididhyāsanam, until the jñānam is internalised. Once that is internalised, nididhyāsanam is also
not required. Then, the rest of the life, is only one purpose - "loka sańgraham evāpi sampaśyan
kartum arhasi". Life is there; knowledge is there. So, share this knowledge with whoever
wants that! So, these are the four stages of spiritual life.
Here, we find that yājñavalkya happens to be a jñāni. But still, He wants to spend time on
nididhyāsanam and convert jñānam into jñāna niṣṭhā. And for that He wants to take to sanyāsa
āśrama. For which, permission is required! [Already he must have been asking permission for so
many other things. Now, final permission (!) for taking sanyāsa āśrama]. That is compulsory. So,
the 4th brāhmaṇam starts with yājñavalkya coming to maitreyī & expressing His plan to renounce.
And, whether we go through these 4 stages in the traditional vedic manner or not, the spirit of
sanyāsā I have already given before. It is PORT reduction and CLASP rejection. P standing for
possessions. O for obligatory duties. Don't take on newer and newer duties. O stands for obligatory
duties. R for striking newer & newer relationships. [So, after all, mobile is there for Texting!
எப்ெபா�ம் பார்த்�ண்ேட யார்கிட்ேடயாவ� ேபசிண்ே! No. Therefore, no more mobile! In fact,
sanyāsā can be defined mobile renunciation!! You be mobile; but, you don't have a mobile;
because, sanyāsis are supposed to on the move all the time. So, be mobile. Don't have mobile.
Anyway it is joke. I am not asking you to renounce!] P. O. R standing for number of relationships.
And, T standing for transactions; number of transactions. Reducing them all is my definition of
sanyāsā, wherever you are. So, PORT reduction.
And then, CLASP rejection. CLAiming ownerShiP and controllerShiP. 'I' don't own anything.
Everything is owned by viśvarūpa īśvara. Therefore, depending on my āśrama, I will just do the
duties. But, duties must be performed without entertaining ownership. It is called trustee-ship
attitude. I am a trustee; not the owner. The more I have ownership, the more I desperately try to
control. Whatever I own I want to be in charge. I want to perfectly control. But, the hard fact is, I don't
have control over any blessed thing, including our weight-gaining body! என்ெனல்லாே பண்ண
பார்தா�ம, �ண்டாய�ண் இ�க்ேகா! இல்ைலேய? When we have no control over our own body -
and much less control over worryful thoughts - where is the question of controlling our children,
grandchildren, family and world?! Therefore, 'I will do what I can. I don't have any expectations.
Based on my actions, whatever bhagavān does, that is welcome for me.
ananyāścintayanto māṃ ye janāḥ paryupāsate I teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ
vahāmyaham II [gĩtā 9.22]
Therefore, the surrender of ahańkāra and mamakāra is compulsory to be a sanyāsi, which is an
internal transformation. Thus, sanyāsā is not about external changes; but, it is an internal change.
If we bring about these two-fold changes :: PORT reduction and CLASP rejection, what is the
advantage? என் கிைடக்� ? Advantage is two-fold. 1) We will have time for śravaṇa manana
nididhyāsanam. Time availability is one advantage. 2) And, more importantly, mind availability.
That is the 2nd advantage. If time is not available, mind is not available. I cannot pour myself on, I
cannot get myself fully involved in śravaṇa manana nididhyāsanam. Therefore, internal
transformation is important. Thus, śańkarācāryā makes a big enquiry on sanyāsā in the 4th śiśu
brāhmaṇam of bṛhadāraṇyaka.
With this back ground we will enter the text proper. Page 141, Section 4, mantrā 1.
् ेयी होवाच या�वल्क् , उद्यास्यन अरे ऽहमस्मात्स्थानाद, हन् तेऽनया कात्यायन्यान करवाणी�त ॥
मैतर
maitreyīti hovāca yājñavalkyaḥ, udyāsyanvā are'hamasmātsthānādasmi, hanta te'nayā
kātyāyanyāntaṃ karavāṇīti II [mantra 2.4.1]
Here, yājñavalkya ṛṣi is introduced. He happens to have two wives. One is known by the name
maitreyī, who is spiritual minded. The other one is kātyāyany, who is said to be materialistic
minded. laukika prajñā kātyāyany, veda itself says. So, now since he had 2 wives, [you can guess
why he wanted to take sanyāsā! அ�தான காரணம-� நான்நிைனக்கேற!!]
maitreyīti ha uvāca yājñavalkyaḥ - He addressed, 'O maitreyī', 'are'. 'are' is addressing. "aham
asmāt sthānāt udyāsyāt asmi". udyāsan means, entering sanyāsa āśrama. 'ud' means, going up,
going above. udyāsanam means, going above gṛhasthāśrama; transcending gṛhasthāśrama life -
is the literal meaning. The contextual meaning is, entering sanyāsa āśrama. "aham asmāt
sthānāt". sthānam here means, gṛhasthāśramam here.
And then He says, "hanta anayā kātyāyanyā te antaṃ karavāṇi" iti. Once I leave, there may be
some problems with regard to the sharing of property. [This problem has been there even during
vedic times! And yājñavalkya had lot of properties. We will see that in the later part of the
upaniṣad. He attends various assemblies of scholars and teaches and wins prizes and collects so
many cows and gold also. We will see that in the next chapter]. Thus, He had cows and gold. Then,
naturally, there may be court cases also! அ�த� வரலாம!] So, He says, 'now before I give up, I want
to settle the account, so that you both don't have any problem. You both are connected only through
me. Once I go away, you both can be independent and do what you like'. And therefore, He says,
"anayā kātyāyanyā" - your relationship with kātyāyany, [He is addressing maitreyī]. 'Your
relationship with kātyāyany, which is through me, antam karavāṇi - I want to put an end to, by
settling the properties'. Cows and gold only are the properties He had. So, "antam karavāṇi" iti.
For that what was maitreyī's response? She should have asked, 'how many cows and gold coins for
me?' No, she did not ask so; because, she was also a spiritual seeker. That is why she appears in
bṛhadāraṇyaka! So, what did she say? mantrā number-2 -
सा होवाच मैतर
् े । यन्न म इयं भगोः सवार प�ृ थवी �व�ेन पूणार स्या त कथं तेनामत
ृ ा स्या�म�; ने�त होवाच या�वल्क् ,
यथैवोपकरणवतां जी�वतं तथैव ते जी�वतं स्यत्, अमतत्वस
ृ तु नाशािस् �व�ेने�त ॥ २.४.२
sā hovāca maitreyī I yannu ma iyaṃ bhagoḥ sarvā pṛthivī vittena pūrṇā syāt kathaṃ tenāmṛtā
syāmiti; neti hovāca yājñavalkyaḥ, yathaivopakaraṇavatāṃ jīvitaṃ tathaiva te jīvitaṃ syāt,
amṛtatvasya tu nāśāsti vitteneti II [mantra 2.4.2]
So, "sā ha uvāca maitreyī". maitreyī's response indicates that she was intensely aware of the
problem of saṃsāra. The saṃsāra problem, which is the universal problem, has been indicated by
Lord kṛṣṇā in the 13th chapter. "janma mṛtyu jarā vyādhi duḥkha doṣa anudarśanam" [13.9]. So,
every living being, including every human being, will have to go through jarā, vyādhi and
maraṇam. This problem of mortality and consequent sense of insecurity, anxiety and fear, increase
as we grow older and older. 'Who will take care of me?' Even if we have got children, such a doubt.
'My sons are very good, Swāmĩjĩ; but, that girl I am not very sure!' Thus, there is the problem of
insecurity. Therefore, maitreyī asked the question, 'can all the wealth in the world free me from the
problem of insecurity, fear of old age, disease and death. Not just a few cows, you may give me the
whole earth! With all that wealth, above and under, you may make me the owner of. But, can it save
me from this fundamental problem of insecurity?' This is her point-blank range question.
She says, "bhagoḥ" - she addresses yājñavalkya as 'bhagavān'. maitreyī addresses Him as
'bhagavan', [which wife will address husband as 'bhagavan'? �ப்ப��ேவள? But maitreyī does
that!] 'O Lord'. "yat nu iyaṃ sarvā pṛthivī me vittena pūrṇaḥ syāt" - the entire earth, vittena.
vittena means, with all the wealth - like, diamond mines, gold mines, oil wells - with all of them.
pūrṇaḥ syāt. pūrṇa means, full with all this wealth. me - if they become mine. me syāt means, if I
inherit from you, if I possess them, "kathaṃ tena amṛtā syām?" iti - can I become immortal, can I
become free from the fear of old age, disease and death? Will it give me immortality? Thus,
yājñavalkya has now been asked the real question by maitreyī.
He could have given some answer and got a way. But, as a jñāni, He wants to be honest and wants
to give the right and proper answer. "na iti ha uvāca yājñavalkyaḥ" - He says, 'maitreyī it cannot'.
That is why I myself am renouncing all these possessions; because, I know - "na karmaṇā na
prajayā dhanena tyāgenaike amṛtatvamānaśuḥ" [kaivalya 3]. None of them can save one from
fear. So, bhayam is the most powerful expression of saṃsāra. It will never save one from saṃsāra.
That, yājñavalkya says - "na iti ha uvāca yājñavalkyaḥ". 'na iti' means, wealth cannot give
immortality. That is why we find in the hospitals there may be very, very rich people, who are ready
to spend crores for saving a life of a particular person, a family member. But, the doctors throw-up
their hands and say, 'you take the patient home; nothing can be done by us'; indicating that, nobody
can escape from the problem of death. Therefore, 'na' - money cannot help.
Then, does it mean that money is useless? He says, "yathā eva upakaraṇavatāṃ jīvitaṃ, tathā
eva te jīvitaṃ vittena syāt" - money can make a person physically comfortable. [Very beautiful
statement!] Money can help us purchase all forms of gadgets. We can have the best AC. When the
power goes we can have the best transformer or generator. And when the generator conks, you can
have an extra one. Or, you can have a special worker attending on the generator 24x7. All these
things we can order and make us physically comfortable. Money can give all material comforts;
but, money cannot deal with mental comfort. Therefore, yathaiva ūpakaraṇavatām jīvitam.
upakaraṇa means, luxurious gadgets, all types of gadgets which will make the body comfortable.
tathā eva - similarly, you can order physical comfort; but, sleeplessness due to anxiety that can
never be solved. That means, a person may have AC bed room and yet he may not get sleep, with
sleeping pills also. Therefore, tathā eva te jīvitaṃ syāt.
Then comes the most important line. "amṛtatvasya tu na āśā asti vittena" iti. So, here the word
nāśa is there. We have to split it properly. It is not nāśam. It is na+āśā - no prospect. So, vittena
amṛtatvasya āśā nāsti - through wealth, there is no hope of conquering mortality. Through wealth
there is no hope or scope of conquering mortality of either ourselves or mortality of our near &
dear ones, which also is a powerful saṃsāra. If we die that is the end of that. But, when near & dear
ones die, that saṃsāra is still more terrible. That MORTALITY CAN NEVER BE CONQUERED BY WEALTH.
This statement of yājñavalkya is very similar to the statement of naciketas in kaṭhopaniṣad. In
kaṭhopaniṣad yamadharma rājā offers all kinds of wealth to naciketas - "bahūn paśūn hasti
hiraṇyam aśvān bhūmermahad āyatanaṃ vṛṇīṣva" - land, elephants, horses, cattle, gold,
everything He offers, and puts only one condition - 'you should not ask for self-knowledge'. And
naciketas - who is just 8 or 9 years old - makes a brilliant statement - "na vittena tarpaṇīyo
manuṣyaḥ lapsyāmahe vittam adrākṣma cet tvā" - a human mind will never get fulfillment with
any amount of wealth. It will be greedy for more and more only. Because, finite+finite = finite!
Dayānanda Swāmĩjĩ says, 'that is why all the companies - public or private - add the expression
'Limited' to their name! Public limited company. Private limited company. apūrṇaḥ. That is why for
any amount of money you fill the cheque, you write so and so amount 'only'. Whether it is ten or
hundred or one lakh or ten lakhs or one crore. At the end you add 'only'. Limitation!
That, yājñavalkya is reminding maitreyī. pūrṇatvam will never come. The mind will be wanting still
more. Mind is always apūrṇa. Missing mind. And therefore, 'maitreyī, I may be able to give you
cows. But, I cannot give you immortality through cows and gold'. Then maitreyī says, 'I also don't
want wealth'. She also renounces.
सा होवाच मैतर
् े, येनाहं नामत
ृ ा स्या �कमहं तन
े कुयार् म? यदे व भगवान्वे तदे व मे बर
् ूह� ॥ २.४.३
sā hovāca maitreyī, yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām? yadeva bhagavānveda
tadeva me brūhīti II [mantra 2.4.3]
"sā maitreyī ha uvāca" - maitreyī responded thus. [So, the previous mantrā you have to organise
properly. The first two lines "yannu ma iyam bhagoḥ sarvā pṛthivī vittena pūrṇaḥ syāt kathaṃ
tenāmṛtā syām?" is maitreyī's question. "na iti ha uvāca" onwards is yājñavalkya's reply]. And
now maitreyī responds. "yena ahaṃ na amṛtā syāṃ kim ahaṃ tena kuryām?" - if cows and gold
and property and all of them cannot give me freedom from the fear of old age, disease and death,
[together called martyatvam or saṃsāra] if they cannot free me from saṃsāra, why are you giving
them to me? I am not interested in any one of them. I am interested in immortality only. So, yena
kim ahaṃ tena kuryām? - with these things, what shall I do with them?
[And śańkarācāryā in His commentary says, 'once you say money cannot give mokṣa - He
interprets, money represents karma and upāsana also! Because, all karmās are performed with the
help of money only. Therefore, money cannot give - means, na karmaṇā also. And, if karma cannot
give, upāsana also cannot; because, upāsana also is a form of karma only! Therefore, from this
dialogue, not only money is ruled out. Even karma is ruled out; upāsana is also ruled out].
But, an aside note. We only say, 'money cannot give mokṣa'. We never say, 'money is useless'.
Money is, very, very useful; because, with the help of money alone, we can do pañca mahā yajña.
Through pañca mahā yajña alone we can get cittaśuddhi. Only when cittaśuddhi comes, love for
vedāntā increases. In fact, cittaśuddhi can be measured in terms of our love for vedāntā! Only
when love for vedāntā comes, one will go to a guru and gain jñānam. Therefore, money is not
directly useful; but, it is indirectly useful.
That is why during navarātri we worship durgā, lakṣmī and sarasvatī. Three days allotted for each
one. So, health is important. Health cannot give mokṣa. That doesn't mean health is unimportant.
Because, even to come to class and sit for one hour, you require [ெராம்ப எல்லாம் ேவண ]
reasonable health. So, durgā is for health. lakṣmī is for wealth. Only when health and wealth are
there, we can work for cittaśuddhi. Once durgā and lakṣmī have prepared the stage, then, on the
last 3 days, sarasvatī will take over. On sarasvati pūjā day we are supposed to get spiritual
knowledge and the tenth day is vijaya daśamī. vijayaḥ is winning immortality. Thus, during
navarātri the very fact we worship lakṣmī indicates, lakṣmī is important. Here the topic is lakṣmī
or wealth. It cannot give mokṣa directly; but, is required. That is the message here.
And having rejected cows and gold, now maitreyī says, 'you have rejected all of them [that is,
yājñavalkya has rejected all of them]; because, they cannot give mokṣa, and you are going in
search of some knowledge'. Because, "jñānāt eva tu kaivalyam" "vidyā dhānam sarva dhānāt
pradhānam". So maitreyī says, 'whichever jñānam you are after, the same jñānam you please
give me and thereafter take sanyāsā! [அப்ப�ம் வ�டமாட !] You teach me. And after I receive this
knowledge, you can take sanyāsā'. Thus, home itself is converted into a beautiful gurukulam.
So she says beautifully, "yad eva bhagavān veda tad eva me brūhi" iti - whatever your Lordship
knows, [which is a means of immortality], tad eva - that amṛtatva hetu / jñānam eva, me brūhi -
you teach. I am interested in learning from you. Why should she go in search of some guru when
the husband Himself happens to be a jñāni? Very rare! But, when husband Himself is a jñāni, the
wife need not go in search of a guru. So now, maitreyī, the wife, is converted into maitreyī, the
disciple, from the third mantrā. Just as in the bhagavad gĩtā , when arjunā says, "śiṣyaste'haṃ
śādhi māṃ tvāṃ prapannam". The moment that statement is made, arjunā the master, [and who
is Lord kṛṣṇā? Poor driver!] arjunā, the master becomes arjunā, the disciple. And Lord kṛṣṇā, the
driver, the charioteer, becomes kṛṣṇā, the jagadguruḥ. Similarly, here also, maitreyī becomes the
śiṣyā; yājñavalkya becomes the guru.
And yājñavalkya says, 'I love this relationship, more than the other relationships'. Because, in other
relationships, I have to talk all other things. Now this is a relationship in which I can talk about my
favorite subject of vedāntā. Therefore, yājñavalkya says, 'maitreyī, until now you were dear to me.
Now, you have become dearer'! Look at this beautiful mantrā-4.
स होवाच या�वल्क् , �प्र बतारे नः सती �प्र भाषस,े ए�ह, आस्स, व्याख्यास्य ते, व्याच�ाणस तु मे
�न�दध्यासस्वे ॥ २.४.४
sa hovāca yājñavalkyaḥ, priyā batāre naḥ satī priyaṃ bhāṣase, ehi, āssva, vyākhyāsyāmi te,
vyācakṣāṇasya tu me nididhyāsasveti II [mantra 2.4.4]
You can understand. "sa ha uvāca yājñavalkyaḥ". When maitreyī offered to become a disciple,
yājñavalkya responds. 'are' - He is addressing maitreyī. maitreyī calls Him bhagavan. And
yājñavalkya calls her 'are', my dear. So, "are maitreyī priyā bata naḥ satī " - you are very dear to
me as a wife. But now, you have become dearer; because, "priyaṃ bhāṣase" - you are talking the
subject matter that I love; the subject matter of vedāntā dear to me you have raised in front of me. I
am all the more happy. "ehi". Means, come closer. And, āssva - sit in front of me. Because,
upaniṣad. upa samīpam gatvā. ni - nīcaiḥ upaviśya śravaṇam. That upa is ehi. āssva is ni.
Means, கீ ழ உட்கார்ந்�க. So, ehi āssva - may you do upa ni. I will do sat.
"āssva vyākhyāsyāmi te" - I shall clearly teach you that knowledge which will give immortality.
"vyācakṣāṇasya tu me" - but, being a very, very subtle & profound knowledge while I explain,
"nididhyāsasva" - your listening must be acute, focussed, concentrated. [As a husband when I said
many things you might have listened or not; "அவர்மாட்�க்�ச் ெசால்லிண்� க "-� ெசால்ல ! But
now, don't take like this]. You have to very carefully listen. [நான் ெசால்ல; அவர் ெசால்ற!]
"vyācakṣāṇasya tu me" - as even I am teaching you. "nididhyāsasva". nididhyāsanam means,

meditative listening. Your listening must be equivalent to meditation. In meditation, one just turns
away from all distractions. For him only the object of meditation exists. Similarly, you should die to
every other thing. And you should be absolutely absorbed in my teaching. Therefore,
nididhyāsasva means, may you be totally absorbed. iti. Instead of using the word śravaṇam, He
uses nididhyāsanam, to indicate the degree of absorption.
Up to this is the story part. guru is ready. śiṣyā is ready. Now, the teaching is going to start. We will
read. Long mantrā.
स होवाच, न वा अरे पत्यु कामाय प�तः �प्र भव�त, आत्मनस् कामाय प�तः �प्र भव�त । न वा अरे जायायै कामाय
जाया �प्र भव�त, आत्मनस् कामाय जाया �प्र भव�त । न वा अरे पत ु ्राण कामाय पत
ु ्र �प्र भविन्, आत्मनस्
कामाय पतु ्र �प्र भविन् । न वा अरे �व�स् कामाय �व�ं �प्र भव�त, आत्मनस् कामाय �व�ं �प्र भव�त । …
[contd]
sa hovāca, na vā are patyuḥ kāmāya patiḥ priyo bhavati, ātmanastu kāmāya patiḥ priyo
bhavati I na vā are jāyāyai kāmāya jāyā priyā bhavati, ātmanastu kāmāya jāyā priyā bhavati I
na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavanti, ātmanastu kāmāya putrāḥ priyā bhavanti I
na vā are vittasya kāmāya vittaṃ priyaṃ bhavati, ātmanastu kāmāya vittaṃ priyaṃ bhavati I
… [mantra 2.4.5 contd]
A long mantrā. Here, yājñavalkya introduces the teaching in a particular manner, which is well
known in śāstrā. In vedānta śāstrā, everything that we like in the world, everything that we love in
the world, is classified into 3 types. All our dear things, liked things - are divided into 3 groups.
What are those three? First one. Whatever is our goal in life, that goal we like. What is the proof?
That is why it is our goal! We like that; that is why we attain that as a goal. It may be name, fame,
money, possession, position, even relations - all of them are our goals; because, we want them. It is
called sādhyam in Sanskrit. Any goal that we fix.
And then, to accomplish those goals, we have to make use of some method or means. Through the
means alone we will accomplish the end. That means sādhanam also we are interested in.
Why? We are not interested in the means for its sake; but, we are interested in it because, through
that means we will get our end. Whatever means it may be. Money, objects, power, anything. That
is called sādhanam. So, sādhyam and sādhanam.
And third one is 'I', for whose sake, all these goals are prayed for. All the goals are whose goals? All
the goals are 'my' goals. Therefore, 'I' am involved. For whose benefit all the goals are sought
after? For 'my' sake. Therefore, 'I' am the third one. All these three are dear to us. And, all dear
things & beings will come under either sādhyam or sādhanam or myself. In vedāntā, 'myself' is
called siddhaḥ. Because, 'I' am not a goal for me; since 'I' am already accomplished. Therefore, 'I'
am called siddhaḥ. Thus, all our loved things will fall under sādhana - sādhya - siddham.
Thereafter, our scriptures want to grade these three. Which one you love more? What is dear?
What is dearer? What is dearest? Positive, comparative and superlative degrees. Of these three,
sādhana, sādhya and siddha, what is the degree of comparison or importance we assign? And
śāstrā says, sādhana as a means is dear alright. But, it is only conditionally dear. And that too only
until the end is accomplished. You desperately look for an auto rickshaw or a taxi or a bus. It is very
dear to you at that moment; because, you want that. [Somebody wrote. It was an old ஆனந் வ�கடன்
த�பாவள�மலர joke. One person was standing in the bus [பஸ] stand. Waiting, waiting, waiting. Bus
doesn't come. He goes up and writes 'த' on the LHS of 'பஸ stand'. It now becomes 'தபஸ' stand. It is
a stand for doing tapas!! In Tamil ba and pa are one and the same! Therefore, bus stand becomes
'தபஸ' stand!!] Okay, why do you desperately look for the bus. Not because you love the bus. But,
because it takes you to śañkarālayam. You love it until you reach your place. Thereafter, இ�ந்த
என் ேபானா என்? You don't care.
Thus, sādhana are conditionally dear. Whereas, sādhyam I am interested in accomplishing.

Therefore, sādhyam is dearer in comparison to sādhana. Then, the śāstrā asks, [you yourself must
be able to answer if you think well!] 'the goal also we love, alright; but, for whose sake?' The goal
also I love for 'my own' joy, comfort or longevity. As long as the goal can make me fine, I want
that goal. But, the moment I discover that the goal cannot give what I expect it to give, I am willing to
change my goal. Or, after getting it, dropping that goal also, like a hot potato! I got it thinking that it
will serve my purpose. But, it does not. Therefore, look for exchange offer! Therefore, no goal is
loved for the sake of the goal itself. But, it is only loved for the dear 'me'! "ātmanastu kāmāya
sarvaṃ priyaṃ bhavati". All the sādhanās and all the sādhyams are dear to me only for my
owns sake. [Just I will take one more minute. Otherwise, I will become un-dear! Okay!]
Even bhaktās, religious devotees, they love GOD; because, many have told that, 'going to GOD will
fulfill your desire'. Thus, GOD also is only a 'means' for fulfilling the desire. When they repeatedly
pray and don't get the desired benefit; like, when a patient whom they want to desperately save dies,
there are many who turn against GOD also! Thus, even GOD becomes a conditionally loved one.
What is the condition? He must fulfill my desire.
Therefore, sādhanam is dear. sādhyam is dearer. siddha aham is the dearest ātmā. This is how
yājñavalkya begins the teaching. Details in the next class.
ॐ पूण्म
र द पूण्र �मद पूणार्त्पूणर्मुदच | पूण्स
र पूण्मेवाव
र �शष्य | ॐ शािन्त शािन्त शािन्त ||
स होवाच, न वा अरे पत्ुय कामाय प�तः �प्र भव�त, आत्मनस् कामाय प�तः �प्र भव�त । न वा अरे जायायै कामाय
जाया �प्र भव�त, आत्मनस् कामाय जाया �प्र भव�त । न वा अरे पत ु ्राण कामाय पत
ु ्र �प्र भविन्, आत्मनस्
कामाय पतु ्र �प्र भविन् । न वा अरे �व�स् कामाय �व�ं �प्र भव�त, आत्मनस् कामाय �व�ं �प्र भव�त । …
[contd]
sa hovāca, na vā are patyuḥ kāmāya patiḥ priyo bhavati, ātmanastu kāmāya patiḥ priyo
bhavati I na vā are jāyāyai kāmāya jāyā priyā bhavati, ātmanastu kāmāya jāyā priyā bhavati I
na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavanti, ātmanastu kāmāya putrāḥ priyā bhavanti I
na vā are vittasya kāmāya vittaṃ priyaṃ bhavati, ātmanastu kāmāya vittaṃ priyaṃ bhavati I
… [mantra 2.4.5 contd]
We are seeing the 4th section of the 2nd chapter of bṛhadāraṇyaka, titled maitreyī brāhmaṇam, a
dialogue between maitreyī and yājñavalkya, her husband. yājñavalkya wanted to take sanyāsā
and also take leave of maitreyī. At that time, there is a dialogue between them. yājñavalkya wanted
to give off his wealth to her; but maitreyī - who is interested in spirituality and not interested in
material prosperity - asks for the spiritual knowledge. So maitreyī says, 'whatever cannot give
immortality, I am not interested in'. And that immortality is possible only through self-knowledge.
yājñavalkya wants to renounce everything for the sake of that self-knowledge only. And maitreyī
says, 'just as you are interested in self-knowledge only, I am also interested only in self-knowledge.
And therefore, we will change our relationship now. Until now we were husband and wife. Now I am
surrendering to you. [She doesn't use the word surrender]. Now I am ready to learn from you'. And
yājñavalkya also accepts maitreyī as His disciple. Up to the 4th mantrā is this story part, brining the
guru & śiṣyā together. Actual teaching starts from this mantrā number 5.
Now the teaching begins. And yājñavalkya introduces the teaching in a unique method. A unique
and un-believable method. This message has been already given in bṛhadāraṇyaka in a previous
portion - puruṣavidha brāhmaṇam. A similar mantrā is there. That mantrā is being expanded
here. That mantrā 1.4.8 is -
tadetatpreyaḥ putrāt, preyo vittāt, preyo'nyasmāt sarvasmād antarataram, yadayamātmā I sa
yo'nyam ātmanaḥ priyaṃ bruvāṇaṃ brūyāt, priyam rotsyatīti, īśvaro ha, tathaiva syāt;
ātmānameva priyamupāsīta; sa ya ātmānameva priyamupāste na hāsya priyaṃ pramāyukaṃ
bhavati II
- which means, for every one there is only one dearest entity! For every single living being,
including the human being, there is only one entity which deserves the position - 'the dearest
one'. All the other things in the creation may be dear. Maximum, may be dearer. But, never, the
dearest. And therefore, if anyone addresses another person as 'dearest', yājñavalkya says, it is
Bluff [with capital 'B']; because, for nobody, anybody is dearest. For everybody, there is only one
that is dearest. That is oneself. And all the other things are called dear or dearer, depending upon
whether it is a goal. Or, whether it is a means for that goal. A means is called 'dear'. A goal is
called 'dearer'. But, 'I' - who chooses that goal - am the dearest one.
What is the logic to establish that? It is so; because, the means and the goals - the dear and the
dearer ones - are constantly changing and adjustable. What is considered a goal at one time, is
no more a goal at another time. In fact, after accomplishing that goal, that goal is rejected also, after
sometime. THUS, GOALS ARE CHANGED. MEANS ARE CHANGED. LOVE FOR THE GOAL & LOVE FOR THE
MEANS - BOTH ARE CONDITIONAL LOVE ONLY. It is called sopādhika prema in Sanskrit. sopādhika
prema means, conditional love. The condition being, the means & end should fulfill my
expectations. We have got a set of norms and expectations. As long as means & goal align with
Class 29 - 2nd Oct 2017 - mantrā 2-4-5 Download from www.arshaavinash.in Page 1
that expectation, they continue to be dear or dearer. But, the moment my expectations change; or
they don't align with those expectations, then the socalled loved object will become non-loved
object. My mind rejects that. Whether I physically reject or not will depend upon so many factors. My
mind will reject that object or person or that position. Therefore, love for the means and ends -
together called anātmā - [means is also anātmā; end is also called anātmā], the anātmā love -
means / end love - is sopādhika prema.
Whereas, under all conditions, my love with respect to myself, is un-conditional. As I said in the
last class, every action I do is, to serve the kartā 'i'. Every enjoyment I run after is, to serve the
bhoktā 'i'. Every knowledge I pursue is, to serve the jñātā 'i'. Thus, lifelong I serve myself only.
kartā ahańkāra, bhoktā ahańkāra & jñātā ahańkāra I serve.
And in the last class I said ... [I am in the runway]. Even love for GOD, is conditional. As long as my
worship, prayers and pūjās fulfill my expectations, my love for GOD continues. If my prayers fail, then
gradually, my love for pūjā, prayer etc. are no more sincere. If I have the courage, I will openly reject
GOD. Open rejection of GOD requires lot of courage. The fear of people is, 'suppose I reject the GOD
saying, 'He is not there', He will harm me!' Can you see the contradiction? இல்லா பகவான வந்
�க்ை அ�ஞ் மிளகாயபெபா� ேபாட்ட என் பண்ணற? Therefore I reject GOD and have fear the
GOD may punish me. Therefore, I may openly reject GOD. Or, I may not openly do that. My love for
pūjā, prayer etc get diluted. And if you ask that person, he will say, 'என் ப�ரேயாஜனம? I did so
many things; but, nothing is happening. I think bhagavān requires a hearing aid. அவ�க்�
வயசாச்-ன் நிைனக்கிேற! My prayers are falling on deaf ears'.
Remember, VEDĀNTĀ RUTHLESSLY ASSERTS GOD, AS ANĀTMĀ; AND 'I', AS THE ĀTMĀ. Between the
anātmā GOD and ātmā 'I', vedāntā says, self-love alone is superior to even GOD, as long as the
GOD is anātmā. [That part is very important]. In vedāntā alone, love for GOD will be
unconditional. Why? [If you can answer you have got the vedāntic essence]. Only in vedāntā, love
for GOD is unconditional; because, GOD IS NO MORE ANĀTMĀ. GOD IS NEITHER THE MEANS NOR THE
END. Then who is GOD? NON-DIFFERENT FROM 'I' THE SIDDHAḤ. So we say, dvaita bhakti is not real;
because, it is conditional. Many people think advaitins have no bhakti! But, vedāntā says,
advaitin's love for GOD is un-conditional and greatest. dvaitin's bhakti is always conditional;
because, he loves GOD for his own benefit.
And therefore, sādhanā is dear. sādhyam is dearer. siddha ātmā aham is the dearest one - is
mantrā 1-4-8. That is expanded here. No wife loves the husband for the husband's sake. No
husband loves the wife for wife's sake. No parents love the children for children's sake. Everybody
loves everybody else for one's own sake only. Therefore, ātmā is the dearest one, is the first
message of yājñavalkya. That is not the final teaching. This is the introduction of the teaching. 'I' am
not only the nearest one, 'I' am the dearest one also', is the first message.
Several examples are given. "na vā are patyuḥ kāmāya patiḥ priyaḥ bhavati, ātmanastu kāmāya
patiḥ priyo bhavati". It starts with the wife. No wife loves the husband for his benefit or for his sake.
kāmaḥ here means, prayojanam. In English we should translate it as, for the sake of. Husband is
loveable for wife's own sake only - ātmanastu kāmāya - for wife's own prayojanam alone, patiḥ
priyaḥ bhavati - the husband is loved. Then it will be a one-sided statement if you say that only with
reference to the wife. So, yājñavalkya does not make gender discrimination.
So, the next statement is, 'the same is true of the husband also. He is also not much better'. "na vā
are jāyāyai kāmāya jāyā priyā bhavati". That 'are' indicates yājñavalkya is addressing maitreyī.
'Are you hearing or looking at something else?' ['அ�ப்�ல பாைல ெவச்�ட்� வந்தி�'-� ெசான்ன
என் பண்ற?!] So, na vā are jāyāyai kāmāya - for the sake of the wife, husband doesn't love the
wife. "ātmanastu kāmāya jāyā priyā bhavati" - wife is loveable for his own sake only!
And that is why [I have said elsewhere], when a person is a bachelor and he wants to get married,
generally the world thinks that, this bachelor wants to have a wife. This is how they generally they
interpret. But, vedāntā has its own unique way. It says, before marrying, his 'i' is bachelor 'i'. And by
getting a wife, bachelor 'i' is promoted to husband 'i'. Therefore, his hope is what? The husband 'i'
will be, better than, bachelor 'i'! Thus, the aim is only self-promotion - from bachelor status to
husband status. And after marriage, he works for children. Again, the love is not for the children.
Again, he wants to promote his own status, from husband status to father status. Then, when he
wants to get them married, he wants to get promoted to in-law status. Father-in-law status. Then,
grand-father status. Thus, throughout, the aim is the 'i' wants to be a comfortable & happy 'i'.
[And therefore only, people are working for Chief Minister status! உங்க�க உடேன ��ஞ்�� if you
are aware of TN political field! Because there is no CM worth the name, everybody is vying for CM
status. Whoever considers that will make his 'i', a better 'i' is vying for CM status!]
Then, what is the next one? Husband is over. Wife is over. Next in the family are children. "na vā
are putrāṇāṃ kāmāya putrāḥ priyā bhavanti, ātmanastu kāmāya putrāḥ priyā bhavanti". Here,
putrāṇāṃ includes, putrīṇāṃ also; otherwise, gender discrimination will come. Children are never
loved for children's sake. But they are loved for one's own sake only. All these are secrets of
vedāntā. You should never share this outside. Don't go home and tell your husband or children.
இெதல்லா ெசால்ல ெவக்காத�ங்ே! Already there are problems! If you share this, that is the end of it.
You will not be allowed to come to next class. And, I love you for ... [Okay you can fill up the blank!]
Therefore, na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavanti, ātmanastu kāmāya. So, husband,
wife, children - the family is set.
What is the next one? Money. To run the family you require money. Therefore, "na vā are vittasya
kāmāya vittaṃ priyaṃ bhavati". Nobody loves money, for money's sake. The moment they
discover that money can cause problem. ['Some raid may happen'-ன் ெசான்ன, then immediately,
"tyāgenaike amṛtatvamānaśuḥ"! Therefore, money is at once dropped like a hot potato. So,
vittasya kāmāya vittam priyam na bhavati. ātmanastu kāmāya, vittam priyam bhavati.
And, until now, the family factors have been taken into account. Now he goes to the society. In the
society - vedic society - the 4 varṇās are there. brāhmaṇa, kṣatriya, vaiśya, śudra. Even those
are loved not for their sake; but again only for ātmanaḥ. [This portion we have to read. We will read].
... न वा अरे ब्रह् कामाय ब्र �प्र भव�त, आत्मनस् कामाय ब्र �प्र भव�त । न वा अरे �त्र कामाय �त् �प्र भव�त,
आत्मनस् कामाय �त् �प्र भव�त । न वा अरे लोकानां कामाय लोकाः �प्र भविन्, आत्मनस् कामाय लोकाः �प्र भविन् । न
वा अरे दे वानां कामाय दे वाः �प्र भविन्, आत्मनस् कामाय दे वाः �प्र भविन् । न वा अरे भत
ू ानां कामाय भत
ू ा�न �प्रया
भविन्, आत्मनस् कामाय भूता�न �प्रया भविन् । न वा अरे सवर्स कामाय सव� �प्र भव�त, आत्मनस् कामाय सव� �प्र
भव�त । आत्म वा अरे द्रष्ट श्रोतव मन्तव् �न�दध्या�सतव् मैत�् य, आत्मन वा अरे दशर्ने श्रवण मत्य �व�ानेनेदं सव�
�व�दतम ् ॥
... na vā are brahmaṇaḥ kāmāya brahma priyaṃ bhavati, ātmanastu kāmāya brahma priyaṃ
bhavati I na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ bhavati, ātmanastu kāmāya kṣatraṃ
priyaṃ bhavati I na vā are lokānāṃ kāmāya lokāḥ priyā bhavanti, ātmanastu kāmāya lokāḥ
priyā bhavanti I na vā are devānāṃ kāmāya devāḥ priyā bhavanti, ātmanastu kāmāya devāḥ
priyā bhavanti I na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavanti, ātmanastu kāmāya
bhūtāni priyāṇi bhavanti I na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavati, ātmanastu
kāmāya sarvaṃ priyaṃ bhavati I ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo
maitreyi, ātmano vā are darśanena śravaṇena matyā vijñānenedaṃ sarvaṃ viditam II 2.4.5
So, these ideas are generally disturbing ideas or bitter truths. There are certain truths which are very
sweet truths. And there are certain truths of life which are bitter truth. upaniṣad reveals the bitter
truths, even though people may not like to read these. They may even drop the upaniṣad also! And
these bitter truths alone śańkarācāryā borrows from the upaniṣad and is presenting in one of his
very famous works called bhaja govindam. So all these bitter truths collected is the bhaja
govindam work. We all should go through that work. In one ślokā śańkarācāryā says -
yāvadvittopārjanasaktas tāvannijaparivāro raktaḥ I paścājjīvati jarjaradehe vārtāṃ ko'pi na
pṛcchati gehe II
- as long as I am a productive member of the family, contributing - either physically or financially -
every member will look for me. And even if I come a little bit late, there will be phone call,
'இ�க்ேகள? எங் இ�க்ேக?' All those enquiries will be there. But, once I drop my earning capacity,
and once I am no more physically contributing, and once I don't have inherited property also
[அைத�ம ேசர்த்�க்!], then, I am no more considered an asset in the family! My asset status will
be ... [you can fill up the blank] changed to liability status! And śańkarācāryā says, vārtāṃ ko'pi na
pṛcchati gehe - nobody even makes enquiry; because, they consider it just a duty to keep that
family member. They may make sure that somebody serves the food twice or thrice a day. But, they
don't bother to directly take care of. And therefore, you think the world is loving you. Really speaking,
everybody loves himself or herself only.
Therefore, don't hold on to this fragile world. bhaja govindam, bhaja govindam. The only
difference is, instead of using the word, ātmā, śańkarācāryā uses the word govinda. Don't hold on
to the perishable things of the world; hold on to the imperishable GOD. And once we hold on to
imperishable GOD, that is called bhakti. And this bhakti should lead us to the enquiry into, 'who is
that GOD?' And once the bhakti towards GOD leads to enquiry into GOD, ārtha - arthārthī bhakti will
get converted into jijñāsu bhakti. Later you will discover, 'THAT BHAGAVĀN WHOM I HOLD ON TO IS
NOT ANĀTMĀ. THAT BHAGAVĀN HAPPENS TO BE THE VERY ĀTMĀ ITSELF'. Thus, world-dependence to
GOD-dependence to - ultimately, we have to come to the self only. Therefore, what is said as ātmā
here, in bhaja govindam, it is called govindaḥ.
Now, from the family yājñavalkya comes to the society. So, "na vā are brahmaṇaḥ kāmāya
brahma priyaṃ bhavati , ātmanastu kāmāya brahma priyaṃ bhavati".
Here we have to be careful. Sanskrit students, the word brahma here means the brāhmaṇa
community. brāhmaṇa jātiḥ is called here brahma; not saguṇam brahma or nirguṇam brahma
we are talking here. Here, brahma means, brāhmaṇa jātiḥ. So, nobody loves the brāhmaṇa for
brāhmaṇā's sake; but, only for one's own sake. And how do you know brahma means brāhmaṇa
jāti? Why can't you take it as nirguṇam brahma? Look at the next one. "na vā are kṣatrasya
kāmāya kṣatraṃ ..." The word kṣatram means, kṣatriya jāti. Therefore, the previous one is
brāhmaṇa jātiḥ; not saguṇam brahma or nirguṇam brahma. Because of the context we are
talking about; [the context is anātmā here]. So, while we are talking about all types of anātmā, how
can suddenly brahman come in this group? Therefore, brahma here means, brāhmaṇa jāti.
Next one is kṣatram. "na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ bhavati, ātmanastu kāmāya
kṣatraṃ priyaṃ bhavati". kṣatram means, kṣatriya jāti. Nobody loves the kṣatriya for kṣatriyā's
sake; but, only for one's own sake.
What is the next one? If you are going on taking all the jātīs, there will be no limit. So, He generally
says, "na vā are lokānāṃ kāmāya lokāḥ priyā bhavanti". lokāḥ means, all the people of the
world. "ātmanastu kāmāya lokāḥ priyā bhavanti".
Okay, what about our love for GODs? I am supposed to be a tīvra bhaktā. So, here, yājñavalkya
says, 'அெதல்லாம் க! tīvra bhaktā and all is only story. Your bhakti is also conditional bhakti
only'. That is so; because, people have told you that, 'if you only have bhakti, bhagavān ேகட்டை
எல்லா ��ப்பா. "தட்�ங் திறக்கப்ப. ேக�ங்க ெகா�க்கப்ப!" - all kinds of statements are
there. Whatever you ask, He will give'. Thus, we have been conditioned. And therefore, we think
that, 'bhakti will help me to solve the problem. Therefore, 'i' love GOD!'
It is a clean business bhakti. Contract bhakti. That is why many people have different contracts.
You solve this problem; then I will come to the temple. That contract is a safe contract. 'You solve
first. Then, I will do that'. Thus, even God love is not absolute. So, "na vā are devānāṃ kāmāya
devāḥ priyā bhavanti, ātmanastu kāmāya devāḥ priyā bhavanti".
"na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavanti , ātmanastu kāmāya bhūtāni priyāṇi
bhavanti". Human beings are over. So, now He comes to animals, insects, plants. We keep pets.
They are called pets; because we think, they are our pets. So family members are no more; let us
get some pets. bhūtānāṃ means, prāṇinām. So, no prāṇi is loved for prāṇi's sake. But again,
ātmanastu kāmāya.
And then, last one, yājñavalkya is tired. Because, if you are going to enumerate every anātmā, then
you cannot complete the teaching at all. Therefore, now He consolidates everything saying, "na vā
are sarvasya kāmāya sarvaṃ priyaṃ bhavati, ātmanastu kāmāya sarvaṃ priyaṃ bhavati".
Here the word sarva means, sarva anātmanaḥ kāmāya. You should not include ātmā there. na
sarva anātmanaḥ kāmāya, anātmā priyam bhavati. anātmanaḥ includes our own Body-mind-
sense complex, which is also anātmā. Our love for Body also we love; we do all āyuṣya homa for
dīrga āyuḥ etc., up to the first half of the life. But, once we come to the second half we no more
want long life. We look for any homa which will make the life end quickly and safely. Therefore, love
for body also is conditional love. Healthy body we love. Diseased body we never love.
Similarly, the mind also. We want to stop the functioning of the mind when mental problems are too
many. How to drown the mind? People go after drink, liquor, drugs all those things. They are meant
for what? Stopping the mind; because, they are not able to face their own mind! And there is no way
of running away from the mind. Wherever we go, the mind comes. Therefore, every anātmā is
conditionally loved. And whatever is conditional, is not real love. That is the secret. Whatever
is conditional, is not real love. I have given you the example. 'You look very beautiful in this make-
up', means what? It looks a compliment. But, the secret is, only in the make-up you look beautiful! If
you remove the make-up, I have to run away. Conditional beauty is not real beauty. Conditional love
is not real love. 'sopādhika prema is mithyā prema', is the secret lesson of this paragraph.
"ātmanastu kāmāya sarvaṃ priyaṃ bhavati".
Aside note is, so when you say, 'a jñāni loves everyone, He has got universal love' etc., is this
statement also a compromised statement(?); because, a jñāni also will fall within this law only! Can
a jñāni have universal love at all?, if you ask, vedāntā's answer is, 'jñāni can have universal love;
because, jñāni understands the universe also as the ātmā, not as anātmā. In a jñāni's vision,
there is no such thing called anātmā. anātma prema is sopādhika prema. Whereas, for a jñāni,
every anātmā is ātmā. We are going to see that here itself. "idam sarvam yadayad ātmā".
Therefore, JÑĀNI'S UNIVERSAL LOVE IS UNCONDITIONAL; BECAUSE FOR A JÑĀNI, UNIVERSE IS ĀTMĀ
ONLY. How does He know that? Because, He is a jñāni. How don't we know that. Because, we are
ajñānis. Okay, how to become Him? Learn & gain ātma-anātma jñānam!
Thus, the only way for selfless universal love is, understand that there is no anātmā. Everything is
only ātmā, appearing as anātmā, with different nāma & rūpa. This is aside note. This is the
teaching we are going to get. But, now, an aside note.
So, "na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavati, ātmanastu kāmāya sarvaṃ priyaṃ
bhavati". With that statement, the first message is over. What is the first message? For everyone,
ĀTMĀ, THE SELF ALONE, IS THE DEAREST ENTITY IN THE ENTIRE UNIVERSE.
Now, what is the next message of yājñavalkya? Even though 'I', the ātmā, is the nearest and
dearest, unfortunately, we have taken this ātmā for granted. Even though the ātmā is the nearest
and dearest one, we have taken this ātmā for granted. We have never made an enquiry into the
nature of ātmā. Therefore, we have not understood the real nature of the ātmā. Not only we
have not really understood the nature of the ātmā, we have managed to misunderstand also.
What is the misunderstanding? aham apūrṇaḥ asmi. I am a finite entity, limited by time and
space. And I am subject to repeated birth and death. All these are misunderstanding of the ātmā.
But, even this misunderstood ātmā, is dearest. yājñavalkya says, 'then, what will it be if only we can
understand the real greatness of the ātmā?!'
And therefore, what is the second message? WE HAVE MISUNDERSTOOD THE ĀTMĀ.
So, spirituality is, correcting our self-misunderstanding. We are not introducing a new ātmā.
Because, already ātmā is understood. Problem is it is falsely / wrongly understood. vedāntā is not
understanding or discovering a new thing. vedāntā is only, correcting the misunderstood ātmā.
AND THIS CORRECTION WILL MAKE A HUGE CHANGE IN OUR ATTITUDE TOWARDS OURSELVES. OUR
ATTITUDE TOWARDS THE WORLD. OUR ATTITUDE TOWARDS GOD. OUR ATTITUDE TOWARDS MOKṢĀ.
Just one correction only. Where is the correction? With respect to my understanding of 'myself' if I
make the necessary correction, there is attitudinal change at 4 levels - towards 'me', the world,
GOD and mokṣā. All of them are radically changed. And this change of attitude is mokṣā.
Because, 'I' will be comfortable with 'myself'. No more struggle; because, now I am apūrṇaḥ.
apūrṇaḥ means, incomplete; not comfortable with myself as I am. Therefore, I want to complete
myself by doing this and that. By getting married, the apūrṇa I want to become pūrṇa! By getting
children, the apūrṇa wants to become pūrṇa. By getting the children married, apūrṇa wants to
become pūrṇa. Thus, all our struggles are for converting apūrṇa 'i' into pūrṇa 'i'. BUT, ONCE I LEARN
ABOUT 'MYSELF', ONCE I COME TO KNOW , I DON'T HAVE TO CONVERT AT ALL. WHY? BECAUSE, 'I' AM NOT
APŪRṆA. THE APŪRṆATVAM IS BECAUSE OF NĀMA-RŪPA ABHIMĀNAḤ.
A wave looks upon itself as incomplete, as long as it thinks it is a wave. A wave looks upon itself
as incomplete, as long as it thinks 'it is a wave'. The moment the wave revises its thinking and
understands that waveness is only an incidental aspect which is subject to arrival and departure;
and that 'my real 'ness' is not wave-ness; but, it is water-ness. And, as water where am I? As a
wave, I am located. As water, I am everywhere. And even when water evaporates, water is not
destroyed, it continues to be there in vapour form. Or, in ice form.
Therefore, nāma-rūpa abhimāna makes one feel, apūrṇaḥ. That is why in the 4th section we saw,
ahańkāra bhāva to jīvātma bhāva to paramātma bhāva to sarvātma bhāva - is the spiritual
journey. Thus, what I require is a simple correction. Without diagnosing the problem, without making
the necessary subjective corrections, we are hobnobbing with all over the world. We think, 'my
problem is because of husband / wife; because of the children; because of the grand-children'. Thus,
we keep on putting the akṣadai on / complaining about everyone or everything else. Whereas, the
real problem is within! The problem is with the 'i', oh, maitreyī !
And therefore, what is the second message? WE HAVE MISUNDERSTOOD THE ĀTMĀ. Therefore, what
is the correction? Correcting the misunderstood ātmā. "ātmā vā are draṣṭavyaḥ". draṣṭavyaḥ
means, you have to clearly understand the ātmā. Literally, draṣṭavyaḥ means, clearly see. But,
here, seeing doesn't mean sensory seeing. If ātmā is sensorily seen, it will become anātmā!
Therefore, here seeing means, understanding who I am really is. So, draṣṭavyaḥ here means,
aparokṣatayā jñātavyaḥ - one has to get aparokṣa jñānam of ātmā. This is message number 2.
Then, naturally, maitreyī might have raised her eyebrows in question. 'Okay. aparokṣa jñānam is
required. But, how to accomplish that?' yājñavalkya says - for aparokṣa jñānam, there are three
stages. "śrotavyaḥ mantavyaḥ nididhyāsitavyaḥ". śrotavyaḥ literally means, we have to make a
scriptural study of ātmā. Because, vedāntic scriptures alone talk about the real nature of the Self.
All the other scriptures or all the other books in the world are talking about anātmā. Physics deals
with anātmā. Chemistry with anātmā. Astronomy with anātmā. Micro-biology with anātmā.
Psychology with anātmā. Even veda pūrva bhāga deals with anātmā, rituals. And, even
upāsana kāṇḍa talks about various devatās, anātmā.
Therefore, if you want to know ātmā, there is only one area where this knowledge is available. "sa
yas tān puruṣān niruhya pratyuhyātyakrāmat, taṁ tvā aupaniṣadam puruṣam pṛcchāmi"
[bṛhad 3.9.26]. ātmā is called "aupaniṣadam puruṣam" which means, revealed only by vedāntā.
Like, if I want to look my own face, I have to necessarily use a mirror. You should not argue :: 'I have
very powerful eyes 6x6 vision. I have got the best vision in the eyes. So, I will never use a mirror. I
will try fixing the eye and turning the eyes to look at my face'. Try! [ெசால்லிய��க்ேகேனால்லி –
‘தாம திதாம ைத த ைத'-ன் ெசால்ல'] you try to move your eyes here and there. You cannot see your
own face. So, just as a mirror is compulsory for seeing your own face, VEDĀNTĀ IS COMPULSORY FOR
SEEING YOUR OWN NATURE. Not your face. Your real nature.
And therefore, expose yourself to vedāntic study. ெசால்லிடேறன் ந , இல்ைலயான எனக்

�க்கம்வர! CONSISTENT & SYSTEMATIC STUDY OF VEDĀNTIC SCRIPTURES FOR A LENGTH OF TIME,
UNDER THE GUIDANCE OF A COMPETENT ĀCĀRYA is śrotavyaḥ.
And through śravaṇam, we will understand the message :: "BRAHMA SATYAM, JAGAN MITHYĀ, JĪVO
BRAHMAIVA". Yet, even though I receive this knowledge, the intellect might have several questions if
it has to accept the message totally. If it is just an information given by the upaniṣad, I don't care.
But, if it has to be a fact for me, and if I have to change my attitude, based on this knowledge,
then it must be a conviction. Without conviction, attitudinal change will not take place. Attitude with
reference to four things :: ME, WORLD, GOD, MOKṢĀ. If this four-fold attitude should change, the
knowledge must be without inverted commas. The knowledge must be my own conviction. Until
conviction comes, we have to do mananam. Means, answering the questions that are raised by my
own intellect. We need not answer the questions of others. But, my own intellect must be
convinced. This is called mananam.
Last one is nididhyāsanam. nididhyāsanam means, profound & repeated meditation on the
knowledge gained from scriptures, through the guru. That knowledge has to be internalised.
Because, my habit, based on my past misunderstanding, will linger. ��யறேதா பா�ங்ேக. My habit,
based on my past misunderstanding, that habit will linger. Why? Because, it is a habit. And that
habitual 'i' is called ahańkāra, like, the wave thinking that 'I am a wave'. That is called ahańkāra.
The wave has to drop the notion that 'I am a mortal wave'. But, the wave has practiced this wrong
thinking for long. 'I am mortal wave', 'I am mortal wave', 'I am mortal wave'. And so, now the wave
has to practice thinking :: 'I am not the mortal wave. It is only an incidental thing. I am the immortal
water'. So, this dropping of the habit and the consequences is a must.
In my language, dropping the duṣṭa catuṣṭayam - ahańkāra, mamakāra, rāga & dveṣa. These 4
must be weakened. Then alone, I can derive the emotional benefit of self-knowledge. Without
nididhyāsanam, emotional benefit cannot be derived. Knowledge will be in one corner of the
mind. Worry will be in another corner. இரண்� இ�க்�! Therefore, "śrotavyaḥ mantavyaḥ
nididhyāsitavyaḥ". The śravaṇa, manana, nididhyāsanam is called jñāna yoga, maitreyī.
And maitreyī asked, 'then what will happen?' yājñavalkya replied, 'it is lunch time. So let us go to
the kitchen. இன்ைனக என் பண்ண�ய��க்க சைமயல?!' Therefore, they adjourned for lunch. We
will see that in the next class.
ॐ पण
ू ्मद
र पण
ू ्�मद
र पण
ू ार्त्पूणर्मुदच | पूण्स
र पण
ू ्मेवाव�शष्य
र | ॐ शािन्त शािन्त शािन्त ||
... न वा अरे सवर्स कामाय सव� �प्र भव�त, आत्मनस् कामाय सव� �प्र भव�त । आत्म वा अरे द्रष्ट श्रोतव मन्तव्
�न�दध्या�सतव् मैत�् य, आत्मन वा अरे दशर्ने श्रवण मत्य �व�ानेनद
े ं सव� �व�दतम ् ॥
... na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavati, ātmanastu kāmāya sarvaṃ priyaṃ
bhavati I ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyi, ātmano vā are
darśanena śravaṇena matyā vijñānenedaṃ sarvaṃ viditam II [Pg 144, mantra 2.4.5 contd]
From this mantra, a long mantra, yājñavalkya introduces the teaching. What He wants to point out
is, ātma jñānam alone is the means of immortality. Because maitreyī was interested in immortality -
mokṣa as amṛtatvaṃ - yājñavalkya wants to say, ātma jñānam alone is the means. And for that
He introduced ātmā by showing that, ātmā or the self alone is the dearest one to everyone,
unconditionally and universally. So everything else - which we divided into goals & means - are
loved by humanbeings; but, only conditionally. A 'means' is loved for the sake of the 'end'. A
particular 'end' is loved for the sake of 'one-self' only. So, if 'means' is dear, 'end' is dearer. And, 'I' -
for whom the end is - am the dearest one!
And thereafter, yājñavalkya says, 'maitreyī you have to know this ātmā'. So, by saying that, 'you
should know the ātmā', yājñavalkya indirectly conveys an important idea. 'You should know the
ātmā', if He says, it means 'you do not know ātmā fully'. Or, you know the ātmā wrongly only.
Because, the ātmā that we have understood now is, the jīvātmā. So, the very same jīvātmā,
properly understood is, none other than the paramātmā itself! MISUNDERSTOOD PARAMĀTMĀ IS
JĪVĀTMĀ. UNDERSTOOD JĪVĀTMĀ IS PARAMĀTMĀ. THERE ARE NO SEPARATE JĪVĀTMĀ AND SEPARATE
PARAMĀTMĀ. One ātmā only. Misunderstood, it is called jīvātmā. Understood, it is called
paramātmā. And this jīvātmā itself - which is a misunderstood version - that itself is the nearest and
dearest to oneself. Then, what to talk of understood paramātmā? It will be not only be nearest, not
only be dearest, it will be the greatest also! Therefore He says, "ātmā vā are draṣṭavyaḥ
aparokṣatayā jñātavyaḥ". ātmā must be clearly understood.
For gaining that ātma jñānam, we have to use 3 methods, which are together called jñāna yoga.
They are śravaṇam, mananam & nididhyāsanam. śravaṇam is for gaining knowledge. mananam
is for gaining conviction. nididhyāsanam is for internalization and displacing the old, habitual
misconceptions regarding 'I'. And, yājñavalkya says - a very powerful statement - "ātmano vā are
darśanena ... idam sarvaṃ viditam" - 'by knowing the ātmā alone, everything in the creation is
known'. It means, ātma jñānam = sarvajñānam.
And, if ātma jñānam = sarvajñānam, what is the corollary? Cut off the word 'jñānam' on both sides.
From ātma jñānam = sarvajñānam, remove the word 'jñānam' on both sides. What is the
remaining equation? ātmā is sarvam! Thus, according to vedāntā, 'I', 'the self' alone, is appearing
in the form of the entire universe. Just as, the waker himself - during the sleep - appears in the
form of the entire svapna prapañca. Similarly, 'I', the paramātmā alone, during the sleep - called
self-ignorance - am appearing as the entire universe, with different nāma and rūpa. And since 'I', the
ātmā alone, is appearing in the form of the universe, ātmā is called "śriṣṭi, sthiti, laya kāraṇam" of
the whole universe. That is what He is going to elaborate hereafter.
ātmā is sarvam; ātmā is sarva kāraṇam. tasmāt sarvam. "śravaṇena matyā vijñānena idam
sarvaṃ viditam". This is the one which we learnt in the first upaniṣad. [What is the first upaniṣad?
உபன�ஷத் ேப ? Content ேகக்கைல நா ! Name of the upaniṣad is muṇḍaka upaniṣad!] There, the
student asked the question, "kasminnu bhagavo vijñāte sarvamidaṃ vijñātaṃ bhavati?" - what is
Class 30 - 9th Oct 2017 - mantra 2-4-5 to 2-4-9 Download from www.arshaavinash.in Page 1
that - knowing which - one can know everything? Same here also. In chāndogya ṣaṣṭhādhyāya
also, uddhālaka teaches the same alone! The message is - I AM NOT SMALL; BUT, I AM ALL. எப்ப? 'I
am not small; but, I am all' is the message. This is going to be elaborated. We will read mantra-6.
ब्र तं परादाद्योऽन्यत्रा ब्र वेद, �त् तं परादाद्योऽन्यत्रा �त् वेद, लोकास्त परादय ु �ऽन्यत्रात लोकान ् वेद,
दे वास्त परादय
ु �ऽन्यत्रात दे वान ् वेद, भूता�न तं परादयु �ऽन्यत्रात भूता�न वेद, सव� तं परादाद्य- ऽन्यत्रात सव� वेद;
इदं ब्र, इदं �त्र , इमे लोका: , इमे दे वा: , इमा�न भतू ा�न, इदं सव� यदयमात्म ॥
brahma taṃ parādādyo'nyatrātmano brahma veda, kṣatraṃ taṃ parādādyo'nyatrātmanaḥ
kṣatraṃ veda, lokāstaṃ parāduryo'nyatrātmano lokān veda, devāstaṃ parāduryo-
'nyatrātmano devān veda, bhūtāni taṃ parāduryo'nyatrātmano bhūtāni veda, sarvaṃ taṃ
parādādyo'nyatrātmanaḥ sarvaṃ veda; idaṃ brahma, idaṃ kṣatram, ime lokāḥ, ime devāḥ,
imāni bhūtāni, idaṃ sarvaṃ yadayamātmā II [mantra 2.4.6]
So, this is the knowledge of vedāntā. 'I' - THE ĀTMĀ - AM IN THE FORM OF EVERYTHING. Therefore,
everything is included in 'me'. Since everything is included in 'me', 'I' am pūrṇaḥ, encompassing
everything. Therefore, this knowledge ultimately helps me claim, 'my' pūrṇatvam. And pūrṇatvam
alone is limitlessness, and limitlessness is mokṣaḥ. Therefore, this jñānam is not one of the
optional knowledge! But, it is a compulsory knowledge for everyone. And, naturally, a person will
ask, 'if I do not gain this knowledge, what will you do?' [Anything you make compulsory, our first
question is, 'what will you do if we don’t gain this knowledge? What will happen?'] That is uniquely
presented. This is a unique mantra found in bṛhadāraṇyaka only.
Here, yājñavalkya says, whatever you don’t include in 'yourself', [in opposite language, whatever
you are excluding from you] those objects make me pūrṇam or apūrṇam? Any object that I push
away from 'me' is going to make 'me' finite or apūrṇam; because, there is something which is
outside 'me'. As long as anything is outside 'me', anything I reject - physically or even mentally -
anything I hate, anything I reject, anything I exclude from 'me', all those things are going to make
'me' apūrṇaḥ. And according to vedāntā, apūrṇatvam is mortality. apūrṇatvam is saṃsāraḥ. And
therefore, when I reject / push anything away from 'me', yājñavalkya says, 'that object will turn you
away from mokṣa'! You turn the person away from you, and that person pushes you away from
mokṣa. எப்ப� பா�ங்ே ?! If I push any person away from me, that person pushes me away from
mokṣa! Therefore, if I reject, I get rejected! Not rejected by that person. Rejected by mokṣa itself!
Therefore, if I want mokṣa, I should never, never, never, reject anything. I should be all inclusive.
Without judging a person, without dividing, everything should be accepted mentally. Then only, there
is pūrṇatvam. That does not mean, you should take a cobra and put in your pocket! Physically, for
the sake of vyavahāra, physically I may have to be away from certain things, certain beings etc.
Physical distance may be required. But, mentally I do not reject anyone. I do not hate anyone.
The only prayer I have is, "lokāḥ samastāḥ sukhino bhavantu". Nobody should become a victim of
my curse or swearing. Only then I can escape from dvaitam; I can escape from apūrṇatā. This is
the message.
And therefore yājñavalkya says, "brahma taṃ parādāt" [all the things that He mentioned before,
He is bringing back!] brahma here means, brāhmaṇa jātiḥ. Next word kṣatram means, kṣatriya
jātiḥ. So, if anybody rejects brāhmaṇa jātiḥ, turns away, that brāhmaṇa jāti will turn you away from
mokṣa. So, parādāt means, turning away or pushing away from mokṣa. When? "anyatra ātmanaḥ
brahma veda" - when brāhmaṇa jāti is seen as something other than ātmā. Means, it is seen as
anātmā. In jñānī's vision, no anātmā must be there. Then, what is there? No anātmā is there
means, every anātmā is nothing but ātmā, appearing different! But, not actually different!
Therefore, "anyatra ātmanaḥ brahma". brahma here means, brāhmaṇa jāti. veda - one who
knows. Then, brāhmaṇa will push you away from mokṣa. In Tamil Nadu, this statement is very
important; because, politically the biggest slogan is Brahmin hatred. It is the slogan of many people.
And therefore, this is an example. It is to be extended to all others also. "kṣatraṃ taṃ parādāt".
kṣatriya jāti will turn you away from mokṣa, if you turn them away from yourself. "lokāstaṃ
parāduḥ". lokāḥ means, entire world of living beings, parāduḥ - will turn you away from mokṣa, if
you turn them away from 'yourself'. "devāstaṃ parāduḥ". devāḥ means, all the GODs too, parāduḥ
- will turn you away from mokṣa, if 'you' turn them away from you! Then, "bhūtāni taṃ parāduḥ".
bhūtāni means, all the other living beings, prāṇinaḥ. "anyatrātmano bhūtāni veda".
And then He makes a general statement. "sarvam taṃ parādāt 'nyatrātmanaḥ sarvaṃ veda" -
everything in the creation will turn you away from mokṣa, if you push them away from 'you'. That is
why we say, mokṣa is not running away from the world. The escapist mokṣa, 'this must be my
last birth. I should not come to this world again at all', whenever you say, 'I do not want to come to
this world again', indirectly you are rejecting the world! 'ேவண்டேவேவண்ட'! Therefore, this
mokṣa is prescribed for a beginner - who sees the world as the cause of sorrow; but, not as ātmā.
When a person sees the world only as the cause of sorrow, 'lokam śokaḥ tam ca samastam' -
when such a misconception is there, then guru has to tell, 'Okay, I will give you mokṣa. You can
escape from sorrow-ridden world'. This escapist mokṣa is prescribed for a beginner, who has the
misunderstanding that the world is full of suffering, causing the anātmā.
But, when a student becomes a senior student, we advise all of them, 'please revise the concept of
mokṣa. Revise your understanding of the world. World is not duḥkhamayam. World is
ātmamayam. World is brahmamayam. World is ānandamayam. duḥkham is superimposed on
the ātmā, because of my ajñānam! And therefore, mokṣa is not escaping from the world. mokṣa
is embracing the world. Universal embrace! That is why in the 12th chapter the first glory of a jñānī
that kṛṣṇā gives is, "adveṣṭā sarva bhūtānām" - never, never hate anyone. Because, one invites
saṃsāra, by hatred. Therefore, "sarvaṃ taṃ parādād yo'nyatrātmanaḥ sarvaṃ veda"! Why it
happens? The reason is, "idam sarvam yad ayam ātmā" - because, idam - the one which you are
rejecting, is none other than 'you' yourself.
That is why they give the example. Sometimes we bite our own tongue. Rarely it happens. Normally
the tongue is smart. Even though it is caught between 32 teeth, [its life is between 32 teeth! And for
so many years it has survived. And teeth are the hardest part; and, tongue is the softest part].
tongue manages that situation! In spite of that, sometimes teeth bites the tongue. Have you
experienced?! It is really, really, really painful. Now, when the teeth bites the tongue and it is so
painful, in anger do you knock of the teeth? No. Even though the teeth gives so much pain to
me, still I do not knock them off; because, teeth are included in 'me'. Similarly, world may give
pain. Whether it gives joy or pain, world is included in 'me'. Period. That is mokṣa. This very, very
useful when some family members regularly, continuously give trouble. Then, remember "idam
sarvam yad ayam ātmā"! என்ன பண்?! It's like the teeth biting the tongue.
Therefore, "anyatrā''tmano brahma veda" - the brāhmaṇa jāti is ātmā. [We have to add, ātmā for
everything]. idam kṣatram ātmā. ime lokāḥ ātmā. ime devāḥ ātmā. imāni bhūtāni ātmā. idam
sarvam - everything is ātmā! And, ātmā is not some other 'entity'. ātmā means 'I' myself. What is
the message? Never reject anything. Include everything in yourself, at least mentally. Continuing -
स यथा दन्दुभ
ु ेहर्न्यमा न बाह्याञ्छब्दाञ्छक्नुयाद, दन्दुभेस्
ु ग्रहण - दन्द
ु ुभ्याघात वा - शब्द गह
ृ �तः ॥
sa yathā dundubher hanyamānasya na bāhyāñchabdāñ chaknuyād grahaṇāya, dundubhestu
grahaṇena - dundubhyāghātasya vā - śabdo gṛhītaḥ II [mantra 2.4.7]
So, He wants to say that, 'ātmā is everything. Because, ātmā is the cause of everything'. Gold is all
ornaments. Because, gold alone is the cause of all ornaments. Therefore, ātmā is sarva kāraṇam.
tasmāt sarvam. Then the next question is, 'what do you mean by kāraṇam?' yājñavalkya wants to
say, 'kāraṇam means cause of its origination' - sṛṣṭi. Cause of its survival - sthiti. And, cause of
withdrawal or resolution - layam also. Just as ornaments rise out of gold; ornaments exist because
of gold; and, ornaments on melting resolve and become one with gold only! Similarly, the whole
creation rises from ātmā; rests in ātmā; and resolve in ātmā. 3 'R's - Rise - Rest - Resolve. And all
these three are going to be presented in the following mantrās, with appropriate example.
In these mantrās - 7, 8, and 9 - yājñavalkya says, ātmā sthiti kāraṇam - ātmā sustains the entire
universe. And for that He gives an example. And through the example, a unique logic also. Again,
unique in bṛhadāraṇyaka; not found in any other upaniṣad. Now, when you say gold is śriṣṭi
kāraṇam, sthiti kāraṇam and laya kāraṇam of ornaments, let us take the middle one. Gold
sustains all the ornaments. Gold is kāraṇam; ornament is kāryam. Gold sustains all the
ornaments. How do we experience this sustaining nature of gold? Because gold sustains all the
ornaments, whenever you experience ornaments differently, in all the experiences - variable
experiences of variable ornaments - there is a non-variable experience of non-variable gold.
Therefore, whatever is the sthiti kāraṇam, is experienced non-variably in & through all the
variables. When I experience the bangle, I experience gold. When I experience ring, I experience
gold. And the variable experiences are called viśeṣa anubhava. Non-variable experiences are
called sāmānya anubhava. And, whatever is the object of sāmānya anubhava is the sustainer.
Whatever is the object of viśeṣa anubhava, is the sustained one. sāmānya anubhava viṣayaḥ is
sthiti kāraṇam. And viśeṣa anubhava viṣaya is the āśrita, the sustained one. Therefore, to know
that ātmā is the sthiti kāraṇam, you have to find whether ātma anubhava is sāmānya anubhava
or viśeṣa anubhava. [I hope you are not getting intellectually strained. It is a peculiar logic].
Whatever is sāmānyam is sthiti kāraṇam, the supporter. Whatever is viśeṣam is sthiti kāryam,
the supported. So, pot, jug, plate etc are viśeṣa. That is why when you experience a jug, you do not
experience a flower vase. All viśeṣams are mutually exclusive. இைதப்பாத்தா அைதப்பாக்கமாட ;
அைதப்பாத் இைதப்பாக்கமாட்ே! Whereas, the gold is in & through all of them. So, from this, we
should understand a general rule - sāmānya anubhava viṣayaḥ sthiti kāraṇam. viśeṣa viṣaya
anubhava viṣayaḥ sthiti kāryam. In English, supporter and supported.
From this we have to prove, ātma anubhava is sāmānyam, inherent in every experience of
anātmā. Everything is anātmā. Wall is anātmā. Fan is anātmā. Light is anātmā. Carpet is anātmā.
Mike is anātmā. All these anātma anubhava, they are all sāmānyam or viśeṣam? They are
viśeṣa. If I look at the wall, I am missing the fan. If I look at the fan, I am missing the carpet. So, they
are all viśeṣa anubhava viṣayaḥ - variables. Means, they are 'sustained by' something. What is
that sustainer? Whatever is sāmānya anubhava viṣayaḥ that must be the sustainer.
Now, we are going to ask [very abstract topic!] - 'find out what experience is common - in &
through all experiences'. Just as gold is common in all ornaments, clay is common in all earthen-
ware, what is common in all the experiences that everyone has, at all time? vedāntā gives the
answer - 'Two things you experience all the time'. [We have seen this before. You have to remember
here; that is all]. You say, wall exists. Wall exists or not? Non-existent wall you would not see. So,
wall exists. Carpet exists. Fan exists. Sun exists. Moon exists. If you do not use the word exist, you
use the word 'is'. Sun 'is'. Moon 'is', star 'is'. Or you may say, there 'is' the sun. There 'is' the star.
There 'is' the moon. Thus, the 'is' is common. There 'is', There 'is' is common.
So, this 'is'ness which we take for granted, vedāntā says, do not take for granted. Why? If the
'is'ness is not there, 'is not ness' will come. Imagine that 'is'ness goes away from your costly
jewellery! வ��ேவளா? இல்ேலன ஆய��ம! �க்க ேபாச்! Remember, every day we see - இ�க்கப்!
இ�க்கப்! இ�க்கப்! அப்பப vault-ஐ ேவற திறந்� பார்த்�க . [It is transferred from - only Name
is transferred from - mother to daughter or whoever. Nobody really wears it!]

Anyway, it is all aside. So, what I say is, we want to make sure it 'is'. Therefore, 'sat' or 'existence' is
common to all experiences. If you go to heaven, pleasures exist. And, - God forbid - if you go to hell,
pains exist. Everything exists. Therefore, 'sat' is universal. Objects are particular. Another word
we use is particular & universal. viśeṣam & sāmānyam.
And, what is the second thing that is common to all experiences? If you have to talk about the
'existence' of anything, you must 'know' that it exits. If you do not know that object, you can never
talk about its existence. All the existent objects are pervaded by the second non-variable
factor, which is 'knownness'. Wall is 'known'. Wall 'is'. Similarly, carpet is 'known'. It 'is'. Anything
you talk about it must have 'is'ness and 'known'ness. If there is something unknown, you cannot
talk about its 'is'ness. 'is'ness and 'known'ness are sāmānya viṣayaḥ, sāmānya anubhava
viṣayaḥ. 'is'ness refers to 'sat' and 'known'ness refers to 'cit'. 'sat' and 'cit' are universal. And 'sat'
and 'cit' alone is called ātmā.
[ātmā kaḥ? - எங்ேகேயா ப�ச்ேச! "sthūla sūkṣma kāraṇa śarīrāt vyatiriktaḥ, avasthātraya sākṣī,
pañcakośa vilakṣaṇaḥsan , saccidānanda svarūpaḥsan yat tiṣṭhati saḥ ātmā!" [tattvabodha]
About ānanda now I am not talking. You may not have ānanda now!! Very, very dry subject! So,
leave aside ānanda. 'sat' and 'cit' are universally there. 'sat' 'cit' is the sustainer of everything.
'sat' 'cit' - existence consciousness - is the sustainer of everything. Remove the existence.
Remove the consciousness. What will be left out? Nothing! And that 'sat' 'cit' is ātmā.
Therefore, ātmā is sthiti kāraṇam. இன்�ம் ��ய; some more headache! The upaniṣad wants
to give its own unique examples. It talks about the experience of various sounds. Now let us take an
instrument, like violin or nādasvaram. We are in TamilNadu; so let us take a local instrument. A
person is playing nādasvara. So, that śabda is there. And when you hear nādasvara śabda, he is
just playing a particular song, say, 'nāda tanumaniśaṃ śańkaram namāmi mē manasā śirasā' in
cittaranjani rāgam! And thereafter, he plays another song, 'nidhi cāla sukhamā? rāmu ni
sannidhi sēva sukhamā?' in kalyāṇi rā gam! Then, karakarapriyā rāgam. So, varieties of rāgās
he is playing. And all of them are played in nādasvara śabda.
The upaniṣad asks, in the experience of a music concert by nādasvaram, there are both sāmānya
anubhava and viśeṣa anubhava. Tell me what is the sāmānya; and, which is viśeṣa? Throughout
the music concert, what is common? nādasvara is played. So, the moment you hear that, whether it
is kalyāṇi kāmbhoji karakarapriyā - with śruti or apaśruti - whatever he is playing, what is
sāmānyam? nādasvara śabdaḥ. And, what is viśeṣam? Different rāgās are viśeṣam. Therefore,
which is sustained by what? sāmānya nādasvara śabda is the sustainer. The viśeṣa rāgās are
sustained. If nādasvara śabda is removed, the rāgās cannot exist. You can replace one rāgā by
another; yet, nādasvara śabda will continue. Thus, sāmānya śabda sustains viśeṣa śabda.
Similarly, 'sat' & 'cit' which is sāmānyam, sustains the entire universe. [I do not know how you are
grasping this message]. First example is, dundubhi śabdaḥ. dundubhi is a huge drum they used in
olden days. Like, our military band, they had the drum. And in the drum there is a sāmānya śabda -
dundubhi śabda. There are viśeṣa. Like the army band; so, they will have different types of music
for different occasions. When it is Republic day / Independance day, one type of music. It is joyous,
celebration music. However, when they are playing the band to honour someone who has been
killed in action, then also they play music. But, that is solemn music. Thus, the type of music is
variable. And the type of beats also are variable. But, in & through the viśeṣa śabda, what is the
sāmānyam? dundubhi. [dundubhi is the name of the drum].
"sa yathā dundubher hanyamānasya" when the drum is being beaten / played, "na bāhyāñ
chabdāñchaknuyād grahaṇāya" - the variable sounds can never be grasped. viśeṣa śabdās can
never be grasped, without grasping sāmānya śabda. kalyāṇi, kāmbhoji etc rāgās cannot be
grasped without generally grasping the nādasvara śabdaḥ. Here, bāhyān means, viśeṣa śabdaḥ.
na śaknuyāt grahaṇāya - you cannot grasp. Then, how can you grasp them [viśeṣa śabdās]?
"dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ" - only when you grasp the
general sound, the particulars can be grasped. That itself is clarified. dundubhy āghātasya, means
beating of drum. grahaṇena - understood. dundubhyāghātasya vā śabdo gṛhītaḥ.
And from this example, what is the rule to be grasped? Non-variable sustains the variable. That is
the message. And, if one example does not make it clear, yājñavalkya gives two more examples!
स यथा शङ्खस ध्मायमानस न बाह्याञ्छब्दाञ्छक्नुयाद, शङ्खस तु ग्रहण - शङ्खध्म वा - शब्द गह

ृ �तः ||
sa yathā śańkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya, śańkhasya tu
grahaṇena - śańkhadhmasya vā - śabdo gṛhītaḥ II [mantra 2.4.8]
So, the same message only. Instead of dundubhi, another instrument here. śańkam, the conch.
Here also, by grasping the non-variable alone we can grasp the variable. Therefore, non-
variable is sthiti kāraṇam; variable is sthiti kāryam. Then, we will go to the third example.
स यथा वीणायै वाद्यमानाय न बाह्याञ्छब्दाञ्छक्नुयाद, वीणायै तु ग्रहण - वीणावादस् वा - शब्द गह

ृ �तः ||
sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya, vīṇāyai tu
grahaṇena - vīṇāvādasya vā - śabdo gṛhītaḥ II [mantra 2.4.9]
So, the third instrument is vīṇā. That means, these instruments were existing during vedic periods.
vīṇā is a totally Indian instrument, even though we are bringing other instruments also. Violin
came at one time from the West. Then, mandolin came, saxophone came. All of them are
imported. But, vīṇā is original. So, vīṇāyai vādyamānāyai. In that also, rāgās may change.
Throughout I know that it is vīṇā.
In the same way, after understanding the example, we have to meditate on our entire experience.
That alone vidyārạnya beautifully presented in dṛk dṛśya viveka. "asti bhāti priyam rūpam nāma
chetyamśapañchakam ādyatrayam brahmarūpam jagadrūpam tato dvayam". asti means,
existence. And bhāti means, knownness. Both are there pervading the whole creation. But, name
& Form are variable.
In this context, we should remember the 5 features of 'existence' also. And, the 5 features of
'consciousness' also. Then, you can connect them. 1) 'Existence' is not a part product or
property of any object. 2) 'Existence' is an independent and eternal principle, which pervades
different nāma & rūpa and lends existence to the nāma-rūpa.
[nāma-rūpa will come; nāma-rūpa will go. Our beautiful body [ெசால்லிெவக்கே!] has got nāma-
rūpa and 'is'ness. Remember, after death, the very same body nāma-rūpa will be converted into a
handful ash! 'Body' nāma-rūpa changes into 'ash' nāma-rūpa! 'Existence' shifts from body to ash.
Later, ash becomes one with the Earth. Ash nāma-rūpa is gone; Earth nāma-rūpa ‘is’].
That 'is'ness is an independent principle which pervades the variable nāma-rūpa and lends
'existence' to that nāma-rūpa. 3) And, 'existence' is not limited by the boundaries of the nāma-
rūpa, name & form. 4) The 'existence', continues to exist, even after all nāma-rūpa is resolved.
During deep sleep state also, pure existence is there; but, in sleep you cannot say, 'I am pure
existence'. 5) The surviving 'pure existence' is not accessible because of the absence of the
body-mind medium. Because, to say that 'I am pure existence', you require nāma-rūpa! Body is
required. Mind is required. Mouth is required. So, in the absence of nāma-rūpa, pure existence
continues. But, I cannot claim my existence. And, even though I do not so claim, I continue to
exist. And the next day, again I pick up nāma-rūpa, and I say, 'I am so and so'. Thus, nāma-rūpa
comes and goes; whereas 'existence' continues.
The same thing you have to extend to 'consciousness' also. Thus, the existence &
consciousness pair is śriṣṭi; here, sthiti kāraṇam. And, how do you 'see' that pure existence?
'Pure existence' you can never see as an object; because, it is 'I myself'. How do you know? Go to
sleep! Not now! Go to sleep, you are pure existence!
rāhugrastadivākarendusadṛśo māyāsamācchādanāt sanmātraḥ ...
So, O maitreyī, you are ātmā. I am ātmā. There is only one ātmā. The division is not in ātmā.
Division between yājñavalkya and maitreyī is not in ātmā; but, in nāma-rūpa alone. Similarly, the
differences among all of us also, is not in ātmā; but, in nāma-rūpa. gītā 5.18 -
vidyāvinayasampanne brāhmaṇe gavi hastini I śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ II
- wise people are those who do not forget this fact in & through all transactions. Therefore, they
are aware that, nāma-rūpa will come. gītā 2.14 -
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ I āgamāpāyino'nityāstāṃstitikṣasva bhārata II
- tolerate the arrivals, and learn to accept the departures also! Or, accept the arrival. And, tolerate
the departures. So, tolerate - accept. tolerate - accept. tolerate - accept. That is titikṣā. That is
mokṣaḥ. "vīṇāvādasya vā śabdo gṛhītaḥ". Therefore, 'ātmā is sthiti kāraṇam'. Now, in the next
mantrā, yājñavalkya is going to say, 'ātmā is śriṣṭi kāraṇam' also, which we will see in next class.
ॐ पण
ू ्मद
र पण
ू ्�मद
र पण
ू ार्त्पूणर्मुदच I पूण्
र स पूण्मादा
र पूण्मेवाव�शष्य
र I ॐ शािन्त शािन्त शािन्त ॥
स यथा दनु ्दुभेहर्न्यमा न बाह्याञ्छब्दाञ्छक्नुयाद, दनु ्दुभेस् ग्रहण - दनु ्दुभ्याघात वा - शब्द गह
ृ �तः ॥
sa yathā dundubher hanyamānasya na bāhyāñchabdāñ chaknuyād grahaṇāya, dundubhestu
grahaṇena - dundubhyāghātasya vā - śabdo gṛhītaḥ II [mantra 2.4.7]
स यथा शङ्खस ध्मायमानस न बाह्याञ्छब्दाञ्छक्नुयाद, शङ्खस तु ग्रहण - शङ्खध्म वा - शब्द गह
ृ �तः ||
sa yathā śańkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya, śańkhasya tu
grahaṇena - śańkhadhmasya vā - śabdo gṛhītaḥ II [mantra 2.4.8]
स यथा वीणायै वाद्यमानाय न बाह्याञ्छब्दाञ्छक्नुयाद, वीणायै तु ग्रहण - वीणावादस् वा - शब्द गह
ृ �तः ||
sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya, vīṇāyai tu
grahaṇena - vīṇāvādasya vā - śabdo gṛhītaḥ II [mantra 2.4.9]
yājñavalkya is teaching maitreyī that knowledge by which one can attain immortality. And, that
knowledge is none other than SELF-KNOWLEDGE or ātma jñānam. Therefore, first yājñavalkya turns
the attention of maitreyī towards 'herself'. He pointed out, ātmā or the 'self', is not only the nearest
to oneself, it happens to be the dearest also. In English there is an expression - near & dear. And
ātmā happens to be the nearest & dearest. So, 'may you maitreyī, turn your attention towards this
ātmā; and may you know that ātmā. By saying that 'may you know that ātmā', yājñavalkya
conveys the idea that 'we do not know' that ātmā completely. Also, we know the ātmā incompletely
and wrongly also! If you enquire into that 'self', not only you will discover that ātmā is nearest &
dearest; but, ātmā is the greatest one also!
Why do we say ātmā is the greatest one? yājñavalkya says, because 'ātmā alone is in the form
of the entire creation'. 'ātmā eva idam sarvam'. ātmā is sarvātmakam. And being in the form of
everything, it happens to be pūrṇam also. And therefore, it is worth knowing. The ātmā is all; and
therefore, it is pūrṇam. And then He said, 'when we do not know the pūrṇa ātmā, naturally we are
going to mistake the pūrṇa ātmā, as apūrṇa ātmā! pūrṇam mistaken is apūrṇam only. This
apūrṇatvam alone is the cause of limitations, mortality. 'Self' non-acceptance is the cause of every
desire. And, desire is apūrṇatvam. Why? Because, what is the basis for every desire? I consider
that, without fulfilling that desire I am deficient in one respect or the other.
This sense of deficiency, the sense of inadequacy, I want to remove by getting one thing or the
other - either a grosser thing or an abstract thing. When I want to purchase an object, I am desiring a
grosser thing. When I want others to love me, I am seeking not a tangible thing; but, an abstract
thing. I am seeking love from others. Care from others. 'How are you?' from others! "இ�க்ேகன
ேபாேனனா-ன் �ட ேகக்கற� இல் "! All these expectations are abstract. So, expectations are
either concrete - like a particular dress hanging in the shop [dīpāvali is coming!]; or, abstract - like
love, care, etc. So, every need, every expectation, every desire, comes from a heart which feels
inadequate without that. And this alone is the cause of all human struggles. Because, kāma
will lead to karma. karma will lead to phalam. phalam will lead to punar janma. punar janma will
again lead to avidyā - kāma - karma - phala - janma cycle! Therefore, all these are because of
paricchinnam. "paricchinna ivājñānāttannāśe sati kevalaḥ I svayaṃ prakāśate hyātmā
meghāpāyeṃ'śumāniva II" [ātmabodhaḥ] paricchinna ivātmānam. Thus, because of ajñānam,
this pariccheda is experienced. And therefore, the ignorance of the 'self' is the cause of all
problems. Therefore, may you know the ātmā to be sarvātmakam.
Then, naturally, the next question will be, 'how do you say ātmā is in the form of everything. It is not
enough that you blindly assert that. There must be a logic with which you have to convince me'. For
that, yājñavalkya wants to give the reasoning - ātmā is sarvam; because, ātmā is sarva kāraṇam.
sarva kāraṇatvāt, sarvam bhavati. Because, kāraṇam alone appears in the form of kāryam. Gold
is all ornaments; because, gold is the cause. Wood is in the form of all furniture; because, wood is
the cause of all furniture. ātmā sarva kāraṇatvāt, sarvam bhavati. And by knowing 'ātmā is
sarvam', pūrṇam bhavati. PŪRṆATVAM EVA MOKṢAḤ; APŪRṆATVAM EVA SAṂSĀRAḤ.
And then, 'what do you mean by sarva kāraṇam?' He wants to say, 'the word kāraṇam here means
upādāna kāraṇam. nimitta kāraṇam is not in the form of the effect. Can you understand? Gold
alone is in the form of ornament; not the goldsmith! If goldsmith is in the form of ornaments, he will
have to hang on your neck! So, nimitta kāraṇam is not kāryātmakam. upādāna kāraṇam eva
kāryātmakam. ātmanaḥ upādāna kāraṇatvāt, sarvasya ātmā is sarva kāryātmakam bhavati.
Then comes the next question, 'what is the difference between nimitta & upādāna kāraṇam? - the
intelligent cause & the material cause?' Intelligent cause is responsible only for śriṣṭi. After that, the
intelligent cause need not even exist. The person who built the hall may exist now, may not exist
now. Even without him, the hall will continue. Therefore, nimitta kāraṇam is only śriṣṭi mātra
kāraṇam. Whereas, upādāna kāraṇam is śriṣṭi, sthiti and laya kāraṇam. Ornaments rise out of
gold. Ornaments rest in gold. Ornaments resolve into gold. Similarly, ātmā is sarvam; because,
sarva upādāna kāraṇam. Therefore, sarva śriṣṭi sthiti laya kāraṇam.
And, yājñavalkya is now in the process of explaining that. And, first He takes up sthiti kāraṇam.
Even though normally we talk about śriṣṭi, sthiti and laya, yājñavalkya - for a change - is talking
about sthiti, śriṣṭi and laya - in that order. And how do you prove something is sthiti kāraṇam? 'It
is the cause of sustenance', how do you prove? Gold is the cause of sustenance of all the
ornaments how do you prove? Because, whatever is the cause of sustenance will be inhering all the
products. So, wherever ornament is there, gold has to be there to sustain the ornament. The
moment you withdraw the gold, the ornaments will collapse. And therefore, this sthiti kāraṇam
must be inherent in all kāryam. And how do you know it is inherent in all the kāryams? For that
alone yājñavalkya says, whenever you perceive the kāryam or experience the kāryam, helplessly
you will have to experience the kāraṇam also. Try to perceive a gold-ornament without
perceiving the gold! So, 'that which is the cause of sāmānya anubhava', is the sustainer of all
the viśeṣa anubhava viṣaya.
And, He gave the example of vīṇā, śańka etc. All the śańka sāmānya śabda you have to
experience, to experience all the viśeṣa śabda. If you have to experience varieties of rāgās in an
instrument, in all the rāgās, what is the common knowledge? That instrument's sound is there.
Remember, nādasvara śabda I experience whether the rāgā is kalyāṇi, kāmbhoji or
śańkarābharaṇam. In & through all the variable songs, variable rāgās, variable compositions, in &
through all that, what is there? There is nādasvara. Therefore, nādasvara śabda is sāmānya
śabda. From that alone all rāgās arise. And that alone sustains all the rāgās. Up to this we saw in
the last class. What is the bottom-line? ātmā sthiti kāraṇam!
Similarly, ātmā is experienced in all the experiences of the world. In what form? I said, in the
form of 'is'ness, and 'known'ness. Wall 'is'; wall is 'known'. Chair 'is'; chair is 'known'. You can talk
about 'is'ness, because of 'known'ness alone; because, whatever is unknown, you cannot talk
about its existence. 'is'ness refers to 'sat' and 'known'ness refers to 'cit'. Therefore 'sat' and 'cit' are
universal, pervading everything. Imagine anything, without 'sat' and 'cit'. You cannot talk about its
existence. Pot is existent. Minus existence, what is there. Do not say 'pot' is there; pot becomes
non-existent. Therefore, sat cit ātmā is sthiti kāraṇam, we saw. 3 mantras showing sthiti
kāraṇam - mantras 7, 8 and 9. Now, we are entering mantra 10, which talks about śriṣṭi kāraṇam
through another example. Page No. 149 - bṛhadāraṇyaka upaniṣad - mantra no 10.
स यथाद् र�धाग्नेरभ्या�ह तात्पृथ �व�नश्चरिन, एवं वा अरेऽस् महतो भूतस् �नश्व�सतमेतद्यदृग् यजुव�दः
सामवेदोऽथवार्ङ्�ग इ�तहासः परु ाणं �वद्य उप�नषदः श्लोका सत
ू ्राण्यनुव्याख्य व्याख्याना ; अस्यैवैता�
�नश्व�सता� ॥ [mantra 2.4.10]
sa yathārdraidhāgnerabhyāhitātpṛthagdhūmā viniścaranti, evaṃ vā are'sya mahato bhūtasya
niśvasitametadyadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā
upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānāni ; asyaivaitāni niśvasitāni II
From this ātmā - the sat cit svarūpam - alone, the entire Universe of plurality comes into existence.
Because of the power of the ātmā, which is not mentioned here, as śriṣṭi śakti is called māyā
śaktiḥ. And, how does it arise? An example is given. When there is fire, which is lit out of wet wood -
when the fuel or wood is wet, and in contact with wet firewood when the fire is kindled - there arises
not only fire; but, because of that wetness, lot of smoke is also there. And, plenty of sparks also
arise when I kindle the fire. So, just as smoke and endless sparks arise out of "abhyāhitāt ārdra
edha agneḥ" sambandhaḥ. Similarly, because of ātmā's association with māyā [which is like the
wet fuel], the whole universe of varieties arises. The, smoke is darkish. But, sparks are bright.
Similarly, cetanācetanātmaka prapañcaḥ arise out of one ātmā. That is said here. ārdra edha
agneḥ. edhaḥ means, fire wood. [edhaḥ takārāntaḥ napuṃsaka lińgaḥ edhat śabdaḥ. edhaḥ
edhasī edhāmsi. "yataidhāmsi samiddho'gniḥ bhasmasātkurute'rjuna" - [gītā 4.37]. ārdra
edhaḥ means, wet fire wood. agniḥ means, fire. ārdra edha agneḥ - so, fire and wet fire-wood
when they are close together, abhyāhitāt - and, when you kindle it more and more by fanning that,
"pṛthag dhūmāḥ viniścaranty" - means, distinct / various smoke rises. And, you have to supply, not
only smoke; but, plenty of sparks also arise. Thus, the darker one as well as brighter one, all
varieties arise. "evaṃ vā are asya mahato bhūtasya" - in the same way, asya mahato bhūtasya.
mahat bhūtam is the name of the ātmā. mahat means, infinite. bhūtam means, existence. sarvadā
bhavati iti bhūtam. So, mahat bhutam is infinite existence, the ātma tatvam! From this ātmā
alone [in association with māyā is understood] the whole universe rises.
And the universe is looked upon differently in the śāstrā on different occasions. Sometimes we
divide the universe into cetana and acetana prapañca. Sometimes [in the third chapter] mūrta
prapañca and amūrta prapañca - solid and abstract. Like that it is classified differently on different
occasions. Here, we divide the universe in a different form. śabda prapañcaḥ & artha prapañcaḥ.
artha prapañcaḥ means, the world of objects. And since every object we use for transaction we
need to identify the objects. Therefore, what is required? nāmakaraṇam. In fact when a child is
born, you cannot simply say, 'child', 'child'! Because, after a few children are born, you do not know
which is which! Therefore, you have to give a nāma to identify a rūpa or an object. Thus, everything
in the creation is associated with nāma. Universe is therefore called, nāma and rūpam; śabda and
artha; pada and padārtha. Both śabda prapañcaḥ and artha prapañcaḥ rise from ātmā. Not from
the small jīvātmā; but, from the big paramātmā. Not from apūrṇa jīvātmā; but, from pūrṇa
paramātmanaḥ they arise! And the upaniṣad does not talk about artha prapañca here. It talks
about only śabda prapañca - the world of words. śabda means words. And you have to supply -
'the world of objects also arise from the ātmā'.
And for creating this universe, how much struggle is required for the ātmā? Even for creating
some small thing, we struggle much. For the ātmā, what struggle is involved? The upaniṣad says,
"niśvasitam etat" - just like breathing! For breathing in and out, normally, what struggle we have?
During the class, are we breathing in & out or not? You are! What is the proof? You are alive! But,
you are not even aware, that you are doing such an important job; because of which alone you
are alive! So, just as breathing is an effortless action on the part of the living being, similarly
for paramātmā, creating the universe and withdrawing is. One is like breathing in; and,
another is like breathing out. Or, another example they give is, it is like closing the eyelid and
opening, which also we regularly do.
In lalitā sahaśranāma - "unmeṣa nimiṣotpanna vipanna bhuvanāvalī I sahasra śīrṣavadanā
sahasrākṣī sahasrapāt". utpanna means, rises. vipanna means resolves. bhuvanāvalī means,
series of galaxies rise and set by just the blinking of the eyes, indicating effortlessness! līlānnyāyaḥ
is the word used! How is it so easy for paramātmā? Two reasons. One is, paramātmā has got
infinite śakti. sarvajñaḥ. sarva śaktiḥ. So, for the paramātmā it is effortless. anantaśaktimatvāt.
That is one reason. Second reason is, the whole creation is a mithyā, mere projection. It is not an
actual one at all. It is only an unreal projection. Like what? Immediately you should remember - our
svapna! And for creating our svapna how much trouble we take? No effort at all! [In the middle of
the class also it can happen! ஒ� அசத்த; ஒ� ஸ்வப்! shopping-பண்றமாதி! Because, whatever
is on top of the mind, that alone will come in svapna!] Just as for the jīva, svapna prapañca śriṣṭi
is effortless. Similarly, for paramātmā, jāgrat prapañca śriṣṭi also is niśvasitam.
And He created śabda prapañca, the upaniṣad wants to say. Among the śabda prapañca [the
world of words] also, what is the most sacred śabda? veda śabda in general is the sacred.
Therefore, yājñavalkya says, bhagavān brings out veda pramāṇam into the universe; because,
the humanbeings are going to be born and they have to be educated. Because humans have infinite
knowledge and power, if it is not properly governed, he will destroy the world and himself. Therefore,
a guiding manual bhagavān creates first. "yo brahmāṇaṃ vidadhāti pūrvaṃ yo vai vedāṃśca
prahiṇoti tasmai" [śvetāśvataropaniṣad]. Therefore, ātmā created the veda. niśvasitam!
niśvasitam means, breathing of the paramātmā, as it were. Not literally; but, as it were; indicating,
effortlessly giving out.
"etad yad ṛgvedo yajurvedaḥ sāmavedo'tharvāńgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ
ślokāḥ sūtrāṇy anuvyākhyānāni vyākhyānani". So, what are the vedās? ṛg vedaḥ yajur vedaḥ
sāma vedaḥ and atharvāńgirasaḥ [which is the name of atharvaṇa veda]. And veda has got two
portions. One is mantra bhāga. The other is brāhmaṇa bhāgaḥ. "mantra brāhmaṇayoḥ veda
nāmadheyam". So, generally, the brāhmaṇa portion are the elaboration and expansion of mantra
bhāga. Here these 4 words indicate the mantrā part of the 4 vedās. Not only the mantra bhāga,
the brāhmaṇa bhāga also. [Here, the word brāhmaṇa here does not mean a jāti / cast. brāhmaṇa
is a part of the veda].
And here yājñavalkya divides the brāhmaṇa bhāga into 8 types. aṣṭavidha brāhmaṇam. And, all
of them also originate from the same ātmā only. What are the aṣṭa brāhmaṇāni? "itihāsaḥ
purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇy anuvyākhyānāni vyākhyānani". 1) itihāsaḥ. Here
the word itihāsa does not refer to the rāmāyaṇam and mahābhāratam. They are popularly known
as itihāsam. Here, we are talking about itihāsa portion of the vedaḥ, the brāhmaṇa bhāgaḥ. And
what is the itihāsa here? The story parts occurring in the veda. Any story - like, the story of
naciketas; story of śvetaketu. All these stories are called itihāsaḥ.
2) Then, purāṇam. purāṇam here refers to the description of the creation. Cosmology. tasmādvā
etasmādātmana ākāśaḥ sambhūtaḥ I ākāśādvāyuḥ I vāyoragniḥ I ... [taittirīya 2.1] Thus, in all
the upaniṣads - even in aitareya we saw varieties of creation. All these descriptions will come
under purāṇam. Here, it does not refer to bhāgavata purāṇam etc. It is purāṇam part of the
brāhmaṇa bhāga of the veda. Cosmology.
3) Next one is, vidyā. vidyā refers to all other branches of knowledge - like, nṛtyam - dance or
music. Or, sculpture etc. vidyā. nṛtya gītādi śāstram. Again only those occurring in the veda.
4) Then, upaniṣadaḥ. Here, the word upaniṣadaḥ means, the secret name given to various things.
When I say secret name, you must be remembering. brahman was given a secret name [in the 2nd
chapter 1st section, 20th mantra] - "tasyopaniṣatsatyasya satyamiti". These secret names are
called upaniṣat.
5) Then, ślokāḥ. ślokāḥ means, the mantrās which are quoted in the brāhmaṇa portion. Normally,
mantras occur in the mantra bhāga of the veda. But, in brāhmaṇa bhāga of the veda, the
mantras are sometimes quoted. Those quoted mantras are called ślokāḥ. That is what we got in
tatittirīya upaniṣad - "tadapyeṣa śloko bhavati I annādvai prajāḥ prajāyante I ..." [taittirīya 2.1]
That annādvai is a mantra taken from mantra bhāga, in the brāhmaṇa bhāga of the upaniṣad.
[All this are only of academic exercises. The idea is, different parts of the vedās]. So ślokāḥ means,
brāhmaṇa ukta mantraḥ is ślokāḥ.
6) Then, sūtrāṇi. sūtrāṇi means, cryptic statements of the veda, which are elaborated later. This
also we saw in taittirīya. "brahmavidāpnoti param". That is called sūtra. Thereafter, the rest of the
taittirīya second chapter is elaboration of what is brahma. What is vit? What is āpnoti? What is
param? These 4 words were elaborated. Therefore, this is called capsule statement. So, sūtrāṇi.
7) Then, anuvyākhyānāni. anuvyākhyānāni means, sūtra vyākhyānam - the commentary on the
sūtra itself given by the veda. [Not those given by commentators]. veda itself will give the sūtram.
veda itself will comment. "tadeṣā'bhuktā I satyaṃ jñānamanantaṃ brahma I". That is the
commentary given. anuvyākhyānam means, sūtra vyākhyānam.
8) Then, the next word is vyākhyānāni. vyākhyānam here means, mantra vyākhyānam. And the
example of mantra vyākhyānam is, what we saw in the second section of this chapter. The second
section of this chapter was called śiśu brāhmaṇam. And there, a mantra came. 'That there is a pot
which is kept upside down'. Do you feel familiar? ெகாஞ்சமாவ� ேகட்டாமாதி� இ�க் ? There is a
pot which is kept upside down. Inside that there are contents. Peculiarity is, even though the pot is
upside down, content is not lost. On the side there are ṛṣis -
tadeṣa śloko bhavati I arvāgbilaścamasa ūrdhvabudhnas tasminyaśo nihitaṃ viśvarūpam I
tasyā''sata ṛṣayaḥ sapta tīre vāgaṣṭamī brahmaṇā saṃvidāneti I 2.1.3
That is a mantra given by the upaniṣad. Then, the upaniṣad itself explains each word.
arvāgbilaścamasa ūrdhvabudhna itīdaṃ tacchiraḥ eṣa hyarvāgbilaścamasa ūrdhvabudhnaḥ I
So, that commentary given by the upaniṣad is mantra vyākhyānam. That is called vyākhyānam.
Okay, whether you got all the details or whether you can remember all the details does not matter.
The good news is, you need not remember this for mokṣa. It is like saying, these questions will not
come for examination. Children will be so happy! "The entire veda, representing śabda prapañca,
came from ātmā" is the bottom line. Then you have to add, not only śabda prapañca, but artha
prapañca also. Therefore, ātmā is śriṣṭi kāraṇam ca. anuvyākhyānāni vyākhyānāni.
Then the upaniṣad concludes, "asya eva etāni niśvasitāni", emphasising that 'of this ātmā alone -
niśvasitāni' - is the breathing, the entire creation. And therefore only, we believe in the tradition that
- VEDA IS NOT WRITTEN OR CREATED BY ANY HUMAN BEINGS. NOT CREATED BY ANY ṚṢI. NOT CREATED
EVEN BY BHAGAVĀN. IT IS ALL THERE, ALL THE TIME. IT GOES TO MANIFEST CONDITION IN BHAGAVĀN.
AGAIN IT COMES TO MANIFESTATION. BHAGAVĀN DOES NOT CREATE VEDA. BHAGAVĀN MANIFESTS THE
UNMANIFEST VEDA. And for that, wind is required. ārdra edha agneḥ. For the sparks & fire to come,
we have to fan the fire. Here, what is the fanning factor? The karma of all the living beings!
So, you can imagine the role of karma. Whose karma? All of us. Why am I here? My karma! Why
are you here? Your karma. Why are we here? Our karma. Therefore, the whole cosmos is
fanned by karma wind alone. When the karma wind subsides, like easterlies westerlies bring rain,
the creation comes and again creation subsides. And again creation comes and subsides. On and
on, on and on this goes on, because of endless karma. karma is endless; because, we would not
allow it to end. �ம்மா இ�க்கமாட்ேட ! Therefore, we keep on adding; regularly we keep adding
fuel! Anyway, bottom-line is ātmā is śriṣṭi kāraṇam.
Now, what is left out? laya kāraṇam. We will read. mantra 11. Page 151.
स यथा सवार्सापां समद ु एकायनम ् , एवं सव�षां स्पशार्न त्वगेकायन म , एवं सव�षां गन्धाना ना�सके एकायनम ् , एवं
सव�षां रसानां िजह्वैकायन म , एवं सव�षां रूपाणा च�ुरेकायनम ् , एवं सव�षां शब्दनां श्रोत्रमेका , एवं सव�षां
सङ्कल्पान मन एकायनम ् , एवं सवार्सा �वद्यनां हृदयमेकायन म , एवं सव�षां कमरणां हस्तावेकायन म , एवं
सव�षामानन्दानामुपस एकायनम ् , एवं सव�षां �वसगार्णा पायरेकु ायनम ् , एवं सव�षामध्वना पादावेकायनम ् , एवं सव�षां
वेदानां वागेकायनम ् ॥
sa yathā sarvāsāmapāṃ samudra ekāyanam, evaṃ sarveṣāṃ sparśānāṃ tvagekāyanam,
evaṃ sarveṣāṃ gandhānāṃ nāsike ekāyanam, evaṃ sarveṣāṃ rasānāṃ jihvaikāyanam, evaṃ
sarveṣāṃ rūpāṇāṃ cakṣurekāyanam, evaṃ sarveṣāṃ śabdānāṃ śrotramekāyanam, evaṃ
sarveṣāṃ saṅkalpānāṃ mana ekāyanam, evaṃ sarvāsāṃ vidyānāṃ hṛdayamekāyanam,
evaṃ sarveṣāṃ karmaṇāṃ hastāvekāyanam, evaṃ sarveṣāmānandānāmupastha ekāyanam,
evaṃ sarveṣāṃ visargāṇāṃ pāyurekāyanam, evaṃ sarveṣāmadhvanāṃ pādāvekāyanam,
evaṃ sarveṣāṃ vedānāṃ vāgekāyanam II [mantra 2.4.11]
So, now the upaniṣad wants to point out that, ātmā is the laya kāraṇam also, resolution ground
also. And here, resolution or the dissolution of the universe. So, plurality; and again back to
singularity! advaitam. The laya process is given in a different manner. Normally, it is given in a
particular manner. laya prakriyā. But here, the dissolution is given in another manner. Since the
word ekāyanam is repeated everywhere - samudra ekāyanam, tvag ekāyanam, nāśike
ekāyanam etc - it is called ekāyana prakriyā, which is a special method of resolution.
What is the difference between the normal method and this special method? In the normal
method, the upaniṣad talks about the pañca bhūta sṛṣṭi. "tasmādvā etasmādātmana ākāśaḥ
sambhūtaḥ I ākāśādvāyuḥ I vāyoragniḥ I agnerāpaḥ I adbhyaḥ pṛthivī I pṛthivyā oṣadhayaḥ I
oṣadhībhyonnam I annātpuruṣaḥ I" [taittirīya 2.1]
So, ātmana ākāśaḥ, ākāśātvāyuḥ, vāyoragniḥ etc. Then, from pṛthivī annam came. From annam
śarīram came. This is the process of creation. Therefore, the process of resolution is generally
described in the reverse order. All the bodies plants etc. will resolve into pṛthivī; and, pṛthivī into
jalam; jalam into agni; agni into vāyu; vāyu into ākāśa; and then, ultimately into brahman.
Whatever is the order of creation, the reverse order will be the resolution. But, here, the approach is,
the creation & resolution is based on our experience. Experience-based creation & resolution.
What do you mean by that? We all experience advaitam at a particular time. When? என்,
�ழிச்�ண்� இ�க்ேக ?! I hope you are not experiencing advaitam? So, during deep sleep state,
we are all in advaitam. And then when we wake up alone, the whole universe emerges. And, when
we sleep, the universe is as good as absent; because, even if other people are there experiencing
the universe, I do not know about others also when I sleep. But again, what happens? During
waking stage, the universe arises and I experience and transact with the universe. And when I go to
sleep, the whole prapañca resolves, again. From me, the sleeper, advaita, the universe arises. This
is called dṛṣṭi śṛṣṭi vādaḥ. From me it arises in waking. Into me it resolves during sleep.
And there also, there is a particular order. How? When I am in deep sleep state, I am only pure 'sat
cit ātmā'; because, there is no individuality then. But, the moment I wake up, the first thing that
happens is, I identify with the mind. Because, during sleep, the mind was dormant. But, when I wake
up - in fact, waking up is nothing but mind becoming functional. The moment I identify with the
mind, I get the name pramātā. pramātā means experiencer. So, the experiencer, the experienced
and the experiencing instrument. Whereas, during sleep, all the three were not there. No
experiencer. No experienced. No experiencing instrument. All tripuṭī is resolved. advaitam! First 'I',
the experiencer comes when I identify with the mind, Then, I am called pramātā. And for a few
minutes after waking up, I am dazed. I do not know where I am. I wonder whether I should go back
to bed a little more. So, during that time, I am a pramātā. I have not yet started operating the
pramāṇams, the sense organs. But, when I identify with the body, all the sense organs in the
golakams become alive & active. I identify with the pramāṇam; they become active. Then, from
pramātā, pramāṇams come into existence. pramāṇam cannot be pramāṇam, without pramātā.
That is why sometimes when you are thinking of someone or something and you meet another
friend, you do not smile. [In fact, that friend misunderstands you also. Then, we build up a story.
Very creative in these scripts! Simple reason, he was thinking of something else!] So, at that time
though you are looking, though the eyes are open, still, eyes cannot function as a pramāṇam,
unless 'I' choose to co-operate. Therefore, the look is called 'blank look'. In the class also when I say
something that you do not understand, I understand that you did not understand; because of your
blank look! Thus, from pramātā the pramāṇams come into existence; because of the pramātā’s
identification with the indriyam & golakam. So, ātmā to pramātā. pramātā to pramāṇam.
Then, from pramāṇam to - every sense organ reveals a huge chunk of śabda prapañca, sparśa
prapañca. rūpa prapañca, rasa prapañca, gandha prapañca! The vast universe. Like the radial.
From the hub, just as many spokes come, 5 indriyās and sarva prameya prapañcaḥ. So, this is
the śriṣṭi I do when I wake up! I become pramātā; pramāṇams become active; prameyams come
into existence. And, when I go to sleep, all the prameyams - so you may be holding a book at 10'0
clock; you keep the book alright. But, eyes are not functioning. The book - poor bṛhadāraṇyakam -
does not exist at all! So, prameya resolves into pramāṇam. pramāṇam resolves into pramātā.
pramātā resolves into ātmā. Thus, in suṣupti nirvikalpakaḥ aham. So, this is the layam of
prameya to pramāṇa to pramātā to ātmā. The details in the next class.
ॐ पूण्
स यथा सवार्सापां समद ु एकायनम ् , एवं सव�षां स्पशार्न त्वगेकायनम , एवं सव�षां गन्धाना ना�सके एकायनम ् , एवं
सव�षां रसानां िजह्वैकायनम , एवं सव�षां रूपाणा च�ुरेकायनम ् , एवं सव�षां शब्दनां श्रोत्रमेका , एवं सव�षां
सङ्कल्पान मन एकायनम ् , एवं सवार्सा �वद्यनां हृदयमेकायनम , एवं सव�षां कमरणां हस्तावेकायनम , एवं
सव�षामानन्दानामुपस एकायनम ् , एवं सव�षां �वसगार्णा पायरु े कायनम ् , एवं सव�षामध्वना पादावेकायनम ् , एवं सव�षां
वेदानां वागेकायनम ् ॥
sa yathā sarvāsāmapāṃ samudra ekāyanam, evaṃ sarveṣāṃ sparśānāṃ tvagekāyanam,
evaṃ sarveṣāṃ gandhānāṃ nāsike ekāyanam, evaṃ sarveṣāṃ rasānāṃ jihvaikāyanam, evaṃ
sarveṣāṃ rūpāṇāṃ cakṣurekāyanam, evaṃ sarveṣāṃ śabdānāṃ śrotramekāyanam, evaṃ
sarveṣāṃ saṅkalpānāṃ mana ekāyanam, evaṃ sarvāsāṃ vidyānāṃ hṛdayamekāyanam,
evaṃ sarveṣāṃ karmaṇāṃ hastāvekāyanam, evaṃ sarveṣāmānandānāmupastha ekāyanam,
evaṃ sarveṣāṃ visargāṇāṃ pāyurekāyanam, evaṃ sarveṣāmadhvanāṃ pādāvekāyanam,
evaṃ sarveṣāṃ vedānāṃ vāgekāyanam II [mantra 2.4.11]
yājñavalkya is teaching maitreyī the nature of THE SELF, which is missed by the ordinary person;
and, which has to be pursued and discovered by a spiritual seeker. First He pointed out that
ātmā, THE SELF alone is in the form of everything. ātmā sarvātmakaḥ. sarvātmakaḥ means, in the
form of everything. Then the question is, 'how do we say, ātmā is in the form of everything?' He
said, ātmā sarva kāraṇatvāt, sarvātmakaḥ, just as gold is the cause of all ornaments, is in the
form of all the ornaments, ātmā also is the cause of everything is in the form everything.
And then He started explaining the word kāraṇam, 'as that, from which everything rises'. 'That, in
which everything rests'. 'And that, into which everything resolves'. 'The rising cause; the resting
cause; and, the resolving cause'. And this He is explaining, with examples. First, sthiti kāraṇam -
the resting cause has been explained with 3 examples. vīṇā śabdaḥ, śańka śabdaḥ and
dundubhiḥ śabdaḥ - how the sāmānya śabda sustains viśeṣa śabda. [I am not getting into that
topic. I have talked about those details 2 classes before]. And, from the same ātmā alone,
everything rises. For which, the example given was - 'just as from huge fire or conflagration so many
sparks & varied smokes evolve, all the jīvās as well as the jaḍa prapañca evolves from the ātmā'.
Therefore, ātmā is not only sthiti kāraṇam, ātmā is śriṣṭi kāraṇam also.
Now in this 11th mantra which I introduced in the last class, yājñavalkya says, 'ātmā is not only
sthiti kāraṇam and śriṣṭi kāraṇam, ātmā is the laya kāraṇam also. It is the resolution ground of
everything. And, how do you show that ātmā is the resolution ground? That the upaniṣad
approaches based on our daily experience. When we are in the deep sleep state, there is only
advaitam. 'I' alone am there. There is no pramātā, the knower. No pramāṇam, the knowing
instrument. No prameyam, the knowable object. All this tripuṭī is resolved / absent during suṣupti
avasthā. And, when we wake up, 'I', the CONSCIOUSNESS PRINCIPLE, first, identified with the mind
and becomes a knower. Then, identified with sense organs, becomes the pramāṇam. And, through
the pramāṇam I experience the prameyam. From that, it is clear that 'I' alone lend EXISTENCE to the
pramātā, pramāṇam and prameyam. When I lend EXISTENCE, they originate. When I withdraw,
they resolve. The same thing happens clearly during dream state / svapna avasthā also. When I
go to the dream state, the dream-knower comes. That knower uses the dream knowing
instrument. And, through that knowing instrument, he experiences dream world of objects. Thus, 'I'
project the dream pramātā, the dream pramāṇam and the dream prameyam, lending EXISTENCE to
all of them. And, again I withdraw all of them when I wake up. In jāgrat avasthā also, 'I' alone lend
EXISTENCE to all of them; and finally, resolve all of them.
Class 32 - 23rd Oct 2017 - mantra 2-4-11 to 2-4-14 Download from www.arshaavinash.in Page 1
Here, when I use the word 'I', what is its meaning? Very careful; not 'the body'; because, body is a
projected entity. Sense organs are also projected entity. Mind also is projected entity. 'I' means
something other than all of them, which is the caitanyam, THE CONSCIOUSNESS PRINCIPLE. 'I', the
CONSCIOUSNESS alone resolve gradually, like the aerial of the radio. Push it inside, one goes into the
next layer, which goes into the next layer. Similarly, prameyam is resolved into pramāṇam; and,
pramāṇam into the pramātā; and, pramātā into ātmā. Thus, 'I' am laya kāraṇam also!
This is very elaborately talked about; because, there are pañca jñānendriyāṇi, pañca
karmendriyāṇi and antaḥkaraṇam. Each one has got its own area of operation. If you take the eye,
there is the world of forms and colours. They all will merge into the cakṣur indriyam. Similarly, the
worlds of sounds, touch, taste and smells merge into their respective indriyams. Thus, the
upaniṣad takes jñānendriya viṣayaḥ, karmendriya viṣayaḥ, antaḥkāraṇa viṣayaḥ. They are all
gradually resolved into the relevant instruments. Then, we have to add that, the instruments
themselves are resolved into 'the knower', that is 'the subject'. And 'the subject' is also resolved into
the ātmā. During deep sleep state, I do not talk about 'the subject' also. 'I' am not even available as
the knower 'I'. In sleep, 'I' am the non-knowing CONSCIOUSNESS, which is called sāmānya
caitanyam. This is the essence of the mantra.
"sa yathā sarvāsām apāṃ samudra ekāyanam". apām means, water bodies; all forms of rivers,
streams etc. They all merge into the ocean. This is the example. In the same way, "sarveṣāṃ
sparśānāṃ tvag ekāyanam". sparśa means, touch; the world of varieties of touch, tvag
ekāyanam. tvag means the skin, the organ of touch. Similarly, "gandhānāṃ nāsikaikāyanam" -
gandha means, smell. nāsika means, nose. "rasānāṃ jihvaikāyanam". rasa means, taste. jihvā
means, tongue. They all resolve. "rūpāṇāṃ cakṣur ekāyanam". rūpāṇām - for all forms cakṣuḥ -
the eye is the resolution ground. ayanam means, resolution ground.
"sarveṣāṃ śabdānāṃ śrotram ekāyanam" - when we go to sleep ears becomes temporarily non-
functioning. Therefore, temporarily śabda prapañca is resolved. Suppose the ears themselves go
off in the waking state, then what happens to śabda prapañca? For that person, there is no śabda
prapañca at all! śabda prapañca's existence depends on the awareness alone. If a person is
talking and another is listening, it is because of śabda prapañca; because, his ears are functioning.
Imagine, there is no living being with the hearing instrument! Imagine! Then, where is the question of
śabda prapañca? You can never talk about the EXISTENCE of śabda prapañca. So, its EXISTENCE
depends upon my awareness alone! So, sarveṣāṃ śabdānāṃ śrotram. Similarly, cakṣuḥ.
"sarveṣāṃ sańkalpānāṃ mana ekāyanam". sańkalpa means, visualisation, planning, fancying
etc. mana ekāyanam. Mind goes on planning and fancying. Without the mind, the world of fancy is
not there. All forms of creativity depends on the mind. Before they are actualised, they are already
visualised in the mind. What is visualised gets actualised. Therefore, manaḥ ekāyanam. And,
"sarvāsāṃ vidyānāṃ hṛdayam ekāyanam". vidyā means all forms of knowledge. They come into
existence because of buddhiḥ. hṛdayam means buddhiḥ in this context. hṛdayam means buddhi.
After jñānendriyam & antaḥkaraṇam, karmendriyams are taken. So, "sarveṣāṃ karmaṇāṃ
hastau ekāyanam". "sarveṣām ānandānām upastha ekāyanam" - for all conjugal pleasures
upastha indriyam is ekāyanam. "sarveṣāṃ visargāṇāṃ pāyur ekāyanam". visargaḥ means,
removal of the waste. pāyuḥ indriyam - organ of excretion is ekāyanam. And, "sarveṣām
adhvanāṃ pādāvekāyanam". adhva literally means path. Here, path means movement. For all the
motions, pādau ekāyanam. pādau means, feet.
"sarveṣāṃ vedānāṃ vāg ekāyanam" veda represents not only vaidika śabdaḥ; but, all the
śabdās, in general. Mouth is ayanam. Imagine the mouth or the power of speech is not there! Then,
no book can exist in the world. All the media, all communication, all talking - meaningfully or
meaninglessly - for everything, the medium is the mouth, which can produce endless sounds. I am
the creator of the śabda prapañca. Therefore, vāg eka ayanam. Here the upaniṣad talks about
only the prameyam resolving into the pramāṇam. We have to complete the process by saying,
'the pramāṇams - the instruments are resolved into the pramātā or kartā. And finally, the kartā
himself resolves into the ātmā, the caitanyam. THEREFORE, ĀTMĀ IS ŚRIṢṬI, STHITI, LAYA KĀRAṆAM.
So, with this, the main teaching is over. Now, the upaniṣad has to talk about what will happen to a
person if that person does not gain knowledge. If ātma jñānam is not gained, what will happen? If
ātma jñānam is gained, what will happen? So, everything - the whole creation - has come into
existence. Our body-mind-sense complex has also come into existence. And a time will come when
they will all resolve into ātmā. Then we will die. At the time of pralayam, we will all resolve into
īśvara. Then, in the next śriṣṭi, again there will be kāraṇa śarīram to sūkṣma śarīram to sthūla
śarīram. And then, again all the transactions. punarapi jananam; punarapi maraṇam. And again,
ekāyanam - again resolution. Then, for some time it will be a mega sleep. Thereafter, again, śriṣṭi.
Again pralayam. Again śriṣṭi. Again pralayam. ... This will be on and on and on. punarapi
jananam, punarapi maraṇam is the lot of ātma ajñānī. ekāyana prakriyā is what happens to an
ajñānī. So, samudra dṛṣṭānta is for ajñānī.
Now, if a person becomes a jñānī, then what will happen? The upaniṣad wants to say that, in His
case also there will be merger at the time of his death. The merger will take place. But, the
difference in the case of a jñānī is, the merger is not temporary; but, it is permanent merger into
īśvara. Or, permanent merger into brahman. vyāvahārika dṛṣṭyā, we call that merger into īśvara.
pāramārthika dṛṣṭyā, we call it merger into brahman. This is in the case of a jñānī. That is
explained through another example. samudra dṛṣṭānta is for svābhāvika layaḥ. The following
example is for ātyantika layaḥ. We will read.
स यथा सैन्धव�खल उदके प्रा उदकमेवान�ु वल�येत, न हास्योद्ग्रहण स्यत ् | यतो यतस्त्वादद लवणमेव, एवं
वा अर इदं महद्ूतम
भ नन्तमपा �व�ानघन एव | एतेभ्य भूतेभ्य समतु ्था तान्येवानु�वनश्य, न प्रे सं�ास्तीत्य
ब्रवीमी होवाच या�वल्क् ॥
sa yathā saindhavakhilya udake prāsta udakamevānuvilīyeta, na hāsyodgrahaṇāyeva syāt |
yato yatastvādadīta lavaṇameva, evaṃ vā ara idaṃ mahadbhūtamanantamapāraṃ
vijñānaghana eva | etebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati, na pretya
saṃjñāstītyare bravīmīti hovāca yājñavalkyaḥ II [mantra 2.4.12]
Here, the upaniṣad wants to say that, during death, an individual loses the physical body. But, the
individuality of the jīva continues, because of the continuity of the subtle body and the causal body.
At the time of death, the physical body is lost. But, the subtle body and the causal body continue.
And, at the time of pralayam, the subtle body also goes away. At the time of pralayam, what will
continue? Causal body continues. Therefore, even at the time of mahā pralayam, kāraṇa śarīram
will continue. kāraṇa śarīram never goes away for an ajñānī, என்னத்ப பண்ண�னா� ! He can
manage to drop the physical body during maraṇam. He can manage to drop sūkṣma śarīram
during pralayam. But, he has no method of dropping kāraṇa śarīram, unless he gains ātma
jñānam. And this kāraṇa śarīram alone maintains the individuality of the jīva - during sleep also;
during pralayam also; during maraṇam also. The individuality of the jīva is maintained in kāraṇa
śarīram, in the form of the karma that the jīva has done. It is the karma that determines the
individuality of a jīva. I am different from you, because of my karma; and you are different from me,
because of your karma. Thus, individuality will be maintained as long as kāraṇa śarīram is there.
And this kāraṇa śarīram will remain dormant for some time. And when the next śriṣṭi comes, from
that kāraṇa śarīram alone - depending on the karma - the sūkṣma sthūla śarīrams will be
generated. Therefore, kāraṇa to sūkṣma to sthūla. Then, during next pralaya, again sthūla will
merge into sūkṣma and sūkṣma into kāraṇa. kāraṇa will remain. Again, kāraṇa to sūkṣma and
sthūla. This cycle continues for an ajñānī; because, karma retains the individuality. And karma
itself will continue as long as ajñānam continues. Therefore only, avidyā - kāma - karma. When
avidyā is there, individuality is there.
And you know how the individuality expresses. It is in the form of individualistic desires. That is
why whenever they interview a celebrity, they ask, 'which movie you like?' 'which hero and heroine
you like?' etc. So, what are these questions? You identify the individuality in terms of one's likes
and dislikes. Even when students come to class, the very same place they occupy! Somebody has
to sit under my nose. Somebody will go as far away as possible. பயம்� நிைனக்கிே ! So, in
everything, the desire is there. Because of desire I go after things; and, I go away from things. So
avidyā to kāma. kāma to pravṛtti and nivṛtti. One goes to America; another returns from America.
And all these pravṛtti & nivṛtti produces puṇyam & pāpam. That is enough for bhagavān to play
His role. Enough fuel we supply for bhagavān. No fuel scarcity for bhagavān! Because, we keep on
supplying!! bhagavān runs the cosmic show; because of our continuous replenishment of the fuel
tank, called māyā. So this is how the expansion - contraction, expansion - contraction goes on & on.
But, the jñānī is the one who attacks the root. What is the root? avidyā. If you want to remove a tree
for good, you have to remove the root of the tree. If you are going to cut off the leaves or branches
or even the trunk, it will again sprout. Similarly, we have to use the axe! 'asaṅgaśastreṇa dṛḍhena
chittvā'. So, with the help of jñānam axe, we have to cut the root, called avidyā. When avidyā root
is cut, all the karmās are destroyed. C/o tattvabodha! āgāmi is avoided; prārabdha is exhausted.
saṃcita is burnt down. Thus, karma balance becomes nil. karma - which maintains the individuality
of jīva - is not there. Like, when you withdraw the fuel, the fire dies. When you withdraw the oil, the
flame is put out. And WHEN WE WITHDRAW THE KARMA FUEL, THE JĪVĀTMĀ FLAME, LOSES ITS
INDIVIDUALITY & MERGES INTO TOTAL AGNI TATTVAM, CALLED PARAMĀTMĀ.
That is being talked about here. jñānī's ādyantika layaḥ. Previous mantrā is, ajñānī's svābhāvika
layaḥ. This is jñānī's ādyantika layaḥ. What is the example given here? "sa yathā saindhava
khilya udake prāsta". saindhavam - means, a lump of salt which has come out of the ocean. And
when it comes out, each lump has got its own individuality, shape, crystalline form etc. Each lump
has got its own individuality. Suppose you drop the lump back into the ocean itself, what will happen
to that salt? It will completely dissolve into ocean. Salt is also salt. Ocean is also the same salt water
only. One is, condensed salt water, called a lump; another is, liquid salt water. One is like jīvātmā.
Another is like paramātmā! Ignorance and karma separated them. Now, both [Ignorance & karma]
are gone! And, the salt dissolves into water. And after dissolution, you can never find out where the
dissolved salt is! In Tamil, இரண்டறக்கலந்! Therefore, you cannot separate that part of the ocean
in which the dissolved lump of salt is! It has become inseparably one with the samudra jalam.
That is said here. saindhava khilya means a lump of salt. udake prāsta. udakam means,
samudra jalam here. So, prāsta. prāsta means dropped. Dropped into ocean water. udakam eva
anuvilīyeta - it merges into the salt water, inseparably. 'And, how do you know that it is inseparably
mixed?' if somebody asks, 'ask him to bring back the same lump of salt'! He can again create a fresh
lump. So, if somebody asks 'to bring back the same lump of salt', it is never possible - "na ha asya
udgrahaṇāyeva syāt". udgrahaṇāya means, bringing back again. Lifting the same lump is called
udgrahaṇam. na ha asya syāt. iva is anarthakaḥ - no particular meaning for iva.
And not only that, in whichever part of the ocean you dip your hand, you will only get one and the
same water! If you have doubt, you can lick and find out. You will know that everywhere salt alone
is. This is as in chāndogya dṛṣṭānta - in the top part of the water, you taste salt. In the middle part,
salt. And in the bottom part, salt! sarvam salt mayam. So, "yataḥ yataḥ tu ādadīta lavaṇam eva" -
from wherever you lift/pick sea water, you get only salt water. "evaṃ vai" - in the same way, "ara
idaṃ" - when a jñānī dies, at the time of jñānī's maraṇam, the individual CONSCIOUSNESS obtaining
in the body merges into the total CONSCIOUSNESS, which is all-pervading. "evam vā are". 'are' is
yājñavalkya addressing maitreyī. 'Are you awake, dear'?!
And, what is the nature of the total CONSCIOUSNESS? "idaṃ mahadbhūtam anantam apāraṃ".
mahat bhūtam means, eternal principle; infinite existence. anantam - which is eternal. apāram -
which is limitless or boundless, boundaryless CONSCIOUSNESS. "vijñāna ghana eva" - THERE IS ONLY
ONE ALL-PERVADING MASS OF CONSCIOUSNESS. THIS INDIVIDUAL CONSCIOUSNESS [WHICH WAS AWARE
OF ITSELF & WHICH WAS AWARE OF OTHERS; THAT SELF-AWARING & OTHERS'-AWARING CONSCIOUSNESS -
WHICH I CALL 'INDIVIDUALISED CONSCIOUSNESS', OTHERWISE ALSO CALLED, 'FUNCTIONING CONSCIOUS-
NESS'], IS NO MORE AVAILABLE, when a jñānī dies.
This is exactly how it happens in deep sleep state also. I am neither aware of the world nor am I
aware of 'myself' as a sleeping individual. During sleep can you claim, 'I am sleeping?!' If you claim,
'I am sleeping', it means, you are not sleeping. Therefore, during sleep, there is neither object
awareness nor subject awareness. This subject-object dualistic awareness is called
individualised awareness; or, functional awareness. That is possible only when there is
dvaitam. And when the dvaitam is resolved, there is no functional awareness. Functional
awareness means, 'நான் இ�க்ே'; 'ந� இ�க்கா'. This kind of awareness cannot be there.
Then, what will happen? During sleep that individualised, functional awareness goes away. And
from that advaitam when you wake up to the dvaita prapañca, then again you get back self-
awareness! Self-awareness comes, world awareness comes. Thus, functional awareness is subject
to arrival & resolution. It arrives with dvaitam; and dissolves with dvaitam. [Very subtle topic. I do
not know whether I am communicating!] Functional awareness means 'நான' / 'ந�' awareness arises
with dvaitam. 'நான' / 'ந�' - 'I am' / 'you are' - awareness goes away, when dvaitam goes away.
Therefore, with dvaitam functional awareness comes. With dvaitam functional awareness
goes. And the technical word used in śāstram for functional awareness is cidābhāsaḥ. CIDĀBHĀSA
RISES WITH DVAITAM; CIDĀBHĀSA DISSOLVES WITH DVAITAM.
śańkarācāryā gives another example. Suppose there is the Sun in the sky. If you bring a mirror
down below, then the Sun forms a reflection in the mirror. The reflection arrives, when mirror arrives.
Along with the mirror, reflection arrives. Suppose you destroy the mirror, the reflection is also
destroyed. What about original Sun? The original Sun is permanently there. But, reflected Sun
comes with the reflecting medium; and goes with the reflecting medium.
So, just as there are two versions of the Sun - Original and Reflected - vedāntā says, 'there are 2
versions of CONSCIOUSNESS also. One is OC, which is non- functional. Another is RC, which is
functional CONSCIOUSNESS. And, what is the reflecting medium? [Do not say, 'mirror'!] Here, the
body-mind-sense complex is the reflecting medium. அ� இ�க்கறேபா , functional awareness; அ�
இல்லாதேபா, ேபாய��ம! That is said here. etebhyaḥ bhūtebhyaḥ. Here, the word bhūtebhyaḥ
means, kārya karaṇa sańgātebhyaḥ - along with body-mind-sense complex. That is version No.2
of consciousness. Do not forget the 2 versions - Original version and functional version [also
called empirical consciousness]. cidābhāsa or cit pratibimba we call, in Sanskrit. "etebhyaḥ
bhūtebhyaḥ samutthāya". samutthāya means, rising. " tāni eva anu vinaśyati" - when the body-
mind-sense complex dies, RC resolves. What vinaśyati? cidābhāsaḥ vinaśyati. na tu cit!
"na pretya saṃjñāsti iti are bravīmi iti hovāca yājñavalkyaḥ". pretya means, maraṇa
anantaram. saṃjñāsti means, functional AWARENESS or transactional CONSCIOUSNESS, nāsti - is
not there. That is why when many people are sleeping in a room what transaction takes place?
ஒண்� கிைடயா�. When do transactions come? ஒ�த்தன் எ�ந்தா அ� ேப , மத்தவங்க
எ�ப்ப��வா! Therefore, transactions come with transactional awareness. Transactions and
transactional awareness end with the body-mind-sense complex. So, this the pramāṇam for
cidābhāsa. iti are bravīmi - so maitreyī, this is my message. iti hovāca yājñavalkyaḥ.
And after hearing this, instead of being happy, maitreyī got disturbed! She said, 'hey yājñavalkya'
[அப்ப� �ப்ப�ட்டாளா ெத� ! You can imagine from whatever way you address!] you are confusing
me, as usual. You are not communicating properly'.
[This is so; because, I have clearly said, 'there are two versions of CONSCIOUSNESS; one is
permanent CONSCIOUSNESS - the original; and the other is, reflected, functional CONSCIOUSNESS.
Original is always there. Functional is subject to arrival & departure. Thus, I have talked about
2 versions. But, yājñavalkya did not clearly mention the two versions of CONSCIOUSNESS - OC and
functional CONSCIOUSNESS]. Therefore maitreyī thought that, 'there is only one CONSCIOUSNESS'.
And, if it is taken as one CONSCIOUSNESS, there will be confusion! Is it permanent or is it
impermanent? One time you say, "mahadbhūtam anantam apāraṃ" - it is eternal! But, the next
sentence is, "na pretya saṃjñāsti" - after death CONSCIOUSNESS is not there!'
"So tell me, is CONSCIOUSNESS permanent or impermanent?" உ�ப்ப�யா ஏதாவ� ஒண்
ெசால்�ங்ே!' Thus maitreyī complains against her husband, in vedāntā class also!! We will read.
ु त ् , न प्रे सं�ास्ती�; स होवाच न वा अरेऽहं मोहं ब्र�म, अलं वा अर इदं

सा होवाच मैत्यी, अत्र मा भगवानमूमह
�व�ानाय ॥
sā hovāca maitreyī, atraiva mā bhagavānamūmuhat, na pretya saṃjñāstīti; sa hovāca na vā
are'haṃ mohaṃ bravīmi, alaṃ vā ara idaṃ vijñānāya II [mantra 2.4.13]
So, "sā maitreyī uvāca" - she complained! "atraiva mā bhagavān amūmuhad". She is addressing
him. 'bhagavān'. [I do not know whether you will accept that or not! She addresses as bhagavān!
bhagavān means 'your lordship']. Her addressing is very nice; but, complaint is continuing! "atra
eva mā amūmuhat" - you are confusing me by saying, 'CONSCIOUSNESS is eternal'; and also saying,
'CONSCIOUSNESS will not be there after death'! And what is yājñavalkya's response? yājñavalkya,
as usual, He is counter complaining! He says, 'my teaching is perfect. I am not confusing you. But
you are managing to get confused, which is your problem!'
Therefore, sa hovāca - He says, "na vā are ahaṃ mohaṃ bravīmi" - 'I am teaching perfectly
clearly only'. And he says further, 'alaṃ vā ara idaṃ vijñānāya" - 'are maitreyī, my teaching is clear
enough for clear understanding'. alam means, what? It is a comprehensive, complete and perfect
teaching for right understanding. But, if your understanding is not complete, the problem is with you
and not with me!' Even though He says so, in the next mantrā, out of compassion, He clarifies what
He is trying to communicate. That is the last mantrā. We will enter into that.
यत �ह द्वैत�म भव�त त�दतर इतरं िजघ्र, त�दतर इतरं पश्य�, त�दतर इतरं शणो�त ृ , त�दतर इतरम�भवद�त,
त�दतर इतरं मनते ु , त�दतर इतरं �वजाना�त; यत वा अस् सवर्मात्मैवाभू�त् कं िजघ्रे , तत्के कं पश्येत , तत्के
कं शणृ ुयात ् , तत्के कम�भवदेत ् , तत्के कं मन्वी, तत्के कं �वजानीयात ्? येनेदं सव� �वजाना�त तं केन
�वजानीयाद? �व�ातारमरे केन �वजानीया�द�त ॥
yatra hi dvaitamiva bhavati taditara itaraṃ jighrati, taditara itaraṃ paśyati, taditara itaraṃ
śṛṇoti, taditara itaramabhivadati, taditara itaraṃ manute, taditara itaraṃ vijānāti; yatra vā
asya sarvamātmaivābhūttatkena kaṃ jighret, tatkena kaṃ paśyet, tatkena kaṃ śṛṇuyāt,
tatkena kamabhivadet, tatkena kaṃ manvīta, tatkena kaṃ vijānīyāt? yenedaṃ sarvaṃ vijānāti
taṃ kena vijānīyād? vijñātāramare kena vijānīyādit II [mantra 2.4.14]
All profound mantras, talking about the nature of CONSCIOUSNESS! And here I will you give the gist
of mantra. Details we will see in the next class.
CONSCIOUSNESS will be available as functional CONSCIOUSNESS, only when there is duality or
plurality. And by functional CONSCIOUSNESS, what I mean is, awareness of the external world. And
whenever I am aware of the external world, parallely, I am aware of, 'myself' also; because, I say, 'I'
am, aware of this'. 'I' heard the class'. 'I' understood the class'. 'I' did not understand class'. So,
whatever comment you make about the world, in all these comments, what is the common thing.
'Self awareness' is also there. So, self-awareness and the awareness of the world - which together
I call as functional awareness - is possible, only when there is dvaitam. In the middle of the class
itself, if you doze off, not only the class disappears, you not aware of yourself!
Thus, in advaitam, CONSCIOUSNESS is. But, the CONSCIOUSNESS cannot be even named
CONSCIOUSNESS. Why? Because, the moment I name it "CONSCIOUSNESS", you will ask, 'conscious
of what?' Therefore, in advaitam, CONSCIOUSNESS 'is'; but, you cannot name it CONSCIOUSNESS.
Since functional CONSCIOUSNESS is something experienced by us, in keeping with that
characteristic, we are naming pure CONSCIOUSNESS as 'OC'. Minus the functional CONSCIOUSNESS,
OC cannot be named OC also! That is why during sleep what name you can use? Even the word 'I'
is meaningful only when there is 'you'. Subject can be the subject only in relation to object!
And therefore, we have to understand, that there are two versions of CONSCIOUSNESS. One is
functional version, which will come along with duality. And the other is non-functional
CONSCIOUSNESS which cannot be named even CONSCIOUSNESS. "yato vāco nivartante aprāpya
manasā saḥ". And therefore, it is not that CONSCIOUSNESS is ending; but, CONSCIOUSNESS is no
more available as a functional entity. You have to think a lot about this.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
यत �ह द्वैत�म भव�त त�दतर इतरं िजघ्र, त�दतर इतरं पश्य�, त�दतर इतरं शण ृ ो�त, त�दतर इतरम�भवद�त,
त�दतर इतरं मनत ु े
, त�दतर इतरं �वजाना�त; यत वा अस् सवर
्मात्मैवभा ू�त् कं िजघ्र े , तत्के कं पश्येत , तत्के
कं शणृ ुयात् , तत्के कम�भवदे त् , तत्के कं मन्वी, तत्के कं �वजानीयात्? येनेदं सव� �वजाना�त तं केन
�वजानीयाद? �व�ातारमरे केन �वजानीया�द�त ॥
yatra hi dvaitamiva bhavati taditara itaraṃ jighrati, taditara itaraṃ paśyati, taditara itaraṃ
śṛṇoti, taditara itaramabhivadati, taditara itaraṃ manute, taditara itaraṃ vijānāti; yatra vā
asya sarvamātmaivābhūttatkena kaṃ jighret, tatkena kaṃ paśyet, tatkena kaṃ śṛṇuyāt,
tatkena kamabhivadet, tatkena kaṃ manvīta, tatkena kaṃ vijānīyāt? yenedaṃ sarvaṃ vijānāti
taṃ kena vijānīyād? vijñātāramare kena vijānīyādit II [Page156 - mantra 2.4.14]
yājñavalkya gave SELF-KNOWLEDGE to maitreyī by showing that ĀTMĀ ALONE IS APPEARING IN THE
FORM OF EVERYTHING. ātmā is everything; because, ātmā is the kāraṇam of everything. sarva
kāraṇatvāt sarvātmakaḥ ātmā. Also He showed, how ātmā is the cause of everything - showing
ātmā is śriṣṭi kāraṇam sthiti kāraṇam and laya kāraṇam - by giving 3 examples. For śriṣṭi
kāraṇam, fire and spark example. For sthiti kāraṇam śańka nāda / vīṇā nāda example. For laya
kāraṇam, the rivers and samudra, the ocean example. And therefore, ātmā is everything!
And, as long as this knowledge is not there, I identify myself with one of the products, the body. And,
once I identify with one of the products, I become apūrṇaḥ. Ignorance makes me apūrṇaḥ;
knowledge makes me pūrṇaḥ. APŪRṆATVAM IS SAṂSĀRAḤ AND PŪRṆATVAM ALONE IS MOKṢAḤ. This
was the teaching given. Thereafter, in the 12th mantra, yājñavalkya talked about the jñāna phalam.
What happens to a jñānī at the time of death? What happens to a jīvātmā at the time of death? He
wanted to say, that the jīvātmā merges into the paramātmā for good. In the case of ajñānī, jīvātmā
temporarily merges into the paramātmā. But, it again comes out.
In chāndogya upaniṣad we saw, even during death jīvātmā merges into paramātmā. Why, even
during sleep also! - "satā somya tadā sampanno bhavati svamapīto bhavati" [6.8.1] svāpa kāle,
maraṇa kāle, pralaya kāle - at all these times, jīvātmā merges into paramātmā. But, as long as the
jīvātmā is ajñānī, this merger is temporary. During sleep, very temporary. During death, slightly
longer. During pralayam, still longer. Still it is temporary; because, after sleep, next day he comes
back. After death, next birth he comes back. After pralayam, next śriṣṭi he comes back.
"ேபானமச்சான் தி�ம்ப� வந"-� ெசால்றமாதி, He comes back, somehow or the other. Whereas, in
the case of jñānī jīvātmā, the merger is for good; because, His individuality - born out of
saṃcita karma - is totally gone. Because, during jñānī's maraṇam, karma balance becomes zero.
This videha mukti was talked about in mantra 12, which created problem. And for this videha
mukti, yājñavalkya gave the example of a lump of salt which is a product of ocean. saindhava
khilya bhāvaḥ, saindhava khilyaḥ. samudra alone, when it has got crystallized, it becomes salt
lump. When you drop that salt lump back into the Ocean, it merges into the ocean for good. After
it merges, the same lump cannot be taken out again. Like that, the jñānī merges with brahman.
If yājñavalkya had stopped with that, no problem. But, He makes a final statement, which alone
confuses maitreyī. What is that? [Pg 154, top 3 lines]. "etebhyo bhūtebhyaḥ samutthāya tāny eva
anuvinaśyati, na pretya saṃjñāsti" - THE CONSCIOUSNESS RISES ALONG WITH THE JĪVA, AND
CONSCIOUSNESS ENDS ALONG WITH THE JĪVA, WHEN THE JĪVA MERGES INTO PARAMĀTMĀ. There, what
are the confusing words? Consciousness rises along with body-mind-sense complex; and,
CONSCIOUSNESS ends with body-mind-sense complex. So, samjñā means, caitanyam, jñānam.
Class 33 - 30th Oct 2017 - mantrā 2-4-14 Download from www.arshaavinash.in Page 1
nāsti means, not there. But, in the same mantra, He had mentioned earlier, that CONSCIOUSNESS is
"anantam apāraṃ vijñānaghanam eva", He has said. There, the word used is anantam. anantam
means, that which cannot end. So, in one mantra itself, yājñavalkya is blowing hot & cold! He says,
CONSCIOUSNESS is eternal. And the eternal CONSCIOUSNESS ends when jīva merges!
Now maitreyī proves that she is listening! Otherwise, for that also she would have said, 'Ok, Ok,
time up for lunch; let us adjourn'. But, she was very, very carefully listening, like you!
[ேபாட்�ெவக்கே]. And therefore, she says, 'hey yājñavalkya, you are confusing me by saying,
"saṃjñā nāsti". "atra eva mā amūmuhat". You have deluded. [muḥ dhātu parasmai pati luń. One
type of luń. luń itself 7 types are there. This is considered the third type of luń. luń is a grammatical
name for past tense]. amūmuhat means, you have confused me.
And what did yājñavalkya do? His ego does not want to accept that He has confused. He says, 'I
communicate properly only; you are listening to wrongly; and then putting the blame on me'.
[yājñavalkya in bṛhadāraṇyaka says that!] "na vā are'haṃ mohaṃ bravīmi, alaṃ vā ara idaṃ
vijñānāya". moham means, mohaka vākyam. 'I am not making any confusing statement. Whatever
statement I have made is more than enough for clear understanding'. And thereafter, yājñavalkya
tries to resolve the confusion through this long mantra. But, here also, confusion is not resolved in
an open and clear manner! We have to interpret this mantra, and find out how that confusion can
be solved! Here, yājñavalkya's statement is, "all forms of knowledge are possible only in
duality". All forms of knowledge are possible only in duality. And, knowledge is nothing but
CONSCIOUSNESS in functional form. What is knowledge? Consciousness in functional form.
I will explain. Consciousness in functional form means, 'I am a conscious-being now. But, when I
do not use any sense organ or mind, no knowledge takes place. Then, I am pure & simple
CONSCIOUSNESS principle only. Whereas, the moment I open my sense organs, CONSCIOUSNESS
becomes operational, through the sense organs. And when - through the sense organs -
CONSCIOUSNESS comes in contact with śabda sparśa rūpa rasa gandha prapañca, that
CONSCIOUSNESS with viṣaya sambandha [viṣaya sambandha means, contact with objects] the
CONSCIOUSNESS is named functional CONSCIOUSNESS. It becomes śabda jñānam, sparśa jñānam,
rūpa jñānam, etc. What do you mean by jñānam / knowledge? It is CONSCIOUSNESS only; but,
particularised in the form of śabda CONSCIOUSNESS, sparśa CONSCIOUSNESS etc. 'I know the wall'
means, I am conscious of the wall. 'I know the colour' means, I am conscious of the colour.
Before transaction, it is called CONSCIOUSNESS. Post transaction, it is called jñānam or knowledge.
So, pre-transactional name is CONSCIOUSNESS. Post-transactional name is jñānam, knowledge.
Thus, CONSCIOUSNESS ALONE BECOMES KNOWLEDGE AFTER TRANSACTION; KNOWLEDGE ALONE
REMAINED AS CONSCIOUSNESS BEFORE TRANSACTION. Let us analyse.
During sleep, CONSCIOUSNESS is there or not? Fundamental doubt! Suppose during sleep we do not
have CONSCIOUSNESS, people would have disposed off the body! So, CONSCIOUSNESS is very much
there. But, knowledge is not there. What knowledge? 'I am' knowledge is not there. 'Object'
knowledge is not there. Both subject and object knowledge comes only when dvaitam comes.
Body rises, mind rises, world contact comes. Consciousness becomes knowledge. Thus,
CONSCIOUSNESS has two versions. One is CONSCIOUSNESS version. Another is KNOWLEDGE version.
Or technically, cit version and cidābhāsa version. cidābhāsa mind-ல வ�ம்ேபா , 'I' knowledge.
cidābhāsa wall-ல வ�ம்ேபா , 'wall' knowledge. Wherever cidābhāsa comes, that particular
jñānam comes. And therefore, CONSCIOUSNESS has two versions - one is Original version, called
cit; and, another is, reflected or functional version, empirical version called knowledge. When a
person goes to sleep, knowledge ends; but not the CONSCIOUSNESS! That is why in advaita
makaranda - last week we saw - "vijñāna viratiḥ suptiḥ tat janma svapna jāgarau tat sākṣiṇaḥ
katham me syur nitya jñānasya te trayaḥ". I said, vijñānam is viśeṣa jñānam.
I hope, you are able to understand. So, Original CONSCIOUSNESS & functioning CONSCIOUSNESS.
During sleep OC is there. During waking and transaction, functional CONSCIOUSNESS is there. When
a jīvan mukta dies, the functional CONSCIOUSNESS ends for good; because, He has merged into OC.
And śańkarācāryā gives the example, which may help you or add to the confusion! I will try. The
Sun is there. And you have a mirror. Because of the mirror, there are two Suns. One is - Original
sūryaḥ and another is pratibimba sūryaḥ. pratibimba sūryaḥ can arise only when the mirror is
there. And the pratibimba sūrya can stay only as long as the mirror is there. The moment the mirror
is destroyed, the pratibimba sūrya disappears. If one asks, 'Where does it go? When the mirror is
destroyed, the reflected sūrya goes where?' The guru counters, 'from where did it come in the first
place?' From the original sūrya it came; and so, pratibimba sūrya merges into original sūrya.
Like that, there is an operational CONSCIOUSNESS here, as long as the jñānī is alive. You can then
be aware of the jñānī and the jñānī can be aware of you. But, when the jñānī dies, the operational
CONSCIOUSNESS ends. You cannot talk to that jñānī; and, the jñānī cannot talk to you. That awaring
conscious individual jñānī jīvātmā, has ended. Thereafter, you cannot talk to him. So, what
happened to that jñānī's functional CONSCIOUSNESS? śāstram says, it has merged into the total
CONSCIOUSNESS, permanently. Whereas, in the case of the ajñānī also, when he dies, he cannot
transact with the world. But, remember, in his case, the merger is only temporary; because, his
kāraṇa śarīram is there. And, cidābhāsa continues; it has not totally merged. His sūkṣma and
kāraṇa śarīrams are still there. So, cidābhāsa has not totally merged. Whereas, in the case of
jñānī, viśva taijasa prājña - all of them have resolved. Thus, we have to use two words - OC & FC.
Here, when yājñavalkya says, 'CONSCIOUSNESS is eternal', you have to add an adjective - 'Original'
to CONSCIOUSNESS. And, when He says, 'CONSCIOUSNESS has ended', you have to add an adjective
'functional' to CONSCIOUSNESS. If you add the appropriate adjective, there is no contradiction. This
also yājñavalkya does not clearly say. He only puts in this particular form - "yatra hi dvaitam iva
bhavati" - 'wherever there is mithyā dvaitam' ... [dvaitam iva refers to 'as though' dvaitam,
'apparent' dvaitam, 'mithyā' dvaitam, is there in the form of the body-mind complex and the world.
So, wherever the body-mind complex and the world are there, 'as though' dvaitam is there. Then,
"tat itara itaraṃ jighrati". The OC, has now come down to the body-mind complex. And it has
become an observing, FC. And, as functional CONSCIOUSNESS, with the help of the body-mind
complex, jīva experiences what? An object, through a relevant instrument. What is the first
instrument taken in the example? itaram jighrati. He smells something. Coffee vāsanā! Early
morning, on getting up, perhaps yājñavalkya gets that! That is why He starts with ghrāṇendriyam!
Therefore, jighrati. First, we smell the object of smell. itara itaraṃ. Here, itaraḥ means what? The
observer. itaram means, the observed. Thus, Observer - observed duality has come!
Functional awareness has come! caitanyam has now become gandha jñānam!
Then, "tat itara itaraṃ paśyati". 'tat itara itaraṃ','tat itara itaraṃ' - பரதநாட்�ய ெசால்கட்� மாத
இ�க்! ததிகிண கிணேதாம ; ததிகிண கிணேதாம் மாதி ! itara itaraṃ paśyati means, observer sees
the observed. Here it is rūpa jñānam. So, CONSCIOUSNESS has now become rūpa jñānam. "tat
itara itaraṃ śṛṇoti". śabda jñānam utpadyate. And, in & through all of them, 'aham jñānam'
anuvartate. 'aham jñānam' is also there, which during sleep we would not have. So, 'aham
jñānam' also rises during duality. Therefore, śṛṇoti. Then, "tat itara itaram abhivadati". The
other person is addressed, 'bring the coffee'. Here, abhivadati means, spoken to, addressed.
Then, "tat itara itaraṃ manute". In the case of human beings, not only the sense organs are
evolved, the mind also is evolved. Therefore, there is thinking. Knowledge of ideas, theories etc.
manute = mantavya jñānam bhavati. So much research is going on. Several Nobel prizes also.
Each one corresponds to a particular department. When that jñānam comes out into the world, that
is OC or FC? It is FC. Because, OC when associated with an object, becomes FC. So, objective
CONSCIOUSNESS is functional. Non-objective or object-less CONSCIOUSNESS is original. OBJECTIVE
CONSCIOUSNESS IS FUNCTIONAL; OBJECTLESS CONSCIOUSNESS IS ORIGINAL. So, "tat itara itaram
manute". Then, "tat itara itaram vijānāti". manute is, thinking process; vijānāti is, knowing
process. Thinking has to lead to knowledge. There is no �ம்ம thinking business. Always,
thinking is meant for knowing something. �ம்ம thinking means, worrying! Therefore, vijānāti.
On the other hand, when the duality is resolved, what happens? There is no scope for 'I' awareness
also; there is no scope for 'world awareness' also. Neither subjective nor objective awareness! So,
this is vyatireka! "dvaita satve, viśeṣa jñāna satvam; dvaita abhāve, viśeṣa jñāna abhāvaḥ!"
FUNCTIONAL CONSCIOUSNESS is resolved. That is given here. "yatra vā asya sarvam ātma iva
abhūt". yatra vā - in whichever state one may be - suṣupti / maraṇa / pralaya / videha mukti -
asya sarvam ātma iva abhūt - the entire duality has merged into kāraṇam. And, what is that
kāraṇam? ātmā! "yatra vā asya sarvam". sarvam here refers to anātmajātam. anātmā has
merged into ātmā. Within ātmā itself is there any division? ātmā is sajātīya vijātīya svagata bheda
rahitaḥ. You cannot talk about its head or tail. ātmā does not have any portions at all. There is only
one division less ātmā.
Then, yājñavalkya asks, 'W HO IS THE KNOWER?' 'WHAT IS KNOWN?' 'W HAT IS KNOWING INSTRUMENT?'
'Where is pramātā?' 'Where is prameyam?' 'Where is pramāṇam?' "tat kena kaṃ jighret?" tat
means, tadā tatra tasyām advaita avasthāyām kaḥ [kaḥ we have to supply]. kaḥ kena kam
jighret? - which smeller, will smell which smell, with what smelling instrument? I will repeat. Which
smeller, will smell what kind of smell, with what smelling instrument? So, smeller, smelt, smelling
instrument divisions are absent! Only when these divisions are there, smell knowledge is possible.
tat kena kaṃ jighret? - So, 'what functional awareness is there?' Here, it is not a question. na tu
praśanārthe; ākṣepārthe kim. 'Who is to smell?' means, what? Nobody is there as a smeller. Nor is
there the smelt or smelling instrument. That means, viśeṣa jñānam No-1 - smell - is ruled out.
Okay, why cannot we see something? Same story! "kaḥ tat kena kaṃ paśyet?" - so which seer, will
see what sight, with what seeing instrument? kena refers to the instrument. kam refers to object.
kaḥ refers to subject. [kaḥ is not there; we have to supply]. So, pramātā pramāṇam prameyam - all
are negated. Then, "tat kena kaṃ śṛṇuyāt?" - how is śabda jñānam possible? Then, "tat kena
kam abhivadet" - how is speech and its knowledge possible? So, not only knowing is impossible,
doing also is impossible. Then, "tat kena kaṃ manvīta" - the thinking process also not possible.
Remember, ātmā by itself does not think; and, mind by itself is inert matter. And, in the mind, ātmā
forms cidābhāsa. That is, the insentient mind becomes sentient mind. Once the insentient mind
becomes sentient mind, the knower 'I' is born. Without mind, ātmā is there; but, no knower 'I'. And
therefore, no thinking process also. So, manvīta. Therefore, "tat kena kaṃ vijānīyāt" - who will
know? Previous one is thinking. This one is knowing process. Neither thinking nor knowing. Who
will do that? Therefore, functional awareness is not there. You can easily understand. It is like
your awareness during waking and your awareness during sleep. In sleep, awareness is there; but,
it is non-functional. In waking, awareness is there; and it is functional. And therefore, after videha
mukti, CONSCIOUSNESS will be there or not? if somebody asks, you should not answer. You should
ask, 'which CONSCIOUSNESS you are asking about? FC or OC?' If he says OC, we say, 'yes, it is
there'. And about FC if you ask, 'it is not there'.
Then comes the last question. Technical question. Okay, after videha mukti OC is there; but, it is
not functional. Then it cannot be called CONSCIOUSNESS! The very name 'OC' we cannot give. Only if
FC is there - that is, when we are talking - OC can be called CONSCIOUSNESS. In the absence of FC,
OC is; but, the very name CONSCIOUSNESS cannot be mentioned! That is why we say, "yato vāco
nivartante". Even the word saccidānanda we cannot use for the ātmā. We are giving that
saccidānanda name when functional CONSCIOUSNESS is there. To differentiate you call it original.
But, once FC goes, that word OC also goes, as it has no relevance!
It is like, when there is reflection of my face in the mirror, to differentiate the original from reflection,
original face is called bimbam and reflection is called pratibimbam. And, we need to use the word
bimbam only as long as pratibimbam is there. But, when pratibimbam is gone, mukham cannot
be called even bimba mukham. Thus, every word we used is from the stand point of FC. Without
FC, those words also cannot be used.
yājñavalkya hopes maitreyī got her doubts cleared. Since maitreyī did not come back, in another
mantra, [with this mantra the section is getting over. Therefore we have to assume that maitreyī has
understood. Otherwise, she would have said, "na vā are aham mahā moham bravīmi". Previously
moham bravīmi; now, you are confusing even more!] And since she did not say that, we have to
assume that her doubts are cleared, as it is for us also, hopefully!
Now, yājñavalkya comes to the final part, using kaimutikanyāya. So again kaimutikanyāya is
going to come. What is that? [This is the final portion. First, I will explain that]. Even when FC is
functioning, with the FC, you know everything else in the world. Even when FC is there, you know
everything else in the world. But, you do not know the OC with the help of the FC! The reflected
Sun in the mirror can be used for illumining. With the help of the reflected light, you can illumine a
dark room etc. But, reflected Sunlight can never be used for illumining original Sun!
Like that, even when FC is there - which is called pramātā - the pramātā can reveal only the
pramāṇam and the prameyam. It can never reveal the original CONSCIOUSNESS called sākṣī. FC,
the pramātā, can never reveal the OC, the sākṣī. Even when dvaitam is there, and functional
CONSCIOUSNESS is there, ātmā cannot be revealed. Then, what to talk of ātmā being revealed by
anyone during videha mukti?! Therefore, no question of knowing the ātmā at any time. ĀTMĀ IS NOT
FOR KNOWING. ĀTMĀ IS FOR CLAIMING. Even in the waking state, I cannot 'know' the ātmā. So, during
sleep state can I 'know'? It is not possible. In sleep, there is no duality - the knower - known duality.
'dvaita avasthāyām ātmā jñātum na śakyate. advaita avasthāyām kimu vaktavyam?!' This is
called kaimutikanyāya. So, yājñavalkya asks, "yena idaṃ sarvaṃ vijānāti taṃ kena vijānīyād?"
yena idam sarvam vijānāti - because of which OC, yena bimba caitanyena sākṣī caitanyena
idam sarvam vijānāti - one knows every object in the world. tam kena vijānīyāt? That OC, you can
know with what instrument? Which instrument can reveal the OC? Means, there is no instrument
which can reveal the OC. This is very similar to kena upaniṣad -
yadvācā'nabhyuditaṃ yena vāgabhyudyate I tadeva brahma tvaṃ viddhi nedaṃ yadidam
upāsate II yanmanasā na manute yenāhurmano matam I tadeva brahma tvaṃ viddhi nedaṃ
yadidam upāsate II yaccakṣuṣā na paśyati yena cakṣūm̐ṣi paśyati I tadeva brahma tvaṃ
viddhi nedaṃ yadidam upāsate II
Several ideas occurring in several upaniṣads when you bring together, then the concepts will
become clearer and clearer. That is a problem; because, you have to remember other upaniṣads!
எல்லா idea-ைவ�ம் ெவச்�ண்� பா it will become clearer and clearer. In short, THE SEER CAN
NEVER BE SEEN. That is the final powerful statement! "vijñātāram are kena vijānīyād iti" -
śańkarācāryā quotes this mantra everywhere - left, right & centre - to point out that ĀTMĀ IS NOT FOR
KNOWING. ĀTMĀ IS ONLY FOR CLAIMING! vijñātāram means, sākṣiṇam. kena - kena karaṇena - with
which pramāṇam, vijānīyāt? Therefore, this wonderful ātmā is a matter for claiming, "aham ātmā
asmi". If you claim, I am the ātmā, the self identified with the body, the name is jīvātmā. But, when
you say, "I am the ātmā", and do not identify with a particular body, but say that, all these bodies,
minds, intellects, mountains & rivers are in me, the one ātmā, then it is called paramātmā!!
It is like the difference between 'a citizen' and 'the PM'. When the PM says, "I" to another PM or puts
his signature, what is the meaning of the word "I" there? It includes the entire country! So, it is
possible. You can use the word 'I'.... It happens after marriage. Then, when you say 'I', it includes
the entire family. That is why, before you promise 'I will come', you have to see what all things are at
home! So, just as our 'I' expands - when we get married it becomes நாம் இ�வ. Then, it expands to
include children; then, it expands to include grandchildren. Our problem is, it expands to some
extent and stops. What is required is, either it does not identify with anybody. Or, it identifies with all
the bodies. Either way no problem. When we identify with a few people, then it is saṃsāra. This is
nicely said by a Malayalam scholar. I love quoting this line. I have quoted before also!
ānanda cinmaya hare gopikāramaṇa jñān enna bhāvam atu thoṇāika veṇam iha I
thoṇuṇnatākil akhilam jñān itenna vazhi thoṇename varada nārāyaṇāya nama II
He addresses the Lord! Lord kṛṣṇā is his deity. ānanda cinmaya hare gopikāramaṇa. iha - in this
life, jñān enna bhāvam means, 'I am so & so', identified with a particular body-mind-sense complex;
which is called ego, ahańkāra. atu thoṇāika veṇam - means, it should not happen. On the other
hand, thoṇuṇnatākil - even if 'I' has to rise in me, let it rise. But, how should it rise? thoṇuṇnatākil
akhilam jñān iten na vazhi. akhilam means, the entire universe - the paramātmā. We become
īśvara! So, no identification, we are brahman; zero identification, we are brahman; total
identification, we are īśvara! itenna vazhi - in this manner, thoṇename - this way it should come,
Oh! varada nārāyaṇāya nama . The hari nā ma kīrtanam is very famous in Kerala. In that hari
nāma kīrtanam, this is one śloka.
Be brahman; no problem. Be īśvara; no problem. Be jīva; yes problem. Yes, mahā problem! That
alone I call as duṣṭa catuṣṭayam. Therefore, 'I' am the original CONSCIOUSNESS in which all the
creation is there. "matsthāni sarvabhūtāni" - 'I' am īśvara; "na ca matsthāni bhūtāni" - 'I' am
brahman. But, tānicit bhūtāni matsthāni is problem!! 'Some jīvās belong to me' means, problem.
With this, yājñavalkya concludes His instruction to maitreyī. And maitreyī seemed to have
understood. And we have to assume that both of them got jīvan mukti and videha mukti. With this,
maitreyī brāhmaṇam is completed. The next brāhmaṇam we will see in the next class.
ॐ पूण्
In the last class we completed the 4th section of the 2nd chapter of bṛhadāraṇyaka, titled maitreyī
brāhmaṇam. And through all these sections, the upaniṣad is revealing the highest teaching - the
non-dual absolute reality, which is called the ātmā; which is none other than 'THE SELF'; and,
which is of the nature of caitanyam. Thus, the ultimate teaching is, 'I' THE CONSCIOUSNESS PRINCIPLE
ALONE IS THE ABSOLUTE REALITY. Whatever else I experience, is only my own 'appearances'; and,
they do not have an independent EXISTENCE of their own. Just as, dream is my own 'appearance'
and the dream world does not have an EXISTENCE separate from 'me', the observer.
And to arrive at the non-dual absolute reality, the upaniṣad uses a few methods of teaching, which
will have a few steps. And by going through those few steps, we have to land on that advaita ātmā.
In maitreyī brāhmaṇam, we used a particular method, which is a popular and widely used method;
which, we have to remember. First stage is, ātma - anātma viveka, separating the subject of
experience and the object of experience. The experiencer - experienced division. In this division,
the most important point to be remembered is, the body - mind - sense complex also should
come under object of experience. We should not include it in the experiencer 'I'. Normally when
we use the word, experiencer I, body is also experiencer, mind is also is taken as experiencer; and
the world is taken as the object of experience. But, in vedāntā, carefully we have to include body
also in the world; Mind also in the world; Thoughts also in the world; Silence also in the world. We
have to keep pushing all of them into an object of experience, called anātmā. 'I', the experiencer,
should have only one entity. That is the CONSCIOUSNESS principle, the sākṣī caitanyam. And when I
take the 'I' as CONSCIOUSNESS, its 5 features must be incorporated. CONSCIOUSNESS is not a part
product property of the body etc.
1) So, the first step is ātma - anātma separation. The separation is not physical separation; but, is
only a cognitive, intellectual separation. This is first major step of vedāntā. [Each step will take years
to assimilate. It takes only a few minutes to listen to and nod the head, with understanding or without
understanding. It will take only a few minutes. But, assimilation will require years or perhaps
decades!] That is the first major step of vedāntā. 2) The second major step is, the relationship
between ātmā & anātmā - the observer & the observed. Taking the dream example, the upaniṣad
says, relationship is kāraṇa - kārya sambandhaḥ.
In maitreyī brāhmaṇam, we used this methodology only. ātmā is śriṣṭi - sthiti - laya kāraṇam.
anātmā is kāryam. kāraṇa - kārya sambandhaḥ. And the dream example is useful; because, the
dream world arises out of 'me'. The dream world rests in 'me'. The dream world resolves into
'me', because of my nidrā śakti. Extending that, this world also rises from me; rests in me; resolves
into me; because of what śakti? Here, it is not nidrā; but, the macro nidrā, called māyā. At micro
level, we use the language nidrā. At macro level, we use the language māyā. Consequence is the
same. A world rises from, rests in and resolves into 'me'. This relationship is called kāraṇa -
kārya sambandhaḥ. This is major step No. 2. To assimilate, it will take years or decades! I do not
want to say, 'it will take janmās' and disappoint you! Thus -
mayyeva sakalaṃ jātaṃ mayi sarvaṃ pratiṣṭhitam I mayi sarvaṃ layaṃ yāti tad
brahmādvayam asmy aham II [kaivalya 19]
3) Then the next major step is what? Whatever is a product, cannot have an EXISTENCE of its own.
Any number of examples we have. Ornaments do not exist separate from their cause, gold. Dream
world does not exist separate from its cause, the waker. kāraṇa vyatiriktasattā kāryasya nāsti!
Class 34 - 6th Nov 2017 - mantrā 2-5-1 Download from www.arshaavinash.in Page 1
kāraṇa sattābhinna sattā abhāvavatvam mithyātvam. kāraṇa sattābhinna sattā abhāvavatvam

mithyātvam. When you say, a product 'is', the 'is'ness of the product does not belong to the
product. It belongs to its material cause alone. Therefore, instead of using the word kāraṇa -
kārya sambandha, in the third step, we change the language. kāraṇam is satyam. kāryam is
mithyā. What is the relationship? satya - mithyā sambandhaḥ; satya - anṛta sambandhaḥ. So, in
the first major step, observer - observed! In the second major step, cause - effect. Whereas, the
third major step, real - unreal. Huge step! So, dṛk - dṛśya, kāraṇa - kārya, satya - mithyā!
4) And, then comes the 4th and final - the toughest - major step. In all these three major steps, we
have talked about relationships. Observer - observed relationship; Cause - effect relationship;
satya - mithyā relationship. adhyāsa - adhiṣṭhāna sambandhaḥ. In all these three, we have talked
about relationships. And, as long as you talk of relationships, you are in dvaitam. And the Teacher
will never be happy with dvaitam, because He is advaitin! Therefore, the 4th and final major step
is, since mithyā does not have its own independent EXISTENCE; since, satyam alone lends
EXISTENCE to mithyā, we us a different language. It is just a change of language - satyam alone
'appears as' mithyā. So, what we call as mithyā, is not a second thing.
Just as what we call 'bangle' is not a second thing, related to gold. What we call as bangle is not a
second substance, related to gold. Even though we say, 'gold & bangle have cause-effect
relationship', really speaking, gold & bangle are not related things. Why? Because, there is no
second thing called 'bangle'. If bangle were a separate substance, then there is a bangle
substance and gold substance. Then, we can talk about their relationship. Since bangle is mithyā, it
is not a separate substance. Gold itself is appearing as bangle. Therefore, bangle is the second
name of gold; not a second substance. எப்ப? Bangle is not a second substance; but, that is the
second name of gold itself!
So, mithyā is not a second substance. But, mithyā is the second name of the same substance, the
satyam. Therefore, one brahman alone is now renamed as 'world'. One brahman is alone now
renamed as 'world'. Therefore, what is 'world'? "brahmaivedamamṛtaṃ purastād brahma paścād
brahma dakṣiṇataścottareṇa" - muṇḍaka upaniṣad says, what is in the front is brahman - even
though you choose to name it as wall, fan, building, light, mike, book, buddhi - whatever you name,
all these are nothing but brahmaiva! So, what is world - from the stand point of an ignorant person
- is brahman from the stand point of wise person! yadeva ajña dṛṣṭyā anātmā ityucyate, tadeva
vijña dṛṣṭyā ātma ityucyate! THE OBSERVER IS ĀTMĀ. OBSERVED IS ĀTMĀ. KĀRAṆAM IS ĀTMĀ. KĀRYAM
IS ĀTMĀ. SATYAM IS ĀTMĀ. MITHYĀ IS ALSO ĀTMĀ. SARVAM ĀTMAMAYAM JAGAT.
"sarvaṃ veda idaṃ brahma idaṃ ... sarvam yad ayam ātmā" yājñavalkya told maitreyī.
Everything is ātmā. And that ātmā is you. So, you can boldly say - if you have understood - that, 'I
alone am in the form of everything'. 'aham eva idam sarvam. "aham annam ahamannādaḥ aham
ślokakṛt" [taittirīya bṛguvallī]. "I AM ALL!"
So, what are the 4 steps? 1) Observer - observed relation. 2) Cause - effect relation. 3) Real -
unreal relation. 4) No relation! Thus, finally, there is no relation at all; because, there are no two
things to be related. So, no relation. That means, non-duality.
tatkena kaṃ paśyet, tatkena kaṃ śṛṇuyāt, tatkena kam abhivadet, tatkena kaṃ manvīta,
tatkena kaṃ vijānīyāt? yenedaṃ sarvaṃ vijānāti taṃ kena vijānīyād? vijñātāram are kena
vijānīyād iti II
That was the last mantrā we saw in the last class. "Who is looking at whom?" No duality at all. So,
these are the general four steps; or, the huge leap taken by vedāntā, generally.
Now, in the following 5th section, the upaniṣad is going to approach from a different angle. A
complex section. [As though, the previous one was not complex! I hope you can survive. Lot of
Sanskrit words also we will use]. Before going into the details, I will try to give you the approach of
the section. We will just enter first. Page No. 158. Section 5. It is called madhu brāhmaṇam;
because, the word madhu is repeatedly used in this section. Every mantrā has got several madhu,
madhu, madhu, madhu. Therefore, the section is called madhu. It is not the name of the disciple or
guru. In maitreyī brāhmaṇam, maitreyī is the name of the disciple. In ajātaśatru brāhmaṇam,
ajātaśatru is the name of the guru. [Do you remember ajātaśatru? பாவம!] So, there, the
brāhmaṇam is named after the guru. The 4th brāhmaṇam is named after the śiṣyā. Here, it is
named after a word which is repeatedly occurring. It is called madhu brāhmaṇam. We will enter
that first. Page158 - mantrā 2.5.1 -
इयं प�ृ थवी सव�षां भूतानां मधु , अस्य प�ृ थव्य सवार्� भूता�न मधु: ; यश्चायमस्य प�ृ थव्या तेजोमयोऽमतृ मयः पुरु:,
यश्चायमध्त्म शार�रस्तेजोमयोऽमृतमय पर ु ुष, अयमे व स योऽयमात्म; इदममत म
ृ ्, इदं ब्र, इदं सवर
्म ॥
iyaṃ pṛthivī sarveṣāṃ bhūtānāṃ madhu, asyai pṛthivyai sarvāṇi bhūtāni madhuḥ; yaścāyam
asyāṃ pṛthivyāṃ tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyamadhyātmaṃ śārīrastejomayo-
'mṛtamayaḥ puruṣaḥ, ayameva sa yo'yamātmā; idam amṛtam, idaṃ brahma, idaṃ sarvam II
So, the method of discussion used here is slightly different to show the world does not have an
independent EXISTENCE of its own. In the previous and popular method, what is the method we
used? The world is a product - kāryatvāt mithyā. In māṇḍūkya kārikā, dṛśyatvāt mithyā. In
another place, ādhyantavatvāt mithyā. Thus, we use different arguments to show that THE WORLD
DOES NOT HAVE AN INDEPENDENT EXISTENCE, APART FROM THE OBSERVER.
The dependent EXISTENCE is what we try to prove. So, normally we say, it is a product. But, here,
what is the argument used? A unique argument. When you try to understand or explain the universe
in any manner, you will see that, something has come out of something else. But, if you try to trace
its cause, you will find that, that something else, ultimately will depend upon the previous thing,
that is the effect. So, Matter came from energy or energy came from matter? You will not be able to
say which is the cause. Generally when we talk of the cause of the universe, we say, 'it is the karma
of the jīvās, which is the cause of universe. puṇyam and pāpam alone is responsible'.
Then you ask, 'how did karma come?' And, what is our answer? 'Because, you are born in the
previous janma where you have done the karma. And therefore, this janma. The previous janma
came because of its previous karma. Previous karma because of previous janma. It is like - chicken
or egg, which came first? [It is easy to eat either of them! But, it is not easy to understand either of
them; because of this, that came; or, because of that, this came!!]
Thus, the vedic method is to show that, the entire cosmos is inter-dependently existent. Since
each one is dependent on each other, none of them is independently existent. Because, you will
not be able to understand any one, without another related one! Thus, the methodology is showing
the inter-dependence; and so you conclude that, nothing is independent. Since everything is
inter-dependent, nothing is independent. Once you show it does not have independent existence,
it means, it means, it does not have EXISTENCE of its own. That is the definition of mithyā. So, the
methodology is, we use the argument of inter-dependence to show the unreality of the universe.
The next major step is, if the entire universe is dependent / mithyā, then, there must be something
else which is outside this world; which lends EXISTENCE to this mithyā world. Why should that
be outside the world? If that is also inside this world, that also will become dependent. No member in
the dream world can give EXISTENCE to the dream world. Why? Because, every member in the
dream world has got a borrowed EXISTENCE. Therefore, whoever lends EXISTENCE to the dream
world should not be one of the members in the dream. It should be outside the dream time, dream
space and dream objects. There must be some other principle which lends EXISTENCE dream time,
dream space and dream object, other than this sleeper. And, who is that blessed one? This Sleeper
one! Similarly, the entire universe of time, space and objects have got borrowed EXISTENCE. So,
there must be something else, which is not within that, which is outside these three coordinates
and which lends EXISTENCE to all the three.
'What is that?' - again we will be wondering! Is it some GOD somewhere? vedāntā says, that is again
the observer, THE CONSCIOUSNESS PRINCIPLE, who exists before the arrival of time, space and
object; who exists during the presence of time space and object; and, who continues to exist even
after the folding-up of time, space & object! What is the example? Daily sleep! During the sleep
state, time - space - object, everything is gone. There is total blankness. That blankness is known
by THE CONSCIOUSNESS PRINCIPLE. And therefore, what is the reality? CONSCIOUSNESS, ātmā is the
reality. Therefore, what is the relationship? Here, we do not say, kāraṇa - kārya sambandha;
supporter - supported adhiṣṭhāna - adhyāsa sambandhaḥ; which is otherwise called, satya -
mithyā sambandha. And then, the final step is what? There is NO sambandha. One satyam alone
'appears as' everything. Okay, this is the general message.
But to convey this, the upaniṣad uses a complex method. The whole universe is divided into three
segments. This is śāstric division, veda-based division, which we have seen in the tattvabodha.
Now you know why tattvabodha is important! Anywhere and everywhere we will have to go back
to that! So, that śāstric division of the universe are adhyātmam, adhibhūtam and adhidaivam.
adhyātmam means, the subjective component, consisting of sthūla sūkṣma śarīram. Our body,
our sense organs, our mind etc is adhyātmam, the subjective component. That is the first factor.
And, what is the second component? adhibhūtam. adhibhūtam means, the field of adhyātmam.
The field in which the adhyātmam operates. What is that? If you take the eye as adhyātmam, the
world of forms and colours will be adhibhūtam. If either of them is not there, you cannot talk about
either of them. I will give you an example. You can talk about forms and colours only because of the
eyes. Without the eyes, the world of forms & colours does not exist. This everybody knows.
Similarly, you can talk about the organ called 'eye' only because it reveals forms & colours. If forms
and colours are not there, you will not call this organ 'eye'! This will become yet another part of the
body only. You cannot talk about the organ in the absence of forms & colours.
Generally I give the following example - Now and then you get the ear blocked. Suddenly getting up
in the morning you will wonder your ear is there or not. That means, whether functioning ear is there
or not? How do you prove it is functioning? There is only one way. You have to make some sound.
Then only you will know whether there is ear or not! Now, tell me, which one is proving which one?
Is it because of the ear, the sound is proved? Or, is it because of the sound, the ear is proved?
They are inter-dependent! So too, adhyātmam and adhibhūtam are inter-dependent.
And then śāstrā talks about the third factor, which is unique to veda. That is adhidaivam.
Corresponding to each organ, we talk about a devatā.
In tattvabodha, for every jñānendriyam and karmendriyam, we talked about a devatā.
"śrotrasya digdevatā; tvaco vāyuḥ; cakṣuṣaḥ sūryaḥ; rasanāyā varuṇaḥ; ghrāṇasya
aśvinau; iti jñānendriyadevatāḥ" "vāco devatā vahniḥ; hastayorindraḥ; pādayorviṣṇuḥ;
pāyormṛtyuḥ; upasthasya prajāpatiḥ; iti karmendriya devatāḥ" "manaso devatā candramāḥ;

buddher brahmā; ahaṃkārasya rudraḥ; cittasya vāsudevaḥ" - all tattvabodha!
Thus, adhyātmam, the blessing natural force, called devatā! Thus, the Organ, the field and the
blessing natural force. A natural power is there that regulates the natural laws. The law of seeing
is represented by a devatā. For hearing the sound, there is a law. The sound creates disturbance in
the wind; thereby, those sound waves reach your ears. All that is natural law. That law is indicated
by, governed by a devatā. Thus, Law of sight; Law of hearing; Law of smelling etc. This is called
adhidaivam. So, adhyātmam, adhibhūtam and adhidaivam. And, all of them come under anātmā,
the matter principle only. adhyātmam is sthūla sūkṣma śarīram. adhidaivam is sthūla sūkṣma
prapañca, especially, the sūkṣma prapañca. adhibhūtam is the physical universe.
Having thus divided the universe into these 3 segments, now the upaniṣad takes the pairs. jīva,
the individual living being, and adhyātmam. jīva - adhyātmam pair. Then, the second pair is, jīva -
adhibhūtam pair. And the third one is, jīva - adhidaivam pair. So, jīva - adhyātma; jīva -
adhibhūta; and, jīva - adhidaiva. Having taken these 3 pairs, the upaniṣad says, 'each pair is
mutually dependent'. Each pair is mutually dependent. If you are able to get all these details and
technical words it is fine; but, even if you are not able to grasp these kind of technical words, the
main point to remember is - everything in the world is inter-dependent and connected. You
cannot prove one without the other. That is the bottom line. அைதப்��ஞ்�ங்.
This, the upaniṣad puts that in a complex language. In each mantrā, the 3 pairs are taken; and
upaniṣad says, they are mutually dependent. This mutual dependence is indicated by the word
madhu. madhu refers to the mutual dependence, in the form of, creator - created; supporter -
supported. If I build a house, I am the creator and the house is created. And then, the house
supports me. I create a house and house supports me! House supports me and who supports the
house? [Regularly plumber should come! You know that. Getting him is tougher than mokṣa!] Thus,
you support and that supports! Anything you take. You take the body. I support the body by
feeding it properly and taking care of the law of health. I help the body. Then, the body will help me
in attending the class! And similarly, I create the next body; and that next body supports me! If you
take the jīva and body, they are mutually creator - created. Supporter - supported.
Similarly, jīva and the world. adhibhūtam. The world supports me, and I have to support the
world. Support the world means, maintain the harmony of the world. And, if I do not maintain the
harmony of the world, what will happen? Ecological imbalance. Global warming. Too much rain. Too
much draught. All problems. So, if the world is in trouble, you know whose contribution it is! Our
glory, which is supposed to be the roof and crown of the universe! Therefore, I support the world;
the world supports me. So, adhyātmam and adhibhūtam are mutually supporter and supported.
Another interesting point is, if the next universe is created after the pralayam, if the śriṣṭi comes
again, who is responsible? Remember, our own karma, samaṣṭi karma alone makes the next śriṣṭi
possible. Suppose we do not produce any puṇya - pāpam, if no puṇya - pāpam is generated by
jīva [that would not happen! We will not keep quiet!] But, suppose no puṇya - pāpam is created by
jīva, remember, bhagavān cannot create the world! We think, bhagavān is creating the world. No.
The secret is, our co-operation is required for bhagavān to create this world, in the form of puṇya -
pāpam. Therefore, we can challenge Him and say, 'you are saying you are great and all. Can you
create even a blade of grass without my co-operation?' bhagavān will say, 'do not let the secret out.
I am now getting credit as sṛṣṭi kartā . So, do not tell this outside!' Remember jīva also is sṛṣṭi
kartā! Thus jīva and jagat [adhibhūtam] are mutually supporter - supported / creator - created.
And, what is the third, last pair? 1) jīva - adhyātmam; 2) jīva - adhibhūtam; 3) jīva - adhidaivam.
adhidaivam means, devatās. According to śāstra, all the devatās get their food, only because of
our offerings. jīvās alone offer devatās their food in the form of deva yajñaḥ. Through pitṛ yajña,
pitṛ get food. Therefore, devatās depend on the jīva. And the jīvās depends upon their blessing.
Only when the devatās are taken care of [in our language, when the natural laws are maintained
well] we get the rains at the right time. This idea is conveyed through a beautiful gītā ślokā -
devānbhāvayatānena te devā bhāvayantu vaḥ I
parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha II [3.11]
'You contribute to devatās. They will contribute to your well being. Mutually helping may you
prosper!' So, jīva - adhidaivam is the third pair.
Since all these are all inter-connected, what is the conclusion? They are all mithyā. Whole thing is
mithyā. In the veda pūrva bhāga we say, 'the whole thing is inter-connected; therefore, may you do
your duty properly'. Like the Government asking you to pay your taxes, properly. You have to
support the Government by paying the taxes. Government is like devatā. Every department is like
various devatās. You have to propitiate not only by paying taxes; but, by other payments also!
Therefore, you propitiate the Government by paying taxes. With that money Government can run the
nation. So, Government depends on us; and, we are dependent on them. It is mutual.
And therefore, two messages. In the veda pūrva bhāga the message is, 'therefore may you do
your duties properly'.
niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ I
śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ II [gītā 3.8]
Within a family itself, parents take care of the children when they are not able to take care of
themselves. Correct-தாேன? When children are born, they cannot take care of themselves; so,
parents have to take care of children. But, when the parents grow old, they become children!
Second child-hood. So, when they cannot take care of themselves, the children are supposed to
take care of them. So, who depends on whom? If we send our parents to senior citizens' home, then
our children will send us to senior citizens' home! As you do, so will be done to. Therefore, in veda
pūrva bhāga duty is emphasised.
But in veda anta bhāga, we empahsise something else. Since everything is inter-connected,
nothing has got its own EXISTENCE independent of the other two. Therefore, they are all mithyā.
If so, what is satyam? 'I' the ātmā alone! Is it the body or mind? Very careful! Neither. It is
adhyātmam; neither adhibhūtam nor adhidaivam. adhyātma adhibhūta adhidaiva vilakṣaṇa or
adhyātma adhibhūta adhidaiva adhiṣṭhānabhūta, caitanya ātmā alone is the supporter. And
that ātmā alone 'appears' in the form of everything. This is the message to be understood.
I will explain you with one mantrā how this message is communicated here. Then, all the other
mantrās are very similar. Take the first mantrā. Especially for Sanskrit students the split up might
be useful. In all these mantrās, the first line represents adhibhūtam. "iyaṃ pṛthivī sarveṣāṃ
bhūtānāṃ madhu" - is adhibhūtam. And, in the next line there is the word, "tejomayo 'mṛtamayaḥ
puruṣaḥ". In every mantrā this will come. tejomayo amṛtamayaḥ puruṣaḥ refers to adhidaivam.
The word puruṣa is used to indicate the availability of cidābhāsa. cidābhāsa sahita sūkṣmam.
Then, in the third line there is another tejomayo amṛtamayaḥ puruṣaḥ. That is repeated. That third
line puruṣaḥ refers to adhyātmam. So, adhibhūtam, adhidaivam, adhyātmam. And the jīva is
indicated by the word bhūtam, bhūtānāṃ, bhūtāni. And, we have to coin 3 sentences with these.
[These are all meant for Sanskrit students. Others can take a small nap, if you want! But, you should
wake-up! Okay].
What is that? "adhibhūtam sarveṣām bhūtānām madhu", "adhibhutasya sarvāṇi bhūtāni
madhu". This is dependent on that; that is dependent on this. Two sentences. Then, the next one is,
"adhidaiva puruṣaḥ sarveṣām bhūtānām madhu", "adhidaiva puruṣasya sarvāṇi bhūtāni
madhu". Which means what? adhidaivam is dependent on all the jīvās; all the jīvās are dependent
on adhidaivam. Next pair of sentence is, "adhyātma puruṣaḥ sarveṣām bhūtānām madhu";
"adhyātma puruṣasya sarvāṇi bhūtāni madhu" adhyātmam is dependent on all the jīvās; all the
jīvās are dependent on adhyātmam. Thus, three pairs of statements.
What is the bottom line? EVERYTHING IS INTER-DEPENDENT. THEREFORE, EVERYTHING IS MITHYĀ. So,
first three lines of the mantrās refer to mutual dependence and mithyātvam. And the last two lines
reveal the satya ātmā, which is neither adhyātmam nor adhibhūtam nor adhidaivam. [This is the
same pattern in all the later mantrās also].
If you want a modern example, the screen is neither hero, nor heroine, nor villain. The whole movie
is going round what? Hero - heroine - villain! And, all are inter-dependent. Hero is zero, without
villain! Hero's glory comes because of the villain! Because, last scene fighting அ�, த� எல்லாம
இ�க்க�ேமால்லிே! Therefore, all these are inter-connected. And, both of them are dependent on
the heroine; because, the whole fight is centred on / for her!! Therefore, hero, heroine and villain in
the whole movie are inter-connected. But, there is something which is other than the hero, other
than heroine, other than villain. What is that? That, which we would not notice at all. That is the
screen of the movie, which is in & through all of them; which is different from all of them;
which supports all of them. Watch the movie alright; but, do not forget the screen.
GO THROUGH THE LIFE ALRIGHT; BUT DO NOT FORGET THE ĀTMĀ! BY REMEMBERING THE ĀTMĀ, LIFE
BECOMES A BLESSING. BY FORGETTING THE ĀTMĀ, LIFE BECOMES A BURDEN!
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
Page158 - mantrā 2.5.1 -
इयं प�ृ थवी सव�षां भूतानां मधु , अस्य प�ृ थव्य सवार्� भूता�न मधु: ; यश्चायमस्य प�ृ थव्या तेजोमयोऽमत ृ मयः पुरु:,
यश्चायमध्त्म शार�रस्तेजोमयोऽमृतमय पुरुष, अयमेव स योऽयमात्म; इदममत ृ म ्, इदं ब्र, इदं सवर्म ॥
iyaṃ pṛthivī sarveṣāṃ bhūtānāṃ madhu, asyai pṛthivyai sarvāṇi bhūtāni madhuḥ; yaścāyam
asyāṃ pṛthivyāṃ tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyamadhyātmaṃ śārīrastejomayo-
As I introduced this section in the last class, the upaniṣad wants to show that the entire universe
of our experience does not have an independent reality of its own; because, if you look at any
part of the creation, the existence of that is dependent on some other factor. And therefore,
everything is mutually dependent. Therefore, nothing is independent. So, it is all mithyā.
And, this is presented in a particular language, by dividing the universe into 3 portions. adhyātmam,
adhibhūtam and adhidaivam. adhibhūta refers to the physical, visible universe. adhidaivam
refers to the devatās blessing that physical universe. We can roughly understand it as the laws
governing that particular aspect. That is called adhidaivam. And then, adhyātmam means, the
individual set of instruments, because of which we are able to appreciate the existence of that.
'Individual' sūkṣma śarīram is adhyātmam. 'Total' sthūlam is adhibhūtam. 'Total' sūkṣma is
adhidaivam. Thus, 'the individual', 'the total' and 'the law governing the total' [called devatā] - all the
three are interconnected is the message.
And taking jīvās into account, you can make 3 pairs. jīva and adhyātmam. jīva and adhibhūtam,
jīva and adhidaivam. And, if you take one pair as sample - jīva and adhibhūtam - the whole
universe has come to existence because of the jīvās, the living beings alone. We alone, by our
karma, have necessitated the origination of the universe. The universe has come only because of
our puṇyam and pāpam. Universe does not have its own puṇya pāpam. It has come into existence
only because of jīvā's puṇya pāpam. And, jīvā's themselves have come into existence because of
the universe. The universe, in the form of pañca bhūtās, are responsible for the arrival of the
jīva. Therefore, whether the world came because of jīva OR the jīva came because of the world? -
you will not be able to answer.
Like that, any pair you take, you will find that intellectually inexplicable! Taking the fate and free will
also, people ask, 'fate came because of free will? Or, freewill came because of fate?' Nobody is
able to say whether fate influences free will or the Free will influences fate. Thus, as you go
deeper, it will become a mystery. Whole world is a mysterious appearance. You can explain things
only superficially. But, if you go deeper, it will become fuzzier and more and more mysterious. That
is called mithyā.
Having defined the whole universe as mithyā, the next question is, what is the truth behind this
appearance? Because, an appearance cannot be there without truth behind it to support it. Just as,
the dream world cannot exist without a waker. Even though waker is not a participant in the dream
world, without a waker, the dream world cannot exist. Similarly, the entire mysterious world is an
appearance of something else. What is that something else? That is called ātmā, the caitanyam.
That is what is being said. I was explaining the first mantrā. All the later mantrās are very, very
similar. Therefore, one I will explain. Rest we can see in the same pattern. First line, pṛthivī refers to
adhibhūtam. Second line, asyām pṛthivyām tejomayo'mṛtamayaḥ puruṣaḥ refers to
Class 35 - 13th Nov 2017 - mantrā 2-5-1 to 2-5-9 Download from www.arshaavinash.in Page 1
adhidaivam. Third line, śārīras tejomayo'mṛtamayaḥ puruṣaḥ refers to adhyātmam. All these
three are inter-connected and therefore, mithyā. That is the first three lines.
Then, in the 4th and 5th lines the upaniṣad says, since it is mithyā there must be a satya
adhiṣṭhānam. That is said in the 4th and 5th lines, [which is the same in all the following mantrās
also]. "ayameva sa yo'yamātmā idam amṛtam idam brahma, idam sarvam". ayam saḥ eva.
ayam means, this inter-connected universe, kārya kāraṇātmaka prapañcaḥ, upakārya-
upakāraṇātmaka prapañcaḥ is the meaning of the word ayam. The inter-connected universe is
nothing but saḥ - that principle, which is different from the universe and which is the
adhiṣṭhānam of the universe and which lends existence to universe. What is that 'saḥ'? That
principle. [Which principle?] yaḥ ayam ātmā - which is none other than the ātmā explained in
previous brāhmaṇam. [What is the title of previous brāhmaṇam? It is called maitreyī brāhmaṇam].
There, it was revealed as ātmā, the consciousness principle, the observer. That caitanyam alone is
the adhiṣṭhānam, idam amṛtam. And this caitanyam is amṛtam. amṛtam means, immortal. This
universe is bound by time & space. Therefore, it is a mortal, changing principle; whereas, the
caitanya adhiṣṭhānam is not conditioned by time & space. It is transcendental, immortal. idam
brahma, idam brahma means, it is the infinite principle. amṛtam indicates, not limited by time. The
word brahma indicates, not limited by space also. idam amṛtam, idam brahma. And, idam sarvam
- this ātmā alone is appearing as the entire universe.
So the same pattern is used for all the other mantrās also. First, the pṛthivī, earth principle is taken.
And the following mantrās talk about jalam agni vāyu. All of them are introduced. We will read.
इमा आपः सव�षां भूतानां मधु , आसामपां सवार्� भूता�न मधु ; यश्चायमास्वप तेजोमयोऽमत ृ मयः पुरुष; यश्चायमध्त्म
रै तसस्तेजोमयोऽमृतमय पुरु: , अयमेव स योऽयमात्म ; इदममत ृ म ् , इदं ब्र , इदं सवर्म ॥
imā āpaḥ sarveṣāṃ bhūtānāṃ madhu, āsāmapāṃ sarvāṇi bhūtāni madhu; yaścāyamāsvapsu
tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyamadhyātmaṃ raitasastejomayo'mṛtamayaḥ puruṣaḥ,
ayameva sa yo'yamātmā; idam amṛtam, idaṃ brahma, idaṃ sarvam II 2.5.2
So, the previous one - pṛthivī tattvam - is adhibhūtam. Here, we are taking āpaḥ, the waters, as
adhibhūtam. jala devatā presiding over the waters is adhidaivam. Corresponding organ in the
individual is the creative power in the male and female called raitasaḥ. That retas - the reproductive
or generative power in the male and female - is the adhyātmam, corresponding to the waters. That
is adhyātmam. And these three - adhibhūtam adhidaivam adhyātmam - are interconnected.
Without one, the other cannot be talked about. All these three are mithyā is the bottom line.
Thereafter you have to read, "ayameva sa yo'yamātmā" etc. That must be read in the same pattern
in all mantrās. All these three mithyās are the appearance of the substratum, which is ātmā, which
is none other than brahman, which alone appears as everything. So, consciousness is the truth.
Matter is just appearance. This is the essence of the entire madhu brāhmaṇam. Consciousness
alone is the truth. Matter and all the material products are mithyā. Matter includes the material
products. pañca bhūtās are also matter. Physical body is also matter. Mind is also matter. The
entire matter and the material products are mithyā. One consciousness alone appears as the
material universe also. So, idam sarvam. Continuing -
अयमिग्न सव�षां भूतानां मधु , अस्याग्न सवार्� भूता�न मधु , यश्चायमिस्मन्न तेजोमयोऽमत ृ मयः पुरु: ,
यश्चायमध्यात वाङ्मयस्तेजोमयोऽमृतम पुरु: , अयमेव स योऽयमात्म ; इदममत
ृ म ् , इदं ब्र , इदं सवर्म ॥ ३
ayamagniḥ sarveṣāṃ bhūtānāṃ madhu, asyāgneḥ sarvāṇi bhūtāni madhu, yaścāyam
asminnagnau tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyamadhyātmaṃ vāńmayas tejomayo'-
mṛtamayaḥ puruṣaḥ, ayameva sa yo'yamātmā; idam amṛtam, idaṃ brahma, idaṃ sarvam II 2.5.3
The next one is agni. agni devatā and the organ of speech. Because, organ of speech is presided
over by agni devatā. [C/o tattva bodha - "vāco devatā agniḥ"]. Therefore vāk, agni devatā. And,
agni bhūtam. All these three. ayam agniḥ sarveṣām bhūtānām madhu. And similarly, "asminn-
agnau tejomayo'mṛtamayaḥ puruṣaḥ". That is devatā. adhibhūtam and adhidaivam - both are
matter alone. adhibhūtam is gross matter. adhidaivam is subtle matter. That is the only difference.
Like electricity, which is making the mike function. One is enlivening the mike. Remember, both are
nothing but matter alone. One is gross and tangible matter. Electricity is subtle and intangible matter.
The subtle controls gross. But, both are matter only. Similarly, adhyātmam is matter; adhidaivam -
the controlling power, is also matter. They are perceived by the organ. Organ also is matter;
because, the whole body is made up of various elements only, whether you go by modern chemistry
or śāstrā. So, perceiving organ is matter; perceived world is also matter; and, the law or the power
controlling that part, is also matter. All these three are matter and are interconnected. One cannot
be explained without the other!
"vāńmayas tejomayo'mṛtamayaḥ puruṣaḥ". adhyātmam is vāńgamayaḥ - organ of speech. All
these are madhu. madhu indicates inter-connectedness. If all these three are mithyā, what is the
satyam? "ayameva sa yo'yamātmā" - the caitanya tattvam not only enlivens these organs; but,
lends existence also to all these three. "idam amṛtam, idaṃ brahma, idaṃ sarvam". And
śańkarācāryā in His commentary adds a note. idam amṛtam means, the ātmā is immortal. He
adds, 'idam amṛtatva sādhanam ca'. That means, by knowing the ātmā alone, the spiritual
seeker can attain immortality. So, ĀTMĀ IS IMMORTAL. ĀTMA JÑĀNAM IS THE MEANS OF IMMORTALITY.
ātmā is immortal. The knowledge of the ātmā is the means of the immortality. So, idam
amṛtam and amṛtatva sādhanam ca. Continuing -
अयं वायुः सव�षां भूतानां मधु , अस् वायोः सवार्� भूता�न मधु ; यश्चायमिस्मन्व तेजोमयोऽमत ृ मयः पुरु: ,
यश्चायमध्यात प्राणस्तेजोमयोऽमृत पुरु: , अयमेव स योऽयमात्म ; इदममत ृ म ् , इदं ब्र , इदं सवर्म ॥ ४
ayaṃ vāyuḥ sarveṣāṃ bhūtānāṃ madhu, asya vāyoḥ sarvāṇi bhūtāni madhu; yaścāyam
asmin vāyau tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyamadhyātmaṃ prāṇastejomayo'mṛta-
mayaḥ puruṣaḥ, ayameva sa yo'yamātmā; idam amṛtam, idaṃ brahma, idaṃ sarvam II 2.5.4
So, if you see the development, pañca bhūtās are covered, one by one. pṛthivī is over. āpaḥ,
agniḥ. Now, vāyu. vāyu is adhibhūtam. vāyu devatā is adhidaivam. And, what is adhyātmam? In
the third line, "adhyātmaṃ prāṇaḥ". prāṇaḥ means, the prāṇa tattvam which keeps us alive. The
very same vāyu, which is obtaining within the body as the air, breathed air, is called prāṇa śaktiḥ.
That prāṇa is adhyātmam. And, adhyātmam, adhibhūtam, adhidaivam are all inter-connected.
Therefore, all are mithyā. What is the satyam? "ayameva sa yo'yamātmā". So, aham satyam;
jagan mithyā. OBSERVER IS REAL. THE OBSERVED IS UNREAL. CONSCIOUSNESS IS REAL. MATTER IS
UNREAL. This satya - mithyā connection alone is talked about. Why is it repeated in every mantrā?
So that it will go deep in our mind. idam sarvam.
What is the practical lesson? The lesson is, whatever is mithyā, is subject to change.
Therefore, it is never going to be stable. So, emotionally relying upon anything mithyā is a risky
affair. If you want to hold on to something in life, never hold on to a mithyā vastu. Remember my
example. A cardboard chair is very beautiful; it might have been well decorated with silver paper and
all those decorations. You can keep it in the show case. Use it for navarātri. You can use it for
everything, except one. Do not sit over it! Similarly, the entire universe is wonderful. Experience it.
Enjoy it. Have relations and contribute. Do all types of transactions alright, except one thing. Do not
rely upon any one of them for peace, security and happiness. The moment you depend on them, the
first thing that happens is, anxiety and fear. Whether it will go away, even though it has not gone.
The very thought of which gives anxiety fear etc. If you hold on to the ātmā and enjoy watching the
life, you are safe. Otherwise there will be problem.
And, until we discover the ātmā, temporarily the ātmā is introduced as GOD. Until we discover the
ātmā, ātmā is introduced as GOD. Hold on to GOD; do not lean on the world. And after sometime,
learn to discover that GOD as none other than I the ātmā. Thus, world-dependence to GOD-
dependence to self-dependence, is the only solution. Otherwise, there will be emotional trauma,
all the time. And the problem is, it is not predictable. If bhagavān gives regular message that, 'this
will happen tomorrow'. 'That will happen day after'. 'This will happen this afternoon'. If such advance
information is given, it is fine. But, no advance information is given. So, world is unpredictable,
uncontrollable and unreliable. Watch the world; do not lean on it. This is the practical message.
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ āgamāpāyino'nityāstāṃstitikṣasva bhārata ॥
titikṣasva means, go through them, without complaining. Go through them, without bitterness. Go
through them, without depression. Go through them, without disappointment. That is possible only if
we are aware that this is the nature of this world. The more we appreciate its nature, our attitude will
be appropriate. That is called titikṣā. Therefore, jñānam gives titikṣā, which is the greatest source
of emotional immunity. jñānam is the most powerful remedy, which will give emotional
immunity. An injection that you need not take every week or month; one shot of jñānam, life-long
the mind is immune to prārabdha ups & downs. That is the practical significance of "AHAM SATYAM,
JAGAN MITHYĀ", which I call binary format.
So, one by one, the pañca bhūtās are covered. Now we come to ādityāḥ. ākāśa will come later.
अयमा�दत्य सव�षां भतू ानां मधु , अस्या�दत्य सवार्� भतू ा�न मधु ; यश्चायमिस्मन्ना�द तेजोमयोऽमत ृ मयः
पर
ु ु: , यश्चायमध्यात चा�ुषस्तेजोमयोऽमृतमय परु ु: , अयमेव स योऽयमात्म; इदममतृ म ् , इदं ब्र, इदं सवर्म
॥५
ayam ādityaḥ sarveṣāṃ bhūtānāṃ madhu, asyā''dityasya sarvāṇi bhūtāni madhu; yaścāyam
asminnāditye tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyamadhyātmaṃ cākṣuṣas tejomayo'mṛta-
mayaḥ puruṣaḥ, ayameva sa yo'yamātmā; idam amṛtam, idaṃ brahma, idaṃ sarvam II 2.5.5
"ayam ādityaḥ". ādityaḥ means, sūryaḥ. The physical Sun is adhibhūtam. And the sūrya devatā
is adhidaivam, the sūkṣma part of the sthūla sūryaḥ. That is adhidaivam. What is the
corresponding adhyātmam? cakṣuḥ. [We have seen in tattvabodha - "cakṣuṣaḥ sūryaḥ"]. Eyes
are the adhyātmam. So, sūryaḥ, sūrya devatā and the cakṣur indriyam - these three are the next
network. So, internet is called world wide web. www. Like that three! adhyātmam - adhibhūtam -
adhidaivam. www is called the cosmic internet network! Okay.
It is wonderful. But, what is the truth behind it? "ayameva sa yo'yamātmā ; idam amṛtam , idaṃ
brahma , idaṃ sarvam"! In fact, mithyā is useful, only under one condition. The first part of life, we
have to use the mithyā, to discover the satyam. mithyā is validated only when it is utilised, for
discovering the satyam. Because, mithyā by itself, does not have any utility. Like the paper cup
holding the coffee. What is valuable? Cup or coffee? The coffee is valuable. Why then are you
holding the miserable paper cup? Because, it is containing the coffee. How long you hold it? Until
you take the coffee! Similarly, mithyā does not have any value of its own. We have utilised mithyā
very well only when it is employed for arriving at the satya ātmā. That is the only utility of mithyā.
And having discovered satyam in the first half of life, in the second half of life in what way mithyā is
useful? To express the glory of satyam! First, use mithyā to discover the glory of satyam. Next,
use mithyā for expressing the glory of satyam. Because, to talk about satyam, mithyā body is
required; students are required; hall is required! All this are required for talking about satyam. So,
discover satyam express satyam. This alone makes life meaningful. Without this, the entire life will
be a mithyā.
iha cedavedīdatha satyamasti na cedihāvedīn mahatī vinaṣṭiḥ I bhūteṣu bhūteṣu vicitya
dhīrāḥ pretyāsmāllokādamṛtā bhavanti II [kena 2.5]
WITH KNOWLEDGE LIFE IS MEANINGFUL. WITHOUT THIS KNOWLEDGE LIFE ITSELF IS MEANINGLESS.
upaniṣad itself declares. "ayameva sa yo'yamātmā". Continuing, mantrā 2.5.6 -
इमा �दशः सव�षां भत

ू ानां मधु , आसां �दशां सवार्� भतू ा�न मधु ; यश्चायमास �द�ु तेजोमयोऽमत ृ मयः परु ु: ,
यश्चायमध्यात श्रौ प्रा�तश्रुत्कस्तेजोमयोऽ पर ु ु: , अयमेव स योऽयमात्म ; इदममत ृ म ् , इदं ब्र, इदं
सवर्म ॥ ६
imā diśaḥ sarveṣāṃ bhūtānāṃ madhu, āsāṃ diśāṃ sarvāṇi bhūtāni madhu; yaścāyam āsu
dikṣu tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyam adhyātmaṃ śrautraḥ prātiśrutkas tejomayo
The next item is "imā diśaḥ". diśaḥ means, directions. Totally ten. The main directions are 4. North,
East, South, West. Then there are intermediary directions NE, NW, SE, SW. 4+4 = 8. Then, up and
down. Totally, 10 directions are talked about. What is the difference between space and
direction? The difference is, conditional space is direction. You take the Sunrise as the condition.
And, based on that - conditioned by Sun's rising - space is called East. The space conditioned by the
rise of the Sun, is called Eastern direction. Once the East is fixed, then the other three are fixed.
Then, intermediary, all of them. Therefore, without sūryaḥ, it is ākāśaḥ; with sūryaḥ, it is called
daśa diśaḥ. In śāstrā, ākāśa is talked separately; and directions are talked about separately.
Then, just as the 10 directions are there, we have got devatās also for each direction. East - sūrya
devatā; West - varuṇa devatā; North - soma devatā; South [everybody knows!] In our culture
South is yama devatā! So, we have got devatās also for each direction, which all will come under
adhidaivam. So, adhibhūtam; then, adhidaivam. The dig devatā. And in daily sandyāvandanam
the brahmacārī does namaskāram to each devatā. "oṃ prācyai diśe namaḥ, oṃ dak ṣiṇasyai
diśe namaḥ, oṃ prat īcyai diśe namaḥ, oṃ udīcyai diśe namaḥ, oṃ ūrdhvāya namaḥ, oṃ
adharāya namaḥ, oṃ antarikṣāya namaḥ, oṃ bhūmyai namaḥ, oṃ brahmaṇe namaḥ". We give
namaskāra to directions also! Everything is the manifestation of one truth. Therefore, diśaḥ. And
then, dig devatā is adhidaivam. And, what is the adhyātmam? Organ connected with dig devatā?
If you remember tattvabodha - by chance - śrotrasya dig devatā. The śrotrendriyam, the organ of
hearing is the adhyātmam. Thus, direction, dik - dig devatā - śrotra indriyam - this triad also is
inter-connected. And also mithyā! So, we have two sentences. 1) Each triad is interconnected.
And, 2) Each triad is mithyā. If that one is mithyā, what is satyam? "ayameva sa yo'yamātmā ;
idam amṛtam, idaṃ brahma, idaṃ sarvam". So, aham satyam asmi. Continuing -
अयं चन्द सव�षां भूतानां मधु , अस् चन्द् सवार्� भूता�न मधु ; यश्चायमिस्मंश्च तेजोमयोऽमत ृ मयः पुरु: ,
यश्चायमध्यात मानसस्तेजोमयोऽमृतमय पुरु: , अयमेव स योऽयमात्म ; इदममतृ म ् , इदं ब्र , इदं सवर्म ॥ ७
ayaṃ candraḥ sarveṣāṃ bhūtānāṃ madhu, asya candrasya sarvāṇi bhūtāni madhu;
yaścāyam asmiṃścandre tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyam adhyātmaṃ mānasas
tejomayo'mṛtamayaḥ puruṣaḥ, ayameva sa yo'yamātmā; idam amṛtam, idaṃ brahma, idaṃ
sarvam II 2.5.7
ayaṃ candraḥ. candraḥ is the Moon. candra is adhibhūtam. And candra devatā is adhidaivam.
What is adhyātmam? "manaso devatā candramāḥ" - the mind is the organ connected to candra.
Therefore, this is the triangle - candra, candradevatā and the mind. And in all of them the word
madhu must be added. madhu means, all of them are interconnected. Each one originates
because of the other. And each one exists because of the other, is to be added everywhere. And
therefore, all the three are mithyā. And so, there is satyam! And that satyam is, idam amṛtam,
idaṃ brahma, idaṃ sarvam. Continuing, mantrā 2.5.8 -
इयं �वद्यत ् सव�षां भूतानं मधु , अस्य �वद्युत सवार्� भूता�न मधु ; यश्चायमस्य �वद्यु� तेजोमयोऽमत ृ मयः पुरु:,
यश्चायमध्यात तैजसस्तेजोमयोऽमृतमय पुरु: , अयमेव स योऽयमात्म ; इदममत ृ म ् , इदं ब्र, इदं सवर्म ॥ ८
iyaṃ vidyut sarveṣāṃ bhūtānaṃ madhu, asyai vidyutaḥ sarvāṇi bhūtāni madhu; yaścāyam
asyāṃ vidyuti tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyam adhyātmaṃ taijasastejomayo
Now we are in the 8th mantrā. Up to the 14th mantrā, the upaniṣad is presenting the triad of
different types. Here, the upaniṣad introduces "iyaṃ vidyut". vidyut means, lightning principle. So,
electricity also comes under that natural electricity, lightning. Every streak of lightning has got so
much power; but, unfortunately we cannot tap it. If only we have a method of tapping, they say one
streak is enough for lighting a city for one year or so. So much power is locked up in it. And
therefore, we worship vidyut also. Lightning also is sacred. In kenopaniṣad we had lightning
upāsanā. upāsanā on lightning. Not, quick upāsanā!
Here, vidyut - lightning is adhibhūtam. And, we have a corresponding devatā also. vidyut devatā.
Then, what is adhyātmam? In tattvabodha, it is not there. Here alone we get that. For vidyut, what
is the corresponding adhyātmam. In the individual what is it? adhyātmam, taijasaḥ. taijasaḥ,
śańkarācāryā comments, the glow of the skin. The shine and the glow of the skin. When the body is
young, the skin is shining, glowing! [You will understand quickly!] As we grow old and old, what
happens? The shine, the glow everything goes, in spite of applying all lotions in the world! Nothing
works. Therefore, surrender to kālaḥ. That is the nature of the skin. It is called śarīra kāntiḥ. The
shine & glow of the skin is called taijasaḥ puruṣaḥ. adhyātmam. It is connected to what? Lightning.
If you want glow, what devatā you should meditate? Lightning, you meditate, so your skin will begin
to glow, instead of applying all lotions and spoiling health. Some useful tips also!!
Okay, that is an aside. But, here the lesson is what? All the 3 are vyāvahārikam. Empirical. Inter-
connected. None of them is absolutely real. Absolute reality is 'I', the witness of all these
happenings! Continuing, after lightning, what will come? Thunder!
अयं स्तन�यत्न सव�षां भत ू ानां मधु , अस् स्तन�यत्न सवार्� भत

ू ा�न मधु ; यश्चायमिसन ् स्न�यत्न
तेजोमयोऽमत ृ मयः परु ु: , यश्चायमध्यात शाब्द सौवरस्तेजोमयोऽमृतमय पर ु ु: , अयमेव स योऽयमात्म ;
इदममतृ म ् , इदं ब्र, इदं सवर्म ॥ ९
ayaṃ stanayitnuḥ sarveṣāṃ bhūtānāṃ madhu, asya stanayitnoḥ sarvāṇi bhūtāni madhu;
yaścāyam asmin stanayitnau tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyam adhyātmaṃ śābdaḥ
sauvaras tejomayo'mṛtamayaḥ puruṣaḥ, ayameva sa yo'yamātmā; idam amṛtam, idaṃ
brahma, idaṃ sarvam II 2.5.9
"ayaṃ stanayitnuḥ". stanayitnuḥ means, thunder. So, thunder is adhibhūtam. And the thunder
devatā, that also we have. stanayitnuḥ devatā is adhidaivam. So, whenever Hindus worship
anything in nature, what they are visibly worshiping is adhibhūtam. But, the worship is directed
towards the adhidaivam, the devatā behind it. devatā has got cidābhāsa. Therefore, it is sentient.
adhibhūtam is insentient. adhidaivam is sentient. Because, adhibhūtam does not have
cidābhāsa; but, adhidaivam has got cidābhāsa. Therefore, it is sentient.
When you are worshiping the sūrya, we are worshipping adhibhūtam or adhidaivam? adhidaivam
we are addressing. When I say, 'namaste' to a person, it is not to the physical body. Dead body also
is a physical body; but, that I do not address! But, here when I do namaskāram, the person is
adhibhūtam; but, behind that body is adhi ātmam, which is cidābhāsa sahitam. And therefore,
sentient. So, adhyātmam is sentient. adhidaivam is sentient. adhibhūtam is insentient. And
therefore, we are worshipping nature, thoughtfully only! We know matter is jaḍam; but, we are
addressing the cidābhāsa which is sentient. Okay.
Then the question is, what is the adhyātmam corresponding to thunder? That is also not there in
tattvabodha. We do not have any organ connected with thunder. But, here the upaniṣad gives a
new information. Thunder is the presiding deity over the voice of a person! Okay. So, we have got
other general sounds. But, thunder is particular sound. That is the presiding deity of our voice. If
you want to have a good voice, you should meditate upon what? Thunder dhyānam!
People with that base and good voice are preferred for all commentaries. When they prepare
documentaries, anybody cannot apply. They will have an audition. They will find out who has got a
sweet and good voice. It is a very big asset! In fact, there are people who earn so much money just
because of their voice! Something like, the wine tasters. ெத��ேமால்லிேய? They have got a very
fine tongue. For us all rasams taste the same! But, there are people who are gifted with such a
tongue - because of the anugraha of varuṇa devatā - that they can just taste and earn so much
money! What is there job? Take a cup. A sip. And then make a note. Then take some water and spit
out. "Swāmījī, have you done?', do not ask. I only saw somewhere!
Therefore, just by that organ - a fine organ - they are able to earn so much. So also, because of fine
voice, you can earn so much. Remember, we cannot take anything for granted. It requires
blessing. Blessing of what devatā here? Thunder devatā. In English also we have an expression.
'He thundered!' Why cannot you say, 'he lightninged?' No. 'That person thundered'. That means,
the voice was deep and sonorous. Anyway, I have to complete now. So, "śābdaḥ sauvaraḥ".
sauvaraḥ means, svara sampaddhaḥ sauvaraḥ. svaram means one's voice.
"idam amṛtam, idaṃ brahma, idaṃ sarvam". Okay, in the next class we will complete the portion.
ॐ पूण्
Page 166, mantra 2.5.10 -
अयमाकाशः सव�षां भूतानां मधु , अस्याकाशस सवार्� भूता�न मधु ; यश्चायमिस्मन्नाक तेजोमयोऽमत ृ मयः पुरुष,
यश्चायमध्यात हृद्याकाशस्तेजोमयोऽमृत पुरुष , अयमेव स योऽयमात्म ; इदममत
ृ म ् , इदं ब्र , इदं सवर्म ॥ १०
ayamākāśaḥ sarveṣāṃ bhūtānāṃ madhu, asyākāśasya sarvāṇi bhūtāni madhu; yaścāyam
asminnākāśe tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyam adhyātmaṃ hṛdyākāśastejomayo
In all these mantras up to the 14th mantra, the upaniṣad talks about the inter-connectedness of the
entire universe by dividing the universe into 3 segments - adhibhūtam, adhidaivam and
adhyātmam. adhibhūtam is the experienced universe. adhidaivam is the devatās presiding over
the various parts of the universe. adhibhūtam corresponding to sthūla prapañca. adhidaivam
corresponding to the sūkṣma, with cidābhāsa, pervading that. adhyātmam is the individual. sthūla
śarīram, in particular. Including sthūla śarīram also, the individual organs is called adhyātmam.
And the upaniṣad says all of them are inter-connected. All of them are inter-dependent. Therefore,
none of them can exist independently. And, there is something else which is different from all these
three; which supports of all the three; which alone appears in the form of all the three. That last
expression is important. "idaṃ sarvam". sarvam means, adhyātmam adhibhūtam adhidaivam -
all of them are nothing but this one ātmā alone, with different nāma and rūpa. That alone
appears as adhyātma adhibhūtam adhidaivam. Just as, one waker alone appears as dream living
beings also dream world also. So also, one super waker - called brahman - alone appears as
these three things. Foe reinforcing this, the upaniṣad is giving several mantras. But, the essence
of all is one and the same. THE WORLD IS INTER-DEPENDENT. ĀTMĀ IS ADHIṢṬHĀNAM. ĀTMĀ ALONE
th th
APPEARS AS ALL THESE. Up to the 10 mantra we saw in the last class. This will go up to the 14
mantra. Now we will read the 11th mantra -
अयं धमर् सव�षां भूतानां मधु , अस् धमर्स सवार्� भूता�न मधु ; यश्चायमिसन ् धम� तेजोमयोऽमत ृ मयः पुरुष,
यश्चायमध्यात धामर्स्तेजोमयोऽमृतम पुरुष , अयमेव स योऽयमात्म ; इदममत
ृ म ् , इदं ब्र , इदं सवर्म ॥ ११
ayaṃ dharmaḥ sarveṣāṃ bhūtānāṃ madhu, asya dharmasya sarvāṇi bhūtāni madhu;
yaścāyamasmin dharme tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyam adhyātmaṃ dhārmas-
tejomayo'mṛtamayaḥ puruṣaḥ, ayameva sa yo'yamātmā; idam amṛtam, idaṃ brahma, idaṃ
sarvam II 2.5.11
"ayaṃ dharmaḥ". Here, the word dharma refers to all the karmās of all the living beings. Because,
the varieties that we experience in the universe can be explained only in terms of the puṇyam &
pāpam of all the living beings. What is responsible for the differences in the creation? Living beings
are different. Humans are there. Animals are there. Insects are there. Celestials are there. And
among human beings also, there are so many differences. There are people who are sick, who are
healthy, who are intelligent, who are un-intelligent. So, all these differences in the Universe must
be caused by some factor or the other. You cannot say, īśvara is responsible for these
differences. Because, if GOD is responsible for these differences, it will mean, GOD is partial to some
living beings, giving them healthy body. And, partial to some other people and so giving them
unhealthy body! Thus, īśvara will become partial if He is responsible for these differences. śāstram
very clearly says,
samo'haṃ sarvabhūteṣu na me dveṣyo'sti na priyaḥ , ye bhajanti tu māṃ bhaktyā mayi te
teṣu cāpyaham" [gītā 9.29].
Class 36 - 20th Nov 2017 - mantra 2-5-10 to 2-5-15 Download from www.arshaavinash.in Page 1
- 'Nobody is liked by me. Nobody is disliked by me also. Therefore I am not responsible for the
differences in the creation'. Or, for the differences in the experiences of the individuals also. If
bhagavān is not responsible for these differences, who then is responsible? Or, is nobody
responsible? If nobody is responsible, you will have to say, 'everything is random'. If everything is
random, there is no cause - effect. There is no law governing the life. If there is no cause - effect,
human beings will not have the motive to do anything. Because, every action is based on cause -
effect knowledge. I drive in a direction, because - I hope that if I move in that direction I will reach
the destination. All human activities are possible only based on cause and effect. Therefore,
you can never say, 'the creation functions at random'. Just as every event has got a corresponding
cause, the varieties in the universe also must have an appropriate cause. I do not see the cause.
But, there must be a cause. Just as, when a tree rises from ground, I do not see how or from
which it rises. But, I know, there must be a seed. Because, without a seed, there will not be a plant.
Therefore, varieties also must be because of a cause, which also is variable. And that variable can
only be karma; or, puṇya - pāpa adṛṣṭam alone is responsible. adṛṣṭam means, what? An
invisible factor, called puṇyam - pāpam. That alone is responsible for the varieties.
And, if I am going through some experiences, it must be because of whose puṇya - pāpam?
Suppose I experience your puṇya - pāpam, then also there will be no incentive for doing any
good! Because, I write the examination very well and you pass. And you write wrongly and I fail!
Then also, there will be no harmony. So, cause and effect. Therefore, there must be a universal
puṇya - pāpam responsible for universal events. And, there must be individual puṇya - pāpam,
responsible for individual events. Therefore, we accept sāmānya karma and viśeṣa karma. And
this sāmānya and viśeṣa karmās contribute to jīva, the individual living being. And the individual
living being generates sāmānya viśeṣa karma. I influence the karma. And the karma influences
me. Therefore, which depends on what?! Both are mutually dependent. This dharma, otherwise
called karma, is talked about in this mantra.
"ayaṃ dharmaḥ sarveṣāṃ bhūtānāṃ madhu". Here, the word dharma represents the entire
universe and the events, which indicate the presence of the force of karma. So, the pañca bhūtās
are general. But, in that, varieties of events take place. All that is because of the karma alone. Like,
so many cars are moving in the street. But, one car moves to the right, another moves to the left.
Because, inside there is a person or a force, directing the car this way and that way. Similarly, we
are seeing the visible universe. The events of the visible universe is governed by an invisible force.
What is that? The karma is the invisible force that is responsible for different types of
movements of the universe at the total and the individual levels.
Then comes a question - 'you say, īśvara is sarva antaryāmī. [antaryāmī means, inner controller
of everything]. īśvara alone is responsible for the arrival, the movement etc. of the universe. So, in
one place you say, īśvara controls everything. In another place you say, karma controls everything.
Tell me, whether īśvara is the controller. Or, karma is the controller?' This is like, when a
criminal is to be given punishment by a court, there are criminal laws of the country. And there is a
judge who is passing the verdict and giving the punishment. So, there is a criminal law. Judge is also
there. Now, who gives the punishment? The Law or the judge? Neither of them can give the
punishment independently. Neither of them can give the punishment independently. Because, the
Law book cannot give the punishment; because, it is inert in nature. And a judge by himself cannot
give the punishment, without the backing of the law. Just by looking at the person the judge cannot
award the punishment or send him out. If he does, the judge will become partial. So, the judge
cannot independently decide, even though he is an intelligent principle. The law book also
cannot independently decide. Therefore, we have to say, the judge, through the Law, gives
the verdict. Or, the Law, presided over by the judge, gives the verdict. Therefore, neither of them is
independently responsible. It is a combination of both. The inert Law and the sentient, intelligent
Human both have to act in coordination.
Similarly, the Law of karmā is jaḍam. īśvara is cetanaḥ. Neither pure cetana īśvara, nor pure
acetana karma, can give the phalam. It is a mixture of īśvara and the Law of karmā. And in some
contexts, we highlight karma. In some others, we highlight īśvara. You can say, 'judge gave the
punishment'. Or, you can say, 'the law gave the punishment'. Which is right? Both are right.
Here, the word dharme is emphasising the Law of karmā, which governs the entire universe both at
samaṣṭi level as well as vyaṣṭi level. And therefore, ayam dharmaḥ. The first one refers to
adhibhūtam, the universe governed by dharma. And the second one, adhidaivam, refers to the
sāmānya dharma at the total level. And, adhyātmam refers to the viśeṣa dharma at the individual
level. In short, everything is inter-connected. So, if a child is born as a part of the family, is it the
karma of the child or the karma of the family? A child is born in a family. Is it the karma of the child
of the family? What is the answer? Both. The child has done karma to be born in a particular family.
And the family / parents have done karma to have such a child. And you have done karma to have
me! Whether it is good or bad karma you decide! I am only using the word karma only, neutral. And,
I have done karma, to have you as my śiṣyās. Therefore, everything is inter-connected. And
therefore, "tejomayo'mṛtamayaḥ puruṣaḥ" - up to that is role of Law of karmā. Or, dharma - which
is described in the veda.
And then what is the last portion? All these are nothing but the appearance of one ultimate
reality called ātmā. ātmā alone appears as all these with different nāma and rūpa. That means,
even appearance has got its own logic. Even in the dream, even though it is mental projection,
within the dream, there is dream logic. In dream also, when you are thirsty, you drink dream water
only. That means, dream also is governed by its own law. mithyā does not mean no law. Even
mithyā is governed by law. jāgrat prapan̄ca is governed by jāgrat law. svapna prapan̄ca is
governed by svapna law. But, ātmā is beyond all the laws. [In-law means problem! Do not
mistake me. If ātmā is in-law, it will be problem!] ātmā transcends all these. Continuing, 2.5.12 -
इदं सत्य सव�षां भूतानां मधु , अस् सत्यस सवार्� भूता�न मधु ; यश्चायमिसन ् सत्य तेजोमयोऽमत
ृ मयः पुरुष,
यश्चायमध्यात सात्यस्तेजोमयोऽमृतम पुरुष , अयमेव स योऽयमात्म ; इदममत
ृ म ् , इदं ब्र , इदं सवर्म ॥
idaṃ satyaṃ sarveṣāṃ bhūtānāṃ madhu, asya satyasya sarvāṇi bhūtāni madhu; yaścāyam
asmin satye tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyam adhyātmaṃ sātyas tejomayo-
So, here satyam is talked about. The word satyam and the word dharma - mentioned in the
previous mantra - both are almost the same with a slight difference. dharmaḥ refers to values or
the teachings received from the veda. Grasped teaching, learnt teaching, understood teaching is
dharma. Grasped teaching of the vedās is called dharmaḥ. And the very same teaching, the
grasped teaching, when it is implemented in our life and we follow the teaching, that followed /
implemented teaching is called satyam. Understood or known teaching is called dharmaḥ
implemented teaching is called satyam. Both are teaching alone; teaching of veda, the scriptures.
Scriptural teaching alone is given two names at two levels. The same scriptural teaching is given
two names at two different levels. What are the two levels? jñāyamāna śāstrārthaḥ dharmaḥ
anuṣṭhīyamāna śāstrārthaḥ satyam. [Sanskrit seems to be clear to me!] jñāyamāna śāstrārthaḥ.

jñāyamāna means, understood or learnt or known. It is called dharma. When it is implemented in
life, practiced teaching is called satyam. We have in English an expression, precept and practice.
Precept refers to knowledge we have. That is called dharma. And satyam is when it is practiced.
Like the yogā. Many people go to yogā classes. And they learn all the yoga āsanās. And when I
ask they say, 'I know all the āsanās'. 'Okay, how many minutes you practice?' 'No, I do not practice'.
So, there are two yogās now. Learnt yogā. And practiced yogā. Which will give you benefit?
Practiced yogā alone will give benefit. That does not mean, learning is useless. Practicing is
possible only when there is learning. Therefore, both learning & practice are equally important.
Previous mantra talked about dharma jñānam. This mantra talks about dharma anuṣṭhānam. And
the rest of the mantra is the same only. The whole world is governed by dharma ācaraṇam of
people. There is also the sāmānya ācaraṇam called satyam. viśeṣa ācaraṇam is individual
adhyātmam. What is the bottom line? Both learning & practice are equally important.
[An aside remark - When ācāryās of matam are there, they always have some reservation;
because, they all belong to orthodox matam. An orthodox matam will not approve of the teaching of
upaniṣad in public, without seeing who is who, their qualification, attitude etc. Whether śraddhā and
bhakti is there. Only after filtering the students, we are supposed to give upaniṣadic teaching. That
is the orthodox rule. Everywhere there is registration, application, interview etc. Thereafter, alone
they admit for any course. Whereas, what are we doing? No registration, no application, no
permission, anybody can gate crash and go! So, ācāryās always wonder, whether we are using or
abusing! But, since times have changed, they do not say anything. Yet, they always have certain
reservations. I appreciate that. Anyway, I hope that all of you are fit for this class. And if you are not
fit, our logic is, naturally it will get filtered. Because, the unfit ones will not survive for long! This
natural filtration process we trust in and we are doing this. But, there are certain problems.
Anyway, that ācāryā looked at me and smiled. Therefore, I think it is an approval. Because they are
all representatives of veda in our culture. They are the centers. Therefore, we require their blessing
and their back up. Incidentally, the very place - śańkarālayam - belongs to the śańkara matam].
Anyway let us come to our topic. This one ātmā alone appears as all. Continuing. mantra 13.
इदं मानष
ु ं सव�षां भूतानां मधु , अस् मानुषस् सवार्� भूता�न मधु ; यश्चायमिसन ् मानुषे तेजोमयोऽमत ृ मयः पुरुष,
यश्चायमध्यात मानुषस्तेजोमयोऽमृतमय पुरुष , अयमेव स योऽयमात्म; इदममत ृ म ्, इदं ब्र, इदं सवर्म ॥
idaṃ mānuṣaṃ sarveṣāṃ bhūtānāṃ madhu , asya mānuṣasya sarvāṇi bhūtāni madhu ;
yaścāyam asmin mānuṣe tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyam adhyātmaṃ mānuṣas-
tejomayo 'mṛtamayaḥ puruṣaḥ , ayameva sa yo'yamātmā ; idam amṛtam , idaṃ brahma , idaṃ
sarvam II 2.5.13
So, "idaṃ mānuṣaṃ". mānuṣam refers to the human species. mānuṣam means, human species.
And this word human species represent all the different species of all living beings in the creation.
Imagine entire creation is with human beings only! All human beings only. Then also, life will not be
possible. We require plant species, animal species and all of them. If plant species is not there, what
will be our food? We will have to eat each other! Remember, the world is livable only because there
are varieties of living beings. And all these difference species of living beings are also inter-
connected. One species cannot be there without the help of other species. And therefore, that is
appreciated here as mānuṣam. Means, different species of living beings. They are also inter-
connected. Man depends on animals and plants. Animals and plants depend on human beings.
That is why we talk about ecological balance and harmony. And some species are getting
endangered. So, they spend lot of money to preserve them. Sparrows are dying. Each living being
has a role in the maintenance of the balance. And if we disturb that balance, ultimately it will come
back to us only! Therefore, we are indebted to which species? Indebted to all the species! That is
why in the pañca mahā yajña we included a special yajña, called bhūta yajña. bhūta means,
what? Not ghost. bhūta means, non human living beings. That is why we had in every Hindu home
a cow, representing all animals. That was respected, worshipped and taken care of, as representing
all animals. There will be a tulasī plant, which they regularly water. That represented all the plant
kingdom. We are supposed to take care of all plants and animals. But, as a representation we have
these two. If everybody takes care of the surrounding animals and plants, the ecology is maintained.
Therefore, the upaniṣad talks about the inter-connectedness of all species of living beings.
Therefore, "idaṃ mānuṣaṃ sarveṣāṃ bhūtānāṃ madhu".
Then, asya mānuṣasya and adhyātmam. adhyātmam means, individual human species. In short,
all of them are inter-connected. And therefore, all of them are supported by something else,
which is other than the adhyātmam species as well as adhidaivam, the devatā. For each one we
have a devatā also. The governing devatās. All of them are the appearance of one ātmā alone.
Then comes the last one. The collective. We will read -
अयमात्म सव�षां भत
ू ानां मधु , अस्यात्म सवार्� भत ू ा�न मधु ; यश्चायमिस्मन्नात तज े ोमयोऽमत ु ुष ,
ृ मयः पर
यश्चायमात् तेजोमयोऽमत ृ मयः पर
ु ुष , अयमेव स योऽयमात्म; इदममत ृ म ् , इदं ब्र, इदं सवर्म ॥
ayamātmā sarveṣāṃ bhūtānāṃ madhu, asyātmanaḥ sarvāṇi bhūtāni madhu; yaścāyam
asminnātmani tejomayo'mṛtamayaḥ puruṣaḥ, yaścāyam ātmā tejomayo'mṛtamayaḥ puruṣaḥ,
ayameva sa yo'yamātmā; idam amṛtam, idaṃ brahma, idaṃ sarvam II 2.5.14
The whole discussion is wound up in this mantra by taking the totality. Here, the division of
adhyātma, adhidaiva and adhibhūtam is not maintained, talked about. But, it is taking the total
picture. Three are mentioned here. One is the visible universe, called virāṭ īśvaraḥ. So, every jīva
is dependent on the virāṭ. Similarly, virāṭ is also dependent on every jīva. virāṭ means, total
sthūlam. Second factor is, the total sūkṣma. That is, hiraṇyagarbha śarīram, the total sūkṣma
prapañca. In the previous cases, individual was taken. Now, total is taken, where pṛthivī, jalam,
agni, ākāśa - all are included. All that is also madhu. And the third one taken is cidābhāsa, the
consciousness, which is the original consciousness, which is available in every living being as
the reflected consciousness, because of which alone, they become experiencers. One becomes
bhoktā and the other becomes bhogyam. Minus cidābhāsa [cidābhāsa means, reflected
consciousness] the whole universe will be inert! My body will be there and mike also will be there.
But, there will be no one to speak! Even though this body is also matter [like mike], now I am able to
talk; because of the consciousness which is reflected or manifest in this [body] matter
medium! That is the cidābhāsa. That is the third factor. So virāṭ, hiraṇyagarbha and the
cidābhāsa are the 3 factors. All of them are again, inter-connected to all the living beings.
And then, what is the final statement? This ātmā alone, the Original ātmā, the caitanyam, [which
was described in the maitreyī brāhmaṇam!] that consciousness alone is in the form of virāṭ also.
In the form of hiraṇyagarbha also. In the form of cidābhāsa also. Everything is that one ātmā
alone. Thus, ātmā satyam; tad anyat sarvam mithyā! That is the first statement in tattvabodha.
[tattvabodha - I hope you remember the name!] In that, the question was asked, "tatva vivekaḥ
kaḥ? " - what is the knowledge of truth? Answer is, "ātmā satyam; tadanyat sarvam mithyā". That
one teaching is completed here. Now, the upaniṣad consolidates the teaching in the next mantra.
स वा अयमात्म सव�षां भतू ानाम�धप�तः , सव�षां भत ू ानां राजा ; तद्यथ रथनाभौ च रथनेमौ चाराः सव� सम�पर्त: ,
एवमवे ािस्मन्नात् सवार्� भतू ा�न, सव� देवाः , सव� लोकाः , सव� प्राण , सवर एत आत्मान सम�पर्ता ॥ १५
sa vā ayamātmā sarveṣāṃ bhūtānāmadhipatiḥ, sarveṣāṃ bhūtānāṃ rājā; tadyathā
rathanābhau ca rathanemau ca arāḥ sarve samarpitāḥ, evamevāsminnātmani sarvāṇi
bhūtāni, sarve devāḥ, sarve lokāḥ, sarve prāṇāḥ, sarva eta ātmānaḥ samarpitāḥ II 2.5.15
So, now the ācāryā directs our attention to the adhiṣṭhāna ātmā, the caitanyam. And 'that
caitanyam is the support of the whole creation' is being mentioned. "sa vā ayam ātmā" - this
ātmā, the caitanyam, "sarveṣāṃ bhūtānām adhipatiḥ". adhipatiḥ means, the master, the
controller and supporter of the whole creation, by lending three fundamental things. The entire
creation borrows three things from the ātmā. What are those three fundamental things borrowed
from ātmā? 1. sat. 2. cit. 3. ānandaḥ. sat means existence. The entire world borrows existence
from 'I', the observer alone. Just as I lend existence to my dream world, similarly 'I' lend existence to
this waker's world also. Therefore, sat dānam I do. Like annadānam and all! Regularly 'I' do 3
dānams. So, 'I' can claim, 'I am the most chartable one in the creation'!
'I' give existence to the whole creation. Next important one is, 'I' give consciousness to all the
bodies and minds. If 'I' do not lend consciousness to the body and mind, there will be no living
beings and there will be no transactions. If living beings are there, doing their own, making their own
different pursuits, it is because 'I' lend cit to all the bodies and minds.
Not only that. All living beings pursue different things. One person is pursuing arts music or dance
or sport or different things. All these people are pursuing different things. But, śāstrā says, even
though seemingly they are pursuing different things, everyone is pursuing only one thing. It
looks different, as different things. But, only one thing. I find joy in that pursuit. Is it not? You will
not pursue anything unless you have ānandā in that pursuit. The moment that pursuit stops
giving ānanda, then you withdraw from that. Even if you are forced to pursue it at knife point, you
may do it. But, there is no desire for that. So, all living beings pursue ānanda alone in the creation.
And, who is giving that ānanda? 'I' the ātmā alone! So, 'I' am responsible for the creation by giving
existence. 'I' am responsible for all living beings by giving consciousness. 'I' am responsible for all
their pursuits; because, all of them are pursuing ānanda only. That ānanda also 'I' am. Thus, sat,
cit and ānanda, 'I' am. Therefore, 'I' am wonderful and great!
Everywhere else people criticise us. upaniṣad is the only place, where you can listen nice things!
Everywhere they will say, 'you are useless'. Complaints & more complaints! Married spouses also,
this only, 'married to you for 25 years. What did I get out of you?' So, everywhere people complain.
This is the only place where it says, 'you are the salt of the earth. You are the truth of the earth'.
Therefore, "sarveṣāṃ bhūtānām adhipatiḥ" - you are the master. You are svatantraḥ. The world
depends on you; but, you do not depend on the world. nāma rūpa depends upon substance; but,
substance does not depend upon nāma rūpa. Even if one nāma rūpa goes away, the substance
continues. Therefore, adhipatiḥ. Then, "sarveṣām bhūtānām rājā". rājā means, the most shining
one. jyotiṣām jyotiḥ, svayamprakāśaḥ. Because, not only 'I' reveal myself by saying 'I am here'.
But, I reveal all the objects of the world also. I do double revelation. First, I say, 'I am here'.
Thereafter, I reveal others also. Self revealing and other revealing. That is called
svayamprakāśaḥ rājā. rājate prakāśate iti rājā. So, the shining one. A king is called rājā;
because, he has got all the paraphernalia. Golden throne is there. Special umbrella a is there. With
all of them he shines. Therefore a king is called rājā. The one who outshines all others. Similarly,
ātmā is the ultimate rājā. Because, it outshines everything else.
And then, "tadyathā rathanābhau ca rathanemau ca arāḥ sarve samarpitāḥ". If you take a wheel,
there are so many spokes. Spoke means intermediary rods are there. And, all of them are
connected to 2 things. One is the central hub or axle. And then to the outside rim. Just as all the
spokes are connected to the hub and the rim, similarly, the entire universe is connected to one
ātmā and its power, called māyā. Understood. So, through this ātmā and māyā, everything is
connected. The changing part of the universe is connected to māyā. The changeless part of the
universe is connected to ātmā. The changing part belongs to māyā. And the changeless part .....
What is the changeless? "Swāmījī, everything is changing! What is changeless?" [You should be
able to answer; you are senior students!] 'What is changeless in all of them', if you ask, existence is
common in all. When the wall is broken, you get what? Bricks. Wall 'is'. When it is broken, wall goes
away. But, now you say brick 'is'. Wall has changed to brick. But, changelessly what is
continuing? 'is'-ness is there! Brick is made into powder. So, powder 'is'. It is merged into earth.
So, earth 'is'. Thus, anything you do, the 'is'-ness is always changeless. And that 'is'-ness is
known by consciousness principle. [We saw all these in maitreyī brāhmaṇam!] Thus, things are
known. That 'known'-ness - called consciousness - is also non changing. So, non-changing
existence and non-changing consciousness belong to ātmā. Changing names & forms belong
to māyā. Thus, everything is fixed on this ĀTMĀ - MĀYĀ adhiṣṭhānam only. Details in next class.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
स वा अयमात्म सव�षां भत
ू ानाम�धप�तः , सव�षां भत ू ानां राजा ; तद्यथ रथनाभौ च रथनेमौ चाराः सव� सम�पर्त: ,
एवमेवािस्मन्नात् सवार्� भतू ा�न, सव� दे वाः , सव� लोकाः , सव� प्राण , सवर एत आत्मान सम�पर्ता ॥ १५ [Page
171, mantra 2.5.15]
sa vā ayamātmā sarveṣāṃ bhūtānāmadhipatiḥ, sarveṣāṃ bhūtānāṃ rājā; tadyathā
rathanābhau ca rathanemau ca arāḥ sarve samarpitāḥ, evamevāsminnātmani sarvāṇi
bhūtāni, sarve devāḥ, sarve lokāḥ, sarve prāṇāḥ, sarva eta ātmānaḥ samarpitāḥ II 2.5.15
With this mantra, the upaniṣad completes the main teaching of madhu vidyā, a teaching based on
the inter-connectedness of the universe. And by studying the inter-connectedness of the universe,
the mithyātvam of the universe is established. And through that mithyā universe, the satyam,
adhiṣṭhānam is also revealed as ātmā, the observer of this entire universe. And therefore, the
teaching is "aham satyam and idam sarvam mithyā". And this mithyā universe, 'borrows'
existence form the satya ātmā. And, it 'appears' to exist because of the existence lent by me.
We do not mean that the world is non-existent. We only say, the world has 'borrowed' existence.
It is exactly like the svapna prapañca. When we experience the dream universe, the dream
universe is certainly existent. Because, when we experience an object, we experience as existent
object only. In the dream also, we say, 'the mountain is'; we do not say, 'mountain is not'. Mountain
'is', river 'is' etc. So, the dream mountain does have existence. But, by the word mithyā, we mean
that 'existence' we see in dream does not belong to the dream object. I only am lending the
existence to the dream. The same thing we are extending to this universe also! And, when I say 'this
universe', it includes our own body and mind also. Therefore, the mind, the body and the world,
all these three are mithyā.
And again, mithyā does not mean they are non-existent. World 'is', Body 'is', Mind 'is' - with the
'is'ness 'borrowed' from 'me' - who is the CONSCIOUSNESS principle; and, who is the embodiment of
EXISTENCE principle also. Therefore, the word mithyā should not be mistaken as non-existence.
That is why, the best translation of the word mithyā is mithyā. We should not use any other word. If
you say existent it is wrong translation. Non-existent is wrong translation. You also do not say
existent non-existent, that also is not possible. Because, both [existence & non-existence] cannot
co-exist. Therefore, the only translation for mithyā is, mithyā only!
And having used the word mithyā, we should understand the significance of the word. In fact,
assimilation of the word mithyā is tougher than understanding the ātmā itself! And therefore, 'I'
the ātmā am "sarveṣāṃ bhūtānāmadhipatiḥ, sarveṣāṃ bhūtānāṃ rājā" - 'I' am the master; 'I' am
the independent reality. 'I' lend existence to everything. 'I' support everything. 'I' experience
everything. But 'I' am not affected by any one of these things. This is the recognition of mokṣā as
my permanent nature. By this recognition, I do not get mokṣā. But, I discover the fact, that I was
all the time, muktaḥ only. And with this, the madhu vidyā teaching is complete.
Now, we are going to get 4 verses, which is the conclusion of the teaching. The consolidation, of the
teaching. And the glorification of the teaching, through a story. We will read that portion.
इदं वै तन्मध दध्यङ्ङाथवर्णोऽिश्वभ्या । तदे तदृ�ष पश्यन्नवो च । "तद्वा नरा सनये दं स उगमा�वष्कृणो�
तन्यतुन विृ ष्टम । दध्य ह यन्मध्वाथवर वामश्वस शीष्णा प यद�मव
ु ाच ॥" इ�त ॥ २..५.१६
idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca I tadetadṛṣiḥ paśyannavocat I
“tadvāṃ narā sanaye daṃsa ugramāviṣkṛṇomi tanyaturna vṛṣṭim I dadhyaṅ ha
yanmadhvātharvaṇo vāmaśvasya śīrṣṇā pra yadīmuvāca II” iti II 2.5.16
So, the upaniṣad is talking about the guru and śiṣyā of this madhu vidyā. It says, 'it was taught by
ātharvaṇa ṛṣiḥ - a ṛṣi belonging to atharvaṇa veda - who is known by the name, dadhyań'.
dadhyań is the name of the ṛṣi. But, because, he belonged to atharvaṇa veda, he is named
ātharvaṇa ṛṣi also. I will use the word ātharvaṇa ṛṣiḥ. He taught this vidyā to two celestials - by
name aśvinīkumārau. They are the devatās of the heaven. And, they are supposed to be the
doctors of the deva lokā, presiding over health & medicine. This aśvinīkumārau had extra-ordinary
powers. Medical skills also they had. They wanted to gain this madhu vidyā, brahma vidyā.
[The word madhu vidyā hereafter should refer to brahma vidyā. There is a madhu vidyā occurring
in chāndogya upaniṣad also! The madhu vidyā of chāndogya upaniṣad is a different one. It is
the upāsanā of sūrya bhagavān. sūrya upāsanam is called madhu vidyā in chāndogya
upaniṣad. Here, in bṛhadāraṇyaka, the word madhu vidyā refers to ātma vidyā or brahma vidyā].
And, aśvinīkumārās wanted to gain this knowledge. So, they approached the ātharvaṇa ṛṣi - who
already had this knowledge - and asked for it. And then, ātharvaṇa ṛṣi said, 'I can certainly give this
teaching to you. But I have a problem'. What is the problem? He says, 'Lord indrā has given a
warning that, 'the self knowledge should not be given freely to anyone and everyone; because,
people may misunderstand the ātma vidyā. And so, it may lead to a licentious way of living'. It
is said that, 'a jñānī is beyond dharma and adharma. And, whatever a jñānī does, He will not
acquire puṇyam and pāpam'. But, this statement can be taken out of context and it may be abused!
'I am a jñānī. And therefore, I am beyond all rules and regulations'. And so, a person may lead a
licentious life. But, veda was always particular that dharma should never be renounced by
anyone, at any time. Whether I am a jñānī or ajñānī, dharma is very important for the harmony
and sustenance of the universe. Therefore, dharma is a non-negotiable thing.
As far as brahma vidyā is concerned, we can have brahma vidyā, as an addition to dhārmic way
of life; but, not as a replacement for dharma. So, one should not ask, 'whether dharma is better or
self-knowledge is better?' Then, everybody will choose self-knowledge, so that one need not follow
any values! Therefore veda says, 'there is no choice between dharma & vidyā, self-knowledge'.
And if at all you want to choose one, ... Very important. If at all you want to choose one, which one
you should choose? dharma alone must be chosen. Renunciation of dharma, in the name of
spirituality, can be dangerous to the society. And therefore only, the spiritual wisdom was kept a
secret in the society. That is why throughout bhagavad gītā, kṛṣṇā uses the words rahasyam,
guhyam ... "... bhakto'si me sakhā ceti rahasyaṃ hyetaduttamam II" [4-3] / "rājavidyā rāja
guhyaṃ pavitramidamuttamam pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartum avyayam"
[9-2]. uttamam rahasyam; rāja guhyam. Mean, highest secret. Because, self-knowledge should
not make me violate dharma. If I am ajñānī, I have to practice dharma. If I am jñānī, I have to
practice it. The traditional ācāryas had the fear that a person may wrongly claim that he is a
vedāntin and violate all the values of society. Therefore, they never gave this teaching freely all-
round. Last week also when the ācārya was going I said, 'they all have reservations that this is
freely given'. And also we are putting them in internet! Finished!! It is all very, very dangerous
propositions. Therefore, in the vedās there are stories to indicate this danger. Lord indrā gave a
warning to ātharvaṇa ṛṣi. 'You have got brahma vidyā. It is okay. But, you should not give this to
anyone'. And indrā threatened, 'if you give, then your head will burst'. śāpam is given! [All these are
stories. Do not take these stories literally] The message is, 'never give self knowledge without
filtering the type of students'. And when ātharvaṇa ṛṣi said this to aśvinīkumāra, they said, 'we
will not abuse it. We will follow dharma. And we are interested in'. Then ātharvaṇa said, 'I am willing
to give it alright; but, because of indrā's śāpa I will lose my head! Therefore, you will get that pāpam
of killing the guru!' aśvinīkumārās said, 'do not worry. We are heavenly doctors. [We know plastic
surgery. More advanced than the presentday plastic surgery!] We have a particular solution to this
problem. We will cut your head in advance. And also cut the head of a horse. Then, exchange the
heads in both bodies'. Thus, the horse's head will be given to ātharvaṇa ṛṣi; and ātharvaṇa's head
given to horse. And so, ātharvaṇa ṛṣi will then teach vedāntā through the head of the horse -
hayagrīva. Thus, through the horse's head ṛṣi will teach them. Therefore, He will start the teaching
to aśvinīkumārās. And, after the teaching is over, when indrā cuts the [horse] head, aśvinīkumāra
will exchange the real head! First, exchange; then, teach; then, re-exchange. This is the story part.
Here veda says, so both the guru and śiṣyā, have taken extra-ordinary risk. It is a grave risk;
because, it may or may not work. And all this, aśvinīkumārās did, because of their value for
brahma vidyā. And ātharvaṇa ṛṣi also - śańkarācārya says - wanted to keep up His word, 'that I
will teach you'. So, ātharvaṇa ṛṣi showed the satyavāk paripālanam as a value. And
aśvinīkumārās took a very big risk. All because of their love for self knowledge. Thus, this vidyā
has been transferred in extra-ordinary circumstances. So glorious is this vidyā that you have
received now. That is the essence. Here, the first two mantras give the story part.
"idaṃ vai tanmadhu". madhu means, madhu vidyā, brahma vidyā. "dadhyańń ātharvaṇo-
'śvibhyām uvāca". dadhyańń ātharvaṇaḥ - the ātharvaṇa ṛṣi, aśvibhyām uvāca [through the
horse's head] taught the aśvinīkumārās. aśvibhyām means, aśvinīkumārau, the 2 brothers.
"tad etad ṛṣiḥ paśyann avocat". After seeing the extra-ordinary exchange of the teaching, ṛṣiḥ - a
vedic ṛṣi, who witnessed this particular event, addressed the aśvinīkumārās. ṛṣiḥ paśyan. ṛṣiḥ
means, another ṛṣi who saw this event. avocat - said. Or, ṛṣiḥ can mean veda also. So, the veda or
a witness ṛṣi who saw the whole thing addressed aśvinīkumārās and said - "tad vāṃ narā sanaye
daṃsa ugram āviṣkṛṇomi tanyaturna vṛṣṭim" narā means, narau - the aśvinīkumārās, who have
got a human form. They are addressed here as narau. narā is vedic. narau is aśvinīkumārau.
sanaye means, brahma vidyā prāptavya. sana means, acquisition. Acquisition of brahma vidyā.
For the sake of acquisition, ugram damsaḥ means, a terrible action. What is the terrible action?
Cutting the head of the guru Himself is ugram karma, krūram karma. damsa means, karma. vām
means, of yours. All this has happened because of your desire of knowledge. But, this event nobody
knows. Because, it has happened secretly. Now, the veda says, āviṣkṛṇomi - 'I want to reveal this
secret event to entire universe. Otherwise, nobody would have known this. So, I shall tell this'. And,
for what purpose I will make it known? To show the glory of the self knowledge; āviṣkṛṇomi.
Wide spread, all over the world, I will spread the story.
Like what? An example is given. tanyatuḥ na vṛṣṭim - like, the wide spread clouds pour rain on all
the areas! tanyatuḥ means, meghaḥ, clouds; vṛṣṭiḥ means, rain. na means, like. na here means,
ivārthe - just as the clouds give out waters, I am also going to give out this news to the entire world!
And, what is the news? Breaking news. 9 PM. Prime time news it is! And, what is that news?"
dadhyań ha yanmadhu ātharvaṇo vām aśvasya śīrṣṇā pra yadīmuvāca II" iti. So, dadhyań
ātharvaṇaḥ - the great ṛṣi ātharvaṇa, aśvasya śīrṣṇā - through the head of a horse, vām yat īm
pra uvāca. vām refers to you two [aśvinīkumāra]. ātharvaṇaḥ pra uvāca ha - to both of you ṛṣi
ātharvaṇa taught this vidyā, this madhu vidyā, with the head of a horse. So, pra should be
connected with uvāca. pra uvāca means, He taught this wisdom. yat īm. [im means, anarthaka
nipādaḥ, there is no special meaning for īm. Only for emphasis. pra uvāca alone is the word]. iti -
this is the glory No.1 of brahma vidyā. And further, some more details of the story are given.
इदं वै तन्मध दध्यङ्ङाथवर्णोऽिश्वभ्या । तदे तदृ�ष पश्यन्नवो च । "आथवर्णायािश्व दधीचेऽश्व्व �शरः

प्रत्यैरय । स वां मधु प्रवोचदृता त्वाष् यद्दस्रा क�यं वाम ् ॥" इ�त ॥ २.५.१७
idaṃ vai tan madhu dadhyańń ātharvaṇo'śvibhyām uvāca I tad etad ṛṣiḥ paśyann avocat I
"ātharvaṇāyāśvinā dadhīce 'śvyaṃ śiraḥ pratyair ayatam sa vāṃ madhu pravocad ṛtāyan
tvāṣṭraṃ yad dasrāv api kakṣyaṃ vām II" iti II 2,5.17
So, the first two lines are repetition. That is, the secret exchange happened between ātharvaṇa and
aśvinīkumārau. Nobody knew this. But, a vedic ṛṣi witnessed this and wanted to declare this to this
world. And therefore, the vedic ṛṣi declares this. Up to that is the same as before. "ātharvaṇāya
dadhīce aśvinau aśvyam śiraḥ pratyairayatam". aśvinā means, aśvinau, the 2 aśvinīkumārau,
pratyairayatam means, connected or fixed. They exchanged the horse's head and the ṛṣi's head.
pratyairayatam means, connected to ātharvaṇāya dadhīce - to the ātharvaṇa ṛṣi, who is going to
be the guru of this madhu vidyā. aśvyam śiraḥ means, a horse's head.
Then, "sa vāṃ madhu pravocad ṛtāyan". What did He teach? That was not said in the previous
mantra. Subject matter is mentioned in 3rd and 4th line here. That ātharvaṇa taught you both
madhu vidyā. I said there are two madhu vidyās. One occurring in bṛhadāraṇyaka. Another
occurring in chāndogya. chāndogya madhu vidyā is sūrya upāsanam. bṛhadāraṇyaka madhu
vidyā is ātma jñānam. Both of them are called madhu vidyā. ātharvaṇa ṛṣi taught both madhu
vidyā to aśvinīkumāra. saḥ vām madhu pravocat. He taught the two-fold madhu vidyā.
ṛtāyan means, keeping up the promise that He gave. Suppose we promise to teach someone and
the śiṣyā says, 'I will cut your head and replace', we will be worried! We will get back! It is like giving
a signature before anesthesia for a surgery! Then itself we get anxious, whether after anesthesia
and surgery we will come out or not. And so they tell joke - this patient said that, 'this is the first time
that I am undergoing a surgery. Therefore, I am very, very nervous'. Doctor said, it seems, 'I can
understand your nervousness; because, for me also this is the first surgery I am attempting'. In fact,
hearing this, even before surgery the patient will die!
Like that, ātharvaṇa ṛṣi took a very, very great risk. All because of what? He wanted to keep His
word. Therefore, veda notes that. ṛtāyan. Means, keeping the promise ātharvaṇa ṛṣi agreed to
teach. And, what are the two-fold madhu vidyā? "tvāṣṭraṃ madhu" and "kakṣyaṃ madhu".
tvāṣṭram madhu means, sūrya upāsanam. tvaṣṭā means sūryaḥ tvāṣṭram madhu means, sūrya
upāsanā rūpa madhu vidyā. And the second one, kakṣyaṃ madhu, means secret madhu vidyā.
And, what is secret madhu vidyā? ātma jñāna rūpa madhu. kakṣyam means, rahasyam. Both of
them ātharvaṇa taught you. Such great aśvinīkumārās you are! iti. The word dasrāu means, the
aśvinīkumārās who performed a terrible act. dasrāu means, krūra karmāṇau.
All for the sake of what? Self-knowledge! Therefore, whether the story is true or not, bottom-line is,
in the olden days, for the sake of this knowledge they were ready to take any type of risk. And
any amount of extra-ordinary efforts also. Remember, śańkarācārya walked from Kerala to
Madhya Pradesh! Today, if no transport is available, we will cancel the class, even though the
distance may be 5 KM! But, śańkarācārya walked from Kerala to Madhya Pradesh, where His guru
govinda bhagavatpādācārya was there! Thus, they were ready to sacrifice anything for the sake of
knowledge. Therefore, that knowledge is glorious. That is the only essence of the story. In the
following two mantras, the content of the teaching is summarised.
इदं वै तन्मध दध्यङ्ङाथवर्णोऽिश्वभ्या । तदे तदृ�ष पश्यन्नवो च । "परु श्चक द्�वपद परु श्चक चतषु ्पद । परु ः स
प�ी भतू ्व परु ः परु ु आ�वशत ् ॥" इ�त । स वा अयं पर
ु ुष सवार्स पष
ू ुर प�ु रशय: ; नैनेन �कं चनानावत
ृ म ् , नैनेन
�कं चनासंवत
ृ म ् ॥ २.५.१८
idaṃ vai tanmadhu dadhyańń ātharvaṇo'śvibhyām uvāca I tad etad ṛṣiḥ paśyann avocat I
"puraścakre dvipadaḥ puraścakre catuṣpadaḥ I puraḥ sa pakṣī bhūtvā puraḥ puruṣa āviśat I"
iti I sa vā ayaṃ puruṣaḥ sarvāsu pūrṣu puriśayaḥ ; nainena kiṃcanānāvṛtam , nainena kiṃca
nāsaṃvṛtam II 2.5.18
A very, very important mantra in which entire vedāntic teaching is packed in few lines. śriṣṭi
śruti, anupraveśa śruti, mahāvākya śruti - all these three main topics are covered in a packed
form. The first 2 lines are repetition. The whole exchange took place in secret. And the veda is
revealing the secret to the world. Now, the śriṣṭi śruti is mentioned. Previously - before the creation
- there was only brahman with māyā śakti. brahman means, the cetana tattvam. māyā means,
the jaḍa tattvam. And with the help of the māyā, brahman projected the whole universe. Like, the
waker using the mind, projects the whole svapna. From the māyā mind, brahman, projected the
whole universe, which includes all the physical bodies of all the living beings also. That is said here.
paramātmā [we have to supply in the beginning] "puraścakre dvipadaḥ". puraḥ means, śarīrāṇi.
[pūḥ purau puraḥ iti rūpāṇi. pur śabdaḥ dvitīyā bahu vacanam] puraḥ means, śarīrāṇi. "puram
ekādaśa dvāram ajasyāvakra cetasaḥ" [kaṭha 2.2.1], "navadvāre pure dehī naiva kurvan na
kārayan" [gītā 5.13] etc. Here, puraḥ is dvitīyā bahu vacanam. And dvipadaḥ means, the bodies
of all the two-legged animals. dvipadaḥ means, two-legged animals, birds all of them paramātmā
created. puraś cakre. cakre means created. Okay, what about other creatures? puraś cakre
catuṣpadaḥ. catuṣpadaḥ puraḥ - four-legged bodies of animals were also created. In short, all the
living beings' bodies were created. This is the packing of śriṣṭi śruti.
Then comes anupraveśa śruti. Very important. Even though bodies and worlds are created,
transactions are not possible; because, both are created out of māyā. And therefore, both - bodies &
worlds - are inert in nature. World is māyā vikāram, jaḍam. Body-Mind-Sense complex is māyā
vikāraḥ, modification of māyā. All of them are matter and energy. Matter is also inert; energy is also
inert. So, on śriṣṭi, body is there, mind is there, senses are there, world is there; but, transaction is
not there. Because, transaction requires a conscious being. Therefore, brahman thought, 'since
there is no conscious being behind Body-Mind-Sense complex, I myself will occupy all the bodies
and minds and become the jīvātmā'. Thus, the all-pervading CONSCIOUSNESS when it gets
enclosed within the Body Mind Sense complex, it is re-named jīvātmā.
Like, what example at once you should remember? The total space, when it gets enclosed within the
hall, it is renamed hall-space. Room-space, pot-space etc. Space has not become divided. Without
dividing itself, seemingly it got divided into small space, big space, medium space etc.
Similarly, one paramātmā - without dividing itself - became a small jīvātmā in an ant! And, a big
jīvātmā in an elephant. In a blue whale, it is still bigger! Thus, paramātmā - enclosed within the
body, is jīvātmā. The all-pervading CONSCIOUSNESS does not have self-awareness. But, the
moment it gets enclosed within the Body-Mind-Sense complex, there is self-awareness! 'I' express
in the form of 'I am'. That is the first thought that arises when the CONSCIOUSNESS is enclosed
within the body. But, what happens? A problem! Even though 'I am the enclosed CONSCIOUSNESS',
different from enclosure - the Body-Mind-Sense complex - jīvātmā is not aware of this fact,
because of the same māyā śakti, even though that very same māyā śakti created the enclosure!
Previously the māyā created the world with its vikṣepa śakti. Now, because of the āvaraṇa śakti of
māyā, the jīvātmā is not aware of this fact. Not aware of which fact? The fact that āvaraṇa takes
over. 'I am not the enclosure body, enclosure mind, enclosure sense organs. I use them, but, I am
not them'. This fact the jīvātmā loses sight of. The moment I forget that fact, I am going to mistake
myself to be the Body-Mind-Sense complex! Like the pot space claiming, 'I am the pot', we - the
space like CONSCIOUSNESS - claim, 'I am the ageing, dying body'!
And therefore, vedāntā is required, to teach us what? 'YOU ARE NOT THE BODY; YOU ARE NOT THE
MIND; YOU ARE NOT THE SENSES; BUT, YOU ARE THE ALL-PERVADING CONSCIOUSNESS'. If you remember
what we have seen a few classes before, ahańkāra ātma vāda. jīvātma vāda. paramātma vāda.
sarvātma vāda, I said. The first stage is claiming, 'I am not the body. But, I am the CONSCIOUSNESS
enclosed in the body'. Next stage is, 'I am not the CONSCIOUSNESS enclosed in this body only. But, I
am the same all-pervading CONSCIOUSNESS, without undergoing any division'. Just as space is
never divided, I am also the indivisible CONSCIOUSNESS, blessing not only this body; but, I am the
CONSCIOUSNESS blessing all the bodies. The moment I claim that, I have shifted from jīvātma vāda
to paramātma vāda. Then comes the final stage - NOT ONLY I AM THE ALL-PERVADING
CONSCIOUSNESS; BUT, EVEN THE ENCLOSURE BODIES - WHICH ARE THE INERT BODIES BORN OUT OF
MĀYĀ - EVEN THOSE ARE NOTHING BUT CONSCIOUSNESS ITSELF, WITH DIFFERENT NAMES AND FORMS.
Therefore, even the body is my own appearance only. And once I claim, 'I alone appear as the
inert universe also', it is called sarvātma vāda. All these are packed in this ślokā.
"puraścakre dvipadaḥ puraścakre catuṣpadaḥ" is śriṣṭi vākyam. Now comes the anupraveśa
vākyam, "puraḥ sa pakṣī bhūtvā puraḥ puruṣa āviśat". Here pakṣī has a unique contextual
meaning. We should never take the dictionary meaning. A bird is called pakṣī. In this context, pakṣī
means, sūkṣma śarīram. Because, sūkṣma śarīram is like a bird, now occupying the body; and,
after death it will fly off the body. And therefore, the word pakṣī means, the sūkṣma śarīram.
So, puraḥ means, in the beginning. pakṣī bhūtvā - having created sthūla śarīram and placed the
sūkṣma śarīram in all the sthūla śarīrams. Like, initially the house is built. You cannot directly go
and live. You have to furnish the house. They say, 'Furnished apartments!' sthūla śarīram is house
and sūkṣma śarīram is furnishing the house! Otherwise, it is of no use. Like dead body! Therefore,
bhagavān creates sthūla śarīram and puts sūkṣma śarīram inside. That is called furnishing the
house! After doing that, He enters! Grand gṛha praveśam of paramātmā, in the form of the jīvātmā.
Therefore, all of us - who are now foolish ones (!) - are really, none other than that wonderful
paramātmā. puraḥ puruṣaḥ. This puraḥ also is the śarīram. So, three puraḥ means, śarīram.
One puraḥ is in the beginning. āviśat means, entered. paramātmā got enclosed in the body,
causing the 'I' thought first! That is why, from sleep when we wake up, the first thought that creeps
us is 'I am'. Thereafter comes the idam vṛtti and all transactions, making me forget my real nature.
Up to this is ṛg mantra. śriṣṭi and anupraveśa are over.
And now the upaniṣad gives the mahāvākyam. "sa vā ayaṃ puruṣaḥ sarvāsu pūrṣu puriśayaḥ".
puruṣaḥ - this jīvātmā - who is enclosed within the body. purīśayaḥ should be connected with
puruṣaḥ. sa vā ayam puriśayaḥ puruṣaḥ, the enclosed jīvātmā, the CONSCIOUSNESS principle, is
not confined to this body only. sarvāsu pūrṣu - the same CONSCIOUSNESS is there in all bodies.
sarvāsu pūrṣu pūrṣu means, śarīreṣu. "kṣetrajñam cāpi mām viddi sarva kṣetreṣu". Same
mahāvākyam! And the one which is in all the bodies is called paramātmā. That which is in one
body is called jīvātmā. Here he says, the jīvātmā in one and paramātmā in all others. Both are
one and the same. "aham brahma asmi".
And then, "nainena kiṃcanānāvṛtam , nainena kiṃca nāsaṃvṛtam". "nainena kiñcana" is the
final stage of sarvātma bhāvaḥ, which we will see in the next class.
ॐ पूण्
इदं वै तन्मध दध्यङ्ङाथवर्णोऽिश्वभ्या । तदे तदृ�ष पश्यन्नवो च । "परु श्चक द्�वपद परु श्चक चतषु ्पद । परु ः स
प�ी भतू ्व परु ः पर
ु ु आ�वशत ् ॥" इ�त । स वा अयं पर
ु ुष सवार्स पषुर
ू प�ु रशय: ; नैनेन �कं चनानावत
ृ म् , नैनेन
�कं चनासंवत
ृ म् ॥ २.५.१८
idaṃ vai tanmadhu dadhyańń ātharvaṇo'śvibhyām uvāca I tad etad ṛṣiḥ paśyann avocat I
"puraścakre dvipadaḥ puraścakre catuṣpadaḥ I puraḥ sa pakṣī bhūtvā puraḥ puruṣa āviśat I"
iti I sa vā ayaṃ puruṣaḥ sarvāsu pūrṣu puriśayaḥ ; nainena kiṃcanānāvṛtam , nainena kiṃca
nāsaṃvṛtam II Page 176, mantrā 2.5.18
In this very important mantrā No. 18, the upaniṣad is summarising the entire vedāntic teaching in
a capsule form, covering all the subject matter. Generally, the vedāntic teaching is given in 3
stages. And all these three stages are covered in this portion. The first stage is called śriṣṭi śruti.
Second stage is called anupraveśa śruti. Third stage is called mahāvākya śruti. śriṣṭi śruti,
anupraveśa śruti and mahāvākya śruti. Creation. Entry. Equation. Creation + entry + equation is
vedāntā. We can talk for hours and weeks and months and decades on these three itself!
And, by way of presenting the teaching in these three stages, the upaniṣad wants to elevate the
student in three stages. The teaching is of three stages - CREATION, ENTRY, EQUATION. And, through
these three stages, the upaniṣad wants to elevate the student through three stages. And what are
those 3 stages? First elevation is ahańkāra bhāva to jīvātma bhāvaḥ. Elevation No.1. ahańkāra
bhāva is ground floor. We are grounded! Then, we have to come to first floor. ahańkāra bhāva to
jīvātma bhāva. Then, the second elevation is, jīvātma bhāva to paramātma bhāva. Second floor!
And then comes the final elevation. paramātma bhāva to sarvātma bhāva. [Great, you already
know that!] paramātma bhāva to sarvātma bhāvaḥ.
What do you mean by these three bhāvaḥ? You are supposed to know! ahańkāra b hāva is the
wrong notion that I am the Body-Mind-Sense complex. Body-Mind-Sense complex is the ahańkāra
bhāva. That is the natural misconception for everyone. Universal misconception. 'I am the
individual body born on such and such date. Growing, graying, going. And I am worried, I am going.
But, others are happy that we are going! They will not tell it out. But, that is the truth. This is the
ground level. ahańkāra bhāva does not require any teaching. Why? We are already there, at that
stage! The teaching is to lift us from ahańkāra bhāva to jīvātma bhāva. Here, the understanding
is, Body-Mind-Sense complex is not me. But, it is only an enclosure. 'I' am the CONSCIOUSNESS
obtaining in the body. Body is matter. Mind is matter. Sense organs are matter. I am - do not say
matter - 'I am CONSCIOUSNESS principle'. It is just like, pot and enclosed space. The space is not the
pot. Space is enclosed within the pot. Thus, body is like pot. [Body is like pot is true, because, it is
generally round!] So, body is like pot. And, I am like the pot space, the space like
CONSCIOUSNESS. If I understand this, if I am convinced of this, I have come from ground to first floor.
And then, what is the next stage? 'I am not the CONSCIOUSNESS within this body only; but, I am
the CONSCIOUSNESS, which is same in all the bodies'. Bodies are different in all their features;
whereas, CONSCIOUSNESS is one. Like what? Pots are many and varied. But, space is the very
same. There is no brāhmaṇa space, kṣatriya space, vaiśya space, female space, male space, ...
No such differentiation is there. nirguṇa saccidānanda caitanyam is same in all the bodies. And,
the same CONSCIOUSNESS is in-between the two bodies also. So, I am all-pervading space-like
CONSCIOUSNESS when I say, I have gone from first floor to second floor. I am, the CONSCIOUSNESS
not in this body; but, in all the bodies! That alone we saw in the last class.
Class 38 - 4th Dec 2017 - mantrā 2-5-18 to 2-6-3 Download from www.arshaavinash.in Page 1
"sa vā ayaṃ puruṣaḥ sarvāsu pūrṣu puriśayaḥ". This is mahā vākya mantram. puriśayaḥ
puruṣa is jīvātma bhāva ; sarvāsu pūrṣu is paramātma bhāva. So, puriśaya puruṣaḥ is tvam
pada lakṣyārthaḥ ; sarvāsu pūrṣu is tad pada lakṣyārthaḥ. puriśayaḥ is hetu garbha
viśeṣaṇam. puriśayanāt puruṣaḥ iti hetuḥ. So, when I say, 'I am all-pervading CONSCIOUSNESS',
I have come from the first floor to the second floor! And even this is not enough according to
vedāntā. Because, I am claiming, I only am CONSCIOUSNESS. Still, there is duality in the form of
CONSCIOUSNESS and matter. Body matter, mind matter, world matter. So, still we are in dvaitam.
Therefore, from paramātma bhāva, I have to go to the final stage. What is that? Even the so called
material world does not exist as a separate, second entity. On the other hand, material world also
is nothing but CONSCIOUSNESS itself, with different names and forms. Therefore, the body also is
CONSCIOUSNESS + nāma-rūpa. Mind also is, CONSCIOUSNESS + nāma-rūpa. ākāśa also is
CONSCIOUSNESS + nāma-rūpa. In short, there are no two things at all. 'I', the CONSCIOUSNESS
alone am in the form of every object in the universe also. This claiming is called sarvātma
bhāvaḥ. This is the third floor. Ground to first. First to second. Second to third. With third floor,
turīyam the journey is over.
AND, WHAT IS SARVĀTMA BHĀVA? 'I AM' EVERYTHING. 'I AM' ALL. CONSCIOUSNESS ALSO 'I AM'. MATTER
ALSO 'I AM'. 'I AM' ĀTMĀ ALSO. 'I AM' ANĀTMĀ ALSO! In bhagavad gītā language, I am parāprakṛti also;
I am aparāprakṛti also. One is my higher manifestation. Another is my own lower manifestation.
Which one is higher? parā or aparā? parā prakṛti is higher. aparā prakṛti is lower. That is the
sarvātma bhāva, which we have to see now in this mantrā. "sa vā ayaṃ puruṣaḥ sarvāsu pūrṣu
puriśayaḥ". So, up to puriśayaḥ is the second stage, jīvātma bhāva to paramātma bhāva. Then,
"nainena kiṃcanānāvṛtam , nainena kiṃca nāsaṃvṛtam". From nainena onwards, is the final
stage of sarvātma bhāva. Up to this we saw in the last class.
Now, I have to give the meaning of this sentence. na yenena kiñcit anāvṛtam, na yenena kiñcit
asaṃvṛtam. nainena, how do you split? na+yenena. So, the final meaning of this sentence is,
everything is pervaded by this ātmā, inside. And, everything is pervaded by this ātmā outside.
That is inside also I pervade. Outside also I pervade. I pervade, everything. Like gold saying, 'I
pervade all the ornaments, inside and outside. There are no ornaments other than me'. What about
bangle, chain etc. They are only nāma-rūpa, not substances. vācārambhaṇam vikāro
nāmadheyam. There is no bangle, other than gold. There is no chain, other than gold! Similarly,
there is no ākāśa, other than ātmā. No vāyu, other than ātmā. Therefore, anāvṛtam means,
everything is pervaded by me, inside. And, saṃvṛtam means, everything is pervaded by me,
outside. "antarbahiśca tatsarvaṃ vyāpya nārāyaṇaḥ sthitaḥ" [nārāyaṇasūktam].
The upaniṣad uses a double negative language here. For what purpose? Not for confusing. But, for
emphasising. What is double negative language? upaniṣad wants to say, ātmā pervades
everything. Everything is pervaded by ātmā. This is the message. But, the upaniṣad says,
'nothing is, not pervaded by ātmā'. For some people it will confuse. Nothing is, not pervaded by
ātmā means, everything is pervaded by ātmā. This, the upaniṣad repeats twice. One is for inside
pervasion. Another is for outside pervasion. Therefore, nothing is not pervaded by ātmā inside.
Nothing is not pervaded by ātmā outside. That means, everything is pervaded by ātmā, both
inside, and outside. And this is sarvātma bhāva. Thus, in one 18th mantrā, the entire spiritual
journey is packed. There is no other mantrā so clearly. Something closer, if you want, is 1.4.7 of
bṛhadāraṇyaka. That also is almost similar. There also I used these 4 words. ahańkāra bhāva to
jīvātma bhāva to paramātma bhāva to sarvātma bhāva. There only I said. That I am reminding
you here. Now comes the last mantrā of this important brāhmaṇam. We will read. Page 177 -
इदं वै तन्मध दध्यङ्ङाथवर्णोऽिश्वभ्या । तदे तदृ�ष पश्यन्नवो च । "रूप रूप प्र�तर बभव
ू तदस् रूप
प्र�तच�ण । इन्द माया�भः पर
ु ुर ईयते युक्त ह्यस हरयः शता दश" ॥ इ�त ।
अयं वै हरय: , अयं वै दश च सहस्�ण , बहू�न चानन्ता� च ; तदे तद्ब्रह्मापूवर्मनपरमनन्तरम , अयमात्म

ब्र सवार्नुभ: , इत्यनुशासनम ॥ १९
idaṃ vai tan madhu dadhyańń ātharvaṇo'śvibhyām uvāca I tadetad ṛṣiḥ paśyann avocat I
"rūpaṃ rūpaṃ pratirūpo babhūva tadasya rūpaṃ praticakṣaṇāya I indro māyābhiḥ pururūpa
īyate yuktā hyasya harayaḥ śatā daśa" II iti I
ayaṃ vai harayaḥ, ayaṃ vai daśa ca sahasrāṇi, bahūni cānantāni ca ; tadetad-
brahmāpūrvam, anaparam anantaram abāhyam ayam ātmā brahma sarvānubhūḥ, ity
anuśāsanam II 2.5.19
The first 2 lines are the same as in the previous 3 mantrās. Just reminding us the fact that this
entire madhu vidyā - which is another name for ātma vidyā - is given in the form of a dialogue
between ātharvaṇa ṛṣi and aśvinīkumārās. [I hope you remember the story. ātharvaṇa taught it
with horse's head. After His teaching, indrā came and cut off the horse's head and aśvinīkumārās
again joined back the original ātharvaṇa head. guru is ātharvaṇa ṛṣi. śiṣyās are aśvinīkumārau,
the twins]. That is just reminded. Then, the upaniṣad summarises the teaching through a mantrā.
So, we will take the 3rd line first. "indro māyābhiḥ pururūpa īyate". Here, the word indraḥ we have
to carefully note, indrā means, brahman, paramātmā, the advaita caitanyam. Not the regular
purāṇic indrā, who is the master of celestials. Not devendra. But, paramātmā is here called indrā.
And, before this creation, this paramātmā alone was there. There was no jagat. No jīvās. No world.
No one was there. paramātmā alone was there. advaitam. Relaxed. So, what did this paramātmā
do? He could have kept quiet! Got into trouble, as it were! māyābhiḥ pururūpa īyate - through His
power called māyā śakti, ... just as the waker with nidrā śakti projects what world? The dream
world is projected by us using of our nidrā śakti. Similarly, paramātmā also, with His māyā śakti -
and since His powers are many, śriṣṭi śakti, sthiti śakti etc - māyā is given in plural number. Even
though māyā is only one, the powers of māyā are many. Therefore, it is given on plural - māyā as
māyābhiḥ. pururūpaḥ īyate - became the manifold world also; became the manifold jīvātmās also;
became īśvarā also! Because, once the world is created, we require a GOD to maintain the world
and also give the karma phalam to people. Therefore, jīva rūpeṇa, jagat rūpeṇa, īśvara rūpeṇa.
Individual, World and GOD - in the three-fold form, one brahman, trifurcated itself. Like
bifurcation, trifurcation. Means, became three-fold.
Naturally, the question will come - brahman could have remained alone. Why all these worlds? And
these problems? The draughts. The rains. The floods. The body. And its old age. Its diseases. All
these things - why, why, why?! Here, śāstrā gives a unique reason. paramātmā wanted to enjoy
showing and declaring His own glory! Because, if brahman remained non-dual, brahman cannot
claim, 'I am brahman'. Just as in sleep, can we claim, 'I am ātmā', or anything?! In non-dual state,
nobody can claim anything. Therefore, brahman wanted to create this world and declare His own
glory, through īśvarā and śāstram. And not only īśvara / paramātmā wanted to teach His glory. If
you have to teach, you require what? Students must be there. Therefore, paramātmā wanted to
play the role of jīvātmā also, and claim the "aham brahmāsmi" glory.
THEREFORE, WHAT IS THE PURPOSE OF THIS CREATION? TO CLAIM OUR GLORY, AS BRAHMAN! THAT IS
THE PURPOSE OF LIFE. TO CLAIM THE "AHAM BRAHMĀSMI" GLORY.
So, the first half of life should be dedicated for claiming our glory, through karma yogā, through
upāsana yogā, through jńāna yogā. First 50 years of life - approximately, I have to dedicate to
claim my glory. Then, the second 50 years is meant for what? To declare this glory to myself
and everyone. And the beauty is, when the guru wants to claim the glory, not only the guru says,
"aham brahmāsmi", the guru tells all His disciples, 'not only "aham brahmāsmi", everyone of you
should claim "aham brahmāsmi"! Otherwise, all students will say, 'my guru is brahman; and we
are samsārīs'. The declaration of the glory is not only, 'I am brahman'; but, all of you are none
other than brahman! Let the life be an opportunity to claim the glory. Remember the 5th capsule.
'By forgetting my nature, I convert life into a burden. By remembering my nature, I convert life into a
blessing'. "ahamannam ahamannādaḥ ahaꣳślokakṛt" [taittirīya]; "aham manur abhavaꣳm
sūryashchāham kakṣeevān rishir asmi vipra aham" [bṛhadāraṇyaka].
And therefore, the upaniṣad says, [go back to the first line] - "rūpaṃ rūpaṃ pratirūpo babhūva" -
in every rūpam, [means, in every body in this creation], the paramātmā got manifested as the
jīvātmā. Its own image! One paramātmā became many jīvātmās. In whom? In every body. So,
pratirūpaḥ means, in the form of His own image. pratirūpaḥ babhūvaḥ. Where? In every rūpam.
rūpam means, śarīram. It entered as cidābhāsa caitanyam and sākṣi caitanyam. Enclosed
CONSCIOUSNESS is called sākṣi caitanyam. Reflected CONSCIOUSNESS is called cidābhāsa
caitanyam. In the form of sākṣi cidābhāsa jīvātmā, one paramātmā obtains in everyone. And, all
this for what purpose? That is said in the second line. "tadasya rūpaṃ praticakṣaṇāya". This
jīvātmā version - available in the universe, is meant for praticakṣaṇāya - to know / reveal the fact,
that 'I the jīvātmā, am none other than the paramātmā'. jīvātma bhāva to paramātma bhāva -
we should not forget that. praticakṣaṇam means jñānam and prakhyāpanam - knowing the glory
and declaring this glory.
So, whenever somebody says, 'you are miserable'. I should say, 'No. I am not miserable. I am
wonderful'. However, looking at your face, nobody will think so! 'No, No. No. Whatever I may look -
do not go by my looks; that is all external features. Behind the dilapidated body, I am the wonderful
brahman. The world may sympathise with me. But, I do not feel so'. praticakṣaṇāya means,
jñānāya prakhyāpanāya - knowing and declaring. For the sake knowing, the jīvātmā is endowed
with all the instruments of knowing. Because, knowledge will not just dawn. Reading stories like that
of buddha, that He sat under the bodhi tree and meditated and jñānam just came, we should not
be misled. Those stories are all indication of self-enquiry. By sitting in meditation no jñānam will
arise. Only sleep will come! If you have any doubt, try. Of course, you will reach advaitam. Not,
advaita jñānam; but, advaita suṣuptiḥ.
So, mere meditation under the local tree or the bodhi tree will not work. Only through guru śāstra
upadeśa, advaita jñānam will come. Therefore, bhagavān provided śāstrā also and the guru
paramparā also. In fact, the next section is the list of guru śiṣya paramparā. paramparā, starting
from "nārāyaṇam padmabhuvam vaśiṣṭham śaktim ca ...". Etc. ādi guru is īśvarā. Then,
hiraṇyagarbha. Then virāṭ. Then, so many mahārṣis. bhagavān thus provided guru paramparā.
bhagavān provided śāstram, so that every jīvātmā can know the self! But, those two [guru &
śāstrā] alone are not enough; we require mind and sense organs to receive the teaching. Suppose
I am teaching; but, you cannot hear, what is the use? Your hearing is very good; but, your mind is
not here. Either way, you do not hear. Or, you are here; but, the mind is not here. It will not work.
Therefore, bhagavān provides every jīva with organs of knowledge.
That is said in the 4th line. "yuktā hy asya harayaḥ śatā daśa". asya - for every jīvātmā, harayaḥ
yuktā. Here, the word harayaḥ means, indriyāṇi. viṣayān harati iti hariḥ - that which grasps the
sense objects, including the vedāntic teaching. harati viṣayān iti hariḥ. indriyam. harayaḥ means,
indriyāṇi. yuktāḥ means, connected. Who is connected? Every jīvātmā is connected with several
sense organs. jñānendriyāṇi, karmendriyāṇi and antaḥkaraṇāni. karmendriyāṇi to come to
śańkarālayam; jñānendriyāṇi to listen to the class. antaḥkaraṇam to understand the class. Come,
listen, understand. Coming requires karmendriyam. Listening requires jñānendriyam.
Understanding requires antaḥkāraṇa indriyam. Therefore, bhagavān connected all these organs.
How many of them? śatā daśa. daśa means, ten organs. jñānendriyāṇi and karmendriyāṇi. And,
śatā means 100. Now you will wonder, how can we say 100?! We have got only 10?! Commentators
say, if the jīvātmās are many, each jīvātmā is provided with so many organs. Adding them all, 100s
1000s of sense organs, bhagavān provided.
All for what purpose? Not for complaining and crying! Utilise them for knowing and declaring.
Knowing, enjoying and declaring. But, anātmā has problems?! Do not talk about problems of
anātmā. You can talk about minus point of the body. You can talk about its plus point also. What is
the minus point? Pain. And what is the plus point? Only with the body I can study the scriptures and
gain knowledge! Therefore, appreciate the glory of the body in general. And human body in
particular. After using the body, do not think of the body and complain about the body. Think of the
higher nature called ātmā. Because, anātmā will always have one complaint or the other.
Complaint-free body does not exist. At anātmā level, they will be there. Look at the positive side.
So, śatā daśa iti. And then, a confusion will come. What is that? So many jīvātmās are there. So
many bodies are there. So many sense organs are there. Then, how can you talk about advaitam?
The dvaitā philosopher is waiting! Anytime he gets a chance, he pounces. 'You say advaitam. Now,
there are so many bodies and so many sense organs'. The upaniṣad imagines this question and
gives the answer. "ayaṃ vai harayaḥ ayaṃ vai daśa ca sahasraṇi bahūni cānantāni ca". ayam
vai harayaḥ - one ātmā alone appears as all the bodies, all the sense organs. They are not
separate entities. You cannot count gold separately and ornaments separately. If you count them
separately, what will I tell you? At the end of class, give me the gold and take the ornaments. Will
you do that? You will not. Why? You know ornaments do not exist separately. Therefore, ayam
means paramātmā eva, harayaḥ sarvāṇi indriyāṇi ātmā eva.
And, how many? daśa ca sahasraṇi ca - even if they are 10s or 100s or 1000s, you cannot count
each of them. They are not countable entity. bahūni ca anantāni ca - countless and infinite.
Therefore, ONE REALITY IS THERE; BUT, APPEARANCES ARE MANY. REALITY IS ONE; APPEARANCES ARE
MANY. And that reality is what? That is the most important thing. That reality is, 'I myself'. When I
say, 'I am the that reality', what is the meaning of that 'I'? Not the body; not the mind; not the sense
organs. But, the sākṣi caitanyam.
And now comes the final sentence glorifying the ātmā or brahman. "tad etad brahma!". The most
powerful statement of this entire section. śańkarācāryā quotes the following line very often - "tad
edat brahma apūrvam anaparam anantaram abāhyam". That is, brahma satyam, jagan mithyā!
tad etad brahma - this brahman or ātmā, which is of the nature of caitanyam, is apūrvam, and
anaparam. pūrvam means, kāraṇam. Cause. apūrvam means, without a cause. brahman does
not have a cause of its own. Okay. brahman does not have cause. Can you say brahman has got
kāryam? anaparam. aparam means kāryam or product. And, anaparam means, what? It does not
have products also. So, it does not have an effect also.
But, earlier we said, from brahman alone all these bodies etc. came! Therefore, previously you
talked about world as effect of brahman. But, now you say, there are no effects. You are
contradicting yourself! Which sentence we should refer? "indro māyābhiḥ pururūpa īyate" - many
things indrā created, it was said. Therefore, products are there it is said, in one place. Products are
not there it is said, in another place. Which one is correct?! Like, dream world comes from the
waker. Dream world does not come from the waker. Which one is correct? Both are correct!
Because, dream world comes out of the waker. That is true. But, what type of dream world it is? It is
not a real dream world. Therefore, dream world 'as though' comes out of the waker. That is why the
crucial expression māyābhiḥ pururūpa īyate. Therefore, the world does not originate from
brahman. But, it appears out of brahman. "ajāyamānaḥ bahudā vijāyate" [puruṣa s ūktam].
Without arriving, it arrives, as it were. So, like mirage water born out of the dry land. It is born or
not? Let us understand in this manner - Experientially it originates. But, factually there is no
mirage water. So also, experientially the world originates; but, factually the world does not originate.
So, apūrvam anaparam = kāraṇa rahitam kārya rahitam. Then, anantaram abāhyam = without
a second thing inside & without a second thing outside. That is sajātīya vijātīya svagata
bheda rahitam. So, anantaram abāhyam - without anything inside as a second one. Nothing is
inside is negation of svagata bheda. Nothing is outside is the negation of sajātīya vijātīya bheda.
In fact, it is non-dual reality.
And if this is the glory of that brahman, naturally the question comes, where is that great
brahman? Whenever we talk about the glory of brahman, we get a desire. Like reading a book on
various tourist spots. As even we read, our temptation is, 'can we go this summer'? So, anything
attractive, wonderful, we want to see. If brahman is so wonderful and great, then how do you come
across it? The upaniṣad says, you can never go to the brahman. Now also, later also you can
never go to the brahman. Why? Somebody said, 'because, there is no such brahman at all! That is
why! Only if it is there you can go!' No, no, no. It is not a joke. "ayam ātmā brahma" - it is not an
object. It happens to be 'I', the subject itself! Therefore, mahā vākyam - "ayam ātmā brahma". A
mahā vākyam, which we generally attribute to māṇḍūkya upaniṣad. That māṇḍūkya upaniṣad
mahā vākyam comes in bṛhadāraṇyaka also. "ayam ātmā brahma".
What does it mean? 'I', the experiencer, am brahman! What type of experiencer? Non-
exprienceable experiencer! I can never objectify that brahman. That is why I say, brahma jñānam
exists only in one form. Knowledge of brahman, realisation of brahman, enlightenment of that
brahman, sākṣātkāra of that brahman, exists only in one way. What is that? 'Knowing brahman'
is, 'claiming I am brahman'. And, at the time of claiming, we should not think of the body or mind or
sense organs. But, 'I', the CONSCIOUSNESS principle - who am aware of the body, who am aware of
the mind, who am aware of the sense organs - that sākṣi caitanyam, sarva anubhūḥ - the
experiencer of everything. But, which is never experienced as an object. So, ever the
experiencer, never the experienced. "sarvānubhūḥ iti anuśāsanam". anuśāsanam means, this
is the teaching of whom? ātharvaṇa ṛṣi to the aśvinīkumārau. With this the 5th section is also over.
Now, the 6th section quickly I will go through it. I will tell you what the essence is. The 6th section is
only a list of guru śiṣya paramparā. There is no teaching involved. But, it gives the list of guru and
śiṣyā. And the ultimate guru being brahmājī or hiraṇyagarbhaḥ. And all these names are the
names of ṛṣis. And all the names are கட�டா names. Very difficult to pronounce. We will quickly go
through these names. Page 179. Section 6. The lineage of guru śiṣyā.
अथ वंशः । पौ�तमाष्य गौपवनात ् , गौपवनः पौ�तमाष्यात , पौ�तमाष्य गौपवनात ् , गौपवनः कौ�शकात ् , कौ�शकः
कौिण्डन्या , कौिण्डन् शािण्डल्त ् , छािण्डल् कौ�शकाच् गौतमाच्, गौतमः ॥ २.६.१ ॥
आिग्नवेश्या , अिग्नवेश् शािण्डल्याच्चान�भम्ला , आन�भम्ला आन�भम्लातत ् , आन�भम्ला

आन�भम्लातत ् , आन�भम्लात गौतमात ् , गौतमः सैतवप्राचीनयोग्यासात ् , सैतवप्राचीनयोग पाराशयार्त ,
पाराशय� भारद्वाजत ् , भारद्वाज भारद्वाजाच गौतमाच् , गौतमो भारद्वाजत ् , भारद्वाज पाराशयार्त , पाराशय�
वैजवापायनात ् , वैजवापायनः कौ�शकायनेः , कौ�शकाय�नः ॥ २.६.२ ॥
घत
ृ कौ�शकात ् , घत
ृ कौ�शकः पाराशयार्यणात , पारशयार्यण पाराशयार्त , पाराशय� जातक
ू ण्यार् , जातक
ू ण्य
आसरु ायणाच् यास्काच, आसरु ायणस्त्रै: , त्रैव�णरौपजन्: , औपजन्ध�नरासरे : , आस�ु रभार्रद्वात ् ,
भारद्वा आत्रेत ् , अत्रे माण्ट : , मािण्टग�तमत ् , गौतमो गौतमात ् , गौतमो वात्स्त ् , वात्स् शािण्डल्त ् ,
शािण्डल् कैशोयार्त्काप्य , कैशोयर् काप्य कुमारहा�रतात ् , कुमारहा�रतो गालवात ् , गालवो �वदभ�कौिण्डन्त ् ,
�वदभ�कौिण्डन् वत्सनपात बाभ्रत ् , वत्सनपाद्बाभ पथः सौभरात ् , पन्था सौभरोऽयास्यादाङ्�गरत ् , अयास्
आङ्�गर आभत
ू स
े ्त्वाषत ् , आभ�ू तस्त्वाष �वश्वरूपा�वाषत ् , �वश्वरूपस्त्वाष्ट्रोऽि , अिश्वन दधीच
आथवर्णत ् , दध्यङ्ङाथवर्णोऽथव दै वात ् , अथवार दै वो मतृ ्यो प्ध्वसनात ् , मतृ ्यु प्ध्वसनः पध्वसनात ् , पध्वसन
एकष�ः , एक�षर्�वर्प्:र , �वप्र�च��व्यर: , व्यिष् सनारोः , सनारु सनातनात ् , सनातनः सनगात ् , सनगः
परमेिष्ठन , परमेष्ठ ब्रह: , ब्र स्वयम् , ब्रह् नमः ॥ २.६.३ ॥
atha vaṃśaḥ I pautimāṣyo gaupavanāt, gaupavanaḥ pautimāṣyāt, pautimāṣyo gaupavanāt,

gaupavanaḥ kauśikāt, kauśikaḥ kauṇḍinyāt, kauṇḍinyaḥ śāṇḍilyāt, chāṇḍilyaḥ kauśikācca
gautamācca, gautamaḥ II 2.6.1
āgniveśyāt, agniveśyaḥ śāṇḍilyāccānabhimlātācca, ānabhimlāta ānabhimlātāt, ānabhimlāta
ānabhimlātāt, ānabhimlāto gautamāt, gautamaḥ saitava prācīnayogyābhyāsāt, saitava
prācīnayogyau pārāśaryāt, pārāśaryo bhāradvājāt, bhāradvājo bhāradvājācca gautamācca,
gautamo bhāradvājāt, bhāradvājaḥ pārāśaryāt, pārāśaryo vaijavāpāyanāt, vaijavāpāyanaḥ
kauśikā-yaneḥ, kauśikāyaniḥ II 2.6.2
ghṛtakauśikāt, ghṛtakauśikaḥ pārāśaryāyaṇāt, pāraśaryāyaṇaḥ pārāśaryāt, pārāśaryo jātū-
karṇyāj, jātūkarṇya āsurāyaṇācca yāskācca, āsurāyaṇastraivaṇeḥ, traivaṇiraupajandhaneḥ,
aupajandhanirāsureḥ, āsurirbhāradvājāt, bhāradvāja ātreyāt, atreyo māṇṭeḥ, māṇṭirgautamāt,
gautamo gautamāt, gautamo vātsyāt, vātsyaḥ śāṇḍilyāt, śāṇḍilyaḥ kaiśoryātkāpyāt, kaiśoryaḥ
kāpyaḥ kumārahāritāt, kumārahārito gālavāt, gālavo vidarbhīkauṇḍinyāt, vidarbhīkauṇḍinyo
vatsanapāto bābhravāt, vatsanapādbābhravaḥ pathaḥ saubharāt, panthāḥ saubharo'yāsyā-
dāńgirasāt, ayāsya āńgirasa ābhūtestvāṣṭrāt, ābhūtistvāṣṭro viśvarūpāttvāṣṭrāt, viśvarūpas-
tvāṣṭro'śvibhyām, aśvinau dadhīca ātharvaṇāt, dadhyańńātharvaṇo'tharvaṇo daivāt, atharvā
daivo mṛtyoḥ prādhvaṃsanāt, mṛtyuḥ prādhvaṃsanaḥ pradhvaṃsanāt, pradhvaṃsana
ekarṣeḥ, ekarṣirvipracitteḥ, vipracittirvyaṣṭeḥ, vyaṣṭiḥ sanāroḥ, sanāruḥ sanātanāt, sanā-
tanaḥ sanagāt, sanagaḥ parameṣṭhinaḥ, parameṣṭhī brahmaṇaḥ, brahma svayambhu,
brahmaṇe namaḥ II 2.6.3
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
In the last class we went through the 6th and final section of the second chapter of bṛhadāraṇyaka
upaniṣad. And the 6th section is called vaṃśa brāhmaṇam, which does not have any teaching. But,
it presents guru śiṣyā vaṃśa. vaṃśa means, family or lineage or parāmparā. Entire guru śiṣya
parāmparā, beginning from brahma Himself.
Before going further, I thought I will consolidate the teaching contained in the second chapter by
seeing an over view of the chapter. The second chapter consists of 6 sections or brāhmaṇams. I
will give you a picture of the content of each of these 6 brāhmaṇams. The first section is called
ajātaśatru brāhmaṇam, in which, a dialogue between King ajātaśatru and gārgya, the brahmacārī
was initiated. And, brahmacārī gārgya comes to the King and says, 'I shall teach you brahman. I
am fresh from the gurukulam. I have learned the śāstrā. I would like to teach you. Of course, I will
get some dakṣiṇā also'. Because, according to tradition, a brahmacārī, after gurukula vāsa, has to
go somewhere, show his knowledge, get dakṣiṇā, and handover the dakṣiṇā to the guru in the
gurukulam. And thereafter, he should take permission to get married "ācāryāya priyaṃ
dhanam āhṛtya prajātantum mā vyavacchetsīḥ" [taittirīya sīksāvallī]. Once he gets married,
chances of guru getting the dakṣiṇā becomes rare! Therefore, the veda is very particular. Before
getting married! Because, after marriage, he should take permission from wife. Therefore, now, as
brahmacārī, you do not require permission. Get from the King, give to the guru and get married.
So, gārgya, the brahmacārī, came to ajātaśatru and offered to teach. And, ajātaśatru, out of
respect for brahmacārī, says 'you teach'. And gārgya teaches brahma upāsana, invoking
brahman in the various aspects of nature - like, ākāśa puruṣa upāsana, candra puruṣa upāsana,
sūrya puruṣ, upāsana, vidyut puruṣa upāsana etc. Varieties of brahma upāsana he teaches. All
of them are saguṇaṃ brahma or kāryam brahma, called hiraṇyagarbhaḥ. So, kārya brahma
rūpa hiraṇyagarbha upāsanās, he teaches to ajātaśatru. And, ajātaśatru says, 'all these I already
know'. Whatever gārgya teaches, the king says, 'I know. I know extra points also. More also'.
After gārgya exhausts everything, ajātaśatru asks, 'only this much? You do not have some more?'
gārgya feels humbled and becomes silent. Thereafter, he surrenders to ajātaśatru and says, 'if
there is more, I am willing to learn from you'. Thus, the brahmacārī surrenders to ajātaśatru and
asks for further teaching. And then ajātaśatru says, 'I shall teach you kāraṇam brahma, satyam
brahma ; because, kāraṇam is eka, sāra, nitya, satyam. kāraṇam is one. kāraṇam is the
essence of all the products. kāraṇam is nityam - is there in all the three periods of time. And,
kāraṇam is satyam. That eka sāra nitya satya kāraṇa brahma, I shall teach you', he says.
And thereafter, ajātaśatru takes gārgya, the brahmacārī, and goes around the palace. They find a
sleeping person. And the King tries to wake him up. Initially, he does not wake-up. But, after
repeated shaking, he wakes up. ajātaśatru asks gārgya - 'the jīva, during sleep, is not available for
us to contact. That means, jīva has withdrawn from the world and withdrawn from the body and so
is not available for worldly transactions. If the jīva withdraws from the body during sleep, he must
have gone somewhere. Where has he withdrawn himself into? You cannot say, he has disappeared
from the body. Why? He wakes up, later. And therefore, he is there; but, not functioning through
the body. So, where was the jīva?' is the question. And, gārgya is not able to answer.
And then, ajātaśatru begins to answer, saying - 'whenever anything resolves, whether it is jagat,
the world; or, whether it is jīva, the individual, whenever it resolves, it should resolve into its
kāraṇam only. When pot is destroyed, it merges into clay only. When ornaments are melted, they
Class 39 - 11th Dec 2017 - Second chapter SUMMARY Download from www.arshaavinash.in Page 1
becomes gold only. Thus, kāryam on withdrawal, on dissolution goes back to the kāraṇam.
Therefore, during sleep, you are one with kāraṇam brahma. And, since kāraṇam brahma you
merge into, that alone must be your real nature also. Because, kāraṇam alone is the real
nature of all the kāryams. Like, gold is the real nature all ornaments; wood is the real nature of all
furniture. kāraṇam alone is the real nature of all the kāryams. Therefore, during suṣupti, you
have been one with the kāraṇam. Not only the kāraṇam of you; but, the kāraṇam of the entire
creation! Thus, you are essentially none other than kāraṇam brahma! Thus, a mahā vākyam
ajātaśatru gives, by analysing the sleep of individuals. Of course, in between, he talks about the
svapna, in which, the jīva withdraws from this body; but, does not withdraw totally; because,
he is partially active. Since mind is operational only svapna is there. But, during svapna, I use
another body. There also the jīva bhāva continues. Therefore, in svapna, I am a jīva. In jāgrat , I
am a jīva. In suṣupti, prājñena ātmanā anvārūḍhaḥ. He becomes one with brahman.
... svapnāntaṃ me somya vijānīhīti yatraitatpuruṣaḥ svapiti nāma satā somya tadā sampanno
bhavati svamapīto bhavati tasmādenaꣳsvapitītyācakṣate svaꣳhyapīto bhavati II [chānd 6.8.1]
Therefore, you are brahman, in your real nature. Then, what about jāgrat and svapna? There,
you are putting on a temporary jīva bhāva, with body veṣam. So, jāgrat avasthā is a veṣam. veṣa
means, a temporary costume to play the drama of life. And, svapnāvasthā is another temporary
veṣam, to play another drama. Two dramas, daily! jāgrat is drama and svapna is drama! And,
suṣupti is green room! So, in deep sleep, we are in the green room. advaitam kāraṇam brahma
we are. Not only advaitam. No deśa limitations or kāla limitations. We are ānanda svarūpaḥ! Thus,
avasthātraya vivekena, jīvātma-parāmātma aikyam was revealed in ajātaśatru brāhmaṇam.
And, at the end, the teacher ajātaśatru gives a special definition for brahman. A secret name, a
code name for brahman. [You might be remembering. Wonderful students!] SATYASYA SATYAM.
BRAHMAN IS SATYASYA SATYAM. One satyam means, the absolute reality, pāramārthika satyam.
Another satyam means, relative reality, vyāvahārika satyam. So, what is brahman? It is the
pāramārthika satyam behind the vyāvahārika satyam! Then having given the secret name -
satyasya satyam - the upaniṣad wants to define both these words. satyam-1, vyāvahārikam. And
satyam-2, pāramārthikam! And those definitions alone we find in the second and third sections.
The important mantrās of the first section, are mantrās 17, 18, 19, 20. 4 mantrās.
Now, we will go to the second section. The second section is called śiśu brāhmaṇam. ajātaśatru
continues his teaching to gārgya. Third section also is the same dialogue. So, first three sections
are dialogue between gārgya and ajātaśatru. Here, first ajātaśatru wants to define satyam-1, that
is, vyāvahārika satyam. What is vyāvahārika satyam, the relative or empirical reality? The entire
universe - consisting of bhoktā, the experiencer and the bhogyam, the experienced - all of them
come under satyam-1, the relative reality. And in the śiśu brāhmaṇam, the bhoktā is talked about
by mentioning the most important component of the individual. Two components are taken and two
examples are given. I do not know whether you remember. One example is, the calf of a cow tied in
a cow shed. So also, prāṇā is like the calf, which has been tied to the cow shed. And further details
were given. Like, what is the main cow shed; in which part calf is there; what is the peg and chord -
these were all discussed. And, prāṇā is highlighted as the most important part of the individual.
And then, the upaniṣad talked about the prāṇā being worshipped by all the organs of the body.
They nourish and support the prāṇā only. Therefore, śiśu dṛṣṭāntaḥ. śiśu here means, the calf. A
human baby is also called śiśu. In śiśu brāhmaṇam, the word śiśu means a calf, which
represents prāṇā. And the calf has to be tied to the shed. Otherwise, what will it do? Run away!
Similarly, prāṇā has to be tied to the body. Otherwise, in the middle of the class, prāṇā runs away.
ஆள out! Therefore, prāṇā is tied to the body. This is satyam-1, the vyāvahārika satyam.
Then, within the body itself there is another group of prāṇās - called, gauṇa prāṇāḥ or sense
organs. These two [mukhya prāṇā and gauṇa prāṇā] together make me an experiencer of the
world. To be an experiencer, I should be both alive and should have sense organs. Then, only I can
experience the world. These sense organs are described through another example. The whole śiśu
brāhmaṇam is well known for these two examples. 1. Calf for prāṇā or life. And, 2. a pātram or pot
kept upside down. And ṛṣis are occupying the sides of the pot. Not only that! Within the pot there is
lot of soma rasaḥ. soma essence is there. All, quiz or puzzle. Then you will wonder, 'how can an
upsidedown vessel hold anything?' ajātaśatru himself gave the answer. The pot is our own head;
because, the opening is down below. Mouth is one opening. And, the ṛṣis occupying the side of the
vessel represent what? The sense organs are like ṛṣis; because, like ṛṣis, they have knowledge.
riṣati jānāti iti ṛṣiḥ. Sense organs are also knowers of the external world. Seven ṛṣis are there - 2
eyes, 2 ears, 2 nostrils and [thank GOD!] one mouth. sapta ṛṣayaḥ. And the final one is the tongue.
"adanāt atriḥ ". "tasyā''sata ṛṣayaḥ sapta tīre vāgaṣṭamī brahmaṇā saṃvidānā" etc., we saw.
Thus, the gauṇa prāṇās, the sense organs are the ṛṣis.
And, what is the glory that is kept inside the head? All the jñānam alone is kept in the mind,
inside the head. Headquarters has got all the knowledge, aparā vidyā, as well as, parā vidyā. That
is preserved in it, like the soma rasa. Anyway, they are all imageries. What is the bottom-line
required for us? prāṇā and sense organs will come under satyam-1, relative reality, belonging to the
individual. So, prāṇā and sense organs come under satyam-1, relative reality. This is śiśu
brāhmaṇam. A small brāhmaṇam only.
Then comes the third brāhmaṇam, called mūrtāmūrta brāhmaṇam, which talks about satyam-1
and satyam-2. satyam-1 is extension from the second. What is satyam-1? Relative reality? In the
second section, the individual was talked about as the relative reality. Here, the external world is
also explained as relative reality only, consisting of mūrtam and amūrtam. mūrtam means, what?
The visible universe. amūrtam means, invisible universe. And so, visible and invisible examples
were given. ākāśa and vāyū will come under amūrta prapañca. ākāśa means space. vāyū means
wind. Both of them come under amūrta prapañca. And, agnī jalam pṛthivī - these three will come
under mūrta prapañca. This mūrtāmūrta also will come under satyam-1. Thus, the experiencer is
satyam-1. The experienced is also satyam-1. All these are, relative reality, none of them is
absolute reality, it is said.
Then, what will be the final question? If all of them are relative reality, then, what is absolute
reality? What is satyam-2? That is, what is satyasya satyam? The upaniṣad gives the definition.
'Go on negating everything described until now. That means, what? The sense organs, the prāṇā -
go one negating all of them. Negating means, in understanding. Not physically; but, intellectually.
Understand these are all not absolute reality. Body is not. Mind is not. Sense organs are not. mūrta
prapañca is not. amūrta prapañca is not. "NETI NETI NA HY ETASMĀD ITI NETY ANYAT PARAM ASTY
ATHA NĀMADHEYAM SATYASYA SATYAM ITI PRĀṇĀ VAI SATYAM TEṣĀMEṣA SATYAM". When you negate
everything, what will be left out? The superficial, thoughtless answer will be - 'nothing will be left'.
'Everything is negated. Nothing will be left'.
But, vedāntā says, 'you cannot say that. If you say nothing is left, is not there someone to report
that, 'there is nothing left'? Otherwise, I will ask, 'how do you know 'there is nothing is left?'
Therefore, THE ĀTMA CAITANYAM PRINCIPLE, THE CONSCIOUSNESS PRINCIPLE, WHICH CONTINUES TO
REMAIN EVEN AFTER EVERYTHING IS NEGATED, THAT REMAINDER IS SATYASYA SATYAM, THE
ADHIṣṭHĀNAM BRAHMA, WHICH IS MY OWN REAL NATURE. And, as adhiṣṭhānam brahma, the
CONSCIOUSNESS principle, you should not try to 'see'. If you 'see', it will become an object of
experience. Therefore, after negating everything, the remaining CONSCIOUSNESS, I do not try to
'see'. What should I do? I should claim 'that CONSCIOUSNESS I am'.
And then ajātaśatru said, 'there is no definition better than this'. What is the definition? "neti neti"
alone is the ultimate definition. With this, the third brāhmaṇam, called mūrtāmūrta brāhmaṇam
is also over. In the second brāhmaṇam there is no important mantrā. In the third brāhmaṇam,
mantrā No. 6 is the most important mantrā - "NETI NETI NA HY ETASMĀD ITI NETY ANYAT PARAM ASTY
ATHA NĀMADHEYAM SATYASYA SATYAM ITI PRĀṇĀ VAI SATYAM TEṣĀMEṣA SATYAM".
With these three brāhmaṇams the first dialogue between gārgya and ajātaśatru is over. We have
to carefully note gārgya is the name here. There is lady by name gārgī. Soon she will come, in the
third chapter of bṛhadāraṇyaka. gārgī is a lady, who is a great vedic scholar, also called brahma
vādinī gārgī. Here, we are talking about gārgyaḥ, a brahmacārī, a brahmin boy.
Now we will go to the 4th section, the second dialogue, which is the most famous one.
yājñavalkya - maitreyī samvādaḥ, wherein a story comes. yājñavalkya wants to renounce and
take to sanyāsa āśrama and give away all the wealth that he has to his wives gārgī and maitreyī.
Then maitreyī asks, 'will I get mokṣā through wealth?' Very important question! We think money
is everything! But, yājñavalkya answers, "amṛtatvasya tu nā''śā'sti vittena". No. Money can give
comfort. Money cannot give peace, security and happiness. Money can give comfort to the sthūla
śarīram, the physical body. Better bed room; better air-conditioner. The physical body it will cater to.
Money can never cater to internal peace, security and happiness - called amṛtatvam. tasya āśā
nāsti. āśā means hope. There is no hope of getting mokṣā.
maitreyī then asks, 'if money cannot give mokṣā, why do you give that to me? And, you want to
renounce all the wealth and go in search of some knowledge. Give me that knowledge, which you
value more than the money'. yājñavalkya replies, 'wonderful. I am looking for a student. I want
some opportunity to talk about that knowledge'. And He finds maitreyī is a mumukṣuḥ, a sādhana
catuṣṭa sampanna adhikāriṇī, a qualified student. Then the teaching starts.
yājñavalkya starts with ātmā or the self, pointing out to one of the most disturbing facts of life. And
what is that most disturbing fact? It is - NOBODY LOVES ANYTHING OR ANYONE BETTER THAN ONE SELF.
Nobody loves anyone better than one self. If somebody says, 'I love you more than myself',
yājñavalkya says, 'it is a bluff, with capital 'b'! It is not true. "ĀTMANASTU KĀMĀYA SARVAM PRIYAM
BHAVATI". And when I say 'sarvam', it includes even GOD. Even GOD! And therefore, ātmā is an
object of unconditional and universal love. And this wonderful ātmā, which is the most beloved
one for everyone, is the least understood by anyone! Look at the tragedy and irony!! THE MOST
BELOVED, IS THE LEAST UNDERSTOOD!!!
And so He says, "ātmā vā are draṣṭavyaḥ śrotavyaḥ mantavyaḥ nididhyāsitavyaḥ, maitreyī".

Enough of leading an extrovert life, may you turn inwards. "kaścid dhīraḥ pratyagamātmānam
aikṣad āvṛtta cakṣur amṛtatvam icchan" [kaṭha 2.1.1] And thereafter, He points out that 'ātmā is
not an individual entity in the creation'. That 'I', the ātmā, we have mistaken as an individual jīvātmā,
born the other day and going-to-go one day! This is our understanding of the self! Really speaking,
the jīvātmā is not jīvātmā. Then, what is that jīvātmā? On the other hand, jīvātmā is parāmātmā
itself! ātmā is śriṣṭi sthiti laya kāraṇa parāmātmā. Same message, JĪVĀTMA - PARĀMĀTMA AIKYAM.
And, ātmā is śriṣṭi sthiti laya kāraṇam. 3 examples are given. For śriṣṭi kāraṇam the example is,
just as from fire sparks and smoke come. Spark representing cetana jīvāḥ. Smoke representing the
acetanam. The shining and non-shining. From one fire, just as countless shining sparks and smoke
come, when the fuel is wet. Similarly, from one ātmā, associated with māyā, the whole universe
comes, which includes the scriptures also, "ṛgvedo yajurvedaḥ sāmavedo'tharvāńgirasa itihāsaḥ
purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇy anuvyākhyānāni vyākhyānāny" - so, the entire
universe, along with veda originates.
Not only ātmā is śriṣṭi kāraṇam; it is sthiti kāraṇam also. And for that, three examples. dundubhi,
śańkā and vīṇā. Just as, the general sound of vīṇā sustains all the special sounds or notes of the
vīṇā. Special notes cannot exist without the general vīṇā śabdaḥ. A very subtle and rare
example. Even if different notes come, in & through all of them, this vīṇā note exists. That vīṇā
sound is sāmānyam, which is sustaining all the viśeṣa. sa ri ga ma - all the particular notes, the
rāgās. Similarly, the ātmā, the sat and cit - which is the sāmānya sattā - supports all the viśeṣa
sattā, all the specific things in the creation. Whether you understand the example or not, note the
bottom line. ātmā is sthiti kāraṇam. Normally, what example we give? Gold supports all ornaments.
That is the golden example. Here, He gives a different example.
And, what is the example for resolution? Again, 3 examples are given in maitreyī brāhmaṇam.
Like all the rivers go back into ocean, the whole creation merges into ātmā. But, here, uniqueness of
maitreyī brāhmaṇam I would like to point-out. Normally, we talk about pṛthivī merging into jalam;
jalam into agnī; vāyū, ākāśa, brahman. We go to that brahman, into which everything merges.
But, in maitreyī brāhmaṇam, He does not want to say, 'brahman is some object somewhere,
where everything will go'. But, He says, 'I am that brahman. In pralayam also what happens is,
everything merges into 'me' only; not in ‘some’ brahman; like we experience it in deep sleep
state. The entire prameya prapañca resolves into pramāṇam. pramāṇam means, the instruments
of knowledge. So, all the pramāṇams resolve into pramātā. pramātā, the knower merges into
caitanyam. Thus, the unique resolution is, prameyam to pramāṇam to pramātā to ātmā. These
Sanskrit words you should know. prameyam to pramāṇam to pramātā to ātmā! 'I' am the ātmā.
Therefore, here, the description is from 'me' the world comes. And into 'me' the world resolves. [Do
not say it goes to some bhagavān and comes from some bhagavān. You are all supposed to be
vedāntic students!] 'mayyeva sakalaṃ jātaṃ mayi sarvaṃ pratiṣṭhitam I mayi sarvaṃ layaṃ
yāti tad brahmādvayam asmy aham II [kaivalya 19].
And then, while concluding, yājñavalkya makes a finer observation, which also is a unique topic, not
discussed elsewhere. He divides the CONSCIOUSNESS into two types. One CONSCIOUSNESS is
functional CONSCIOUSNESS. Another is non-functional CONSCIOUSNESS. In Sanskrit, cidābhāsa
caitanyam and cit caitanyam. pratibimba caitanyam and bimba caitanyam. Functional
CONSCIOUSNESS will be available only when the body mind sense organs are active. Like now. Our
body is awake, sense organs and mind are - hopefully - awake. Therefore, 'I am a conscious being
with functional CONSCIOUSNESS. In two-fold ways I function. There is self-awareness. 'I am'
awareness is there. aham jñānam. And, there is also the knowledge / awareness of the
surroundings. Surrounding awareness. aham jñānam and idam jñānam. Self-knowledge & Non-
self-knowledge, both awareness I have. 'I am' & 'you are'. First person singular. Second person
singular. Second person singular & plural. Third person singular & plural. All I am aware of, as long
as the mind and the sense organs are available.
Suppose we go to deep-sleep state. Then, 'when the mind and sense organs are not available,
awareness is there or not? - is the question. In deep-sleep state, do I have awareness or not? I
can give one week. We should say, even though awareness is there, it is not functional awareness;
because, neither I know 'I am'. Nor the world awareness is there. No sleeper says, 'I am sleeping'. If
a sleeper says, 'I am sleeping', he is not sleeping. Therefore, self-awareness is not there in sleep.
And the world awareness also is not there. Means, it is non-functional awareness.
And yājñavalkya says, functional awareness is anityam. Impermanent. Because, it comes when
mind wakes up; and, it goes away when the mind goes. Therefore, functional awareness, ābhāsa
caitanyam is anityam. But, ādhāra caitanyam, adhiṣṭhāna caitanyam is nityam. "idaṃ mahad
bhūtam anantam apāraṃ vijñānaghana eva etebhyo bhūtebhyaḥ samutthāya etebhyas
bhūtebhyas samutthāya tānyevānuvinaśyati na pretya sañjñā'stītyare bravīmi". etebhyo
bhūtebhya samuttāya tānyeva anuvinaśyati, is a very important pramāṇam for anitya
caitanyam. And the OC, is avināśī. So, this is a unique message He gives at the end.
WHEN THERE IS DVAITAM, THERE IS 'KNOWER' 'KNOWN' 'KNOWING' TRIAD. WHEREAS, IN ADVAITAM, THERE
IS NEITHER 'KNOWER', NOR 'KNOWN', NOR 'KNOWING'. So with this, the maitreyī brāhmaṇam topic is
over. The important mantrās are 2, 5, 6, 12, 14. Many important mantrās.
Then comes the 5th brāhmaṇam, which is the third dialogue between ātharvaṇa ṛṣi and
aśvinīkumārās, the head-cutting dialogue! And in this dialogue also, a unique teaching. The
whole world is inter-connected; and so, you can never prove anything without taking the
other into account. This mutual dependence or inter-dependence is talked about.
Suppose we do not have forms and colours at all in the universe, you can never prove the existence
of the eyes as a pramāṇam! So, pramāṇam requires prameyam for proving itself. So also,
prameyam requires pramāṇam for its proof. So, which one depends on which? They are mutually
dependent. If sounds do not exist at all, you can never prove the existence of ears. And therefore,
the whole creation is madhu. madhu means, parspara kārya - kāraṇa bhāvaḥ. And, parspara
upakārya - upakāraka sambandha - they are mutually cause and effect. And they are mutually
helpers and helped. And since none of them is independently existent, the whole inter-
dependent universe is mithyā. What is the logic? Since everything is inter-dependent, nothing is
independent. Since everything is inter-dependent, nothing is independent. And, what is not
independent is called mithyā. satyam has always got independent existence. mithyā alone does
not have. If the whole universe is mithyā, then what is the satyam? The upaniṣad goes, in every
mantrā, "ayam eva sa yo'yamātmedamamṛtam idaṃ brahma idagm sarvam" - the ātmā
discussed in maitreyī brāhmaṇam - which is the most loved and least understood! That ātmā is not
only the adhiṣṭhānam, it further says, ātmā alone appears in the form of the entire creation. It
was divided into three - adhyātmam, adhibhūtam, adhidaivam. This triangular universe is nothing
but ātmā itself appearing with different nāma & rūpa. This is madhu brāhmaṇam. Important
mantrās are 15, 18 and 19. In all of them the common teaching is - aham satyam, jagan mithyā. 'I
am the ultimate reality. Everything else depends on 'me' for its existence'. And when I say 'I' am the
reality what is the meaning of the word 'I'? Body or mind? Neither. It is the caitanya ātmā.
Now comes the last one, the 6th brāhmaṇam, which is vaṃśa brāhmaṇam. We read it in the last
class. I wanted to mention only one or two pints regarding this vaṃśa brāhmaṇam. Page 179 you
see. "atha vaṃśaḥ" - this is the lineage. There, the first word is the name of the śiṣyā, the second
word is the name of the guru. I will just give you one sample. You can extend it to others.
"pautimāṣyo gaupavanāt". pautimāṣyaḥ is the name of a ṛṣi. Very careful, it is the name of a ṛṣi.
Not a dish! This pautimāṣya got the knowledge from gaupavana. gaupavana is the name of the
guru. [guru's name ends with āt. With takāra it comes]. Then a comma, that one parāmparā it said.
Then, "gaupavanaḥ pautimāṣyāt". gaupavanaḥ is the name of the śiṣyā. He got it from
pautimāṣya. Now, you will get confused! pautimāṣya is the guru or the śiṣyā? You should note
that whenever a name occurs as both śiṣyā and guru, it is like the grandson and grandfather having
same name. Same rule is employed in guru - śiṣya parāmparā also. Therefore, the second time
pautimāṣya you should add a suffix 1 or 2. Therefore, it is guru's name is also repetitive. Some-
times the names repeat. There, you have to suffix 1 or 2 etc. I do not want to go to the details.
The names gautama and bhāradvāja occur very often. Very, very popular names! And then, in
page 180 mantrā 2, 4th line, "prācīnayogyaḥ" is the name of one of the ṛṣis. [This word is familiar
to taittirīya students. Recently only, in Sunday class, we read "iti prācīnayogayo upāsva"]. So,
prācīnayogya is the name of a ṛṣi. And then comes very many names. Some of them very difficult
to pronounce also.
Then, page 181, last 2 lines. "sanagaḥ parameṣṭhinaḥ, parameṣṭhī brahmaṇaḥ, brahma
svayambhu, brahmaṇe namaḥ". sanagaḥ is sanaka, sanātana, sanandana, sanatkumāra - the
sanakādi riṣyaḥ. And, parameṣṭhi refers to virāṭ. virāṭ is the penultimate guru. And parāmeṣṭhi /
virāṭ got it from brahmaṇaḥ. brahma means, hiraṇyagarbha. So, up to brahmājī, the ādi guru,
the parāmparā goes. Then, how did brahmā get the knowledge? brahmā svayambhu.
svayambhu means, He got the knowledge by himself, by the blessing of īṣvarā. Therefore, He
is called svayambhu - the self taught. And then the parāmparā concludes, with brahmaṇe namaḥ -
our namaskāra to ādi guru brahmājī and all the other later ṛṣis also.
Then śańkarācāryā asks the question, 'what is the use of spending one whole brāhmaṇam, giving
the list of guru - śiṣyā?' And that too, difficult words. [If we have false teeth it will come out!] What is
the purpose? Because, we know some guru some śiṣyā might be. Even our own ancestors, we
know the names of one or two generations only. So, why should the upaniṣad give this list?
śańkarācāryā says, if upaniṣad gives this list, it is meaningful. In what way it is meaningful?
śańkarācāryā says, pārāyaṇārtham. Means, by just reading this brāhmaṇam, we will get the
blessing of the entire guru vaṃśaḥ and that will in turn help us in getting the teaching of
brahma vidyā! That is why "vyāsaṃ vasiṣṭhanaptāraṃ śakteḥ pautramakalmaṣam parāśarāt-
majaṃ vande śukatātaṃ taponidhim" - in viṣṇu sahaśranāma why should we name all of them?
Because, it will give us citta śuddhi etc. Therefore, vaṃśa brāhmaṇam pārāyaṇārtham.
[And one student the other day told me he attended my previous bṛhadāraṇyaka course. And, even
today he is daily reading the vaṃśa brāhmaṇam. I thought, at least one student is making use of
this brāhmaṇam!] Therefore, the purpose is pārāyaṇārtham.
With this second chapter is over. We will enter the third in the next class.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
In the last class we completed the 2nd chapter of the bṛhadāraṇyaka upaniṣad. Now, we have to
enter the third chapter. And before that, I would like to make general observations. You are aware
that the bṛhadāraṇyaka upaniṣad consists of totally 6 chapters. And in Sanskrit, each chapter is
called an adhyāyaḥ and we also saw, that each chapter is divided into several sections. And each
section is named a brāhmaṇam. In the first adhyāya, we have 6 brāhmaṇams. Of which, we did
one brāhmaṇam - the 4th one. In the second chapter, we have got another 6 brāhmaṇams, which
we completed in the last class. The third chapter has got 9 brāhmaṇams. 4th chapter has got 6
brāhmaṇams. So, each chapter is divided into brāhmaṇams. Thus, 6 chapters and several
brāhmaṇams you are aware.
But, the same bṛhadāraṇyaka is divided or classified from another angle also. And form this angle,
each pair of chapters, is called a kāṇḍam. That is, the first 2 chapters will together make a
kāṇḍam. Third and 4th will be called by another kāṇḍam. And the next pair is the third kāṇḍam.
Thus, totally how many kāṇḍams are possible? Three kāṇḍams! And in the tradition, they have
been given names also for each kāṇḍa, based on their function. The first kāṇḍam, has got two
names. One is madhu kāṇḍam; because of the important teaching of madhu vidyā. Do you
remember the word madhu vidyā? A teaching of brahma vidyā, wherein the mithyātvam of the
world is shown through the inter-dependence logic. And since the madhu vidyā is the most
important teaching in the first kāṇḍam, it is called madhu kāṇḍam.
So, you have to differentiate between madhu brāhmaṇam and madhu kāṇḍam. madhu
brāhmaṇam is the name of a particular section where the teaching takes place. madhu kāṇḍam is
the portion in which madhu brāhmaṇam comes. So, first two chapters together is called madhu
kāṇḍam. Another name is upadeśa kāṇḍam. upadeśa means, the teaching is important.
śravaṇa pradhāna kāṇḍam. upadeśa refers to the teaching. That is highlighted. What teaching?
vedāntic teaching - "brahma satyam, jagan mithyā, jīvo brahmaiva nāparāḥ".
So, we have completed 2 chapters; which means, we have completed madhu kāṇḍam or upadeśa
kāṇḍam. śravaṇa pradhāna kāṇḍam is over. Now, the 3rd and 4th chapters are known by two
different names. One is muni kāṇḍam; because, in these 2 chapters the main ācāryā happens to
be yājñavalkya muniḥ. yājñavalkya plays prime role in the 3rd chapter as a great debater! And in
the 4th chapter also, as a great teacher. Debating yājñavalkya; and, teaching yājñavalkya is
prominent in 3rd and 4th chapters. yājñavalkya is a great muni. Therefore, yājñavalkya muni
kāṇḍam. Shortened, it becomes muni kāṇḍam. Like, Sundararaman is called S.Raman. Similarly,
yājñavalkya muni kāṇḍam is called muni kāṇḍam.
And the second name for this kāṇḍam is upapattii kāṇḍam. Logical reasoning in support of the
teaching. Lot of logical reasoning is there to establish the teaching. And in Sanskrit, the word
upapattii means reasoning. Logic. Why this is required? In śravaṇam, the guru says, 'you are the
infinite brahman. You are all-pervading brahman'. The student's intellect will not accept. 'How can
you say I am all pervading? I am not even hall-pervading! I am only sitting in one corner of the hall.
How can I be all-pervading? So, you will find in the muni kāṇḍa the logic being given. That the word
'I' should be properly understood. Then, 'I' am all-pervading will become meaningful. What is the
meaning of the word 'I'? If you take it as the body, I am not all-pervading. If the word I means, the
mind, I am not all-pervading. Intellect? Not all-pervading. So, if the meaning of the word 'I', if it is
properly grasped as, "dṛṣṭerdraṣṭā śruteḥ śrotā matermantā vijñātervijñātā, sa ātmeti" [we will
Class 40 - 18th Dec 2017 - mantrā 3.1.1 and 3.1.2 Download from www.arshaavinash.in Page 1
be seeing that]. 'I', the witness of the body. 'I', the witness of the mind. 'I', the witness of the intellect.
'I', the witness of the thoughts. 'I', the witness of the silence. 'I', the sākṣi caitanyam is understood
as 'I'. "aham brahmāsmi", nobody can challenge.
Why vedāntā is not clear? Because, the meaning of the word 'I' is not rightly understood. Therefore,
tvam pada vicāra is beautifully done. tat padārtha vicāra is beautifully done. Then, "tat tvam asi"
will become smooth. Like, before wedding, lot of preparations on the bride's side also. Lot of
preparations on the groom's side also. Then, the wedding will happen smoothly, with understanding.
That means, preparation is required. tvam pada must be understood. tat pada must be understood.
Then, "tat tvam asi" will be very smooth. So, first kāṇḍam is vākya pradhānam. Second kāṇḍam
is pada pradhānam. pada means, the meaning of 'you' and meaning of brahman. Both must be
clear. Then, 'you are brahman' will be clear. So, what are the two names of the middle kāṇḍam?
muni kāṇḍam or upapattii kāṇḍam. upapattiiḥ is another name for logic. The word upapattii is
used because the word upadeśa, upapattii. Only rhyming. Otherwise, it can be called tarka
kāṇḍam also.
Then, the last kāṇḍam, last 2 chapters, which we will be skipping, also is known by two names. One
name is, khila kāṇḍam. khilam means, a mix up of several topics. Assortment. Salad is the right
word. Therefore, it is a salad, a mixture of several topics. Miscellaneous is khilam. In this kāṇḍa
also, lot of importance is given for upāsanā or meditation. Meditations are highlighted. Many
meditations are talked about. One of the interesting meditations is, may you look upon even bodily
illness as an opportunity for practicing austerity; because, we will not voluntarily practice austerity or
discipline! When there is health problem, we practice; we are forced to practice austerity. May you
look upon jvaram also as a tapaḥ, a tapas. Then, you will not complain! Like that, various
interesting observations are there. And since upāsanā is highlighted, it is known as upāsanā
kāṇḍam also. So, khila kāṇḍam or upāsanā kāṇḍam. upadeśa, upapattii, upāsanā - 3 'U's! Or,
madhu, muni and khila.
And, we have completed madhu kāṇḍam. We are going to enter into muni kāṇḍam. yājñavalkya
is going to play an important role. yājñavalkya is known by that name, because He is the son of a
great vedic scholar by name yajñavalkaḥ. yajñavalkaḥ is the name of yājñavalkyā's father.
valkaḥ means, vaktā, a teacher. valkaḥ means, vaktā. vaktā means, a teacher. And, yajñavalkaḥ
means, the teacher of vedic yajñās. And if He has to be a teacher of vedic yajñās, He must be a
scholar. Because, one of the qualifications required to be a teacher is, one should be a scholar. One
must know much more than what He teaches. One must know, much, much, much more. The more
he knows, the more he can become a comfortable teacher. They say in English, erudition is one of
the qualifications of a teacher. Widely read person.
yajñavalkaḥ was such a great vedic scholar. His son is yājñavalkya. And He also was equally or
greater vedic scholar. And He proves His vedic scholarship in these two adhyāyās. Not only He
talks about karma kāṇḍam of the veda. He thoroughly knows the upāsanā kāṇḍam. He also knows
jñāna kāṇḍam. Ritualistic portions He is thorough. He will show that in these two chapters. We will
see. Ritualistic He is thorough. Meditations varieties He is thorough. And of course jñānam - the
greatest brahma vidyā - He will bring about the best in this portion. This yājñavalkya is the teacher.
And the third chapter which has got 9 sections, begins with a story. A story provides the background
for the teaching. So, we will enter into that. Page No. 184, Chapter 3, Section 1, kāṇḍam 2. So,
chapter 3, kāṇḍam 2, Section 1. 3-2-1. We will read.
जनको ह वैदेहो बहुद��णेन य�ेनेजे ; तत ह कुरुपञ्चालान ब्राह् अ�भसमेता बभव

ू :ु ; तस् ह जनकस् वैदेहस्
�विज�ासा बभव ू , कः िस्वदेषा ब्राह्मणानामनूचा इ�त ; स ह गवां सहस्रमवरु ; दश दश पादा एकैकस्या
शङ
ृ ्गयोराबद् बभव
ू ःु ॥ ३.१.१
janako ha vaideho bahudakṣiṇena yajñeneje; tatra ha kurupañcālānāṃ brāhmaṇā abhisametā
babhūvuḥ; tasya ha janakasya vaidehasya vijijñāsā babhūva, kaḥ svideṣāṃ brāhmaṇānām
anūcānatama iti; sa ha gavāṃ sahasram avarurodha; daśa daśa pādā ekaikasyāḥ śṛńgayor-
ābaddhā babhūvuḥ II 3.1.1
So, the story begins. Once upon a time, there was great king by name janaka. janaka is a well-
known king. And well known in the scriptural literature also; because, he was a great jñānī also. He
was a ruler and was a jñānī also, indicating that spiritual wisdom is very much possible in
gṛhastāśrama. So, the students should not complain, 'we are all gṛhastās, with all responsibilities;
therefore, we cannot get knowledge', we cannot say. janaka is the example. And in the second
chapter of bṛhadāraṇyaka, we saw another great king, ajātaśatru. And this janaka is quoted in
bhagavad gītā also. And there is a beautiful vedāntic work by name aṣṭāvakra gītā, where janaka
teaches vedāntā so well!
This janaka, an emperor, vaidehaḥ, the king of videha deśaḥ. videhaḥ is the name of the small
kingdom. He was the king of videha. Therefore, "vaideho bahudakṣiṇena yajñeneje". [yajñeneje
is there. You have to split as, yajñena + īje. yaj dhātu atmanepati lit prathama puruṣaḥ eka
vacanam īje ījāte ījire iti rūpāṇi. yāgam kṛtavān]. īje means, yāga He performed. A vedic ritual;
not an ordinary vedic ritual; He is a king. Therefore, He can afford a huge yajña, with huge gifts and
huge dakṣiṇā. Naturally, many came. Many brāhmaṇās came. Many scholarly brāhmaṇās came,
not only to show their scholarship; but, also to receive dakṣiṇā. They came not only from videha
deśa; but, even from neighboring countries. Small kingdoms. Many came. "tatra bahu dakṣiṇena"
means, plenty. dakṣiṇā in abundance. And remember, dakṣiṇā is not money only. Gold is involved,
land is involved, cows are involved. All kinds of gifts are involved. tatra ha - in that huge yāgaśālā,
"kuru pañcālānām brāhmaṇā" - great Brahmins, vedic scholars, belonging to kuru deśa, kuru
kṣetra. [From there only the word kauravās came]. And, pañcālānām - pañcāla is the name of
another small kingdom. [From pañcāla deśa only the word pāñcālī came]. From that pañcāla deśa,
"brāhmaṇā abhisametāḥ" - they had assembled there.
And when janaka saw the huge a confluence of great vedic scholars - rarely coming together,
janaka developed a curiosity. "tasya ha janakasya vaidehasya" - to that king janaka of videha,
"vijijñāsā babhūva" - a great curiosity to know arose. Came to his mind. What is that? "kaḥ svid
eṣāṃ brāhmaṇānām anūcānatamaḥ", iti - 'I see so many scholars. And I know all of them are
scholars; but, their scholarship is not visible to the eye. You can only see their body. But, their
scholarship is not visible. I would like to know, who among these scholars is the greatest vedic
scholar!'. [In Sanskrit, a vedic scholar is called brahmavit. And the greatest superlative one is
called brahmavittamaḥ. brahmavit, brahmavittaraḥ, brahmavittamaḥ - Great scholar, greater
scholar, greatest scholar. So, brahmavittamaḥ. Another word is, brahmiṣṭhaḥ. brahmīyān
brahmiṣṭhaḥ]. So, He thinks, kaḥ svit - who indeed, eṣām brāhmaṇānām - among these
confluence of scholars, assembly of scholars, anūcānatamaḥ - is the greatest. [anūcāna tamaḥ
means, greatest (vedic) scholar. anuvacana samartaḥ. anu+vac dhātu. Its perfect participle
ūcānaḥ and tamaḥ means, samartaḥ]. anuvācana samartaḥ means, the one capable of talking
about the vedic wisdom. Who is the greatest anuvācanatamaḥ or brahmavittamaḥ or
brahmiṣṭhaḥ? All these are different Sanskrit words. What is English translation? The greatest
vedic scholar. anūcānatamaḥ iti.
And, how do you find the greatest one? Have a competition and give gold, silver, bronze medal etc.
Therefore, the King wanted to have a debate or discussion and the winner was to be given prize
money also. And, greater the prize money, many great people will come. So, what did He do? "sa
ha gavāṃ sahasram avarurodha" - He made a huge enclosure; and in the enclosure he tied 1000
cows. In those days, cows represented wealth. Cattle wealth. 1000 cows were thus enclosed. Not
only 1000 cows. On each horn of the cows, He had gold hanging. Therefore, cow + gold! How much
gold? "daśa daśa pādā ekaikasyāḥ śṛńgayor ābaddhā babhūvuḥ". daśa daśa pādāḥ - 10
pādās. pādā is a measurement of a weight. Let us assume 10 gms. 10 gms of gold on the horns of
each cow. Each cow had 10 grams. sahasram - one thousand gavām - cows, avarurodha - He
kept within an enclosure. And, ekaikasyāḥ śṛńgayoḥ - on the 2 horns of ekaikasyāḥ - of each cow,
daśa daśa pādā - each on the two horns. śańkarācāryā says, two horns - daśapādās. So, in one
horn how much? pañca-pañca. He calculates and writes! In one horn, 5 grams. In another horn,
another 5 grams. In each cow 10 grams of gold. So, daśadaśapādāḥ ekaikasyāḥ śṛńgayoḥ. Cow
is one. Horns are two! So, śṛńgayoḥ, dvivacanam. ābaddhā babhūvuḥ - it has been tied or fixed.
Naturally, the brāhmāṇās saw something was happening. They wanted to know, 'what is going to
happen? Who is hoping to get this dakṣiṇā?' ābaddhā babhūvuḥ. So, while janaka was curious
before, the brāhmaṇās were curious now! 'Who is going to get these cows?!' Then, what
happened? The story continues. We will read. mantrā 2. Page 185.
तान्होवा , ब्राह् भगवन्: , यो वो ब्रिह्म स एता गा उदजता�म�त । ते ह ब्राह् न दधष ृ :ु ; अथ ह

या�वल्क् स्वमे ब्रह्मचा�रणमु, एताः सौम्योद सामश्र३ इ�त; ता होदाचकार; ते ह ब्राह्मणाश्चुक , कथं नो
ब्रिह्म ब्रुवीते; अथ ह जनकस् वैदेहस् होताश्वल बभव ू ; स है नं पप्र, त्व नु खलु नो या�वल्क
ब्रिह्मष्ठ३ इ�त; स होवाच, नमो वयं ब्रिह्मष कुमर: , गोकामा एव वय स् इ�त; तं ह तत एव प्रष् दध्
होताऽश्वलः ३.१.२
tān hovāca, brāhmaṇā bhagavantaḥ, yo vo brahmiṣṭhaḥ sa etā gā udajatām iti I te ha
brāhmaṇā na dadhṛṣuḥ; atha ha yājñavalkyaḥ svam eva brahmacāriṇam uvāca, etāḥ saumyo-
daja sāmaśravā3 iti; tā hodācakāra; te ha brāhmaṇāś cukrudhuḥ, kathaṃ no brahmiṣṭho
bruvīteti; atha ha janakasya vaidehasya hotaśvalo babhūva; sa hainaṃ papraccha, tvaṃ nu
khalu no yājñavalkya brahmiṣṭho'sī3 iti; sa hovāca, namo vayaṃ brahmiṣṭhāya kurmaḥ,
gokāmā eva vaya sma iti; tam ha tata eva praṣṭuṃ dadhre hotā 'śvalaḥ II 3.1.2
After arranging the cows, all the brāhmaṇās were wondering, 'what is going to happen?' Then,
janaka addressed all the vedic scholars, "tān hovāca" - tān brāhmaṇān janakaḥ uvāca - janaka
addressed. "brāhmaṇā bhagavantaḥ". 'Hey brāhmaṇā bhagavantaḥ' - He is addressing all vedic
scholars, with reverence. Even though He was the king, He had reverence for vedic scholars.
Therefore, He addressed as bhagavantaḥ - your Lordship, great brāhmaṇāḥ, "yo vo brahmiṣṭhaḥ"
- 'among all of you whoever is the greatest vedic scholar', "sa etā gā udajatām" iti - 'that vedic
scholar is allowed to take away all these cows', with so much gold. You can drive them to your
āśrama. So, saḥ brahmiṣṭhaḥ. The word brahmiṣṭha is used here. In the previous mantrā, it was
anūcānatamaḥ. Both are same. Greatest vedic scholar. sa etā gāḥ means, all these cows, [gāḥ
is 'go śabdaḥ'. gau gāvau gāvaḥ gām gāvau gāḥ. dvitīyā bahuvacanam], udajatām means, may
you take. Carry off. [ud+aj dhātu, parasmaipati loṭ] - may that scholar take all these 1000 cows.
"te ha brāhmaṇā na dadhṛṣuḥ". Okay. But, how to know who is the greatest scholar?! Therefore,
everybody was looking at each other. How to determine that? King has made a general statement.
And the very fact, they were looking at each other and nobody was coming forward indicated that
nobody was sure whether his scholarship was complete or not. That is why there was hesitation.
When this was going, there was a few minutes of silence. Highly dramatic! You have to imagine. A
few minutes of total silence. Everybody looking at everybody else! Making sure, revealing, 'I am not
the one'. Suppose in class I call, 'Oh jñāni, please come'. The students will wonder, 'whom is
Swāmījī calling? Why cannot he get up and come?' Everybody is sure, he is not the one! So also,
all the vedic scholars were doubtful about their scholarship - "te ha brāhmaṇā na dadhṛṣuḥ"
"atha ha yājñavalkyaḥ svam eva brahmacāriṇam uvāca". Then, after a few minutes silence, they
heard the voice of our hero yājñavalkyaḥ! And, he had come with many disciples also. dakṣiṇā! All
of them also can get dakṣiṇā. And, one of the disciple's name was sāmaśravāḥ. sāmaśravāḥ
means, well known for his sāma veda scholarship; indicating that yājñavalkya had disciples who
were scholars of ṛg veda, yajur veda, sāma veda, atharvaṇa veda. And, if śiṣyās must be
scholars of four vedās, what must be the scholarship of the guru?! Must be great! yājñavalkya
called one of His disciples who was far away. Because all gurus have assembled, śiṣyās were far
away. Therefore, "sāmaśravā" He called out. That is why in the mantrā, "sāmaśravā3" is there, that
3 indicating lengthening of the word, since śiṣyā was far away. He must have replied, 'yes sir. hey
guro, aham asmi. Here I am'.
He called the disciples and said, "etāḥ saumya udaja sāmaśravā3" iti - drive these cows to our
āśrama. saumya is addressing student sāmaśravā. 'O dear one. Pleasant one. etāḥ gāḥ udaja.
udaja is again sambodhana. 'May you take all these cows'. iti. "tāḥ ha udācakāra" - and so,
sāmaśravā just went to the enclosure, opened the gate and started driving the cows to the āśrama.
When this process was going on, all other vedic scholars started wondering, 'how come without
having any examination or test or anything he claims he is the greatest scholar? He must be a very,
very arrogant person to think and claim, 'I am the greatest scholar' and asking the disciple to drive
home the cows! "te ha brāhmaṇāś cukrudhuḥ" - therefore, all the brāhmaṇās were very, very
angry with yājñavalkya. So, tā hodācakāra. [tāḥ gāḥ dvitīyā bahuvacanam strīlińgam]. tāḥ - all
those cows ha udācakāra - he started taking away, started driving away. And so, te ha brāhmaṇāḥ
- all the other brāhmaṇās, cukṛdhuḥ - they were angry. [kṛdh dhātu parāsmaipati liṭ prathama
puruṣa bahuvacanam. cukṛdha cukṛdhatuḥ cukṛdhuḥ, peculiar Sanskrit words]. They became
angry. Each one was talking to other, 'how come yājñavalkya thinks he is the greatest scholar? He
assumes that, and takes away the cows also! என்ன திமி?! What an arrogance he has got?
"kathaṃ no brahmiṣṭho bruvīta" iti. So, katham no. 'no' means, naḥ - among us, asmākam
madhye, brahmiṣṭhaḥ bruvīta - how can he claim, 'I am the greatest scholar', without undergoing
proper test or examination? bruvīta iti cukrudhuḥ - in this manner they got wild. They were talking
among themselves, not to yājñavalkya. The whole thing is, that the Brahmins were not happy that
yājñavalkya was taking away the cows without proving that he is the greatest scholar.
"atha ha janakasya vaidehasya hotaśvalo babhūva". The situation was understood by one of the
priests who was the guru or guide of janaka. All the kings in the olden days had vedic scholars as
their ministers; because, the vedic society was governed based on vedic teaching. Our country
was governed by vaidika dharma, sanātana dharma. It was vedic society. Therefore, vaidika
dharma śāstram was followed by the people. Therefore, every king had vedic scholars as their
guide. Not only for administration; but, for conducting rituals also. Because, kṣatriyās also had
rituals, like the famous rājaśūya yāga. And therefore, kings had vedic scholars belonging to each
veda. And they have special names also. A ṛg veda scholar is called hotā. yajur veda scholar is
called adhvaryuḥ. sāma veda scholar is called udgātā. atharvaṇa veda scholar is called brahmā.
hotā adhvaryu udgātā brahmā scholars were part of janaka's court, janaka's ministers. And,
among them, there was a ṛṣi by name aśvalaḥ, who was a hotā. hotā means a ṛg veda scholar. A
hotā belonging to janakā's court. babhūva - was there. And this aśvala understood the pulse of all
the other brāhmaṇās. They were not happy that yājñavalkya was taking away the cows, without
proving His scholarship! Therefore, aśvala decided to represent all the other brāhmaṇās and stand
in front of yājñavalkya and questions Him, 'how dare you take all the cows?' Thus, aśvala confronts
yājñavalkya. That is going to be the scene now. athaḥ - when this was the situation, where cows
were being taken and the Brahmins were not happy, angry & disturbed also, upset over the whole
affair! So, janakasya vaidehasya hotaśvalo babhūva. aśvala is called hotā here; because, He is
a ṛg veda scholar. He intervened.
"sa hainaṃ papraccha". He asked yājñavalkya the following question. sa means, aśvala. enam
means, yājñavalkyam. papraccha ha - confronted and asked. And aśvala had the power; because,
He was the representative of janaka! Therefore, He had the authority to question yājñavalkya. With
authority He questions. What is the question? "tvaṃ nu khalu no yājñavalkya brahmiṣṭho'sī3" iti.
'Hey yājñavalkya, do you think that you are the greatest vedic scholar among all these assembled
brāhmaṇās? And in that question itself there is taunting. Why are you so arrogant? It is a
challenging question. 'Do you think that you are the greatest scholar?' That is indicated by the
number 3. brahmiṣṭho'sī3. That lengthening is to challenge tarjanam, frightening. bhartsanārthā
plutiḥ. bhartsanam means, threatening.
"sa hovāca namo vayaṃ brahmiṣṭhāya kurmaḥ". And what did yājñavalkya do? A very
interesting answer He gave. He says, 'I do not think nor I have not concluded that I am the greatest
scholar. And I do not claim, I am the greatest vedic scholar also. In this assembly, who ever may be
the greatest scholar, I offer namaskāra to that person'. Then, you may wonder, 'why then, He is
taking the cows?' He says, 'I need the cows. I have a huge āśrama and am in need of funds.
Several brahmacārīs are there. Demonetisation, GST and lesser interest etc! Therefore, I do not
have enough funds. So, I decided to take away all this so that I can run the āśrama. I am not
arrogant. I am humble. Whoever be the greatest vedic scholar I will do namaskāra and take the
cows. So, 'brahmiṣṭhāya vayam namo kurmaḥ' - whoever be the greatest vedic scholar I offer my
namaskāra. namaḥ should be connected with kurmaḥ; vayam namaskurmaḥ brahmiṣṭhāya.
So, then, naturally the question will come, 'if there is some other brahmiṣṭhaḥ, all the cows should
belong to him only?! Why are you taking them?' To which He answers, "gokāmāḥ eva vayam
smaḥ" iti. vayam means, 'we' - I and our āśrama people - are desirous of all these cows; and more
than that, the gold we require. Therefore, we are taking the cows, that is all.
But, aśvala cannot permit that. Why? Because, the competition is for finding out the greatest vedic
scholar. Just because yājñavalkya wants, He cannot take them. It is meant for the greatest scholar.
Therefore, aśvala decides to question yājñavalkya Himself to find out whether yājñavalkya
deserves to take away the cows. And therefore the upaniṣad says, "tam ha tata eva praṣṭuṃ
dadhre hotā'śvalaḥ". tataḥ eva - thereafter, to fulfill the words of janaka. Because, aśvala is only
the representative of janaka. And janaka has designated the cows only for the greatest scholar.
So, aśvala has to find out whether yājñavalkya is the greatest scholar. Therefore, aśvala decides
to question yājñavalkya on various topics of the veda. 'tam ha yājñavalkyam tataḥ eva' -
immediately after that, hotā'śvalaḥ praṣṭum dadhre - aśvala, the hotā, started questioning. aśvala
raised a few questions. And since aśvala is the challenger of yājñavalkya's knowledge, this section
- the first section - is called aśvala brāhmaṇam. So, it is based on the name of the challenger.
And what did yājñavalkya do? Answered all the questions of aśvala! And, aśvala ran out of
questions and withdrew. Again the cows were taken. Then, another great vedic scholar came.
Challenger No. 2. And he was called ārthabhāga. The second section is by the second challenger.
ārthabhāga brāhmaṇam is Section No. 2. bhujju brāhmaṇam is No. 3. uṣasta brāhmaṇam is No.
4. kahola brāhmaṇam is No. 5. Then, gārgī will come. In this group, gārgī - a great lady, vedic
scholar, comes. Like that, the whole chapter is a series of challengers questioning yājñavalkya.
Questions belonging to karma kāṇḍa, belonging to upāsanā kāṇḍa, belonging to jñāna kāṇḍa. All
topics are raised. And, yājñavalkya effortlessly gives the answers. And in certain places they use
unusual words also. For well-known things also they use rare words to confuse yājñavalkya. But,
yājñavalkya, being an erudite scholar, is able to answer all the questions. 9 brāhmaṇās in all. In
the 9th brāhmaṇam, yājñavalkya says, 'you have stopped questioning me. Is there any one left?
Come forward'. We have to imagine. வாங்ேகா பாக்கேற! And He says, 'among you anyone wants
to ask question you ask. If you do not ask questions, I will ask you'.
Thus, the 9th section ends with yājñavalkya counter-questioning. And, they do not know the
answer. So, the debate ends. That means, He knew more than all the others. Because, He
answered all their questions. But, they were unable to answer yājñavalkya's questions. Naturally we
will wonder, 'what is the answer to yājñavalkya's questions?' Then, the upaniṣad answers
yājñavalkya's questions and the 9th brāhmaṇam and third chapter get completed.
Hereafter, aśvala is going to ask some questions, which we will see in the next class.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
तान्होवा , ब्राह् भगवन्: , यो वो ब्रिह्म स एता गा उदजता�म�त । ते ह ब्राह् न दधष ृ :ु ; अथ ह
या�वल्क् स्वमे ब्रह्मचा�रणमु, एताः सौम्योद सामश्र३ इ�त; ता होदाचकार; ते ह ब्राह्मणाश्चुक , कथं नो
ब्रिह्म ब्रुवीते; अथ ह जनकस् वैदेहस् होताश्वल बभव ू ; स है नं पप्र, त्व नु खलु नो या�वल्क
ब्रिह्मष्ठ३ इ�त; स होवाच, नमो वयं ब्रिह्मष कुमर: , गोकामा एव वय स् इ�त; तं ह तत एव प्रष् दध्
होताऽश्वलः ३.१.२
tān hovāca, brāhmaṇā bhagavantaḥ, yo vo brahmiṣṭhaḥ sa etā gā udajatām iti I te ha
brāhmaṇā na dadhṛṣuḥ; atha ha yājñavalkyaḥ svam eva brahmacāriṇam uvāca, etāḥ saumyo-
daja sāmaśravā3 iti; tā hodācakāra; te ha brāhmaṇāś cukrudhuḥ, kathaṃ no brahmiṣṭho
bruvīteti; atha ha janakasya vaidehasya hotaśvalo babhūva; sa hainaṃ papraccha, tvaṃ nu
khalu no yājñavalkya brahmiṣṭho'sī3 iti; sa hovāca, namo vayaṃ brahmiṣṭhāya kurmaḥ,
gokāmā eva vaya sma iti; tam ha tata eva praṣṭuṃ dadhre hotā 'śvalaḥ II 3.1.2
We have entered into the third chapter of bṛhadāraṇyaka. And the first section begins with a story,
introducing janaka, the great king, performing a huge yāga, and many great vedic scholars from
several places have assembled. The King wants to find out, 'who is the greatest vedic scholar'. He
wants to give a huge dakṣiṇā for that scholar. dakṣiṇā, in the form of 1000 cows and 10 units of
gold along with each cow. And then He suggests that, 'whoever is the greatest can pick up the
cows'. And everybody is wondering, 'who is the greatest one?'
Then, yājñavalkya addresses His disciple sāmaśravaḥ and says, 'take the cows to our āśrama'.
Naturally, all other brāhmaṇās are disturbed, 'how can yājñavalkya take the cows, without proving
that he is the greatest scholar? And if he looks upon himself as the greatest, it only shows his
arrogance'. Thus, they all are upset over the situation. And at that time, one of the priests of janaka
mahārāja, by name aśvala approaches yājñavalkya and asks him, 'do you consider that you are
the greatest scholar?' And yājñavalkya gives a simple reply. 'Whoever be the greatest scholar, I
offer namaskāram to him. I am driving away the cows; because, I need them. I have a huge
āśrama!' But, aśvala could not permit that to happen; because, janakā's instruction is that, the
cows should go to the greatest one. Unless yājñavalkya proves to be the greatest, he cannot be
permitted to take them away. Therefore, aśvala decides to start the examination of yājñavalkya.
So, as I said in the last class, yājñavalkya is going to face a series of challengers, who will ask
questions. And He has to answer them. Questions are not from vedāntā only; but, from veda karma
kāṇḍa. upāsanā kāṇḍa. jñāna kāṇḍa. From all over, they ask questions. And yājñavalkya has to
prove that He is the greatest! And the first one to question happens to be aśvala, the ṛg veda
priest of janaka mahārāja. So, this introduction has come in the first 2 mantrās. From the third
mantrā onwards, the questions are going to begin.
The questions will appear complicated. Answers will appear complicated. It is all in highly symbolic
language. Only because of śańkarācāryā's commentary, we are able to resolve all these mantrās.
Otherwise, these mantrās are obscure mantrās. And by way of answering these questions, in the
first section - called aśvala brāhmaṇam - the main message to be conveyed is simple, which we
already know. What is that message? We can do any karma, including vedic karma or rituals, by
itself. And a vedic karma by itself is called kevala karma. kevala karma means, mere karma. And
this kevala karma can produce lot of results. Lot of worldly results, including even heavenly results!
So, this is one type. It is called kevala karma. The second possibility is, alongwith karma, we can
combine varieties of vedic meditations also, called upāsanās. upāsanās or vedic meditations
can be added to vedic karma. This combination is called karma upāsana samuccayaḥ.
Class 41 - 25th Dec 2017 - mantrās 3-1-2 to 3-1-5 Download from www.arshaavinash.in Page 1
The difference between karma and upāsanā is, as the very words show, karma is essentially
physical. It is kāyikam in nature. Body plays a primary role. Mind plays only a backup role. It is
body pradhāna, mind apradhāna. Whereas, upāsanā or meditation is that in which, body does not
play much role. In meditation, the body's job is doing what? Not doing is what the body should do!
You keep quiet for some time. Therefore, body plays an apradhāna role. Whereas, mind plays a
prominent role. And mental activity is considered to be tougher than physical activity; because,
physical body is a gross instrument. So, we can easily command and force the body to do that. Like,
doctors sometimes tie the hands and legs of patients since they pull away all the tubes! So, they will
belt the hands. Thus, you can physically stop the body. But, the mind is not a physical instrument. It
is neither visible nor tangible nor stoppable. When the mind is running away, you cannot stop it.
Therefore, mind being a subtle instrument, doing a job with mind is far, far tougher. Mechanically
we may do. But, deliberately, consciously, with awareness if we have to do a mental job, it is the
toughest thing. And you can best experience that if you try mānasa japa, a mental japa of any
mantrā, just ten times only. I am not asking you to do 108 and all. Just try to chant a mantrā
mentally, being fully aware of the chanting. One corner of the mind will chant and other corner will
successfully worry. That is possible! Chanting becomes mechanical. Here we are talking about
conscious chanting of the mantrā. We will then know how tough it is!
Therefore, upāsanās are far tougher than karma. And when a person combines upāsanā with
karma, naturally, the result will be far, far superior. The greatest result for the combination of
karma & upāsanā, karma-upāsana samuccayasya phalam is brahmaloka prāptiḥ. And, brahma
loka is defined as, almost immortality; because, the duration of life span of the jĩva or the devatā or
brahmā in brahmaloka is considered to be very, very, very long. If you remember bhagavad gĩtā,
one day of brahmā is 2000 caturyugās. One caturyugā is 864 crore years! So, multiply that by
2000; that is one day of brahmā! Like that He has got 100 years. So, brahmaloka prāpti is
considered to be relative immortality. āpekṣika amṛtatvam. But, it is only relative immortality. Even
that will end one day!
But, we are not discussing that in this section. Here, we are talking about the āpekṣika amṛtatvam
possible in the form of brahmaloka, as a result of karma-upāsana samuccayaḥ. And compared to
karma-upāsana samuccaya, kevala karma is considered to be far inferior. And therefore karma, in
this section, is named as mṛtyuḥ. karma is called mṛtyuḥ. Why? Because, it gives anitya phalam.
And because of the finite result, one will have to go through punarapi jananam and punarapi
maraṇam. Thus, karmā keeps a person within mortality, within samsāra, within the cycle of birth
and death. Even if he goes to svarga loka, if you remember bhagavad gĩtā , "te taṃ bhuktvā
svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti". kṣīṇe puṇye martya lokam viśanti.
And therefore, aśvala asks a question to yājñavalkya. 'The entire world is associated with karma
only. Because, every human being is busy doing what? karma, karma, karma. And as time goes,
we are supposed to progress more and more; but, we are becoming more and more busy only. So
busy that regularly we have to check up our cell phone, even in the middle of a vedāntā class.
Quietly an SMS may be sent also. SMS to svarga loka! Thus, busy & busier. The whole life is a fast
life, producing what? More & more karma. More & more puṇya pāpam. More & more punarapi
jananam, punarapi maraṇam. The whole world is a workaholic world. And, all organs of the human
being - the body, the jñānendriyās, the karmendriyās, the antaḥkaraṇam - all of them are in the
grip of one karma or the other. Here, aśvala says, karma means, mṛtyuḥ; mṛtyuḥ means,
yamadharma rājā; yamadharma rājā means, punarapi jananam punarapi maraṇam cycle.
Even when we are doing some ritual, even during that time, one of the complaints nowadays is,
when the vedic priests are doing karma, they are never doing the rituals mindfully. Even in the
middle of the rituals, they are looking at their cell phone! They are hanging their cell phone as a
mālā; because, they do not have a pocket! Off & on they check the cell phone. And, in between,
'namo bhavāya ca rudrāya ca'!! And, into the phone, "I am coming just now". So, between
'bhavāya ca rudrāya ca', he has got the next Engagement ritual! So, he says, 'I am on the way'. He
has not even finished here. Still he says, 'I am on the way'! Priests are also busy! So, where is
relaxation? Where is meditation? There is no time for relaxation or focusing.
aśvala therefore asks, 'the whole world is under the grip of yamadharma rājā. How can we conquer
yamā and reach a place where yamā will not come, that easily?' "svarge loke na bhayaṃ kiṃca
nāsti na tatra tvaṃ na jarayā bibheti" [kaṭha 1.1.12] What is the solution? This is going to be
aśvala's question. And yājñavalkya answers. He is going to talk about practicing a certain type of
upāsanās, a group of upāsanās, which has to be done not independently; but, as a part of vedic
ritual. That is being introduced here. I will summarise the type of upāsanā He is going to talk about.
In many of the vedic rituals, there are priests belonging to all the 4 vedās. We have noted the
names of the priests associated with each veda. ṛg veda priest is called hotā. yajur veda priest is
called adhvaryu; sāma veda priest is called udgātā; atharvaṇa veda priest is called brahmā. And
since all these priests are associated with an yajña or yāga, they are technically named ati yajña
factors. ati yajña factor means, factors associated with a yāga. And then, we have to use the
various organs of the body when these rituals are done. We have to use the hand for offering
oblations. We have to use the mouth for chanting the mantrā. We have to use hands, legs, eyes etc.
Therefore, the organs are involved. These organs are called adhyātmam factors. adhyātmam
means, the individual. ati yajña means, related to a yajña. Just a technical name. Ophthalmology
when you say, it is something connected to the eyes. Similarly, connected to yajña is ati yajña ;
connected to body is adhyātmam. ātmā here means, śarīram.
So, we have got ati yajña factors; we have got adhyātma factors. Both of them are finite in nature.
Priest is also finite and the organs are also finite. Now, each organ is associated with a devatā.
devatā means, corresponding power of perception at the total level, about which we have studied in
tattvabodha. "śrotrasya dig devatā tvaco vāyuḥ cakṣuṣaḥ sūryaḥ rasanāyā varuṇaḥ
ghrāṇasya aśvinau, iti jñānendriya devatāḥ". And, in relation to / compared to the human beings,
these devatās are supposed to be immortal. Immortal means, during the whole śriṣṭi, the devatās
are supposed to survive. We will not survive during the entire śriṣṭi; because, within one śriṣṭi we
will die millions of times. Whereas, devatās are considered to be amarāḥ! They are relatively
immortal, aparicchinnaḥ. And, these devatās, associated with every organ is called ati daivam.
So, ati yajña, adhyātma and ati daivam factors are there. [I told you, it is a complicated section].
Here, what yājñavalkya talks about is, combining these three factors. ati yajña, adhyātma and ati
daiva - these three should be combined and meditated upon, as one unit. aikya upāsanā. ati
yajña, adhyātma, ati daiva aikya upāsanā.
And how many such upāsanās? He is going to take the 4 priests of yāga. Four ati yajña priests are
there. hotā, adhvaryu, udgātā and brahmā. And, He is going to take four organs from the body, the
adhyātmam. He is going to take four relevant devatās. So, 4 priests, 4 organs, 4 devatās. You
should not combine all the 4 priests into one. One priest, one organ, one devatā - is upāsanā No. 1.
Second priest, second organ, second devatā - is upāsanā No. 2. Third priest, third organ, third
devatā - is upāsanā No. 3. 4th priest 4th organ 4th devatā - is upāsanā No. 4. Thus, we get 4 groups;
each group having 3 factors - ati yajña adhyātma ati bhūta. This aikya upāsanā is practiced along
with the vaidika karma, which is being performed. karma should be done. And the upāsanās
should be combined with karma.
Then, the next question is, who should do the upāsanā? It is said, yajamāna employs [yajamāna
means, ritualist] engages the relevant priests to do the aikya upāsanā. On his behalf the 4 priests
will have to do the rituals and the upāsanās. hotā should do hotā-related 3 aikya upāsanās on first
3 factors. adhvaryu will do another 3 upāsanā with next 3 factors; udgātā, on the third set; and,
brahmā on the 4th all, on behalf of yajamāna.
And, both the priests as well as the yajamāna will get the phalam of this karma-upāsana
samuccaya. And, what is the phalam? brahmaloka prāptiḥ, which is called immortality. Relative
immortality. And this upāsanā is called muktiḥ. This upāsanā is called muktiḥ; and the upāsanā
phalam is called ati muktiḥ. All peculiar words are used. The upāsanam is called muktiḥ;
because, it leads to mokṣa. And the upāsanā phalam, brahmaloka prāptiḥ - attainment of
brahmalokā - is called ati muktiḥ. So, through mukti one reaches ati mukti. mukti means,
upāsanam; ati mukti means, brahmaloka prāpti. [Not yet over. Some more complications].
And this Time / kāla or mṛtyu, aśvala defines in three different ways. mṛtyuḥ is looked at from
three different angles. One angle we have already seen. karma itself is called mṛtyu. The faster you
do karma, you get more stressed. And yamā comes early! This is called stress-related death.
Because, they say, when one leads a fast life, age wise he may say, 'I am 40'; but, when they study
his various organs and their powers, they may say, 'the body has become 60'! Therefore, mṛtyu
functions in the form of karma also. Workaholism! śańkarācāryā calls it karma lakṣaṇa mṛtyuḥ.
Death, in the form of karma itself. So, in the first upāsanam, karma means action.
The next type of mṛtyu is, even if you do not do karma, yamā is going to come! Death is going to
come in the form of the very TIME principle. kāla lakṣaṇa principle. As the time passes, [so, next
week, 2017 will be gone! 2018 will come. There is a calendar in which for each day one sheet is
there to tear off. Somebody said, you write on the cardboard, yama. Because, as you tear off the
sheets one by one, you are getting closer to yamā!] For that what should you do? Nothing! You
need not do anything. Simple. kāla will take you. So, second form of death is kāla lakṣaṇa mṛtyuḥ.
The first form is, karma lakṣaṇa mṛtyu. Second is, kāla lakṣaṇa mṛtyuḥ.
All these are aśvalā's trapping. aśvala is trying to trap yājñavalkya with complicated questions. But,
however complicated the questions may be, yājñavalkya effortlessly answers. This kāla lakṣaṇa
mṛtyu itself is sub divided into two. Because, in our culture, we measure time using two different
factors. sūrya mānam, candra mānam. mānam means, measuring time based on sūryaḥ the
Sun. And, measuring time based on the Moon. When you talk about day and night, it is the kāla
based on sūryaḥ. Sun-rise and Sun-set is the basis for the measuring of the time. But, when you
talk about amāvāśya, paurṇamĩ, śukla pakṣa, krṣṇa pakṣa etc., it is the kāla based on candraḥ.
So, full Moon, new Moon, no Moon - all these things are based on Moon. Therefore, candra nimitta
kāla lakṣaṇa mṛtyuḥ - mortality in the form of time, measured by Moon. Solar time and Lunar time.
So, Lunar time is one form of mṛtyu. Solar time is another form of mṛtyu.
Now aśvala asks, 'how to conquer these 3 types of mṛtyu. karma lakṣaṇa mṛtyu, sūrya nimitta
kāla lakṣaṇa mṛtyu, candra nimitta kāla lakṣaṇa mṛtyu - these three how can we conquer and
become immortal? And yājñavalkya says, practice the following upāsanās, you will go to
brahmalokā, which is almost immortal. This is the essence of the first half of the question. I hope
you will be able to survive these mantrās!
या�वल्क्ये होवाच, य�ददं सव� मतृ ्युनाप् त , सव� मतृ ्युना�भपन्न , केन यजमानो मतृ ्योरािप्तम�तमुच इ�त;
होत्रित्वर्जाि वाचा; वाग्व य�स् होता, तद्येय वाक् सोऽयमिग्न , स होता, स मिक्त
ु , सा�तमिक्त
ु ॥३.१.३
yājñavalkyeti hovāca, yad idam sarvam mṛtyunāptam, sarvam mṛtyunābhipannam, kena
yajamāno mṛtyor āptim atimucyata iti ; hotraṛtvijāgninā vācā ; vāg vai yajñasya hotā, tad
yeyam vāk so'yam agniḥ, sa hotā, sa muktiḥ, sātimuktiḥ II 3.1.3 [Page no 187]
So, the first two lines are aśvalās question. The third and 4th line is the answer of yājñavalkya.
aśvala addresses yājñavalkya - "yājñavalkya iti hovāca" - I am going to ask you a tough question.
"yad idam sarvam mṛtyunāptam" - the whole world is associated with mṛtyu. [In this context,
mṛtyu means, activity. Workaholism]. Initially He says, mṛtyunāptam - world is associated with
karma. Later he says, mṛtyunābhipannam - it is not merely world is associated with karma, world
is under the grip of karma! Everybody is busy, busy, busy. Nobody has time for anything.
[Therefore, what a way of looking at it]. Everybody is busy inviting yama. Therefore running, running.
They tell the example. A person wanted to have more and more property. And he went to the king
and asked for land. King said that, 'you run. Whatever be the distance you run from Sunrise to
Sunset, till wherever you reach, up to that the land is yours'. So, he ran and ran and ran. Looking at
the watch.5.35 pm Sun is setting, he took all his breath and ran and landed. What happened?
Exhausted, he died! He got the land. But, who is there to enjoy?! Similarly, we are all the time busy,
preparing for living. We do not have time to live life at all! Life has become fast paced.
śańkarācāryā says, karma lakṣaṇa mṛtyunā āptam. Both by vaidika karma and laukika karma.
ācāryā also adds, 'karma increases because of the āsaṅga - desire for more & more. svābhāvika
āsaṅga janya karma. āsaṅgam means, passion, desire for acquiring more & more, endless activity.
After retirement can we come to vedāntā? No. Post retirement job we take! That is also exhausted.
Therefore, post-post retirement. There is no vānaprasta āśrama. No sanyāsa āśrama. No time for
upāsanā. No time for jñānam. So, karma lakṣaṇa mṛtyunā āptam, "sarvam mṛtyunā-
bhipannam". abhipanna means, seized by, under the grip of karma.
"kena yajamāno mṛtyor āptim atimucyata iti". So, what is the sādhanā an yajamāna, a ritualist
needs to do to cross over the grip of yamadharma, the www of yama? The world-wide web, the net.
yama has got www. So, how to go out of that web of yama? ati mucyate? iti. Up to iti is the
question by aśvala.
And, yājñavalkya gives the first upāsanā combining one ati yajña, one adhyātma and one ati
daivam. "hotrā ṛtvijā vācā agninā". hotrā ṛtvijā. ṛtvik means, the hotā priest, who is ati yajña ;
agninā is ati daivam ; vācā is adhyātmam. vāk means, organ of speech. agni is the deity
presiding over the organ of speech. In tattvabodha we learnt, "vāco devatā vahniḥ". Therefore,
hotā + vāk + agni. That alone is repeated, "vāg vai yajñasya hotā tad yeyam vāk so'yam agniḥ
sa hotā" is only expansion of the previous statement, "hotrā ṛtvijā vācā agninā". So, these three
factors one should combine. And, you have to supply, iti upāsīta. And, who should do this
upāsanā? hotā. And that upāsanā becomes what? "sa muktiḥ, sātimuktiḥ". muktiḥ means, the
sādhanam, the means. And, sā ati muktiḥ - and by following by that one goes to brahmaloka. That
is called ati muktiḥ. Meditation is mukti. And, reaching brahmalokā is ati muktiḥ. This is upāsanā
No.1. Like that we are going to get 4; because, 4 priests are there. Page 189, mantrā 4.
या�वल्क्ये होवाच, य�ददं सवर्महोरात्राभ्यामा, सवर्महोरात्राभ्याम�भप , केन यजमानोऽहोरात्रयोराि-

म�तमच्य
ु इ�त; अध्वयुर्णित्व च�ुषा�दत्ये; च�ुव� य�स्याध्वय: , तद्य�दद च�ुः सोऽसावा�दत्य , सोऽध्वयुर , स
मिक्त
ु ॥ ३.१.४
yājñavalkyeti hovāca, yad idam sarvam ahorātrābhyām āptam, sarvam ahorātrābhyām abhi-
pannam, kena yajamāno 'horātrayor āptim atimucyata iti; adhvaryuṇārtvijā cakṣuṣ ādityena;
cakṣurvai yajñasyādhvaryuḥ , tad yadidam cakṣuḥ so'sāv ādityaḥ , so'dhvaryuḥ , sa muktiḥ ,
sātimuktiḥ II 3.1.4
So, up to the word 'iti' in the third line, it is aśvalās question. And, "adhvaryuṇā" onwards is the
reply. Here, aśvala talks about the second mṛtyu. First one was karma lakṣaṇa mṛtyu. Here, He is
talking about "ahorātrābhyām āptam". ahaḥ means, day. rātra means, night. ahorātra - day and
night. That is the second type of mṛtyu. Before we get up and start doing a few things, Sun has set,
night has come. By that time we are old by one day, which we do not even notice. Before we get
up and do few things, night has come! And we feel, 'only 24 hours are there! It will be nice if we have
more time'. That is why for many busy people, sleep becomes lesser, creating varieties of health
problems. When we are getting sleep, we do not know the value of sleep. We should never criticise
sleep, even if we sleep in class! Does not matter. Never criticise. It is a blessing. If sleep is not
there, there is a sleep academy, exclusively doing research on sleep. அப்பப I have to keep saying
something, to keep you awake!
Therefore, ahorātra - day & night. Day & night comes and I do not have time even to sleep!
yamadharma is active! This is mṛtyu No.2, determined by solar time. sūrya nimitta kāla lakṣaṇa
mṛtyuḥ. mṛtyu in the form of time, determined by the movement of the Sun. Solar time.
So, how can a yajamāna, a ritualist, cross over Time / mṛtyu No.2 and become immortal. And for
that the second upāsanā, wherein 3 are there. "adhvaryuṇa rtvijā". adhvaryu is ati yajñam. Then,
"cakṣuḥ". cakṣuḥ means, the eye. It refers to adhyātmam. And, "ādityena". āditya means sūryaḥ.
ati daivam. Two of them are mortal. The third one, āditya is relatively immortal. So, we have to
combine the two mortal factors, ati yajña and adhyātmam with āditya, the immortal factor. cakṣuḥ
means, the eye. ādityaḥ means, Sun or sūrya. Because, Sun is the presiding deity of the eye.
Therefore, adhvaryu + cakṣuḥ + āditya these three have to be combined. Therefore, adhvaryu
cakṣuḥ āditya aikya upāsanam, to be practiced by the adhvaryu. And this upāsanam is called
muktiḥ. And as a result of that, one goes to brahmalokā. And, reaching brahmalokā is ati
muktiḥ. upāsanam is muktiḥ ; brahmalokā is ati muktiḥ.
So, now, we have conquered two mṛtyus? No, we have not conquered; because, we have to do
upāsanam. Now comes the third one. I will introduce this quickly.
या�वल्क्ये होवाच, य�ददं सव� पव ू ्प�ापरप�ाभ्य

र ामाप्, सव� पव ू ्प�ापरप�ाभ्याम�भपन्
र , केन यजमानः
पव
ू ्प�ापरप�योरािप्तम�तमुच
र इ�त; उद्गात्रित् वाय न
ु ा प्राण; प्रा वै य�स्योद्गा; तद्योऽय प्रा स वायःु ,
स उद्गात, स मिक्त
ु ॥ ३.१.५
yājñavalkyeti hovāca, yad idam sarvam pūrvapakṣāparapakṣābhyām āptam, sarvam pūrva-
pakṣāparapakṣābhyām abhipannam, kena yajamānaḥ pūrvapakṣāparapakṣayor āptim ati-
mucyata iti; udgātrartvijā vāyunā prāṇena; prāṇo vai yajñasyodgātā; tadyo'yam prāṇaḥ sa
vāyuḥ, sa udgātā, sa muktiḥ, sātimuktiḥ II 3.1.5
So, up to "iti" in the third line is, aśvalā's question. From udgātrartvijā onwards is yājñavalkya
reply. "pūrvapakṣāparapakṣābhyām". pūrvapakṣa aparapakṣa means, bright fortnight and dark
fortnight. So, up to paurṇamĩ is the bright fortnight, when the moon is waxing. And when it is waning
it is dark fortnight. This is a kāla. Fortnight and month is a kāla, determined by the Moon. Therefore,
this comes under candra nimitta kāla lakṣaṇa mṛtyuḥ, lunar time. Lunar Time and Solar Time. So,
the whole humanity is under the grip of lunar time. Because, with every amāvāśya and paurṇamĩ,
we are growing old! So, how to conquer the third death? For that the upāsanā is, "udgātrartvijā",
the third priest, udgātā, the sāma veda priest. He comes under ati yajñam. And, "vāyunā
prāṇena". prāṇa is adhyātmam. Our prāṇa tatvam, the breathing principle. And, vāyunā. vāyu is
the vāyu devatā, the presiding deity. vāyu, the wind or air. vāyu devatā is ati daivam. And
therefore, udgātā + prāṇa + vāyu aikya upāsanā if you do; that is, if the udgātā performs the aikya
upāsanā, then, the benefit will be reaped by both the priest and yajamāna. With this three mṛtyus
are over. What is the 4th one? In the next class.
ॐ पूण्
या�वल्क्ये होवाच, य�ददं सव� पव र प�ापरप�ाभ्यामाप ्, सव� पव
ू ् र प�ापरप�ाभ्याम�भपन ्, केन यजमानः
ू ्
पव
ू ्
र प�ापरप�योरािप्तम� म
त ुच इ�त; उद्गात्रित् वाय ुना प्राण; प्रा वै य�स्योद्गा; तद्योऽय प्रा स वायःु ,
स उद्गात, स मुिक्त , सा�तमुिक्त ॥ ३.१.५
yājñavalkyeti hovāca, yad idam sarvam pūrvapakṣāparapakṣābhyām āptam, sarvam pūrva-
pakṣāparapakṣābhyām abhipannam, kena yajamānaḥ pūrvapakṣāparapakṣayor āptim ati-
mucyata iti; udgātrartvijā vāyunā prāṇena; prāṇo vai yajñasyodgātā; tadyo'yam prāṇaḥ sa
vāyuḥ, sa udgātā, sa muktiḥ, sātimuktiḥ II [Pg 190 3.1.5]
We are seeing the first section of the third chapter of bṛhadāraṇyaka, and I hope you remember
the context after one week's break. So, janaka, the great king, during a huge yāga had arranged for
a competition as it were, to find out the greatest vedic scholar. And He had announced prize money
of 1000 cows, and in each cow there was 10 grams of gold also. So, all the great scholars who had
come for the yāga were wondering, 'who is the greatest scholar?'
And, at that time, yājñavalkya asked His disciple to drive away all those cows! And so, when
everybody was wondering, 'what is happening?', janakā's priest by name aśvalaḥ - who is a
specialist on ṛg veda - confronted yājñavalkya and asked, 'do you consider that you are the
greatest scholar?' And yājñavalkya answered, 'I don't know. But, whoever is the greatest scholar to
Him I offer namaskāra. I am taking the cows, because I need the cows. And then, aśvala pointed
out, 'just because you need the cows you cannot take them. Perhaps we can separately ask for
some cows from the king and He may give also. But, these are meant for the greatest scholar. And
therefore, you have to prove your scholarship and then only you can drive away the cows'. So,
aśvala himself decided to ask some questions. That dialogue between aśvala and yājñavalkya we
are seeing now. And through these dialogues there is some vedic teaching also going on, which
also we have to remember.
And, what is that vedic teaching? There are three types of sādhanās given in the vedās, in the
form of karma, upāsanā and jñānam. And all these three sādhanās are great; but, we should
know the grade of each sādhanā. The first one is called karma. Otherwise we call it, kevala karma.
kevala karma means, vedic rituals by itself. That is one type of sādhanā. The next type of sādhanā
is, upāsanā. And a type of upāsanā is called karma sahita upāsanā, wherein meditations are
included along with karma. Of course, there are independent upāsanās also. That we will discuss
later. But, there are upāsanās which are not independent; but, to be combined along with karma,
which is called karma upāsanā samuccaya, combination. And this karma upāsanā samuccaya is
supposed to be superior to kevala karma. Therefore, when you make a comparative study of
kevala karma and upāsanā samuccita karma or upāsanā sahita karma, upāsanā sahita karma
can give superior result. And thereafter, we will come to jñānam.
And, jñānam is always alone. You should not ask, kevala jñānam or samuccita jñānam? jñānam
is always kevala jñānam. This is the third sādhanā we will be seeing that in the next section. And
among these 3 sādhanās, jñānam is the greatest one. When you compare one and two, two is
superior. But, when you compare two and three, three is the superior most. This is going to be the
message. Naturally, next question will be, in what way they are superior? When you compare
kevala karma and upāsanā samuccita karma, the superiority should be understood in the
following way. kevala karma may take a person maximum to svarga loka. But, a person cannot be
there for long. He will have to exhaust the karma. And remembering the bhagavad gītā verse - 'te
Class 42 - 8th Jan 2018 - mantrās 3-1-5 to 3-1-7 Download from www.arshaavinash.in Page 1
taṃ bhūktvā svarga lokaṃ viśālaṃ kṣīṇe puṇye martya lokaṃ viśanti' - one will have to come
back! And therefore, kevala karma keeps a person within mortality. So, martyatva phalam alone
will come. Whereas, when a person combines karma and upāsanā, that person will go to a still
higher loka, far superior to svarga loka. And the superior loka is called brahma loka. [You must be
remembering all these topics. I am telling as though I am teaching you anew! I know, you know! And
you should know that, I know you know!!]
So kevala karma will take one through kṛṣṇa gati. upāsanā sahita karma will take a person
through śukla gati. [We have seen these in the previous muṇḍaka upaniṣad & bhagavad gītā 8th
chapter. You are all supposed to revise & remember!] Note this much. This upāsakā, will go to
brahma loka. And compared to svarga loka, brahma loka is supposed to be almost eternal.
Almost is very important. Not, absolutely eternal. Compared to svarga loka, it is supposed to be
very, very, very, very, very long life. And not only brahma loka is eternal, relatively, there a person
is supposed to acquire great powers which are very, very close to bhagavān Himself.
"eṣa ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpo
yathā hyeveha prajā anvāviśanti yathānuśāsanam yaṃ yamantamabhikāmā bhavanti ... sa
yadi pitṛ lokakāmo bhavati saṃkalpa ādevāsya pitaraḥ samuttiṣṭhanti tena pitṛ lokena
sampanno mahīyate" [chāndogya 8th chapter]
- whatever that upāsakā wishes and wills, all of them will appear in his front! Whatever he wishes,
he can do. He can create things. He can enjoy. If one body is not enough, he can multiply also.
Therefore, he can be in ten dining tables, simultaneously! That is the pleasure, we can imagine.
Therefore, you can sit in ten dining tables and eat ten types of different dishes. Thus, brahma loka
is supposed to be the greatest in the empirical world! That is supposed to be the greatest
accomplishment!! This brahma loka prāptiḥ is called atimokṣaḥ in this section, which we are
seeing. brahma loka is called atimokṣaḥ. And the sādhanā that one practices, that karma
upāsanā samuccaya is called mokṣaḥ or muktiḥ. So, mukti is the sādhanam. atimuktiḥ is the
sādhyam. So, in all these mantrās you can see in the last line, sa muktiḥ & sā'timuktiḥ. samuktiḥ
means, combination is the sādhanam. sā'timuktiḥ means, brahma loka prāpti is the atimuktiḥ.
Then, what is the combination that is prescribed here? In the rituals there are 4 priests - hotā, the
ṛg veda priest. advaryu, the yajur veda priest. udgātā, the sāma veda priest. And, brahmā the
atharvaṇa veda priest. During the ritual, the ritualist should instruct each priest to practice a
combination upāsanā. All highly textual and academic discussion. And, what is the combination?
Three things are combined - adhi ātmam, adhi yajñam and adhi daivam. adhyātmam means, one
of our organs we have to focus on. adhi yajña is, one of the priests. And adhi daivam means, the
presiding deity of the chosen organ. If vāk is the adhyātmam, what is the presiding deity? agni is
the devatā. Therefore, agni and vāk we have to take. And then, the corresponding priest [we saw
earlier in the section] is the ṛg veda priest, the hotā. Therefore, hotā+vāk+agni, these three must
be combined and meditated upon. And the meditation should be done by the hotā priest, on behalf
of the yajamāna, the ritualist. And the result of the meditation - brahma loka - can be enjoyed by
both the hotā and the yajamāna. This was the upāsanā Number-1, which we saw in mantrā No. 3.
So then, we came to mantrā No. 4. That also we have completed. There, what were the three?
cakṣuḥ sūryaḥ advaryuḥ. The yajur veda priest is adhi yajña; eye is the adhyātmam; and, what
is adhi daivam? sūryaḥ is the adhi daivam. And these three must be combined and adhyātma
adhidaiva adhi yajña upāsanā must be done. This is the second one. Then, we came to the third
upāsanā, which also we completed in the last class. There, what are the three? prāṇā is
adhyātmam. vāyu devatā is adhi daivam. And udgātā, the sāma veda priest, is adhi yajña.
These three must be combined. Thus, three upāsanās we have seen. Now, we have to enter the 4th
upāsanā. And, which priest is left out? brahmā. And, 'what is he going to do?' is the question, which
we will study in mantrā No. 6. Page no, 192. bṛhadāraṇyaka upaniṣad. We will read, 3.1.6 -
या�वल्क्ये होवाच, य�ददमन्त�र�मनारम्बण�, केनाक्रम यजमानः स्वग लोकमाक्र इ�त; ब्रह्मणित्

मनसा चन्द्; मनो वै य�स् ब्रह; तद्य�दद मनः सोऽसौ चन्द , स ब्रह, स मुिक्त , सा�तमुिक्: - इत्य�तमो�:
; अथ संपदः ॥ ३.१.६
yājñavalkyeti hovāca, yad idam antarikṣam anārambaṇam iva, kenākrameṇa yajamānaḥ
svargam lokam ākramata iti; brahmaṇartvijā manasā candreṇa; mano vai yajñasya brahmā;
tad yad idaṃ manaḥ so'sau candraḥ, sa brahmā, sa muktiḥ, sātimuktiḥ - ityatimokṣāḥ; atha
saṃpadaḥ II [Pg 192 3.1.6]
So, what is the 4th question asked by aśvala mahaṛṣiḥ? He says, 'okay, this ritualist and the priest
will be practicing the karma upāsana samuccaya. And because of the combination they are able
to get out of mortality, which is the problem of kevala karma. So, they remove the shackles of
mortality and they will go to brahma loka, after death. All these are posthumous result! And then
aśvala asked, 'how will this upāsakā travel after death. Because, we do not see any road in the
sky! For travelling to other places, we are able to see many roads. Here, we do not see any path at
all. What is the path that they will take?, is the question asked by aśvala ṛṣi.
For that yājñavalkya says, 'already the path is there. But we don't see; because, these paths are
adṛṣṭam. Because, the path is taken by sūkṣma śarīraṃ. And, sūkṣma śarīraṃ is visible or
invisible?! Are you awake? sūkṣma śarīraṃ is invisible. When? Even now. I see only your physical
body. Your subtle body I don't see. Therefore, I am not sure whether your mind is here or not! And
since the invisible sūkṣma śarīraṃ has to travel after death, it requires a path which is also
invisible. Therefore, kṛṣṇa gati and śukla gati both are invisible. Those paths are now closed for
the jīva. If the jīva does the upāsana, for the upāsakā the path will open. Like, there will be toll gate
on the Highway. The bar will be down. And when you pay the amount, then only it will open.
Similarly, śukla gati is also closed for everyone. Only when the upāsakā practices these upāsanās,
culminating in the 4th upāsanā - that we are going to talk about now - the śukla gati will be opened
for him. And the upāsakā will travel by that. That is the essence. Now, look at the mantrā.
"yad idam antarikṣam anārambaṇam iva". ārambhaṇam means, ālambhanam. ālambhanam
means, support. Support means, mārgaḥ. So, ārambhaṇam = ālambhanam = mārgaḥ. And,
anāraṃbhaṇam means, without a path. Because, we don't see the path! Therefore, yājñavalkya
adds the word iva. This sky appears as though without any path. Because, we are not able to see
the path for the upāsakā's travel. And if the sky is pathless, how will the upāsakā travel? "kena
ākrameṇa yajamānaḥ svargam lokam ākramata iti". kena ākrameṇa. Here, the word ākramaḥ
means, mārgaḥ. See, how different words are used! ārambhaṇam = mārgaḥ ; ākramaḥ = mārgaḥ.
mārga means, a pathway, a road. So, kena ākrameṇa, kena mārgeṇa - through which NH? NH
means, National Highway! What is the route number, through which yajamānaḥ goes to svarga
loka? Again we have to carefully note. svarga here refers to brahma loka. Because of the context,
we have to translate svarga as brahma loka. Wherever samuccaya topic comes, the word svarga
must be taken as brahma loka. So, svargam lokam, brahma lokam ākramate. ākramate means,
travels and reaches. And, what is that route?
yājñavalkya says, the 4th upāsana will open the pathway for the upāsakā? The previous three
upāsanās are for the removal of all the mortality, which is natural. Three types of mṛtyu was talked
about. If you remember fantastic; if you forget, natural! 1. karma lakṣaṇa mṛtyuḥ ; because, kevala
karma will keep a person as mortal. 2. Second one is solar time lakṣaṇa mṛtyu. sūrya nimitta kāla
lakṣaṇa mṛtyuḥ. What is the third one? 3. Lunar time lakṣaṇa mṛtyuḥ - candra nimitta kāla
lakṣaṇa mṛtyuḥ. All these three types of mṛtyu the upāsakā has removed before. Now, he has to
open the gate way. For that, he has to practice the following upāsana. The last combination.
What is the adhi yajñam? brahmā is the atharvaṇa veda priest. Among all the 4 priests, the most
powerful one is brahmā ; because, he is the supervisor. He doesn't directly perform the rituals. He
knows all the 4 vedās. atharvaṇa veda he knows because it is his veda. But, for supervisory job, he
has to know ṛg veda, yajur veda and sāma veda too. mahāvidvān. caturvedī is brahmā. Not only
that, he should know all the procedures; but, if there is any mistake in the ritual, immediately he has
to prescribe the appropriate prāyaścittam also. In fact, the rituals become successful only because
of brahmā. And he has to do multi-tasking! He must be aśṭāvadāni, śatāvadāni-like. He should
constantly watch; which priest is committing which mistake. At once he has to say, 'stop'. And then
he has to correct that; and do whatever prāyaścittam - especially in huge yāgās, the supervisor
brahmā must be highly talented. It is this brahmā who helps in opening the śukla gati.
Therefore, look at this mantrā. "brahmaṇartvijā manasā candreṇa". [Sanskrit students, note the
sandhi of brahmaṇartvijā. You have to split it as brahmaṇā (tṛtīyā vibhaktiḥ) ṛtvijā (tṛtīyā
vibhaktiḥ)] - the 4th powerful priest brahmā. That is adhi yajñam. What is adhyātmam? manasā.
Because brahmā uses his powerful mind for not only looking at what is offered; but, simultaneously
he should hear the mantrā too. Suppose offering is an oblation for indra devatā, then the mantrā
chanted must be relevant to indrā. So, chanting the varuṇa mantrā, the priest cannot do indrāya
svāhā. Therefore, brahmā's ears must be alert; His eyes also must be alert. Thus, manasā - the
mind should be very, very alert. Therefore, manasā is adhyātmam. What is the adhi daivam, the
presiding deity of the mind? [Care of tattva bodha. 'candramā - the Moon in the presiding deity of
the mind]. candreṇa. Therefore, brahmā+manaḥ+candraḥ, this triad he should combine and
meditate. And, who should practice the meditation? brahmā should do it, on behalf of yajamāna.
And what should yajamāna do? Give dakṣiṇā. Remember, he has to pay for him to do that job!
That is explained further. "mano vai yajñasya brahmā" "tadyadidaṃ manaḥ so'sau candraḥ" "sa
brahmā" - all these three are equivalent. And, "sa muktiḥ sā atimuktir ity atimokṣā". And, this
upāsana is called muktiḥ, the sādhanam. And sā atimuktiḥ - reaching brahma loka - is called
atimuktiḥ. So, muktiḥ is sādhanam. atimuktiḥ is the sādhyam. Thus, with this, the first group of
4 meditations is over. And all of them are called, atimokṣa upāsanāni. They form a group. You
cannot practice just only one. All the 4 must be done during a yāga.
Now we are entering the next group of upāsanās. And they are introduced here as "atha
saṃpadaḥ". atha saṃpadaḥ means, atimokṣa upāsana anantaram. After discussing atimokṣa
upāsanā, aśvala is going to ask yājñavalkya. [All examination! You should remember, yājñavalkya
is writing the exam. And only if he passes the exam, cows can be taken. Therefore remember, it is
yearly test for yājñavalkya!] Now therefore, the following upāsanās are again asked about by
aśvala mahaṛṣi to yājñavalkya.
And what are they? Here also we are going to get some more ritualistic topics. Lot of technical
words belonging to the ritualistic section of veda. Again, you should become familiar with many
Sanskrit words. But thank GOD! we are interested in jñānam only. If we enter karma and upāsana, it
is going very complex. Later, the jñānam topic is going to come. But, here upāsana topic. We will
read. Page193, mantrā no 7 -
या�वल्क्ये होवाच, क�त�भरयमद्यिग्भर्ह�तािस्म क�रष्यती�; �तस�भ�र�त ृ ; कतमास्तािस् इ�त;

पुरोनुवाक्य च याज्य च शस्यै तती
ृ या; �कं ता�भजर्यती�; यित्कञ्चे प्राणभृ�द ॥ ३.१.७
yājñavalkyeti hovāca, katibhir ayam adyargbhir hotāsmin yajñe kariṣyatīti; tisṛbhir iti;
katamās tās tisra iti; puronuvākyā ca yājyā ca śasyaiva tṛtīyā; kiṃ tābhir jayatīti; yatkiñcedaṃ
prāṇabhṛd iti II [Pg 193 3.1.7]
So, 'what are this group of upāsanās?' we should understand. They are called saṃpad upāsana.
The word saṃpad is a technical word, and the definition of saṃpad upāsana is - nikṛṣṭa karmaṇi
utkṛṣṭa karma upāsanam. I will explain it. First, I am giving the Sanskrit definition. Some of you can
understand this itself. nikṛṣṭa karmaṇi utkṛṣṭa karma upāsanam. Or, second definition is nikṛṣṭa
karmaṇi utkṛṣṭa karma phala upāsanam. nikṛṣṭa karmaṇi utkṛṣṭa karma upāsanam. Or, utkṛṣṭa
karma phala upāsanam. What do you mean by that? nikṛṣṭa karma means, ordinary karma. We
do ordinary and simple karma ; because, we don't have resources to do big karmās. Big karmās
require big resources. But, the śāstrā says, even if we don't have resources for big karma, still we
can do ordinary karma, and mentally visualise them as big karma. And the visualisation is called
saṃpad upāsana, which is even now practiced in daily ritual.
Even daily pūjā, ṣoḍaśa upacāra pūjā is there. ṣoḍaśa upacāra pūjā means, various offerings are
to be done. And for upacāra, so many things are to be offered - like, āsanam, argyam, pādyam -
water for washing the feet of the Lord. Water for washing the hands of the Lord. Water for washing
the mouth of the Lord. Thereafter, you bathe the lord - snānam samarpayāmi. And after snānam,
you give vastram, ābharaṇam, puṣpāṇi, you offer a naivedyam - all the other things. You know
what people do often. For argyam, pādyam etc. only water to be offered. So, argyam
samarpayāmi, ācāmanīyam samarpayāmi, pādyam samarpayāmi. Thereafter, when vastram
comes, who can purchase clothes for GOD, daily? nitya pūjā ! So, they keep some akṣata. akṣata
means full rice, which is mixed with turmeric powder. This is called akṣatai. [You should not take
broken rice. kṣata means broken. akṣata means un-broken whole rice, mixed with turmeric]. So,
offering a few grains this person says, vastrārtham akṣatān samarpayāmi. nikṛṣṭa vastuni
utkṛṣṭa upāsanam! upavīdārtham akṣatān samarpayāmi. ābharaṇārtham - you have to offer all
gold ornaments, diamond ornaments! Who can purchase?! So, ābharaṇārtham akṣatān
samarpayāmi. Thus, with one handful of grains, he will offer all these upacāra things!
And what did this person do? At the end of the pūjā, he said to the priest, "dakṣiṇārtham akṣatān
samarpayāmi!". He told the priest, 'you are offering all replacement / token only for bhagavān. So, I
will replace dakṣiṇā with akṣata!! He says, 'No. no. For me you should give original dakṣiṇā!!'
All these things are saṃpad upāsanam. In Tamil there is a saying, 'ெபான் ைவக்கற இடத்தில
ைவக்கற!' saṃpad upāsana is where you have to offer gold, you just offer a flower to the Lord. I
love to give gold; but, I cannot afford. So, I visualise! Even in śiva mānasa pūjā, 'ratnai kalpitam
āsnam' - O Lord, I am offering āsanam made up of all the gems! vajra vaiḍūrya māṇikya
gomedaka puṣparāja nīla muktāphala marakata vidruma these are all supposed to be various
gems. I am offering ratna simhāsanam samarpayāmi. The mouth says, ratna simhāsanam ; but,
the hand gives a few akṣatās only! This is saṃpad upāsanam. And śāstrā says that, if you are
sincere in meditation, that ritual will give the benefit. And that is why it is called śiva mānasa pūjā.
Similarly, in the vedic rituals also, all the 4 priests are there in some of the vedic rituals. And these 4
priests can convert an ordinary karma into a utkṛṣṭa karma, by visualising the utkṛṣṭa phalam. But
here, it is not ṣoḍaśa upacāra. It is oblations offered into fire. And now aśvala's question is, 'what
are the mantrās used by each priest? And what visualisation can be done?'
This is going to be the question. Lot of Sanskrit words. Anyway you need not remember all these
things. Be patient enough to listen. See we have got a huge karma kāṇḍa. Once upon a time, vedic
rituals were very, very prominent. Gradually, vedic Hinduism has got replaced by the āgama
Hinduism. vedic Hinduism to āgama Hinduism! ṣoḍaśa upacāra pūjā belongs to veda or āgama?
It belongs to āgama. And the tradition says, 'you can do either of them for getting citta śuddhiḥ. So,
through vedic rituals also you can get citta śuddhi. If you know, you can do. Even now people are
doing. nitya agnihotris are there. agnihotra comes under vaidika karma. In many houses
agnihotra is not done. They do śivalińga or śalagrāma or meru pūjā etc. They all will come under
āgama. āgama is called smārta karma. vaidika is called śrauta karma. You do śrauta karma or
smārta karma - both are equal, both can give citta śuddhi. But, both cannot give jñānam. Both
cannot give mokṣa. Both can give only citta śuddhi. And after citta śuddhi what should we do?
Attend class! So, option is only between śrauta karma and smārta karma. No choice is given with
regard to vedānta śravaṇa manana nididhyāsanam, which is compulsory for all.
But, there are some people propagating a wrong philosophy - 'you need not study vedānta.
nāmasańkīrtanam will give mokṣa'. No, we do not accept that theory. śańkarācāryā, vyāsācāryā,
upaniṣad, vedic tradition does not accept mokṣa through any other method. vedic tradition
accepts citta śuddhi, either through śrauta karma or through smārta karma. Option is only up to
purification. Thereafter, everyone has to come to vedānta śravaṇa manana nididhyāsanam.
"aham brahmāsmi" jñānam. Where did we see "aham brahmāsmi"? bṛhadāraṇyaka [1.4.10]!
That knowledge is compulsory. Only option available is, you can come to vedāntā either now or
later. But, there is no choice like 'whether I should come or not'. When should I come? Even if this
whole life you don't come, it is okay. 'Next birth, better luck'! And therefore, what I want to say is,
'vedic rituals were prominent in those days; but, now they are no more prominent'.
Now, aśvala is asking a question regarding the rituals. "yājñavalkyeti hovāca , katibhir ayam adya
rgbhir hotāsmin yajñe kariṣyati", iti. hotā is the name of the ṛg veda priest. And what is the job of
the ṛg veda priest? Here also you should know the procedures. In a vaidika karma, generally the
oblations are offered by the yajur veda priest only. ṛg veda priest doesn't offer the oblation. His job
is, before offering the oblations, he has to chant certain preparatory mantrās. And, just at the time of
offering the oblation, he has to invite the relevant devatā. Because, every oblation is offered to
various deities of the veda ; like, indra, varuṇa, agni etc. The ṛg veda priest has to glorify the
devatā and say that, 'you please come and take this oblation'. So, that is the mantrā, praising the
devatā. Then ultimately when the oblation is offered, he has to chant a mantrā. Thus 3 mantrās -
before offering ; at the time of offering, inviting the devatā; and then, while offering the oblations,
chanting the relevant mantrā for offering the oblations. Thus, 3 mantrās are relevant for the hotā.
And aśvala is asking the question, 'what are those three mantrās?' They have got certain special
names. How many are chanted by the hotā? And what are the names of those special mantrās?
[Sanskrit students should split the word properly] - katibhiḥ ayam adya ṛgbhiḥ - what are the types
of ṛg mantrās, asmin yajñe kariṣyati. The yajña is what? Ordinary yajña. hotā kariṣyati - that
which the hotā will be doing. And yājñavalkya gives the answer. "tisṛbhiḥ" iti. tisṛbhiḥ - three
types of mantrās are to be chanted. "katamāḥ tāḥ tisra" iti - what are those three? "puronuvākyā
ca yājyā ca śasyā iva tṛtīyā".
puronuvākyā is the name of the group of ṛg mantrās chanted before the offering of the oblation,
preparatory mantrās. And then, two types of mantrās at the time of offering. One is called yājyā.
yājyā means, at the time of offering. yājyā is the name of the group of ṛg mantrās. And the third
one is called śasyā. śasyā means, the mantrās which glorify the devās. stotra mantrās, stuti
mantrās, glorifying the devatās. So, śasyā ca. All these three are to be chanted by the hotā.
And if it is an ordinary ritual, it will give only ordinary result. Some worldly result one may get.
Material result. But, this ordinary karma can be made extraordinary by practicing what? saṃpad
upāsana! Like what? vastrārthān akṣatān samarpayāmi! So, this priest has to visualise a superior
result for an inferior karma. And, what are the results that can be visualised by the hotā?
Therefore, aśvala is asking the question, "kiṃ tābhiḥ jayati" iti - through the saṃpad upāsana -
practiced while chanting puronuvākyā, yājyā and śasyā, by visualising the higher benefits, what
are the benefits one can get? So, tābhiḥ - puronuvākyā yājyā śasyādibhiḥ - kim phalam jayati?
What result one can get? yājñavalkya says, "yatkiñca idaṃ prāṇabhṛt" iti. [All this we are able to
understand because of ādi śańkarācāryā's commentary. Because, many ideas are not explicitly
given. But, śańkarācāryā explains all these things].
Here, yatkiñcedam prāṇabhṛt means, the three lokās - bhū loka, bhūvar loka and suvar loka.
Any one of the three lokās, this saṃpad upāsakā can vote for. Even though, normally that is
possible through superior karma only, here one can get that even by inferior karma, by practicing
saṃpad upāsana! The three lokās! Why three lokās? Because, three types of mantrās are there.
Therefore, three lokās. That means, in the next janma, he can again gain manuṣya janma.
Otherwise, it can be any type of janma! Who knows what type of janma we will have? Therefore, he
can make sure that, 'I will be manuṣya and continue to work for mokṣa'. Or, he can get still higher
loka, which is called bhūvar loka. Or, one can get suvar loka also! Anyone of the three can be
attained by saṃpad upāsana. And that is here called idam. idam means, loka trayam. prāṇabhṛt
means, this jīvaḥ, the living being, can go to, can attain any one of these three lokās.
This is the first saṃpad upāsana. Like that we have three more. Because, only hotā we have talked
about. Hereafter come advaryu udgāta and brahmā. Those mantrās we will see in the next class.
ॐ पूण्
[NOTE - Transcription by M/s A. Venkatesan & P.Bālasubraḥmaṇyam. Please communicate corrections to balusha74@gmail.com]]
या�वल्क्ये होवाच, क�त�भरयमद्यिग्भर्ह�तािस्म क�रष्यती�; �तस�ृ भ�र�त; कतमास्तािस् इ�त;
परु ोनव
ु ाक्य च याज्य च शस्यै तती
ृ या; �कं ता�भजर्यती�; यित्कञ्चे प्राणभृ�द ॥ ३.१.७
yājñavalkyeti hovāca, katibhir ayam adyargbhir hotāsmin yajñe kariṣyatīti; tisṛbhir iti;
katamās tās tisra iti; puronuvākyā ca yājyā ca śasyaiva tṛtīyā; kiṃ tābhir jayatīti; yatkiñcedaṃ
prāṇabhṛd iti II [Pg 193 3.1.7]
In this first section of the third chapter of bṛhadāraṇyaka upaniṣad, titled aśvala brāhmaṇam, we
get a dialogue between aśvala, the ṛg veda priest of janaka, and yājñavalkya, who wants to take
away the prize cows to His āśrama. And here, in this section, in the first part, aśvala asked about
certain upāsanās, which are to be practiced along with karma. Therefore, they are called karma
upāsanā samuccayaḥ. And this combination of upāsanā is to be practiced by the 4 priests
belonging to the 4 vedās, combining adhyātma, adhi daivam and adhi yajña. And these 4
upāsanās will take a person to brahma loka, which is considered to be relative immortality. It is not
absolute immortality will be seen in the next section. Because, brahma loka is also subject to time
and duality. Compared to other lower lokās this brahma loka is considered to be āpekṣika
amṛtatvam. That was pointed out in the previous portion. upāsanās are called mukti upāsanās.
And, the phalam of brahma loka, is called atimukti phalam. Just a new word, that is all. mukti
refers to upāsanā. atimukti refers to brahma loka prāptiḥ. That part is over.
Now we have entered into the second series of question which is called saṃpad upāsanāni.
saṃpad upāsanā is visualising an inferior karma as a superior karma, and performing the karma.
Either we visualise the karma is superior; or, we visualise the karma phalam is superior. This is
called saṃpad upāsanā. And the first one we saw in mantrā No. 7 is, 'what are those mantrās
chanted by the ṛg veda priest in an ordinary yāga, which can be utilised by saṃpad upāsanā?', is
the question. And yājñavalkya answers, 'there are 3 types of mantrās - called, puronuvākyā, yājyā
and śasyā. puronuvākyā is the mantrā chanted before offering the oblation. yājyā is the ṛg mantrā
chanted during the offering of oblation. And, śasyā is that mantrā which is meant to glorify the
devatās, who are to receive the oblation. śasyā means, praśaṃśā or stuti or glorification. While
chanting these mantrās, even though the ritual is ordinary ritual, the ritualistic can visualise the
higher phalam. And the higher phalam is, the attainment of a better janma in the next birth, either in
bhū loka or bhūvar loka or suvar loka. So, three lokās are mentioned; because, three ṛg mantrās
are there. Therefore three lokās. Thus, a superior janma is the result of the saṃpad upāsanā
No.1. Up to this we saw in the last class.
Now we have to go to saṃpad upāsanā No.2, which is associated with yajur veda priest. Now the
questioner, aśvala, asks a question. [It is a dialogue between aśvala and yājñavalkya. Questions
and answers. It is a series]. We will read -
या�वल्क्ये होवाच , कत्ययमद्याध्वयुर्रिस आहुतीह�ष्यती� ; �तस इ�त ; कतमास्तािस् इ�त ; या हुता

उज्ज्वलि , या हुता अ�तनेदन्त , या हुता अ�धशरे ते ; �कं ता�भजर्यती� ; या हुता उज्ज्वलि देवलोकमेव
ता�भजर्य� , द�प्य इव �ह देवलोक: ; या हुता अ�तनेदन्त �पतल
ृ ोकमेव ता�भजर्य� , अतीव �ह �पतल
ृ ोकः ; या हुता
अ�धशरे ते मनषु ्यलोकमे ता�भजर्य� , अध इव �ह मनषु ्यलोकः ३.१.८
yājñavalkyeti hovāca, katyayamadyādhvaryur asmin yajña āhutīrhoṣyatīti; tisra iti; katamās
tās tisra iti; yā hutā ujjvalanti, yā hutā atinedante, yā hutā adhiśerate; kim tābhir jayatīti; yā
hutā ujjvalanti devalokam eva tābhir jayati, dīpyata iva hi devalokaḥ; yā hutā atinedante pitṛ
lokameva tābhir jayati, atīva hi pitṛ lokaḥ; yā hutā adhiśerate manuṣyalokam eva tābhir jayati,
adha iva hi manuṣyalokaḥ II [Page 194 3.1.8]
These are purely ritualistic topics. They have no direct connection with vedāntā. Still, these
questions and topics are appearing here; because, yājñavalkya has to prove that He is well versed
in the entire veda! Only when He answers all these questions, he will get His cows. Therefore, these
questions are incorporated. karma kāṇḍa questions, upāsana kāṇḍa questions, and jñāna kāṇḍa
questions. These are all of academic interest only; not that they are directly connected to vedāntā.
Here, saṃpad upāsanā from the stand point of yajur veda priest. aśvala asks, 'how many types of
oblations will a yajur veda priest offer during a yāga?' Previously we talked about ṛg veda priest,
who doesn't offer oblations. He will only chant the relevant ṛg mantrās at the time of oblation. The
actual offering is done by the yajur veda priest. And varieties of offerings are done into the fire.
What are the types of oblations? How many types are there? Not, how many materials. Materials
are too many. But, how many types of materials? "katy ayam adya adhvaryuḥ asmin yajña
āhutīḥ hoṣyati iti" - the yajur veda priest, in today's yajña will offer how many oblations? And
yājñavalkya answers, "tisra" iti - three. All the oblations can be broadly divided into three types of
oblations. Then aśvala asks, "katamāḥ tāḥ tisra" iti - what are those three types? yājñavalkya
doesn't say directly what are the three types. Therefore, aśvala asks, 'what are those three types?'
Then yājñavalkya answers, "yā hutā ujjvalanti yā hutā atinedanti yā hutā adhiśerate". yā hutā
ujjvalanti - those types of oblations which are like dry twigs etc. Which being dry, immediately
catches fire. And so, the flames of the agni will shine forth brightly. Therefore, bright or brightening
oblation, which will make the fire sparkle in the homakuṇḍa. So, He calls them, yā hutā ujjvalanti.
ujjvalanti you can understand. The jvālā, flames will shoot-forth and the whole place will become
bright. A sparkling fire comes. Those types of oblations is one type.
Then, "yā hutā atinedante". In the second type of oblations, they have to offer creepers etc. And
they are not that dry. They have got water content inside. When such oblations are offered, the
water gets suddenly released. And therefore, there is mild crackling sound. Therefore, crackling
sound producing oblations! yā hutā atinedante. atinedanam means, śabda utpādanam, sounding
oblations! Like the varieties of sparklers etc., we use during Deepavali, which produce slight sound.
Here also, ya hutā atinedante. This is the second type of oblations.
Then, "yā hutā adhiśerate". Sometime the offerings are in liquid form, like ghee, milk etc., which will
go and get settle at the bottom of the homakuṇḍa. The fire-trough is there; underneath they will go
and settle. adhiśerate means, get settled down in homakuṇḍa. These are the 3 types of oblations.
And while doing these oblations, one can combine saṃpad upāsana. What type of saṃpad
upāsanā? Exactly like the three types of oblations, three types of lokās one can visualise, to
correspond to the 3 types of oblations. And those lokās, those fields, the yajur veda priest can
visualise for himself as well as for the yajamāna.
"kim tābhirjayatīti" - what are the 3 oblations and 3 lokās? We have to equate. "yā hutā ujjvalanti
devalokam eva tābhirjayati dīpyata iva hi devalokaḥ" - the first one is equated to svarga loka,
the heavenly world. Because, the heavenly world is supposed to be bright, on account of lot of joy.
People also are bright. Place is also illumined by bright sūrya bhagavān! Therefore, the first type of
oblation, the adhijvalana āhutiḥ will give svarga loka, which is a shining loka. So, shining oblations
will lead to shining loka. "yā hutā atinedante pitṛ lokameva tābhiḥr jayati atīva hi pitṛ lokaḥ" -
and what is the second oblation and second loka? atinedanta āhutiḥ, where sound is produced.
For that the ritualist can get pitṛ lokaḥ. And śańkarācāryā explains in His commentary, pitṛ loka is
surrounded by so many other lokās which are very, very noisy, like our roads. Noisy surroundings
are there. Therefore, pitṛ loka is also noisy. Oblation also is noisy. Noisy oblation will give noisy
loka! yathā karma tathā phalam also.
yā hutā ujjvalanti devalokam eva tābhir jayati - he goes to devaloka. Why? dīpyateiva hi
devalokaḥ - devaloka also is dīpyate. dīpyate means, shines - like the oblations. And then, the
next one, yā hutā atinedante pitṛ lokameva tābhiḥr jayati - so whatever oblation makes śabda,
nedanam, through that he will reach pitṛ loka, which is also noisy with surrounding other lokās!
Then, what is the third oblation? "yā hutā adhiśerate manuṣyalokam eva tābhiḥ jayatyi". Where
the oblations come down, the lower most one, for that, what is the loka? You can imagine. deva
loka is over; pitṛ loka is over; the third one is manuṣya lokaḥ. Because, comparatively, of these
three, manuṣya loka is the lower most. And the oblation also settles down. Oblation settles down.
These jīvās also, will come down to the bhū loka.
Thus, these upāsanās and these phalams can be visualised and can be attained by the yajamāna
and the priest. So, saṃpad upāsanā, with regard to hotā we have seen. saṃpad upāsanā, with
regard to adhvaryuḥ we have seen. And 2 more are there. Who are they? udgātā and brahmā. So
the 3rd one is related to brahmā, the atharvaṇa veda priest. We will read mantrā 9, Page 196 -
या�वल्क्ये होवाच , क�त�भरयमद् ब्रह य�ं द��णतो देवता�भग�पायती�त ; एकये�त ; कतमा सैके�त ; मन
एवे�त , अनन्त वै मन: अनन्त �वश्व देवाः , अनन्तमे स तेन लोकं जय�त ॥ ३.१.९
yājñavalkyeti hovāca, katibhir ayam adya brahmā yajñam dakṣiṇato devatābhir gopāyatīti ;
ekayeti ; katamā saiketi ; mana eveti , anantam vai manaḥ anantā viśve devāḥ , anantam eva
sa tena lokam jayati II [Page 196 3.1.9]
Normally the order is hotā, advaryu, udgātā, brahmā. Here, the order is changed. The third one
here is brahmā, the atharvaṇa veda priest. He is supposed to be seated on the southern side of
homa kuṇḍa. "brahmā yajñam dakṣiṇataḥ". brahmā occupies, the southern side of the homa
kuṇḍa. And his job is, you know, the supervising job. He has to constantly watch, which priest is
doing which karma. And he has to see everything is done properly. And if anyone commits any
mistake, at once he has to stop and do the rectification rite also. Very alert he should be. And this
brahmā is used as the protector of the entire ritual. Because, he alone makes sure that the ritual
is properly done. Therefore, he is called protector of the yajña. Because, if he doesn't do the
corrections, the entire yāga will become null and void! Like, a huge machine with complicated cable
connections if you don't make the connections properly, then the entire machine will not work!
Similarly, every rite in a yāga is like an appropriate cable connection; so, even one mistake
anywhere, that yāga will not produce expected result. Therefore, the supervisor is considered the
protector of the yāga.
Now aśvala raises a question - "katibhiḥ ayam adya brahmā devatābhiḥ gopāyati" iti - how many
devatās brahmā uses to protect the yāga? How many devatās or deities he makes use of to
protect the yāga? So, this question is asked to confuse yājñavalkya. In fact, no devatās are
involved at all. But, just for confusing yājñavalkya, he asks the question, 'how many devatās?' So,
katibhiḥ devatābhiḥ - with the help of how many deities, brahmā yajñam dakṣiṇataḥ - the
brahmā, the supervisor seated on the southern side, yajñam gopāyati? gopāyati means, protects.
And yājñavalkya gives the answer - "ekayeti" - with the help of only one deity. ekayā gopāyati.
And then aśvala asks, "katamā sā eka" iti - what is that one devatā / deity? Very, very powerful it
might be! yājñavalkya replies, "mana eva" iti - that devatā is none other than his own alert mind,
informed mind! He must be caturvedī. Therefore, he has all the scholarship regarding the yāga. Not
only has he the knowledge, he must also be alert and watchful, like an aṣṭāvadhāni - the one who
can do multi-tasking. Here, he has to do that. Therefore, the devatā is nothing but his mind! So,
katamā sā eka iti? manaḥ eva iti ! That devatā is the mind!
And, what type of mind it is? "anantam vai manaḥ" - the mind, which is infinite as it were! Because,
he should see so many things. ananta means, so many things. So many factors he has to observe.
Therefore, his mind is anantam, as it were. anantam means, countless. Referring to the countless
thoughts involved in supervising the entire yāga.
[I read somewhere, that one of the most tension ridden jobs is, the people who control the aircraft
landing and taking off in a busy airport, where every minute so many flights come in and take off.
The Air Traffic Control (ATC) tower people require so much concentration and alertness. Because,
even one small mistake could result in a crash. We cannot say, 'just one mistake only'; because, so
many peoples' lives will be in danger! Therefore, they cannot continuously do that for a long time.
After every short period, they have to change].
Exactly like that, is the brahmā's job also here. It is like the Air Traffic Controller's job! Here also,
take off is there for going to svarga loka, pitṛ loka! Takeoff. And bhū loka landing! So, like the Air
Traffic Controller, he should monitor so many activities at the same time. Therefore, anantam vai
manaḥ. And therefore, even though mind is one, the devatās involved are as though countless!
And in our scriptures they talk about a group of devatās, called viśvedevāḥ. These viśvedevā
deities are supposed to be anantāḥ. Therefore, "anantā viśve devāḥ" - the ananta viśvedevā like
mind is the 'deity' which takes care of the yāga. And as a result of that, the ritualist can get higher
lokās, which are as though eternal. "anantam eva sa tena lokam jayati". ananta lokam means,
higher lokās, which are as though eternal.
With this the third priest - brahmā - is taken care of. Who is the 4th one? udgātā is left out. Pg 197.
या�वल्क्ये होवाच , कत्ययमद्योद्गातािस्म स्तो�त्र स्तोष्यती ; �तस इ�त ; कतमास्तािस् इ�त ;
परु ोनव
ु ाक्य च याज्य च शस्यै तती
ृ या ; कतमास्त या अध्यात्म�म ; प्र एव परु ोनव ु ाक्य , अपानो याज्य ,
व्यान शस्य ; �कं ता�भजर्यती� ; प�ृ थवीलोकमेव परु ोनव
ु ाक्यय जय�त , अन्त�र�लोक याज्यय, द्युलोक शस्यय ;
ततो ह होताश्व उपरराम ॥ [Pg 197 ३.१.१०]
yājñavalkyeti hovāca, katy ayam adyodgātāsmin yajñe stotriyāḥ stoṣyatīti ; tisra iti ; katamās
tās tisra iti ; puronuvākyā ca yājyā ca śasyaiva tṛtīyā ; katamās tā yā adhyātmam iti ; prāṇa
eva puronuvākyā , apāno yājyā , vyānaḥ śasyā ; kiṃ tābhir jayatīti ; pṛthivīlokam eva
puronuvākyāyā jayati , antarikṣalokaṃ yājyayā, dyulokaṃ śasyayā ; tato ha hotāśvala
upararāma II [Page 197 3.1.10]
So, at last, aśvala's last question here regarding udgātā. udgātā is the sāma veda priest. And the
job of the sāma veda priest is, singing the sāma mantrās, which glorify the various deities, which
deities are invited during the ritual for receiving the oblations. And here, aśvala asks the question,
"katy ayam adya udgātā asmin yajñe stotriyāḥ stoṣyati" iti. stotriyāḥ means, sāma gānam, the
glorifications. stotriyā means, stotram, glorification of the devatās. How many mantrās he will
chant? And yājñavalkya again says, "tiśra" iti - three types of mantrās. And, "katamāḥ tāḥ tisra?"
iti - what are those 3 types of mantrās? They are the very same type of mantrās - "puronuvākyā
ca yājyā ca śasyā eva tṛtīyā" - mentioned earlier during ṛg veda priest.
So, naturally, the question will come, 'if these are the same ṛg mantrās, why do you have a
separate priest for that? The difference is, when the ṛg veda priest chants the mantrās, he will
chant in a particular simple tune. In fact, there is no tune. Plain chanting. śastram is, chanting the
mantrā plain. If you chant in plain tune, it is called śastram. The mantrā is same. The tune is plain.
When the sāma veda priest chants the same ṛg mantrās, then it will become highly musical
mantrās. Like the gāyatrī - [Swāmījī sings a sample]. They go up and down, like that. They will
have their own rāgā of chanting. Then it is called, stotriyam. Without tune it is called śastram. With
musical tune it is called stotriyaḥ. The lyric is the same. ṛg mantrās are the same. Only the svara
differs. [So, there is lot of power fluctuation. So, power fluctuation is there, like the tune of the
mantrā, going up & down. Okay]. So, "puronuvākyā ca yājyā ca śasyā eva tṛtīyā". The name
indicates the chanting time is indicated. puronuvākyā comes before offering oblation ; yājyā is at
the time of offering the oblation.
Then aśvala asks the next question, "katamās tā yā adhyātmam" iti - These three mantrās have
got a corresponding adhyātma factor also. adhyātma means, factors connected with the individual.
What are the corresponding adhyātmam? The individual factors associated with puronuvākyā,
yājyā and śasyā? [What all questions he asks! And yājñavalkya answers also!!]
Now, He replies, "prāṇa eva puronuvākyā, apānaḥ yājyā, vyānaḥ śasyā". So, puronuvākyā is
called adhi yajñam. And, prāṇā is called adhyātmam. prāṇa means, what? Inhalation is connected
with puronuvākyā. And, apānaḥ [apāna is excretion or removal. Various physiological functions].
apāna function is connected with yājyā. Because, here, you are dropping something. puronuvākyā
ca and yājyā ca. What is the third one? prāṇa eva puronuvākyā ; apāna yājyā ; vyānaḥ śasyā.
vyānaḥ means, the viśvagamanāvān - the circulation. Thus, for every adhi yajñam, they talk about
the corresponding adhyātmam as well as adhi daivam also. Here, adhi daivam is not talked about;
but, only adhi yajña and adhyātma. Thus, everything they inter-connect.
And then, the final question aśvala asks - "kiṃ tābhiḥ jayati" iti - what will the person get out of this
visualisation? yājñavalkya answers, "pṛthivīlokam eva puronuvākyāyā jayati, antarikṣalokaṃ
yājyayā, dyulokaṃ śasyayā". You yourself can understand! pṛthivīlokam means, the bhūloka is
the result for the saṃpad upāsanā. One has to do the upāsanā, during this mantrā. And,
antarikṣa lokam means, intermediary world, bhūvar loka, through yājyā upāsanā. And finally,
through the śasyā upāsanā, he will go to dyu loka. dyu loka means, svarga loka. Thus, all the
four saṃpad upāsanās related to the four veda priests are concluded.
And aśvala finds, yājñavalkya seems to know every topic that is part of the veda! Therefore, he
concluded, 'yājñavalkya deserves the cows'. "tataḥ ha hotā aśvala upararāma" - aśvala withdrew
from yājñavalkya giving him the certificate, 'I have no more questions. I have exhausted all my
questions', he withdraws. And you have to imagine that yājñavalkya is about to take the cows.
But, another great vedic scholar comes in between yājñavalkya and the cows! And he is going to
put a series of questions. Therefore, yājñavalkya can take the cows only after answering his
questions also! And that is going to come in the second section, which we will enter into. [Section 2.
Pg No. 199. mantrā 1]. Now another vedic scholar is going to come. And who is he? We will read -
अथ है नं जारत्कार आतर्भाग पप्र ; या�वल्क्ये होवाच , क�त ग्रह , कत्य�तग् इ�त । अष्ट ग्रह,
अष्टाव�तग् इ�त ; ये तेऽष्ट ग्रह , अष्टाव�तग्र , कतमे त इ�त ॥ ३.२.१
atha hainaṃ jāratkārava ārtabhāgaḥ papraccha ; yājñavalkyeti hovāca, kati grahāḥ, katy-
atigrahā iti I aṣṭau grahāḥ , aṣṭāvatigrahā iti ; ye te'ṣṭau grahāḥ, aṣṭāvatigrahāḥ, katame ta iti II
First, I will give you a general introduction of the topic to be discussed. In the previous aśvala
brāhmaṇam, especially in the first part, it was shown that by combining karma - a vedic ritual - and
upāsanā - a vedic meditation; an upāsakā can go to brahma loka. karma upāsanā samuccaya
phalam is brahma loka. And it was said, brahma loka is relative immortality. Because, one can live
there for a very, very, very, very, very long time. Not only a very long life, in chāndogya upaniṣad
we saw, one will have an extraordinary upādhi and extraordinary powers etc. Therefore, all
extraordinary sense pleasures, the highest in material pleasure, is brahma loka! A long life,
extraordinary powers, extraordinary pleasures - that is brahma loka. And this is called āpekṣika
amṛtatvam. And by going to this brahma loka, one crosses over three types of mṛtyu [mentioned in
the previous section. Three types of mortality, do you remember? If you don't remember, okay].
If you remember, the three types are, karma lakṣaṇa mṛtyu ; sūrya nimitta kāla lakṣaṇa mṛtyu ;
candra nimitta kāla lakṣaṇa mṛtyuḥ. Lunar time. Solar time. And, kevala karma. All these three
are considered mortality. Three forms of mortality one transcends and goes to brahma loka. It
is very great. Now, in the flowing section, what we are going to see is, even though brahma loka is
relatively immortal, the very fact that it is relatively immortal means, it is not absolute immortality.
And since it is not absolute immortality, that also falls within saṃsāra only! brahma loka also is
within saṃsāra only! As Lord kṛṣṇā said in the bhagavad gītā, "ābrahmabhuvanāllokāḥ
punarāvartino'rjuna, māmupetya tu kaunteya punarjanma na vidyate" [8.16]. Therefore, even
brahmājī, even though He has a very, very long life - 2000 caturyugās making one day! Even He
will have the last day. And the next brahmājī is already selected. And that brahmājī is waiting in
line! Different people say different candidates. Somebody said, āñjaneya is the candidate. And He
will occupy brahmājī position. Anyway, that is not relevant here.
brahma loka is also within mortality. And, why it is so? Because, in brahma loka also, one has
got instruments of experience; making one a bhoktā. So, in brahma loka also, the exalted jīva is a
bhoktā. bhoktā means, experiencer. And, if one is an experiencer, there will be the object of
experience also! bhogyam will be there. Experiencer - experienced division! So duality is there in
brahma loka! bhoktṛ - bhogya rūpa mṛtyuḥ is there. That is the 4th type of mṛtyu. bhoktṛ -
bhogya rūpa, dvaita lakṣaṇa mṛtyu. And as long as we are in duality, there is mortality. Duality
means, division. Division means, space. Space means, time. As long as we are within the field of
time & space, there will be change. janma mṛtyu jarā vyādhi - all these problems will be there.
THEREFORE, IMMORTALITY IS NEVER POSSIBLE IN DVAITAM.
So we had a well-known mantrā in bṛhadāraṇyaka, before - "dvitīyādvai bhayam bhavati" [1.4.2].
Duality means mortality! Mortality means, insecurity! Insecurity, when? Insecurity, when? All the
time! As a baby, I hold on to the mother's dress, even if mother is not there. The baby feels secure
in holding the saree of the mother! And this insecurity never ends. As a youth, job insecurity! In
America, Trump insecurity! We do not know what law Trump will bring! Therefore, insecurity. Thus,
as we grow old, ேகக்கேவ ேவண்ட! - all forms of insecurity. yatra deśaḥ - kālaḥ dvaitam, bhoktṛ -
bhogya rūpa dvaitam, tatra saṃsāraḥ bhavati.
So, the first part of the second section is the saṃsāra - in the form of bhoktṛ - bhogya. And then,
he will ask the question, 'is there a method of transcending duality? And transcending time?' That
will be the question. And the answer will be what? Yes; but only by advaita jñānam. The
knowledge of advaitam alone will help me transcend mortality. Thus, this is a topic of vedāntā in
the second half of the second section. In the first half, he talks about the bhoktṛ - bhogya dvaitam,
by using two words grahaḥ and atigrahaḥ.
Again, he uses new words to confuse yājñavalkya. The meaning of the word graha in this context is
indriyam, the sense organs, which are instruments of experience. And atigraha means, sense
objects, which are objects of experience. indriyam and viṣayaḥ. But, instead of using the word
indriyam and viṣaya - which are well known words - here the challenger uses completely new
words to trap yājñavalkya! And yājñavalkya seems to be too good! He knows the answer to this
question. And that will be discussed, which we will see in the next class.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
अथ है नं जारत्कार आतर्भाग पप्र ; या�वल्क्ये होवाच , क�त ग्रह , कत्य�तग् इ�त । अष्ट ग्रह,
अष्टाव�तग् इ�त ; ये तऽे ष्ट ग्रह , अष्टाव�तग्र , कतमे त इ�त ॥ ३.२.१ [Page199, mantrā 1]
atha hainaṃ jāratkārava ārtabhāgaḥ papraccha ; yājñavalkyeti hovāca, kati grahāḥ, katy-
atigrahā iti I aṣṭau grahāḥ , aṣṭāvatigrahā iti ; ye te'ṣṭau grahāḥ, aṣṭāvatigrahāḥ, katame ta iti II
In the first section of the third chapter, yājñavalkya was questioned by ṛṣi aśvalaḥ, who was the ṛg
veda priest of janaka mahārājaḥ. And yājñavalkya answered all his questions regarding atimokṣa
upāsanās and saṃpad upāsanās. And the main message communicated through that section is,
by combining karma and upāsanā, a person can attain brahma loka, which is āpekṣika
amṛtatvam. āpekṣika amṛtatvam means, relative immortality - which means, a very, very long
life. Thereafter, aśvala ṛṣi withdrew from yājñavalkya.
And now, in this section, the second ṛṣi is going to ask some questions to find out whether
yājñavalkya is brahmavittamaḥ, the greatest scholar in the assembly, and therefore deserves all
the cows which are waiting there! In the first mantrā, which we saw in the last class, the upaniṣad
introduced the name of the ṛṣi - jāratkārava, ārtabhāgaḥ. Both are the names of the same ṛṣi.
jāratkāravaḥ based on his gotra, which is jaratkāru gotra ; and, ārtabhāgaḥ, based on his father's
name - ritabhāgasya putraḥ ārtabhāgaḥ.
He asks a question regarding graha - atigraha. They are indriyāṇi and viṣayāḥ. But, instead of
using the words sense organs and sense objects, he is using a peculiar, extra-ordinary expression,
with a hope that yājñavalkya will be intimidated by these difficult words. Therefore he asks, "kati
grahāḥ, katy atigrahā" iti - 'how many grahās are there? And how many viṣayās or sense objects
are there? grahās are not planets here; but, indriyāṇi. Why are the sense organs called grahāḥ
here? The root grah means, to grasp. So, whatever is grasping - gṛhṇṇāti iti grahaḥ. Sense organs
are called grahāḥ; because, each sense organ grasps a relevant sense object. Grasping not
physically; but, knowing the sense objects. gṛhṇṇāti viṣayān iti grahāḥ, indriyāṇi.
And the sense objects are called atigrahā. ati means, that which captures the sense organs. So, the
sense objects are called so; because, they capture the sense organs by tempting a person towards
them. Every sense object has the power to tempt the sense organs, depending upon our vāsanās.
We are all born with certain vāsanās, because of which, we are attracted towards certain sense
objects. If I am born with music vāsanā, wherever I hear music, the moment it enters, that sound
captivates the sense organs and holds the sense organs in that field. Therefore, indriyāṇi atītya
gṛhṇṇāti sva vaśam nayati iti atigrahaḥ. Thus, atigraha is that which captivates and enslaves a
sense organ by creating an addiction towards an object. And every person has got certain atigraha
viṣayāḥ. Therefore, the sense objects are here called atigrahāḥ.
And, 'how many sense objects are there?', is the question. Even though there are pañca
jñānendriyāṇi pañca karmendriyāṇi catvārī antaḥkaraṇāni - totally 14 organs are there. And, 14
objects are also there. But, yājñavalkya selects the important ones and mentions eight of them only
here. Therefore he answers, "aṣṭau grahāḥ, aṣṭāvatigrahā" iti - 8 main or primary sense organs
are there. Others are indicated by these 8. Here 8 is just upalakṣaṇam, an indicative number. And,
in keeping with that, for every organ there is a relevant sense object also. Therefore, how many
sense objects? aṣṭāu atigrahāḥ - 8 sensory objects or sensory fields are also there.
Then ārtabhāga asked the question, "ye te aṣṭau grahāḥ, aṣṭāvatigrahāḥ, katame te" iti. 'You
have generally answered 'they are 8'. What are those sense organs and objects? May you
enumerate them. Now, yājñavalkya is going to enumerate in the following 8 mantrās, the sense
organs and the relevant sense objects. We will read -
Class 44 - 22nd Jan 2018 - mantrās 3-2-1 to 3-2-11 Download from www.arshaavinash.in Page 1
प्रा वै ग्र , सोऽपानेना�तग्राह गह ृ �त: , अपानेन �ह गन्धािञ्जघ ॥ २

वाग्व ग्र , स नाम्ना�तग्रा गह ृ �त: , वाचा �ह नामान्य�भवद� ॥ ३
िजह्व वै ग्र , स रसेना�तग्राह गह ृ �त: , िजह्वय �ह रसािन्वजाना� ॥ ४
च�ुव� ग्र , स रूपेणा�तग्रा गह ृ �त: , च�ुषा �ह रूपा� पश्य� ॥ ५
श्रो वै ग्र , स शब्देना�तग्रा गह ृ �तः , श्रोत �ह शब्दाञ्शृणो । ६
मनो वै ग्र , स कामेना�तग्राह गह ृ �त: , मनसा �ह कामान्कामयत ॥ ७
हस्त वै ग्र , स कमर्णाऽ�तग्रा गह ृ �त: , हस्ताभ्य �ह कमर करो�त ॥ ८
त्वग् ग्र , स स्पश�ना�तग्रा गह ृ �त: , त्वच �ह स्पशार्न्वेद - इत्येतेऽष् ग्र: , अष्टाव�तग्र ॥ ९ ॥
prāṇo vai grahaḥ , so'pānenātigrāheṇa gṛhītaḥ , apānena hi gandhāñ jighrati II 2
vāg vai grahaḥ , sa nāmnātigrāheṇa gṛhītaḥ , vācā hi nāmānyabhi vadati II 3
jihvā vai grahaḥ , sa rasenātigrāheṇa gṛhītaḥ , jihvayā hi rasān vijānāti II 4
cakṣur vai grahaḥ , sa rūpeṇātigrāheṇa gṛhītaḥ , cakṣuṣā hi rūpāṇi paśyati II 5
śrotraṃ vai grahaḥ , sa śabdenātigrāheṇa gṛhītaḥ , śrotreṇa hi śabdāñ śṛṇoti II 6
mano vai grahaḥ , sa kāmenātigrāheṇa gṛhītaḥ , manasā hi kāmān kāmayate II 7
hastau vai grahaḥ , sa karmaṇā'tigrāheṇa gṛhītaḥ , hastābhyāṃ hi karma karoti II 8
tvag vai grahaḥ , sa sparśenātigrāheṇa gṛhītaḥ , tvacā hi sparśān vedayate - ityete'ṣṭau
grahāḥ, aṣṭāvatigrahāḥ II 9
So, yājñavalkya enumerates them from the 2nd mantrā. prāṇo vai grahaḥ. Here, the word prāṇaḥ
refers to the organ of smell. ghrāṇa prāṇaḥ, not pañca prāṇaḥ; but, ghrāṇa prāṇaḥ. This ghrāṇa
prāṇaḥ - smelling sense organ, the nose, is one of the powerful sense organs. By this sense organ,
"saḥ apānena atigrāheṇa gṛhītaḥ". Here also we have to carefully note. apānaḥ means, the smell.
prāṇaḥ refers to smelling organ. And apānaḥ here refers to the object of smell, gandhaḥ. So,
"apānena hi gandhāñ jighrati". First, the sense organs receive the smell. And when the smell is so
attractive & wonderful, and if I have a vāsanā for that smell, naturally I am drawn towards the object.
I had that experience long before. I took several students - about 100 students - for amarnath yātrā.
From Delhi itself we had fixed two - three buses and visiting various places we went. Finally, we
reached Kashmir. In Kashmir there were some places to see. Some temples. kṣīr bhavānī and few
other temples were there. And also the Shalimar garden we were visiting. Go by the bus, get down,
visit and move to the next. And when we reached Shalimar, since I was the leader of the group I
entered the Shalimar garden and walked 10 - 15 feet and looked behind. Nobody was seen!
Everywhere there were huge groups coming. But, suddenly advaitam! Only I was there!! I didn't
know what happened to all the others. So, I came out. There was one shop. 'Masala dosai
available'. Because, for 5 days we have travelled from Delhi without dosa! We have been eating all
other stuff. How can we expect dosai in Kashmir? There was a shop right in front! When I went,
'Swāmījī, வாங்ேக! we will order two for you also!!' They bribed me also! Okay, that is a different
issue! Anyway, who dragged the people? "apānena atigrāheṇa gṛhītaḥ" - this masal dosai vāsanā
drew all the 100 towards that! What is the pramāṇam? upaniṣad pramāṇam!!
That is why it is called ātigrahaḥ ! We have an expression in English - 'I was drawn towards' the
music. 'I was drawn towards' that fantastic Sunset. The drawing power of the sense object is
called atigrahaṇam. That over-powering capacity. Therefore, apānena ātigrāheṇa masal dosai
grāheṇa, gṛhītaḥ. Because, "apānena hi gandhāñ jighrati". Through the apāna, through that only,
he smells the gandha. So, gandhān jighrati. This is one grahaḥ.
The next one is, "vāgvai grahaḥ". The second one is vāg indriyam, the tongue. "saḥ nāmnā
atigrāheṇa gṛhītaḥ". nāmnā. nāma here means words; or, the ideas I want to convey. Certain
things I want to share with people. They say, "Swāmījī, I want to tell this, otherwise my head will
burst! Therefore, please first you listen to that'. Some important news they want to share. And they
say, 'I wanted to tell this out'. There is pressure from the words or ideas upon the tongue. That is
why it is extremely difficult to keep the tongue silent. In the camps I generally suggest, 'before the
meditation session, all of you please remain silent'. Extremely difficult to remain silent! Something or
the other. Why? Because, there is pressure in the mind. It grabs the mouth and forces the
mouth to talk out. So, vāg indriyam also is controlled by our pressure to speak.
mauna vratam is the toughest vratam. You can try practicing one day or half a day. You can see
what all things happen in the mind! Because, when there is a pressure in the mind, we release the
pressure by letting it out through the mouth. If we don't have that outlet, there will be too much
pressure. And therefore, we should know how to handle that. That is why mauna vratam is a
beautiful, but difficult tapas. So, "saḥ nāmnā atigrāheṇa gṛhītaḥ". nāma doesn't mean name. Here,
nāma means, anything I want to talk about. vaktavya. Things to be shared. atigrāheṇa gṛhītaḥ -
mouth is captured, enslaved ! "vācā hi nāmāny abhivadati". Through the organ of speech alone a
person utters words! The next most powerful one, "jihvāvai grahaḥ". vāk is karmendriyam tongue.
jihvā is jñānendriyam tongue. Both have got pressure. One is the pressure to let things out. The
other is pressure to let things in. Mouth is always busy. Either talking or eating or sometimes
doing both! Therefore, jihvā vai grahaḥ - it is the indriyam.
"saḥ rasena atigrāheṇa". rasaḥ means, taste. So, different tastes also enslave our tongue.
Therefore, they are called atigrāhaḥ. atigrahaḥ eva atigrāhaḥ. "jihvayā hi rasān vijānāti" -
through the tongue alone one knows varieties of tastes.
The 4th one, "cakṣur vai grahaḥ" - eyes also are called sense organs. "saḥ rūpeṇa atigrāheṇa
gṛhītaḥ". Again, it is also enslaved by different objects, people etc. Certain people we are attached
so much. If we don't get opportunity to see them for some time, there is a lot of pressure! "அவா�ம
வரைல; நா�ம ேபாகைல. பாக்கே இல்ை. That is why at least in Skype I want to see my grandchild".
Eyes have got so much pressure to see certain people, certain objects. Eyes are also enslaved
by certain forms and colors! So, "saḥ rūpeṇa atigrāheṇa gṛhītaḥ cakṣuṣā hi rūpāṇi paśyati". One
sees the rūpam.
Next one is, "śrotraṃ vai grahaḥ". Next powerful sense organ is ears. "saḥ śabdena atigrāheṇa
gṛhītaḥ". Similarly, śabda - the speech or words - I am tempted, I am attracted to hear that. It may
be music or speech. We often get addicted to certain forms of music, speech etc. It can be lectures
also! That also becomes an addiction. Many people switch it on and move away. But, it has to be
running; whether they hear or not, it should be on. That becomes another form of addiction.
"śabdena atigrāheṇa gṛhītaḥ, śrotreṇa hi śabdāñ śṛṇoti". Many people keep it on. Keep the TV
on overnight also! They sleep off; but, the TV should be on! And if it is switched off by someone,
they will get up! They will switch it on again and go to sleep. Why? Because, that background is
required, for sleeping. So, śabdena. In Mumbai and all, there is the suburban railways. And that
train sound comes all the time. For us it will be disturbance. But, for them, since their house is close
by, after a few years they get used to that sound of the trains. And so, if they come out of that place,
they cannot sleep! Because, they need that particular sound. Ears have got their own dependence!
Next one is, "mano vai grahaḥ sa kāmena atigrāheṇa gṛhītaḥ". Mind is a sense organ. Here, the
word sense organ means, internal sense organ. antar indriyam. It has got so many desires. kāma
means, the objects of desire. And, the mind is enslaved by those objects of kāma. kāma means
desire; or, attachment. So, kāmena atigrāheṇa gṛhītaḥ. Here, the word kāma means, objects of
attachment. Or, people of attachment are here called kāmaḥ. "manasā hi kāmān kāmayate" - with
the mind alone a person gets attached to objects. What is the pramāṇam? During sleep we have no
attachment. We are perfect jīvanmuktās, in sleep. The moment mind wakes up, varieties of
attachments. First one is cell phone! Therefore, I have to see that. Otherwise, disturbed!! First thing
is cell phone. kāmena atigrāheṇa gṛhītaḥ.
Then the next one is, "hastau vai grahaḥ, saḥ karmaṇā atigrāheṇa gṛhītaḥ". So, hands are again
another indriyam. Not jñānendriyam ; but, karmendriyam. karmendriyams also have got its own
action. A mridangist can never keep the hand quiet. He will be always playing somewhere.
Somebody's back at least; or, on the desk or anything he will use as the drum. Because, the hands
are addicted to that! So, karmaṇā atigrāheṇa. Boys who are addicted to cricket, while walking itself
they keep on bowling and walking! "atigrāheṇa gṛhītaḥ hastābhyāṃ hi karma karoti" - through the
hands one does the karma.
And the last one, "tvak vai grahaḥ". tvak means, what? The organ of touch. Skin is grahaḥ "saḥ
sparśena atigrāheṇa gṛhītaḥ. That also is addicted to sparśa. sparśa means, sense of touch.
Like, the atmosphere. What type of temperature the body is comfortable... if the temperature is
slightly higher, we become so restless. I have to enter the AC room. Without AC many people
cannot sleep. "tvacā hi sparśān vedayate". Therefore, skin also requires that particular condition.
That is also a form of addiction only!
"ityete aṣṭau grahāḥ, aṣṭau atigrahāḥ" - thus each sense organ is hooked to [that is the right
word!] hooked to a few sense objects in the creation. Determined by what? One's own vāsanās.
Either vāsanās developed in this janma. Or, due often to vāsanās developed in the pūrva janma
we come along with those vāsanās. That is why with children also, in order to find out their interest,
they are put in a room with so many things. And they watch children go towards what? Some
children take the paper and pen and go on drawing. Artist. Another may take a musical instrument.
Another may take a screw driver and remove everything! A pre-designed mental make-up is there.
That will determine what we are interested in; and what field will attract us; and also enslave us.
Thus, vāsanā determines what is atigrahaḥ. So, "ity ete aṣṭau grahāḥ, aṣṭau atigrahāḥ".
And śańkarācāryā extends this discussion and points out that, this graha and atigraha, alone are
responsible for bhoktā, bhogyam and bhogaḥ; because, the sense organs make me bhoktā, the
expereincer. And atigrahāḥ, the sense objects, are the bhogyam. bhoktā and bhogyam come in
contact. And as a result of that alone, the bhoga, the experiences, come in life. Because of the
experiences alone, sukha and duḥkha!
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ । āgamāpāyino'nityāstāṃstitikṣasva bhārata ॥
"mātrā sparśās tu kaunteya". mātrāḥ means, grahāḥ. sparśāḥ means, atigrahāḥ. Thus, this
graha and atigraha alone are responsible for sukha - duḥkha bhoga and saṃsāra. Wherever
graha & atigraha are there, there saṃsāra continues. And therefore śańkarācāryā says,
grahātigraham also is an expression of mṛtyuḥ only. In the previous section we talked about 3
types of mṛtyu. What are those? karmalakṣaṇa mṛtyuḥ, sūryanimitta kālalakṣaṇa mṛtyuḥ,
candranimitta kālalakṣaṇa mṛtyuḥ - 3 types of mortality were talked about. Here śańkarācāryā
says, the 4th type of mortality or saṃsāra is graha atigraha lakṣaṇa mṛtyuḥ, dvaita lakṣaṇa
mṛtyuḥ ; because, as long as there is dvaitam, there is saṃsāra; there is mortality!
And therefore, even though brahma loka is better than all other lokās, even though brahma loka is
called āpekṣika amṛtatvam, relative immortality, really speaking, brahma loka also falls within
saṃsāra and mortality only! So, yātra yātra dvaitam, tatra tatra saṃsāraḥ ! yamadharma will
not leave any one, including brahmājī ! "ābrahma bhuvanāt lokāḥ punarāvartino'rjuna".
Therefore, this "ityete aṣṭau grahāḥ, aṣṭau atigrahāḥ" indicates brahma loka also falls within
saṃsāra only. So, naturally, the question is, if brahma loka is also saṃsāra, then what is it that is
ātyanika amṛtatvam? Absolute immortality? Freedom from time principle in totality? will be the
question. That is going be asked hereafter -
या�वल्क्ये होवाच, य�ददं सव� मतृ ्योरन् न , का िस्वत् देवता यस्य मतृ ्युरन्न�म; अिग्नव मतृ ्यु , सोऽपामन्नम
, अप पन
ु म्त्य
रृ जय�त ॥ १०
yājñavalkyeti hovāca , yadidaṃ sarvaṃ mṛtyor annam , kā svitsā devatā yasyā mṛtyur annam
iti ; agnirvai mṛtyuḥ , so'pām annam , apa punar mṛtyuṃ jayati II 3.2.10
So, once we have understood that brahma loka also falls within dvaita, brahma loka also falls
within sukha duḥkha anubhava, brahma loka also falls within time and mortality, it becomes very
clear that karma and upāsana cannot give mokṣa. Why? Because, they will take the sādhaka
maximum to brahma loka only. But, brahma loka also is within saṃsāra only! Therefore, karma
will keep us within saṃsāra! upāsana also will keep us within saṃsāra only! Then the question
is, if karma and upāsana cannot give mokṣa, then what can they give? And what is the answer?
[We are supposed to know the answer, in advance!] The only remedy is what? jñānam; and,
jñānam alone! And what jñānam? dvaita jñānam or advaita jñānam? Remember, dvaita jñānam
again will keep us only within saṃsāra. Therefore, advaita jñānam alone will take us away from
mortality and duality. That is the topic from the 10th mantrā.
In these mantrās, we are going from karma - upāsana to jñānam. So, "yājñavalkya iti ha uvāca".
So, the challenger - ārtabhāga - continues. He asks yājñavalkya, "yad idaṃ sarvaṃ mṛtyoḥ
annam, kā svit sā devatā yasyāḥ mṛtyuḥ annam" iti. 'So, from what we discuss we come to know
that everything that we know is within time and space only'. Is there something beyond time?' is the
question. Whatever we know, even according to modern science, they talk about billions of galaxies.
Each galaxy having billions of stars. They are all talked about by astronomy. They talk about
galaxies which are billions of light years away. But, even all of them fall within time and space
only! That is why even stars are formed ; and stars explode also! Naturally, we will wonder, is
there anything beyond time?! śāstrā does talk about higher lokās. But we see that even the
highest lokā, the brahma loka [bhū loka, bhuvar loka, suvar loka, mahar loka, jana loka, tapo
loka, satya loka] the 7th and highest heaven, even that falls within time! Therefore, everything is
swallowed by time. kāla seems to be so powerful! In kaṭhopaniṣad, yama dharma rājā says, 'I
have got world wide web. www. Internet. I have got world wide web. Wherever you go, I will catch
you. I will kill you'. yama dharma rājā says, 'I will catch you' means, what? 'You are finished!' So,
'is there something beyond time?' is the question. Modern science doesn't have an answer.
Whatever science discovers, they are all within time. The minutest particle, you may call it 'GOD
PARTICLE'! Or, even the biggest star - everything is swallowable by time!
Now ārtabhāga asks, "yad idaṃ sarvaṃ mṛtyoḥ annam, kā svit sā devatā yasyāḥ mṛtyuḥ
annam" iti. Time swallows everything. So, is there something which will swallow the time itself?
Time is the swallower. Is there a swallower of the swallower? Is there an யம�க்� யம ?!
kālasya kālaḥ asti kim?!, is the question. Therefore he says, everything is mṛtyoḥ annam - is food
for mṛtyuḥ, the yama devatā. And now the question is, kā svit sā devatā? - is there some devatā,
some principle, some factor, yasyāḥ mṛtyuḥ annam - for which time itself becomes a food', is the
question. And yājñavalkya gives the answer, through implication. He doesn't give the answer
explicitly; but, only by implication. We have to understand the answer based on other upaniṣads or
based on other parts of bṛhadāraṇyaka. He gives an example. What is the example? "agniḥ vai
mṛtyuḥ, saḥ apām annam, apa punaḥ mṛtyuṃ jayati". agnirvai mṛtyuḥ. Normally we experience
fire is able to swallow everything. So, we can say, fire is sarva bhakṣakaḥ. When there is a huge
conflagration, everything that falls within its range - including huge trees, buildings, even metals -
everything the fire swallows. Therefore, fire is sarva bhakṣakaḥ. Now the question is, 'is there
something that swallows fire?' You know the answer. What is that? jalam is the swallower of the
swallower. Therefore, agniḥ vai mṛtyuḥ - fire is mṛtyu. And, sa apām annam. saḥ means, that
agni is annam or food for the jalam; because, jalam absorbs that fire.
And now the question is, in vedāntic context, 'who is the swallower of the time?' There is only one
thing that is beyond time. brahman alone is beyond time. And since brahman is beyond time,
once we become one with brahman, we have transcended time also! That is called swallowing
the time. Destroying time. Destroying the power of time. Conquering of time by going to brahman,
which is beyond. Like in Ramayana what sugrīva does. Wherever sugrīva goes, vālī chases. [That
is why sugrīva knows every nook and corner of kiṣkinda. He tells, 'Rama, I can search Sita very
well; because, I know every minute streets also'. How? running, running and running, chased by
vālī]. When he is chased, he goes to one place where vālī cannot enter. That is that riṣyamūkha
parvatam. If vālī enters there, his head will burst! Therefore, sugrīva will enter there. And, vālī will
stop there! He will show the thumb. Come let us see.
Similarly, for all the samsāris there is one riṣyamūkha parvatam. And we are chased by whom?
Not by vālī. We are chased by yama dharma rājā! Wherever we go we will be chased! And the only
place where we can escape his clutches is brahman! Now the question is, 'how to reach
brahman?' sugrīva ran and climbed. In our case, where is brahman? If you study the śāstrā, what
do we find? You need not reach brahman. You need not attain brahman. Because, YOU ARE THAT
BRAHMAN! We happen to be brahman, though we appear to be jīva ; because of our identification
with the body. Dis-identify from the body. 'I', minus the body, am brahman. 'I' plus the body am
jīvaḥ. Therefore, for attaining mokṣa I need not get something. Only, I have to drop something!! By
"aham brahmāsmi" jñānam, I swallow yama dharma rājā. Or, I escape from the clutches of yama
dharma rājā! Therefore, if yama is agniḥ, brahma jñānam is the jalam for the yama rūpa agniḥ.
And therefore, whoever attains the knowledge "aham brahmāsmi", he has swallowed time.
Swallowing time has 2 meanings. First meaning is, time is falsified. Destruction of time is,
falsification of time. Once I falsify the time, mithyā kālaḥ cannot touch me, who am the satyam,
just as mithyā dream cannot touch the waker. Therefore, "agniḥ vai mṛtyuḥ, saḥ a pām annam,
apa punaḥ mṛtyuṃ jayati". saḥ punaḥ apa mṛtyum or mṛtyum apa jayati. apa should be
connected with jayati. saḥ mṛtyum jayati - He crosses over mṛtyu.
That is the message behind one of the most famous veda mantrās "tryambakaṃ yajāmahe
sugandhiṃ puṣṭivardhanam urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt". tryambakam
sugandhim puṣṭivardhanam is Lord śiva as ādi guru dakṣiṇāmūrti. This is a prayer directed to
dakṣiṇāmūrti. 'O Lord you give me the knowledge'. What knowledge? "aham amṛta svarūpam
asmi" - 'I am the immortal brahman', that knowledge you give me. The moment I get the
knowledge, I get freed from kāla and the influence of kāla. mṛtyoḥ mukṣīyaḥ, so that I am free -
mā amṛtāt. By knowledge, the separation from saṃsāra should automatically happen. For that
the example given is the urvārukam, a type of goad. Particular fruit. It just grows in a creeper. The
fruit is connected with the creeper and the fruit, because of the weight, it is on the ground. And it is
attached to the creeper. And the fruit doesn't come away from the creeper. It is on the ground and
it ripens. And when the fruit becomes fully ripened, instead of the fruit coming away from the
creeper, the creeper gets separated. Therefore, I don't come away from mṛtyu. The moment I get
knowledge, what happens? I don't run away from mṛtyu. But, yama dharma rājā - or, mṛtyu - will
start running away from a jñānī. So, urvārukam iva bandhanāt. Here the word bandhana is the
creeper. Like that, from mṛtyu let me get naturally liberated. There, ripening takes place. And, in
the case of saṃsārī what is required is,. ripening through jñānam. So, jñāna agni must ripen the
jīva. And as the ripe jñānī, I become free from mortality. So, apa jayati. Continuing -
या�वल्क्ये होवाच यत्रा पर

ु ुष �म्रय उदस्मात्प्र क्रामन्त३ ने�त; ने�त होवाच या�वल्क: , अत्र
समवनीयन्त, स उच्छ्�त, आध्माय�, आध्मात मत ृ ः शत
े े ॥ ११
yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyate udasmāt prāṇāḥ krāmantyaho3 neti; neti
hovāca yājñavalkyaḥ, atraiva samavanīyante, sa ucchvayati, ādhmāyati, ādhmāto mṛtaḥ śete I
So, in the previous mantrā, by implication, ātma jñānam was presented as the only remedy for
mortality or saṃsāra. And whoever gets this jñānam, he is no more disturbed by yama. He is no
more afraid of yama also. There is no sense of insecurity in his mind. yama's influence in the mind
is, in the form of anxiety regarding future; because, I hold on to many things for the sake of security.
But, whatever I hold on to, that itself is insecure! Outside the houses there is the so called 'security'
standing. Must be retired, 60+ or 70 ; one eye doesn't work ; one leg only is there ! To him they give
a uniform. He is sitting there. What kind of security he will give?! When the security itself is insecure,
how am I going to be secure? Thus, we are holding on to people, whose life span we don't know.
We are holding to the money, which may be demonetised! We are holding on to position, which may
go. Everything we hold on to, is under the grip of kāla. What kind of security we are going to
have?! That is why even the richest person always feels insecure.
This internal insecurity is yama dharma rājā. And, ātma jñānam is that which removes this
insecurity. "yadā hyevaiṣa etasminn adṛśye'nātmye'nirukte'nilayane'bhayaṃ pratiṣṭhāṃ
vindate, atha so'bhayaṃ gato bhavati" [taittirīya 2.7.1]. Absolutely no sense of fear or
insecurity ; because he knows, 'I am brahman who is lending support to the entire creation'. "mai
eva sakalam jātam". And as far as the body is concerned, a jñānī understands, that the body can
never be eternal. Body falls within nāma rūpa. And the nāma rūpa, like any other nāma rūpa,
mātrā sparśāstu, āgamaḥ - apāyinaḥ. He is not worried about the body also; because, he accepts
the mortality of the body. Therefore, jīvan mukti is, claiming the immortality of myself, and accepting
the mortality of, which body? Everybody! Everybody. Therefore, our body, our near and dear one's
body! I should not disturb you. Truth is, whomever we are holding on to, they all came and so they
all must also go one day!
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca, tasmādaparihārye'rthe na tvaṃ
śocitumarhasi I
Physical mortality should not be a matter for grief. If I grieve over physical mortality, it is immaturity,
ajñānam. Therefore arjunā, body will come. It will grow. It will grow old. In the process diseases
also may come. It has to go through asti jāyate vardhate vipariṇamate. jñānī doesn't call it a
problem. How do you solve the problem of physical mortality? By stopping to name it as problem.
What then, is it? That is the nature of the body. Body cannot be outside the regular law of karma.
Therefore only, śańkarācāryā said, "prārabdhāya samarpitaṃ svavapurityeṣā manīṣā mama" -
hand over anātmā to prārabdha. Let prārabdha take its own course. I do not feel insecurity with
regard to body mind sense complex; because, I accept its condition. But, no sense of insecurity with
regard to myself; because, I cannot be touched by yama! Because, I am in the riṣyamūkha
mountain! This freedom from insecurity is called jīvan muktiḥ. That is the essence of the
previous mantrā. And, this mantrā is talking about videha mukti, which we will see in next class.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
या�वल्क्ये होवाच यत्रा पर
ु ुष �म्रय उदस्मात्प्र क्रामन्त३ ने�त ; ने�त होवाच या�वल्क: , अत्र
समवनीयन्त , स उच्छ्�त , आध्माय� , आध्मात मतः
ृ शेते ॥ ११ [Page 204, section 2 mantrā 11]
yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyate udasmāt prāṇāḥ krāmantyaho3 neti; neti
hovāca yājñavalkyaḥ, atraiva samavanīyante, sa ucchvayati, ādhmāyati, ādhmāto mṛtaḥ śete I
In the first part of this section, as well as in the previous section, karma and upāsanā were talked
about. And the highest result of karma - upāsanā samuccaya [combination] also was talked about.
And the highest result is brahmaloka or the position of brahmājī Himself ! And then it was pointed
out, all these results of karma and upāsanā fall within time or mortality only, fall within saṃsārā.
And this mortality alone was presented in 4 different ways. karmalakṣaṇa mṛtyuḥ, sūryānimitta
kālalakṣaṇa mṛtyuḥ, candranimitta kālalakṣaṇa mṛtyuḥ, graha atigrahalakṣaṇa mṛtyuḥ - these
are all different expressions of time. In short, mortality is there in all of them.
And mortality means saṃsārā ; because, as I said in the last class, mortality expresses in our
mind in the form of insecurity. The fear of losing things; fear of losing people; of losing name,
fame, position, beauty [assuming it is there!] So, the fear of losing all of them. Taking our own
body, the fear of losing the youth. Fear of losing the faculty. All these fears are inherently there. And
this inherent fear is called saṃsārā. And that is why mokṣa is defined as fearlessness or "abhayaṃ
pratiṣṭhāṃ vindate" [taittirīya 2.7.1] mṛtyu or yama dharma rājā is the cause of fear. He has got a
very wide mouth, with which he swallows. Like a glutton He swallows everything.
And then a question was asked by ārtabhāga. [ārtabhāga is the second challenger]. He asked, 'if
yama dharma rājā swallows everything, is there someone who swallows yama dharma rājā
Himself?' For that yājñavalkya said, 'yes, there is one, who is the swallower of the swallower'!
But, yājñavalkya did not give a direct answer. He gave only an implied answer, saying that, 'agni is
the swallower of everything. That all-swallowing agni itself is swallowed by jalam'. Therefore, mṛtyu
mṛtyu is there. kāla kālaḥ is there. mṛtyoḥ mṛtyuḥ, kālasya kālaḥ astyeva. Who is that mṛtyu
mṛtyu? We have to borrow from kaṭhopaniṣad mantrā.
yasya brahma ca kṣatraṃ ca ubhe bhavata odanaḥ I mṛtyuryasyopasecanaṃ ka itthā veda
yatra saḥ II [1.2.25]
- the jagat kāraṇaṃ brahma is the swallower of everything. And the kaṭhopaniṣad mantrā said,
'at the time of pralayaṃ, brahman swallows everything'. For that it requires a side-dish! You cannot
eat mere rice. You have to mix it with sambar, rasam [or, at least pickle, if you are an Andhra
person! They eat with pickle itself. More pickle than rice!] Similarly, yama dharma rājā for eating the
universal solid food, He requires some side dish, like chutney. And what is that? kāla tattvam.
mṛtyuḥ is the upasecanam. Therefore, bhagavān mixes the universe with time principle. And
time and universe - both, together - are swallowed by brahman. And therefore, who swallows
everything? 'brahman swallows everything, including time' is one answer.
And the second answer is, 'a jñānī, by jñānam, swallows everything'. How does a jñānī by jñānam
swallow everything? By jñānam a jñānī understands, 'I am brahman'. Not only He understands, 'I
am brahman. Everything other than 'me' does not have an existence separate from 'me'. And
therefore, there is no second thing other than 'me'. There is no time principle, other than 'me'!!
Thus, He resolves everything into Himself. If you remember, the taittirīya upaniṣad, anātmatva
niścayaḥ, kośatva niścayaḥ, nāmarūpatva niścayaḥ, mithyātva niścayaḥ. And, finally,
pravilāpanaṃ - resolving everything into Himself by the knowledge that nothing is there different
or away from 'me'. This jñānena pravilāpanam also can be called, eating of time. So jñānena
pravilāpanam eva, yamasya nāśaḥ bhavati. Therefore, 'pralayakāle īśvaraḥ , jñānakāle jñānī
ca' swallows the time principle. And by swallowing the time principle, jñānī understands, 'I am the
timeless brahman'. na jāyate mriyate vā kadācit nāyaṃ bhūtvā, etc. There is a very beautiful
ślokā conveying this -
mṛtyoḥ bibhe ṣi kiṃ mūḍha bhītaṃ muṃcati vai yamaḥ I ajātaṃ naiva gṛhṇāti kuru yatnam
ajanmani II
mṛtyoḥ bibheṣi kiṃ mūḍha? 'O fool, are you afraid of death?' He asks. [And generally everybody
will answer, 'I am afraid']. Then he adds, bhītaṃ muṃcati vai yamaḥ - 'just because you are afraid
of death will yama dharma rājā leave you?' 'பாவம this fellow is frightened!' No. Whether you are
frightened or not, screaming or not, yamā is going to trap! yama dharma rājā leaves only one.
ajātaṃ naiva gṛhṇāti - He never touches a person who is unborn. Therefore, work to become an
unborn. Because, jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca, tasmādaparihārye'rthe
na tvaṃ śocitumarhasi [gītā 2-27]. ajātasya mṛtyuḥ nāsti ! By jñānam may you become ajaḥ ; no
more dvijaḥ ; but, ajaḥ. Therefore, jñānī gets freedom from yama dharma rājā, mortality. And so,
jñānī does not have a sense of insecurity. And this - living the life, without the fear of death - is
called jīvanmuktiḥ. And, I said in the last class, jñānī claims His own immortality, though He
accepts the mortality of the body. Therefore, claim your immortality; and accept anātmā's mortality!
At anātmā level, "āgamāpāyino-'nityāḥ", "jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca".
Once I acknowledge that, I stop resistance. maraṇam will not cause any fear. It is not the death
itself that is the cause of fear. Our resistance is the cause of fear. How do you know? We read
the obituary column, dispassionately! So many people are dying, everyday. What happens to us?
jīvanmukta! Therefore, the death of anyone else we accept and argue, 'this is natural. வந்த ேபாக
ேவண்�ய�தா. Why? Because, it is somebody else. Therefore, I know the law very well. I accept
the law also - when it is happening elsewhere! But, in a particular area I do not accept it; because
of ahańkāra and mamakāra. And, jñānam removes the ahańkāra and mamakāra. Therefore, in
any part of anātmā, let yama dharma rājā come and do His duty. அவர, அவர் ேவைலையப் பண்.
I have no complaint against yamā.
Then, the next one we argue is, "Swāmījī, I am not afraid of death; but, before death that lingering
condition is the problem. ICU. [You see me!] That going up and down. Diseases. Doctors.
Medicines. The ventilator and tubes all over - that is what I do not accept!" But, remember, that is
also part of yama dharma rājā's duty only. Because, yamā works through the Law of karma.
Therefore, 'asti jāyate vardhate vipariṇamate apakṣīyate vinaśyati' - all of them come under
yama dharma rājā's department. We cannot afford to have resistance to any one of them. Greater
the resistance, more the fear. So, jñānī conquers by acceptance. This is called jīvanmuktiḥ.
Then, what happens? When the prārabdha is there, a jñānī enjoys or goes through it, which is
jīvanmukti. And when the prārabdha is over, jñānī gets videhamukti.
Now this 11th mantrā is a question - a question regarding jñānī's death. 'What happens during the
death of a jñānī? And look at this mantrā. [Page 204, at the bottom, mantrā 11]. "yājñavalkya iti
ha uvāca". ārtabhāga addresses yājñavalkya, "yatra ayaṃ puruṣaḥ mriyate asmāt prāṇāḥ
utkrāmanty aho3 na iti?" Here the word puruṣaḥ means, jñānī puruṣaḥ. So, when the jñānī
puruṣa dies, [udasmātprāṇāḥ krāmanti is to be spit properly. udasmāt is there. It should be split
as ut+asmāt. And the ut must be joined with krāmanti. So, utkrāmanti].
The question is, 'does the prāṇā of a jñānī leave the body?' That is the normal definition of death! At
the time of death of any individual - human or any living being - what happens? prāṇā leaves the
body. prāṇā represents sūkṣma and kāraṇa śarīraṃs. Body represents sthūla śarīraṃ. So, on
death, the sūkṣma and kāraṇa śarīraṃs leave the sthūla śarīraṃ. And why should they leave?
The leaving is determined by the prārabdha karma. Which prārabdha? The next prārabdha which
is fructifying, the next prārabdha gets ready at the time of the death itself. And the moment death
happens, the waiting prārabdha catches hold of the jīva, and it is the prārabdha that decides
whether the jīva should go upwards or downwards. Whether through suṣumnā nāḍī or through any
other nāḍī - how it should leave, how it should journey, what should be the next physical body? All
these are determined at the time of the death itself. That means, the moment prāṇā leaves the
body, next janma is definite. That is why it is said, "jātasya hi dhruvo mṛtyurdhruvaṃ janma
mṛtasya ca" [gītā 2.27]. So, once prāṇā leaves the body, it has to compulsorily take another body!
In the middle of the journey it cannot say, 'I will just keep moving'. No. Body is definite.
Now, if this is the normal course of an ajñānī, 'what happens in the case of a jñānī, does the prāṇā
leave the body?' If jñānī's prāṇā leaves, jñānī also will have punar janmam. Therefore, the crucial
question! "yatra ayaṃ puruṣaḥ mriyate asmāt prāṇāḥ utkrāmanty aho3 na iti?" prāṇāḥ asmāt -
from His body utkrāmanti - does it leave the body? āho3. [That number 3 indicates doubt. āho3.
You have to lengthen it]. Or, na - or, does the prāṇā not leave His body? That is, whether it
continues in His body itself? That is the question. Upto iti is the question.
yājñavalkya now gives the answer. "neti hovāca yājñavalkyaḥ , atraiva samavanīyante, sa
ucchvayati, ādhmāyati, ādhmāto mṛtaḥ śete". na iti means, the prāṇā does not leave the body.
That is, sūkṣma - kāraṇa śarīrams, do not leave the body.
Then, what will be the next question? If the sūkṣma - kāraṇa śarīrams do not leave the body, then
it will remain with the body. Then jñānī will continue to survive!! Then you cannot talk about death at
all!! You cannot say, 'prāṇā remains in the body; but, He dies! If prāṇā remains, he will not die! But,
He too has to die because His prārabdha is over. Therefore, it is a peculiar situation. sūkṣma -
kāraṇa śarīrams cannot travel. sūkṣma - kāraṇa śarīrams cannot remain in the body also! If it
remains in the body death won't happen. If it travels re-birth will happen. So then, what
happens? A third course of action takes place. 'It' do not stay in the body. 'It' means, sūkṣma -
kāraṇa śarīrams. The prāṇā, sūkṣma - kāraṇa śarīrams [prāṇāḥ] do not stay in the body.
sūkṣma - kāraṇa śarīrams do not travel out of the body. But, sūkṣma - kāraṇa śarīrams, lose their
individuality and merge into the samaṣṭi īśvara or brahman.
So therefore, yājñavalkya says, 'atraiva samavanīyante'. atraiva means, here itself, in the body
itself, there is īśvara. So, to merge into īśvara, how many KMs should the sūkṣma - kāraṇa
śarīrams travel? We should not think, bhagavān in vaikuṇṭha. Therefore, to merge jñānī has to
travel. No. bhagavān being all-pervading, bhagavān is here itself. Or, brahman, the samaṣṭi
īśvara itself is like an iceberg losing its individuality in the powerful Sunlight of jñānam! Iceberg
melts and merges into ocean in the Sunlight So too, jñānī's sūkṣma - kāraṇa śarīrams melt and
merge into the samaṣṭi. So, 'atraiva samavanīyante'.
And, in the brahma sūtra, there is an enquiry - whether jñānī merges into īśvara or brahman?
From the stand point of anātmā, jñānī merges into īśvara. From the stand point of ātma
caitanyam, the enclosed consciousness, jñānī merges into the total consciousness, brahman.
Therefore, both are correct! You can say, jñānī merges into īśvara. You can say jñānī merges into
brahman. Either way, jñānī does not exist as an individual thereafter. So, 'atraiva
samavanīyante'. There is neither travel for punar janma nor the continuity of this physical body.
So, what happens to the physical body? On death, the physical body does not have prāṇā. And
since it does not have an individual sūkṣma - kāraṇa śarīrams, [individual prāṇā, governed by
karma, karma-governed prāṇā alone can enliven the body; not any prāṇā. karma-governed prāṇā
alone can enliven the body] such a prāṇā is not there for Him; because, jñānī's karma has all
ended. sañcitam burnt; āgāmi avoided; prārabdha exhausted. And therefore, what happens to the
body without the prāṇa tattvam? He says, "sa ucchvayati, ādhmāyati, ādhmāto mṛtaḥ śete". saḥ
here means, jñānī dehaḥ, the body of the jñānī. ucchvayati - bloats, expands. Why does it
expand? Not because of over-eating! That is when we are alive!! Here weare talking about after
death it expands - ādhmāyati, because of the vāyu entering the body. The body gets inflated by the
air. So it gets bloated. And, ādhmātaḥ - having become bloated because of external vāyu, mṛtaḥ
śete - it lies on the ground, lifeless. mṛtaḥ means, lifeless it lies.
And this is the condition in which a jñānī loses His or Her individuality, and therefore does not take
punar janma. This freedom from punar janma is called videha muktiḥ. And since there is no more
janma, he becomes ajātam. And once He is janma rahitaḥ, yama dharma rājā cannot come
again. Because, if I have punar api jananam, then there will be punar api maraṇam too!
Therefore, punar api janana abhāvāt, punar api maraṇa abhāvaḥ. This is called videha muktiḥ.
That means, I will become non-existent. We shouldn't say, 'I have become non-existent'. We say 'I'
exist as īśvarā Himself! So, every jñānī, all the past jñānīs, whomever you know, all the pat jñānīs,
now very much exist in the form of īśvarā. How many īśvarās? One only! There are several jñānīs.
Therefore, several īśvaraḥ? No. All the jñānīs having merged into īśvara, they all exist as īśvaraḥ.
So, when I do śańkarācārya aṣṭotara arcanam - suppose, during śańkara jayanti I do śańkara
pūjā to ādi śańkarācāryā, who will receive the pūjā? śańkarācāryā does not exist as
śańkarācāryā! So the pūjā you do will go to bhagavān. For the pūjā, phalam will come to you
through śańkarācāryā whom you invoked and worshiped. Thereafter, you should not say,
'śańkarācāryā is somewhere; He is taking the pūjā; He is taking the avatāra'. All those things
people talk about - śańkarācāryā incarnations! We do not believe in śańkarācāryā's incarnation.
Why? When śańkarācāryā Himself is not there, how can He incarnate!! We can only say, 'īśvarā
incarnates as somebody or the other; but, a jñānī never takes incarnation. jñānī does not have
avatāra. īśvarā alone takes avatāra. So, ādhmātaḥ mṛtaḥ śete. Continuing. mantrā 12, page 205 -
या�वल्क्ये होवाच, यत्रा पर

ु ुष �म्रय �कमेनं न जहाती�त; नामे�त, अनन्त वै नाम, अनन्त �वश्व दे वा: ;
अनन्तमे स तेन लोकं जय�त ॥ १२
yājñavalkyeti hovāca, yatrāyaṃ puruṣo mriyate kimenaṃ na jahātīti; nāmeti, anantaṃ vai
nāma, anantā viśve devāḥ; anantameva sa tena lokaṃ jayati II 3.2.12
So, this question also is regarding a jñānī. iti ha uvāca - ārtabhāga asks, "yājñavalkya, yatrāyaṃ
puruṣo mriyate kim enaṃ na jahāti?" iti. Here also the word puruṣaḥ means, jñānī puruṣaḥ.
mriyate - He loses His individuality. That means, sthūla śarīram merges into virāṭ. sūkṣma
śarīram merges into hiraṇyagarbha. kāraṇa śarīram merges into antaryāmī. caitanyam merges
into caitanyam. So, the question is, if everything of the jñānī merges into the Total, is there
something that remains? Is there anything that remains in the world without merging into
īśvarā? Is there any part left out? So, kim enaṃ na jahāti? So, 'what does not leave and go to
GOD?' [You will say everything goes!]
But, yājñavalkya says, 'No. Something remains'. What is that? "nāmeti , anantaṃ vai nāma ,
anantā viśve devāḥ ; anantameva sa tena lokaṃ jayati". nāma iti. So, nāma remains. nāma
means what? [Do not ask, 'is it வடகைல நாமம or ெதன்கை நாமம?!' We are not talking about the
Iyengar நாமம]. Here, nāma means, the name of a jñānī. Just as the name of our forefathers remain
through the paramparā, similarly the name of a jñānī also is remembered by the śiṣyā and
praśiṣyās and praśiṣyās. śańkarācāryā lived more than 1000 years before. We do not know
exactly when. It is a controversy. śańkarācāryā's time is a controversy. We can only say, many
centuries ago! But, even after that, śańkarācāryā's name still continues. Because, even now we are
talking about śańkarācāryā! Everything physical about Him is gone. But, not His nāma.
Therefore, nāma enaṃ na jahāti, we have to supply. Why is that so? Because, anantaṃ vai nāma
- the nāma of a jñānī is anantam, eternal. vyāvahārikatayā it is eternal. Like what? An example is
given. anantā viśve devāḥ ; just as viśvedevāḥ [in the karma kāṇḍam] are said to be anantāḥ,
limitless. That is only an aside note. Okay, then what happens to a jñānī? "anantam eva sa tena
lokaṃ jayati". Leaving His nāma in the world, the jñānī merges into anantam lokam, the brahma
caitanyam. Here, the word lokam means, caitanyam. It does not mean, svargaloka or brahma-
loka. lokam here means, caitanyam. anantam lokam means, infinite caitanyam. saḥ jayati. jayati
means, He gains, attains. He becomes one with brahman.
An aside note. Keeping this mantrā alone, we interpret two mantrās occurring in two other
upaniṣads. [Do you remember the mantrās of the other upaniṣads? You may say, 'Swāmījī we do
not remember the mantrā of this upaniṣad itself. Where is the question of remembering the other
upaniṣad?! Suppose, by chance, you remember or better, I will remind you and give that corollary].
One is from praśna upaniṣad; another is from muṇḍaka upaniṣad. In praśna upaniṣad 6th
chapter , every individual is supposed to have 16 components. ṣoḍaśakalaḥ puruṣaḥ. I do not want
to get to the details of ṣoḍaśakalās. It is enumerated there. Of those 16 components of every
individual - jñānī or ajñānī - one is the nāma or name. So along with name, 16 kalās are there.
sa prāṇamasṛjata prāṇācchraddhāṃ khaṃ vāyurjyotirāpaḥ pṛthivīndriyaṃ manaḥ annam
annād vīryaṃ tapo mantrāḥ karmalokā lokeṣu ca nāma ca II [mantrā 6.4]
- up to that 16 kalās. This is said in the praśnopaniṣad 6th chapter; 16 components. And some
people say, in Tamil there is a blessing, 'பதினா�ம ெபற் ெப� வாழ் வாழ்வயாக' - 'may you get 16'.
And many people interpret that as 16 children! But, here 16 denotes pūrṇatvam. pūrṇa puruṣaḥ is
the meaning. That is an aside. Again, In muṇḍaka upaniṣad, while talking about videha mukti, the
upaniṣad says, 15 components merge into īśvara. So, in praśna upaniṣad 16 are mentioned. In
muṇḍaka upaniṣad '15 will merge' it is said. In muṇḍaka it does not say which one does not
merge. Now we have to connect muṇḍaka and praśna to this mantrā. The one, which does not
merge is, the nāma of a jñānī. Therefore, His nāma continues to bless the humanity.
Okay, with this the videha mukti topic is over. Now, what is the next topic? Suppose one does not
gain jñānam, what will happen? For jñānī, videha mukti. But, 'if we do not gain jñānam, what will
happen to us at the time of death?' is the question. And ārtabhāga wants to describe the death of an
ajñānī. So, He first gives the description and later asks the question. We will read.
या�वल्क्ये होवाच, यत्रा पर

ु ुषस मत
ृ स्यािग् वागप्ये�, वातं प्र: , च�ुरा�दत्य म, मनश्चन् द, �दशः श्रोत ,
प�ृ थवीं शर�रम् , आकाशमात्म , ओषधील�मा�न, वनस्पतीन्के: , अप्स लो�हतं च रेतश् �नधीयते, क्वयं तदा पर
ु ुष
भवती�त; आहर सोम् हस्तमातर्भ, आवामेवैतस् वे�दष्या: , न नावेतत् सजन इ�त । तौ होत्क् मन्त्रयाञ्च ;
तौ ह यदच
ू तःु कमर है व तदच
ू त:ु , अथ यत्प्रशशंस कमर है व तत्प्रशशंस ; पण
ु ्य वै पण
ु ्ये कमर्ण भव�त, पापः
पापेने�त । ततो ह जारत्कार आतर्भा उपरराम ॥ १३
yājñavalkyeti hovāca, yatrāsya puruṣasya mṛtasyāgniṃ vāgapyeti, vātaṃ prāṇaḥ, cakṣur-

ādityam, manaścandram, diśaḥ śrotram, pṛthivīṃ śarīram, ākāśamātmā, oṣadhīrlomāni,
vanaspatīnkeśāḥ, apsu lohitaṃ ca retaśca nidhīyate, kvāyaṃ tadā puruṣo bhavatīti; āhara
somya hastamārtabhāga, āvāmevaitasya vediṣyāvaḥ, na nāvetat sajana iti I tau hotkramya
mantrāyāñcakrāte; tau ha yadūcatuḥ karma haiva tadūcatuḥ, atha yatpraśaśaṃsatuḥ karma
haiva tatpraśaśaṃsatuḥ; puṇyo vai puṇyena karmaṇā bhavati, pāpaḥ pāpeneti I tato ha
jāratkārava ārtabhāga upararāma II [mantra 3,2,13]
So, ārtabhāga wants to ask the next question, regarding the death of an ajñānī. But, first,
ārtabhāga Himself describes the process of death. What happens at the time of death? The
prārabdha is exhausted. And until the next janma or next body is acquired - in the case of an
ajñānī - he cannot experience any world. Because, world experience requires a physical body. And,
depending upon the type of the body, there will be the appropriate world also. Now, ajñānī's
prārabdham is over. But, his next prārabdha has not yet fructified into a body. And therefore, the
departed soul cannot experience anything. And then, another phenomenon is mentioned here,
which is not seen in any other upaniṣad. According to śāstrā, every sense organ which gives us
experience requires the blessings of the relevant devatā, called the presiding deity. We have seen
the names of the deities in tattvabodha. And according to śāstrā, each deity blesses an organ, by
sending a part of that power - called devatā amśaḥ, which will occupy the organ. Thus,
sūryādevatā amśaḥ will be in the eye. Similarly, agnidevatā amśa will be behind the vāk. For
devatā amśa, we use the word amśa. amśa means, a part of the devatā occupies our body also.
Now, after death, they cannot bless the indriyam ; because, for blessing the indriyam, karma is
required. Because, devatā's blessing is governed by karma. Now, the next karma has not yet fully
fructified. Therefore, devatā cannot bless the organs of the departed soul. So, departed soul has got
sūkṣma - kāraṇa śarīrams. And, he has got the sense organs also. But, the sense organs will
lose all the devatā amśa. Here, ārtabhāga says, those devatā portions will go back to the original
devatā. Therefore, prārabdha is not there. devatā amśa is also not there. And so the jīva cannot
use any of the organs also. A body is also not available. During that time of limbo, during that
intermediary time, where does the jīva reside? 'During that intermediary time of total blankness
and total darkness, where does ajñānī jīva reside?' is the question. Look at this mantrā.
"yatra asya puruṣasya mṛtasyāgniṃ vāgapya iti". Here you have to carefully note. ajñānī
puruṣasya. The word is the same. In the previous mantrā we said jñānī puruṣaḥ ; here we have to
say, ajñānī puruṣasya. mṛtasya - after he dies. vāk agnim apyeti. Here, vāk means vāk devatā
amśaḥ, not the vāk indriyam; but, vāk devatā amśaḥ. agnim apyeti - merges into the agni
devatā. Similarly, vātaṃ prāṇaḥ. We have to carefully note prāṇaḥ means, prāṇa devatā amśaḥ,
vātam apyeti. vātaḥ means, vāyu devatā. So, prāṇa devatā will merge into vāyu devatā. Then,
cakṣur ādityam. cakṣuḥ means, cakṣur devatā amśaḥ will merge into ādityam. cakṣur indriyam
will be here. But, cakṣuḥ-blessing devatā will go back to the HQ! Similarly, manaś candram -
manas devatā amśaḥ will go back to candra devatā. Then, diśaḥ śrotram. śrotra devatā amśa
will merge into the dik devatā. Then, pṛthivīṃ śarīram. śarīra devatā amśaḥ will merge into
pṛthivī devatā. Then, ākāśam ātmā. We have to carefully note. Here, the word ātmā refers to
hṛdaya ākāśaḥ, the enclosed ākāśa of the individual will merge into total ākāśa. So, here, ātmā
means, hṛdaya ākāśa. mahākāśam apyeti [verb 'apyeti' should be repeated with every item].
apyeti means, merges.
Then, oṣadhīr lomāni. loma means, the hair on the body. Body-hair devatā amśa! There also
devatā! loma will merge into oṣadhī devatā. oṣadhī means, all the plants. Plant devatā. Then,
vanaspatīn keśāḥ. keśaḥ means, the hair on the head. loma is hair on any other part of the body.
Non-head hair is loma. Head-hair is keśaḥ. So, this keśa devatā amśa will merge into vanaspati
devatā. vanaspati means, huge trees. loma is shorter. Therefore, it goes into plant. Plant also
short. Hair is longer. In those days, even men also had tuft, long hair! Therefore, it has to go to the
big tree devatā. So, vanaspati - big tree. Then, apsu lohitaṃ ca retaśca nidhīyate. The
reproductive power of the female is called lohitam. retaḥ is the reproductive power of the male.
Both these reproductive powers, indriyam. That means, indriya devatā will merge into varuṇa
devatā. ap. apsu means, varuṇa devatā.
So, upto this is the description given by ārtabhāga. Now alone the question comes. After all this
happens, where does the departed soul remain? What is the base for its existence? So, "kva ayaṃ
tadā puruṣaḥ bhavati" iti. tadā = tasmin kāle, puruṣaḥ kva bhavati? iti. kva means, where is the
departed soul? Up to iti is the question. Now, āhara onwards is the reply of yājñavalkya.
yājñavalkya says, "āhara saumya hastamārtabhāga, āvāmevaitasya vediṣyāvaḥ , na nāvetat
sajana iti". This is one of the most secret topics of the veda. So, what happens to the jīva after
death is a rahasya viṣayaḥ. Therefore, I do not want to discuss this, in front of all the people.
You please hold my hand. We will go to a secluded place and discuss this. And so many people
have so many answers. Some say, the jīva goes to GOD. Some say, he goes to devatā. Some say,
he goes to planets. Therefore, different people have got different answers. Let us analyse and
come to a conclusion, in a secluded place. And we will after long discussions - which will take
atleast one week !! - we will give the answer.
Anyway, I do not want to keep it in suspense. You already know. karma - which is hidden in kāraṇa
śarīram - is the answer. So, in the kāraṇa śarīram - where our karma is there - because, at the
time of death prārabdha is over. And āgāmi - if it is there - it will join sañcitam. jīva is endowed
with only sañcita karma. And that sañcita karma is stored in kāraṇa śarīram, the safe deposit
locker! That is the safest place in bhagavān's bank! All the kāraṇa śarīrams will be there. From that
alone bhagavān gives a bunch of karma, which is the next body. And that body goes through
various stages. In pañcāgni vidyā we saw the details. Initially, the body will be very small. Gradually
it expands. Then, goes to next father's body. And, from next father's body it enters into next mother's
body. And from the mother's body it comes out. Therefore, where is the ajñānī jīva? Here, the
answer given is karma. For us, we can take it as kāraṇa śarīram. That we will see in the next class.
ॐ पूण्
Page 206, mantra 13, 5th line in the middle.
... क्वयं तदा पर
ु ुष भवती�त; आहर सोम् हस्तमातर्भ, आवामेवत
ै स् वे�दष्या: , न नावेतत ् सजन इ�त । तौ
होत्क् मन्त्रयाञ्च ; तौ ह यदच ू त:ु , अथ यत्प्रशशंस कमर है व तत्प्रशशंस ; पण
ू तःु कमर है व तदच ु ्य वै पण
ु ्ये
कमर्ण भव�त, पापः पापेने�त । ततो ह जारत्कार आतर्भा उपरराम ॥ १३
... kvāyaṃ tadā puruṣo bhavatīti; āhara somya hastamārtabhāga, āvāmevaitasya vediṣyāvaḥ,
na nāvetat sajana iti I tau hotkramya mantrayāñcakrāte; tau ha yadūcatuḥ karma haiva
tadūcatuḥ, atha yatpraśaśaṃsatuḥ karma haiva tatpraśaśaṃsatuḥ; puṇyo vai puṇyena
karmaṇā bhavati, pāpaḥ pāpeneti I tato ha jāratkārava ārtabhāga upararāma II 3.2.13
The second vedic scholar, by name ārtabhāga, is asking questions in the second section of the
third chapter. And, He asked about, the method by which a person can conquer mṛtyuḥ or death.
Because, karma phalam, as well as upāsanā phalam, as well as karma - upāsana samuccaya
phalam, the result of all these sādhanās fall within time only. The highest brahmaloka also falls
within time. And even brahmājī's position itself falls within time only. And therefore, ārtabhāga
asked a question, 'is there any method by which we cross over time?' Because, time is mortality.
Mortality is insecurity. Insecurity is fear. Fear is samsāraḥ. And therefore, as long as yama
dharma rājā is anywhere around, we can never be relaxed.
And, if karma and upāsana cannot save us, what blessed sādhanā can save us? - is the question.
And, yājñavalkya gave the answer by implication. Directly he did not answer. The answer is,
jñānam only can save us. jñānam does not come under karma also; does not come under
upāsana also. jñānam is different from karma and upāsana. And, why do we say, jñānam is
different from both? Because, jñānam alone can remove ignorance. karma can never remove
ignorance; whether it is secular karma or sacred karma, it can never remove ignorance.
Similarly, upāsana, meditation also can never remove ignorance. jñānam alone can. Here, the
jñānam talked about is ātma jñānam. And, how can ātma jñānam save me from the clutches of
yama dharma rājā? That we saw in the last class. jñānam does not save me from yama.
jñānam does not save me from yama. jñānam reveals the fact that, 'I' am already the immortal
ātmā, who cannot be touched by yama. Since yama cannot touch 'me' - the ātmā, I do not
require to be saved. That is why a 'savior' is required in all other systems. In Hinduism, we do not
require any 'savior'. Why? Because, we need not be saved. Already, our nature is unaffected by
deśa & kāla. Thus, the moment I learn to claim my higher nature, I stop fearing yama. "abhayaṁ
pratiṣṭhāṃ vindate, atha so'bhayaṃ gato bhavati". This is what we call jīvan muktiḥ. Not only
the jñānī enjoys jīvan mukti, after death He enjoys videha mukti also. That was pointed out.
And, what do you mean by videha mukti? The karma account becoming zero. sañcita karma is
burnt. prārabdha karma is exhausted. āgāmi karma is avoided. Therefore, at the time of His death,
jñānī's karma bank balance is zero. Therefore, bhagavān Himself cannot give another birth to
jñānī. Therefore, jñānī loses His individuality. That does not mean He disappears! He becomes one
with īśvarā Himself. When an iceberg melts, the iceberg does not exist in the form of iceberg; but, it
continues to exist in the form of the very ocean itself. Because, water is never lost. Water is now one
with ocean. Therefore, anātma dṛṣṭyā īśvara rūpeṇa, ātma dṛṣṭyā brahma rūpeṇa ca jñānī
nityam avatiṣṭhate. This was the answer given by yājñavalkya. Now, ārtabhāga asks the final
question, 'if this is the lot of a jñānī, then what about ajñānīs, who are the majority?
Class 46 - 5th Feb 2018 - mantras 3-2-13 to 3-3-2 Download from www.arshaavinash.in Page 1
ārtabhāga Himself describes the process of death; about what happens at the time of death. At the
time of death, an ajñānī loses his physical body and continues to have kāraṇa śarīram and
sūkṣma śarīram. ajñānī's kāraṇa śarīram survives. sūkṣma śarīram survives. In the sūkṣma
śarīram, jñānendriyams are there. karmendriyams are there. antaḥkaraṇam is there. Even
though he has all the sense organs, he cannot see anything. Otherwise, it will be nice! After death
also we can look around. Where are we going - to higher loka or lower loka? We can atleast look
around. Here ārtabhāga says, eventhough we have sense organs, they will not function.
What is the reason? One reason is, sense organs require a physical golakam a physical body.
Without physical body, sense organs will not function. Body is called adhiṣṭhānam. In the gītā -
"adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham". So, physical body is not there. Therefore,
sense organs cannot function. And, there is a second reason also. Not only the physical body is
required. The relevant devatā also must bless the sense organs, by sending their power called
devatā amśam. devatā amśa means, their power ; or, blessing. That also must be there, like the
electricity behind the bulb. Electricity devatā is required. Otherwise, bulb will be there, filament will
be there. But, light won't be there!! ārtabhāga said, at the time of death, the devatā amśa also will
leave the indriyams. Thus, the sense organs do not have two important factors. golakam is not
there. devatā amśa not there. golaka rahita, devatā amśa rahita indriyam kimapi na paśyati.
And now the question ārtabhāga asks is, 'during this time, where does this ajñānī reside?' 'ajñānī
jīvaḥ - during this time - where is he based upon?' is the question. That we saw in the last class.
"kvāyaṃ tadā puruṣaḥ bhavati" iti. tadā means, maraṇa anantaram. puruṣaḥ means, ajñānī
puruṣaḥ. So, ayam ajñānī puruṣaḥ tadā - maraṇa anantaram - kva bhavati? Where does he
reside? Because, he does not have a body also.
And, what does yājñavalkya say? "āhara somya hastam ārtabhāga āvām eva etasya
vediṣyāvaḥ, na nau etat sajana" iti. 'It is a secret topic. We will not discuss this among all these
people. Hold my hand. We will go to a secluded place. And we will discuss what factor can be there
holding the jīva'. And, various factors they discuss. Whether kāla tattvam is involved ; devatā
tattvam is involved. What factor is involved, they discuss. After long discussion, they are going to
arrive at the conclusion. What is that conclusion? That is said here. somya, hastam āhara - hold
my hand. We will go to a secluded place. āvām eva etasya uttaram. [uttaram we have to supply].
uttaram vediṣyāvaḥ - we will discuss between ourselves and come to the conclusion. na nau etat
sajane. sajanaḥ means, among all the other people; in public we won't discuss this topic.
And, those two discussed between themselves to find out. And what conclusion they come to? "tau
ha yad ūcatuḥ karma ha eva tad ūcatuḥ atha yatpraśaṃsatuḥ karma haiva tatpraśaṃsatuḥ" -
in the case of ajñānī, the only factor that can guide after death is his karma ; and karma alone!
Because, at the time of death, ajñānī has exhausted his prārabdha karma; and āgāmi also has
been partially exhausted. And the unexhausted āgāmi - the karma that we do in the current janma -
the unexhausted āgāmi at the time of death will go back to the sañcitam. And from that sañcitam,
the next bunch will fructify. That going to fructify karma, is the place where we remain.
And as I said in the last class, that sañcita karma is part of the kāraṇa śarīram. Therefore, sthūla
śarīram is also not there; sūkṣma - kāraṇa śarīrams, are also non-functional. Both of them have
merged into kāraṇa śarīram; of course, alongwith cidābhāsa. So, kāraṇa śarīra sahita cidābhāsa
is the place where the jīva will continue, between death and the next birth. And it is very difficult to
locate the place; because, to talk about the location, we require a physical body! When the physical
body itself is not there, you cannot talk about deśa & kāla. Here itself you can say, 'I am in
śańkarālayam', only as long as you are awake! The moment you withdraw from the physical body,
the physical location śańkarālayam is gone! So, how can you talk about the time? At least you must
enter a dream. Then, you have got a dream physical body. Then, from the stand point of dream
physical body, you can talk about a mall. You can say, 'I am in a mall, shopping'. But, once there is
no dream body also, no waker's body also - when we are unembodied - for us deśaḥ nāsti. kālaḥ
nāsti. Like in suṣupti, we are beyond deśa & kāla. And what is the location - if at all you can say?
kāraṇa śarīram is the place. Other than that, you cannot talk about time and space. And kāraṇa
śarīram is here called 'karma'.
Who has given us this karma? Do not put the அக்ஷ on bhagavān! Poor bhagavān cannot give
us any karma. If bhagavān, gives us karma, what will be the problem? bhagavān will be subject to
partiality. Because, we will complain, 'bhagavān has given him good karma. bhagavān has given
him bad karma'. No. bhagavān cannot give. World cannot give. And śańkarācāryā elsewhere
discuses, 'can kāla give?' No, time also cannot give. Space also cannot give. Can devatās give?
Even devatās cannot give. devatās are meant only to help the karma fructify. devatās also function
according to karma. karma does not function according to devatā. devatās also function according
to karma. If rāhu devatā, śani devatā and all affect us, rāhu and śani do not function on their own.
They function according to our karma. karma does not function according to them. They do not
control karma ; karma controls the devatā! If I have good karma, planets will be in the right
position. If I have bad karma, even planets, even guru will be in the wrong position! [guru means
Jupiter]. Jupiter will be in th wrong position. bṛhaspati will be in the wrong position. So, no devatā
controls karma. karma alone controls all the devatās. Similarly, īśvara does not control karma.
karma alone makes īśvara to give me good and bad result. Therefore, what is the most powerful
one? In the triangular format, the most powerful one is karma and karma alone!
So, "karma ha eva tad ūcatuḥ atha yat praśaṃsatuḥ". And what they glorified as the most
powerful one is, "karma ha eva tat praśaṃsatuḥ". Because, even bhagavān functions according to
the type of one's karma only. So, karma ha eva tat praśasam satuḥ. Therefore, what type of
janma we will get will depend upon the type of karma that is fructifying. So, in the sañcita karma
we have got plenty of puṇyam also; plenty of pāpam also. And the next janma is decided by what
fructifies. So, if puṇyam is fructifying, even if pāpam is there, it won't touch me; because, it has not
fructified. The fructifying karma is called prārabdham. That alone will determine the next janma.
'What about our next janma Swāmījī?' suppose you all ask me, I will give two answers. If you have
assimilated the teaching, you won't ask this question; because, we are all muktās. But, suppose,
there are students who still have doubt that we are jñānī or ajñānī. 'We do not know Swāmījī'. If you
think like that, you have got next janma! And for those people, who feel they have got next janma,
my answer is, 'do not worry. Next janma will be a wonderful janma'. How do you know? Because,
Lord kṛṣṇā has said, 'those people who have sincerely studied, attended classes, their spiritual
puṇyam is more powerful than all other karmās. That spiritual puṇyam alone will dominate.
Therefore, the next fructifying prārabdham will have lot of śańkarālayam puṇyam in it! So, better
come to the class regularly!! Lot of śańkarālayam puṇyam will be there in the bunch of prārabdha.
And so the next janma will be a wonderful, comfortable janma! And the parents will also be spiritual
parents. We will be exposed to spirituality right from garbha itself! Mother will be listening to CDs!
The pregnant woman ... [Some students tell this also. "Swāmījī I heard your CDs when I was
pregnant'. So, the child has advantage. Even when the pregnant mother sleeps, the baby listens!
The mother has gone to sleep after switching on the CD player. But, the poor baby, he gets to listen
to ārtabhāga brāhmaṇam!] And because of that, there is birth with advantage. That will be a
prodigy! So, if we fail in this janma, next janma, definite mokṣaḥ. Nothing to worry!
Therefore he says, "puṇyo vai puṇyena karmaṇā bhavati, pāpaḥ pāpena" iti. So, by puṇya
karma ... Who will have to do that puṇya karma? I have to do. Therefore, our future is in whose
hands? Remember, future is in the hand of karma. And karma is in my own hands. Therefore,
I alone am responsible for my future. "uddhared ātmanātmānaṃ nātmānam avasādayet". So,
puṇyena karmaṇā - through puṇya karma, puṇyaḥ bhavati - noble janma will be attained.
pāpena karmaṇā - through pāpa karma, pāpaḥ bhavati - lower janmas will be there.
With this ārtabhāga has exhausted all His questions. Therefore, he withdrew from yājñavalkya.
Therefore, two people have come and gone. First one is aśvalaḥ; second one is ārtabhāgaḥ. And
yājñavalkya was about to take away what? Do you remember? The 1000 cows! The cows are
waiting there. Before he could take them, the third challenger appears. Who is the third one? That
we will enter in the next section. Therefore, tṛtīyam brhāmaṇam. Page 208, section 3, mantra 1 -
र व्र, ते पतञ्चलस काप्यस गह

ु ्युलार्ह्याय पप्र; या�वल्क्ये होवाच । मद्रे चरकाः पय्
अथ है नं भज ृ ानैम;
तस्यासीद ्दु�ह गन्धवर्गृह�, तमपच्छा
ृ कोऽसी�त; सोऽब्रवीत्सुधन्वाङ इ�त; तं यदा लोकानामन्तानपृच्छ,
अथैनमब्र, क् पा�र��ता अभविन्न�; क् पा�र��ता अभवन ् , स त्व पच्छ ृ ा� या�वल्क, क् पा�र��ता
अभविन्न� ॥ १
atha hainaṃ bhujyurlāhyāyaniḥ papraccha; yājñavalkyeti hovāca I madreṣu carakāḥ
paryavrajāma, te patañcalasya kāpyasya gṛhānaima; tasyāsīdduhitā gandharvagṛhītā,
tamapṛcchāma ko'sīti; so'bravītsudhanvāńgirasa iti; taṃ yadā lokānām antān apṛcchāma,
athainam abrūma kva pārikṣitā abhavann iti; kva pārikṣitā abhavan, sa tvā pṛcchāmi
yājñavalkya, kva pārikṣitā abhavann iti II [mantra 3.3.1]
So, now comes the third vedic scholar; all with peculiar names. His name is bhujyuḥ lāhyāyaniḥ.
bhujyuḥ is his name. lāhyāyaniḥ is based on his paramparā. Grandson of lāhyā. lāhyā is the
name of his grandfather. lahyasya apatyam lāhyaḥ ; lāhyayasya apatyam lāhyāyaniḥ. Some
name. bhujyurlāhyāyaniḥ papraccha. And before asking a question, He tells a story. And the story
is to intimidate yājñavalkya ; because, He talks about an extraordinary source of knowledge and
that he has got some extraordinary knowledge from an extraordinary source! And about that
knowledge I want to ask question. Therefore, you cannot have that knowledge. Why? Because, it is
extraordinary. But, yājñavalkya seems to have most ordinary and extraordinary knowledge.
So, how does He tell the story? Interesting story. madreṣu carakāḥ paryavrajāma. madra is the
name of a land portion within India. madra deśaḥ , a small kingdom called madraḥ ; and the one
who came from madra deśa alone in mahābhāratam is mādrī. And in that land, carakāḥ
paryavrajāma. carakāḥ means, vedic students or brahmacāriṇaḥ. And, many of us means,
bhujyuḥ is referring to himself. 'When I was a young brahmacāri, I along with many other
brahmacāris went in search of a guru for learning yajur veda and the method of performing rituals.
We wanted to learn. Therefore we went in search of a guru all over madra deśa. At last, we found a
guru. A guru means, a gṛhastā who had wife, children and also a gurukulam, where he could
accommodate the brahmacāris and teach. In the olden days, generally, the gurukulam were
headed by a brāhmaṇā, who was highly learned, and he lived with his wife & children. gurukulam
does not here mean sanyāsi ; but, a gṛhastā's gurukulam. And what was the name of the guru?
"te patañcalasya kāpyasya gṛhān aimaḥ". We have to supply, vayam, we. So, we along with all
others gṛhān aimaḥ - went to His quarters. gṛhān - plural number. Quarters of our guru by name
patañjalaḥ. patañjala is the name of the guru. And He had another name kāpyaḥ. Why He was
called kāpyaḥ? śańkarācāryā says, 'because He belonged to kapiḥ gotram. kapi gotra
utpannam, kāpyaḥ'. Now, Darwin's theory also becomes established! Because, in Sanskrit, kapiḥ
means monkey also. Therefore, we are all kāpyaḥ ; either way!!
"tasya asīd duhitā gandharva gṛhītā" And, kāpyaḥ had a daughter, patañcalasya putrī. This
daughter was possessed by a gandharva, a celestial. Not an ordinary celestial; but, one with extra-
ordinary vedic knowledge; a vaidika gandharvaḥ. So, by that gandharva, the daughter was
possessed. That means veda accepts that people can be possessed by other forces, including
devatās can possess people. And, once a person is possessed, that possessed person's sūkṣma
śarīram is suppressed. And the sūkṣma śarīram of the possessor will dominate. And therefore, the
possessor will use the sthūla śarīram of the possessed rather than its own. Thus, within one sthūla
śarīram the possessed-daughter is also there. And the possessor-gandharva is also there. Now,
the gandharva is capable of talking through the sthūla śarīram of the daughter. That is going to be
the dialogue between gandharva and brahmacāris. Through the mouth of the daughter the
gandharva talks.
"tam apṛcchāma kah asi, iti". tam means, the gandharva inside the possessed-daughter. To the
celestial we all asked, kah asi - 'who are you?' So, apṛcchāma. [I have heard stories. I have never
experienced. Some people do talk about certain people who get possessed at a particular time. And
at that time, their voice is different. And they talk in languages which they do not know ordinarily.
French,German etc. He has not gone to school at all! But, he talks French etc. People have told me.
I have not experienced. Whether it is true or not, atleast veda says that is possible].
Therefore, gandharvam apṛcchāma kaḥ a si. And, "sah abravīt, sudhanvā āńgirasa iti". The
gandharva answered, 'I am sudhanva. And I am of the āńgirasa gotraḥ. Once upona time, there
was a brāhmaṇā who was very well learned. [And they say, brāhmaṇā will become brahma rakṣas
if they do not teach to other people]. This sudhanva might have done that pāpam. Therefore, he
became a brahma rakṣas. sudhanva gandharvaḥ was occupying this girl's body. So, when asked
ko'si, the answer came. saḥ abravīt - sudhanva āńgirasaḥ. And then these brahmacāris asked
the gandharva,
"taṃ yadā lokānām antān apṛcchāma, athainam abrūma kva pārikṣitā abhavan" iti. yadā
lokānām antān apṛcchāma - we talked about the extent of this universe as described in the
scriptures. What is the extent of the universe? we were discussing with him. lokān means, bhū loka
bhuvar loka etc. lokānām antān. antān means, limits. apṛcchāma - we asked. And while
discussing these topics, athainam abrūma - we asked him a particular question; not only about the
dimensions of the various lokās, but also the following specific question. What is that question?
athainam abrūma. abrūma here means, apṛcchāma - we asked him. kva pārikṣitā abhavan -
where do the pārikṣitā go after death? Where do pārikṣitās go after death? is the question. And the
brahmacāri does not define what is the meaning of the word pārikṣitā. He keeps it hidden so that
yājñavalkya gets confused! kva pārikṣitā abhavan? Where do the pārikṣitās go after death? We
are still in punar janma and punar maraṇam. We are within ajñāni's range only. This discussion
also. And they got the answer from gandharva. bhujyu and brahmacāris got the answer from the
gandharva. With the answer ready in his hand, now he asks yājñavalkya, 'tell me, where do
pārikṣitās go?' He asks, kva pārikṣitā abhavan? - where do the pārikṣitāḥ go? "sa tvā pṛcchāmi
yājñavalkya , kva pārikṣitā abhavann?" iti - 'yājñavalkya, I am asking you only. Tell me where
pārikṣitās go? iti. Thinking that yājñavalkya will be disturbed. So bhujyu thought, yājñavalkya will
be disturbed. But, yājñavalkya says, 'I will tell you what sudhanva would have told you. I will tell
you what the gandharva would have told you, then'. And so, the answer is given in the following
mantra. We will read [Page 210, section 3] mantra 2 -
स होवाच, उवाच वै स: , अगच्छन् ते तद्यत्राश्वमेधया गच्छन्ती; क् न्वश्वमेधयािज गच्छन्ती;

द्वा�त्रं वै दे वरथाह्न्यान् लोक: ; तं समन्त प�ृ थवी द्�वस्तावत्पय; तां समन्त प�ृ थवीं द्�वस्तावत्सम पय��त;
तद्यावत �ुरस् धारा, यावद्व म��कायाः पत्र , तावानन्तरेणाका: ; ता�नन्द सप ु ण� भतू ्व वायवे प्रायच ् ;
तान्वायुरात्म �धत्व तत्रागमयद्यत्राश्वमेधयािजनोऽभ; एव�मव वै स वायम ु ेव प्रशश; तस्माद्वायुर
व्यिष: ; वायःु समिष्: ; अप पनु मर्त्य
ृ जय�त य एवं वेद; ततो ह भज ु ्युलार्ह्याय�नरुप ॥ २
sa hovāca, uvāca vai saḥ, agacchanvai te tadyatrāśvamedhayājino gacchantīti; kvanvaśvam-
edhayājino gacchantīti; dvātriṃśataṃ vai devarathāhnyānyayaṃ lokaḥ; taṃ samantaṃ pṛthivī
dvistāvat paryeti; tāṃ samantaṃ pṛthivīṃ dvistāvatsamudraḥ paryeti; tadyāvatī kṣurasya
dhārā, yāvadvā makṣikāyāḥ patram, tāvānantareṇākāśaḥ; tānindraḥ suparṇo bhūtvā vāyave
prāyacchat; tānvāyurātmani dhitvā tatrāgamayadyatrāśvamedhayājino'bhavanniti; evamiva
vai sa vāyumeva praśaśaṃsa; tasmādvāyureva vyaṣṭiḥ; vāyuḥ samaṣṭiḥ; apa punar mṛtyuṃ
jayati ya evaṃ veda; tato ha bhujyurlāhyāyanirupararāma II [mantra 3.3.2]
So, "saḥ ha uvāca, uvāca vai saḥ". sa hovāca means, yājñavalkya said. What did yājñavalkya
say? uvāca vai saḥ - the gandharva would have given this [following] answer. 'Eventhough I was
not there alongwith you when you discussed, I know what would have been gandharvā's answer to
you' - uvāca vai saḥ. "agacchanvai te tad yatra aśvamedha-yājinaḥ gacchanti" iti. According to
yājñavalkya, the word pārikṣitā means, those who perform aśvamedha yāgaḥ. aśvamedha yāga
is considered to be the biggest yāga, which can produce maximum puṇyam and destroy maximum
pāpam. Since it destroys almost all the pāpams, it is called parikṣit. paritaḥ pāpam kṣīyate anena
iti parikṣit. So, parikṣit is not the bhāgavatam parikṣit. parikṣit means, aśvamedha yāga. Why is
it called parikṣit? Because, it destroys. kṣit means, destroyer. pari means, totally. paritaḥ pāpam
kṣīyate anena iti parikṣit. Whoever performs that yāga is called pārikṣitaḥ. parikṣit is the name of
the yāga. And pārikṣitā is the name of the yajamāna who performs the yāga.
And therefore, yājñavalkya says, "agacchanvai te tad yatra aśvamedha-yājinaḥ gacchanti" iti -
wherever all aśvamedha yājis go after death, there alone all the current aśvamedha yājis also will
go. So, it is oneness with brahman. Or, hiraṇyagarbha aikya prāptiḥ is the phalam. "kva nu
aśvamedhayājino gacchantīti?" Where is that? asks bhujyu. And before giving answering that, He
gives and additional answer to an unasked question. bhujyu had said that, 'we asked about the
dimensions of the world also'. But, bhujyu did not ask yājñavalkya about those dimensions. Here
yājñavalkya says, even if you did not ask, I will give you the answer! And He gives the dimensions.
He says that, ... [these are all purāṇā-based or veda-based descriptions of the cosmos. They talk
about a central mountain called mahā meruḥ. It is all mythological. We cannot relate it to anything
we are aware of]. So, huge mahāmeru is there. And sūrya bhagavān, the Sun, is going round the
meru mountain. Sun and the rays of the sūrya bhagavān. So the diameter is there when the sūrya
goes round the mahā meru. Whatever be that area, you multiply that area by 32. That will be the
area pervaded by the light of the Sun. Sun will go around the mahā meru covering a particular area.
Multiply it by 32. That will be the area covered by the Sunlight! And that area is called lokaḥ. That is
said here. "dvātriṃśataṃ vai deva ratha ahnyāny ayaṃ lokaḥ". That is the area of our loka.
And, "taṃ samantaṃ pṛthivī dvistāvat paryeti" - multiply it 2 fold. [That is, 32 x 2 means, by 64
you multiply]. That is the extent of our pṛthivī tattvam. Then, "tāṃ samantaṃ pṛthivīṃ dvistāvat
samudraḥ paryeti" - water principle pervades double that area, around that pṛthivī tattvam. So,
double the area of pṛthivī tattvam is the jala tattvam. And all these area falls within brahmāṇḍam!
So, our loka of this much area; and, with double the amount of area of water, is called brahmāṇḍa,
according to scriptural cosmology. And then He says, this brahmāṇḍa is like an egg. A cosmic egg,
which is like 2 cups joined together. The upper cup of the brahmāṇḍa and lower cup of the
brahmāṇḍa. Both of them are joined together. Within that area alone mahā meru is there. sūryā is
going round. sūrya's light is also there. Beyond the light of the Sun, there is the jala tattvam also.
All these fall within this cosmic brahmāṇḍa. [Not that, for liberation you should know all these things!
We are having some fun; because, this chapter is there!] And, between the upper and lower cups, a
very small gap is there, it seems. hiraṇyagarbha, the total mind or total prāṇa pervades within this
brahmāṇḍa and also extends beyond this brahmāṇḍa. Up to this brahmāṇḍa is virāṭ śarīram. And
hiraṇyagarbha śarīram, the samaṣṭi prāṇa, is within this brahmāṇḍa and outside.
And so, if the aśvamedha yājis have to merge into the hiraṇyagarbha, they also will have to
pervade, both within and without. And how does it happen? yājñavalkya says, "tāvān antareṇa
ākāśaḥ. tad yāvatī kṣurasya dhārā, yāvad vā makṣikāyāḥ patram" - between the 2 cups of
brahmāṇḍa there is a small gap, which is of the size of an edge of a razor. Razor's edge or the wing
of a fly! The wing of a fly will be how thick? That will be the size of that gap. Now, the aśvamedha
yājis will have to go beyond that gap to merge into hiraṇyagarbha. How does it happen? He says,
"tān indraḥ suparṇaḥ bhūtvā vāyave prāyacchat" - the agni devatā, which was the witness of the
aśvamedha yāga, the agni devatā carries all these jīvās. Which jīvās? Those who have done
aśvamedha yāga. The agni devatā carries them. The jīvās are now in their kāraṇa śarīram; they
have passed away. Then, the agni devatā gives it to vāyu devatā. Here indraḥ means, agni
devatā. suparṇaḥ bhūtvā - like a bird, carrying all these jīvās, vāyave prāyaṣchat - hands over to
vāyu devatā; because, vāyu can pass through the intermediary gap. What does vāyu do?
"tān vāyur ātmani dhitvā tatra āgamayad yatra aśvamedha-yājinaḥ abhavat" iti - that vāyu,
carrying all these aśvamedha-yājis, takes them and merges them with hiraṇyagarbha, who is both
within brahmāṇḍa and outside it. In short, these jīvās become one with hiraṇyagarbha!
And, "evam eva vai saḥ vāyum eva praśaśaṃsa". vāyu here means hiraṇyagarbha. "tasmād
vāyur eva vyaṣṭiḥ ; vāyuḥ samaṣṭiḥ". Then, the gandharva and others glorify the hiraṇyagarbha
tattvam as the highest phalam of aśvamedha yāga. What type of hiraṇyagarbha? Both, vyaṣṭi
as well as samaṣṭi. vyaṣṭi prāṇa as well as samaṣṭi hiraṇyagarbha. So, ātmani dhitvā means,
keeping within Himself vāyu deva merged with samaṣṭi prāṇa, the samaṣṭi vāyuḥ. "apa punar
mṛtyuṃ jayati ya evaṃ veda" - thus whoever knows this and practices the aśvamedha yāga or
hiraṇyagarbha upāsanā, they all will get hiraṇyagarbha aikyam. Thus, both questions, one asked
and another un-asked, both of them yājñavalkya answered. The extent of the brahmāṇḍa He
talked about and pārikṣitā's result also He talked about. They all merge into hiraṇyagarbha!
tato ha bhujyurlāhyāyanirupararāma - so, with this, bhujyu exhausts his questions. Therefore he
also withdraws. With this all the karmakāṇḍa, upāsanā kāṇḍa topics are over. Hereafter, we will
get into jñāna kāṇḍam topic from the next section onwards, which we will see in the next class.
ॐ पूण्
In the last class we completed the third section of the third chapter of bṛhadāraṇyaka. In all these
sections yājñavalkya has been asked questions by different vedic scholars, to find out whether
yājñavalkya is the greatest vedic scholar deserving all the cows in the form of prize money. Until
now yājñavalkya has successfully answered all their questions. And to be a vedic scholar, one
should not only be thorough with veda anta, one should have a thorough knowledge of veda pūrva
also. Therefore, these scholars raised questions regarding karma kāṇḍa as well as upāsana
kāṇḍam also - which is an extension of karma kāṇḍam only. And so, He talked about various
karmaṇi and upāsanāni; and also, about the result of karma and upāsana. The highest benefit of
them being brahmaloka. And the previous section described how those people, who deserve
brahmaloka, will be taken by agni devatā and later handed over to vāyu devatā; and, how vāyu
devatā will carry these people for merging into hiraṇyagarbha - even those details He gave.
Thus, the first three sections were essentially with regard to karma - upāsana kāṇḍam only. jñāna
kāṇḍam was not touched much, except as a very brief reference.
In the second section there was a question, 'is there anything that can conquer mṛtyu itself?'
"yadidam sarvaṃ mṛtyorannaṃ kā svitsā devatā yasyā mṛtyurannam ity?" [3.2.10]. Thus, there
was only a brief question about the method of transcending time. And the only method of
transcending time is ātma vidyā, through which I learn to claim, 'I am ātmā". And, ātma vidyā is
complete only when I am able to claim the ātmā! Without claiming the ātmā, whatever knowledge
I may have, they all will come under theoretical knowledge. They will be some kind of a parokṣa
jñānam only. ātmā is called aparokṣa jñānam only when I claim, 'I am that ātmā'. And that ātma
vidyā was briefly referred to into second section, the ārthabhāga brāhmaṇam; but it was not
directly mentioned. An indirect answer was given, if you remember - "agnirvai mṛtyuḥ
so'pāmannam apa punar mṛtyuṃ jayati" - 'agni is the destroyer of everything'. But, that agni itself
is destroyed by jalam. Similarly, mṛtyu is the destroyer of everything. And, ātma jñānam is the
destroyer of mṛtyu itself! In that mantra the word ātma jñānam itself was not used; only the words
agni and jalam were given as a clue. In that mantra, agni stands for yamā. jalam stands for
யம�க்� யம - kālasya kālaḥ - the ātma jñānam.
So, that means, jñāna yoga and jñāna kāṇḍam we have not covered until now. And hereafter - that
is the from 4th brāhmaṇam onwards - we will enter into the jñāna kāṇḍa centred questions. All the
rest of the brāhmaṇam - 4th to 9th brāhmaṇam - all of them will be jñāna kāṇḍa centred questions.
Six brāhmaṇams. So, we have completed aśvala brāhmaṇam, ārthabhāga brāhmaṇam and
bhujyu brāhmaṇam. Now, we will enter the 4th section. From here onwards, solid vedāntā topics
will come. [Page no. 214, section 4, mantra 1] -
अथ है नमष ु स्तश्चाक्र पप्र ; या�वल्क्ये होवाच , यत्सा�ादपरो�ाद्ब , य आत्म सवार्न्: , तं मे

व्याच� इ�त ; एष त आत्म सवार्न्त ; कतमो या�वल्क सवार्न्: ? यः प्राण प्रा�ण स त आत्म सवार्न्: ,
योऽपानेनापा�न�त स त आत्म सवार्न्: , यो व्याने व्या�न� स त आत्म सवार्न्: , य उदानेनोदा�न�त स त आत्म
सवार्न्: , एष त आत्म सवार्न्त II [मन् १]
atha hainam uṣastaścākrāyaṇaḥ papraccha; yājñavalkyeti hovāca, yat sākṣād aparokṣād
brahma, ya ātmā sarvāntaraḥ, taṃ me vyācakṣva iti; eṣa ta ātmā sarvāntaraḥ; katamo
yājñavalkya sarvāntaraḥ? yaḥ prāṇena prāṇiti sa ta ātmā sarvāntaraḥ, yo'pānenāpāniti sa ta
ātmā sarvāntaraḥ, yo vyānena vyāniti sa ta ātmā sarvāntaraḥ, ya udānenodāniti sa ta ātmā
sarvāntaraḥ, eṣa ta ātmā sarvāntaraḥ II [mantra 3.4.1]
'atha'. athaḥ means, after the previous vedic scholar - namely, bhujyu - withdrew himself,
thereafter comes the 4th vedic scholar, who has 2 names. His first name is uṣastaḥ and the second
name is cākrāyaṇaḥ. cakrasya apatyam cākrāyaṇaḥ. His father has a peculiar name, cakraḥ.
cakraḥ. Perhaps He makes everyone go in chakar! Therefore, father is called cakraḥ. cakrasya
apatyam cākrāyaṇaḥ. "cākrāyaṇaḥ papraccha; yājñavalkyeti hovāca" - He addressed
yājñavalkya. 'Hey yājñavalkya, I have heard about the mahā vākyam, which talks about ātma -
brahma aikyam'. And he wants more explanations regarding this ātma - brahma aikyam. The word
ātmā means what? 'I', the individual Self. brahman means, the jagat kāraṇam. ātma - brahma
aikyam means, 'I', the Self and brahman, the jagat kāraṇam, are one and the same; which is the
message of mahā vākyam.
Now, the question uṣasta wants to ask is, 'when I say, 'I' am brahman', what is the meaning of the
word 'I', as meant by the śāstram?' Because, when I look at myself, the meaning of the word 'I' is
what? An individual entity, that is located. One, who is a limited one. And if the meaning of the word
'I', is as I understand it, I can never agree with 'AHAM BRAHMĀSMI'! But, śāstram clearly says, 'you
are brahman'. Therefore, śāstram must be having some other meaning for the word 'I'. So, his
question is, 'which 'I' the śāstrā is referring to, while equating 'me' with brahman? Is it the physical
'I'? Is it the sensory 'I'? Is it the emotional 'I'? Is it the intellectual 'I'? Which one is it? Because, I have
got several personalities! annamaya 'I' is there. prāṇamaya 'I' is there. manomaya, vijñānamaya.
And, each one of these I refer to as 'I'. When I say, 'I am over weight or underweight', the meaning of
the word 'I' is the physical body. When you say, 'I am emotionally disturbed', the meaning of the
word 'I' there is, manomaya. When I say, 'I understand or I don’t understand the class, then I am
referring to the intellectual 'I'. Thus, the meaning of the word 'I' varies contextually. During mahā
vākyam also, we use the word 'aham brahmāsmi'. So, which 'I' is referred to by that 'I'?
This is the question - "yat sākṣād aparokṣād brahma, ya ātmā sarvāntaraḥ, taṃ me vyācakṣva".
Here, we have to change the order of the word brahma and ātmā. In the place of brahman we
should read ātmā. In the place of ātmā we should read brahman. So, yat sākṣād aparokṣād ātmā.
ātmā is here called sākṣāt aparokṣaḥ.
What do you mean sākṣāt aparokṣaḥ? It is a technical word we have to understand. We use three
expressions. 1. One is called parokṣa vastu. 2. Another is called pratyakṣa vastu. 3. The third
word is aparokṣa vastu. parokṣa refers to an object which is beyond sense organs. akṣa means
sense organs. para akṣa means, beyond the sense organs. Means, a remote object. Which is it?
ātmā or anātmā? A remote object is ātmā or anātmā? anātmā! And an object which falls within the
range of sense organs, like all of you are seated in front of me. you are also objects. But you are
within the range of sense organs. Therefore, we call them pratyakṣa padārthaḥ or vastu. And
pratyakṣa vastu is ātmā or anātmā? anātmā! So, parokṣa is also anātmā. pratyakṣa is also
anātmā. Then ātmā will come under which category? I cannot call it parokṣam; because, it is
meant for remote anātmā. I cannot use pratyakṣa; because, it is also close by! anātmā.
Therefore, ātmā is referred to by a third expression, that is - aparokṣa padārthaḥ. This word
aparokṣa is applicable only to 'I', the self. Everything other than 'me' is either pratyakṣam or
parokṣam. In the entire Creation, there is only one aparokṣa vastu. And what is that? The 'I', the
self. So parokṣa, pratyakṣa, aparokṣa.
But here there is a problem. Problem means, a new situation. There are some people, who name
the pratyakṣa viṣayāḥ, pratyakṣa objects also as aparokṣam. pratyakṣa objects also can be
called aparokṣam. Why? Because, it is not parokṣam. pratyakṣa vastu is not parokṣam.
Therefore, the pratyakṣa viṣayāḥ are also called aparokṣam, sometimes. Both words are used.
Therefore, 'You are pratyakṣam' also we can say. Or, we can say, 'you are aparokṣam'. When I
say, 'you are aparokṣam', it means, you are not parokṣam. So, from the second method of naming,
there are two aparokṣams. [Are you able to understand?] A remote object is parokṣam. Close-by
object is also aparokṣam! 'I', the ātmā, is also aparokṣam. Thus, in the second method of naming,
there will be two aparokṣa vastus. In the first method of naming, there is no problem, parokṣa -
pratyakṣa - aparokṣam. No confusion. But, in the second method of naming, there will be
confusion; because, it is parokṣam, aparokṣam and aparokṣam!!
So, the question will come, 'which aparokṣam are you talking about? Therefore, to differentiate the
two, we say, pratyakṣa-rūpa aparokṣaḥ for anātmā. Whereas, for ātmā, we add an adjective
sākṣāt-rūpa aparokṣaḥ ātmā. Or, simply, sākṣāt aparokṣaḥ ātmā. What about you all then? You
are not sākṣād aparokṣaḥ; you are aparokṣaḥ; whereas, ātmā is sākṣād aparokṣaḥ. And why is
this word sākṣāt used? Because, ‘you’ become aparokṣa, with the help of the sense organs.
indriya dvāra you all become aparokṣa; whereas ātmā is aparokṣa, without requiring the sense
organs. To say, 'I am here in the class', which sense organ I should use? You need not see, hear,
smell, taste or touch. Without using any sensory operation, you can know 'I am aparokṣa'.
Therefore, direct objects are indriya dvāra aparokṣaḥ. Whereas, ātmā is indriya nairapekṣyeṇa
aparokṣaḥ. This is purely a technical discussion.
What you should remember? You can remember the 2 methods of naming as - 1] parokṣa -
pratyakṣa - aparokṣa; and, 2] parokṣa - aparokṣa - sākṣād aparokṣa.
Here, uṣasta is using the second method of naming. Therefore, he says, "yat sākṣād aparokṣād
ātmā, ya brahma sarvāntaraḥ, taṃ me vyācakṣva". aparokṣād - pañcamī vibhakti should be
converted into prathamā vibhakti - aparokṣaḥ. aparokṣam is a very beautiful word, if you
understand. In English, it is Self-evident. All of you are evident to me; because of my sense organs.
However, if I do not use my sense organs, you will still be very much there; but your presence is not
evident to me. You all will become evident, when? Either when I use my eyes; or, if you make some
noise and so I use my ears. One method or the other. With sensory operations only, you become
evident. But, even without any sensory operations, I know 'I am here'. Therefore, aparokṣa means
self-evident. So, 'yaḥ sākṣāt aparokṣaḥ ātmā' means, the self-evident 'I'.
Then, "yaḥ brahma sarvāntaraḥ". So, ātmā & brahma positions should be inter-changed.
sarvāntaram means, sarva kāraṇam, which ātmā is identical with the cause of the entire universe.
And, why do we say, sarvāntaram is sarva kāraṇam? Every word is a loaded word. Because,
always we say, kāraṇam is the inner essence of every kāryam. All the ornaments have got the
inner content in the form of what? Gold! What is gold? The kāraṇam of all ornaments. Therefore,
kāraṇa svarṇam is sarva ornament antaraḥ, the inner essence. sarva ābharaṇa antaram.
Similarly, kāraṇam wood is the inner essence of all furniture. kāraṇam water is the content of all the
rivers, oceans etc. So, what is the general rule? yat yat kāraṇam tat tat āntaram. yat yat kāryam,
tat tat bāhyam. So, brahman is the kāraṇam. kāraṇam of what? In the case of gold, you will say, it
is the kāraṇam of ornaments. Not furniture. Normally. Unless, you are the Saudi Arabian king!! Or,
one should be hiraṇyakaśipu!! hiraṇyakaśipu had got a cot made out of gold. kaśipu means cot.
hiraṇyam kaśipuḥ yasya hiraṇyakaśipuḥ!! Anyway, they are all aside.
Thus, whatever is the cause is the inner essence. And, brahman is the cause of everything.
Therefore, brahman is sarvāntaram brahma. "yaḥ brahma sarvāntaraḥ". By making these two
statements what uṣasta says is, "'the self-evident ātmā is identical with sarvāntaram brahma' -
mahā vākyam I have heard". What is the Sanskrit word for the self-evident ātmā? sākṣād
aparokṣa ātmā. That is the sarvāntaram. Or, sarvāntaryāmi brahman. 'This I have heard. But,
when I say, 'I am brahman', which 'I' should I refer to? Because, I have got several ‘I’s; several
layers of personality are there. And, which one are we referring to here?' He asks the question,
"katamaḥ sarvāntaraḥ?" - which one of these personalities is the 'I' referred to here? What we know
are the 5 personalities - pañca kośāḥ - corresponding to the annamaya, prāṇamaya etc. And
therefore, which one are we referring to by the word sarvāntaraḥ ātmā? So, "katamaḥ yājñavalkya
sarvāntaraḥ?" Up to this is the question by uṣastaḥ.
Now comes the reply of yājñavalkya. And, what is His reply? "yaḥ prāṇena prāṇiti sa ta ātmā
sarvāntaraḥ, yaḥ apānena apāniti sa ta ātmā sarvāntaraḥ, yaḥ vyānena vyāniti sa ta ātmā
sarvāntaraḥ, yaḥ udānena udāniti sa ta ātmā sarvāntaraḥ, eṣa ta ātmā sarvāntaraḥ".
yaḥ prāṇenaprāṇiti - whichever 'I' is breathing life with the help of prāṇa tattvam; whichever 'I'
becomes the breathing 'I', by using the instrument of prāṇa. He does not say, 'prāṇa is the ātmā'.
He says, whichever 'I' uses prāṇa as an instrument to become a living being, a breathing jīva, is the
ātmā. So, whatever is now functioning as a breathing jīva, with the help of prāṇa as an instrument,
that 'I' is the sarvāntara ātmā. In simple English, whoever is using the prāṇa is the ātmā. He
does not say who is using the ātmā. Whoever is using the prāṇa, to become a living being that
one is the ātmā. So, yaḥ prāṇena prāṇiti saḥ te ātmā - that is, your innermost self is sarvāntaraḥ.
And then, yaḥ apānena apāniti sa ta ātmā sarvāntaraḥ. First one is prāṇa. Breathing-out is called
prāṇa; and breathing-in is called apāna. Very careful. Breathing in is not prāṇa breathing-out is
called prāṇa. Very careful. Breathing-in or inhalation is apānaḥ, exhalation is prāṇaḥ. So, whoever
is breathing out - by using the instrument called apāna tattvam - is the ātmā. In simple English, the
user of apāna. The user of apāna is identical with apāna or different? User of the pen is same as
the pen or different from the pen? User of the pen is not the pen. So too, user of the prāṇa is not
prāṇa. User of apāna is not apāna. There is someone different from prāṇa, apāna etc. So, yaḥ
apānena apāniti sa ta ātmā sarvāntaraḥ - that is, your inner-most self is sarvāntaraḥ.
Then, yaḥ vyānena vyāniti sa ta ātmā sarvāntaraḥ. The one who is circulating the blood - through
the blood vessels - by using the instrument of vyāna tattvam - is the ātmā. Thus, there is someone
- other than vyāna - using the vyāna. And that user is called ātmā. You should remember
kaṭhopaniṣad mantra. In kaṭhopaniṣad a similar mantra is there -
‘na prāṇena nāpānena martyo jīvati kaścana I itareṇa tu jīvanti yasminnetāvupāśritau II‘ 2.2.5
What is the next one? yaḥ udānena udāniti sa ta ātmā sarvāntaraḥ. udānena is, through the
udāna prāṇa. This udāna's function is quitting the body at the time of death. That is also another
function. The one who does the udāna function with the help of udāna prāṇa is ātmā.
In short, what is ātmā? eṣa ta ātmā sarvāntaraḥ. This above described one is the ātmā. What is
the description of ātmā? User of prāṇa, user of apāna, user of vyāna is the ātmā.
But then, uṣasta did not get anything out of it! You have not given a user-friendly answer!! So, he is
going to question further. We will read mantra No-2. Only two mantras in this section.
स होवाचोषस्तश्चाक्र , यथा �वबरूय ् ा, असौ गौ: , असावश् इ�त , एवमव े तद्व्

ै यप�दष भव�त ; यदेव
सा�ादपरो�ाद्ब् , य आत्म सवार्न्त , तं मे व्याच�वे� ; एष त आत्म सवार्न्त ; कतमो या�वल्क सवार्न्:?
न दृष् टेद्रर् पश्य: , न श्रुत श्रोता शण
ृ ुयात् , न मतेमर्न्ता मन्वीथ: , न �व�ाते�वर्�ातार �वजानीया: । एष त आत्म
सवार्न्: , अतोऽन्यदात ; ततो होषस्तस्चाक् उपरराम ॥ [मन् २]
sa hovācoṣastaścākrāyaṇaḥ, yathā vibrūyāt, asau gauḥ, asāvaśva iti, evamevaitad vyapad-

iṣṭaṃ bhavati; yadeva sākṣādaparokṣādbrahma, ya ātmā sarvāntaraḥ, taṃ me vyācakṣveti;
eṣa ta ātmā sarvāntaraḥ; katamo yājñavalkya sarvāntaraḥ? na dṛṣṭerdraṣṭāraṃ paśyeḥ, na
śruteḥ śrotāraṃ śṛṇuyāt, na matermantāraṃ manvīthāḥ, na vijñātervijñātāraṃ vijānīyāḥ I eṣa
ta ātmā sarvāntaraḥ, ato'nyadārtam; tato hoṣastascākrāyaṇa upararāma II [mantra 3.4.2]
So, uṣasta is not satisfied by the answer; because, the answer has been given only indirectly. It
has only said, the user of pañca prāṇa is the ātmā. pañca prāṇa refers to all other organs also. So,
user of the sense organs. And, behind the sense organs and other than the sense organs is the user
of the sense organs. Similarly, behind the mind, other than the mind, is the user of the mind. In
short, the user of the entire sūkṣma śarīram is the ātmā. The answer is, 'the user is the ātmā'.
Okay. But now I want to know, 'who is the blessed user?' That is what I am interested in. What you
have given is only a generic definition. Supposing somebody asks, 'who is your father in that group?'
And he replies, 'whoever has given birth to me is my father'. That does not help identify the father!
So also, you have defined the ātmā! But you have not helped me identify the ātmā. I want you to
pin-point, 'that this one is the ātmā'. Clearly, distinctly specifically, unequivocally may you pin-point,
'this is the ātmā'.
And, uṣasta gives an example also. When so many animals are there, a boy wants to know, which
one is the cow. And suppose you answer, 'the one which has given birth to calf is the cow'!! No. I
want you to show me the cow. You should touch the cow and say, 'this is the cow'. Then only my
knowledge will be clear. Just as a parent or somebody will show, 'this is the cow, this is the horse'
etc., similarly I want you to show me, 'this is ātmā'. This is the request.
Therefore, uṣastaḥ says, "sa hovācoṣastaścākrāyaṇaḥ, yathā vibrūyāt, asau gauḥ, asāvaśva iti
evam evaitad vyapadiṣṭaṃ bhavati". Just as a father or an elder will enlighten / communicate to a
child, asau gauḥ - 'this is the cow'. In LKG and all, this is how we are taught. Therefore, asau gauḥ.
Then asau aśvaḥ. aśvaḥ means, a horse. iti. evam evaitad - in the same manner, you should
demonstrate ātmā for my understanding. Then, and then alone, ...
That is why even informed people want mystic experiences! Even in mystic experiences, they want
to see the mysterious ātmā and declare, 'yesterday I met the ātmā in nirvikalpaka samādhi and
came away'. People want a clear, direct experience of ātmā, forgetting that, if ātmā can be clearly
and directly experienced, that will not be ātmā; It will be anātmā!! So, the very question of the direct
experience is born out of not listening to the teaching, properly. The more we ask about direct
experience of ātmā, we are reducing ātmā into either pratyakṣam or aparokṣa No-1. We want to
directly experience! That is not a correct question or expectation at all!! IF ĀTMĀ IS DIRECTLY
EXPERIENCED, IT WILL BECOME ANĀTMĀ. THIS MUST BE CRYSTAL CLEAR. Every vedāntic student
blunders in this respect, in spite of the teacher clearly cautioning - "anyadeva tadviditādatho
aviditādadhi" [kena 4]. In spite of any amount of teaching, there is always a curiosity - 'Can I have
some kind of an experience by which I will have a direct encounter with ātmā?!' And this is not a
problem just with us, the ordinary students. uṣasta also is asking the same question!!
"asau evam evaitad vyapadiṣṭaṃ bhavati" iti. uṣasta says, this teaching is complete only when
you directly pinpoint the ātmā as, 'this is the ātmā'. Therefore, hey yājñavalkya, you should give me
a better answer. And for that sake, I am repeating the question. So, he says, "yadeva sākṣād
aparokṣād brahma, ya ātmā sarvāntaraḥ, taṃ me vyācakṣva" iti. It is repetition of the same
question. taṃ me vyācakṣva - may you describe. And yājñavalkya says, 'I have already described.
That is the description of ātmā'. He says, "eṣa te ātmā sarvāntaraḥ" - this is your inner-most self,
which is within all. And, what does He mean by 'this is'? The user of prāṇa, user of apāna, the user
of vyāna; the one who is behind the pañca prāṇa; the one who enlivens the pañca prāṇa; and, the
one who is other than the pañca prāṇa! Remembering kenopaniṣad - "śrotrasya śrotraṃ manaso
mano yad vāco ha vācaṃ sa u prāṇasya prāṇaḥ", that one is the ātmā.
uṣasta does not give up. He asks, tell me 'who is the user?' So "katamo yājñavalkya
sarvāntaraḥ?" - hey yājñavalkya! pinpoint and tell me, which one is the user? All my sense organs
are now ready to see. Point out. Is that user seeable by me? Is the user hearable by me? Or,
smellable, tasteable, touchable? Which one is the user ātmā? you tell me. I want to have a
glimpse of that brilliant ātmā. So, katamaḥ - who is the user? Then, yājñavalkya had no way out.
And, He tells the truth - 'You can never objectify the ātmā. Can never objectify the ātmā.
Therefore, knowing ātmā through objectification is impossible'. Okay, if it cannot be known
through objectification, then how can it be known? 'By subjectification!' [Within inverted commas].
Only by 'subjectification' ātmā can be known. What do you mean by subjectification? Claim, 'I am
the ātmā'. And while you claim, 'I am the ātmā', only the consciousness part must be there, without
objectification. 'I am a conscious being. That consciousness 'I' am the ātmā'.
And when you claim, "'I' the consciousness am the ātmā", you should exclude what all things?
External world should be excluded. And, annamaya should be excluded; prāṇamaya, manomaya -
all the pañcakośā are objectified identities. annamaya is objectified by me; because, I know the
conditions of annamaya. prāṇamaya is an object of experience. I know its condition. manomaya
conditions I am aware of. vijñānamaya condition means - whether this class is understood or not
condition I know. I know, I know. I know, I do not know. I know, I understand the class. I know, I do
not understand the class. Understanding and non-understanding are intellectual conditions, which I
am aware of. And finally, 'Swāmījī, the mind became blank'. So, the whole thing became blank. Are
you aware of that? You say, 'mind became blank'. That is called ānandamaya kośa. Thus, all the
pañcakośās I am aware of. Therefore, 'I' am the one who is using the pañcakośā; but who am
different from the pañcakośā. Thus, claiming alone is knowing. Other than claiming, which is
subjectification, there is no other way of knowing.
Therefore, yājñavalkya says, 'never attempt to see the ātmā. Never attempt to hear the ātmā.
Never attempt to experience the ātmā. Experiencing ātmā is, mental objectification. Experiencing
ātmā is, mental objectification. No particular experience can make the ātmā an object of
experience. So then, what is the proof that ātmā is there? If objects are all there, the very
existence of the object is the proof for the existence of the subject 'I'. [You meditate upon this
statement] - EXISTENCE OF THE OBJECT IS THE PROOF FOR THE NON-OBJECTIFIABLE SUBJECT.
Existence of the object is the proof for the non-objectifiable subject.
I will give you another gross example. I use my eyes; but I do not see my own eyes. Now suppose I
get a doubt, 'I have never seen my eyes. Do I really have eyes or not?!' What is the proof I have? No
separate proof I need. I need not see the eyes; because, the sight of everyone & everything is in
itself the proof for the un-seeable eye.
Therefore, he says, "na dṛṣṭerdraṣṭāraṃ paśyeḥ, na śruteḥ śrotāraṃ śṛṇuyāt, na mater
mantāraṃ manvīthāḥ, na vijñātervijñātāraṃ vijānīyāḥ I eṣa ta ātmā sarvāntaraḥ". na dṛṣṭer
draṣṭāraṃ paśyet - you cannot see the seer; because, the moment you see something, it becomes
the seen. Seer cannot be the seen. na śruteḥ śrotāraṃ śṛṇuyāt - you cannot hear the hearer. na
mater mantāraṃ manvīthāḥ - you cannot think of the thinker. Seer cannot be seen. Hearer cannot
be heard. Knower cannot be known. Thinker cannot be thought. And this un-objectifiable subject
is the ātmā! But, here yājñavalkya adds an additional word, which is a finer observation. He says,
ātmā is the seer. Not mere ātmā. ātmā, through the mind, the sense organs, etc., ātmā is the seer.
Seer of what? Seer of everything. Here, seer means knower. In short, ātmā is the experiencer of
everything. Here yājñavalkya says, ātmā is the seer of the sight. ātmā is the seer of the sight.
And what does He mean by the word 'seer of the sight'? [These are all unique expressions found
only in bṛhadāraṇyaka upaniṣad, which makes it a glorious upaniṣad! And, śańkarācāryā writes
very, very elaborate commentaries on it!] So, what do you mean by 'the seer of the sight'? In short,
here the word sight means, the thought of the mind. Sight here means, thought of the mind. And
why is the thought called sight? Because, when I see an object - say, a wall - what is happening in
my mind? The sight of the wall happens. When I see the wall, in the mind, the sight of the wall
happens. Of course, through the eyes, the sight of the wall happens in the mind. In what form?
Thought form. Sight is thus a thought. Similarly, when you are hearing my words, hearing happens
in what form? Thought form! Therefore seeing, hearing, smelling, tasting - all these phenomena are
thoughts occurring in the mind. What yājñavalkya says is, this seeing, hearing etc take place in
the form of thoughts and each of these thoughts is objectifying a segment of an eternal world. Sight
is objectifying things like a wall etc. Hearing is objectifying sounds like my words etc. Smelling is
objectifying the smell etc. Thus, hearing, smelling etc. is taking place only in the form of thoughts.
Now yājñavalkya asks, 'these thoughts themselves are known or unknown?' I know the sight has
taken place. 'Have you seen?' somebody asks. He is asking a question, 'has the sight taken place in
your mind?' When somebody asks that, what do you say? Imagine that the third day moon is there.
Somebody shows that and asks, 'you do not see anything?' He asks the question. It means, 'has the
sight taken place or not? Whether the relevant vṛtti has taken place or not?' So, whether it has taken
place or not, do I know or not? We do know. Therefore, the sight itself is seen by the caitanya
ātmā. Therefore, who am 'I'? 'I' am the seer of the sight! And if I have not seen, 'I' am the seer of
the non-sight also. Thus, 'I' am the seer of the sight and the non-sight. 'I' am the hearer of the
hearing and the non-hearing.
This you will know when you go for the audio-gram test to decide whether your ears are functioning
or not. The doctor will make the noise with various measurements. And, he will ask, 'do you hear?'
And our answer can be either, 'I hear' or 'I do not hear'. That hearing also - which is a thought in the
mind - that I know. So too the non-hearing also I know. Thus, ātmā is 'the seer of the sight' means,
ātmā is 'the seer of thoughts' also. So, with the thought I see. The thought sees the world. Every
thought sees the relevant world. Therefore, from the stand point of the world, the thoughts are the
seers. And, from the stand point of the thoughts, I am the seer! Therefore, 'I' am the ultimate seer
of both the world as well as the mind and thought.
And how can you use that thought to 'see' the ātmā? With the thought you see everything in the
world. But, how can you see, the ātmā with that thought? You cannot see; because, the thought
itself is seen by the ātmā. Therefore, what is the ultimate meaning of seer of the sight? It means,
the seer of the mind and the thoughts.
Therefore, 'I' am not the mind; 'I' am the witness of the mind. 'I' am not the thoughts. 'I' am the
witness of the thoughts. 'I' am not the absence of thoughts. 'I' am the witness of the absence
of the thoughts. 'I' am the sākṣi caitanyam, which is to be claimed; which can never be pin-
pointed like a cow or horse. I hope, you got it.
ॐ पूण्
Page 216, chapter 3, section 4 mantra 2 last 5 lines -
ृ ुयात ् , न मतेम्र न्ता मन्वीथ: , न �व�ाते�वर्�ातार �वजानीया: । एष त आत्म
न दृष् टेद्रर् पश्:य , न श्रतु श्रोता शण
सवार्न्: , अतोऽन्यदात ; ततो होषस्तस्चाक् उपरराम ॥ [मन् २]
na dṛṣṭerdraṣṭāraṃ paśyeḥ, na śruteḥ śrotāraṃ śṛṇuyāt, na matermantāraṃ manvīthāḥ, na
vijñātervijñātāraṃ vijānīyāḥ I eṣa ta ātmā sarvāntaraḥ, ato'nyadārtam; tato hoṣastas-
cākrāyaṇa upararāma II [mantra 3.4.2]
In this 4th section of the 3rd chapter, titled uṣasta brāhmaṇam, the challenger of yājñavalkya is the
vedic scholar by name uṣasta. First, he presents the well-known mahā vākyam of the śāstrā, the
famous sentence, "yat sākṣād aparokṣād brahma, ya ātmā sarvāntaraḥ" is the mahā vākyam,
which points out, jīvātmā and paramātmā are one and the same. What uṣasta wants to know is,
whenever we say jīvātmā and paramātmā are one and the same, which particular jīvātmā is meant
here? It cannot certainly be the well-known jīvātmā. Popular jīvātmā, as understood by any lay
person, is an individual with a DOB, DOD etc., who is a father, mother, son, daughter etc., and
which is certainly a finite entity. So, the popular jīvātmā is a finite entity. paramātmā is infinite. So,
the finite jīvātmā and the infinite paramātmā can never be identical! But still, the śāstrā insists upon
saying jīvātmā and paramātmā are one and the same. And we accept śāstram as pramāṇam;
because, śāstram talks sense. Only we talk ... [I don’t want to fill up the blank, you may!] śāstram
always talks sense. And therefore, it must have a particular meaning when it uses the word jīvātmā
as identical with paramātmā. And, 'who is the one?' is the question uṣasta asked. For that alone
yājñavalkya gave the answer - 'whichever consciousness principle is functioning through body-
mind-sense complex; whichever one is different from the body-mind-sense complex; whichever one
enlivens the body-mind-sense complex; whichever one is functioning through body-mind-sense
complex, that sākṣi caitanyam is the jīvātmā. And the sākṣi caitanyam is identical with brahman'.
But then, uṣasta was not happy with that reply. Just by saying that 'there is some consciousness,
which is functioning through the body-mind-sense complex' I am not enlightened. Why don’t you
specifically identify that ātmā? - like they show a horse, cow etc in a zoo. Like, 'this is the cow', 'this
is the horse' why can’t you directly pinpoint what is that sākṣi caitanyam?!' For that alone
yājñavalkya is answering in this mantra. A very, very important mantra, [whose meaning we saw
in the last class].
What is the definition of sākṣi, yājñavalkya gave? THE SĀKṢI IS NOT AN OBJECTIFIABLE ENTITY; BUT
IT IS THAT WHICH OBJECTIFIES EVERYTHING. THE OBJECTIFIER CANNOT BE OBJECTIFIED. This He
presents in His own language. Not only the sākṣi caitanyam objectifies the entire world; but it
objectifies the body also, the mind also. Even the thoughts are known because of that
consciousness, that witness of the thoughts, is called sākṣi caitanyam. Generally, our experience
is, the world itself is illumined by the thoughts occurring in the mind. Because, if the thoughts are
not occurring in the mind, the world cannot be experienced. In a thoughtless mind - even if the
sense organs are open; like, eyes may be open; but, suppose no thoughts are taking place in the
mind. Then, you will not see anything; hear anything; smell anything. So, sense organs alone are not
enough. Through the sense organs the object should enter the mind and generate a relevant
thought. rūpa vṛttiḥ rasa vṛttiḥ śabda vṛttiḥ etc. Thus, only thoughts reveal the world. When the
thoughts are happening in the mind, it is called seeing thought, hearing thought, smelling thought
etc. Okay. But, how do you know whether thoughts are taking place or not? We are able to know
whether the thoughts have taken place or not; because, the experiencer of the thought says, 'I have
seen' / 'I have not seen'. 'I have heard' / 'I have not heard' etc. Thus, the thoughts themselves are
revealed by some other observer of the thought. Therefore, thoughts reveal the world. But,
thoughts themselves are revealed by the consciousness principle. THAT REVEALER OF THE THOUGHTS
IS CALLED SĀKṢI CAITANYAM.
Thoughts continuously flow in the mind. And, I am aware of the first thought that is arising. A happy
thought. Then, a second thought that is arising. An unhappy thought. A third thought that is arising.
A compassionate thought. Thus, thoughts are continuously rising and falling. But there is someone
other than the thought who is aware of the coming and going thoughts. The awarer himself is
not coming and going. Only the thoughts are coming and going. Suppose the witness of the first
thought disappears with the first thought, what will happen? For the second thought there will be no
witness. Therefore, remember, I see the pot; and, I am aware of the fact that in the mind the seeing
thought has taken place. I hear the sound; and, I am aware of the fact that in the mind the hearing
thought has taken place. I do not say, 'seeing / hearing thought has taken place'. I only say, 'I have
seen'. 'I have heard'. 'I have smelt'. 'I have understood'. Thus, whenever you are talking about the
internal conditions of the mind, there is the sākṣi caitanyam involved.
And, that consciousness, you have to claim as aham! Never try to objectify the sākṣi. If you try to
objectify the sākṣi, then you will require what? To objectify the sākṣi, you will require sākṣi-2. And,
for sākṣi-2, you will require sākṣi-3, sākṣi-4, ... That we cannot. Therefore, the ultimate observer
is never observed; but the ultimate observer is to be claimed as 'I am that sākṣi caitanyam'.
And it is this sākṣi caitanyam, which is called brahman, the all-pervading one. All-pervading
consciousness is called brahman. That very same all-pervading consciousness - enclosed within
the body-mind-sense complex - is named sākṣi. ENCLOSED CONSCIOUSNESS IS SĀKṣI; UN-ENCLOSED
CONSCIOUSNESS IS BRAHMAN. THERE IS NO DIFFERENCE BETWEEN SĀKṣI AND BRAHMAN.
So, this was said. And thereafter, yājñavalkya makes a final statement, which is also a very, very
powerful statement. What is that? We have now reduced the whole world into two. One is the sākṣi,
the observer. And everything else is observed or experienced. sākṣi directly reveals the thought.
And the thought reveals the world. Therefore, thought is also object. World is also object. Thought is
direct object. World is indirect object, through the thought. Thought is internal object. World is
external object. Therefore, my inner world is also, object; the outer world is also object. One is
proximate object; the other is remote object. So, how many things are there now? sākṣi, the
observer and everything else, called sākṣyam. sākṣyam, means what? The observed one. And,
the observed one includes the inner world also. It includes the outer world also.
So, now, how many things are there? dvaitam! sākṣi and sākṣyam. There is duality. Now,
yājñavalkya says, even though two are there, one of them is not worth counting. Even though two
are there, sākṣi the observer and sākṣyam the observed inner and outer world. Of the sākṣi and
sākṣyam pair, one alone can be counted; the other is experienced, but cannot be counted. Which
one? Very careful. The sākṣyam is ārtam. Look at the statement. "ato'nyadārtam" - ataḥ anyāt
ārtam. ataḥ means, other than the sākṣi caitanyam, anyat - everything else. Means, the inner
world [of thoughts, emotions, experiences all of them making the inner world] and the relevant outer
world also [the bhūta bhautika prapañca] all of them are ārtam. ārtam means alpam. Here, alpam
means, not worth counting. Or, it is mithyā. Thought is made up of internal nāma - rūpa and
external nāma - rūpa. They have got ETU. Experienceablity, Transactablity, Utility. They are very,
very useful. In spite of that, they all are mithyā. Like, what? svapna prapañca! In dream, the
svapna prapañca is experienceable. In dream, svapna prapañca is transactable. In dream,

svapna prapañca is useful. In fact, in dream svapna prapañca alone is useful. But, in spite of its
ETU, svapna prapañca is mithyā. Similarly, extending the same argument, in spite of ETU, jāgrat
prapañca also is ārtam. So, make use of it; nothing wrong. But, do not treat it as real. This is the
ātmā you wanted to know. Therefore, "ataḥ anyad ārtam. tataḥ ha uṣastascākrāyaṇa
upararāma". Thereafter, uṣasta withdrew.
Now, regarding the same sākṣi one more question is going to be asked. Not by the same person;
but, by another person. We will enter page no 218, section 5, mantra-1.
अथ है नं कहोलः कौषीतकेयः पप्र ; या�वल्क्ये होवाच , यदेव सा�ादपरो�ाद्ब् , य आत्म सवार्न्त, तं मे

व्याच�वे� ; एष त आत्म सवार्न्त । कतमो या�वल्क सवार्न्त ? ... [मन् १]
atha hainaṃ kaholaḥ kauṣītakeyaḥ papraccha; yājñavalkyeti hovāca, yadeva sākṣād
aparokṣād brahma, ya ātmā sarvāntaraḥ, taṃ me vyācakṣveti; eṣa ta ātmā sarvāntaraḥ I
katamo yājñavalkya sarvāntaraḥ? ... [mantra 3.5.1]
atha ha enaṃ. athaḥ means, after uṣasta withdrew the next word vedic scholar approaches,
kaholaḥ kauṣītakeyaḥ - whose name is kaholaḥ. That is His original / direct name. And also,
kauṣītakeyaḥ, based on his father’s name kuṣītakasya apatyaṃ kauṣītakeyaḥ. Two names.
kaholaḥ papraccha - He asks the same question as uṣasta asked - "yad eva sākṣād aparokṣād
brahma, ya ātmā sarvāntaraḥ, taṃ me vyācakṣva" iti - 'I want to know the same consciousness
which is known as sākṣi caitanyam within the body; which is called brahma caitanyam outside the
body. The same consciousness I want to know. May you explain that’.
So yājñavalkya says, if you ask the same question, I will give the same answer only! He says, "eṣa
ta ātmā sarvāntaraḥ" - this ātmā you are talking about is the ultimate observer, which is other than
the body-mind-sense complex. That ultimate observer sākṣi caitanyam is the ātmā. And then
kahola once again asks the question, "katamo yājñavalkya sarvāntaraḥ?" - I want to know more
about that sākṣi caitanyam. I want to know more than what you have said in the previous section
about that brahma caitanyam.
And therefore, yājñavalkya adds an additional - and more; or, rather the most important information.
What is that? sākṣi caitanyam, by nature, is free from saṃsāraḥ. sākṣi caitanyam, by nature, is
always free from saṃsāraḥ. And the body-mind-sense complex, by nature, is always endowed with
problem. Therefore, anātmā is never free from problems; whereas, ātmā is ever free from problems!
So, we have only two things. One is ever free ātmā. The other is never-free anātmā. Every
individual is a mixture of these two - the ever free ātmā and the never-free anātmā.
And what do you mean never-free anātmā? The pañca kośā - annamaya, prāṇamaya etc.
Therefore, anātmā cannot get freedom; because, it is never free. anātmā is never free. It can never
get freedom. ātmā also cannot get freedom. Why? It is already free. Then, who gets freedom?
There are only two things. anātmā is never free. ātmā is ever free. So, none can get freedom.
Why then are we doing all the sādhanās? Better we understand this very clearly, because, we are
always looking forward to getting mokṣā. That expectation of mokṣā - as a future event - is so
strong. That expectation - that wrong expectation - will go away only when we understand this
lesson very clearly. What lesson? That, nobody can get freedom. anātmā can never get freedom.
Because, saṃsārā is the nature of anātmā. saṃsārā means, what? It will be explained.
So then, 'what is freedom?' if you ask, the answer is - instead of claiming the never-free anātmā as
myself, learn to claim the ever-free ātmā as myself. And, allow the anātmā to go through all its
natural ups and downs which are inevitable. Why? Because, mātrāsparśāstu kaunteya śītoṣṇa-
sukhaduḥkhadāḥ āgamāpāyino'nityāstāṃstitikṣasva bhārata [gītā 2-14] anātmā's problems,
learn to tolerate. ātmā's mokṣā, learn to claim. anātmā's problem, learn to tolerate. ātmā's freedom,
learn to claim.
No doubt we do have some solutions for anātmā problems. parihārams are there. But, what
vedāntā wants to say is, whenever you solve a problem in one area, another will rise anew. So,
previously he said, 'I have a complaint that a daughter-in-law, has not come. Now I have a complaint
that ... [you know better!] So, previously, the absence was the complaint; now, the presence is the
complaint! Previously, I did not have children; now, the children are the complaint! Therefore, the
object of complaint we can shift to, 'what is the parihāram? 'கத்தி ேபாச , வா� வந்த ' ெசால்றா
இல்ைலேய? Thus, you can shift the problem from one area to another. Like, a rubber ball. There
will be a depression in one area of the rubber ball. You press it to remove that. When you remove on
one side, the other side will be depressed. One thing is, you can only reshuffle the anātmā problem.
Reshuffle the anātmā problem. And even if the problem is solved, in the same area, after sometime,
another problem is going to come!
Therefore, understanding anātmā’s nature, learn to manage the anātmā. And, use the anātmā not
for enjoyment; but, for claiming the glorious ātmā! That is the best thing that we can do. Therefore,
what is mokṣā? Shifting the identification from anātmā to ātmā. Because, anātmā has always got
problem. Here, yājñavalkya presents / breaks the problems of anātmā into 6 types, called ṣaḍ
ūrmiḥ. And He says, ātmā is ever free from them; and, anātmā is never free from them. This is
going to be the teaching. We will read.
... योऽशनाया�पपासे शोकं मोहं जरां मतृ ्युमत्ये । एतं वै तमात्मान �व�दत्व ब्राह्म पुत्रैषणाया �व�ैषणायाश्
लोकैषणायाश् व्युत्थाय �भ�ाचय� चरिन्; या ह्ये पुत्रैष सा �व�ैषणा, या �व�ैषणा सा लोकैषणा, उभे ह्येत एषणे
एव भवत: । तस्माद्ब्रा पािण्डत् �न�वर्द बाल्ये �तष्ठासेत । बाल्य च पािण्डत् च �न�वर्द्य मु�न: अमौनं च
मौनं च �न�वर्द्य ब्राह्; स ब्राह् केन स्या? येन स्या�ेनेद एव , अतोऽन्यदातर ् ; ततो ह कहोलः कौषीतकेय
उपरराम ॥ [mantra 3.5.1]
[cont] … yo'śanāyāpipāse śokam mohaṃ jarāṃ mṛtyumatyeti I etaṃ vai tam ātmānaṃ viditvā
brāhmaṇāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṃ
caranti; yā hyeva putraiṣaṇā sā vittaiṣaṇā, yā vittaiṣaṇā sā lokaiṣaṇā, ubhe hyete eṣaṇe eva
bhavataḥ I tasmād brāhmaṇaḥ pāṇḍityaṃ nirvidya bālyena tiṣṭhāset I bālyaṃ ca pāṇḍityaṃ
ca nirvidyātha muniḥ, amaunaṃ ca maunaṃ ca nirvidyātha brāhmaṇaḥ; sa brāhmaṇaḥ kena
syād? yena syāttenedṛśa eva, ato'nyadārtam; tato ha kaholaḥ kauṣītakeya upararāma II
So, "yaḥ a śanāyā pipāse śokam mohaṃ jarāṃ mṛtyum atyeti". The problems of anātmā, are
classified into 6 types which afflict the 4 kośās of the body, the annamaya, prāṇamaya, manomaya
and vijñānamaya. These 4 kośās or layers of personality are going to be constantly affected by
these 6 problems. What are they? We will re-arrange. jarā and mṛtyu. jarā means, ageing process,
consequent degeneration, consequent loss of faculty, consequent diseases - they all will affect the
physical body. Final event is mṛtyuḥ. jarā and mṛtyu will affect the annamaya kośa.
And what is the next one? aśanāyā pipāse. aśanāyā means, hunger. pipāsā means, thirst. Hunger
and thirst will affect the prāṇamaya kośa, at regular intervals. You can never do one final eating for
all the future days. Like, some people instead of monthly I will pay all of them together, why cannot
you do? You cannot eat for the entire life. It is only at regular intervals; and that duration of interval
will vary. Some get hungry every hour; another, every two or three hours etc. There is no solution at
all. We have to provide for that problem of prāṇamaya.
Then, what about manomaya? For manomaya, it is śokam. śokam means, what? Always some
complaint or the other is there. And when will you be aware of that? Whenever you do namaskāra
what comes to the mind is that complaint only! 'O Lord, somehow or the other you solve the
problem'. Always there is something to complain about it! Just have a diary to note a day when there
are no complaints! That diary will be blank. There will always be some complaint or the other. That is
called śokam. śańkarācāryā interprets śoka as kāmaḥ, the desire to solve one's problems.
And the last one is at the vijñānamaya kośa. mohaḥ means, delusion. That, one day all the
problems will be solved. And thereafter, I will start living peacefully! And, you have got a date. Like,
'once the children are married Swāmījī, then I will attend more number of classes'. But thereafter
you do not see them at all! Not more number of classes; even available classes are gone! For baby-
sitting I have gone to America!! Therefore, you have got the next responsibility waiting. And
thereafter, by the time you are ready for living, it is time for leaving!! By the time you get for living, ...
[because, you have to settle everything and then start living!] So, by the time we settle, our life itself
is unsettled! It is time for leaving. Thus, to think of a perfect anātmā condition, is just delusion.
Learn to understand and stop calling anātmā's situation as a problem. Change the name. Instead of
calling them problems, you call them situations, which are very, very natural to anātmā. And
therefore, ātmā is one, which is free from all of them, unaffected by them. Claim that ātmā as
yourself, and allow the anātmā flow to happen. Not according to our desire. The flow of anātmā is
controlled by a very, very powerful force. What is that force? prārabdha karma. And, prārabdha is
so powerful. But the disadvantage is, we cannot foresee the prārabdha! Therefore, we do not know
in how many days we are going to live. How many years? You will be disturbed. How many years
we are going to live we do not know. And, in what condition we are going to live we do not know.
Therefore, this is the mystery of life. We have to accept it. Complaining will only deprive us of the
opportunity of claiming our higher nature. So, convert the complaining time into nididhyāsanam
time. Because, by complaining nothing is going to change. It can only worsen. Why? Worry.
Therefore, do what you can do. Stop obsession inside. Stop complaints outside. Obsession is inside.
Obsession or worry is inside. Complaint is outside. Stop both of them. And start nididhyāsanam,
claiming the permanent one. That is the "only" solution! [within inverted commas].
Therefore, yājñavalkya says, "jarāṃ mṛtyum atyeti" - all the intelligent people used the veda only
for this purpose. Never use veda, religion or God for solving anātmā problem. Use veda, God and
religion for [do not say, 'for solving ātmā problem']; but, for claiming the ātmā. For that alone, life is
worth spending about. And therefore, He says, "etaṃ vai tam ātmānaṃ viditvā brāhmaṇāḥ ...".
brāhmaṇāḥ means, those intelligent vedic followers, āstikāḥ. What do they do? They work in this
direction. In what direction? etaṃ vai taṃ ātmānaṃ viditvā - understanding that anātmā is never
free from problems; and, ātmā is ever free from problems!!
Gain this parokṣa jñānam, a basic understanding. And for that, what is required? karma yoga and
upāsana yoga alone can change the direction of life, from materialistic life to spiritual life. How do
we define materialistic life? Using veda, religion and God to solve anātmā's problems is materialism.
Using veda, religion and God to solve anātmā's problems is materialism. Okay, what is spirituality?
Using all these three for claiming "aham brahmāsmi"! So, this transition from materialism to
spirituality requires lot of maturity. Why? Because, always, there is a temptation to use religion to
solve our immediate problems, like, health problems, business problems, land problems etc. Our
tendency will be, our temptation will be, our pressure will be, using religion to solve our immediate
problems; because, that is what is concretely faced by me. But directional shift has to take place by
getting the maturity. If you are going to use the entire life to solve the anātmā problems, when are
you going to come to ātmā? bālastāvatkrīḍāsaktaḥ taruṇastāvattaruṇīsaktaḥ vṛddhastāvac-
cintāsaktaḥ. Because, by the time family has expanded and therefore, we have got enough centres
of worry. parame brahmaṇi ko'pi na saktaḥ - nobody has the time!
Therefore, intelligent brāhmaṇāḥ [here the word brāhmaṇā refers to a vaidikāḥ]. What do they do?
parīkṣya lokān karma citān brāhmaṇāḥ nirvedamāyāt. He should get tired of solving anātmā
issues. Because, they come. They are named ṣaḍ ūrmayaḥ. urmī means waves. In the beach
when you stand, you can see the waves continuously generated in the ocean, and it will be coming
all the time. Suppose a person says, I want to take samudra snānaṃ after the waves subside!
There is a Tamil saying also அைல ஓய்ந்� ச�த்ர ஸ்நானம் ! There will be no end to the
wave. You have to start coming to Sankaralayam, that is all. You won’t get opportunity if you want to
come after finishing all worldly work. Therefore, brhāmaṇāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca
lokaiṣaṇāyāśca vyutthāyā. They transcend all the worldly concerns. Because, you cannot solve all
of them. Therefore, they transcend all of them. And what are they? Three types of concerns for
desire - putraiṣaṇā vittaiṣaṇā lokaiṣaṇā. eṣaṇā means desire or attachment.
And all the possible desires, are looked from, different angles in the śāstra. All possible desires are
looked at from different angles. From one angle, the desires are classified into 6 types. ṣaḍ eṣaṇā. I
will explain. First it is presented as 6 types of desires. Then they are all reduced into 3 types. Then
they are reduced into 2 types. Then they are reduced into one. 6, 3, 2, 1. All are the same only; just
re-grouping. And how do you do that? First, they talk about three types of methods to accomplish
three types of lokāḥ, which have been described in a previous mantra. In bṛhadāraṇyaka 1-5-16
these 6 items are mentioned. It says, putreṇa ayaṃ loko jayyaḥ - if a person gets children, raises
them well, does his duties towards them, that itself is a puṇya karma. So, at least you can have
some consolation. Raising children itself is a puṇya karma. And for that puṇya karma, the phalam
is said to be in the next janma, manuṣya janma itself one will get. That one will escape from lower
janma like animals, plants etc. So upaniṣad says, putreṇa manuṣya lokaḥ. putra includes putrī.
Second pair is karmaṇā pitṛloka. vedic rituals are the means to get svarga loka. So, putra and
manuṣya loka. karma and svarga loka. That is the second pair. One is means. And the other is
end. Then, vidyayā deva lokaḥ - through upāsana, meditation saguṇa īśvara upāsana, one can
get brahma loka, the highest heaven. So, upāsana and brahma loka. Of these 6, three of them are
means. Three of them are ends. putra, karma and upāsana are means. manuṣya lokaḥ; svarga
lokaḥ; brahma lokaḥ are ends. And therefore, a human being can desire any one of these three
lokās. And for getting those three lokās, he has to desire to engage in any one of these three
means. Therefore 3+3 - how many desires are possible? 6 desires are possible. putra, karma,
upāsana as the means; manuṣya loka, svarga loka and brahma loka as the ends. This is
mentioned in 1-5-16 of bṛhadāraṇyaka.
Now, here, in this mantra, these 6 are reduced into 3. Look at this mantra. putreṇa
putraiṣaṇāyāśca is there. Desire No-1. And then, the word vittaiṣaṇa. Normally vittaṃ means
wealth. But the commentators take vittaṃ here as karma and upāsana. karma and upāsana -
which are the powerful wealth that we can accomplish. karma and upāsana together is called
vittaṃ here. Then, lokaiṣaṇāyāśca. loka refers to three lokās - manuṣya lokaḥ, svarga lokaḥ;
brahma lokaḥ. Totally how many? putra 1; vittaṃ 2; lokās 3. So, 1+2+3=6. But, presented here as
putraiṣaṇā, vittaiṣaṇā and lokaiṣaṇā. Just only presentation in a different form. Later, these three
are reduced into 2. How can you reduce them into two? By joining putra and vittaṃ you make one
group. putra+vittaṃ. And vittaṃ means karma and upāsana. That means, three items are there.
By joining putra and vittaṃ, you call it desire for the means or sādhanam. Why? Because this is
the means by which you are going to attain a loka. Therefore, putra and vittaṃ will come under
sadhana eṣaṇā; and loka will come under sādhya eṣaṇā. So, desires are for both means & ends.
It’s like you want to purchase a house. House is your goal. What is required? Money. So, you look
for money. What do you do? Get a loan. For everything, loan! We think of earning, later only! First
money comes. From where? Loan. PNB! You can easily get, perhaps; I don’t know. So, desire for
house will become desire for the goal. Money is not the goal here. Desire for money is the desire for
the means of the goal. Therefore, money desire is called sadhana eṣaṇā. House-desire is called
sādhya eṣaṇā. Similarly, putra & vittaṃ are sadhana eṣaṇā. And loka eṣaṇā will come under
sādhya eṣaṇā. Thus, 6 reduced to 3 and reduced further to 2.
Then, finally, all of them you reduce to one. What is the one? eṣaṇā. All of them will come under
only one category. Desire, desire, desire, desire. kāma eṣa krodha eṣaḥ. So, what is life? Desire
and desire only. This is how it is presented. putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca.
Okay. For mokṣā what should we do? Grow out of all the six desires. May you grow out of all the
six desires. Freedom from desire. And if you have them already, freedom from attachment.
Before getting children, it is desire for children. After getting children, it is attachment. May you
grow out of all desires and attachments and turn your attention to our primary goal, mokṣā.
How? By shifting our identification from anātmā to ātmā. And how can we do that? By attending the
next class!
ॐ पूण्
... एतं वै तमात्मान �व�दत्व ब्राह्म पत ु र
् ैषणाया �व�ैषणायाश् लोकैषणायाश् व्युत्थाय �भ�ाचय� चरिन्; या
ह्ये पत ु र
् ैष सा �व�ै
षण ा, या �व�ै
षण ा सा लोकैषणा, उभे ह्येत एषणे एव भवत: । तस्माद्ब्रा पािण्डत् �न�वर्द
बाल्ये �तष्ठासे त । बाल्य च पािण्डत् च �न�वर्द्य म�ु न: अमौनं च मौनं च �न�वर्द्य ब्राह्; स ब्राह् केन
स्या? येन स्या�ेनेद एव , अतोऽन्यदातर् ; ततो ह कहोलः कौषीतकेय उपरराम ॥ [Page 218, chapter 3,
section 5 mantra 1, 5th line]
[cont] … etaṃ vai tam ātmānaṃ viditvā brāhmaṇāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca
lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṃ caranti; yā hyeva putraiṣaṇā sā vittaiṣaṇā, yā
vittaiṣaṇā sā lokaiṣaṇā, ubhe hyete eṣaṇe eva bhavataḥ I tasmād brāhmaṇaḥ pāṇḍityaṃ
nirvidya bālyena tiṣṭhāset I bālyaṃ ca pāṇḍityaṃ ca nirvidyātha muniḥ, amaunaṃ ca maunaṃ
ca nirvidyātha brāhmaṇaḥ; sa brāhmaṇaḥ kena syād? yena syāttenedṛśa eva, ato'nyadārtam;
tato ha kaholaḥ kauṣītakeya upararāma II
In the third chapter of bṛhadāraṇyaka, these 2 sections are very important. Section nos. 4 and 5.
And here, the upaniṣad talks about jñānam, jñānasādhanāṃ and jñānaphalaṃ. The knowledge,
the means of knowledge as well as the benefit or the result of knowledge are talked about.
What is meant by knowledge? By knowledge we mean, the understanding of the three main points
or factors of vedāntā, presented as, ‘BRAHMA SATYAṃ’, ‘JAGAT MITHYĀ’, ‘JĪVO BRAHMAIVA, NA
APARAḥ’. All these three points are very beautifully pointed out in these 2 sections. The upaniṣad
uses the expression brahman is sarvāntaraḥ. sarvāntaraḥ means, the innermost essence of the
entire creation. On enquiry, we understand that, the cause alone is the inner essence of all the
products. Cause alone is the inner essence of all the products; because, the moment you remove
the cause, the product, the effect, cannot even have its existence. So, by saying that ‘brahman is
the inner essence of the entire creation’, upaniṣad says, sarvāntaratvāt, sarva kāraṇam brahma.
This is the most important message number-1. brahma sarva kāraṇam.
If brahman is the abuse of everything, then everything will be what? The effect or the product of
brahman. So, sarvaṃ kāryaṃ; brahma, sarva kāraṇam. And once you know that brahman is the
cause and everything else is the effect, then, the next corollary - which we have to derive – is, the
effects do not have an existence of their own independent of the cause. Ornaments don’t exist
separate from gold. Buildings do not exist separate from bricks. Furniture do not exist separate from
wood. In short, products do not exist separate from cause. All the products have got only
borrowed existence. By themselves they are merely nāma and rūpa. It is mere name & form, having
some function. And since they do not have an independent existence, they are called mithyā. And
the mithyātvaṃ of the world is indicated by the word, anyadārtam. So, the word sarvāntaratvaṃ
reveals brahma satyaṃ. And ato'nyadārtam reveals jagan mithyā. So, brahma satyaṃ, jagan
mithyā. This is the next important message number-2.
Then comes, the final question, where do ‘I’ fit-in? Do I belong to satyaṃ brahma or mithyā jagat?
In which category do I belong? For that, what is the answer? The answer is, we are a mixture of
both. We are a mixture of mithyā aṃśa and satya aṃśa. How do we say so? From the stand point
of the physical body, we come under satyaṃ category or mithyā category? Body being a product of
pañcabhūtās, body is mithyā. annamaya is mithyā; prāṇamaya is mithyā; manomaya is also a
product of pañcabhūtās. Therefore, body, sense organs, mind, intellect, thoughts, ignorance - all of
them will come under mithyā category. Okay. If all of them come under mithyā category, is there a
satyaṃ at all? Just as satyaṃ brahma is the inner essence of the entire creation, that inner
essence must be there in ‘me’ also. If brahman is the inner essence of the whole creation, that inner
Class 49 - 26th Feb 2018 - mantrā 3-5-1 Download from www.arshaavinash.in Page 1
essence must be in ‘me’ also, because, I am also a part of that whole. We don’t say, ‘sarve janāḥ
and myself sukhino bhāvantu’. sarve includes myself also. Similarly, if brahman is sarvāntaraḥ,
brahman is madantaraḥ also. In ‘me’ also that essence must be there! What is that essence? The
upaniṣad said, ‘yat sākṣāt aparokṣaḥ ātmā’ - that brahman is [available in ‘me’ as] the ātma
tattvam. ātmā means the real self.
And then the next question is, ‘what is that real self?’ upaniṣad says, yatsākṣāt aparokṣam - that
which is always available self-evidently, effortlessly; that which is available as ‘I am’, the self-
consciousness, the self-conscious awareness principle is that inner essence, the ātmā. ‘I’ the
expereincer - of the body, of the mind, of the sense organs, of thoughts, of even the silence; all of
which are awared by which consciousness principle – that awarer ‘I’ - am that brahman. “aham
brahmaiva, na aparaḥ“. This is the third important message.
Therefore, brahma satyaṃ, jagan mithyā, aham brahmaiva na aparaḥ. aham means, the filtered
aham. Filtered from body-mind-sense complex. Otherwise, we will be filtered only! In Tamil they say,
வ�கட்�ன�ட்ட! – the filtered idiot!! Therefore, the filtered I means, ‘I’, the consciousness,
separated from the observable body, observable mind, observable sense organs etc. That un-
objectifiable subject “I” am brahman. And, everything else - other than me - is ārtam, mithyā,
dependent on ‘me’ for its existence.
So, brahma satyaṃ, jagan mithyā, jīvo brahmaiva na aparaḥ has been taught in the 4th section.
And then in the 5th section, the next questioner, kahola comes and asks, ‘I would like to know more
about that. What is the benefit that I get by this knowledge? And that benefit yājñavalkya presents
here. The anātmā, the annamayādi kośās are all afflicted by six-fold problems. The anātmā -
consisting of annamaya prāṇamaya manomaya vijñānamaya - they are all continuously afflicted
by problems that arise, like waves in the ocean. In fact, they are not problems, but only situations.
But, when we don’t understand them as situations, we will convert them into problems!
And what are those 6 afflictions? annamaya kośa has got two-fold situations, which we call
problems. They are, old age and death. jarā & mṛtyu. jarā is very, very natural to the body. I accept
them as natural; won’t call that a problem. The moment we refuse to accept it, then it becomes a
problem! And, why do we refuse to accept it? Because, we think, ‘I am the body’. The moment we
get abhimānaḥ, identification and attachment, we will refuse to accept the fact. When any other
person dies, what is our approach / outlook? ‘It’s natural only’. We are able to accept that. We read
the obituary column “duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ” - without any reaction
we read; because, when it comes to other bodies, ‘death is natural, old age is natural’. But, when it
comes closer, we want a special exemption! Like, IT exemption!! We want jarā-mṛtyu exemption
certificate form īśvara. He says, ‘tax may have certain exemptions; but body can never have
exemption form jarā & mṛtyu. Only solution to that problem is, stop calling it a problem. Learn to
allow the natural process to go on. We have enjoyed youth. The tax we have to pay for youth is old
age. And the tax that we have to pay for living is death. Thus, annamaya kośa has jarā & mṛtyu.
Similarly, prāṇamaya kośa has got another 2 waves, kṣudh pipāsā - hunger & thirst. For these
also there is no exemption; on ekādaśī day can you possibly give rest? On ekādaśī day you
become more-hungry! Similarly, manomaya kośa – at the mental level also, there will always be
some deficiency or the other; because, perfect anātmā doesn’t exist. Perfection is there only in
ātmā. Therefore, from anātmā’s stand point, there will always be some deficiency or the other. So,
don’t call it a problem. Understand what it is. Else, if you solve that problem, it will be replaced by
another. That is all. It’s like, when bachelorhood is a problem, we get husband hood, thinking that
husbandhood is freedom from bachelorhood problems. But husband hood has got its own problems!
Therefore, at ahamkāra level / anātmā level, as kartā - as a doer - there are always limitations; as
jñ̴̴̴ātā - as a knower - there are limitations; as bhoktā - as an enjoyer - there are limitations.
Therefore, don’t complain about anātmā limitations; learn to accept them as they are. Whatever
minor modifications we can make we can always do that. But, understand that anātmā will have
their situations. Thus, at the mental level, śoka is a limitation. śoka means always wanting
something. Some limitation or the other will always be there.
In vijñānamaya kośa, the limitation is mohaḥ. mohaḥ means, always conflict. Making decisions
always involves conflict. For many people, right from choosing the dress onwards. Today what we
have to wear? 15 minutes gone! Thus, every moment is a conflict. When we want to make important
decisions, conflicts are inevitable, because we don’t know what the result of the decision will be.
When we make major decisions, we have no way of knowing how they will turn up. We want to take
a decision only after knowing clearly, perfectly what the consequence is going to be. But, bhagavān
has given us only limited intellect. Therefore, what should we do? With the available data take some
decision and surrender to viśvarūpa īśvara - ‘whatever be the consequence, I am willing to accept’.
But, if you want to know the result completely beforehand and thereafter take a decision, then you
will never be able to make it. Also, other people will add to the confusion by giving many other
alternatives. Like, when you have a minor ailment, each person gives one opinion or the other,
because so many pathys - allopathy, homeopathy, naturopathy - are there. So, the intellect will
always have conflict. We have to just plunge and move on.
Therefore, if we have to accept the anātmā issues, the only way is to be objective with regard to
anātmā. And, objectivity will come only when we stand away from anātmā. I call it neighbourisation.
Neighbor’s issues I can very objectively analyse. Why? Because, it is neighbor’s issue!! So, if you
want objectivity in your life also, the only way is, make your life also objective. And, how to make it
objective? Stay away from anātmā; stay away from ahamkara - mamakāra; and look at the whole
situation from the stand point of ātmā. Then, there will be no ahamkara - mamakāra, rāga - dveṣa;
subjectivity is minimized, if not totally avoided. That is the only way we can get out of saṃsāra. So,
accept the issues of anātmā; claim the glories of ātmā.
What is mokṣa? Accept the issues of anātmā. Claim the glories of ātmā. How to do that? [That is
how I ended my last class. I said, ‘come to the next class’. And you have come. I have to reply]. So,
for that alone yājñavalkya said, putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha.
May you understand all the desires in the world are centered on anātmā. And, anātmā-centric
desires will always have problem; because, anātmā always will have issues. Therefore, first you
develop vairāgyaṃ - withdraw from your craving for all worldly desires. dharma icchā, artha icchā
and kāma icchā - may you transcend all these and come to mokṣa icchā.
This is called vairāgyaṃ. He is presenting it as saṃnyāsaḥ. saṃnyāsaḥ is renunciation of desires.
[This is what we were seeing]. putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāya.
vyutthāya means, not physically going away. Because, if we just physically go away [from the
object of desire] but have mental attachment, … You may be in Rishikesh; whereas, the mind
maybe in Nungambakkam, Anna Nagar, T. Nagar!! Therefore, physical renunciation may be useful
to some extent or may not be useful at all. Mental detachment is more important. That is called
vyutthāya. When that is possible, a person can take to saṃnyāsa āśrama also - either both
external & internal renunciation; or, if both are not possible, at least internal renunciation. Otherwise,
it will become mere kāṣāya veṣam. Therefore, vyutthāya bhikṣācaryaṃ caranti. Those who take
to saṃnyāsa āśrama dedicate their life for the pursuit of spiritual wisdom. And for all their basic
needs they depend on other āśramī (i.e.) gṛhastā. bhikṣācaryaṃ caranti. Therefore, veda
instructs the saṃnyāsīs to take bhikṣā from gṛhastā. And veda instructs gṛhastās to [don’t say, ‘to
take’. If both are taking, who will be there to give?] give bhikṣā to saṃnyāsīs. And both are duties.
For saṃnyāsī, taking bhikṣā is his duty. He is not supposed to cook. Taking bhikṣā is his duty.
Whereas for gṛhastā, giving bhikṣā is his duty. It will give puṇyaṃ to both. So, this is called a win-
win situation. Both will get puṇyaṃ. And, annadānaṃ for a saṃnyāsī will come under one of the
pañca mahā yajñās for a gṛhastā. So, bhikṣācaryaṃ caranti.
Then, yā hyeva putraiṣaṇā sā vittaiṣaṇā. putraiṣaṇā and vittaiṣaṇā are one and the same;
because, both of them are sādhanāṃ - means for an end. And, [assuming that you will remember. I
have described what is putra vittaṃ, daiva vittaṃ, mānuṣam vittaṃ. If you remember, wonderful.
If you have renounced, okay! You are a saṃnyāsī!! ‘What have you renounced?’ ‘We have
renounced last class Swāmījī’!!! Otherwise also, it is okay]. putraiṣaṇā and vittaiṣaṇā are the same
as sadhana eṣaṇa.
Then, yā vittaiṣaṇā sā lokaiṣaṇā. And vittaṃ represents all the means that is used for gaining
loka. loka means either manuṣya loka, svarga loka or brahma loka. And both vittaṃ and loka
are one and the same. [And here also, just a technical aside note. vittaiṣaṇā is technically called
desire for means. And, lokaiṣaṇā is desire for the end. I gave you an example. When I want to buy
a house, I need money. My original desire is what? House. And now, I need money for that.
Therefore, the desire for house has now been converted to desire for wealth. Now, what vedāntā
says is, desire for end alone has been converted into desire for means. Are you able to understand?
Desire for the end alone has been converted into desire for the means. Nobody desires a means for
the sake of the means itself. The means-desire is relevant only until the end is accomplished].
Therefore, vedāntā says, vittaiṣaṇā, the means-desire, the sadhana icchā, is not different from
lokaiṣaṇā, which is the sādhya icchā. So, sādhya icchā, sādhanaṃ upasańgrāmati iti nyāyāt.
Then, finally, ubhe hyete eṣaṇe eva bhavataḥ - both these desires, [that is means-desire and end-
desire], are ultimately one desire only. If you want to name it, [in the last class I didn’t give a name].
If you want to name it, it is anātma eṣaṇā. All of them are anātmā desire only. And, when a person
is lost in anātmā-desire, what is the problem? There is no time for ātmā enquiry! “bālastāvat
krīḍāsaktaḥ taruṇastāvattaruṇīsaktaḥ vṛddhastāvaccintāsaktaḥ”. taruṇī can be translated as
wife. The anātmā desire keeps us permanently busy. This is called māyā mohaḥ.
tribhirguṇamayairbhāvairebhiḥ sarvamidaṃ jagat, mohitaṃ nābhijānāti māmebhyaḥ param-
avyayam [gītā 7.13].
The job of māyā is to keep us away from ātmā. And, anātmā will all be highly tempting; because, all
the attributes belong to anātmā. But, brahman will never be tempting! Why? It is nirguṇaṃ
niṣkalaṃ. சப்புன்னு இருக்குன்னு ச ொல்றா ள ோல்லி ய ோ! It doesn’t have anything. Therefore, māyā
keeps us busy, not allowing us attend the Sankaralayam class! But you are all great. You have left
all the māyā and managed to come here! This requires tremendous puṇyaṃ; one janma puṇyaṃ
is not enough! We don’t know whether we have done puṇyaṃ also. So many janmās puṇyaṃ is
required to dedicate the life for pursuing the permanent.
Thus, saṃnyāsa represents vairāgyaṃ. vairāgyaṃ represents sādhana catuṣ ṭaya saṃpatti.
Okay, then what? That is said here.
Then, tasmād brāhmaṇaḥ pāṇḍityaṃ nirvidya bālyena tiṣṭhāset - therefore, a brhāmaṇā [here
the word brhāmaṇā doesn’t refer to a particular caste; it refers to anyone who accepts veda as valid
source of knowledge]. veda must be accepted as a valid source of knowledge. Otherwise, we
will take it as one of the theories. Then, we won’t value veda as a great teaching. Therefore, my
attitude towards veda should be - that it is a valid reliable source of knowledge, which need not be
proved by any other instrument of knowledge, which cannot be proved by any other instrument of
knowledge, because, all the other instruments of knowledge deal only with anātmā. vedāntā
alone deals with ātmā. Just as eyes alone deal with forms and colours; but, ears do not. Suppose I
consult the ears to confirm the color?! No doubt ears are instruments of knowledge; but they can
never confirm or contradict what the eyes reveal. What the eyes reveal eyes alone can confirm.
Thus, even as we accept every sense organ as a valid instrument in its respective field, vedāntā is
also a valid instrument of knowledge in its own unique field. What is the field? I the ātmā.
Whoever has this reverential attitude towards the veda is called brāhmaṇaḥ. Therefore, a
brhāmaṇā, āstikā, veda śraddhāvān. And what should he do? To come to ātma jñānam he has to
go through a spiritual education program. Because, knowledge is involved.
A spiritual educational program consisting of 3 stages - śravaṇaṃ, mananaṃ and nididhyāsanaṃ.
śravaṇaṃ is consistent and systematic study of vedāntic scriptures for a length of time under the
guidance of a competent ācāryā. This will give me the knowledge. But, along with that knowledge
several doubts also will be simultaneously created. Just as when a garden is created, along with
wonderful floral plants there will also be weeds. So, weeding is important for the plants to be healthy.
Similarly, while gaining jñānam through śravaṇaṃ, along with that we also receive the weed-like
doubts, either with regard to brahma satyaṃ. Or, with regard to jagan mithyā. Or, with regard to
the most important message - ‘aham brahma asmi’! ‘Swāmījī, brahma satyaṃ - no problem.
jagan mithyā - no problem. ‘aham brahma’ part alone is the problem!’ But that is the clinching
message! So, doubts can come with regard to any of the 3 components. Resolving these doubts is
called mananaṃ. This is the second stage.
And then, finally comes the third stage of the spiritual education - nididhyāsanaṃ. Removal of the
habitual 4 vāsanās, the duṣṭa catuṣṭayaṃ. One is ahamkara. ahamkara means, identification with
body-mind-sense complex. Then, mamakāra - attachment to family, possession, profession - all of
them. So, centred on aham and mama, we have endless rāga and dveṣa. So, these 4 vāsanās
must be diluted through nididhyāsanaṃ. ahamkāra durbalīkaraṇam. And, ātma bhāva prabalī-
karaṇaṃ. This process is called nididhyāsanaṃ. Otherwise, the knowledge will be inside; but, my
response to live-situations will be the habitual response. What is habitual response? Habitual
response means, fear, anxiety, stress etc. Those will never go away. Knowledge will be in one
corner; but my reactions will be as before! If there must be some change in my response to life
situations, nididhyāsanaṃ is required.
All these 3 - śravaṇaṃ, mananaṃ and nididhyāsanaṃ - are called jñāna yoga sādhanās. They
are presented by yājñavalkya. pāṇḍityaṃ here means śravaṇaṃ. Literally it means, scholarship.
By scholarship we mean the thorough knowledge of the teaching. So, thorough knowledge means,
not only knowledge of every conclusion but also about the logical steps by which we arrive at the
conclusion. For everything we give several steps. I said sarvāntaratvaṃ means, sarvakāraṇatvaṃ.
sarvakāraṇatvaṃ means, satyatvaṃ. sarvaṃ means, kāryaṃ. kāryaṃ is nāma - rūpa. Therefore,
mithyā. Thus, all these steps of teaching also should be known. Otherwise, the whole teaching will
become just a mental conditioning. ‘I am brahman’. ‘Why’? ‘That’s what my gurujī says’! No.
vedāntā is not for conditioning. Conditioning means, you only know the conclusion, without knowing
the steps of arriving. Therefore, I should know every step to arrive at brahma satyaṃ; every step to
arrive to jagan mithyā; every step to arrive at aham brahmaiva nāparaḥ. Since I should have
knowledge of the conclusion as well as the steps, it should be thorough knowledge. That thorough
knowledge is indicated by pāṇḍityaṃ. “gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ” [BG 2.11].
pāṇḍityaṃ here means, śravaṇaṃ, which has to be for a long time.
So, nirvidya bālyena tiṣṭhāset. nirvidyā means, having practiced śravaṇaṃ for some time,
consistently. nirvidyā means, samāpya. Then, bālyena tiṣṭhāset. So, ask your own intellect, ‘are
you convinced?’ You don’t have to convince other people. Convincing other people is not our job.
Our job is convincing our own intellect. Intellect will always hesitate. “Swāmījī, I now know I may be
brahman”. This ‘may be’ and all will not work. There should not be no ‘may be’. “I am”, must be the
conviction. Every doubt that my intellect raises I should have an answer. This is called bālyaṃ.
Literally, the word bālyaṃ is used for childhood or boyhood. bālaḥ, bālyaṃ etc. Here, bālyaṃ is
derived from balasya bhāvaḥ bālyaṃ. Not, bālasya bhāvaḥ; but, balasya bhāvaḥ. balaṃ means,
strong. Strong doesn’t mean you have to do weight-lifting! Here, we are talking about strength of
knowledge; not being shaken by any question asked by anyone. Suppose somebody asks a
question - whether I give the answer to that person or not - I should have an answer to that question
in my intellect. For layman’s questions, initially. And later, in brahma sūtrā, questions are raised by
other systems of philosophy. That we need not bother; because, we do not know. But, if I study the
other systems, then I should know. Then, whatever questions they raise I should have answers. This
is called bālyaṃ, which is also called sthira prajñā. So, śravaṇaṃ gives prajñā. mananaṃ gives
sthira prajñā or sthita prajñā. Do you feel familiar? sthita prajñā – in BG second chapter arjunā
asked about a sthita prajñā. This is intellectual conviction.
And then, this intellectual conviction will have to be converted into emotional benefits. Because, all
our saṃsāra is experienced at the emotional level. Fear is an emotional problem. Hatred is an
emotional problem. Anger is an emotional problem. So, all problems of saṃsāra are experienced at
the emotional level. And, if I should derive emotional benefit, I should handle the vāsanās. Because,
vāsanās attack the emotions. That is why many times though intellectually I am convinced that I
need not worry – “I know, Swāmījī, I should not worry at all” – but, worry happens! That means
what? Intellect goes on telling the mind, ‘don’t worry’, ‘don’t worry’, ‘don’t worry’. But the mind, keeps
on worrying! That means, the mind is activated by some other force. What is the other force?
vāsanās which we have already put in our mind for several janmās - not several years or decades.
And, ahamkāra - mamakāra bhāva is a long, deep-seated vāsanā. These have to be tackled. We
call it vāsanākṣayaḥ, caturvidha vāsanākṣayaḥ is required for drawing emotional benefits from
vedāntā. “duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ, vītarāgabhayakrodhaḥ sthitadhīr
munirucyate” [BG 2.56]. That bhayaṃ is the fundamental thing.
Therefore, nididhyāsanaṃ helps in vāsanā kṣayam. nididhyāsanaṃ should not only be on ātmā;
we should also do lot of nididhyāsanaṃ at the level of ahamkara-mamakāra-rāga-dveṣa. We
have to attack them. Whenever I claim, ‘this is mine’, immediately I should attack that thought with ‘I
don’t own anything; because, these were there even before my birth’. Keeping a patta, we are
saying ‘this is mine’. But long before I was born, the land had existed. It really belongs to viśvarūpa
iśvaraḥ. And bhagavān has permitted me to use a few people, a few things - including my body and
mind. I will just use them; but not claim them as mine. And the purpose of using them is not for
claiming ownership or getting attached. I use the body to know that ‘I am not the body’. I use the
mind to know, ‘I am not the mind’. Therefore, attacking our vāsanās must be a separate meditation.
Merely saying, ‘aham nityosmi, śuddhosmi etc. will be just doing it mechanically. Then, we will
keep crying and saying, ‘aham brahmāsmi’. Thus, just repeating ‘aham brahmāsmi’ is insufficient.
Attacking duṣṭa catuṣṭayaṃ requires more effort than mere claiming.
Therefore, yājñavalkya says, “bālyaṃ ca pāṇḍityaṃ ca nirvidya atha muniḥ”. After completing
long śravaṇaṃ and longer mananaṃ, what should he do? atha muniḥ bhavet. One should
become a muniḥ. Then, immediately, we think muni means long beard etc. muniḥ has nothing to
do with physical features. mananāt muniḥ. mananaṃ in this context means, dhyānam; manu
means to meditate. muniḥ is the one who practices nididhyāsanaṃ. Another definition is maunāt
muniḥ; reduce talking. Our problem is what? Talking. And, talking makes us extrovert. Reducing
talking is one method of turning inwards. Therefore, maunāt muniḥ. mananāt muniḥ. Both are
important. So, atha muniḥ bhavet. bhavet, we have to supply.
Then He says, “amaunaṃ ca maunaṃ ca nirvidyātha brāhmaṇaḥ”. amaunaṃ means śravaṇa -
mananaṃ; because, literally, amāunaṃ means – ‘that which is other than nididhyāsanam’. See
how veda puts it. maunaṃ means, nididhyāsanaṃ. So, amaunaṃ means, non-nididhyāsanaṃ,
the jñāna yoga sādhanam other than nididhyāsanaṃ. Non-nididhyāsanaṃ means, śravaṇa-
mananaṃ. Therefore, amaunaṃ means, śravaṇa-mananaṃ! So, amaunaṃ ca maunaṃ ca
means, śravaṇa-manana ca nididhyāsanaṃ ca. nirvidya - after completing. So nididhyāsanaṃ,
take the longest time. First is long. Second is longer. Third one is the longest. Perhaps it is life-long;
because, every moment of life challenges keep-on coming. And these 4 vāsanās are waiting at the
door steps. In every situation, the first response even as we hear the news is, we ask, ‘what’? The
very sound of that ‘what’ indicates I have not prepared for it; I never expected it. And that ‘what’ is
allowed. But then vedāntā says, that ‘what’ should soon be followed by ‘so what’? [At least in
Sankaralayam we have to say that. I don’t know about outside!] Thus, ‘what’ to ‘so what’. Over time,
the time gap between the two should become less & less; which is what I call FIR reduction. That
should take place. The only way of measuring our progress is this reduction.
Now yājñavalkya says, “amaunaṃ ca maunaṃ ca nirvidya atha brāhmaṇaḥ” - whoever has gone
through all these three sādhanās is abiding in his ātma svarūpaṃ. In bhagavad gītā, this state
was called brhāmī sthiti. “eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati” [BG 2.72]. So,
the one who has come to this brahma niṣṭhā is called brāhmaṇaḥ. He is the real brhāmaṇaḥ. All
the other people are unreal brhāmaṇās; only nāṃkevāste - names-sake. They are all only pseudo
brhāmaṇās. You can claim ‘I am a brhāmaṇā’ not by birth; not by karma; not even by guṇās.
brhāmaṇā status is determined only by jñānam. jñānī eva brāhmaṇaḥ - the knower of brahman
alone is a brhāmaṇaḥ.
Then kahola asks, “sa brāhmaṇaḥ kena syād?” - what should be the life-style of a brhāmaṇā?
kena here means, kena ācāreṇa. ācāreṇa we have to supply. That is the question of kahola. And
yājñavalkya answers, “yena syāttenedṛśa eva, ato'nyadārtam”. WHATEVER BE THE LIFE STYLE, AS
LONG AS A PERSON ABIDES IN THIS KNOWLEDGE, THE EXTERNAL LIFE STYLE DOESN’T MATTER.
LIBERATION DOESN’T DEPEND UPON THE EXTERNAL GET-UP. LIBERATION DEPENDS UPON INTERNAL
TRANSFORMATION. If internal transformation has not taken place, I may put-on saṃnyāsī veṣa, I
might have kamaṇḍalu and rudrākṣa. But I may only get attached to those two! Therefore, external
conditions do not matter. Whether one is a brahmacārī or gṛhastā or vānaprasthā or saṃnyāsī, a
brhāmāṇā or kṣatriyā or vaiśyā or śudrā - “ccāṇḍālo'stu sa tu dvijo'stu gururityeṣā manīṣā
mama” - śańkarācāryā says (in manīṣāpañcakaṃ) - He may belong to anyone of these 4 castes or
he may be outside these 4 also. That doesn’t matter. Neither varṇa nor āśrama matter. What
matters is the inner transformation. And if the inner transformation has taken place, śańkarācāryā
says, ‘I will fall at the feet of such a jñānī‘- “saḥ mama guruḥ ity eṣā manīṣā mama”.
Therefore, yājñavalkya says, “yena syāttenedṛśa eva, ato'nyadārtam”. yena means, yena kenāpi
ācāreṇa. If you are a business-man, continue business. If you are a teacher, continue teaching. If
you are a home-maker, continue home-making. No external change is required. “Swāmījī, should I
put on rudrākṣa mālā?” rudrākṣa mālā, sphaṭika mālā, tulasī mālā etc. we may put-on for other
purposes. But, what mokṣa requires is jñānam. So, yena (kenāpi) syāt tena īdṛśaḥ eva - such a
person alone is a real brāhmaṇaḥ. And, ato'nyadārtam - athaḥ anyat ārtam - other than this ātmā,
on which a jñānī abides, everything else is ārtam. [Do you remember the word ārtam?] It means,
mithyā. So, don’t hold-on to any anātmā. That is the message.
When this much was said, kahola was convinced that yājñavalkya was invincible and therefore he
could take the cows. The cows are still there! So, kahola withdrew. And then comes another person
in the form of gārgī, a woman vedic scholar, which we will see in the next class.
ॐ पूण्
In the last class, we completed the 5th section of the 3rd chapter of bṛhadāraṇyaka. And now, we
have to enter the 6th section. Before that, it will be good to know how the development of the
teaching is. So, this is the 3rd chapter of bṛhadāraṇyaka. In the previous chapters - first and second,
which was together called madhu kāṇḍam or upadeśa kāṇḍam or śravaṇa kāṇḍam. śravaṇa
pradhānaṃ. Whereas, the 3rd and 4th chapters put together, is called muni kāṇḍam or upapatti
kāṇḍam or manana kāṇḍam. manana pradhānaṃ. During śravaṇaṃ, the upaniṣad gives the
mahā vākyam - that the jīvātmā and paramātmā are one and the same. This was highlighted in the
first two chapters. In the maitreyī brāhmaṇam & madhu brāhmaṇam etc. it was highlighted.
Now, in the manana kāṇḍam, we are going to justify this equation. What equation? jīvātmā =
paramātmā. And, how do we justify the equation? Or, why should we justify this equation? Because,
on superficial study, nobody will accept jīvātmā and paramātmā as one and the same. paramātmā
is considered to be the cause of the entire universe, whereas jīvātmā is considered to be an
individual with a horoscope, with a DOB, struggling to survive and destined to die. This finite
individual is jīvātmā; whereas, the eternal cause of the universe is the paramātmā. Therefore,
nobody can accept this equation, normally. Not only for a lay person it is difficult; in the scriptures
themselves, in the beginning part - in veda pūrva, which highlight karma and upāsana - jīvātmā
and paramātmā have been consistently separated. jīvātmā regularly worships paramātmā; and at
the time of worship all his prayers are what? ‘I am a helpless individual. You alone are my savior. I
am anāthaḥ; you are anātha-nāthaḥ; I am dīnaḥ; you are dīna-bandhuḥ’. Thus, we have
consistently practiced jīvātma - paramātma bheda alone. Now, suddenly the upaniṣad comes and
talks about jīvātma paramātma aikyam! Therefore, normally, a student will raise his eyebrows or
close the eyebrows and go to sleep! One of these two things!! It is very, very difficult to accept.
Therefore, it is the responsibility of the upaniṣad to justify the equation and establish from what
stand point the equation is made. If you remember the rāmagītā, which we are simultaneously
studying, we said that if you take the superficial / conventional meaning, the equation will never
work. It’s like the equation between wave and ocean. Wave - ocean equation nobody will accept. I
will have to justify by saying wave is essentially water. Ocean is essentially water. Don’t keep in your
mind, their superficial nāma and rūpa. The nāma and rūpa are obstacles in the working of the
equation. So, unless you remove the nāma - rūpa obstacles from the mind, the equation will be
rejected. It will boomerang. Like the Australian boomerang, it will come back to the guru. guru will
say ‘tat tvam asi’. It will hit the hard head of the student [don’t misunderstand] and it will come back
to the guru! śiṣyā will not be able to absorb it.
Therefore, the aim of the 3rd chapter is to clarify the standpoint from which the equation is talked
about. What is the contextual meaning of jīvātmā and the contextual meaning of paramātmā? Not
the superficial meaning. Superficial meaning is called vācyārthaḥ - as we are seeing in rāmagītā.
Now, we have to drop the vācyārtha and come to lakṣyārtha, after applying bhāga tyāga lakṣaṇa.
Thus, we have to remove some superficial portions from jīvātmā also and paramātmā also and
come to their essential nature, which is called lakṣyārtha. Thus, from tvaṃ pada vācyārtha to
tvaṃ pada lakṣyārtha we have to come. Similarly, from tat pada vācyārtha to tat pada lakṣyārtha
we should come. [If you don’t understand these technical Sanskrit words, you understand this much
- the superficial parts of jīvātmā as well as paramātmā must be set aside]. And the 3rd chapter is
attempting to equate the tvaṃ pada lakṣyārtha and tat pada lakṣyārtha. That is why they say,
śravaṇaṃ is vākya pradhānaṃ. mananaṃ is pada pradhānaṃ. śravaṇaṃ is vākya vicāraḥ;
Class 50 - 5th March 2018 - mantrā 3-6-1 Download from www.arshaavinash.in Page 1
mananaṃ is pada vicāraḥ; pada means, analysis of the word. So, do the pada vicāra. The word
jīvātmā you should analyse well. The word paramātmā you should analyse well. And filter the
filterable parts from both words. Then, you will find that their aikya equation will snugly fit in.
And in this 3rd chapter, the 4th and 5th brāhmaṇams - uṣasta and kahola brāhmaṇams - focused on
‘tvaṃ’ pada lakṣyārthaḥ. uṣasta and kahola concentrated on ‘tvaṃ’ pada lakṣyārtha by asking
the question, ‘what is the real ‘I’? kathamaḥ ātmā?’ And then, by enquiry, it was established that the
sthūla śarīraṃ is not the real ‘I’; because, it is an object of experience, which has originated from
the pañcabhūtās; and, after a few years, they will go back to & merge with the pañcabhūtās.
Similarly, the sūkṣma śar īraṃ; similarly, the sense organs; similarly, ….. “yaḥ sākṣāt aparokṣāt
brahma”. Thus, until you come to the aparokṣa ātmā, you should go on and on. neti, neti and push
off. And, once we have pushed-off all these things, what is left behind as “na dṛṣṭerdraṣṭāraṃ
paśyeḥ, na śruteḥ śrotāraṃ śṛṇuyāt, na matermantāraṃ manvīthāḥ, na vijñātervijñātāraṃ
vijānīyāḥ”. This is the 4th brāhmaṇam.
And in the 5th brāhmaṇam also, the same thing. ‘I’, the observer, is the real ātmā. Thus, arriving at
the sākṣi caitanyam, the consciousness as jīvātma svarūpaṃ. And what type of consciousness?
That which is not part, product or property of the body, which is an independent principle, which is
not limited by the boundaries of the body, which continues to survive in its pure form, but which is
not available for any transaction. Thus, arriving at the sākṣi caitanyam is tvaṃ pada lakṣyārthaḥ.
And in the kahola brāhmaṇam one more extra-point was added. Not only I should know, ‘I am
different from the pañcakośās’, I should also register well that the problems of the body-mind-sense
complex belong only to the pañcakośā, but not to ‘me’, the ātmā, the self. That means, when the
body becomes old, what should we say? Don’t say, ‘I am old’. When the body is old, you are allowed
to declare that ‘the body is old’. guru will keep a stick in the hand!! So, jarā - mṛtyu belong to
annamaya koṣa. aśanā - pipāsā - hunger & thirst belong to prāṇamaya. prāṇamaya is hungry.
prāṇamaya is thirsty. Never say - at least mentally - ‘I am hungry’ and ‘I am thirsty’. During
household transactions we can tell. Be a Roman when in Rome. You can say, ‘I am hungry’; but
immediately the mind should know, it is only a veṣam, it is only a drama, the real ‘I’ is beyond that
jarā - mṛtyu and aśanā - pipāsā.
And finally, and most importantly, "yaḥ a śanāyā pipāse śokam mohaṃ jarāṃ mṛtyum atyeti".
śokam and mohaṃ. All the emotional disturbances may come due to prārabdha. And when the
mind goes through such situations, what should I declare? ‘Mind is disturbed’. Never, never say, ‘I
am disturbed’. It’s a very big practice, a meditation. All the saṃsārā problems, which we claim as
our problems, none of them are ‘my’ problem. Yes, we can certainly try to improve the condition of
the kośās, as much as possible. If there is physical issue, go to the doctor. Doesn’t matter. Do
mṛtyuñjaya homa. Nothing wrong. Whatever remedial measures you want to do, you can do. But,
even at that time, remember that - ‘they are not my problems. I am working on the instrument to
keep it in a fit condition’. Ultimately, the kośās can never be in perfect condition. Even if you make it
perfect, it will not stay perfect for long. Because, the body is growing. Don’t say ‘growing young’. It is
growing old. This is called arriving at the real meaning of the word ‘I’. This was the topic of uṣasta
brāhmaṇam and kahola brāhmaṇam; sections 4 and 5. tvaṃ pada lakṣyārtha vicāraḥ.
We have completed aparokṣa ātma vicāraḥ, tvaṃ pada lakṣyārtha vicāraḥ. We are now entering
into section 6. In the following three sections we will do sarvāntara brahma vicāra, tat pada
lakṣyārtha vicāraḥ - enquiry into the real meaning of the word paramātmā, which has been already
seen as, “yat sākṣād aparokṣād brahma, ya ātmā sarvāntaraḥ” - ātmā is aparokṣaḥ; yat
brahma sarvāntaraṃ. We have completed the sarvāntara ātma vicāraḥ; and entering into
sarvāntara brahma vicāraḥ, the tat pada lakṣyārtha vicāraḥ. If we successfully understand the
final meaning of jīvātmā and the final meaning of paramātmā, filtering all the extraneous matter, the
jīva adjective will go away and parama adjective also will go away. What will remain? jīvātmā minus
jīva is = ātmā. paramātmā minus parama = ātmā. So, there will be not be 2 ātmās. You will find
there is no more equation! Because, there is only eka ātmā.
Therefore, hereafter, we are going to enter into sarvāntaratva vicāraḥ. sarvāntaram - what does it
mean? The ultimate or the innermost essence of the ‘entire creation’. What was the previous
discussion? Ultimate essence of ‘myself’. What is the essence of ‘me’. Consciousness is my inner-
most essence. Now, we are going to find out the essence of the entire creation. sarvāntaratva
vicāraḥ. And, this enquiry will automatically mean sarva kāraṇatva vicāraḥ - enquiry into the
ultimate cause of the universe. This also we have explained in the last class.
Always the cause is the essence of any product. What are the examples? Essence of all the
ornaments, the inner content of all the ornaments, is gold. If you take all the ornaments and put them
in a mixie [don’t try that] and take out the essence! All the ornaments melted will become gold, which
is the inner content. What is that gold? The kāraṇam. Therefore, kāraṇam is the content, the
antaraṃ of the kāryaṃ. So, we should ask, ‘what is the kāraṇam?’ Once you arrive at the
kāraṇam, you should ask, does that kāraṇam itself has some other kāraṇam? Like, we have our
parents. Our parents are certainly kāraṇam. But our parents are not the ultimate kāraṇam;
because, they have got their kāraṇam. They themselves are kāryaṃ. Okay. What about
grandparents? They are also kārya-kāraṇam. Therefore, you have through one kārya-kāraṇam
series until you reach that ultimate kāraṇam for which there is no further kāraṇam. அப்ப-அம்ம less
அப்ப. அப்ப-அம்ம-less அம்ம. Parent-less parent! That is the ultimate kāraṇam. We are going to
enter this kārya-kāraṇam series enquiry, until we arrive at sarvāntaraḥ, the innermost essence of
the ‘entire creation’.
This enquiry is going to be done in three brāhmaṇams. First stage of enquiry is in the 6th
brāhmaṇam, with the help of gārgī, a great female vedic scholar. There is a debate between gārgī
and yājñavalkya; and together they arrive at the kāraṇam up to a particular level. Then, in the next
brāhmaṇam the next installment. That is between uddhālakaḥ and yājñavalkya. They go to the
next stage. This is in the 7th brāhmaṇam. And then, in the 8th brāhmaṇam gārgī comes again! No
other person came a second time. Only gārgī comes a second time, and in the 8th brāhmaṇam they
will arrive at the ultimate kāraṇam, called akṣaraṃ brahma.
In 3 brhāmaṇams 6, 7 & 8 this is going to be the enquiry. We will just read and go to the details.
Page 222, section 6 mantrā 1. The whole section is one mantrā
अथ है नं गाग� वाचक्नव पप्र ; या�वल्क्ये होवाच , य�ददं सवर्मप्स्व च प्रो च , किस्मन् खल्वा ओताश्
प्रोताश्च ; वायौ गाग��त ; किस्मन् खलु वायुरोतश् प्रोतश्च ; अन्त�र�लोक ेष गाग��त ; किस्मन् खल्वन्त�-लोका
ओताश् प्रोताश्च ; गन्धवर्लोके गाग��त ; किस्मन् खलु गन्धवर्लो ओताश् प्रोताश्च । आ�दत्यलोक ेष गाग��त ;
किस्मन् खल्वा�दत्यलो ओताश् प्रोताश्च ; चन्द्रलोक गाग��त ; किस्मन् खलु चन्द्रल ओताश् प्रोताश्च ;
न�त्रलोके गाग��त ; किस्मन् खलु न�त्रलो ओताश् प्रोताश्च ; देवलोकेषु गाग��त ; किस्मन् खलु दे वलोका ओताश्
प्रोताश्च ; इन्द्रलोक गाग��त ; किस्मन् खिल्वन्द्र ओताश् प्रोताश्च ; प्रजाप�तलोके गाग��त ; किस्मन् खलु
प्रजाप�तलो ओताश् प्रोताश्च ; ब्रह्मलोक गाग��त ; किस्मन् खलु ब्रह्मल ओताश् प्रोताश्च ; स होवाच , गा�गर
मा�तप्राḥ , मा ते मध ू ार व्यपप् अन�तप्रश्न वै देवताम�तपच् ृ छ� गा�गर , मा�तप्रा�ी�र ; ततो ह गाग�
वाचक्नव्युपरर ॥ [मन् १] [3.6.1]
atha hainaṃ gārgī vācaknavī papraccha ; yājñavalkyeti hovāca , yadidaṃ sarvamapsvotaṃ ca

protaṃ ca, kasminnu khalvāpa otāśca protāśceti; vāyau gārgīti; kasminnu khalu vāyurotaśca
protaśceti; antarikṣalokeṣu gārgīti; kasminnu khalvantarikṣalokā otāśca protāśceti; gandhar-
valokeṣu gārgīti; kasminnu khalu gandharvalokā otāśca protāśceti I ādityalokeṣu gārgīti ;
kasminnu khalvādityalokā otāśca protāśceti; candralokeṣu gārgīti; kasminnu khalu candra-
lokā otāśca protāśceti; nakṣatralokeṣu gārgīti; kasminnu khalu nakṣatralokā otāśca protāś-
ceti; devalokeṣu gārgīti; kasminnu khalu devalokā otāśca protāśceti; indralokeṣu gārgīti;
kasminnu khalvindralokā otāśca protāśceti; prajāpatilokeṣu gārgīti; kasminnu khalu
prajāpatilokā otāśca protāśceti; brahmalokeṣu gārgīti; kasminnu khalu brahmalokā otāśca
protāśceti; sa hovāca, gārgi mātiprākṣīḥ, mā te mūrdhā vyapaptad anatipraśnyāṃ vai
devatām atipṛcchasi gārgi, mātiprākṣīriti; tato ha gārgī vācaknavy upararāma II [mantra 3.6.1]
atha hainaṃ gārgī vācaknavī papraccha. After the previous challenger by name kahola withdrew
from yājñavalkya came gārgī, a great vedic scholar, who is also known vācaknavī, the daughter of
vacaknu maharṣi. From this it is very clear that in the olden days ladies also were equally experts
in vedic studies. And in tradition, ladies could not only become vedic scholars, those of them
interested in saṃnyāsa āśrama were also allowed to become saṃnyāsinīs also. They were called
brahmavādinīs or saṃnyāsinīs. Only difference is, their saṃnyāsa is called laukika saṃnyāsa,
non-ritualistic saṃnyāsa; because, only when there is a sacred thread and vedic rituals are
performed then the saṃnyāsa also must be ritualistic saṃnyāsa. Since the ladies were not
performing vedic rituals, they had only worldly duties, therefore, their saṃnyāsa is called laukika
saṃnyāsa, renouncing worldly duties and taking to saṃnyāsa āśrama. gārgī seems to be one
such extra-ordinary vedic scholar. She questions yājñavalkya about the cause of this universe.
The entire universe is called bhautika prapañcaḥ. bhautika prapañca means, made out of the
pañca bhūtāni. So, if you resolve the entire bhautika prapañca, it will resolve into what? That will
be its kāraṇam. According to śāstrā, the bhautikam, the combination of the elements - ākāśā vāyu
agni jalam pṛthvī - they all will merge into pṛthvī tattvam, because pṛthvī tattvam is the kāraṇam.
Then pṛthvī tattvam will merge into jala tattvam. jala tattvam will merge into agni tattvam. agni
tattvam will merge into vāyu tattvam. vāyu tattvam will merge into ākāśa tattvam. ākāśa is thus
the ultimate cause of the entire sthūla prapañca. ākāśa is the ultimate cause of the entire sthūla
prapañca. But that is going to be presented in a different language. We are going into further finer
matter, which is the cause of grosser matter. And that fine matter also will have its kāraṇam in still
finer matter; and still finer matter. atīva sūkṣma dravyaṃ. If you want to employ modern science,
suppose you study the gross universe scientifically, all things in the universe can be reduced into
100 and odd elements. Because combination of elements alone is everything. Also called elemental.
And if you analyse all the elements, they will all get reduced to molecules. And molecules, on
analysis, will get resolved into atoms. Atoms will get resolved into sub-atomic particles. They will get
resolved into energy. Ultimately, they will say, energy field is the ultimate cause of the entire gross
matter that constitute the entire Creation, the sthūla prapañca. In śāstra we will say ākāśa. In
modern Science they will call it energy field.
Similarly, if you study the individual, the [individual is made up of what? The organs. All the organs
combined together is the individual. What are organs? Various tissues joined together. What are the
tissues? Cells joined together. Then, cells will be reduced further. Finally, they will say it is DNA.
And that alone evolves into all living matter. So, whether you take the individual or the total, it will get
reduced into finer and finer matter. Whether you take organic individuals or inorganic external world,
they will all get reduced into finer and finer matter only. In śāstra, we talk about layers and layers of
finer matter, which is the kāraṇam of grosser matter. Like this when you study the entire sthūla
prapañca, you can reach an ultimate end. That is the one which gārgī wants to arrive at.
In her questions she repeatedly uses the expression “otaṃ ca protaṃ ca”. This usage is based on
an example which is often taken in the śāstra. All the fabrics or cloth are nothing but kāryam or
products. Products made out of what? Nothing but fibers or threads only. We don’t have any fabric,
other than the thread. Therefore, ‘what is a cloth?’ if you ask, ‘it is nothing but a product, which is
inter-woven with the two-fold thread; the longish thread and the cross thread’. Long thread and cross
thread woven together is the cloth. The long thread is called warp; and the cross thread is called
woof. Warp and woof of any fabric are the longitudinal and cross threads. In Sanskrit we say, otaṃ
and protaṃ. otaṃ refers to the long thread; protaṃ refers to the cross thread. Thus, thread is
kāraṇam of the fabric, the kāryam.
And, based on this, the words warp and woof can be used in a very general sense of kāraṇam, as
the material cause of anything. For example, ‘what is the warp and woof of a building?’ if asked,
what does it mean? It means, ‘what is the material out of which the whole building is created’. It may
be bricks, mud and a few other items. The idiom the śāstrā uses is, otaṃ ca protaṃ ca. Means,
upādāna kāraṇam, the material cause of any kāryam, product.
So, ‘kasmin nu sarvam otaṃ ca protaṃ ca’ means, ‘what is the material cause out of which all
these things are produced?’ And, the material cause of any product is the inner essence of the
product. If you remove the thread, there will be no cloth, separate from thread. No ornaments,
separate from gold. No furniture, separate from wood. Therefore, you get a series of words otaṃ ca
protaṃ ca. Almost in every line there is that word.
Here gārgī is asking, ‘what is the material cause of the creation?’ “yājñavalkyeti hovāca, yad idaṃ
sarvam apsu otaṃ ca protaṃ ca, kasmin nu khalu āpaḥ otāḥ ca protāḥ ca iti?”. idaṃ sarvam
in this context means, pṛthvī tattvam. pārthiva dravyaṃ sarvam is based upon what kāraṇam?
And, what is the material cause of pṛthvī tattvam? jala tattvam. āpaḥ means, jala tattvam. Then
she asks, ‘If pṛthvī is pervaded by apsu (jalam), by what is that āpaḥ pervaded?’ yājñavalkya
says, vāyau gārgī iti. So, He is skipping agni, because agni doesn’t exist by itself and vāyu is
talked about as the material cause of the jalam, through agni tattvam. Then she asks, “kasminnu
khalu vāyurotaśca protaśceti?” - ‘what is the material cause of vāyu?’ yājñavalkya replies,
“antarikṣa lokeṣu gārgī”. Here the word antarikṣa lokaḥ means, that loka which is made out of
still finer material. Finer than what? Finer than the previous one. What is the previous one? vāyu.
Then gārgī asks, “kasminnu khalvantarikṣalokā otāśca protāśceti?” - what about the material
cause of antarikṣa loka? He says, “gandharvalokeṣu gārgīti”. Here, the word gandharva loka
should be translated as still finer matter, with which gandharva loka is made of. That is its material
cause. Then, “kasminnu khalu gandharvalokā otāśca protāśceti” - what about gandharva loka?
“ādityalokeṣu gārgīti”. “kasminnu khalvādityalokā otāśca protāśceti” - what about āditya loka?
“candralokeṣu gārgīti”. Each loka must be translated as made up of finer matter principle than its
previous one - sūkṣma dravyaṃ. “kasminnu khalu candralokā otāśca protāśceti” - and candra
loka is based on what? “nakṣatralokeṣu gārgīti”. “kasminnu khalu nakṣatralokā otāśca
protāśceti” - what about nakṣatra loka? “devalokeṣu gārgīti”. “kasminnu khalu devalokā otāśca
protāśceti” - what about deva loka? “indralokeṣu gārgīti”. “kasminnu khalvindralokā otāśca
protāśceti” - what about indra loka? “prajāpatilokeṣu gārgīti”. “kasminnu khalu prajāpatilokā
otāśca protāśceti” - what about prajāpati loka? “brahmalokeṣu gārgīti”.
brahma loka represents the finest matter in this sthūla prapañca. In our pañca bhūta language we
can say, ‘it is like ākāśa tattvam’. And only this much we can study with the help of our instruments.
Modern science also can go up to this level only. And beyond this sthūla prapañca there is a
cause. But that cause is not available for our sensory perception or study through any instruments of
knowledge. And what is that beyond the sthūla prapañca or the sthūla śarīraṃ? We have got
sūkṣma śar īraṃ. sūkṣma ś arīraṃ is made-up of more-finer matter. But what is the difference
between sthūla śarīraṃ and sūkṣma śar īraṃ? sthūla śarīraṃ can be scientifically studied.
sūkṣma śarīraṃ is out of that range. It is not available for sensory perception.
That is why I often say, ‘modern science doesn’t accept sūkṣma śarīraṃ’. sūkṣma śarīraṃ means,
[in tattva bodha] what all things? sūkṣma śar īraṃ consists of “pañca jñānendriyāṇi pañca
karmendriyāṇi pañca prāṇāḥ manaḥ ca buddhiḥ caiva”. Modern science doesn’t accept the
mind. But, śāstra talks about sūkṣma śarīraṃ as the cause of sthūla śarīraṃ. And the sūkṣma
śarīraṃ is finer than sthūla śarīraṃ. But science will reject! Why? Because, they cannot study your
mind! They will accept brain; because, brain is part of sthūla śarīraṃ, made up of matter. But mind
is part of sūkṣma śarīraṃ. śāstra talks about the mind. Not only it talks about a mind, śāstrā says
mind will continue to exist even after the brain [body] goes away. Because, brain is burnt during
cremation. After the brain goes, does the mind survive or not? What is śāstrā’s answer? Other than
the brain there is a still finer matter. [We are not talking about consciousness now. We are only
talking about even finer matter]. But that is not available for pratyakṣa or tarka pramāṇa.
That’s why our children ask, ‘what is the scientific proof that our ancestors continue to survive?’ And
we are doing śrāddha tarpaṇa etc., based on what? That their sūkṣma śar īraṃ continues. And
beyond that, one more śarīram is there. kāraṇa śarīram is there. That continues. And we are
worshipping that through our śrāddha tarpaṇa. But our children ask, ‘what is the scientific proof?’
What is our answer? It is beyond the reach of science. Then, how do you know they exist? Based on
śāstrā pramāṇam. That is why śrāddham is called śraddhayā kṛtaṃ śrāddham. That which is
performed based on our faith in the śāstram. If you don’t believe in śāstram, no sūkṣma śarīraṃ,
no kāraṇa śarīram, no ancestors, no śrāddham, no tarpaṇa.
sarvam that gārgī is talking about until now is pauruṣeya pramāṇam. Whereas, beyond the sthūla
it is apauruṣeya pramāṇa viṣaya. Therefore, when she asked the question, “kasminnu khalu
brahmalokā otāśca protāśceti” - what is the cause of / what is that beyond brahmaloka?
yājñavalkya says, ‘until now, you talked about pauruṣeya pramāṇa; now, suddenly, you are asking
about apauruṣeya’ brahmaloka represents what? The finest form of sthūla prapañca. And,
beyond that we don’t have any scientific pramāṇam. So, it is beyond the scope of the 6th
brāhmaṇam. Therefore, yājñavalkya says, “gārgi mā atiprākṣīḥ, mā te mūrdhā vyapaptad
anatipraśnyāṃ, vai devatām atipṛcchasi gārgi, mā atiprākṣīr iti - ‘gārgi don’t ask further
questions. Your head will fall’. The word ati means what? Beyond the scope of pauruṣeya
pramāṇam. pauruṣeya pramāṇam means, things within our perception, our reasoning and
scientific enquiry. If you ask those apauruṣeya questions you are going beyond the range. Then,
what will happen? mā te mūrdhā vyapaptat - your head will fall. yājñavalkya is threatening her.
‘Your head will fall down because the question is beyond the scope of the present dialogue’.
He uses a special word anatipraśnyāṃ vai devatām. anatipraśnyāṃ means, it is beyond our
scope of our present discussion. [This word itself has been derived by the commentators in a
particular way. For Sanskrit students it may be useful]. So, here, the whole debate - if you study the
entire 3rd chapter, King janaka has announced prize money for whom? For a person who is the
greatest vedic scholar. Therefore, all questions must be based on veda! veda praśnaḥ is the field
of enquiry. Or, vaidika praśnaḥ is our scope. Therefore, if you ask questions based on non-vedic
pramāṇams - like, from pratyakṣa, tarka etc. - those questions will come under ati praśnaḥ.
vedic question is praśnaḥ; so, non-vedic question is ati-praśnaḥ. tārkika praśna is ati-praśnaḥ.
Until now, gārgī confined to tārkika praśna, that is ati praśna. And suddenly from tārkika praśna,
gārgī is again coming back to vaidika praśnaḥ. So, it becomes anatipraśnaḥ. anati-praśnaḥ
means vaidika praśnaḥ. So, first one is vaidika praśnaḥ. Then, ati praśnaḥ or non-vaidika
praśnaḥ. anatipraśnaḥ is non-non-vaidika praśnaḥ. Non-non-vaidika praśnaḥ means - double
‘non’ will cancel each other - vaidika praśnaḥ. Means, you are asking about a subject matter which
is beyond the scope of our current discussion. So, don’t ask about that, says yājñavalkya.
Now we have come up to sthūla prapañca. And, in the next section, section 7, we have to go to
sūkṣma and kāraṇa prapañca. And, in the 8th section, we will go beyond sūkṣma and kāraṇa to
the nirguṇa praśnaḥ.
I hope, you are seeing the travel - sthūla to sūkṣma to kāraṇa to beyond. viśva to taijasa to prājña
to turīyaṃ. virāṭ to hiraṇyagarbha to antaryāmī to brahman. This is our journey. More of this we
will see in the next class.
“anatipraśnyāṃ, vai devatām atipṛcchasi gārgi, mā atiprākṣīr iti”. That is why gārgī withdraws
temporarily. But she comes back a second time and says, ‘now I am giving up tārkika praśnaḥ and
coming to vaidika praśnaḥ. She will come back, again.
ॐ पूण्
… किस्मन् खलु ब्रह्मल ओताश् प्रोताश्च ; स होवाच , गा�गर मा�तप्राḥ , मा ते मध ू ार व्यपप् अन�तप्रश्न
वै देवताम�तपच
ृ ्छ� गा�गर , मा�तप्रा�ी�र ; ततो ह गाग� वाचक्नवय् ुपरर ॥ [मन् १] [3.6.1]
… kasminnu khalu brahmalokā otāśca protāśceti; sa hovāca, gārgi mātiprākṣīḥ, mā te
mūrdhā vyapaptad anatipraśnyāṃ vai devatām atipṛcchasi gārgi, mātiprākṣīriti; tato ha gārgī
vācaknavy upararāma II [Page 222, section 6 mantra 1, last 4 lines]
In the 4th & 5th sections - uṣasta brāhmaṇam and kahola brāhmaṇam - the ātma-brahma aikyam
was pointed out in a well-known sentence - “yaḥ sākṣāt aparokṣāt brahma, ya ātmā
sarvāntaraḥ”. And while talking about ātma-brahma aikyam, two descriptions were given for ātmā
and brahma. ātmā was defined as aparokṣaḥ; and brahman was defined as sarvāntaraḥ.
aparokṣaḥ ātma, sarvāntaraṃ brahma.
And what is meant by the word aparokṣaḥ was described in sections 4 & 5, by pointing out that the
word aparokṣa refers to the self-evident subject, which is the witness of everything. And, that
which is the witness of everything, can never be an object witnessed at any time. Like, the world is
witnessed object. Body is witnessed object. Mind is witnessed object. Thoughts are witnessed
objects. Blankness of the mind is also witnessed. All of them are witness-able objects. But the
ultimate witness is never objectifiable. It has to be always claimed as, ‘I’, the subject. “na
dṛṣṭerdraṣṭāraṃ paśyeḥ, na śruteḥ śrotāraṃ śṛṇuyāt, na matermantāraṃ manvīthāḥ, na
vijñātervijñātāraṃ vijānīyāḥ”. ĀTMA IS EVER ‘I’, THE SUBJECT, WHICH CAN NEVER BE OBJECTIFIED.
Thus, the word aparokṣa has been explained.
Now, the upaniṣad goes to the word sarvāntaraṃ brahma; description of the word sarvāntaraṃ.
Literally, the word sarvāntaraṃ means, the ultimate, inner most essence of the entire creation. And,
in the last class I pointed out, always the kāraṇam is said to be the essence of any kāryaṃ. Just as,
gold is the inner essence of ornaments. Wood is the inner essence of furniture. Thus, kāraṇam or
cause alone is always kāryasya antaraṃ. Therefore, if brahman is sarvāntaraṃ, it has to be
sarva kāraṇam, the cause of everything! And, if it is the cause of everything, it has to be the
ultimate cause. Therefore, we have entered into an enquiry about the ultimate cause of the creation.
And, what is the method of enquiry to be adopted? You can take any blessed thing in the creation.
And ask the question, ‘what is its cause?’ because, everything in the creation is a product. And
therefore, you ask, ‘what is its cause?’ Naturally, with a little bit enquiry, you can arrive at the cause.
Like, a building is there. Bricks are the cause of the building. If you take the body, what is the cause
of the body? Blood, flesh, bone etc., are the cause of the body. And then we ask the next question,
‘this cause, is it the ultimate cause? Or is that itself a product of something else?’ And what do you
find? Even though brick is the cause of the building, brick itself is a product. Because, there is a
factory which is producing bricks out of some other cause; say, ‘clay’. Therefore, that cause [brick]
will not be the ultimate cause as long as the cause itself is a product. So, if the cause itself is a
product, you should ask the question, ‘what is its cause?’ Then you arrive at something else. Then
you ask, ‘what is its cause?’ Thus, you have to go on and on and on, until you hit the ultimate cause!
And in this 6th section of bṛhadāraṇyaka 3rd chapter, this enquiry has been initiated by gārgī, with
the help of yājñavalkya. And yājñavalkya keeps on answering her questions about its cause, its
cause, its cause. And then you find a particular situation. What is that? Up to a particular level the
cause will be sensorily perceptible. Will be available for sensory perception. But, once you go
beyond a particular level, we know there is a cause. But the cause is not perceivable by the sense
organs. As you go to higher levels, the cause becomes intangible and finer. Therefore, what should
you do? You cannot use ordinary sense organs. You will have to enhance your power of perception,
by using microscope etc. to go to the next level. Thus, initially, pratyakṣam - one can see the cause.
But, beyond a level, only enhanced pratyakṣam can see the cause. Like, in modern science,
elements may be seen. Molecules may be seen, with some microscope. But, when you go to atomic
level, you know they are there; but you cannot see them with the sense organs. You will have to go
for an enhanced pratyakṣam. And when you travel further to the sub-atomic particles, even those
enhanced pratyakṣam cannot see those sub-atomic particles etc. They are not visible causes. They
are inferred causes. Only by seeing a certain phenomenon or pattern, scientists infer that such &
such particle should be there. And by experiments etc. they prove the existence of the particle. But
even they have never seen them either directly or even with instruments like electron microscope.
Thus, pratyakṣa to enhanced pratyakṣa to tarka pramāṇa. And with the help of tarka pramāṇa,
you can go to still higher and higher level. There again, once you have reached a particular level,
tarka pramāṇa also has reached its maximum capability. Beyond that level, even tarka cannot infer.
pratyakṣam cannot reach. Enhanced pratyakṣam cannot reach. anumāna or tarka pramāṇam,
cannot reach. It is atarkyaṃ. atarkyaṃ means, beyond reasoning and perception.
And gārgī questions yājñavalkya up to the maximum level reachable by tarka pramāṇam. But, if
one wants to go beyond that level, even tarka pramāṇa will fail. Therefore, we have to use another
pramāṇam. Now the question is, ‘what is that other, superior pramāṇam? As far as human beings
are concerned, they have got only pratyakṣa, enhanced pratyakṣa and tarka. tarka means, very
advanced brain they have. All the theoretical scientists like Einstein and Stephen Hawkins who had
extraordinary brains reached higher and higher levels by their sheer thinking faculty itself.
And all these are called human pramāṇams, pauruṣeya pramāṇams. But, beyond a particular
level, pauruṣeya pramāṇams cannot travel. Like, if we have to go to a faraway country, you cannot
go by road. Therefore, what do you do? You go by road up to the airport; and in the airport you park
your vehicle or send it back and you change the vehicle itself from a road vehicle to an aircraft. You
change the very instrument itself.
Here, gārgī has stretched yājñavalkya to the maximum level up to which the pauruṣeya
pramāṇam, the human instruments can reach. Beyond this, we cannot travel. You have to change
from pauruṣeya pramāṇam to apauruṣeya pramāṇam. And therefore, yājñavalkya gives a
warning to gārgī. ‘We have reached the maximum limit of pauruṣeya pramāṇam. Therefore, don’t
ask me any more question holding on to this pramāṇam’. Sitting in a car itself don’t ask me to travel
further. Car can travel only in the earth, neither in water nor in air. Either you take a ship or a flight.
Car won’t help in those mediums. It becomes useless. Therefore, yājñavalkya says, ‘we have
reached the limit. Don’t ask me anymore questions. And if you ask further, you are changing the
field. Therefore, it is inappropriate to our discussion’. So, he threatens her, ‘your head will fall’.
That is what we saw in the last class. “kasminnu khalu brahmalokā otāśca protāśceti; sa
hovāca, gārgi mātiprākṣīḥ, mā te mūrdhā vyapaptad anatipraśnyāṃ vai devatām atipṛcchasi
gārgi, mātiprākṣīriti” The word brahma loka refers to the finest cause available for pauruṣeya
pramāṇam. The word brahma loka should be translated as the finest cause that can be detected
by pauruṣeya pramāṇam. Beyond that pauruṣeya can’t travel. Therefore, sa hovāca. yājñavalkya
gave a warning, “gārgi mātiprākṣīḥ”. Don’t ask too many questions within or with the help of
pauruṣeya pramāṇam, if you want to save your head. mā te mūrdhā vyapaptat” - let your head
not roll. “anatipraśnyāṃ vai devatām ati pṛcchasi gārgi, mātiprākṣīr iti”, The word anati-
praśnyāṃ means tarka-aviṣayāṃ or atarkyāṃ or pauruṣeya pramāṇa agocarāṃ or apauruṣeya
viṣayāṃ. devatāṃ here refers to kāraṇam. So, he says, ‘don’t go beyond this level’. “ati pṛcchasi
gārgi. mātiprākṣīḥ” – ‘you are going too far; don’t go any further’.
“tato ha gārgī vācaknavy upararāma”. And therefore, gārgī - who wanted to save her head -
decided to withdraw [temporarily] with an intent to come back with āgama; because, with tarka you
cannot travel further. But, with the help of veda we can travel further! Therefore, the 6th section is
gārgī, with pauruṣeya pramāṇa. And, in the 8th section the same gārgī will come with apauruṣeya
pramāṇa. So, pauruṣeya pramāṇa gārgī and apauruṣeya pramāṇa gārgī - in two sections she
will appear. Now, for the time being, gārgī has withdrawn. Up to this we saw in the last class.
Now we are entering the next level of finer kāraṇam. Page no 225. Section 7.
अथ है नमद्दाल
ू आरु�ण पप्र; या�वल्क्ये होवाच, मद्रेष्वव पतञ्चलस काप्यस गह ृ े षु य�मधीयाना:;
तस्यासीद्भाय गन्धवर्गृह�, तमपच ृ ्छा कोऽसी�त; सोऽब्रवीत्क आथवर् इ�त; सोऽब्रवीत्पतञ काप्य
या��कांश्, वेत् नु त्व काप् तत्सूत येनायं च लोकः परश् लोकः सवार्� च भत ू ा�न संदृब्धा भवन्ती�;
सोऽब्रवीत्पतञ काप्:, नाहं तद्भगवन्वेदे, सोऽब्रवीत्पतञ काप्य या��कांश्, वेत् नु त्व काप्
तमन्तयार्�म य इमं च लोकं परं च लोकं सवार्� च भत ू ा�न योऽन्तर यमयती�त; सोऽब्रवीत्पतञ काप्: नाहं तं
भगवन्वेदे�; सोऽब्रवीत्पतञ काप्य या��कांश्, यो वै तत ् काप् सत् ू �वद्या� चान्तयार्�मण�म स ब्रह्म�, स
लोक�वत ्, स दे व�वत ्, स वेद�वत ्, स भतू �वत ्, स आत्म�वत, स सवर्�व�द�; तभे ्योऽब्रव; तदहं वेद; तच्चे�व
या�वल्क सत ू ्रम�वद्वां चान्तयार्�म ब्रह्मगवीरु, मध ू ार ते �वप�तष्यती�; वद े वा अहं गौतम तत्सूत तं
चान्तयार्�मण�म; यो वा इदं किश्चद्ब्रूया वेदे�त, यथा वेत् तथा ब्रूह� ॥ [मन् १] [mantra 3.7.1]
atha hainamūddālaka āruṇiḥ papraccha; yājñavalkyeti hovāca, madreṣvavasāma
patañcalasya kāpyasya gṛheṣu yajñamadhīyānāḥ; tasyāsīdbhāryā gandharvagṛhītā, tam-
apṛcchāma ko'sīti; so'bravītkabandha ātharvaṇa iti; so'bravītpatañcalaṃ kāpyaṃ yājñikāṃś-
ca, vettha nu tvaṃ kāpya tatsūtraṃ yenāyaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṃ-
dṛbdhāni bhāvantīti; so'bravītpatañcalaḥ kāpyaḥ, nāhaṃ tadbhagavanvedeti, so'bravīt-
patañcalaṃ kāpyaṃ yājñikāṃśca, vettha nu tvaṃ kāpya tamantaryāmiṇaṃ ya imaṃ ca lokaṃ
paraṃ ca lokaṃ sarvāṇi ca bhūtāni yo'ntaro yamayatīti; so'bravītpatañcalaṃ kāpyaḥ nāhaṃ
taṃ bhagavanvedeti; so'bravītpatañcalaṃ kāpyaṃ yājñikāṃśca, yo vai tat kāpya sūtraṃ
vidyāttaṃ cāntaryāmiṇamiti sa brahmavit, sa lokavit, sa devavit, sa vedavit, sa bhūtavit, sa
ātmavit, sa sarvaviditi; tebhyo'bravīt; tadaham veda; taccettvaṃ yājñavalkya sūtram-
avidvāṃstaṃ cāntaryāmiṇaṃ brahmagavīrudajase, mūrdhā te vipatiṣyatīti; veda vā aham
gautama tatsūtraṃ taṃ cāntaryāmiṇamiti; yo vā idaṃ kaścidbrūyādveda vedeti, yathā vettha
tathā brūhīti II [mantra 3.7.1]
So, now comes the next challenger, another vedic scholar, a very famous vedic scholar by name
uddhālakaḥ. This uddhālaka alone is the teacher of śvetaketu in the 6th chapter of chan̄dogya
upaniṣad. The famous mahā vākyam, “tat tvam asi” - is taught by uddhālaka only. That great
ācāryā comes here. “atha hainam ūddālaka āruṇiḥ papraccha; yājñavalkyeti hovāca”. āruṇiḥ -
the son of aruṇa ṛṣiḥ - papraccha asked / addressed yājñavalkya.
And before asking the question, he talks about an episode, an experience they had before when
they were brahmacārī students in a gurukulaṃ. He is first giving the background of their
gurukulaṃ episode. All this to frighten yājñavalkya by pointing-out that they have received some
extra-ordinary knowledge in the gurukulaṃ. ‘Based on that knowledge I am going to ask you
questions. May you be ready for the extra-ordinary questions. And, what are those extra-ordinary
questions? apauruṣeya viṣaya praśnaḥ - that which is not available for sensory perception; not
available for enhanced sensory perception; not available for logical reasoning also! That extra-
ordinary topic we both know. Where did we learn that? In our gurukulaṃ we got the knowledge, in
an extra-ordinary manner. And how? That is the story, the episode.
The story is very, very similar to the story we saw in the 3rd section. bhujyu brāhmaṇam. The same
or a similar story we get. uddhālaka says, as brahmacārīs we went to madra deśa where a great
vedic scholar by name patañjala kāpyaḥ was there. patañjala kāpyaḥ is the name of uddhālaka’s
guru, He is referring to. So, madreṣu - in madra deśa we lived in patañcalasya kāpyasya gṛheṣu
- in the quarters of patañjala ṛṣi, yajñam adhīyānāḥ - for studying vedic rituals. tasyāsīdbhāryā
gandharvagṛhītā - and he had a wife. [In the previous story, the daughter was possessed by an
extraordinary being - patañjala kāpyasya duhitā gandharva gṛhītā, sudanvā āṅgīrasaḥ - a
gandharva the by name sudanvā āṅgīrasaḥ had possessed the daughter. Here, instead of the
daughter, it is his wife. In that house all the ladies seem to be possessed. I don’t know; He says so.
We should be careful! tasyāsīdbhāryā gandharvagṛhītā - previously, putrī; now, bhāryā!] Here the
word gandharva means, a being with extraordinary vedic wisdom. A vaidikaḥ is here called
gandharvaḥ; a celestial was possessing the wife.
“tam apṛcchāma ko'sīti”. And we addressed that gandharva inside bhāryā, the gandharva inside
the lady, we addressed. uddhālaka and patañjala, the husband all joined together addressed. So,
ko'sīti – kaḥ asi iti – ‘who are you occupying the body of this lady?’ “so'bravīt kabandha
ātharvaṇa iti” - saḥ abravīt kabandha ātharvaṇa – [there it is sudanvā āṅgīrasaḥ; here it is
kabandha ātharvaṇaḥ. ātharvaṇaḥ means, a great scholar in atharvaṇa veda]. And immediately
thereafter, “so'bravīt patañcalaṃ kāpyaṃ yājñikāṃśca” - atharvaṇaḥ the gandharva - the one
who is inside - asks, a question to uddhālaka, patañjala and others. So, saḥ abravīt - the
gandharva asked them, yājñikāṃ means the vedic students, including uddhālaka.
He asked two questions. The 1st question is about hiraṇyagarbha and the 2nd question is about
antaryāmī. What is the definition of hiraṇyagarbha? samaṣṭi sūkṣma śar īraṃ with borrowed or
reflected consciousness is hiraṇyagarbha. sūkṣma śar īraṃ comes under pauruṣeya viṣaya or
apauruṣeya viṣaya? sthūla śarīraṃ is available for sensory perception, scientific observation,
logical analysis etc. sūkṣma śarīraṃ is not available for sensory perception. Even with a micro-
scope you can’t see sūkṣma śarīraṃ. And this samaṣṭi sūkṣma śarīraṃ is a finer form of matter
only; which is finer than the sthūla śarīraṃ. And this sūkṣma śar īraṃ at samaṣṭi level is called
hiraṇyagarbha or sūtraṃ. He asks the question, ‘do you know that hiraṇyagarbha?’
And what is the specialty of the finer matter? It is capable of holding reflected consciousness.
sūkṣma śarīraṃ also is matter. sthūla śarīraṃ is also matter. What is the difference between these
two? sūkṣma śar īraṃ can contain cidābhāsa. sthūla śarīraṃ cannot form cidābhāsa. If sthūla
śarīraṃ also can form cidābhāsa, what is the advantage? It will be eternally alive. Therefore,
sthūla śarīraṃ can only borrow cidābhāsa from the sūkṣma śarīraṃ; whereas, sūkṣma śarīraṃ
is finer enough to have RC. Therefore, it is still finer material. And the sūkṣma śarīraṃ at the macro
level is called hiraṇyagarbhaḥ; otherwise another name for it is sūtraṃ.
Here, this gandharva asks, “vettha nu tvaṃ kāpya tatsūtraṃ?” - ‘Do you know that hiraṇya-
garbhaḥ kāpya? kāpya is the name of the husband. [Now it appears as if the wife is addressing the
husband. But, in fact, the gandharva, through the wife’s body, is addressing the husband,
uddhālaka and others]. “hey kāpya patañjala, tat sūtraṃ vettha tvaṃ?” - do you know the
sūtraṃ, the hiraṇyagarbha tattvam? What is the glory of sūtraṃ or the sūkṣma śarīraṃ? He says
sūkṣma śar īraṃ alone keeps the sthūla śarīraṃ alive. With the cidābhāsa, sūkṣma śar īraṃ
alone is known either as taijasa [at the individual level]; or, as hiraṇyagarbha [at the samaṣṭi level].
And this sūkṣma śarīraṃ alone, with cidābhāsa, enlivens the physical body. This body will be alive
how long? As long as the sūkṣma śarīraṃ continues to reside in the body. In the bhgavad gītā -
“mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ I manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati II”
The moment the cidābhāsa takes the sūkṣma śarīraṃ away from the sthūla śarīraṃ, then people
have to get busy. Dispose of the body. So, the body is alive because of the finer sūkṣma śarīraṃ,
which is called sūtraṃ or hiraṇyagarbha.
“yenāyaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṃdṛbdhāni bhāvantīti”. yena - by that
hiraṇyagarbha or taijasa alone, ayaṃ ca lokaḥ - in this context the word lokaḥ means, śarīraṃ,
this physical body in this janma. paraśca lokaḥ - and the future physical bodies also. The word
paraḥ means, future body. Normally, para lokaḥ means, svarga lokaḥ. But, in this context para
lokaḥ means, our own future body. paraśca lokaḥ. Then, sarvāṇi ca bhūtāni. Here, bhūtāni refers
to all the other sthūla śarīraṃs; all the other physical bodies. All of them are saṃdṛbdhāni
bhāvanti - are kept alive. They are all not corpses; not dead bodies. They are all alive because they
are sustained by the sūkṣma śar īraṃ. What type of matter? apauruṣeya matter. apauruṣeya
means, not available for pauruṣeya pramāṇam.
That is why I said in the last class, all the scientists accept the sthūla śarīraṃ; but they don’t accept
the sūkṣma śar īraṃ. If you say, ‘death is nothing but the sūkṣma ś arīraṃ leaving the sthūla
śarīraṃ’ and talk about the departed soul etc., they will say, ‘we accept only the sole of the shoe;
but we don’t accept a departed soul; we don’t accept the sūkṣma śar īraṃ; because, there is no
scientific proof for its existence’. Whereas, we the vedāntin, accept the sūkṣma śarīraṃ. For that,
what is proof for us? No scientific proof. We have got only śāstric proof. And if a person says, ‘I
don’t believe in śāstra’, we say, ‘wish you all the best’ and move away. We cannot have further
conversation at all. All our religion and all our rituals etc., are based on what? śāstra pramāṇa. That
alone talks about the sūkṣma śar īraṃ travelling, taking another body etc. We therefore perform
śrāddhaṃ tarpaṇaṃ etc. None of them can be scientifically established. If you ask for scientific
proof, we will only give yājñavalkya’s answer - mā te mūrdhā vyapaptat - your head will fall. That
is only our answer!
And therefore, gandharva asks the question about hiraṇyagarbha – that invisible astral body by
which - “sarvāṇi ca bhūtāni saṃdṛbdhāni bhāvanti iti” - all the physical bodies are sustained.
They call it the astral body. What was the answer of patañjala, uddhālaka and the whole group of
brahmacārīs? They all uniformly answered, ‘we don’t know the sūtraṃ, the hiraṇyagarbha’.
Then, the gandharva asks the next finer question, “vettha nu tvaṃ kāpya tamantaryāmiṇaṃ ya
imaṃ ca lokaṃ paraṃ ca lokaṃ sarvāṇi ca bhūtāni yo'ntaro yamayatīti”. Even beyond that
hiraṇyagarbha, the sūkṣma śar īraṃ, there is another body, which is even finer, which survives
even after the destruction of the sūkṣma śarīraṃ; and during the pralaya kālaṃ also. [And what is
it called in tattva bodha? kāraṇa śarīraṃ]. The kāraṇa śarīraṃ also is a finest form of matter only.
And this kāraṇa śarīraṃ also is not available for sensory perception. Not available for enhanced
sensory perception. Not available for logical analysis also. It is not available to scientific enquiry.
They all come under meta physics. Supra-physics. And this kāraṇa śarīraṃ being the finest form of
matter, it also can reflect cidābhāsa. sthūla śarīraṃ cannot reflect cidābhāsa. It only has to borrow
cidābhāsa from the sūkṣma śarīraṃ. sūkṣma śarīraṃ can reflect cidābhāsa. And when sūkṣma
śarīraṃ itself can, what to talk of its cause, the kāraṇa śarīraṃ. So, kāraṇa śarīraṃ also can
reflect cidābhāsa. The cidābhāsa alone is called the life principle.
And sūkṣma śar īraṃ contains cidābhāsa. kāraṇa śarīraṃ also contains cidābhāsa. And for the
cidābhāsa + kāraṇa śarīraṃ we give a special name - prājñaḥ. And, sūkṣma śar īraṃ +
cidābhāsa is called taijasaḥ. And if you combine all the kāraṇa śarīraṃs, the samaṣṭi, the total,
and include all the reflections, the samaṣṭi kāraṇa śarīraṃ + samaṣṭi cidābhāsa [we have given a
name in tattva bodha] it is called antaryāmī. antaryāmi is the name of samaṣṭi matter plus
samaṣṭi RC. Or, samaṣṭi kāraṇa śarīraṃ + samaṣṭi cidābhāsa is antaryāmī.
And now our gandharva, kabandha ātharvāṇaḥ asks uddhālaka, “vettha nu tvaṃ kāpya tam
antaryāmiṇaṃ” - do you know that antaryāmī?’ So, previously he asked, ‘do you know
hiraṇyagarbha?’ Now he asks, ‘do you know antaryāmī?’ And in this entire section, antaryāmī is
going to be focused. Therefore, this section itself is called antaryāmi brāhmaṇam. In all the
previous sections their name was based on the challenger. bujyu brāhmaṇam, ārtabhāga
brāhmaṇam etc. But this one alone is named antaryāmi brāhmaṇam; because, the central theme
of this section is ANTARYĀMI, WHICH ALONE IS POPULARLY KNOWN AS GOD.
If anybody asks the question, who is GOD? Or, what is GOD? The basic definition of GOD is, the finest
form of matter, called samaṣṭi kāraṇa śarīraṃ; otherwise called, the seed of the entire universe.
But the seed alone cannot be called antaryāmī without the consciousness reflected in the seed. So,
the seed + RC is the definition of GOD. Remember GOD is not a person sitting in vaikuṇṭha or
kailāśa or brahma loka. பாற்கட, அனந் சயனம etc. are all symbolic representations only. And if
you hold on to that as GOD, it is your problem. GOD is the finest form of matter, which is the seed of
the universe. The seed is known by the name samaṣṭi kāraṇa śarīraṃ, otherwise called māyā,
otherwise called prakṛti, otherwise called avyaktaṃ, otherwise called avyākṛtaṃ, otherwise called
śakti. That is finest matter. Not just matter alone; but along with the RC. The kāraṇa śarīraṃ‘s RC
alone will get transferred to sūkṣma śarīraṃ. The sūkṣma śarīraṃ’s RC alone will get transferred
to sthūla śarīraṃ. That RC alone is blessing the body with life.
And therefore, the gandharva, kabandha ātharvāṇaḥ, asks the question, ‘do you know the
antaryāmī?’ Only 2 questions. 1] Do you know hiraṇyagarbha? 2] Do you know antaryāmī?
“so'bravīt patañcalaṃ kāpyaṃ yājñikāṃśca”. He asked the second question. “vettha nu tvaṃ
kāpya tam antaryāmiṇaṃ” - do you know that antaryāmī?’ The answer has been given by them.
“so'bravīt patañcalaṃ kāpyaḥ nāhaṃ taṃ bhagavan vedeti” – ‘I don’t know’ is the answer.
Then the gandharva asks the next question, “vettha nu tvaṃ kāpya tamantaryāmiṇaṃ ya imaṃ
ca lokaṃ paraṃ ca lokaṃ sarvāṇi ca bhūtāni yo'ntaro yamayatīti” - do you know that
antaryāmī? Here also, imaṃ lokam means, current physical body. param lokam means, our future
physical body. And sarvāṇi bhūtāni - all the other physical bodies also. antaraḥ - means, remaining
deeply hidden. Because, kāraṇa śarīraṃ is there behind every sthūla śarīraṃ. And we have to
know in that samaṣṭi kāraṇa śarīraṃ alone all the saṃcita karmāṇi are hiding. So, all our saṃcita
karmās are there with antaryāmi. Like a puppet being controlled by an invisible thread, [have you
seen a puppet show? You will see the stage and several puppets. Their heads, hands etc. will be
moving. It is a very big art. Actually, someone will be sitting up and manipulating the unseen black
strings. Why black? So that you won’t see!] Like the black string is our karma. So, with the karma
string, the antaryāmi īśvara controls all the movements of all the bodies. A person functioning so
well gets a stroke. Thereafter his hand doesn’t move. Why? karma. Therefore, antaryāmi, through
the string of karma, controls all the sthūla śarīraṃs. Thus, we are all like the puppets.
Does it mean that we don’t have a freewill? We do have a freewill at the level of sūkṣma
śarīraṃ. Freewill is only at the level of sūkṣma śarīraṃ. karma is at the level of kāraṇa śarīraṃ.
antaryāmi works through karma. The jīva, the sūkṣma śarīraṃ, works through his freewill. There
is a constant clash between jīva [referring to sūkṣma śar īraṃ] and the law of īśvara [referring to
karma]. I control the body through my exercises. bhagavān controls the body through the law of
karma. Until a particular time, my freewill wins. But, after a particular point in time, karma wins. So,
continuous clash! When we go to a doctor, it is a fight between freewill in the sūkṣma śarīraṃ and
karma at the kāraṇa śarīram. antaryāmi and jīva are clashing. Sometimes freewill wins, if karma is
feeble. Sometimes freewill loses, when karma is powerful. But, unfortunately, since we cannot see
the kāraṇa śarīram, we cannot see the karma also! Therefore, we can only keep on fighting, hoping
that we can control karma. “karmaṇyevādhikāraste mā phaleṣu kadācana” [BG 2-47]. Again, in
the 18th chapter Lord kṛṣṇā said,
īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati, bhrāmayan sarvabhūtāni yantrārūḍhāni
māyayā [gītā 18-61].
That īśvara is there in everyone controlling him, not according to his likes & dislikes. Rather, īśvara
functions through the law of karma. Therefore, antaraḥ yamayati means control from within. ‘Do
you know that antaryāmī? is the second question. What is the answer of all the students? “so'bravīt
patañcalaṃ kāpyaḥ nāhaṃ taṃ bhagavan vedeti” – ‘I don’t know’ is the answer, again. Neither do
I know hiraṇyagarbha nor do I know antaryāmī. “so'bravīt patañcalaṃ kāpyaṃ yājñikāṃśca”.
“yo vai tat kāpya sūtraṃ vidyāttaṃ cāntaryāmiṇamiti sa brahmavit, sa lokavit, sa devavit, sa
vedavit, sa bhūtavit, sa ātmavit, sa sarvaviditi; tebhyo'bravīt; tadaham veda madreṣv-
avasāma” –
WHOEVER KNOWS THIS HIRAṇYAGARBHA AND ANTARYĀMI ALONE IS THE GREATEST VEDIC SCHOLAR. AND
THE ONE WHO DOESN’T KNOW BOTH OF THEM CANNOT CLAIM TO BE A BRAHMAVIT AT ALL.
That is being said here; the details of which we will see in the next class.
ॐ पूण्
Page 226, chapter 3, section 7 mantra 1, second line from the top -
… नाहं तद्भगवन्वेदे, सोऽब्रवीत्पतञ काप्य या��कांश्, वेत् नु त्व काप् तमन्तयार्�म य इमं च लोकं परं च
लोकं सवार्� च भत ू ा�न योऽन्तर यमयती�त; सोऽब्रवीत्पतञ काप्: नाहं तं भगवन्वेदे�; सोऽब्रवीत्पतञ काप्य
या��कांश्, यो वै तत ् काप् सत ू ् �वद्या� चान्तयार्�मण�म स ब्रह्म�, स लोक�वत ्, स देव�वत ्, स वेद�वत ्, स
भतू �वत ्, स आत्म�वत, स सवर्�व�द�; तेभ्योऽब्रव; तदहं वेद; तच्चे�व या�वल्क सतू ्रम�वद्वां चान्तयार्�म
ब्रह्मगवीरु, मध ू ार ते �वप�तष्यती�; वेद वा अहं गौतम तत्सूत तं चान्तयार्�मण�म; यो वा इदं किश्चद्ब्रूया
वेदे�त, यथा वेत् तथा ब्रूह� ॥ [मन् १]
… nāhaṃ tadbhagavanvedeti, so'bravītpatañcalaṃ kāpyaṃ yājñikāṃśca, vettha nu tvaṃ
kāpya tamantaryāmiṇaṃ ya imaṃ ca lokaṃ paraṃ ca lokaṃ sarvāṇi ca bhūtāni yo'ntaro
yamayatīti; so'bravītpatañcalaṃ kāpyaḥ nāhaṃ taṃ bhagavanvedeti; so'bravītpatañcalaṃ
kāpyaṃ yājñikāṃśca, yo vai tat kāpya sūtraṃ vidyāttaṃ cāntaryāmiṇamiti sa brahmavit, sa
lokavit, sa devavit, sa vedavit, sa bhūtavit, sa ātmavit, sa sarvaviditi; tebhyo'bravīt; tadaham
veda; taccettvaṃ yājñavalkya sūtram-avidvāṃstaṃ cāntaryāmiṇaṃ brahmagavīrudajase,
mūrdhā te vipatiṣyatīti; veda vā aham gautama tatsūtraṃ taṃ cāntaryāmiṇamiti; yo vā idaṃ
kaścidbrūyādveda vedeti, yathā vettha tathā brūhīti II [mantra 3.7.1]
In this 7th brhāmaṇaṃ, yājñavalkya is being questioned by another great vedic scholar by name
uddhālakaḥ or gautamaḥ. And this uddhālaka has asked 2 questions. Until now all the previous
questions yājñavalkya has successfully answered. [This being examination season, yājñavalkya is
also writing papers after papers! 6 papers he has covered. Now is the 7th one]. And the examiner
here is gautamaḥ. He has asked two questions. But, before asking the 2 questions, he presented
an experience that he had before. That is the background story for the questions. [I hope you
remember the story background. Two weeks over. In the summer they all would have evaporated!]
Now uddhālaka talks about his brahmacārī days, when he along with other brahmacārīs went to
the gurukulaṃ of a great ṛs̗i by name patañjala kāpyaḥ. The brahmacārīs discovered that the
guru’s wife is possessed by a gandharva, a great vedic scholar himself. And they have a dialogue
with the gandharva residing inside that woman. ātharvaṇaḥ or kapandaḥ is the name of the
gandharva. And this gandharva addresses patañjala, the husband, and the brahmacārīs -
including uddhālaka - the present challenger. The gandharva asked them 2 questions. One is
regarding hiraṇyagarbhaḥ, who is named here ‘sūtraṃ’. hiraṇyagarbha is called here as sūtraṃ.
And the 2nd question is about antaryāmī, popularly known as īśvaraḥ or bhagavān.
What is the definition of hiraṇyagarbha? [You should not forget the fundamentals]. All the sūkṣma
śarīraṃs put together or samaṣṭi sūkṣma śarīraṃ or samaṣṭi sūkṣma prapañcaḥ is called
hiraṇyagarbhaḥ or sūtraṃ. Especially, the most important of the sūkṣma śarīraṃ is the prāṇa
tattvaṃ. Without the prāṇa, the mind is useless; sense organs are useless. When I say sūkṣma
śarīraṃ, it is prāṇa pradhāna sūkṣma śarīraṃ. At the samaṣṭi level it is called, samaṣṭi prāṇa or
sūtrātmā. And this samaṣṭi prāṇa by itself is only a material principle. It doesn’t have intrinsic
CONSCIOUSNESS. But, brahman - the total ORIGINAL CONSCIOUSNESS - gets reflected in the samaṣṭi
sūkṣma śarīraṃ. And because of the reflected CONSCIOUSNESS, the samaṣṭi also becomes a
sentient principle. This sentient samaṣṭi prāṇa is called sūtraṃ.
Then, the next question kapanda ātharvaṇa asked patañjala and the brahmacārīs is regarding
antaryāmī. What is the definition of antaryāmī? samaṣṭi kāraṇa śarīraṃ or samaṣṭi kāraṇa
prapañcaḥ - otherwise called māyā or prakṛti - is antaryāmī. And this samaṣṭi kāraṇa śarīraṃ
also, by itself, is jaḍaṃ only. māyā is also acetana tattvaṃ by itself. But, this māyā also borrows
Class 52 - 26th March 2018 - mantrās 3-7-1 to 3-7-3 Download from www.arshaavinash.in Page 1
CONSCIOUSNESS and becomes live and sentient, becomes endowed with cidābhāsa, the reflected
CONSCIOUSNESS. This cidābhāsa sahita samaṣṭi kāraṇa prapañca is called antaryāmī.
So, until now we have talked only about samaṣṭi sūkṣma, samaṣṭi kāraṇa and cidābhāsa. About
the ORIGINAL CONSCIOUSNESS we have not discussed at all. That is going to be the final topic,
nirguṇaṃ brahma. Thus, first we are covering virāṭ, hiraṇyagarbha and antaryāmī. All of them
are pratibimbha caitanyaṃ only. Whereas, the ORIGINAL CONSCIOUSNESS, the bimbha caitanyaṃ -
which is the hero of the 3rd chapter - will come only in the next brhāmaṇaṃ, called akṣara
brhāmaṇaṃ. Here, we are still covering only cidābhāsa, the reflected CONSCIOUSNESS.
So, the gandharva asked two questions about sūtraṃ and antaryāmī. And what is the answer
given by patañjala? patañjala, the husband of the possessed woman, and the brahmacārīs - they
all - do not know the answer to the two questions. [They failed in the examination; not yājñavalkya!]
So, the gandharva himself is going to give the answer. And that is what the portion we are seeing.
“nāhaṃ taṃ bhagavanvedeti, so'bravītpatañcalaṃ kāpyaṃ yājñikāṃśca”. ahaṃ means
patañjalaḥ, the husband. taṃ bhagavan na veda. taṃ means antaryāmī. I do not know at all. At
that time, when he was in the gurukulaṃ, uddhālaka also doesn’t know the answer. Then the
gandharva says that, ‘this knowledge is very important. Without īśvara jñānaṃ a person’s
knowledge is not complete since the knowledge of īśvara is the ultimate knowledge’. Why?
Because, “eka kāraṇa vijñānena, sarva kārya vijñānaṃ bhavati’. The knower of one īśvara is the
knower of everything. Thus, the gandharva is praising this particular knowledge. That comes in the
next sentence. “so'bravīt patañcalaṃ kāpyaṃ yājñikāṃśca” means, the gandharva told the
patañjala and kāpya. “yo vai tat kāpya sūtraṃ vidyāt” - hey patañjala, whoever is the knower of
that sūtraṃ, that is the hiraṇyagarbha, “taṃ ca antaryāmiṇam iti” - as well as that antaryāmī
whoever knows, “sa brahmavit, sa lokavit, sa devavit, sa vedavit, sa bhūtavit, sa ātmavit, sa
sarvavid iti” - he is the knower of the paramātmā, the īśvara. It is the glorification of the knowledge.
‘He becomes omniscient’, says the gandharva.
So, sahͅ lokavit - he is the knower of all the lokās. Because, all the lokās are included in īśvara.
Thus, iṣvaravit is sarva lokavit. sahͅ devavīt - he is the knower of all the devatās; because, all the
devatās are included within hiraṇyagarbha & īśvara. hiraṇyagarbha is defined as devatāmayahͅ,
samaṣṭi devatārūpahͅ. Then, sahͅ vedavit - he is the knower of all the scriptures. sahͅ bhutavit - he
is the knower of all the living beings. Here bhūta doesn’t mean ghost. bhūta means prāṇi. All the
beings he knows; because, they are all included in īśvara. And finally, sahͅ ātmavit - he is the
knower of himself as the jīvātmā. All this he will know, if only he knows hiraṇyagarbha and
antaryāmī. saḥ sarvavit [he could have said it in the beginning itself! After enumerating all, he says,
‘in short, he is sarvavit’]. In short, he is the knower of all.
All these failed students became silent; because, they didn’t know the answer. So the gandharva
decided to teach both sūtram and antaryāmī to patañjala and the brahmacārīs. “tebhyo'bravīt”.
tebhyaḥ means, siṣyebhyaḥ, brhmacāribhyaḥ abravīt. You have to supply gandharvaḥ. The
gandharva taught them. [All these are past stories. Still we are in the past story of uddhālaka.
yājñavalkya is listening to the whole story]. “tebhyo'bravīt”. Up to this is the story part.
Now, uddhālaka is addressing yājñavalkya. “tadaham veda”. So, hey yājñavalkya, tat ahaṃ
veda – [having learnt from gandharva during our brahmacārī days, after failing the examination
then, and being taught by gandharva] now I know who is antaryāmī and who is sūtrātmā. So, tad
aham veda - tat [antaryāmī, sūtrātmā dvayaṃ] ahaṃ veda. ‘I know’.
And now he is addressing yājñavalkya, ‘you also must know, these two; sūtra and antaryāmī. And
if you know them, then alone you can take all the cows and prize money hanging there’. If you know
the answer to both and then and then alone you deserve the cows and prize gold. Without that
knowledge if you drive away the cows, what will happen to you? Just as yājñavalkya told gārgī, ‘if
you ask further questions your head will fall’, now uddhālaka says the same thing to yājñavalkya. ‘If
you take away the cows without this knowledge, your head will fall’.
So, he says, “taccettvaṃ yājñavalkya sūtramavidvāṃstaṃ cāntaryāmiṇaṃ brahmagavīr-
udajase, mūrdhā te vipatiṣyatīti”. avidvām means, without knowing that sūtraṃ. And, tat ca
antaryāmiṇaṃ - and without knowing the antaryāmī. [avidvān, we have to supply]. sūtraṃ
avidvān, antaryāmiṇam ca avidvān - without knowing both. brahmagavīr udajase. brahma gavīhͅ
refers to the cows. The cows are titled brahma gavīhͅ - cows belonging to a vedic scholar. brahma
means, brahmavit. gavīhͅ means, gāvaḥ, cows. So, the cows legitimately belong to only the
greatest vedic scholar. If you are that, then alone you can take. Without that if you take them,
“udajase, mūrdhā te vipatiṣyatīti”. udajase cet. cet must be connected with udajase - if you take
away, mūrdhā te vipatiṣyati - your head will roll.
And, uddhālaka was looking at yājñavalkya, thinking that he will be perturbed. But, yājñavalkya is
cool like a cucumber and he replies, ‘I know’. “veda vā aham gautama tat sūtraṃ taṃ ca
antaryāmiṇam iti”. gautama is another name of uddhālaka. ‘Hey, gautama uddhālaka, I do very
much know what the sūtraṃ is and what that antaryāmī is’.
So, uddhālaka gets irritated. He says, “yo vā idaṃ kaścidbrūyādveda vedeti, yathā vettha tathā
brūhīti”. ‘What is the use of saying, ‘I know’, ‘I know’. I want you to explain that. Therefore, he says,
‘yo vā idaṃ kaścitbrūyāt veda iti’ - anybody can declare, ‘I know’, ‘I know’. Merely saying ‘I know’,
is very easy. So, yo va idaṃ kaścit should be read as yahͅ kaścit idaṃ brūyāt - any person can
declare veda, veda. veda is said twice; one for sūtraṃ and one for antaryāmī. ‘I know sūtraṃ. I
know antaryāmī’ anybody can say. What I want is, the explanation of both sūtraṃ and
hiraṇyagarbha. Therefore, he says, “yathā vettha tathā brūhīti” – ‘as you have understood both of
them, may you describe or define them’.
So, up to this is the story part. Hereafter alone, yājñavalkya, answers these two questions. And, the
first one is, the definition of sūtraṃ or hiraṇyagarbha. Let’s read. Page 229.
स होवाच, वायुव� गौतम तत्सू� ; वायुना वै गौतम सू�ेणायं च लोकः पर� लोकः सवार्िण च भूतािन सन्दृब्धा
भविन्; तस्मा�ै गौतम पु�षं �ेतमा��र् िसषतास्याङ्गानी; वायुना िह गौतम सू�ेण संदृब्धािन भवन् ित;
एवमेवैत�ाज्ञवल, अन्तयार्िमणं �ूहीित [मन्�२]
sa hovāca, vāyurvai gautama tatsūtraṃ; vāyunā vai gautama sūtreṇāyaṃ ca lokaḥ paraśca
lokaḥ sarvāṇi ca bhūtāni sandṛbdhāni bhavanti; tasmādvai gautama puruṣaṃ pretamāhur-
vyasraṃsiṣatāsyāṅgānīti; vāyunā hi gautama sūtreṇa saṃdṛbdhāni bhavantīti; evamevaitad-
yājñavalkya, antaryāmiṇaṃ brūhīti II [mantra 3.7.2]
saḥ uvāca - yājñavalkya told uddhālaka the definition of sūtraṃ. And what is the definition?
“vāyurvai gautama tatsūtraṃ”. vāyū means, samaṣṭi prāṇa tattvaṃ, which we call oxygen
outside. But, the very same vāyū when we breathe in and when it becomes the life-energy, it is
called samaṣṭi prāṇa tattvaṃ or prāṇa vāyuhͅ. This prāṇa is a unique thing; because, that is the
only form of matter which is able to borrow CONSCIOUSNESS from brahman and become the life-
energy. So, reflected CONSCIOUSNESS alone is called, life principle. And for reflection, an appropriate
medium is required. prāṇa alone is that appropriate medium. prāṇa draws life from brahman. And
having borrowed life, that prāṇa alone lends life to every organ in the body. Therefore, if we are all
alive, it is because of the blessing of the prāṇa. That is why every living being is called prāṇi. A
plant is also prāṇi. A plant doesn’t have an advanced mind. It doesn’t have an advanced intellect. It
doesn’t have several sense organs. But still it is a living being, because the plant has got life
principle called prāṇa. Therefore, the minimum required for a living being is the prāṇa tattvaṃ.
“vāyurvai gautama tatsūtraṃ”. hey gautama, vāyuhͅ - the samaṣṭi prāṇahͅ - eva tat sūtraṃ. And
it is called sūtraṃ because, like a thread which keep all the beads together and makes it a mālā or
garland where the thread is invisible, but the beads are visible. The visible beads are strung together
as a mālā, because of what? The invisible thread which strings them all together. Similarly, many
organs are there in the body. All these organs are strung together and kept as one living being,
because of what? The prāṇic energy flowing through them. And the moment one important organ
fails, then you will find sooner or later it will begin to affect all the other organs. And ultimately the
organs become defunct and the individual cannot continue as a living being. They call it multi-organ
failure. Because, prāṇa withdrew.
Therefore, yājñavalkya says, “vāyunā vai gautama sūtreṇa ayaṃ ca lokaḥ paraśca lokaḥ
sarvāṇi ca bhūtāni sandṛbdhāni bhavanti”. Because of the string-like prāṇa tattvaṃ alone, ayaṃ
ca lokaḥ - this current physical body is surviving. And once this current physical body goes away, it
is replaced by, another physical body. And that physical body survives because of what? The same
prāṇa alone. Thus, every body, both vertically, [vertically means, past, present & future]; and
horizontally [all the other bodies in the same time], they are all strung together by this prāṇa tattvaṃ
alone. ayaṃ ca lokaḥ paraśca lokaḥ - here the word lokaḥ means, śarīraṃ. So, ayaṃ ca lokaḥ =
idaṃ śarīraṃ. And paraśca lokaḥ = future śarīraṃ. sarvāṇi ca bhūtāni = all the other bodies also;
other living beings also. sandṛbdhāni bhavanti means, stung or kept together.
And if you remember chāndogya upaniṣad, the body is sacred and addressed as a living being
only as long as prāṇa is there. The moment prāṇa goes away, body is never addressed as he or
she. It is addressed as ‘it’. And if it has to travel in any vehicle, it cannot be along with other
travellers. It will go in the cargo! The person is converted into cargo once the prāṇa tattvaṃ goes
away!! And therefore, sandṛbdhāni bhavanti - kept together.
What is the proof? “tasmādvai gautama puruṣaṃ pretam āhur vyasraṃsiṣatāsyāṅgānīti”.
pretaṃ means dead body. Once the prāṇa goes away, people declare, āṅgāni vyasraṃsiṣata -
decaying of the physical body of the individual. That is why according to śāstrā, within a few hours
of death we have to do the final ceremony. And if we want to keep the body for more time then we
have to embalm. [Not required for us now. But the dead body has to be embalmed because it cannot
stay. It will start decaying and degenerating]. And therefore, who is that sūtra? “vāyunā vai
gautama sūtreṇa sarvāṇi ca bhūtāni sandṛbdhāni bhavanti” - the whole universe is alive
because of this hiraṇyagarbha tattvaṃ.
And when this much answer is given by yājñavalkya, uddhālaka says, ‘சபாஷ. Wonderful. Answer
is 100% correct. Still, you cannot take the cows; because, one more question is there. The most
important antaryāmi you have not defined’. Therefore, comes the antaryāmi definition. In fact, the
rest of the section is antaryāmi only. Thus, from mantrā no.3 onwards up to mantrā no. 13 middle -
almost up to the end of the section, 11 mantrās are the definition of antaryāmi.
If somebody asks, ‘who is GOD according to Hinduism? How do you define GOD in Hinduism?’ if
anybody asks, this one is the answer. THIS IS THE MOST FAMOUS BRHĀMAṇAṃ, NOT ONLY OF THE
BṛHADĀRAṇYAKA UPANIṣAD; BUT, IN THE ENTIRE UPANIṣADIC LITERATURE. THIS IS CALLED ANTARYĀMII
BRHĀMAṇAṃ. So, we will see the definition.
And all the mantrās here are very similar. So, one mantrā I will explain. The other mantrās we can
run through, because they are all very, very similar. Page 230. mantra Nos. 3.7,3 to 3.7.14
यः प�ृ थव्या �तष्ठन प�ृ थव्य अन्त:, यं प�ृ थवी न वेद, यस् प�ृ थवी शर�रम ्, यः प�ृ थवीमन्तर यमय�त, एष त
आत्मान्तयार्म्य ॥ [मन् ३]
yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antara:, yaṃ pṛthivī na veda, yasya pṛthivī śarīram, yaḥ
pṛthivīmantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II [mantra 3.7.3]
1] Three layers of creation: So, to understand his definition, we have to remember how our
scriptures look at the entire creation in three layers - sthūlaṃ, sūkṣmaṃ and kāraṇaṃ - gross,
subtle and causal. These 3 layers at the individual level also; at the total level also. Everything is
divided into three - gross matter, subtle matter and causal matter. Gross matter is visible. Subtle
matter is invisible. Causal matter is also not visible. Gross matter has got shorter duration of life.
Subtle matter has got slightly longer life duration. Causal matter has got the longest life duration.
Gross matter will resolve into the subtle. Subtle matter will resolve into the causal. And causal matter
will not resolve. Causal matter will continue śriṣṭi after śriṣṭi. These 3 layers you should
remember.
2] Pervasion of CONSCIOUSNESS: The second principle you should remember is, CONSCIOUSNESS
is pervading all the 3 layers. Even though CONSCIOUSNESS doesn’t manifest equally, CONSCIOUSNESS
gets reflected in all of them. In plants also, CONSCIOUSNESS is there. But its CONSCIOUSNESS is very,
very rudimentary. In animals, it is more pronounced. In human beings, it is well pronounced. That’s
why we can study all these things; but, animals cannot. Thus, CONSCIOUSNESS pervades the entire
sthūla sūkṣma and kāraṇa prapan͂ca, manifesting in, different degrees.
So, 3 layers of matter and 3 reflections of CONSCIOUSNESS, manifesting in different degrees.
3] antaryāmī controls vyaṣṭi & samaṣṭi: Now we have given name for the RC at the micro level
also, at the macro level also. At the micro level, what are the names of the reflection? At micro level,
the sthūla reflection is viśva; sūkṣma reflection is taijasa; and, kāraṇa reflection is prājña.
Correspondingly, at the macro level, sthūla reflection is virāṭ. sūkṣmaṃ reflection is hiraṇya-
garbha or sūtraṃ. kāraṇa reflection is antaryāmī. So, antaryāmī alone at the individual level is
called prājña. Thus, the prājña in every one of us is none other than the antaryāmī or īśvara!
Obtaining within ourselves it is called prājñaḥ. And when do we experience this prājña very clearly?
When the sthūla resolves into sūkṣmaṃ and the sūkṣmaṃ resolves into kāraṇa. Okay, when does
it resolve, daily? Why daily? In between also! So, during the deep-sleep state, viśva resolves into
taijasa, taijasa resolves into prājña. This prājña is none other than antaryāmī īśvarahͅ! During
deep-sleep we are one with īśvara. aharahar brahma gacchantyahͅ - every day we are merging
into antaryāmī, which is our own prājña. And this prājña, this antaryāmī, is called antaryāmī,
because he is the controller of the whole universe. Both at vyaṣṭi level as well as samaṣṭi level,
the antaryāmī alone manipulates. If śriṣṭi happens, antaryāmī is responsible. If sthiti happens,
antaryāmī is responsible. And when layaṃ happens, antaryāmī is responsible.
4] How does antaryāmī control the whole universe? That’s the next question. In the last class I
gave the example. Just as a puppet in a puppet show is controlled with the help of an unseen thread
by someone who is sitting up; an invisible sūtraṃ, a thread is involved. But the thread is not visible.
What do we see? The puppet is moving the head. Puppet moving the hand. It’s moving. Very big art.
Similarly, antaryāmī is the master controller. He has also got an invisible thread. What is that
called? karma string. Thus, both hiraṇyagarbha and virāṭ are controlled by antaryāmī.
Similarly, both viśva and taijasa are controlled by antaryāmī, through the powerful string called law
of karma. No doubt, as taijasa, I do have a limited free-will. taijasa is endowed with mind; is
endowed with free-will. So, I do have limited powers. With that I can control my karma to some
extent. Ultimately, īśvarā’s will alone determines. Thus, we don’t say, free-will is not there. We only
say, free-will is limited, because it is only vyaṣṭi, at the individual level; whereas, īśvara’s will is
samaṣṭi, the totality. Therefore, antaryāmī is the inner controller, through karma.
5] Creation itself divided into 3 segments / layers: Now, in addition to viśva taijasa prājña at the
vyaṣṭi level and virāṭ hiraṇyagarbha & antaryāmī at the samaṣṭi level, the scriptures talk about
three layers at the level of various natural forces also - called adhidaivaṃ - in the form of pañca
bhūtāni, like thunder, lightning etc. They are also divided into 3 layers.
For example, if you take the pṛthivī tattvaṃ. For pṛthivī also, we have to see the sthūla portion -
sūkṣmaṃ and kāraṇaṃ. And we use special names here. sthūla pṛthivī is just called pṛthivī;
whereas, the sūkṣmaṃ pṛthivī - with reflected CONSCIOUSNESS - we call, pṛthivī devatā. We don’t
use the word taijasa. We don’t use the word hiraṇyagarbha. We have got a third name when we
are referring to the individual natural forces. pṛthivī corresponds to sthūlaṃ. pṛthivī devatā
corresponds to the sūkṣmaṃ. And behind the pṛthivī devatā the kāraṇaṃ is there. The kāraṇaṃ
is named antaryāmī. Thus, pṛthivī, pṛthivī devatā, pṛthivī antaryāmī. jalaṃ, jala devatā, jala
antaryāmī. Thunder, thunder devatā, thunder antaryāmī. Lightning, lightning devatā, lightning
antaryāmī. Thus, for anything we have got sthūla, sūkṣmaṃ and kāraṇaṃ.
This is unique to Hinduism. WE DON’T SEE ANYTHING AS MERE MATTER. BEHIND MATTER THERE IS A
RELEVANT DEVATĀ. THIS CONCEPT IS UNIQUE TO HINDUISM. It is very much in our culture.
Just an aside – Once me and a few Swāmīs were travelling in MP, visiting some places. They had
put a board ‘National High-way’. So, we took that route to reach Amarkantak or some place. Roads
were not at all maintained. [Once in a while you should go. Then your respect for TN will increase! If
you want respect for TN to increase, you should go to such states!!] I named it, notional high way!
And our driver was really struggling. Then we took a small break. Immediately, the driver just fell on
the steering wheel and said, ‘road-devate, bless me’. He has not studied antaryāmī brhāmaṇaṃ!
But, a driver in India made him use the word road-devate! I was really surprised that he used the
word road-devatā! And perhaps his prayer was sincere; because, after sometime our roads became
slightly better.
What I want to say is, not only we have got viśva - taijasa - prājña; virāṭ - hiraṇyagarbha -
antaryāmī, we also have an intermediary thing. Anything in the creation you take, that devatā is
there; and behind that is the antaryāmī.
Now yājñavalkya is talking about a few of those natural forces, like the pañca bhūtāni. And he
says, antaryāmī is behind the pañca bhūtāni also. And pañca bhūtam when you say, behind
every bhūta and its devatā, the antaryāmī is there. So, behind pṛthivī and pṛthivī devatā, the
antaryāmī is there. Behind jalaṃ and jala devatā, antaryāmī is there. Even devatās will come
under jīva tattvaṃ only. antaryāmī alone is called īśvarahͅ.
But, the various devatās are different. When you take pṛthivī devatā and jala devatā, they will be
different. jala devatā and agni devatā will be different. Just as my taijasa and your taijasa are
different. Not only at the sthūla level we are different; even at the sūkṣma level there will be
differences. But, once you go to antaryāmī level, it being kāraṇaṃ, all the differences have merged.
Therefore, how many antaryāmīs are there? There is only one antaryāmī.
So, with this back ground we have to see the definition. Look at this mantrā. “yaḥ pṛthivyāṃ
tiṣṭhan [saḥ] antaryāmī”. saḥ you have to supply. antaryāmī is that principle, pṛthivyāṃ tiṣṭhan,
which is associated with pṛthivī bhūtaṃ, the element called pṛthivī. Then, pṛthivyā antaraḥ - the
one who is inside the pṛthivī also. Inside the pṛthivī means, we have to write behind pṛthivī also
and behind pṛthivī devatā also. Here, antaraḥ means, behind both pṛthivī, the sthūlaṃ, and
pṛthivī devatā, the sūkṣmaṃ.
Then, “yaṃ pṛthivī na veda”. And this pṛthivī devata cannot objectify the antaryāmī. taijasa
cannot objectify the prājña. taijasa can objectify viśva and universe. But taijasa can never objectify
the prājña. Why? sūkṣmaṃ cannot objectify kāraṇaṃ; because, kāraṇaṃ is behind, superior to
the sūkṣmaṃ. Therefore, yaṃ pṛthivī. pṛthivī here includes pṛthivī devatā also. na veda - cannot
objectify. That means, ĪŚVARA CANNOT BE OBJECTIFIED BY ANYONE.
Therefore, if anybody says, ‘yesterday I saw īśvara. bhagavān came and gave me darśanaṃ!’
That is not the original bhagavān. But, bhagavān might have taken a māyā veṣaṃ for the sake of
that bhaktā. That we accept. bhagavān can take any form with the help of His māyā śakti. But that
is not the original bhagavān. Where then is the original bhagavān? Not outside, as an object. But,
inside, as the prājñaḥ, the ultimate observer. So, “yaṃ pṛthivī na veda”.
Then, “yasya pṛthivī śarīram”. And for controlling all the śarīrams and the world, does the
antaryāmī have His own separate body & mind? Because, He has to control everything! ‘We control
everything with the help of our body-mind-sense complex. Like that, does antaryāmī also have a
separate body-mind-sense complex to control the world?’ is the question. Because, antaryāmī has
to create this universe and also control it. So, what instrument does the antaryāmī use to create the
pañca bhūtās and the universe? And then, to control the world, what instrument does he use?
Here the upaniṣad says, ‘antaryāmī doesn’t have a separate instrument to control the world’.
antaryāmī controls the world through the world itself. antaryāmī controls our body, through our
body itself. Thus, ANTARYĀMĪ DOESN’T HAVE ANY SEPARATE INSTRUMENT. THEREFORE, OUR BODY
BECOMES THE INSTRUMENT FOR ME ALSO; IT BECOMES THE INSTRUMENT FOR ANTARYĀMĪ ALSO!
BHAGAVĀN CAN GIVE ME SUKHAṃ OR DUḥKHAṃ THROUGH THIS BODY ITSELF. I also use the body;
bhagavān also uses the same body. I also use the mind; bhagavān also uses the mind.
That is why we have sometimes the experience - using our free-will we try to control our emotions
like fear, worry etc. We are not able to. The feeling continues. Worry continues. You recollect
vedāntā also, saying - ‘everything is iśvarārpaṇam, prasāda bhāvanā, mithyā etc’. All those
things we say. Yet, the mind doesn’t obey our instructions. What should we, therefore, understand?
‘Now I am not able to control my mind. Somebody else is controlling my mind, based on the law of
karma. Why? When powerful prārabdhaṃ is there, bhagavān gives certain emotions, which we are
not able to control. At that time, we should understand ‘prārabdhāya samarpitaṃ’ - let the mind go
through what it has to go through; because, my free-will has failed. Then, what is the only way left?
Once our free-will has failed, we have only one option. One option provided by vedāntā is sākṣi
bhāvaḥ; don’t claim ‘I am the mind’. [Anyway, I cannot claim so; because, it doesn’t seem to be my
mind. Why it doesn’t seem to be my mind? It doesn’t obey me!] Therefore, allow bhagavān to
handle the mind. Go through those situations. In pan̄ca daśī, vidyāranͅya swāmī says, “anujvara
nivṛttihͅ - don’t identify with it; allow the mind to exhaust that powerful prārabdha or vāsanā.
Thus, I control my body-mind-sense complex through my free-will. bhagavān controls my body-
mind-sense complex through the law of karma. LIFE IS A CONSTANT TUG-OF-WAR BETWEEN
BHAGAVĀN AND JĪVA. BETWEEN KARMA AND FREE-WILL. BETWEEN DESTINY AND FREE-WILL. [In all our
question-answer sessions always there will be this question. They will ask, ‘do we have a free-will at
all?’ veda says, we do have. But, sometimes, free-will is powerful and vāsanā is weaker.
Sometimes, vāsanā is more powerful and free-will is weaker.
Therefore, “yasya pṛthivī śarīram” - this body-mind-sense complex Is not only my śarīraṃ, it is the
śarīraṃ for bhagavān also, antaryāmī also. Thus, pṛthivī becomes the body for the devatā also.
pṛthivī becomes the body for the antaryāmī also. Both devatā and antaryāmī share one common
śarīraṃ.
And then, “yaḥ pṛthivīmantaro yamayati”. And, remaining within our body-mind complex,
bhagavān controls. ஆட்�ப்பைடக்கி! bhagavān does this job day in and day out. When we go to
dream, our free-will is not working. ‘What all dream should come’, who decides? If we do have a
free-will, wonderful. Then, we can decide what dream we can have today! But, bhagavān takes
over. vāsanā takes over. bhagavān uses my mind as His mind. So, yaḥ pṛthivīmantaro yamayati.
yamayati means, controls. “eṣa ta ātmā'ntaryāmyamṛtaḥ” - this is the antaryāmī, which is the
ātmā of every one of you, which is amṛtaḥ. amṛtaḥ means, eternal.
Now the same principle you have to apply to jalaṃ also. Those details in the next class.
ॐ पूण्
यः प�ृ थव्या �तष्ठ न प�ृ थव्य अन्त:, यं प�ृ थवी न वेद, यस् प�ृ थवी शर�रम ्, यः प�ृ थवीमन्तर यमय�त, एष त
आत्मान्तयार्म्य ॥ [मन् ३] [Page 230, chapter 3, section 7, mantra 3]
yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antara:, yaṃ pṛthivī na veda, yasya pṛthivī śarīram, yaḥ
pṛthivīmantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II [mantra 3.7.3]
This 7th section of 3rd chapter of bṛhadāraṇyaka is a very famous section, known as antaryāmi
brāhmaṇaṃ. It is famous because, here WE GET THE DEFINITION OF GOD ACCORDING TO THE VEDĀs or
Hinduism. In all religions the concept of GOD is there. And in Hindu religion, which is based on the
vedic teaching, the definition of GOD is very clearly given. In this section, GOD is called antaryāmī -
the inner controller. And we have seen the definition of GOD before, in the tattva bodha itself. And in
fact, the tattva bodha definition of GOD is borrowed from this antaryāmi brāhmaṇaṃ only!
And, what is the definition presented here? The entire universe - before its arrival or origination -
must have existed in a seed or potential form. Because, without the seed, a tree cannot come into
being. And this universe also could not have risen without a corresponding kāraṇaṃ. That seed-
form of the universe is called māyā or kāraṇa prapañcaḥ. So, we have to note that, māyā is the
seed of the universe. And since the universe is material in nature, māyā is also material in nature.
So, first we should note that māyā, the material, is the seed of the universe.
Then the upaniṣad talks about brahman, which is a non-material principle; which is an eternal
principle. And that brahman is of the nature of CONSCIOUSNESS. Thus, the second thing to be
noted is brahman is the all-pervading eternal CONSCIOUSNESS. māyā we should remember.
brahman we should remember. māyā is the seed material. brahman is the eternal CONSCIOUSNESS.
This is the second point to be noted to understand GOD. All these are for understanding GOD, also
called, antaryāmī, īśvaraḥ, bhagavān, etc.
And the third, important point to be noted is, this seed material - māyā - is capable of forming a
reflection of CONSCIOUSNESS, just as the sun light can reflect on the moon and form the moon light.
What is moon light? Sun light, reflected on the moon! Similarly, brahman, the original
CONSCIOUSNESS, can form a reflection upon māyā, the seed material. Therefore, māyā, the seed
material, is always associated with reflected CONSCIOUSNESS. māyā, the seed, material always
associated with reflected CONSCIOUSNESS. Why? CONSCIOUSNESS is eternal and māyā can reflect.
Therefore, māyā will reflect the CONSCIOUSNESS or brahman. Thus, reflected CONSCIOUSNESS is
māyā pratibimbhita caitanyaṃ. And the original CONSCIOUSNESS is called bimbha caitanyaṃ.
So, now you have got 3 words. 1] māyā. 2] original CONSCIOUSNESS, the bimbha caitanyaṃ or
brahman. 3] reflected CONSCIOUSNESS or pratibimbhita caitanyaṃ. Of these three, māyā and
māyā pratibimbhita caitanyaṃ - in other words, the reflecting medium and the reflected
CONSCIOUSNESS - this mixture is called bhagavān. So, what is the definition of bhagavān? māyā +
reflected CONSCIOUSNESS is called antaryāmī or īśvaraḥ or bhagavān.
This 7th section of bṛhadāraṇyaka talks about māyā and reflected CONSCIOUSNESS, the
pratibimbhita caitanyaṃ. The 8th section will talk about the leftout entity, the bimbha caitanyaṃ,
the original CONSCIOUSNESS, brahman. That original CONSCIOUSNESS, which is called nirguṇa
caitanyaṃ is going to be called akṣaraṃ later. That akṣaraṃ brahma of the 8th section alone Lord
krͅ sͅnͅā mentions in gītā 8th chapter - “akṣaraṃ brahma paramaṃ svabhāvo'dhyātmam ucyate”.
The 8th section will be called akṣara brāhmaṇaṃ. The 7th section is called antaryāmī
Class 53 – 2nd April 2018 – mantras 3-7-3 to 3-7-23 Download from www.arshaavinash.in Page 1
brāhmaṇaṃ. 7th section is reflecting medium & reflected CONSCIOUSNESS. Reflecting medium &
reflected CONSCIOUSNESS. Whereas, the 8th section deals with neither reflecting medium nor
reflected CONSCIOUSNESS; but with the original CONSCIOUSNESS.
So, antaryāmī is the CONSCIOUSNESS reflected [in māyā] plus māyā, the seed of the universe. And
within this māyā alone is all the sañcita karmās of the individuals as well as the total. All the
sañcita karmās of every jīva, every individual, every manuṣya, every mosquito, every cow, every
buffalo, everything is packed in māyā, the seed. īśvara is thus associated with all the sañcita
karma; and, through that sañcita karma alone īśvara controls the journey of the entire universe.
srͅ sͅtͅ i is controlled by total sañcita karma. sthiti is controlled by fructifying sañcita karma.
[Fructifying sañcita karma is called prārabdhaṃ]. sthiti is controlled by bhagavān, through karma.
And ultimately, layaṃ is also controlled by bhagavān, through karma.
And when I say karma, I am not referring to individual karma, but the samaṣṭi karma, the macro.
When the samaṣṭi karma is looked at from the stand-point of an individual being, we talk about the
seed of the individual; whereas, at the macro level, we talk about the seed of the universe. At micro
level, the seed of the individual, the kāraṇa śarīraṃ. At macro level, the seed of the universe, the
kāraṇa prapañca. kāraṇa prapañca is called māyā. kāraṇa śarīraṃ is called avidyā. So, through
māyā, īśvara controls the total; and, through avidyā, īśvara controls the individual.
THUS, ĪŚVARA IS THE CONTROLLER OF BOTH THE MICRO AND MACRO, THROUGH KĀRAṇA ŚARĪRAṃ AND
KĀRAṇA PRAPAÑCA - THAT IS, THROUGH AVIDYĀ AND MĀYĀ, RESPECTIVELY. THEREFORE, ĪŚVARA IS
TITLED ANTARYĀMĪ - THE INNER CONTROLLER.
And since bhagavān, is sarva antaryāmī - meaning, the inner controller of every blessed thing,
including even an atom, அவர �ண��ம் இ�ப்ப , ��ம்ப�ம இ�ப்பா . So, may you recognise that
īśvara in �ண and ��ம் - means, even in the smallest thing.
And to point out that īśvara - the antaryāmī, bhagavān - is behind the whole cosmos, creation
itself is divided into 3 segments in this 7th brāhmaṇaṃ. First is called adhi daivaṃ section,
where the natural forces are taken. And, behind all the adhi daivaṃ - the natural forces - bhagavān
is there. Whether it is rain or thunder or floods or tsunami, nothing happens accidentally.
Hinduism doesn’t accept accidents. What is Hinduism’s definition of accident? Hinduism says
accident is an incident, whose cause we are not able to trace. We don’t say it doesn’t have a
cause. We only say, it’s cause we are not able to trace. Why? That is what our capacity is! Because
of our limitations, we are not able to trace the cause. Every event has got a relevant cause, the
relevant invisible cause is called karma. And because it is invisible, it is called adṛṣṭaṃ. When it
is good adṛṣṭaṃ, a wind-fall, a lottery prize I get. adṛṣṭa puṇyaṃ. Or, without any explanation a
disease strikes and doctors themselves don’t know why it came! Sometimes it goes by itself also. If
you ask the doctor, ‘how it went away?’, that also they don’t know! Why it came and how it went
away? Inexplicable! Freak things happen. It is freak for us. For bhagavān, it is not freak. That also is
adṛṣṭa backed. When adṛṣṭaṃ gives trouble, we call it adṛṣṭa pāpaṃ.
So, the Creation itself is divided into 3 segments in this brāhmaṇaṃ. The first one is called adhi
daivaṃ, the natural forces, devatās. Now yājñavalkya is talking about a few of those natural forces,
like the pañca bhūtāni. antaryāmī is behind the pañca bhūtāni also. The second division is, all the
living beings, called adhi bhūtaṃ. adhi daivaṃ is natural forces; adhi bhūtaṃ is all living beings.
And the last one, the third one is, adhyātmaṃ. adhyātmaṃ means, within the individual itself so
many organs are there - jñānendriyāṇi, karmendriyāṇi, prāṇaḥ etc. Behind every one of these
organs also there is the antaryāmī. So, antaryāmī, through my karma, controls my organs. As a
jīva, I do have a free-will to control my organs - by exercise, diet, doctoral treatment etc. I do try to
control. Simultaneously, bhagavān also controls every organ of mine, through karma.
Whose karma? Don’t say, ‘bhagavān’s karma’! bhagavān has got what karma? bhagavān is
karma rahitaḥ. Why bhagavān doesn’t have karma? Because, he is jñānī. And when did
bhagavān become jñānī? He never became a jñānī. He is a jñānī. He is the ādi guruḥ. Therefore,
that bhagavān doesn’t have any karma. He doesn’t have a body also. But, bhagavān controls
everything through our body and through the devatā’s body. This is what yājñavalkya wants to say
through these mantras - mantrā 3 up to mantrā 14; 12 mantrās are adhi daivaṃ segment.
Of them, the first mantra - which is the beginning of the adhi daivaṃ portion - we have seen in the
last class. First one taken is, the pṛthivī tattvaṃ. And, 5 features are presented in each definition. 5
features are mentioned. 1] The first feature of bhagavān is, ‘bhagavān is inside the pṛthivī’. pṛthivī
means earth. 2] Second feature is, bhagavān is behind the pṛthivī devatā also. What is the
difference between pṛthivī and pṛthivī devatā? pṛthivī is sthūlaṃ, visible; whereas, pṛthivī devatā
is sūkṣma pṛthivī. So, bhagavān is inside the pṛthivī. bhagavān is behind the pṛthivī devatā also.
3] The 3rd feature is, bhagavān cannot be objectified even by the pṛthivī devatā. bhagavān is not
objectifiable; because, pṛthivī devatā corresponds to sūkṣmaṃ; whereas, bhagavān corresponds
to kāraṇaṃ. sūkṣmaṃ cannot objectify the kāraṇaṃ, which is behind the sūkṣmaṃ.
4] The 4th feature is, bhagavān uses the pṛthivī itself as His śarīraṃ, as His instrument. bhagavān
uses the gross earth itself as His śarīraṃ, which means, pṛthivī is the śarīraṃ for pṛthivī devatā
also and for bhagavān also. This pṛthivī is shared as a śarīraṃ by pṛthivī devatā and bhagavān.
This body is shared by me also as a jīva. And, this very body itself is used by bhagavān also to give
me sukhaṃ and duḥkhaṃ. bhagavān also uses this body to give me experiences. Therefore, I use
my body. bhagavān also uses my body!
And, how do I know when bhagavān is using my body and when I am using it? I told you in the last
class. When I plan something for the body and things happen totally different from my plan - as the
proverb goes, man proposes, GOD disposes - whenever our plans and events differ, the differential
effect is caused by bhagavān, based on the law of karma. I offer things to bhagavān through my
body. And, bhagavān also offers things to me, through my own body! This is the 4th description.
So, 1) bhagavān is inside pṛthivī. 2) bhagavān is behind the pṛthivī devatā also. 3) bhagavān
cannot be objectified by pṛthivī devatā. 4) bhagavān shares pṛthivī as his body along with pṛthivī
devatā. 5) And now, the 5th description is, bhagavān controls both the pṛthivī and the pṛthivī
devatā through the law of karma. Thus, if these 5 features are understood with regard to pṛthivī,
the Earth, you can apply the same to jalaṃ, agni, etc.
We will try one more. Let us take jalaṃ. How you define antaryāmī from the standpoint of jalaṃ?
bhagavān is inside jalaṃ. bhagavān is behind jala devatā also. bhagavān cannot be objectified by
jala devatā, the varuṇaḥ. bhagavān shares the jalaṃ as his śarīraṃ with jala devatā. And finally,
bhagavān controls both jalaṃ and jala devatā through the law of karma. Similarly, with agni the
same 5 features. Wherever jalaṃ comes you put agni. Similarly, thunder. Thunder is also looked
upon as body of bhagavān. So bhagavān is in thunder. bhagavān is behind the thunder devatā.
bhagavān cannot be objectified by thunder devatā. bhagavān shares the thunder as His śarīraṃ
alongwith thunder devatā. And, bhagavān controls thunder & its devatā through the law of karma.
Thus, we are going to have 14 mantrās, all dealing with adhi daivaṃ. So, what I will do is, just read
all the mantras. I will only name what is the adhi daivaṃ involved in each mantra. We will read
mantrās 4 to 14.
योऽप्स �तष्ठन्नद्भ्यो:, यमापो न �वदःु , यस्याप शर�रम ्, योऽपोऽन्तर यमय�त, एष त आत्मान्तयार्म्य ॥४॥
योऽग्न �तष्ठन्नग्नेर:, यमिग्नन वेद, यस्यािग् शर�रम ्, योऽिग्नमन्त यमय�त, एष त आत्मान्तयार्म्य
॥५॥ योऽन्त�र� �तष्ठन्नन्त�र�ाद:, यमन्त�र� न वेद, यस्यान्त�र शर�रम ्, योऽन्त�र�मन्त यमय�त, एष त
आत्मान्तयार्म्य ॥६॥ यो वायौ �तष्ठन्वायोरन:, यं वायुनर वेद, यस् वायःु शर�रम ्, यो वायमु न्तर यमय�त, एष
त आत्मान्तयार्म्य ॥७॥ यो �द�व �तष्ठिन्दवोऽन:, यं द्यौन वेद, यस् द्यौ शर�रम ्, यो �दवमन्तर यमय�त, एष
त आत्मान्तयार्म्य ॥८॥ य आ�दत्य �तष्ठन्ना�दत्याद:, यमा�दत्य न वेद, यस्या�दत् शर�रम ्, य
आ�दत्यमन्त यमय�त, एष त आत्मान्तयार्म्य ॥९॥ यो �द�ु �तष्ठिन्दग्योमयऽ :, यं �दशो न �वद:ु , यस् �दशः
शर�रम ्, यो �दशोऽन्तर यमय�त, एष त आत्मान्तयार्म्य ॥१०॥ यश्चन्द्रत �तष्ठंचन्द्रतारका:, यं
चन्द्रता न वेद, यस् चन्द्रता शर�रम ्, यश्चन्द्रतारकम यमय�त, एष त आत्मान्तयार्म्य ॥११॥ य
आकाशे �तष्ठन्नाकाशादन:, यमाकाशो न वेद, यस्याकाश शर�रम ्, य आकाशमन्तर यमय�त, एष त
आत्मान्तयार्म्य ॥१२॥ यस्तम� �तष्ठंस्तमसोऽन:, यं तमो न वेद, यस् तमः शर�रम ्, यस्तमोऽन्त यमय�त,
एष त आत्मान्तयार्म्य ॥१३॥ यस्तेज� �तष्ठंस्तेजसोऽन:, यं तेजो न वेद, यस् तेजः शर�रम ्, यस्तेजोऽन्त
यमय�त, एष त आत्मान्तयार्म्य - इत्य�धद ैवतम, अथा�धभूतम ् ॥१४॥
yo'psu tiṣṭhannadbhyo'ntaraḥ, yamāpo na viduḥ, yasyāpaḥ śarīram, yo'po'ntaro yamayati,
eṣa ta ātmāntaryāmyamṛtaḥ II4II yo'gnau tiṣṭhannagnerantaraḥ, yamagnirna veda, yasyāgniḥ
śarīram, yo'gnimantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II5II yo'ntarikṣe tiṣṭhann-
antarikṣādantaraḥ, yamantarikṣaṃ na veda, yasyāntarikṣaṃ śarīram, yo'ntarikṣamantaro
yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II6II yo vāyau tiṣṭhanvāyorantaraḥ, yaṃ vāyurna veda,
yasya vāyuḥ śarīram, yo vāyumantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II7II yo divi
tiṣṭhandivo'ntaraḥ, yaṃ dyaurna veda, yasya dyauḥ śarīram, yo divamantaro yamayati, eṣa ta
ātmāntaryāmyamṛtaḥ II8II ya āditye tiṣṭhannādityādantaraḥ, yamādityo na veda, yasyādityaḥ
śarīram, ya ādityamantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II9II yo dikṣu tiṣṭhan-
digbhyo'ntaraḥ, yaṃ diśo na viduḥ, yasya diśaḥ śarīram, yo diśo'ntaro yamayati, eṣa ta
ātmāntaryāmyamṛtaḥ II10II yaścandratārake tiṣṭhaṃcandratārakādantaraḥ, yaṃ candra-
tārakaṃ na veda, yasya candratārakaṃ śarīram, yaścandratārakamantaro yamayati, eṣa ta
ātmāntaryāmyamṛtaḥ II11II ya ākāśe tiṣṭhannākāśādantaraḥ, yamākāśo na veda, yasyākāśaḥ
śarīram, ya ākāśamantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II12II yastamasi tiṣṭhaṃs-
tamaso'ntaraḥ, yaṃ tamo na veda, yasya tamaḥ śarīram, yastamo'ntaro yamayati, eṣa ta
ātmāntaryāmyamṛtaḥ II13II yastejasi tiṣṭhaṃstejaso'ntaraḥ, yaṃ tejo na veda, yasya tejaḥ
śarīram, yastejo'ntaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ - ityadhidaivatam,
athādhibhūtam II14II [mantrās 4 to 14]
So, the method of definition is very similar. Only different natural forces are taken. In the 4th mantrā,
the one taken is “yo'psu tiṣṭhan”. āpaḥ means, jalaṃ. In the 5th mantrā, “yo'gnau tiṣṭhan”. agni
means fire. In the 6th mantrā, “yo'ntarikṣe tiṣṭhan”. antarikṣaṃ means, space or sky. The
intermediary space is called antarikṣaṃ. In the 7th mantrā, “yo vāyau tiṣṭhan”. In the vāyū also. In
the 8th mantrā, “yo divi tiṣṭhan”. divi means, heaven; the upper regions. In the 9th mantrā, “ya
āditye tiṣṭhan”. ādityahͅ means, the sūrya bhagavān. Then, in the 10th mantrā “yo dikṣu tiṣṭhan”.
dik means, directions.
bhagavān is in which direction? In all the directions bhagavān is there! That is why they tell a story
also. A realised devotee was lying down outside the temple, taking rest. His legs were stretched,
directed towards the deity in the temple. The priest came and told him, ‘why are you lying down like
this? Turn to another side’. The devotee told him, ‘you turn my leg in that direction where bhagavān
is not there!’ But wherever the legs were turned there the priest saw bhagavān standing or the śiva
liṅgaṃ appearing!! The priest understood the message.
So, what is the message? For the sake of worship, we can install bhagavān somewhere. But
bhagavān cannot be located anywhere; because, all the locations are in bhagavān! What is the
pramāṇam? “ya āditye tiṣṭhan”!
Then, “yaścandratārake tiṣṭhaṃ”. candrahͅ means, the moon. And tārakam means, the stars. Star
means, the natural stars, not the cinema stars! Natural star. Cinema star also okay. But that will
come in bhūtaṃ. bhūtaṃ means, adhi bhūtaṃ. So, “yaścandratārake tiṣṭhaṃ”. Moon and stars.
Then, “ya ākāśe tiṣṭhan”. ākāśa means, space. Then, the next one is, “yastamasi tiṣṭhaṃ”. tamas
means, darkness or night. We have got a night devatā also! In the veda there is a śūktaṃ called
rātri śūktaṃ. Darkness also is part of creation only. So, “yastamasi tiṣṭhaṃ”. And, what is the last
one? “yastejasi tiṣṭhaṃ”. tejaḥ means, light. In light also bhagavān is. In darkness also bhagavān
is. We have not exhausted all the devatās. Just, as a sample they are mentioned. You have to
extend that to all the devatās mentioned in the scriptures. Behind all of them the antaryāmī is there.
A particular devatā is associated with only a particular department. But, antaryāmī is associated
with which department? All! When you are worshipping sūryaḥ, the worship can be directed in 2
different ways. It can be mere sūrya devatā ārādanaṃ. Or, it can be sūrya antaryāmī ārādanaṃ.
If I am worshipping sūrya devatā, then the devatā can help me only in one department. Sun is the
presiding deity of cakṣuḥ. But, when you do sūrya antaryāmī ārādanaṃ, then it is no more about
an individual devata; but it is towards the total. devatā means particular area. antaryāmī means all.
That’s why we have got many prayer verses in which a devatā is treated both as a devatā also and
as antaryāmī also. A gaṇeśa bhaktā can worship gaṇeśa as antaryāmī. atharvaṇa veda gaṇeśa
upaniṣad is there. In that, gaṇeśa will not be treated as a devata; but, gaṇeśa will be treated as
antaryāmī - tvameva pratyakṣaṃ brahmāsi tvattaḥ sarvaṃ jagat jāyate sarvaṃ tiṣṭati sarvaṃ
līyate. Thus, one can invoke antaryāmī in his iṣṭa devatā. Then, iṣṭa devatā becomes antaryāmī
for that bhaktā. And all the others will become what? devatās of one-one department. I hope you
are getting the point. In the daily sandhyā vandanam or in āditya hṛdayaṃ a person can invoke
sūrya bhagavān as antaryāmī.
I had recommended āditya hṛdayaṃ for those who do not know sandhyā vandanaṃ. sandhyā
vandanaṃ is a vedic ritual. A very, very powerful ritual, invoking the lord in sūryaḥ; but, this
sandhyā vandanam only some brahmins know; not all. Among the brahmins also, only some
actually do sandhyā vandanaṃ. Naturally, others will wonder if we don’t know sandhyā
vandanaṃ, what to do? So, I gave the alternative. āditya hṛdayaṃ is a wonderful daily morning
prayer, which is the equivalent of sandhyā vandanaṃ. In āditya hṛdayaṃ, āditya, the sūryaḥ is
worshipped as devatā or antaryāmī? Remember, He is worshipped as antaryāmī. Thus, in any
prayer you can invoke the lord either as devatā or as antaryāmī.
Up to this is adhi daivataṃ. What is the next one? atah adhi bhūtaṃ. Here, bhūta means, living
beings, the prāṇinaḥ; not, the pañcabhūtās; because pañcabhūtās have already come in adhi
daivaṃ. Therefore, here bhūta refers to all the living beings. Humanbeings, animals, plants - all of
them. We have got one mantrā covering all the living beings. Thus, from adhi daivaṃ we are going
to adhi bhūtaṃ. mantrā no. 15. We will read.
यः सव�षु भत
ू ष
े ु �तष्ठ न सव�भ्य भत
ू भ्योऽन्
े :, यं सवार्� भत
ू ा�न न �वद:ु , यस् सवार्� भत
ु ा�न शर�रम ्, यः सवार्�
भत
ू ान्यन्त यमय�त, एष त आत्माऽन्तयार्म्: - इत्य�धभूतम; अथाध्यात्म ॥ [मन् १५]
yaḥ sarveṣu bhūteṣu tiṣṭhan sarvebhyo bhūtebhyo'ntaraḥ, yaṃ sarvāṇi bhūtāni na viduḥ,
yasya sarvāṇi bhutāni śarīram, yaḥ sarvāṇi bhūtānyantaro yamayati, eṣa ta ātmā'ntaryāmy
amṛtaḥ - ityadhibhūtam; athādhyātmam II [mantrā 3.7.15]
“yaḥ sarveṣu bhūteṣu tiṣṭhan” - Here yājñavalkya says, ‘bhagavān resides in every living being
as antaryāmī’. That is why we can do namaskāraṃ to any living being also, because behind that
body not only the jīva is there; behind the jīva, there is the antaryāmī also. The body corresponds
to sthūlaṃ. jīva corresponds to sūkṣma. antaryāmī corresponds to the kāraṇaṃ, prājña rūpeṇa
antaryāmī is behind the body also; behind the jīva, the taijasa also. “sarvebhyo bhūtebhyo-
'ntaraḥ”. antaryāmī is in which person? In any & every person. Therefore, we can do namaskāra to
everyone. Even to the most immoral person also, even to the worst criminal also we can happily do
namaskāra, without any reservation; because, behind that criminal also bhagavān is there.
Then, why does bhagavān make him a criminal? [Standard question asked!] bhagavān doesn’t
make a jīva or anyone a criminal or a saint. A jīva becomes a criminal or saint according to his
choice; because, every single jīva is given a free-will to make a choice. Every jīva is also given
dharma śāstraṃ. And bhagavān tells every jīva, through dharma śāstraṃ, ‘do good actions, you
will get puṇyaṃ; do evil actions, you will get pāpaṃ. I am neutral to all’. So, whether you want
puṇyaṃ or pāpaṃ, the choice is not made by bhagavān; but, by you - the jīvā - only.
samo'haṃ sarvabhūteṣu na me dveṣyo'sti na priyaḥ ye bhajanti tu māṃ bhaktyā mayi te teṣu
cāpyaham ॥ [gītā 9-29]
SO, WHAT THE JĪVA IS, IS NOT DECIDED BY BHAGAVĀN. IT IS IS DECIDED BY THE JĪVA HIMSELF, IT’S HIS
CHOICE. Okay. Then, what is bhagavān’s job? Give the karma phalam, according to what the jīva
does. So, you cannot put the aksͅadai on bhagavān’s head! Because, bhagavān is only a karma
phala dātā. bhagavān is not karma kartā. If one has got negative inclinations, it is because of the
vāsanās one has gathered / developed. When an action is done for the first time, a vāsanā is
slightly formed. The second time, vāsanā becomes deeper. Anything. You drink coffee in the
morning. First day, coffee is your choice. Second day, coffee is your choice. Drink for one year.
Then, the next day’s coffee is coffee’s choice of you! You don’t choose coffee; coffee chooses you!!
You try stop drinking coffee, after drinking it for one year, and sit for japa. ‘Coffee’, ‘coffee’, ‘coffee’ –
that japa alone comes! Who is responsible for that? Don’t say, ‘bhagavān is making me think of
coffee’. You have chosen, either in this janma or in the past janma.
The idea in this mantrā alone Lord krͅ sͅnͅā borrows in the bhagavad gītā. This entire antaryāmi
brāhmaṇaṃ - especially this 15th mantrā - is summarised in a very famous bhagavad gītā verse.
The moment I say that, most of you will recognise. In the 18th chapter of bhagavad gītā, verse 61 -
īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati I bhrāmayansarvabhūtāni yantrārūḍhāni
māyayā II
īśvaraḥ sarvabhūtānāṃ is antaryāmi brāhmaṇa sāra. Here also, the word sarveṣu bhūteṣu is
there. In the bhagavad gītā, sarvabhūtānāṃ. The same word is used. And therefore, bhagavān
controls - through the law of karma, through karma phalam; we control by our free-will or choice.
With this the adhi bhūtaṃ portion is complete.
Now comes adhyātmaṃ. What is adhyātmaṃ? Within one individual itself so many organs are
there. The organs correspond to sūkṣma śarīraṃ; and, antaryāmī corresponds to kāraṇa śarīraṃ,
And, bhagavān remains behind the sūkṣma śarīraṃ as kāraṇa śarīraṃ, as prājña, and controls
the sūkṣma śarīraṃ. In the sūkṣma śarīraṃ all the organs are there. Instead of saying kāraṇa
śarīraṃ controls sūkṣma śarīraṃ, we say, ‘antaryāmī controls the organs, through our vāsanā
and prārabdha’. Now we are going to get 8 mantrās, all dealing with adhyātmaṃ. And, as we did
for adhi daivaṃ, we will just read all these mantrās together; and I will only name what is
adhyātmaṃ involved. We will read mantrās 16 to 23.
यः प्रा �तष्ठ न प्राणादन: , यं प्रा न वेद, यस् प्रा शर�रम ् , यः प्राणमन् यमय�त, एष त
आत्मान्तयार्म्य ॥१६॥ यो वा�च �तष्ठन्वाचोऽन:, यं वाङ न वेद, यस् वाक् शर�रम ्, यो वाचमन्तर यमय�त, एष
त आत्मान्तयार्म्य ॥१७॥ यश्च�ु� �तष्ठंश्च�ुषोऽन:, यं च�ुनर वेद, यस् च�ुः शर�रम ्, यश्च�ुरन्त यमय�त,
एष त आत्मान्तयार्म्य ॥१८॥ यः श्रो �तष्ठञ्छ्रोत्:, यं श्रो न वेद, यस् श्रो शर�रम ्, यः श्रोत्रम
यमय�त, एष त आत्मान्तयार्म्य ॥१९॥ यो मन�स �तष्ठन्मनसोऽन:, यं मनो न वेद, यस् मनः शर�रम ्, यो
मनोऽन्तर यमय�त, एष त आत्मान्तयार्म्य ॥२०॥ यस्त्व �तष्ठंस्त्वचोऽ:, यं त्व न वेद, यस् त्वक
शर�रम ्, यस्त्वचमन् यमय�त, एष त आत्मान्तयार्म्य ॥२१॥ यो �व�ाने �तष्ठिन्व�ानादन: यं �व�ानं न वेद,
यस् �व�ानं शर�रम ्, यो �व�ानमन्तर यमय�त, एष त आत्मान्तयार्म्य ॥२२॥ यो रे त�स �तष्ठ न रे तसोऽन्त:, यं
रे तो न वेद, यस् रे तः शर�रम ्, यो रे तोऽन्तर यमय�त, एष त आत्मान्तयार्म्य; … ॥२३॥
yaḥ prāṇe tiṣṭhan prāṇādantara: , yaṃ prāṇo na veda, yasya prāṇaḥ śarīram , yaḥ
prāṇamantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II16II yo vāci tiṣṭhanvāco'ntara:, yaṃ
vāṅ na veda, yasya vāk śarīram, yo vācamantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II17II
yaścakṣuṣi tiṣṭhaṃścakṣuṣo'ntara:, yaṃ cakṣurna veda, yasya cakṣuḥ śarīram,
yaścakṣurantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II18II yaḥ śrotre
tiṣṭhañchrotrādantara:, yaṃ śrotraṃ na veda, yasya śrotraṃ śarīram, yaḥ śrotramantaro
yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II19II yo manasi tiṣṭhanmanaso'ntara:, yaṃ mano na
veda, yasya manaḥ śarīram, yo mano'ntaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II20II
yastvaci tiṣṭhaṃstvaco'ntara:, yaṃ tvaṅ na veda, yasya tvak śarīram, yastvacamantaro
yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II21II yo vijñāne tiṣṭhanvijñānādantara: yaṃ vijñānaṃ
na veda, yasya vijñānaṃ śarīram, yo vijñānamantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ
II22II yo retasi tiṣṭhan retaso'ntara:, yaṃ reto na veda, yasya retaḥ śarīram, yo reto'ntaro
yamayati, eṣa ta ātmāntaryāmyamṛtaḥ; … II23II [mantrās 16 to 23]
mantrās 16 to 23 - up to the portion we read - deal with adhyātmaṃ. Here, the word ātmā refers to
our body. So, within the body, behind every organ, antaryāmī is there. And, here yājñavalkya
enumerates 8 organs. Behind each one, the antaryāmī is there, controlling the organ through the
law of karma. We control the organs through our free-will; and, bhagavān controls the organs
through the law of karma. This is how it happens. Details we will see in the next class.
ॐ पूण्
Page 239, Chapter 3, Section 7, mantra 22 at the bottom -
… यो �व�ाने �तष्ठिन्व�ानादन: यं �व�ानं न वेद, यस् �व�ानं शर�रम ्, यो �व�ानमन्तर यमय�त, एष त
आत्मान्तयार््म य ॥२२॥ यो रे त�स �तष्ठन रे तसोऽन्त:, यं रे तो न वेद, यस् रे तः शर�रम ्, यो रे तोऽन्तर यमय�त,
एष त आत्मान्तयार्् म य; … ॥२३॥
… yo vijñāne tiṣṭhanvijñānādantara: yaṃ vijñānaṃ na veda, yasya vijñānaṃ śarīram, yo
vijñānamantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ II22II yo retasi tiṣṭhan retaso'ntara:,
yaṃ reto na veda, yasya retaḥ śarīram, yo reto'ntaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ;
… II23II
In these mantras, yājñavalkya is giving the definition of antaryāmī, who is the caitanyaṃ reflected
in samaṣṭi kāraṇa prapañca as well as in vyaṣṭi kāraṇa śarīraṃ. When it is reflected in the
samaṣṭi, it is called antaryāmī. When it is reflected in the vyaṣṭi, it is called prājñaḥ. antaryāmī
and prājña are one and the same. Names are two, one each from vyaṣṭi and samaṣṭi. And this
kāraṇa śarīraṃ or kāraṇa prapañca contains all the sañcita karmās at the vyaṣṭi and samaṣṭi
levels. Therefore, through the fructifying sañcita karma, the antaryāmī controls all the sūkṣma
śarīraṃs also; all the sthūla śarīraṃs also; the entire creation is controlled by antaryāmī.
No doubt, we do admit that the individual jīva does have a free-will to do his own actions. But, not
only is the individual’s actions are controlled by the world, they are controlled by the karma also.
That is why we say, free-will and karma are always in loggerheads. karma otherwise called
destiny. People always ask, ‘whether we have free-will at all?’ The way things are going, we doubt it
is there. Answer to that is, ‘yes, there is a free-will’. That is accepted by śāstra. Next question -
assuming that there is free-will - ‘is free-will powerful or destiny powerful?’ Destiny is handled by
whom? īśvara. And, free-will is handled by jīva. So, between jīvā’s free-will and antaryāmī handling
of destiny, between these two, which is more powerful? Answer to that is, ‘depends’.
Why so? It is like an IPL match! Between the same pair of teams, on their day CSK wins. On
another day, the other team wins. That is why betting is happening! Lots of money is involved.
Similarly, at any time, any one of these two - free-will or destiny - can be powerful. Destiny is not of
uniform strength, because destiny happens to be the result of karma. Since karma is of variable
strength, destiny also can be of variable strength. Either of lower strength, or medium strength or
higher strength. Depends, upon which karma phalam it fructifies. When I have done a small
pāpaṃ, destiny coming from that will be small. When it is a medium pāpaṃ, the destiny will be
medium. When it is mahā pāpaṃ, the destiny will be powerful. Therefore, the strength of destiny is
variable; and we do not know what is the measure of the arriving destiny; because, destiny is
adṛṣṭam. Therefore, we have no way of knowing it.
Similarly, free-will has to express in the form of our efforts. And our efforts also are not uniform. One
day we work hard; another day, no mood. We don’t work at all. Therefore, free-will also has got
variable strength. Destiny also has variable strength. Therefore, any fight between destiny and free-
will is of unpredictable results. We can say which one was powerful, after the result comes! Once a
particular team wins, we can always say, ‘they played better’. Why? Because they won! Similarly,
when I put forth lot of effort and despite that I am not able to overcome a problem, then we should
understand that the problem is stronger than my efforts. Still I can try to put in even more effort. So,
sometimes, the second time I succeed. And, sometimes, the third effort is successful. Whereas,
Class 54 – 9th April 2018 – mantras 3-7-23 to 3-8-1 Download from www.arshaavinash.in Page 1
sometimes I never succeed. And therefore, we can only say, ‘both of them - free-will and destiny -
are there. But we can never say who will win in which condition.
And, this destiny is handled by antaryāmī. Since the antaryāmī handles, controls the entire
creation, we divided the creation into adhidaivaṃ, adhibhūtaṃ and adhyātmaṃ. adhidaivaṃ
corresponds to natural forces. We have completed that topic. adhibhūtaṃ corresponds to all the
living beings. Carefully note, bhūtaṃ doesn’t mean ghost; doesn’t mean the 5 elements also.
adhibhūtaṃ here refers to all the living beings. That also was mentioned. Behind the living beings
also, antaryāmī is there.
We have now come to the topic of adhyātmaṃ. mantras 16 to 23. We read all the mantras in the
last class. I will give you the running meaning only. One mantra if we know, we can extend it to all
others. Look at page 237, mantra No.16. It is the beginning of adhyātmaṃ.
Here, the word ātmā means, śarīraṃ. adhyātmaṃ means, every organ within the body. They are
all backed by antaryāmī. Behind the organs, jīva is also there; īśvara is also there. jīva also tries to
handle the organ; īśvara also handles the organs, through law of karma. And the first organ taken
here is prāṇaḥ. prāṇaḥ means, the breathing, the ghrāṇa prāṇaḥ. Behind the prāṇa also there is
antaryāmī; and, behind the jīva also there is the antaryāmī. And one sub-commentator says, prāṇa
includes the prāṇa devatā also, which is there in every organ. According to śāstra, the relevant
devatā is in that organ. Thus, behind the eyes also, and behind the sūrya devata also, the
antaryāmī is there.
So, behind the organ [(i.e.), behind the jīva]. antaryāmī is there. That is the first description. The
second description is, behind the devata also antaryāmī is there. Third description is, neither the
jīva nor the devata can objectify the antaryāmī. Fourth description is, the organ [jīva] and the
antaryāmī share the same, common physical body. And the final description is, the antaryāmī
controls the organs [jīva], through the law of karma.
And śan͂karācārya in His commentary makes an aside note. So, it was said in every mantra that
antaryāmī shares the śarīraṃ with the devatā, with jīva etc. Since antaryāmī is sharing the body
with the jīvās and the devatās, śan͂karācārya raises a question - ‘how come antaryāmī doesn’t
have His own body? Why should it be a shared one?’ Why be a paying guest? Then, you won’t have
a separate place; you have to share the room with somebody. Similarly, antaryāmī seems to be a
paying guest, along with every jīva and devata; because, the upaniṣad says, ‘antaryāmī shares
the body’. So, this body is shared by two - the jīva and īśvara. Both share it. Why this sharing
accommodation?’ - śan͂karācārya raises this question. Brilliant! [We take everything for granted. He
is able to think and answer].
He says, antaryāmī or īśvara cannot have a śarīraṃ; because, śarīraṃ is acquired as a result of
karma. jīva can acquire a śarīraṃ; because, jīva is a kartā, bhoktā and so acquires puṇya -
pāpaṃ. Even devatā is a type of jīva only. Only an exalted jīva. Therefore, devatās also can and
do acquire śarīraṃ, because of their karma. In kaṭhopaniṣad, yama dharma rājā says, ‘I have
become yama devatā because of my karma in bhūloka’. “anityairdravyaiḥ prāptavānasmi
nityam” [1.2.10] - ‘I have got this because of my karma’. Therefore, jīvās can acquire their body.
devatās can acquire their body. But, poor antaryāmī cannot acquire his own body! antaryāmī,
īśvara being jñānī, akartā, abhoktā.
And, when did īśvara become jñānī? No. īśvara never becomes a jñānī. Why? īśvara was never
an ajñānī! Therefore, always the first jñānī is īśvara. And that īśvara alone initiates the tradition of
jñāna. Therefore, īśvara doesn’t have a body. And still īśvara has to do lot of work. So, how to
manage? He has to do lot of work. But He doesn’t have a body. Therefore, He uses the body of the
devatās and jīvās.
And the same happens in the case of avatāra also. In the 4th chapter of the bhagavad gītā [we had
studied once upon a time!] what is the difference between jīva śarīraṃ and avatāra śarīraṃ. jīva
also has got body. kṛṣṇāvatāra also has got a body. If both acquire a body, what is the difference?
At that time what did we say? We said, jīva acquires the body because of his karma. īśvara doesn’t
acquire kṛṣṇa śarīraṃ because of his karma; but it is because of the karma of the collective
devotees. That is why before every avatāram, the devotees - including brahma and all other
devatās - come and pray to bhagavān, ‘O Lord! We are not able to handle this rākṣasā or that
rākṣasā’. Because of that prayer - the prayer becomes the karma. Not individual karma; but
samaṣṭi karmā of the bhaktās becomes the instrument for bhagavān to take the avatāra śarīraṃ.
So, when the bhaktās pray for the destruction of rāvaṇā, what body bhagavān has to take? No
choice; rāvaṇā can be killed only by a manuṣya. Therefore, bhagavān has to take manuṣya
avatāra, not because of bhagavān’s karma; but because of the job to be done. Similarly,
hiraṇyakaśipu has to be killed by what type of body? narasiṃha body alone! The stories of
avatāra and the antaryāmī brāhmaṇam tally.
Thus, bhagavān doesn’t have a body. bhagavān cannot have a body. bhagavān uses either the
jīvā’s body or the devatās body or creates a fresh body based on the collective prayer of the
devotees, not out of bhagavān’s own karma. bhagavān doesn’t have karma. Therefore, the
śarīraṃ has to be shared. That is śan͂karācārya’s answer. He doesn’t give this very elaborately. He
writes only one line.
Thus, behind the prāṇa indriyam, the ghrāṇa prāṇa [the jīva] is also there, antaryāmī is also
there. And, prāṇa cannot objectify the antaryāmī. They both share a common śarīraṃ. And,
antaryāmī controls the prāṇa, through the law of karmā. We have to apply the same for other
organs also.
The 17th mantra talks about “yo vāci tiṣṭhanvāco'ntaraḥ”. vāk means, vāg indriyaṃ, the organ of
speech. Behind that jīva is there at the sūkṣma level and īśvara is there at the kāraṇa level. taijasa
rūpeṇa jīvaḥ, prājña rūpeṇa īśvaraḥ - both are there. Next mantra is, “yaścakṣuṣi tiṣṭhaṃ-
ścakṣuṣo'ntaraḥ”. means, cakṣu indriyaṃ, the eyes. Behind that also jīva is there, antaryāmī is
also there. mantra 19. “yaḥ śrotre tiṣṭhañchrotrādantaraḥ” śrotraṃ means the ears.
Then, mantra 20. “yo manasi tiṣṭhanmanaso'ntaraḥ” manaḥ means, the mind. So, behind the
mind also jīva is there, antaryāmī is also there. When the mind is no more under our control, then
we have to note that antaryāmī is handling the mind, according to the law of karmā. ‘This mind’,
[don’t say ‘I’ have to] has to go through the prārabdha karma disturbances. Let it exhaust the
karma. Let it go through those emotions. Thank God, I am neither the mind nor does the mind
belongs to me; because, I am asaṅga ātmā. I don’t have ahaṅkāra in the mind. I also don’t have
mamakāra in the mind. That is why I said, don’t say ‘my’ mind is going through; neither ‘I’ nor ‘mine’.
‘This mind’ is going through the powerful karma. Let me not identify with it. Such identification is
called anujvaraḥ. In pañcadaśī, vidyāraṇya swāmī calls it anujvara nivrittiḥ.
Of course, that doesn’t mean we should accept all the emotions as they are. Many emotions we can
dilute or neutralise, through knowledge. Entire yoga śāstrā is designed to handle our emotions.
yogaḥ citta vṛtti nirodhaḥ. It teaches several methods of handling the thought. We can learn and
try to use it to handle the mind. When all our knowledge and skills miserably fail, then we should
decide to stand aside and watch it, like watching a drama or movie. I call that neighborisation. Make
the mind also a neighbour. So, “yo manasi tiṣṭhan”. Thus, the mind also is handled by antaryāmī.
Then, mantra 21. “yastvaci tiṣṭhaṃstvaco'ntaraḥ”. tvak means, skin. The organ of touch. Then,
“yo vijñāne tiṣṭhanvijñānādantaraḥ”. vijñānaṃ means, buddhi. Sometimes, vināśa kāle viparīta
buddhi!! That is the job of antaryāmī. And then, the last one. mantra 23, first 3 lines. “yo retasi
tiṣṭhan”. retas here means, the organ of reproduction. janana indriyaṃ or upastendriyaṃ is called
here retas. That is also controlled by antaryāmī, according to law of karma.
Up to this is antaryāmī definition. Hereafter, in the last 4 lines of mantra 22 yājñavalkya concludes
antaryāmī definition. Page 240. mantra 23, 3rd line -
… अदष्ट द्रष, अश्रु श्रो, अमतो मन्त, अ�व�तो �व�ाता; नान्योऽतोऽिस द्रष, नान्योऽतोऽिस श्रो,
नान्योऽतोऽिस मन्त, नान्योऽतोऽिस �व�ाता, एष त आत्मान्तयार्त
म : ; अतोऽन्यदातम ् ; ततो होद्दाल
आरु�णरुपरर ॥ २३॥
… adraṣṭo draṣṭā, aśrutaḥ śrotā, amato mantā, avijñato vijñātā; nānyo'to'sti draṣṭā,
nānyo'to'sti śrotā, nānyo'to'sti mantā, nānyo'to'sti vijñātā, eṣa ta ātmāntaryāmyamṛta: ;
ato'nyadārtam ; tato hoddālaka āruṇirupararāma II [mantra 3.7.23]
So, here yājñavalkya says, this antaryāmī or īśvara is the ultimate observer of everything. The
sūkṣma śarīraṃ and sūkṣma prapañca, sthūla śarīraṃ and sthūla prapañca - all of them are
illumined by the antaryāmī, īśvara alone. Therefore, īśvara is the ultimate observer. Nobody can
observe or objectify īśvara. jīva also cannot objectify īśvara. devatās also cannot objectify īśvara.
Whereas, īśvara can objectify everything, through the sūkṣma and sthūla śarīra of all jīvās. īśvara
can objectify everything. In the 7th chapter [verse 26] of bhagavad gītā, Lord kṛṣṇā said -
vedāhaṃ samatītāni vartamānāni cārjuna I bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana II
So, ahaṃ veda – I am the knower of samatītāni bhūtāni, vartamānāni bhūtāni, bhaviṣyāṇi ca
bhūtāni - all the past, present & future things and beings. I objectify everything. māṃ tu veda na
kaścana – but, nobody can objectify me. And even if bhaktās talk about ‘seeing’ GOD, their seeing
GOD is only in a particular śarīram - like rāma śarīram, kṛṣṇā śarīram - which is temporarily taken
by the Lord according to samaṣṭi akrma. Those are all māyāmaya śarīrams. Whereas, the original
bhagavān, antaryāmī doesn’t have any particular śarīram. Therefore, bhagavān can never be
seen by anyone. aśarīratvāt iṣvarasya. Therefore, yājñavalkya says, adṛṣṭo - antaryāmī is never
seen by the eyes. Whereas, antaryāmī is the seer of everything, draṣṭā, through the eyes of
everyone. So, antaryāmī is never seen; but He is ever the seer! ū
Similarly, aśrutaḥ śrotā - antaryāmī cannot be heard; but He is the hearer behind all sthūla
sūkṣma kāraṇa śarīrams. And then, amato mantā - antaryāmī cannot be thought of by any mind;
but all the thoughts in all the minds are entertained by antaryāmī, through all the minds. Because,
antaryāmī shares all the minds. So, through all the minds, antaryāmī alone entertains the thinking.
And, avijñato vijñātā - antaryāmī is never known; but He is ever the knower of everything.
Then yājñavalkya makes another profound statement, which is called mahāvākyaṃ, an indirect
form of mahāvākyaṃ. “nānyo'to'sti draṣṭā” = na anyaḥ ataḥ asti draṣṭā. Until now it was said,
īśvara is the seer of everything. īśvara is the seer; īśvara is not the seen. īśvara is the hearer;
īśvara is not the heard. And, so on. That is one group of sentences.
In the 2nd group, yājñavalkya says, ‘other than īśvara, there is no other seer’! What is the difference
between the previous statement and this one? In the previous one, īśvara is always the seer, but
never the seen. Now he says, other than īśvara, there is no other seer. Naturally, this should raise a
question. What should be that? How does yājñavalkya say, ‘other than īśvara no other seer is
there?’ From experience we know that every jīva is a seer of the world. Aren’t you seers of me? So,
every jīva is a seer; every devatā is a seer. When so many seers are there, how does yājñavalkya
say, ‘other than īśvara, there is no other seer, when there is another seer, in the form of jīva?’
śan͂karācārya raises this question and answers it. He says, ‘this is possible only under one
condition. īśvara the seer and jīva the seer, both of them cannot be counted as two seers’. Are you
able to understand this intelligent derivation? Because, if īśvara is a separate seer and jīva is a
separate seer, then yājñavalkya cannot say, ‘there is no other seer’. But, yājñavalkya says, ‘there
is no other seer’. That means, there is only one seer. When it is behind kāraṇa śarīram, you call it
īśvara; and, when it is behind sūkṣma / sthūla śarīrams, you call it jīva. Behind samaṣṭi, you call it
īśvara; behind vyaṣṭi, you call it jīva. Between īśvara, the seer and jīva, the seer, only the
instrument is different. BUT THE SEER CONSCIOUSNESS IS ONE AND THE SAME.
Let’s take an example. Suppose, in the hall I keep a pot. And I talk about two ākāśās - one is hall
ākāśa. maṭa ākāśa. And the other is within the pot, the ghaṭa ākāśa. And I ask, ‘how many ākāśās
are there? [ākāśa means, space]. Now I ask, how many ākāśās are there? Superficially there are
two; because, maṭa ākāśa is very big. ghaṭa ākāśa is small. Thus, even though there are two
ākāśās superficially seeing, in reality, there is only one ākāśa, named maṭākāśa, when it is
enclosed within the hall. The same ākāśa is named ghaṭākāśa, when it is enclosed within the pot.
Similarly, jīva - the seer, is vyaaṣṭi, an individual body, containing the CONSCIOUSNESS. Whereas,
īśvara - the seer, is the samaṣṭi, containing the CONSCIOUSNESS. Containers are different. ne is
small. Another is big. But the content is the same – (viz.) the CONSCIOUSNESS.
Thus, the CONSCIOUSNESS BEHIND THE INDIVIDUAL JĪVA, AND THE CONSCIOUSNESS BEHIND THE SAMAṣṭI
ĪŚVARA - OR, THE CONSCIOUSNESS BEHIND TAIJASA AND THE CONSCIOUSNESS BEHIND PRĀJÑA - BOTH OF
THEM ARE ONE AND THE SAME. THEREFORE, JĪVA - ĪŚVARA BHEDAḤ NĀSTI. tasmāt mahāvākyaṃ.
So, “nānyo'to'sti draṣṭā” = na anyaḥ ataḥ asti draṣṭā. ataḥ means, other than the jīva or other
than the antaryāmī. antaryāmīṇaḥ sakāśāt anyaḥ draṣṭā - another seer - in the form of jīva - is
not there. antaryāmī Himself is called jīva when He is functioning through the individual body.
It’s like the PM, putting his signature in two different cheques. One he signs as the PM for some
matter of state. There, he does it is the ruler of the entire country. As PM when he is putting the
signature, he is antaryāmī. sarvāntaryāmi. Behind every state he is there, because through his
signature he can affect. Our 500 rupee and 1000 rupee notes will go away! Remember, our rupee
notes will be in trouble with his signature. But, the very same PM, when he is purchasing something
for his personal use, then also he puts his signature on a different cheque. That one is Mr. Modi, the
jīvātmā’s signature! Earlier one is paramātmā’s signature! Very simple.
Similarly, bhagavān is mahā PM! Therefore, both – jīva and antaryāmī - are one and the same.
Only the office differs. upādhi only differs. One is PMO. Another is a house. So, “nānyo'to'sti draṣṭ
nānyo'to'sti śrotā nānyo'to'sti mantā nānyo'to'sti vijñāta”. Remember the bhagavad gītā śloka I
quoted, 18th chapter, verse 61 -
īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna tiṣṭhati I bhrāmayansarvabhūtāni yantrārūḍhāni
māyayā II tameva śaraṇaṃ gaccha sarvabhāvena bhārata …
That one verse - gītā 18.61 - is the essence of the entire antaryāmi brāhmaṇaṃ. Beautiful śloka.
And thereafter yājñavalkya says, “ato'nyadārtaṃ” = ataḥ anyat ārtaṃ. Another profound
statement. I said, vedāntā consists of only three fundamental ideas. “brahma satyaṃ”, “jagan
mithyā”, “jīvo brahmaiva nāparaḥ”. vedāntā over!! If anybody asks, ‘what is vedāntā tell me in one
minute’. The reply should be - “brahman is the reality. The entire world is mithyā. And, that
brahman, ‘I’ am”. Now, all those three important ideas, yājñavalkya brings out in the last 3 lines.
“nānyo'to'sti draṣṭā” is “jīvo brahmaiva nāparaḥ”. aikyam is said. And, “brahma satyaṃ”, “jagan
mithyā” is said here in “ato'nyadārtaṃ”. ataḥ means, other than this antaryāmī, the ultimate
observer, everything else that is observed - dṛśyatvaṃ, bhautikatvaṃ, saguṇatvaṃ,
savikāratvaṃ, āgamāpāyitvaṃ - the entire universe, the anātmā, is ārtaṃ. ārtaṃ means,
alpaṃ, mithyā. So, ataḥ anyat ārtaṃ means, other than the antaryāmī everything else is
mithyā. Then, antaryāmī will be what? Don’t say ‘it is mithyā’! No. Everything else is mithyā. But,
“eṣa ta ātmā'ntaryāmy amṛtaḥ - that ātmā - which is none other than the antaryāmī - is amṛtaḥ, is
immortal. Everything else is perishable. Therefore, antaryāmī - the draṣṭā - alone is satyaṃ.
When yājñavalkya answered thus the questions of uddhālaka, the challenger, he didn’t have any
further questions. Therefore, “tato hoddālaka āruṇirupararāma” - uddhālaka āruṇiḥ fell silent,
saying, I have given permission for you take the cows, with the gold.
Remember, uddhālaka had asked two questions. One was about hiraṇyagarbha, the samaṣṭi
sūkṣma prapañca pratibimbhita caitanyaṃ. And the other was about antaryāmī, the samaṣṭi
kāraṇa prapañca pratibimbha caitanyaṃ. hiraṇyagarbha topic is over; antaryāmī topic is also
over. And all these come under saguṇaṃ brahma or nirguṇaṃ brahma? saguṇaṃ only. And, they
both are pratibimbhita caitanyaṃ only.
Now, what is left behind? Only one topic is left. That is the nirguṇaṃ brahman, which is the
original CONSCIOUSNESS. That is going to be discussed in the 8th section, which we will now enter.
Page 241, chapter 3, section 8, mantra 1 at the bottom -
अथ ह वाचक्नवयुव
् , ब्राह् भगवन्त हन्ताह�मम द्व प्रश प्र�या, तौ चेन्म व�य�त, न वै जातु यषु ्माक�मम
किश्चद्ब्रह् जेत�े त; पृच् गाग��त ॥३.८.१॥ [3.8.1]
atha ha vācaknavyuvāca, brāhmaṇā bhagavanto hantāhamimaṃ dvau praśnau prakṣyāmi,
tau cenme vakṣyati, na vai jātu yuṣmākamimaṃ kaścidbrahmodyaṃ jeteti; pṛccha gārgīti II
In the 8th section, the challenger is gārgi. You might remember that gārgi had already comes once
in the 6th brāhmaṇaṃ. In the 6th brāhmaṇaṃ what was gārgi’s question? By logical analysis gārgi
wanted out to find out the ultimate cause of the creation. otaṃ ca protaṃ ca - the material cause
she wanted to find out, through logical analysis. And yājñavalkya kept on answering - the material
cause of the first is the second one; its material cause is third one, its material cause is the fourth
one and so on. Each level of material cause was called a lokaḥ. gandharva lokaḥ, deva lokaḥ,
indra lokaḥ. The word loka referring to the material cause.
Thus, he went from grosser to finer and still finer matter. Like the modern scientists go from the
elements to the molecules to the atoms to energy. Energy is the finest form of matter. Thus, the
ultimate finest matter arrived at in the 6th section was brahma lokaḥ. The word brahmaloka must
be carefully understood. We are not referring to any loka; but to the finest form of matter, with which
brahmaloka is supposed to made of. But, through logical analysis we can only analyse matter; we
can never know the role of CONSCIOUSNESS. We cannot go beyond the material. That is why for
modern science, CONSCIOUSNESS is a mystery. They don’t know what is CONSCIOUSNESS. And they
don’t know its nature also. If you have to know the role of CONSCIOUSNESS, its nature etc., logic will
not take us there. And therefore, yājñavalkya gave a warning in section 6 to gārgi – ‘if you keep on
asking the question, what will happen? Your head will fall’.
He frightened gārgi, indirectly giving the message that, with logic you can arrive only up to this. It is
not that we cannot go further. If we have to go further, we have to come to the scriptures. And
that is why in the 7th brāhmaṇaṃ, through uddhālaka, through the scriptures, we went to the next
two higher levels - hiraṇyagarbha is one higher level; and, antaryāmī is another still higher level.
Both of them are mixture of matter and CONSCIOUSNESS. What kind of matter? Still finer mater,
called mind. Mind is a finer form of matter according to śāstrā. But it is not available for tarka or
scientific study. So, sūkṣma śarīram is beyond logic. kāraṇa śarīraṃ is beyond logic. Both of them
are matter. But finer matter. So, this is one lesson we learn from śāstraṃ - sūkṣma and kāraṇa
śarīrams are finer matter, not available for science and logic.
And, what is the next equally important lesson? sūkṣma and kāraṇa śarīrams are made of such a
fine matter, that they can reflect the CONSCIOUSNESS principle, which a dead body cannot. This live
body can reflect; because, there is the mind, the sūkṣma śarīraṃ. And, kāraṇa śarīraṃ is there.
Therefore, we are not just matter, but matter plus matter-reflecting CONSCIOUSNESS. Thus, we are
live-matter. Matter, but alive. And the samaṣṭi sūkṣma śarīraṃ, plus reflected consciousness, is
called hiraṇyagarbha. hiraṇyagarbha can be known only through the veda. tarka will not work.
Similarly, beyond the sūkṣma śarīraṃ, the kāraṇa śarīraṃ is there, with reflected consciousness.
samaṣṭi kāraṇa śarīraṃ is called antaryāmī. antaryāmī also can be known only through veda.
Therefore, 6th section is tarka pradhāna; whereas, 7th section is veda pradhāna. hiraṇyagarbha
and antaryāmī are vaidika viṣaya, apauruṣeya viṣaya. Whereas, the 6th section matter is
pauruṣeya viṣaya. We can understand. And therefore, gārgi also understood that yājñavalkya will
accept her challenge only if she went with veda pramāṇaṃ. In the 6th section, he rejected gārgi
after a particular level; because, there gārgi’s approach was only with tarka pramāṇaṃ. Now, in the
8th section, gārgi is re-appearing, accepting the veda pramāṇa. And she wants to travel further with
the help of veda pramāṇa.
Through veda pramāṇa we have known hiraṇyagarbha in the previous section. Through veda
pramāṇa we have also known antaryāmī. Now, we have to find out, is there something, beyond
antaryāmī also? This is the final question. Is there someone behind & beyond īśvara?
ALL RELIGIONS STOP WITH GOD. HINDUISM ALONE IS A MORE PROFOUND RELIGION, WHICH TALKS ABOUT
GOD, AND ALSO ABOUT SOMETHING BEYOND GOD!
So, now we are going to discuss that principle in the 8th section, with the help of veda pramāṇa and
so gārgi is again appearing. Those details we will study in the next class.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
अथ ह वाचक्नवयुव
् , ब्राह् भगवन्त हन्ताह�मम द्व प्रश प्र�या, तौ चेन्म व�य�त, न वै जातु युष्माक�मम
किश्चद्ब्रह् जेत�े त; पचृ ् गाग��त ॥३.८.१॥ [Page 241, Chapter 3, section 8, mantra 1]
atha ha vācaknavyuvāca, brāhmaṇā bhagavanto hantāhamimaṃ dvau praśnau prakṣyāmi,
tau cenme vakṣyati, na vai jātu yuṣmākamimaṃ kaścidbrahmodyaṃ jeteti; pṛccha gārgīti II
In the 8th section, which we entered into in the last class, gārgi is reappearing and is going to
challenge yājñavalkya by asking 2 questions. gārgi earlier appeared in the 6th section and there
she wanted to know the ultimate cause by using only the tarka pramāṇaṃ, without using the veda
pramāṇaṃ. But if we use only the tarka pramāṇaṃ, we can come only up to the finest matter
principle, which was named in section 6 as brahma loka. The word brahma loka meaning, the
finest matter. And beyond that matter principle one cannot go by tarka śāstra. That is why when
gārgi asked further question in the 6th section, yājñavalkya said, ‘we cannot travel beyond this point
with tarka pramāṇa. Therefore, asking further questions is incorrect. And, if you go on insisting,
your head will fall’. And therefore, gārgi had to withdraw.
Then, in the 7th section, uddhālaka was the challenger. He asked yājñavalkya further questions
since he accepted veda pramāṇaṃ. And by using the veda pramāṇa not only we can go to further
finer matter; but we can also know about the CONSCIOUSNESS reflected in that finer matter. That
alone we discussed in the 7th section, more than the sthūla the gross matter. The finer matter is
called sūkṣma śarīraṃ or sūkṣma prapañca or samaṣṭi prāṇa tattvaṃ, which cannot be known
by tarka. We have to know that by śāstraṃ only. That is why even when we say, based on śāstra,
that ‘prāṇa leaves the body’, with our sense organs we can never see the prāṇa leaving the body.
Because, it is not within the ambit of pauruṣeya pramāṇaṃ. sūkṣma śarīraṃ, therefore, is known
only through veda pramāṇaṃ. And the sūkṣma śarīra pratibimbhita caitanyaṃ - called
hiraṇyagarbha - also uddhālaka talked about in the 7th section. That hiraṇyagarbha was named
there as sūtrātmā.
Thereafter, he wanted to go finer, deeper. Deeper into even finer matter. Beyond the sūkṣma
śarīraṃ is that still finer matter. What is the finer matter? kāraṇa śarīraṃ or kāraṇa prapañca,
otherwise called, māyā. māyā is the finest form of matter principle. And only through veda
pramāṇaṃ we can know māyā, the finest matter. That māyā, being the finest, is capable of
reflecting the caitanyaṃ also. That māyā pratibimbhita caitanyaṃ is called īśvara or antaryāmī.
Thus, sūkṣma śarīraṃ, sūkṣma prapañca, hiraṇyagarbha are known through śāstraṃ. So also,
kāraṇa śarīraṃ, kāraṇa prapañca, antaryāmī - īśvara all these can be known only through śāstra
pramāṇaṃ. And in the 7th section, we have travelled up to antaryāmī, īśvaraḥ. And that is why the
7th section itself is called antaryāmi brāhmaṇaṃ.
Now, in the 8th section, gārgi wants to find out whether we can travel beyond the antaryāmī also.
And we know the answer. The one beyond antaryāmī is called nirguṇaṃ brahma or turīya pādaṃ.
According to māṇḍūkya upaniṣad, viśva - taijasa - prājña - turīyaṃ. It is about this nirguṇaṃ
brahma that gārgi wants to ask. And now she is wiser. Previously she was tarka pradhāna. Now,
she has come to veda pradhāna. So, tarka pradhāna gārgi has now been converted into veda
pradhāna gārgi and she wants to ask questions. But, before appearing again, gārgi is scared a
little bit. Because, remember how she withdrew last time? yājñavalkya had said, ‘don’t ask further
questions, or else, your head will fall’. Therefore, now gārgi is frightened. Suppose she goes again
and asks another question, she may lose her head! She wants to save her head. Therefore, before
going to yājñavalkya she requested all the other brāhmaṇās, ‘please give me permission to ask
two more questions’, because she is appearing for a second time. Not only that. She wants to offer
namaskāra to the brāhmaṇās, so that she will not have any danger. She wants protection from
brāhmaṇās. Get permission and protection from the brāhmaṇās and then only she wants to
approach yājñavalkya. With an intimidating tone she is going to approach.
So, this is the first mantra of the 8th section, which we were seeing in the last class. atha ha. athaḥ
means, after the withdrawal of uddhālaka, the 7th section challenger, vācaknavy uvāca. vācaknavī
is another name of gārgi. She is called vācaknavī because, vacaknu maharṣeḥ putrī, vācaknavī.
And, brāhmaṇā bhagavantaḥ - O adorable brahmins! hanta aham imaṃ - I am seeking permission
from you. hanta means, well. imaṃ means yājñavalkyaṃ. I am going to approach this yājñavalkya
who stands there undefeated, unchallenged and un-frightened. I want to use brahmāstraṃ against
him. So, dvau praśnau prakṣyāmi - two questions I want to ask him. me tau vakṣyati cet - and if
he answers those two questions also, … Here we should note that the entire veda is one
pramāṇaṃ. The veda pūrva bhāga deals with karma and upāsana. And, yājñavalkya has
answered all karma related questions, all upāsanā related questions. In sections 1, 2 & 3 he
answered all of them. And, from 4th section onwards, all veda anta questions are being asked & he
is answering them. So, yājñavalkya seems to know both veda pūrva and veda anta. In vedāntā he
knows virāṭ, hiraṇyagarbha, antaryāmī. All of them he knows. The ultimate one left out is the
nirguṇaṃ brahma. And if he knows that nirguṇaṃ brahma also, there will be nothing left out in the
veda. Therefore, he deserves the title, ‘the greatest vedic scholar!’ brahmiṣṭhā title he deserves if
he answers these 2 final questions to be posed by gārgi.
And therefore, gārgi says - na vai jātu yuṣmākam imaṃ kaścid brahmodyaṃ jeta iti - that
means, he knows the ultimate of the veda, that nirguṇaṃ brahma also. Thereafter, no other
brāhmaṇā among all of you will be able to further challenge him, she said. ‘If he answers don’t stop
him from taking the cows.’ me tau vakṣyati cet. tau means tau praśṇau - those two questions [I
am going to ask]. me vakṣyati - suppose he answers them; then, na vai jātu yuṣmākam imaṃ
kaścid – thereafter, no other brāhmaṇā among all of you will be able to further challenge him. Why?
Because this is the final challenge. If he survives this, nobody can question him further. Therefore,
yuṣmākam kaścit. yuṣmākam nirdhāraṇe - among all of you brahmins, kaścit - no single
brāhmaṇā, imaṃ jeta - can win over yājñavalkya. He will be undefeated and undefeatable also! In
what field? brahmodyaṃ. Means, brahma vāda prati. brahma vādaḥ means, vedic topics or
vedic questions. brahma means veda. brahmodyaṃ means, any topic occurring in the veda
śāstra. So, brahmodyaṃ means, veda śāstraṃ prati - in the field of vedic scholarship nobody can
win over him. And therefore, I am asking permission from all of you. Not only permission, blessings
also from you, so that my head will be intact and I can come back.
pṛccha gārgi iti. And all the brāhmaṇās were kind enough. They said, ‘we bless you, go ahead and
ask your final questions’. pṛccha gārgi are the words of the brāhmaṇās. ‘You go ahead and ask’.
So, now the scene changes. gārgi is now approaching yājñavalkya. She is going to use the
language of warfare! And she feels that ‘it is the most powerful weapon; I am going to use 2 powerful
astrams’. So, intimidatingly, gārgi approaches yājñavalkya. That is given in mantra 2, page 242 -
सा होवाच, अहं वै त्व या�वल्क यथा काश्य वा वैदेहो वोग्रप उज्ज् धनुर�धज्य कृत्व द्व बाणवन्त सपत्ना�तव्या�ध
हस्त कृत्वोपो��ष्त ्, एवमेवाहं त्व द्वाभ्य प्रश्नाभ्यामुपोदस, तौ मे बर
् ूह�; पच
ृ ् गाग��त ॥ २
sā hovāca, ahaṃ vai tvā yājñavalkya yathā kāśyo vā vaideho vograputra ujjyaṃ dhanur-
adhijyaṃ kṛtvā dvau bāṇavantau sapatnātivyādhinau haste kṛtvopottiṣṭhet, evamevāhaṃ tvā
dvābhyāṃ praśnābhyāmupodasthām, tau me brūhīti; pṛccha gārgiti II [mantra 3.8.2]
Now, gārgi is addressing yājñavalkya. But even before asking the question she says, ‘I am
approaching you with two powerful weapons.’ Instead of using the word questions, she uses the
language of weapon, by giving an example. sā hovāca. sā is gārgi. ahaṃ vai tvā yājñavalkya.
Hey yājñavalkya, I am approaching you [like in the following example]. What is the example? yathā
kāśyo vā vaideho vā. kāśyaḥ is the rājā of kāśī, who is known for his heroism, valour, power,
strength etc. Or, like another powerful king. rājā of vaideha, videha rājā - janaka. ugraputraḥ -
both of them are ugraputraḥ. They both come in the lineage of powerful kings. So, like the kāśī rājā
or videha rājā when they approach their enemies, how do they approach? She gives an example.
In the olden days, they used the weapon of bow & arrow for warfare. And the bow has to be stringed
for use. They will string the bow only at the time of warfare or at the time of use in archery. At other
times if the bow is kept stringed, then the string will lose its tension. Therefore, to keep the string in
fit condition, they remove the bow strings and store them away when they don’t engage in warfare.
Only just before using the bow, they will take out the strings and the un-strung bow is re-strung. She
says, ujjyaṃ dhanur adhijyaṃ kṛtvā. ujjyaṃ means, unstrung bow. adhijyaṃ means, re-strung
bow. So, just as they convert the unstrung bow into restrung bow before entering the battle field.
Similarly, the arrows also have the shaft of the arrow, [the long part, which is made of wood or
bamboo or whatever]. And at the end or tip of that shaft they keep some sharp, pointed metal ends.
The wooden part is called śaraḥ and the sharp metal tip is called bhāṇaḥ. The bhāṇaḥ can be
removed from the śaraḥ so they can sharpen the bhāṇa. bhāṇa being the metal tip, they can
sharpen it. So, they sharpen it and kept it aside safely. Only at the time of need they will connect the
bhāṇa to the śaraḥ. Now gārgi says, “dvau bāṇavantau sapatnātivyādhinau”. dvau bāṇavantau
śarau. [We have to supply the word śaraḥ] – bow & arrows with the metal tips connected to them,
which are capable of killing the enemies. sapatna ativyādhinau. sapatnaḥ means, śatruḥ, an
enemy. ativyādhinau means, piercing and killing. So, arrows capable of piercing and killing the
enemies. What is capable? The śaraḥ with bhāṇa. bhāṇa sahita śaraḥ. śatru hantārau.
“sapatna ativyādhinau haste kṛtvā upottiṣṭhed” - so, just as those powerful kings will approach
their enemies with the restrung bow and sharpened metal tipped arrows. Carrying or holding these
two [arrows & bow], how the warriors approach the enemies. Up to this is example.
“evam eva ahaṃ dvābhyāṃ praśnābhyām upodasthām” - in the same manner, I am also
approaching you. My arrows are nothing but these two questions. yathā onwards, up to upottiṣṭhed
is the example of bow & arrows and the valorous kings, janaka & kāśī rājā. evam eva - in the same
manner, I am also approaching you with a bow. bow is nothing but her mouth. That is the well strung
bow. And, the arrows are her two questions. So, ahaṃ tvā dvābhyāṃ praśnābhyām - with these
two following questions upādasthāṃ - I am approaching you.
And, “tau me brūhi iti” - may you answer those two questions if you want to take away the cows.
Otherwise, no cow, no gold! tau means, praśnau. me brūhī - may you reply to me.
But yājñavalkya is not intimidated at all by these powerful examples. So, he says, you may come
with AK 47. You come with anything. Okay. “pṛccha gārgi iti” - ask whatever you want. Thus,
yājñavalkya gives her permission. Now gārgi will be relaxed. Because, the firsts stage has been
crossed, successfully. He did not say, ‘your head will fall’! He only says pṛccha gārgi. He has also
given permission and gārgi is safe! Now comes her first question. Page 243, mantra 3 -
सा होवाच, यदधू ्व या�वल्क �दव: , यदवाक्पृ�थव्: , यदन्तर द्यावापृ�थव इमे, यद्भूत च भवच्
भ�वष्यच्चेत्याच, किस्मंस्तदो च प्रो चे�त ॥३॥
sā hovāca, yadūrdhvaṃ yājñavalkya divaḥ, yadavākpṛthivyāḥ, yadantarā dyāvāpṛthivī ime,

yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate, kasmimstadotaṃ ca protaṃ ceti II [3.8.3]
So, even though gārgi says that she is going to ask two questions, the first question is something
which yājñavalkya has already answered in the previous antaryāmi brāhmaṇaṃ. And the first
question happens to be, ‘what is the basis of hiraṇyagarbhaḥ?’
For which, the answer we already know. The whole world is supported by hiraṇyagarbha.
hiraṇyagarbha is based upon antaryāmī. That answer we already know. yājñavalkya has said.
She asks that once again for the sake of travelling further. He repeats he same thing. Once
yājñavalkya answers that, ‘it is the antaryāmī’, then she will ask, ‘what is the support of that
antaryāmī?’ So, the second question alone is a new question. First question is about antaryāmī,
which is an already answered question.
Now she asks, [the first 3 lines is the description of the universe]. sā hovāca. sā gārgi uvāca.
“yadūrdhvaṃ yājñavalkya divaḥ” What is the universe? yat ūrdhvaṃ yājñavalkya divaḥ - the
entire universe, which is there beyond the heavens, the upper regions. And, “yat avāk pṛthivyāḥ” -
the entire universe which is below the pṛthivī also. That is, the lower regions. And, “yat antarā
dyāvā pṛthivī” - the entire universe between the heaven and earth. So, that which is beyond
heaven, that which is below the earth and that which is also in-between heaven and earth. In short,
covering the entire universe or cosmos. dyāvā means, heaven; pṛthivī means, earth. antarā
means, intermediary regions. In fact, the entire vast universe.
And then gārgi says, “yat bhūtaṃ ca bhavat ca bhaviṣyat ca”, when I say the vast universe, not
only the vast universe obtaining now, but the vast universe belonging to the past, the present, and
the future also. bhūtaṃ means, belonging to the past; bhavat means, belonging to the present; and,
bhaviṣyat ca - which belongs to the future also. Thus, she covers the universe belonging to the total
space and total time. deśātaḥ kālataḥ ca extending infinitely, the entire universe, “iti ācakṣate -
which people talk about. śaṅkarācārya says in His commentary, after this you have to supply a
sentence. What is that? This entire universe, [from the previous brāhmaṇaṃ we come to know that],
is supported by hiraṇyagarbha. We know that. Because, in the previous section, already we have
seen hiraṇyagarbha, otherwise called sūtrātmā, otherwise called prāṇa tattvaṃ, which is the
sustainer of everything. There, the example of a sutra was given [mantrā 3.7.2]. As long as prāṇa
tattvaṃ is inside the body, all organs are maintained. The moment prāṇa goes out, nothing
survives. So, there it was said, sutra or hiraṇyagarbha is the base of this universe. That we have
to recollect & supply here.
For this vast universe, hiraṇyagarbha, is the adhiṣṭhānaṃ iti ācakṣate. tasya ādhāraḥ, tasya
āśrayaḥ hiraṇyagarbhaḥ bhavati [we have to supply]. And, tasya āśrayaḥ means, its support. Its
means, the entire universe described above. And thereafter we should read the question. “kasmin
tat otaṃ ca protaṃ ca iti?” - that hiraṇyagarbha is supported by whom? So, the whole universe is
supported by hiraṇyagarbha. Or, hiraṇyagarbha is the support of the whole universe. Who is the
support of that hiraṇyagarbha? tat here means hiraṇyagarbha. otaṃ ca protaṃ ca - the basis,
the upādhāna kāraṇaṃ is what? This is the question. We have seen in the previous section that the
support of the hiraṇyagarbha is the antaryāmī. Because, hiraṇyagarbha represents the sūkṣma
prapañca whereas, antaryāmī represents the kāraṇa prapañca. Always, the kāraṇaṃ is superior
to the kāryaṃ. So, kāraṇa prapañca alone supports the sūkṣma prapañca. Therefore, the answer
to her question is, ‘antaryāmī supports hiraṇyagarbha’, yājñavalkya will say in the next mantra.
स होवाच, यदधू ्व गा�गर �दव: , यदवाक्पृ�थव्:, यदन्तर द्यावापृ�थव इमे, यद्भूत च भवच् भ�वष्यच्चेत्याच,
आकाशे तदोतं च प्रो चे�त ॥ ४॥
sa hovāca, yadūrdhvaṃ gārgi divaḥ, yadavākpṛthivyāḥ, yadantarā dyāvāpṛthivī ime,
yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate, ākāśe tadotaṃ ca protaṃ ceti II [3.8.4]
So yājñavalkya repeats the whole question. [The first two and quarter line is the repetition of the
question. Answer comes in the third line]. The entire universe is beyond the heaven, below the earth
and in between heaven and earth, the entire universe has past, present and future. For that entire
universe, hiraṇyagarbha is the support. And, you ask, ‘what is the support of hiraṇyagarbha?’
He gives the answer - “ākāśe tat otaṃ ca protaṃ ca iti”. tat here means, the hiraṇyagarbha
tattvaṃ; that is supported by whom? The answer [we have seen] is antaryāmī. But, instead of using
the word antaryāmī, yājñavalkya uses the word ākāśaḥ. [What a confusion?!] Here, the word
ākāśa doesn’t mean one of the 5 elements. Here, we are talking about the support of the entire
universe, which includes the pañcabhūtāni. Therefore, here the word ākāśaḥ doesn’t refer to bhūta
ākāśa; but it refers to the antaryāmī, īśvaraḥ.
[These are words which are confusing. Wherever confusing upaniṣadic words are used, they will be
analysed in brahma sūtra. brahma sūtra is specially meant for analytical study. Wherever the
words are vague, the meanings are vague, we have to arrive at the appropriate meaning by lot of
interpretational enquiry. In brahma sūtra there is ākāśa adhikaraṇam where it is established that
the word ākāśa or space can be used in the meaning of īśvaraḥ also - “ākāśaḥ talliṅgāt” [1.1.22]
Therefore, ākāśe here means, īśvare, antaryāmiṇe. tat otaṃ ca protaṃ ca. What is the definition
of īśvara? We should not forget that. ĪŚVARA IS, THE FINEST MATTER, WITH FINEST REFLECTION. What
is the finest matter, we said? MĀYĀ IS THE FINEST MATTER. It is also called mūlā avidyā; or, mūla
prakṛtiḥ. That māyā is the finest matter. That finest matter is capable of carrying the reflection of the
all-pervading CONSCIOUSNESS. When did the CONSCIOUSNESS come? CONSCIOUSNESS never comes.
IT IS - if you are awake. Therefore, CONSCIOUSNESS ALWAYS IS. That CONSCIOUSNESS can reflect in
the finest mirror, called māyā. That reflection is called māyā pratibimbhita caitanyaṃ. māyā +
pratibimbhita caitanyaṃ is called īśvara or antaryāmī. Lord kṛṣṇā gives this definition in
bhagavad gītā, 13th chapter, verse 20 – “prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi”.
garbha means reflected CONSCIOUSNESS, pratibimbhita caitanyaṃ. Anyway, here ākāśa means,
māyā + reflected CONSCIOUSNESS (i.e.) īśvara. That is the answer.
And now gārgi wants to make sure that yājñavalkya is not vague. Therefore, she repeats the whole
question once again; and yājñavalkya also repeats the whole answer once again, just for the sake
of emphasis. I have no doubt, he seems to say. [There are some people who are never sure. If you
ask them, ‘what is the timing of the class? They will say 7.30. The second time you ask, ‘is it 7.30?’
They will get a doubt and say, ‘you check up. Day before yesterday, somebody said it is 7.30’. Thus,
when we are questioned a second or third time, many of our answers become vague, uncertain].
Therefore, gārgi wants to make sure that yājñavalkya stands by his answer. Therefore, the
following two mantrās are repetition of mantrās 3 and 4. But first, gārgi thanks him for the answer.
We will read that.
सा होवाच, नमस्ेत ऽस् या�वल्क यो म एतं व्यवो: , अपरस्म धारयस्वे�; पच

ृ ् गाग��त ॥ ५॥
sā hovāca, namaste'stu yājñavalkya yo ma etaṃ vyavocaḥ, aparasmai dhārayasveti; pṛccha
gārgiti II [3.8.5]
“sā ha uvāca” - gārgi responded to yājñavalkya’s answer. “namaste astu yājñavalkya - I offer my
namaskāra to you. She came with bow and arrow. Now, she makes namaskāra. “yaḥ me etaṃ
vyavocaḥ”. etaṃ means, antaryāmiṇaṃ. [vyavocaḥ = vi+vac dhātu lung madhyama puruṣaḥ
eka vacanaṃ]. You have answered my question appropriately; but don’t think that you are free;
because, I said two questions. Only one you have answered. Now, be ready for the other question.
“aparasmai dhārayasva iti”. aparasmai means, for the second question, dhārayasva - may you
gird yourself. May you prepare yourself. And yājñavalkya says, ‘I don’t have to prepare. I am ever
prepared’. “pṛccha gārgī iti” - ask me. And gārgi asks. But the question is repetition of the previous
one only. Thus, mantrā 6 & 7 are repetitions of mantrā 3 & 4. So, we will just read both mantrās.
भ�वष्यच्चेत्याच, किस्मंस्तदो च प्रो चे�त ||६||
yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate, kasmimstadotaṃ ca protaṃ ceti II [3.8.6]
भ�वष्यच्चेत्याच, आकाश एव तदोतं च प्रो चे�त, किस्मन् खल्वाका ओतश् प्रोतश्च ||४||
yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate, ākāśa eva tadotaṃ ca protaṃ ceti,
kasminnu khalvākāśa otaśca protaśceti II [3.8.7]
So, as I said, she asks the same questions – ‘the whole world is sustained by hiraṇyagarbha, who
sustains hiraṇyagarbha?’ - she asks once again. yājñavalkya replies, ‘the whole world is sustained
by hiraṇyagarbha. And hiraṇyagarbha is sustained by antaryāmī. But, instead of using the word
antaryāmī, he uses the word ākāśaḥ. That is said here. Look at the top line, page 246. “ākāśa eva
tadotaṃ ca protaṃ ceti”. The difference in the answer is, in the previous occasion [in mantrā 3]
yājñavalkya had said, ākāśe tadotaṃsca protaṃsca. Here he says, ākāśa eva tadotaṃsca
protaṃsca. If you observe closely, here he adds a word - eva. Indicating what? I stand by my
answer. antaryāmī, īśvara alone is the basis of the hiraṇyagarbha, who is the basis of the entire
creation. I have no doubt about my answer. Up to protaṃsca iti is yājñavalkya’s answer.
The last sentence, “kasminnu khalvākāśa otaśca protaśceti” - is the second question of gārgi.
[So where is it? Page 246, first line, towards the end]. That is the brahmāstraṃ question. ‘Who is
the support of GOD himself?’ Normally, we think, GOD is the ultimate. In all religions, GOD is the
ultimate. He is the kāraṇaṃ. Now, here alone, gārgi is asking a very important question, ‘is there
something GODDER than GOD?! Is there something which is the basis of GOD? Because, GOD is
saguṇaṃ brahma. And it belongs to the empirical plane. Therefore, we require an absolute
principle, which supports the empirical or relative plane. So, she asks, “kasminnu khalu ākāśa
otaśca protaśca" iti - in what absolute principle, deśa kāla atīta tattvaṃ, khalu - indeed, ākāśaḥ
means, īśvaraḥ, antaryāmī. otaśca protaśca?
WHAT IS THAT ABSOLUTE PRINCIPLE WHICH SUPPORTS THE EMPIRICAL ĪŚVARAḥ, ANTARYĀMĪ?
NOW, YĀJÑAVALKYA GIVES THE ANSWER, DEFINING NIRGUṇAṃ BRAHMA. ONE OF THE MOST IMPORTANT
TH
MANTRĀS, NOT ONLY IN THE 8 SECTION; BUT IN THE ENTIRE BṛHADĀRAṇYAKA UPANIṣAD. NIRGUṇAṃ
BRAHMA IS DEFINED IN MANY PLACES. BUT THIS IS CONSIDERED TO BE A VERY SIGNIFICANT DEFINITION.
śaṅkarācārya quotes this mantrā very often in all His independent works. In ātmabodha also -
which we studied once upon a time - “anaṇvasthūlamahrasvamadīrghamajamavyayam arūpa-
guṇavarṇākhyaṃ tadbrahmetyavadhārayet”. ślokā in ātmā bodha is based on this mantrā only.
We will read this mantrā no. 3.8.8.
स होवाच, एतद्व तद�रं गा�गर ब्राह् अ�भवदिन्, अस्थूलमनण्वह्रस्वमद�घर्मलो�हतमस्नेहमच-

ऽवाय्वनाकाशमसङ्गमरसमगमच�ुष्कमश्रोतगमनोऽतेजस्कमप्राणममुखममनन्तरमबाहम ्, न तदश्ना�
�कञ्न, न तदश्ना� कश्च ॥८॥
sa hovāca, etadvai tadakṣaraṃ gārgi brāhmaṇā abhivadanti, asthūlam anaṇv ahrasvam -
adīrgham alohitam asneham acchāyam atamo 'vāyv anākāśam asaṅgam arasam agandham -
acakṣuṣkam aśrotram avāg amano 'tejaskam aprāṇam amukham amātram anantaram -
abāhyam, na tad aśnāti kiñcana, na tadaśnāti kaścana II [3.8.8]
So, “sa hovāca” - yājñavalkya answered the question, ‘who supports GOD?’ He says, ‘gārgi,
“etadvai tat akṣaraṃ” - the supporter of GOD is called akṣaraṃ brahma. And, as I said in the other
class, this alone Lord kṛṣṇā also borrows in the 8th chapter –
akṣaraṃ brahma paramaṃ svabhāvo'dhyātmamucyate I bhūtabhāvodbhavakaro visargaḥ
karmasaṃjñitaḥ II [gītā 8-3]
akṣaraṃ brahma when Lord kṛṣṇā says in bhāgavadgītā, it comes from where? This portion only!
Even in muṇḍakopaniṣad, nirguṇaṃ brahma is called akṣaraṃ only. “atha parā yayā tad
akṣaram adhigamyate”. The word akṣaraṃ is very, very important in our scriptures. An alphabetic
letter is also called akṣaraṃ. Absolute reality is also called akṣaraṃ. So, we have akṣarābhyāsa in
two levels. First akṣarābhyāsa is getting basic literacy. From illiteracy to literacy. And the second
akṣarābhyāsa is the ultimate literacy, using one’s literacy to discover brahman. Otherwise, literacy
is absolutely useless. The study of language must be ultimately to understand brahman. The first
akṣarābhyāsa is in the first gurukulaṃ, called brahmacarya āśrama. Second akṣarābhyāsa is in
the final gurukulaṃ, called sannyāsa āśrama. akṣarābhyāsa to akṣarābhyāsa is our journey!
So, “etadvai tat akṣaraṃ”. ākāśasya āśrayaḥ is this akṣaraṃ. Literally, akṣaraṃ means, the
imperishable one. That which is not bound by time. kāla atītaṃ. “sāndrānandāvabodhātmakam
anupamitamaṃ kālādeśāvadhibhyām nirmuktaṃ nityamuktaṃ nigamaśatasahasreṇa
nirbhāsyamānam” [śrimadnārāyanīyam]. It is called akṣaraṃ. hey gārgi, this is the support.
śaṅkarācārya says, you have to supply a further question from gārgi, which is not in the mantrā.
He says, we have to supply that; because, yājñavalkya said, ‘akṣaraṃ is the support’. So, now
gārgi asks the question - ‘what is that blessed akṣaraṃ?’ You say akṣaraṃ is the support; what do
you mean by akṣaraṃ? yājñavalkya says, ‘we cannot define akṣaraṃ, because nirguṇaṃ
brahma is beyond words’ - “yato vāco nivartante, aprāpya manasā saha”. [taittirīya
brahmānandavallī] - SINCE IT IS BEYOND WORDS, YOU CAN NEVER DIRECTLY DEFINE THAT BRAHMAN.
If at all we try to define, the definition is only in the form of negating everything that you know.
neti, neti. We ask the question, ‘do you know this?’. He says, ‘yes’. That means, it is not brahman.
Have you experienced it? Yes. That means, that is not brahman. Thus, whatever you know,
whatever you think of, whatever you experience - not only in the present, but in the past or future
also - everything that you objectify, all that is not akṣaraṃ. And so, if all the objects are negated,
what will be left out? Then you will say, ‘nothing’. But, [if there is something in the head], we should
not say, ‘nothing’; because, after negating all negatables, whatever is left behind is the unnegatable
negater himself. If the negater himself is to be negated, you will require another negater. Then, for
negating him, another negater. Thus, it will go on and on. Therefore, the negater - which is the
subject - can never be negated!
That is why I give the example. When a person says that, ‘I went to that hall. Nobody was there’.
What does it mean? Even to say, ‘nobody was there’, you require somebody there. Otherwise, who
will say ‘nobody’? Therefore, ‘nobody is there; means, nobody other than the person who says
‘nobody’. Similarly, what is left behind after negating everything is, the pure original CONSCIOUSNESS.
īṣvara also comes under reflected consciousness only. But what is left behind is, the original
CONSCIOUSNESS! And that original CONSCIOUSNESS doesn’t have any of the features of the world;
because, the whole world belongs to either virāṭ or hiraṇyagarbha or antaryāmī. And since you
have negated all of them, the original CONSCIOUSNESS, the nirguṇaṃ brahma is other than
everything. And therefore, it doesn’t have any features of the world; any attributes of the world.
yājñavalkya keeps on negating everything. The whole mantrā is what? Negation! He says that, this
definition is not my definition. As the kenopaniṣad guru says - “iti śuśruma pūrveṣāṃ ye
nastadvyācacakṣire” - I am only repeating the definition that I have learnt from my guru. If you ask
His guru, what will He say? ‘I have learnt this from my guru’ and so on and on.
Therefore, yājñavalkya says, “brāhmaṇā abhivadanti” - THUS, THE WISE PEOPLE REVEAL NIRGUṇAṃ
BRAHMA, NOT POSITIVELY, BUT BY NEGATING EVERYTHING AND LEAVING CONSCIOUSNESS AS THE
REMAINDER, AFTER NEGATING EVERYTHING. This is the definition of akṣaraṃ brahma. Details, later.
ॐ पूण्
Page 246, Chapter 3, section 8, mantra 8 -
ऽवाय्वनाकाशमसङ्गमरसमगमच�ुष्कमश्रोतगमनोऽतज े स्कमप्राम ण मुखममनन्तरमबाहम ्, न तदश्ना�
We are seeing the 3rd chapter of bṛhadāraṇyaka, in which King janaka has been introduced. He is
performing a huge yāga and there so many great vedic scholars have assembled. And janaka
wants to find out who is the greatest scholar amongst them. And yājñavalkya decided to take away
all the prize money, in the form of cows with gold. When yājñavalkya unilaterally decided to take
away all the cows, one by one each scholar in the assembly is confronting him, challenging him with
various questions from vedic karmakāṇḍa, upāsana kāṇḍa and jñāna kāṇḍa. yājñavalkya is able
to answer all of them, one after the other. This is the setting.
Presently, a woman vedic scholar, by name gārgi, is the challenger. She appeared once before in
the 6th section. Now she has re-appeared for a second time in the 8th section, which we are seeing.
And, gārgi sought the permission from all the other vedic scholars to ask 2 profound questions,
which if yājñavalkya manages to answer, it meant he knows everything; and thereafter, nobody
need to waste time, asking further questions. And yājñavalkya can be allowed to take away all the
cows. So, with this understanding, gārgi is standing in front of yājñavalkya. And she asked the first
question, for which yājñavalkya has given the answer. She has asked the second question, for
which yājñavalkya is giving the answer. We are thus at this crucial juncture.
What is the first question she asked? ‘What is the support of the entire creation - which
includes virāṭ and hiraṇyagarbha?’ The entire creation she refers to consists of virāṭ and
hiraṇyagarbha. And, what is the definition of virāṭ? The entire gross visible universe is pervaded
by the all-pervading CONSCIOUSNESS, which is reflected on that. There is the all-pervading
CONSCIOUSNESS, which we call the original CONSCIOUSNESS. This original CONSCIOUSNESS, when it is
pervading the gross universe, reflected on the gross universe, the gross universe functions in an
orderly manner. The orderliness of the gross universe is because of, is the indication of, the
pervasion of the original CONSCIOUSNESS. The orderliness of our body function is also is because of
this invisible principle, called the caitanyaṃ. This life principle alone pervades and enlivens it. Even
though we don’t see the caitanyaṃ, the caitanyaṃ is pervading the body. How so? Because, the
body is not rotting now. The moment the reflected CONSCIOUSNESS ceases to pervade the body, the
body dies; and then, the body cannot be retained even for a few hours.
So, what marks the difference between a live body and a dead body; or, a functioning and non-
functioning body? It is the cidābhāsa, which pervades the body and makes it functional. Similarly,
the entire universe is a cosmic body, sthūla prapañca. And this universe is alive and functioning.
Functioning of the universe means, everything is in perfect order. Not only are the physical laws in
order, even the moral laws of karma are functioning! This orderly functioning of the universe,
governed laws of nature [not the local law and order; but, the natural law and order!] indicates the
presence of a subtle principle, the cidābhāsa, which is the reflected CONSCIOUSNESS, borrowed from
Class 56 – 18th April 2018 – mantra 3-8-8 Download from www.arshaavinash.in Page 1
the original CONSCIOUSNESS. And when you exclude the reflected CONSCIOUSNESS, it is called gross
universe. When you include the reflected CONSCIOUSNESS, it is called virāṭ. Therefore, what is the
definition of virāṭ? Gross universe + reflected CONSCIOUSNESS. Or, sthūla prapañca + cidābhāsa.
So, virāṭ means, the whole universe; not merely the visible universe. Behind the visible universe
there is an invisible part of universe also, called the cidābhāsa, consisting of all our minds. Our
mind is invisible. I can’t see your mind; you can’t see my mind. Mind comes under subtle universe.
prāṇa comes under subtle universe. Entire subtle universe is called sūkṣma prapañca. And there is
orderliness in the sūkṣma prapañca also. Mind functions according to certain laws of karma. prāṇa
functions according to the law of karma. Thus, we have both the physical as well as moral laws
[moral law means, puṇya pāpam] governing both the gross body and the subtle body. So also, the
macro subtle universe is functioning in an orderly manner because of the pervasion of cidābhāsa.
The subtle universe + reflected CONSCIOUSNESS is called hiraṇyagarbha. So, virāṭ, hiraṇyagarbha
consist of the entire created universe.
Now, gārgi’s question is, both virāṭ and hiraṇyagarbha are part of the created universe. Both are
created in time. hiraṇyagarbha is born first; thereafter, virāṭ is born. And during pralayaṃ, virāṭ will
resolve into hiraṇyagarbha. Then, hiraṇyagarbha also will resolve. Thus, both sthūla and sūkṣma
prapañca will be resolved. So, if both virāṭ & hiraṇyagarbha are created, what is the support of,
the kāraṇaṃ of, both of them? Because, any product must be born only out of a kāraṇaṃ? It must
also be sustained by the very same kāraṇaṃ. And it will also resolve back into that kāraṇaṃ. So,
what is that kāraṇaṃ, the support of virāṭ and hiraṇyagarbha?
And, what is our answer? īśvara or antaryāmī is the kāraṇaṃ of virāṭ and hiraṇyagarbha. In fact,
the previous section itself was called antaryāmi brāhmaṇaṃ. Very elaborately we saw the
antaryāmi brāhmaṇaṃ. And, what is the definition of antaryāmī or īśvara? When both virāṭ and
hiraṇyagarbha - sthūla prapañca and sūkṣma prapañca - resolve, they will get resolved into
kāraṇa prapañca, the causal condition or the seed stage. Therefore, kāraṇa prapañca is the one
into which, sthūla and sūkṣma resolve. During pralaya, sthūla prapañca won’t be there. sthūla
prapañca won’t be there. Our mind, our prāṇa - none of them will be there. kāraṇa prapañca alone
will be there. And, in that kāraṇa prapañca only, all the sthūla and sūkṣma will be there, in
potential form. And, at the appropriate time, they will come out, again.
And this re-evolution or re-emergence also is not a random process, like the big bang theory of
modern science. For them, it is a random phenomenon. For vedāntā, the big bang (i.e.) the
evolution happens again, according to the law of karma. That means, even the kāraṇa prapañca
obeys the law of karma. And this kāraṇa prapañca is called either prakṛti or māyā. kāraṇa
prapañca = prakṛti = māyā = seed of the universe. That is also bound by the law of karma.
Nothing happens accidentally.
Accident is an incident, whose cause we are not able to understand. And therefore, we complain -
‘why me?’. But, since the kāraṇa prapañca is functioning in order, we say, this kāraṇa prapañca
also must be pervaded by cidābhāsa, the reflected CONSCIOUSNESS. And, when you exclude the
reflected CONSCIOUSNESS, it is called kāraṇa prapañca. But, once you include the reflected
CONSCIOUSNESS, it is given the name īśvaraḥ, bhagavān, antaryāmī. So, kāraṇa prapañca +
cidābhāsa = bhagavān, īśvaraḥ, antaryāmī. In māṇḍūkya, mantrā 6 the same idea - “eṣa
sarveśvaraḥ eṣa sarvajña eṣo'ntaryāmyeṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānām”.
Therefore, virāṭ and hiraṇyagarbha originate from antaryāmī. virāṭ and hiraṇyagarbha are
supported by antaryāmī. virāṭ and hiraṇyagarbha go back to antaryāmī.
And this antaryāmī was the answer to the first question that gārgi asked - what is the support of the
entire universe? What is the support of virāṭ and hiraṇyagarbha? And the answer is antaryāmī.
The first question has thus been answered [before our vacation. I am in the runway]. But,
yājñavalkya doesn’t use the word īśvara. He doesn’t use the word antaryāmī. He uses a
mischievous word. He uses the word ākāśaḥ. In the mantra [3.8.7], the word īśvara is replaced by
ākāśaḥ. [Page 246, top line]. “ākāśa eva tadotaṃ ca protaṃ ceti”. The word ākāśa, you should
not take the dictionary meaning - space. Here, ākāśa doesn’t mean space. It means antaryāmī.
Now that the first question is answered, gārgi asks the second question in the last portion of the
same mantrā [3.8.7]. “kasminnu khalvākāśa otaśca protaśceti” - who is the support of that
īśvara? A very rare question! Everywhere we introduce īśvara as the ultimate. But here, gārgi is
asking, ‘GOD himself [or herself] is supported by what?’, indicating that īśvara is also is an
empirical factor only. īśvara is also is a relative entity only. He is not the absolute. Therefore,
‘who supports Him?’ is the question. ākāśa here means, antaryāmī, īśvara. kasminnu otaśca
protaśca -interwoven, the support. And the answer is given in the 8th mantrā, [which I introduced
before vacation], which we have to see now.
So, “sa hovāca”. yājñavalkya answered. O gārgi, don’t think you can defeat me. I know the
answer. “etadvai tat akṣaraṃ gārgi” - the support of īśvara is called akṣaraṃ brahma. etat here
means, ākāśasya āśrayaḥ. ākāśasya ādhāra bhūtaṃ vastu is called akṣaraṃ brahma. Who says
so? “brāhmaṇā abhivadanti”. brāhmaṇa here means, brahma jñānīs, the wise people who know
the jñāna kāṇḍa of veda. They declare that, ‘akṣaraṃ brahma is the support of īśvara also’. The
word akṣaraṃ literally means, the imperishable one or that which is beyond time and space. deśa
kāla atītaṃ. The word akṣaraṃ we have seen before, in muṇḍaka upaniṣad. There, in the
beginning itself, parāvidyā was talked about. “atha parā yayā tad akṣaram adhigamyate”.
parāvidyā means, spiritual knowledge. The guru defines spiritual knowledge as akṣaram. And the
same important word akṣaram, Lord kṛṣṇā also borrows in the 8th chapter of bhagavad gītā.
“akṣaraṃ brahma paramaṃ svabhāvo'dhyātmamucyate”.
Thus, a very significant word. That akṣaraṃ is īśvarasya adhiṣṭhānaṃ. śaṅkarācārya says here,
‘you have to supply a further question’, which is not in the mantrā gārgi asked. What’s that? ‘You
may say akṣaraṃ. kim tat akṣaraṃ? - What is that akṣaraṃ? Should be the question that gārgi
asked? And yājñavalkya defines the akṣaraṃ, the absolute adhiṣṭhānaṃ, He defines in the 2nd,
3rd & 4th lines. asthūlam anaṇu ahrasvam etc till the end of the mantrā. All that looks like one word.
You have to split it. There are in fact 23 words! The whole thing forms the definition of akṣaraṃ.
So, what is that akṣaraṃ? First, we will see that for ourselves; then, we can look at the mantrā. The
support of īśvara must be something other than īśvara; because, īśvara is the supported and
akṣaraṃ is the supporter. Supporter must be different from supported. Okay, what is the
definition of īśvara? The entire kāraṇa prapañca, which includes sthūla & sūkṣma in potential
form. Therefore, kāraṇa prapañca is also īśvara. And, reflected CONSCIOUSNESS also is īśvara.
Therefore, akṣaraṃ must be something other than the kāraṇa prapañca and the reflected
CONSCIOUSNESS. What then is left out? Other than the whole universe and other than the reflected
CONSCIOUSNESS, what is left out? There is only one thing. If there is a reflected CONSCIOUSNESS,
there must be an original CONSCIOUSNESS! If I am seeing a reflected face in the mirror, that
reflection in the mirror is possible only because there is an original face which I may not even see. I
don’t see my original face. Yet, I know I have an original face. How? If reflection is there, original
has to be there! Therefore, ultimate brahman is called the ORIGINAL CONSCIOUSNESS.
So now yājñavalkya has to give the definition of the ORIGINAL CONSCIOUSNESS. That is a problem;
because, ORIGINAL CONSCIOUSNESS is beyond verbal description. “na tatra cakṣurgacchati na vāk
gacchati” [kena upaniṣad]. na vāk gacchati means, words cannot describe that brahman. And in
taittirīya - “yato vāco nivartante aprāpya”. What is the reason? There is a technical reason. All the
verbal descriptions are connected either to attributes or properties. That person is tall, short,
thin, heavy etc. You describe an object in terms of its properties; or, in terms of its function.
Fan is that which is fanning you. Light is that which lights up. So, either through karma or through
guṇa or through sambandha, a relationship. Like, ‘he is the master’. ‘He is the husband’. ‘He is the
teacher’. They are all words described through relationships. Therefore, a function can define an
object. An attribute can define an object. A relationship can define an object. Therefore, things and
beings can be defined only when one of them is there. It is called śabda pravṛtti nimittāni - the
conditions required for verbal description of a thing or being.
But unfortunately, brahman doesn’t have any karma. It is niṣkriyaṃ. It doesn’t have any attributes.
It is nirguṇaṃ. It doesn’t have any relationships. It is asaṅgaṃ. So, you cannot positively
describe the ORIGINAL CONSCIOUSNESS. But gārgi says, ‘you describe’. Therefore, yājñavalkya
uses an ingenious method. What is that? He says, ‘whatever can be described, you negate them’.
Negate anything that you can describe either in terms of its attributes, or functions, or relationships.
Whatever you can describe, whatever you can mentally conceive, anything and everything you take,
and go on and on - neti, neti, neti. Not this, not this, not this. If you say, something is wonderful, that
is not brahman. If you say, something is terrible, that is not brahman. It is neither wonderful nor
terrible. Neither good nor bad. So, if you use any descriptive word, it gets negated!
And, once you negate all the describable things, then what is left behind will be what? Don’t
say, ‘nothing’! The indescribable will be left behind! And what is that? That’s what you experience
in deep sleep state! In deep sleep state, what do we experience? ‘Nothing’. In deep sleep state,
what do we experience? ‘Nothing’. It is total blankness. But you are able to say later, ‘I did not
experience anything’. That itself is a type of experience! An experience that ‘I didn’t experience
anything’. So, that means, there is something, which illumines the absence of everything.
THAT ILLUMINING PRINCIPLE, BECAUSE OF WHICH WE ARE ABLE TO TALK OF ABSENCE OF THINGS ALSO,
THAT IS THE ULTIMATE ORIGINAL CONSCIOUSNESS. We can’t see that as an object. But which has to be
claimed as the subject - myself’. And therefore, yājñavalkya keeps on negating everything in the
creation. Not only everything. But every function also. Every attribute also. Every relationship also.
All of them will come under māyā. They are all mithyā. So, negate the māyā, negate the māyā
pratibimbhita caitanyaṃ. Then, what is left behind is the bimbha caitanyaṃ!
Now look at the mantra. 1] asthūlaṃ. sthūla - big or gross is called sthūlaṃ. brahman is
asthūlaṃ. It is not big. And, it is free from big. [both nanj tatpuruṣa and nanj bahuvrīhi should be
taken]. It is free from big and it is not the big. 2] anaṇu - it is not small. And, it is free from, not
related to all the small things. aṇu means small. 3] hrasvaṃ - means, short. It is not short. [The
moment it is not short your mind will jump and say, then it is long]. No. 4] adi͂ rgham - It is not long
also. And thereafter, whatever yājñavalkya gets in his mouth he says. na, na. You can also add to
the list - it is acarpet, it is amike, it is atable. Anything you know, add the letter ‘a’ to negate!
Then, 5] alohitaṃ. lohitaṃ means red, referring to a colour. So, it doesn’t have any colour and free
from all colours. 6] asnehaṃ - popularly, in some regional languages the word snehaṃ is there.
Love or attachment is called snehaḥ. In Malayalam it is there. I don’t know whether it is there in
Telugu, Tamil and Kannada. But in original Sanskrit, sneha means, the sticking attribute of an
object, because of which it sticks to something. A sticker is called sneha. Gum has got sneha
property. And attachment is called sneha; because, you go on sticking to people! It is mental sneha.
Therefore, sneha means stickiness of an object. What about brahman? asnehaṃ - it is non-stick.
So, brahman is non-stick. That is why, the whole world - like dosai - just comes and goes. But
brahman, is not, affected by anything. It is the biggest non-stick ேதாைசக்க!
7] acchāyaṃ. chāyā means shadow or shade. And acchāyaṃ means, it is not itself a shade. And it
doesn’t have association with a shade also. ‘na vidyate chāyā yasya’. 8] atamaḥ. tamaḥ means,
darkness. And, atamaḥ means, it is neither darkness nor associated with darkness. ‘tamo bhinnaṃ
tama saṃbandha rahitaṃ ca’. So, why the two words chāyā and tamaḥ? chāyā is a shadow. In
relation to an object, when the shadow is formed, it is called chāyā. But in the night, when we are
experiencing total darkness, then it is called tamaḥ. Only a very fine difference. 9] avāyu. It is
neither vāyū nor is it connected to vāyū. vāyū means, air. 10] anākāśam. ākāśa means space. It is
neither space nor is it connected to space. Not even they have any kārya kāraṇa saṃbandha.
11] asaṅgaṃ. asaṅgaṃ alone means, it doesn’t have any relationship with anyone. Relationless.
Contactless etc. 12] arasaṃ. rasa means taste. arasaṃ, tasteless. 13] agandhaṃ. gandha means
smell. I think in Hindi they use word gandha for a bad smell. But, in Sanskrit, gandhaḥ means,
smell. It can be good or bad smell. So, brahman doesn’t have any positive or negative smell.
14] acakṣuṣkaṃ. cakṣu means, eye. acakṣuṣkaṃ means, it is not the eye and it is free from eyes
also. 15] Similarly, aśrotraṃ - without ears. 16] avāk - without speech. 17] amanaḥ - without mind.
Whereas, once māyā is included, māyā becomes the mind of īśvara. Therefore, brahman + māyā
mind becomes īśvara. But, once you negate the māyā, then the mind is gone. What is left behind is
pure CONSCIOUSNESS. 18] atejaskaṃ. tejaḥ means, light. So, it is not light also. 19] aprāṇaṃ - it is
not prāṇa; it is not related to prāṇa. 20] amukhaṃ - it is not mouth; it is not related to mouth.
21] amātraṃ. mātra means, measurement. It doesn’t have any measure or size at all. Even the
word ‘big’ you cannot use; because, ‘big’ is referring to a particular size. Therefore, it is neither big
nor small. 22] anantaraṃ - it is without anything inside. And, 23] abāhyaṃ - it is without anything
outside also. So, it is without in and out.
And therefore, it is the ultimate thing. “na tad aśnāti kiñcana, na tadaśnāti kaścana”. It is neither a
subject of any experience; nor is it an object of any experience. Literally the word aśnāti means, to
eat something or to consume something. Here, in this context, aśnāti means, experiencing. na tad
aśnāti means, brahman is not an experiencer of anything. brahman is not an object of experience
also. The original CONSCIOUSNESS, ‘becomes an experiencer only when associated with the mind
and cidābhāsa. Original CONSCIOUSNESS + mind + reflected CONSCIOUSNESS only when these three
are joined together, ‘I’ become an experiencer. But, once the mind and cidābhāsa are negated,
without them, ’I’ am not an experiencer also. That is why during deep sleep state, ‘I’ don’t experience
the world. And therefore, na tadaśnāti kaścana - so, there is no second one to experience
brahman. Thus, it is not an experienceable object; nor it is an experiencer subject also.
That means, you should never ask, ‘how to experience brahman?’ Because, yājñavalkya clearly
says, ‘it is neither experiencer nor an experienced object’. “anyad eva tad viditad atho aviditad”
[kena] - it is other than the known and it also beyond the unknown. So, whatever is not an object of
experience, you can’t ask ‘how to get brahmānubhava?’ ‘I have studied all the upaniṣads, I have
understood brahman. Now, what am I now waiting for? For brahma anubhava!’ People think it is
like manasarovar. ‘I have read in the book all about manasarovar. Next year I will go and
experience it’. Generally, book knowledge is followed by a relevant experience. Because, in the
book we get the idea about the object. But experience we gain only in person. Similarly, the general
misconception is, by studying the upaniṣad I will get the book-knowledge of brahman. And, after
getting book knowledge, I should work for what? I have to work for brahman experience! Whoever
is working for brahman experience, they don’t have proper book-knowledge itself! Because,
proper book knowledge is what? brahman cannot be experienced. Once I understand from the
upaniṣad that brahman is not an object of experience, if I have read this important line, “na tad
aśnāti kiñcana, na tadaśnāti kaścana” - brahman is not experiencer; brahman is not
experienced, when I have read that in the book, I read that line very well and I say, ‘I have
understood that brahman cannot be experienced. But I want to experience brahman.’ What a
contradiction! So, if I understand upaniṣad properly, I will never look for brahma anubhava.
Then, what is brahman? ‘I’ myself am brahman! When? When I am functioning as an experiencer,
I am not brahman. Because, brahman is not an experiencer also. So, when I drop the mind and
cidābhāsa - as it happens in deep sleep state - the experienced world is gone, the experiencer is
also not there. Then, ’I’ am there in deep sleep state, in what form? ‘I’ am brahman!
“aharahar brahma gacchantyaḥ” / “svapnāntaṃ me somya vijānīhīti yatraitatpuruṣaḥ svapiti
nāma satā somya tadā sampanno bhavati svamapīto bhavati tasmādenagṃ svapitītyācakṣate
svagṃhyapīto bhavati” [chāndogya]
Every day when we go to sleep, we are all what? brahman! Even in the waking state when you sit
doing nothing people say what? ‘why are you sitting like brahman!’. Therefore, when the objective
world is negated, and when I don’t function as a subject, then ‘I’ am – “yatra nānyatpaśyati
nānyacchṛṇoti nānyadvijānāti sa bhūma” [chāndogya]. Therefore, don’t look for experience. ‘I’
minus my experiencer status is brahman. I will repeat. Who am I? original CONSCIOUSNESS +
reflected CONSCIOUSNESS + mind. ‘I’ become an experiencer, because of what? Association with
mind and cidābhāsa. As long as I am together, I am experiencer. When ‘I’ negate the mind and
cidābhāsa, when ‘I’ drop them - as ‘I’ do in deep sleep state – ‘I’ am the cit. “rāhugrasta
divākarendra sadṛśo māyā samācchcādanāt san mātraḥ …”. I am pure brahman. And, when I
put on the veṣam of mind and cidābhāsa, ‘I’, the non-experiencer brahman, with the coat called
mind and cidābhāsa, I play the role of experiencer. So, with mind & cidābhāsa, I am experiencer.
Without mind & cidābhāsa coat, I am the non-experiencer original CONSCIOUSNESS, brahman.
Therefore, “na tad aśnāti kiñcana, na tadaśnāti kaścana”.
And that is why in māṇḍūkya upaniṣad, brahman was called avyavahāryaṃ - a very important
word. avyavahāryaṃ means, that in which no transactions are possible. Knowing transaction.
Experiencing transaction. Talking transaction. Thinking transaction. All transactions, whether they
are doing knowing thinking speaking experiencing transactions - all of them require the mind and
cidābhāsa. And, once I keep them aside, I am the original CONSCIOUSNESS, incapable of doing any
transaction. I can only be brahman, but cannot do anything.
That brahman is the support of īśvara, who is the support of hiraṇyagarbha and virāṭ. Thus,
īśvara is the relative support. BRAHMAN IS THE ABSOLUTE AND ULTIMATE SUPPORT. Only this brahma
jñānam can lead to liberation. So, with this, the answer to the second question is also completed.
Now in the following mantrās the importance of the knowledge of brahman is going to be talked
about, which we will see in the next class.
ॐ पूण्
ऽवाय्वनाकाशमसङ्गमरसमगमच�ुष्कमश्रोतगमनोऽतज े स्कमप्राम ण मुखममनन्तरमबाहम ्, न तदश्ना�
In this important mantrā, yājñavalkya is defining nirguṇaṃ brahma, otherwise called akṣaraṃ,
the pāramārthika satyaṃ. That absolute reality, nirguṇaṃ brahma, is revealed here as the
support or adhiṣṭhānaṃ of 3 important factors - virāṭ, hiraṇyagarbha and antaryāmī.
virāṭ refers to the gross universe, with reflected CONSCIOUSNESS we always add reflected
CONSCIOUSNESS; because, according to śāstra, gross universe maintains its orderliness, maintains
the law of karma, only because of the reflected CONSCIOUSNESS. Therefore, whenever I say
reflected CONSCIOUSNESS, in your mind, you should translate it as orderliness, rhythm, harmony. By
orderliness we mean, nothing happens accidentally. Nothing happens at random. Everything is
governed by the law of karma. The governing law of karma is indicated by the reflected
CONSCIOUSNESS. Therefore, gross universe + reflected CONSCIOUSNESS is virāṭ.
Similarly, subtle universe also has reflected CONSCIOUSNESS, because, it also follows everything in
the order of the law of karma. Not only the physical laws of karma - studied by the modern science -
but even the moral laws of karma, in the form of puṇyam and pāpam, are maintained by the subtle
universe also. If our mind and sense organs function for some time, it is because of the law of
karma. If mind or any sense organ becomes weaker at a particular time or age, that is not
accidental; it is governed by the law of karma. Everything at grosser level and everything at subtler
level, is governed by that law. This governing principle is called the reflected CONSCIOUSNESS
pervading sūkṣma prapañca. sūkṣma prapañca + reflected CONSCIOUSNESS = hiraṇyagarbhaḥ.
The same has to be extended to causal universe - kāraṇa prapañca - also. And kāraṇa prapañca
also follows the law of karma. The kāraṇa prapañca will produce the hiraṇyagarbha and virāṭ at
the appropriate time, governed by law of karma. The law of karma pervading the kāraṇa prapañca
is also called reflected CONSCIOUSNESS. Thus, kāraṇa prapañca + reflected CONSCIOUSNESS is
called antaryāmī, īśvara. But, in bṛhadāraṇyaka, what is the special word used? ākāśaḥ.
Thus, sthūla prapañca + reflected CONSCIOUSNESS = virāṭ. sūkṣma prapañca + reflected
CONSCIOUSNESS = hiraṇyagarbha. kāraṇa prapañca + reflected CONSCIOUSNESS = antaryāmī.
These three are there. The first 2 are said to be kāryaṃ. The third one - īśvara - is said to be
kāraṇaṃ. So, kāryaṃ two layers; kāraṇaṃ one layer. What is gārgi’s intention? She is the
challenger here. gārgi first asked, virāṭ and hiraṇyagarbha are supported by what? Because, both
are kāryaṃ. yājñavalkya answered īśvara the antaryāmī is the creator of virāṭ, hiraṇyagarbha;
the supporter of virāṭ, hiraṇyagarbha; and, at the time of resolution of both of them, gross universe
will resolve into subtle universe, and, subtle universe will resolve into causal universe. And at the
time of pralayaṃ also, kāraṇa prapañca + RC (i.e.) antaryāmī, īśvara continues. And, what is the
job of īśvara? At the appropriate time, again He creates hiraṇyagarbha and virāṭ. They float
around for some time. Again, they resolve. Thus, īśvara projects everything. īśvara supports
everything. īśvara resolves everything. This īśvara is kāraṇa prapañca + reflected CONSCIOUSNESS.
Class 57 – 25th June 2018 – mantras 3-8-8 to 3-8-9 Download from www.arshaavinash.in Page 1
Now gārgi has asked the final and most profound question - ‘this īśvara Himself is supported
by what?’ Why does she ask this question? īśvara is kāraṇa prapañca + reflected CONSCIOUSNESS.
And, another name for kāraṇa prapañca is māyā. So, īśvara is māyā + reflected CONSCIOUSNESS.
So, either you can say kāraṇa prapañca + reflected CONSCIOUSNESS = īśvara. Or, māyā + reflected
CONSCIOUSNESS = īśvara. And, māyā is also not the absolute reality. It is mithyā, vyāvahārika
satyam. It is only relative reality. What about reflected CONSCIOUSNESS? reflected CONSCIOUSNESS
is also not the absolute reality. Thus, māyā is mithyā. Reflected CONSCIOUSNESS is mithyā. Thus,
māyā + reflected CONSCIOUSNESS is also mithyā. So, īśvara also comes under vyāvahārika
satyaṃ only. Therefore, THERE MUST BE SOMETHING ELSE WHICH IS TRANSCENDENTAL, ABSOLUTE.
So, she asked, “kasminnu khalu ākāśaḥ otaśca protaśca”. That we saw in an earlier class. Being
very important, I am deliberately repeating the discussion we had in the earlier class. What is the
support of māyā + reflected CONSCIOUSNESS? We said, other than māyā - the RM; and, other than
the reflected CONSCIOUSNESS, there is another entity, called the original CONSCIOUSNESS principle.
“satyaṃ jñānaṃ anantaṃ brahma” [taittirīya upaniṣad]. That satyaṃ jñānaṃ anantaṃ, nirguṇaṃ
brahma is defined here in mantra 8.
And, how does yājñavalkya define it? He says that, you cannot positively define it; because, to
define anything verbally, it needs to have some attributes; or, some function it must do; or, some
relationship it must have. But BRAHMAN DOESN’T HAVE GUṇAṃ; IT DOESN’T HAVE KRIYA; IT DOESN’T
HAVE SAṃBANDHA. So, all the requisite conditions for defining being absent, you can’t describe
nirguṇaṃ brahma. Therefore, He uses a peculiar method of negating the describables. Everything
experienceable he keeps on negating. asthu͂laṃ anaṇu ahrasvaṃ etc. That ‘a’ indicates not this,
na iti. Thus, if we go on negating and once you negate everything, the entire objective world gets
negated. But ‘I’ continue to be there as the subject, the experiencer. But I enjoy that experiencer
status only as long as the mind is functioning. I will function as an experiencer – subject - only as
long as I am operating through the mind.
But the mind is also an object of experience. How do you know? Because, you are able to talk about
your mental conditions - whether the mind is happy or unhappy; or, about any other emotional
condition. When I ask, ‘do you understand?’ You reply, ‘understood’ or ‘not understood’. They are all
conditions of the mind only. Understanding, non-understanding, knowing - are all conditions of the
mind only. That means, the mind is also an object of experience, available only through waking
& dream states. And, as long as the mind is functioning, I function as an experiencer. But, once I
negate the mind also as another object, I cease to be an experiencer.
The only difference between mind and other objects is, mind is an intimate object - like a contact
lens. What is the difference between regular spectacle and contact lens? Spectacle is a little bit
farther; contact lens is intimate. Similarly, mind is intimate, yet an object only. Even the eyes are
objects. Behind the eye there is a fluid. In that fluid, sometimes some particles float. Floaters. And
these floaters are dark spots. They will be moving when you look. They do some Bharatanatyam!
Against a wall, you can see dark floaters going up and down. You think that the wall has got that.
But if you go and rub, nothing will happen there. Because, that is not on the wall. It’s not even in the
eye. In the eye fluid, floaters are there. That means, even the eyes are objects of experience. So
too, all sense organs, mind, thought etc.
And once I negate the mind also, what is left behind? What will be the answer? You cannot say,
‘nothing is left behind’; because, to say ‘nothing’, there must be someone. And, nothing cannot be
the support of mithyā. mithyā can never be supported by nothing. If you say mithyā is supported by
nothing, it means, mithyā doesn’t have a support! That can never happen; because, mithyā should
have a support. WHEN THE EXPERIENCED OBJECT IS NEGATED, WHEN THE EXPERIENCER SUBJECT ALSO
IS GONE, WHAT IS LEFT BEHIND IS, SOMETHING WHICH IS NEITHER THE SUBJECT NOR THE OBJECT. Subject
is also vyāvahārikam. Object is also vyāvahārikam. ADHIṣṭHĀNAṃ, PĀRAMĀRTHIKAṃ IS NEITHER THE
SUBJECT NOR OBJECT. THAT WHICH IS LEFT BEHIND IS CALLED THE ORIGINAL CONSCIOUSNESS. IT IS
NEITHER THE EXPERIENCER OF THINGS, NOR IS IT AN EXPERIENCED OBJECT. ‘I’ AM THAT BRAHMAN.
Then, I made an aside note. You can never know that brahman. Because, it is not an object. You
can only claim, ‘I am that brahman’ when I drop my experiencer-hood, in deep sleep state or if a
yogī practices samādhi and stops all the thoughts. When all the thoughts are stopped, again mind
is resolved. Neither experiencer I, nor experienced object, that which is left behind is apramātā, the
non-experiencer original CONSCIOUSNESS, brahman. Therefore, brahman is matter to be claimed,
not something for objectification. But, even though during sleep you are present as brahman, during
sleep you cannot claim ‘I am brahman’. Why? Because, for claiming you require the mind. During
the waking state, only with the help of the mind and śāstra, I can know and claim, ‘I am brahman’.
Even during sleeping state, even without the help of the mind & śāstra I am brahman. So, being
brahman doesn’t require śāstra. Being brahman doesn’t require śāstraṃ or guru. Everyone is
brahman without guru and śāstrā; but, claiming ‘I am brahman’ requires a long journey.
karmayoga for decades. upāsanayoga for decades. jñānayoga for decades. So, after going
through the sādhanās, finally I have to claim, ‘I am not the body. I am not the mind. I am not even
the experiencer pramātā. I am apramātā nirguṇaṃ brahma asmi.
That nirguṇaṃ brahma - which is other than subject and object - is said here. “na tad aśnāti
kiñcana”. brahman is not an experiencer. [grammar students should note, in this sentence tat is
brahman, is the subject. kiñcana is object]. [tad] brahma kiñcana bhogya vastu na aśnāti.
brahma kiñcana bhogya vastu na aśnāti. Which means, brahman is not a bhoktā. Then can you
say, brahman is bhogyaṃ, an object of experience. That is negated “na tad aśnāti kaścana”. [tat
here is, dvitīyā vibhakti. kaścana is prathamā vibhakti]. kaścana refers to no other person can
objectify tat brahma. Therefore, brahman is not bhogyam. na tadaśnāti kiñcana means,
brahman is abhoktā. na tad aśnāti kaścana means, brahman is abhogyaṃ. bhoktṛ bhogya
vilakṣaṇaṃ. Different from experiencer - experienced. Continuing, page 248, mantra 9 -
एतस् वा अ�रस् प्रशास गा�गर, सूयार्चन्द् �वधत ृ ौ �तष्ठ: ; एतस् वा अ�रस् प्रशास गा�गर, द्यावा पृ�थव्
�वधत
ृ े �तष्ठ: ; एतस् वा अ�रस् प्रशास गा�गर, �नमेषा मह ु ू तार अहोरात्राण्यधर् मासा ऋतवः संवत्सर इ�त
�वधतृ ािस्तष्ठि ; एतस् वा अ�रस् प्रशास गा�गर, प्राच्योऽ नद्य स्यन्दन श्वेतेभ् पवर्तेभ् प्रतीच्योऽ:
, यां यां च �दशमनु ; एतस् वा अ�रस् प्रशास गा�गर, ददतो मनषु ्या प्रशंसि, यजमानं दे वा: , दव�
�पतरोऽन्वाय�ा ॥ ९॥
etasya vā akṣarasya praśāsane gārgi, sūryācandramasau vidhṛtau tiṣṭhata: ; etasya vā
akṣarasya praśāsane gārgi, dyāvāpṛthivyau vidhṛte tiṣṭhata: ; etasya vā akṣarasya praśāsane
gārgi, nimeṣā muhūrtā ahorātrāṇyardhamāsā māsā ṛtavaḥ saṃvatsarā iti vidhṛtāstiṣṭhanti ;
etasya vā akṣarasya praśāsane gārgi, prācyo'nyā nadyaḥ syandante śvetebhyaḥ
parvatebhyaḥ pratīcyo'nyā: , yāṃ yāṃ ca diśamanu ; etasya vā akṣarasya praśāsane gārgi,
dadato manuṣyāḥ praśaṃsanti, yajamānaṃ devā: , darvīṃ pitaro'nvāyattāḥ II [mantra 3.8.9]
yājñavalkya continues. The main purpose of debate is over with the previous mantra; because,
gārgi asked for the definition of nirguṇaṃ brahma. And, yājñavalkya has already given that. But
He wants to add an important note. A post-script He wants to add, which is also very important.
That is why he is addressing gārgi, repeatedly. Here, it is yājñavalkya addressing gārgi, ‘may you
note this also’. What is that important post-script? It is the following. So, we have discussed īśvara
separately, as the supporter of virāṭ and hiraṇyagarbha. We said īśvara is the kāraṇaṃ. The
whole creation - including virāṭ and hiraṇyagarbha - is born of īśvara, is sustained by īśvara and
resolves into īśvara. Thus, īśvara was dealt with as the kāraṇaṃ Thereafter gārgi asked, ‘that
īśvara is supported by whom?’ And, answer to that was again discussed separately - as nirguṇaṃ
brahma. Thus, īśvara is a separate topic, named ākāśa. nirguṇaṃ brahma is another separate
topic, named akṣaraṃ. These two words remember. īśvara = ākāśa. nirguṇaṃ brahma =
akṣaraṃ. Both these have been separately discussed.
And now yājñavalkya wants to say, ‘even though we discuss īśvara and brahman as separate
topics, we should know that īśvara and brahman are non-separable entities. The discussion is
separate; but they are non-separate entities. Now, the question is, ‘why does He say so?’ For that
you should remember the definition of īśvara. kāraṇa prapañca + reflected CONSCIOUSNESS. Or,
māyā + reflected CONSCIOUSNESS = īśvara. māyā & RC, together is called īśvara. And īśvara is
mithyā, vyāvahārika satyaṃ. This, you should remember. īśvara is empirically real; or, mithyā.
Thereafter, we discussed brahman, the OC. original CONSCIOUSNESS is satyaṃ we said.
We also know that, satyaṃ and mithyā can never be separated. Because, mithyā borrows
existence from satyaṃ only. Just as, golden ornaments borrow existence from gold! Ornaments can
never exist, separate from gold. Because, the very existence of ornaments is borrowed from gold -
yatra yatra ornament, tatra tatra gold. Let’s see another example. Dream is mithyā. Waker is
satyaṃ. Therefore, dream must be always supported by the waker. You cannot say, ‘I was in a
dream in Tirupati Kalyana utsavam. And that program is continuing. I thought I will come away and
drink a cup of coffee. I have only dreamt half. Let the dream continue after my coffee’, you can’t
say. If the waker withdraws from a dream, the dream cannot continue. Why? mithyā always requires
the support from satyaṃ. Therefore, MITHYĀ AND SATYAṃ ALWAYS CO-EXIST.
And we have said, īśvara is mithyā and brahman is satyaṃ. Since mithyā and satyaṃ should co-
exist, īśvara and brahman are always together. So, kāraṇa prapañca + reflected CONSCIOUSNESS +
original CONSCIOUSNESS will always be together. This triad - kāraṇa prapañca, reflected
CONSCIOUSNESS and the original CONSCIOUSNESS - they are always together. kāraṇa prapañca +
reflected CONSCIOUSNESS part we have named as īśvara. original CONSCIOUSNESS part we have
named brahman. For the sake of communication, we have separated them and we have named
one component as īśvara. And, another component as brahman. Just for naming sake, we have
separated. But, what should you remember? māyā, reflected CONSCIOUSNESS and original
CONSCIOUSNESS are always together. In other words, īśvara and brahman are always together.
There is no time when īśvara alone is, without brahman. There is no time brahman alone is,
without īśvara.
When did īśvara begin? anādhi. When will īśvara end? anantaḥ. Therefore, īśvara is
vyāvahārically - at the empirical level - īśvara is anādhi and ananta. īśvara is also eternal.
brahman is also eternal. They are eternally together also. We should remember that, only for
communication purposes we are dealing with brahman separately; īśvara separately. Once we
have understood them, we should remember, they are always together. Therefore, whoever does
namaskāra to īśvara, whether he knows it or not, that namaskāra goes to brahman also! So, we
have to remember, ĪŚVARA AND BRAHMAN ARE ETERNALLY INSEPARABLE. THEY ARE SEPARATELY
DISCUSSED; BUT THEY DON’T SEPARATELY EXIST.
Now how to convey this idea? yājñavalkya or śāstra in general, uses a method for that. Method for
what? For communicating the message that ĪŚVARA AND BRAHMAN ARE NON-SEPARABLE. To convey
this message, they use a methodology. They use the word īśvara very loosely. In the śāstra, the
word īśvara is used very loosely. Sometimes, the word īśvara conveys īśvara. Sometimes the word
īśvara is used for brahman. Thus, the word īśvara is used for both saguṇa īśvara and nirguṇaṃ
brahma. In many stotrams, śan͂karācārya talks about vināyaka or lakṣmī or sarasvatī as

nirguṇaṃ brahma. Even in lalitā sahasranāma, ‘nirguṇā niṣkalā nityā’ etc. So, while discussing
lalitā, who is īśvara, the word nirguṇa is used. Really speaking, you should not use the word
nirguṇa there, because it is applicable only to brahman. While describing saguṇa īśvara, saguṇa
viṣṇu, saguṇa kṛṣṇā etc., He uses the word nirguṇa. Thus, the word īśvara is used for both
saguṇa and nirguṇa. Vice versa also. The word brahman is used sometimes for original
CONSCIOUSNESS, the nirguṇaṃ vastu also, and sometimes it is used for saguṇa īśvara also. Thus,
indiscriminately using the words brahman and īśvara, the scriptures want to communicate an
important message. What’s that? FOR UNDERSTANDING, YOU SEPARATE THEM; AFTER
UNDERSTANDING, YOU KNOW THAT THEY ARE ALWAYS TOGETHER ONLY.
Here, what yājñavalkya does is, in this entire 9th mantrā, He talks about the glory of īśvara. In the
entire 9th mantrā, yājñavalkya talks about the glory of īśvara. So, what is the definition of īśvara?
māyā + reflected CONSCIOUSNESS. It is also called antaryāmī. It was also called ākāśa. That is
īśvara. And already we have completed the topic and come to akṣaraṃ brahma also. That topic is
also over. Now, He describes the glory of īśvara! But, instead of using the word ākāśa. [The word
He used earlier for īśvara is ākāśa. And the word akṣaraṃ stands for nirguṇaṃ brahma]. Now,
yājñavalkya uses the word akṣaraṃ for ākāśa, īśvara! [What a brilliant move! But we won’t know
all these things if śan͂karācārya hasn’t written the upaniṣad commentary. He draws our attention to
this fact]. The words ākāśa and akṣaraṃ were separately studied. But in the 9th mantrā,
yājñavalkya is mixing up ākāśa and akṣara. He talks about the glory of ākāśa, the saguṇa īśvara,
using the word akṣaraṃ, which actually belongs to nirguṇaṃ brahma! Are you able to understand?
Now, what are the glories of īśvara? Every glory is īśvarā’s glory only. Here, yājñavalkya wants to
say, īśvara is the administrator, the CEO, of the entire cosmos. Everything in the Creation follows a
particular order; because of which alone science is possible. If the scientists discover that water
boils at a particular temperature, that rule is followed by water all the time. If one day it is 100
degrees and another day it is 200 degrees means, your gas will be out! It doesn’t happen. But
everything that happens - whether at micro level or at the macro level or our body level – they follow
a regular pattern. Our eyes see, ears hear, stomach digests [hopefully]. Thus, every organ functions
because of which alone, life itself is possible. We only know how to eat. We don’t know how to
digest. But once you dump inside - because that is what we do! - the law takes over and everything
is properly sorted out. All the nutrients are sent to appropriate places and the waste is regularly
removed, unlike Chennai corporation! Regularly we are able to remove the waste. All those things
we don’t think and do; they just happen like clockwork. Our contribution is only abuse of the body.
bhagavān’s contribution is maintaining the order.
Therefore, yājñavalkya says, everything is because of īśvara; but using the word akṣaraṃ. “etasya
vā akṣarasya praśāsane gārgi”. hey gārgi, akṣarasya praśāsane. praśāsanam means, under the
rulership of, under the governance of akṣaraṃ. What should we understand? akṣara abhinna
īśvarasya praśāsane - under the governance of īśvara, who is non-different from akṣara. Non-
separate from akṣaraṃ praśāsane - in His governance alone, “sūryācandramasau vidhṛtau
tiṣṭhata” - the Sun, Moon, Earth are in their appropriate places. All the planets are revolving in their
respective orbits without moving randomly or changing the speed etc. If they try to switch orbits,
what will happen? They will clash! Planes clash; but planets do not! Suppose their speed changes?!
Speed of the Moon or speed of the Sun changes? The day time duration will change. 24 hour day
will become different. Seasons will change. There will be chaos all-round. But all that does not
happen. su͂rya does its job; candra does its job; all perfectly, according to the cosmic order.
And, that orderliness is not accidental. If you say, ‘they are accidental’, you are a nāstikā; if you say,
‘it is all governed by an invisible cidābhāsa, you are an āstikā. [Invisible cidābhāsa is called
invisible intelligence]. An invisible, omniscient intelligence pervades them and regulates them, just
as the cidābhāsa in our body. Do you see that with your eyes? No. I don’t see the cidābhāsa. But
the body is alive and functioning because of what? Not because of the cit, remember. Because of
cidābhāsa the body is alive and functional. In a dead body cit is there or not? In the dead body
also cit is there. Still, it is not alive, because cidābhāsa is required for regulating the indriyams. For
orderliness. Therefore, the world requires cit also as the adhiṣṭhānaṃ and cidābhāsa also for the
harmonious functioning. That cidābhāsa we understand as the īśvara tattvaṃ. Therefore,
“sūryācandramasau vidhṛtau tiṣṭhata”. vidhṛtau means, held in its position,
Similarly, “etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivyau vidhṛte tiṣṭhata”. In the
governance of the Lord alone are dyāvā pṛthivyau. dyāvā means, heavenly region, consisting of
celestials; pṛthivyau - earthly regions, occupied by we, the living beings. They are also vidhṛtau -
held in their positions. Positions of the earth and Sun are adjusted in such a minute manner that
even when the Sun gets to the farthest point form earth, living beings are able to survive even when
temperature goes down to minus 50 and all life continues. If the Sun was a little bit farther, it will be
so cold that life will be impossible on earth. Similarly, at the temperatures of 50 plus, if Sun was a
little bit closer, it will be so hot that we will be burnt. So, who has adjusted that so delicately? We
humans have not done that. And, that is also not accidental. It is well designed, planned. Living
beings are to be there, based on the law of karma. We have to exhaust our puṇya pāpaṃ. And
therefore, the earth and the earthly beings, the heaven and the heavenly beings are possible only
because of īśvara. Here He is called akṣaraṃ.
And, “etasya vā akṣarasya praśāsane gārgi nimeṣā muhūrtā ahorātrāṇyardhamāsā māsā
ṛtavaḥ saṃvatsarā iti vidhṛtāstiṣṭhanty” - all these words indicate different durations of time.
Because of the movement of the Sun or the Earth around the Sun there are saṃvatsarā - year is
possible; because of the Moon going around, tithi etc. are possible. [Do you remember, we talked
about two types of time. candra nimitta kālaḥ and su͂rya nimitta kālaḥ? Where it came? In the 1st
chapter 4th section]. Okay. candra nimitta kālaḥ, su͂rya nimitta kālaḥ - all these are possible not
only because of their existence; but because of their position and because of their relative motions
also. Even though time principle is one, it is divided into so many, for the sake of our transactions.
What are the various divisions of time? In modern days, we talk about seconds, minutes, hours etc.
In the vedic days, they used their own measurement.
What are they? nimeṣāḥ. nimeṣāḥ means, the duration taken for the blinking of the eye. nimeṣāḥ
means, closing the eyelid. unmeṣāḥ means, opening the eyelid. “unmeṣa nimiṣotpanna vipanna
bhuvanāvalī” in lalitā sahasranāma. unmeṣā nimeṣā, the eyes are constantly doing that.
Remember, again that is also according to a law. Because, the eye ball should not dry up. After
cataract surgery, we have to frequently put eye drops. Imagine if regularly you have to do that! What
will happen? But you don’t have to do that; because you have tear glands and they produce the
required amount of lubrication and it is spread over the eye ball through regular blinking. You are not
even aware that you are blinking! So, the duration taken for one blink is called nimeṣāḥ. Then,
nimeṣā muhu͂rtā. One muhu͂rtā is 45 or 48 minutes or 45 or 48 nimeṣā is called a muhu͂rta. The
word muhu͂rta is familiar. Where? [Today is a muhu͂rtam day! That is why we got the second floor.
So, whenever we get the second floor, understand it is a muhu͂rtam day]. muhu͂rtam in normal
usage means, the crucial time of 48 minutes are so when the main event of a function takes place. If
it is a marriage, the māṅgalya dhāraṇaṃ etc. If it is a kumbhābhiṣekaṃ, the actual abhiṣeka is to

be done within that time. Therefore, muhu͂rtā is another time. ahorātrāṇi - day and night of twelve
hours each. Twelve hours day; twelve hours night.
Then, the next one. ardhamāsā. Means, a fortnight. śuklapakṣa and kṛṣṇapakṣa. śuklapakṣa the
bright fortnight is from amāvāśya to paurṇamī. kṛṣṇapakṣa, the dark fortnight is from paurṇamī to
amāvāśya. Each pakṣa is called ardhamāsā, half a month. And then, what is the next? Gradually
from smaller to higher time scale we are moving. ardhamāsā to māsa. māsaḥ means, a month.
Next one is, ṛtavaḥ. ṛtu means, a season. In our tradition, a set of two months is called a ṛtu, a
season. So, we have vasanta ṛtu, grīṣma ṛtu, varṣā ṛtu etc. - spring, summer, rain etc. We have
got six seasons. Called ṛtuḥ. Then, what is the next one? saṃvatsaraḥ. In between one is not
mentioned - ayanaṃ. ayanaṃ means, a group of 6 months or 3 seasons together. uttarāyaṇam
and dakṣiṇāyanaṃ - that is not said here. saṃvatsaraḥ means, one year. In short, the time
principle is possible because of īśvara only. iti vidhṛtāḥ tiṣṭhanty.
Next one. “etasya vā akṣarasya praśāsane gārgi prācyo'nyā nadyaḥ syandante śvetebhyaḥ
parvatebhyaḥ” - for the survival of the living beings, one of the most important factors is water.
Chennai people will know water is always a problem! Water is very important. Ocean cannot help
much. Why? It’s salt water! Therefore, we require drinkable water. Oceanic waters should evaporate
and become clouds; it should become rains, which should fall on the mountains and flow into rivers.
And the river water must flow into the plains and fill the lakes, ponds etc. Thus, as gaṅgā sindhu
yamunā godāvarī narmadā - in the form rivers - the water has to flow. Only then, human
settlements are possible. [So, if you study ancient civilisations, you will find there will be one
important river sustaining them. Our vedic civilisation, Indus valley civilisation and all sarasvatī river
was responsible for those civilisations. Unfortunately, because of natural calamities, it dried up. But
that was the basis for vedic civilisation. That is all aside]. What I want to say is, rivers are important.
The possibility of any river system is because of so many conditions created by the laws of nature.
There should be evaporation of water which is according to particular law. There must be cloud
formation. There must be condensation. The rain waters should fall onto mountains. They should
flow. Then alone river is possible, life is possible.
Therefore, every river is a manifestation of the glory of īśvara. Here the upaniṣad says, “prācyaḥ
anyāḥ nadyaḥ syandante”. Means, east flowing rivers. Easterly rivers. “śvetebhyaḥ parvate-
bhyaḥ” - flow originating from white mountains. ெவள்ள�ப் பன� ம . śvetaḥ parvataḥ means, white
mountains. How can there be white mountains? Snowcapped Himalayas! The easterly rivers flow
towards the East, mingling, merging into the Bay of Bengal. Like, the gaṅgā. Therefore, śvetebhyaḥ
parvatebhyaḥ prācyaḥ anyāḥ nadyaḥ syandante - originating from the Himalayas. But all the
rivers are not East flowing. “pratīcyaḥ anyāḥ”. pratīcyaḥ anyāḥ - some of them are flowing towards
West and merging not in the Bay of Bengal, but into the Arabian sea. śan͂karācārya writes, śindhu
ādyā. śindhu river is West flowing. Thus, all these rives are flowing.
Then yājñavalkya says, “yāṃ yāṃ ca diśamanu” - not only East and West flowing, all over the
world there are North flowing, South flowing rivers. yāṃ yāṃ diśaṃ referring to different, different
directions. All these are the glory of īśvara. We don’t see īśvara. But we experience His glory in
every aspect of our life. īśvara is invisible. īśvarasya glory is visible!
ॐ पूण्
एतस् वा अ�रस् प्रशास गा�गर, सयू ार्चन्द् �वधतृ ौ �तष्ठ: ; एतस् वा अ�रस् प्रशास गा�गर, द्यावा पृ�थव्
�वधत
ृ े �तष्ठ: ; एतस् वा अ�रस् प्रशास गा�गर, �नमेषा मह ु ू तार अहोरात्राण्यधर् मासा ऋतवः संवत्सर इ�त
�वधतृ ािस्तष्ठि ; एतस् वा अ�रस् प्रशास गा�गर, प्राच्योऽ नद्य स्यन्दन श्वेतेभ् पवर्तेभ् प्रतीच्योऽ:
, यां यां च �दशमनु ; एतस् वा अ�रस् प्रशास गा�गर, ददतो मनषु ्या प्श र ंसि, यजमानं देवा: , दव�
�पतरोऽन्वाय�ा ॥ ९॥
etasya vā akṣarasya praśāsane gārgi, sūryācandramasau vidhṛtau tiṣṭhataḥ ; etasya vā
akṣarasya praśāsane gārgi, dyāvāpṛthivyau vidhṛte tiṣṭhataḥ ; etasya vā akṣarasya praśāsane
gārgi, nimeṣā muhūrtā ahorātrāṇyardhamāsā māsā ṛtavaḥ saṃvatsarā iti vidhṛtāstiṣṭhanti ;
etasya vā akṣarasya praśāsane gārgi, prācyo'nyā nadyaḥ syandante śvetebhyaḥ
parvatebhyaḥ pratīcyo'nyāḥ , yāṃ yāṃ ca diśamanu ; etasya vā akṣarasya praśāsane gārgi,
dadato manuṣyāḥ praśaṃsanti, yajamānaṃ devāḥ , darvīṃ pitaro'nvāyattāḥ II [mantra 3.8.9]
With the 8th mantra, the upaniṣad had completed talking about all the 4 layers of brahman - called
in māṇḍūkya upaniṣad as catuṣpād brahma - known as, saguṇa virāṭ, saguṇa hiraṇyagarbha,
saguṇa antaryāmī and nirguṇaṃ brahma or akṣaraṃ. The nirguṇaṃ brahma or akṣaraṃ was
defined in the 8th mantra. We have completed that. After talking about nirguṇaṃ brahma, the
upaniṣad comes once again back to saguṇa īśvara in the 9th mantra. And while talking about
saguṇa īśvara, the upaniṣad [or yājñavalkya], is using the word akṣaraṃ, which is another name
for nirguṇaṃ brahma. That means, yājñavalkya is mixing up nirguṇaṃ brahma and saguṇa
īśvara. And I said, this is meant to convey an important vedāntic message.
Certain words are very important in vedāntā. One word is mithyā. Another word is satyaṃ. The
word mithyā is called mithyā. There is no English translation for the word mithyā; because, in
English such a concept is not there. What is the translation of the word mithyā? mithyā. We have
defined mithyā as anirvacanīyaṃ - not logically categorisable. Categorisable as what? As existent
or non-existent. A mithyā vastu is experientially available. And because it is experientially available,
you cannot say, ‘it is non-existent’. At the same time, it is factually non-existent. On enquiry you find
a mithyā vastu doesn’t have an existence of its own. It borrows existence from something else!
And, since it has got only borrowed existence, it doesn’t have its own natural existence, it cannot be
called sat also; or, asat also. Experientially existent; factually non-existent. And therefore, it is called
anirvacanīyaṃ. It is called sadasadbhyāṃ anirvacanīyaṃ. A classic example is our own dream.
Dream world is experienceable, when we are dreaming. But on waking up, the dream world is
factually non-existent! Therefore, the word mithyā is called anirvacanīyaṃ - one which you can’t
say is existent or non-existent. If you want a single word - it is seemingly existent. A seemingly
existent thing is called mithyā. What about satyaṃ? satyaṃ is that which lends existence to
mithyā. mithyā borrows existence from satyaṃ. Borrower of existence is mithyā; lender of
existence is satyaṃ. So, borrower is mithyā; lender is satyaṃ. Borrower, not of money; borrower of
existence. Thus, mithyā is sadasadbhyāṃ anirvacanīyaṃ.
This I have said several times. You also know. But I am going to add another finer point. That is,
‘what is the relationship between mithyā and satyaṃ?’ Can you say, theirs is an identical
relationship? Or, should you say, ‘no, they are different’. satyaṃ and mithyā are bhinnaṃ vā
abhinnaṃ vā. bhinnaṃ means, different. abhinnaṃ means, non-different, identical. Now vedāntā
says, when you analyse the relationship between satyaṃ and mithyā, that relationship also is
anirvacānīyaṃ. Previously we said, mithyā is anirvacanīyaṃ, from the point of existence.
sadasadbhyāṃ anirvacanīyaṃ. That was the previous topic.
Class 58 – 2nd July 2018 – mantras 3-8-9 to 3-8-10 Download from www.arshaavinash.in Page 1
Now, what is the current topic? Is the relationship between mithyā and satyaṃ different or
identical? Is that relationship same or different? vedāntā says, their relationship also is
anirvacanīyaṃ. anirvacanīyaṃ means, you can’t say they are identical. Then? You can’t say they
are different also! That means, that relationship is anirvacanīyaṃ. bhīnnatva abhinnatvābhyāṃ
anirvacanīyaṃ. Previously we said, sadasadbhyāṃ anirvacanīyaṃ mithyā. Now, bhīnnatva
abhinnatvābhyāṃ anirvacanīyaṃ is satya mithyā saṃbandhaḥ.
Shall we see how it is so? [We have not discussed this elaborately before. I am just introducing,
hoping you can grasp]. You cannot say satyaṃ and mithyā are identical. They are one and the
same, you can’t say. Why? Because satyaṃ is satyaṃ; mithyā is mithyā. satyaṃ is not mithyā;
mithyā is not satyaṃ. And therefore, you can’t say, both are identical. satyaṃ is lender of
existence. mithyā is borrower of existence. How can the lender and the borrower be one ant same?
Therefore, you can’t say, ‘they are identical’.
Therefore, you should say, satyaṃ and mithyā are different, separate. Now we say, ‘you can’t say,
they are different also. Why? Suppose you say, satyaṃ is different and mithyā is different, then
there will be two things - satyaṃ and mithyā. If satyaṃ and mithyā are treated as two separate
entities, what will be the problem? There will be duality; there will be two distinct entities. And, if
they are two separate & distinct entities, mithyā can’t be called mithyā; because, it is existing as a
separate entity. mithyā also will then become satyaṃ. Thus, if you say they are two different &
distinct entities, there will be duality. Therefore, you can’t say, ‘they are different’.
So, you can’t say they are identical; you can’t also say they are different! We therefore say,
anirvacanīyaṃ. We can only say, ‘they are neither different nor identical’. Their relationship also is
anirvacanīyaṃ. Thus, 1] mithyā is anirvacanīyaṃ. And, 2] satya mithyā saṃbandhaḥ is also
anirvacanīyaṃ. Rope and snake. Are they different or identical? You can’t say. Dry land and mirage
water. Identical or different? You can’t say. Waker and dream. Identical or different? You can’t say.
ANY SATYAṃ - MITHYĀ RELATIONSHIP IS ALWAYS ANIRVACANĪYAṃ. I hope you are able to understand.
Based on this, we are going to ask, ‘WHAT ABOUT NIRGUṇAṃ BRAHMA AND SAGUṇA ĪŚVARA?’
What was the definition of saguṇa īśvara we saw before? I defined īśvara as kāraṇa prapañca [or
māyā] with reflected CONSCIOUSNESS. Reflected CONSCIOUSNESS + māyā = īśvara. And that īśvara
will come under satyaṃ or mithyā? īśvara is mithyā only! Even though we are disturbed, we have
to boldly say, ‘it is mithyā only’. OTHER THAN THE ORIGINAL CONSCIOUSNESS ANY BLESSED THING IS -
YOU CAN CLOSE YOUR EYES AND SAY - MITHYĀ. You will get 100 marks! You need not even think.
īśvara is anādhi; no doubt. īśvara is anantaḥ; no doubt. īśvara is śriṣṭi sthiti laya kāraṇaṃ; no
doubt. But, īśvara comes only under mithyā! If the word mithyā is disturbing, we can say, īśvara is
vyāvahārika satyaṃ, empirical reality; but, NOT the absolute reality. In māṇḍūkya upaniṣad, it is
the third pāda. “eṣa sarveśvaraḥ eṣa sarvajña eṣo'ntaryāmyeṣa yoniḥ sarvasya”. Therefore,
īśvara is saguṇaḥ. And that saguṇa īśvara is mithyā. In bṛhadāraṇyaka, īśvara was called by 2
names. In the 7th section of this chapter, antaryāmi brāhmaṇaṃ, īśvara was called antaryāmī.
īśvara was named antaryāmī. In the 8th section, the same īśvara was called ākāśaḥ. So, the
antaryāmī of the 7th section, the ākāśa of the 8th section, the saguṇa kāraṇaṃ of the universe, will
come under mithyā.
And the original CONSCIOUSNESS, the nirguṇaṃ brahma, was defined in this 8th section, 8th mantra.
asthūlam anaṇu ahrasvam adīrgham alohitam asneham acchāyam atamaḥ avāu anākāśam
asaṅgam arasam agandham … aprāṇam amukham amātram anantaram abāhyam etc. It was
defined by negating everything else. That original CONSCIOUSNESS is called nirguṇaṃ brahma. And
the word used for nirguṇaṃ brahma in this 8th section is, akṣaraṃ.
[How many Sanskrit words? Having familiarity with Sanskrit words is highly advantageous. Not
compulsory; highly advantageous in studying vedāntic text books. If you are making a general study
of vedāntā in English it is okay not to be familiar with Sanskrit words. But, when we study vedāntic
texts in a systematic manner, familiarity with Sanskrit words - for e.g. antaryāmī ākāśa akṣaraṃ
saguṇam brahma nirguṇaṃ brahma īśvara and such - if you are not familiar, the whole class will
be confusing. If you know, it will be highly interesting. So, whether it should be confusing or
interesting is in your hands. At least if you can familiarise these words it will be wonderful].
So, īśvara is mithyā, we saw. Now the original CONSCIOUSNESS - nirguṇaṃ brahma, akṣaraṃ - is
it satyaṃ or mithyā? nirguṇaṃ brahma / akṣaraṃ is satyaṃ. īśvara is mithyā. Now, the question
is, what about the relationship between īśvara and brahman? antaryāmī and akṣaraṃ? saguṇa
and nirguṇa? Between mithyā and satyaṃ what is the relationship? Are īśvara and brahman
identical or īśvara and brahman different? What is the answer of vedāntā?
Since one is satyaṃ and the other is mithyā, the relationship cannot be clearly classified as either
identical or different. bhīnnatva abhinnatvābhyāṃ anirvacanīyaṃ is satya mithyā saṃbandhaḥ.
You cannot say īśvara and brahman are identical; because, one is mithyā and another is satyaṃ.
How can you equate satyaṃ and mithyā? Why you can’t equate? Because, satyaṃ is satyaṃ;
mithyā is mithyā!
Okay, just because you can’t equate them, can you say, ‘they are two different entities?’ One is in
Chetput and another is in T. Nagar, can you say? No. You cannot say, ‘they are different’, because,
if they are two different entities, they will have separate / independent existence. īśvara will exist
separately; and, brahman will exist separately. One need not borrow existence from the other. So,
both will be independently existent; both will become satyaṃ; two satyaṃs - nirguṇaṃ brahman
will become one satyaṃ; and, saguṇa īśvara will become another satyaṃ. Then, you cannot talk of
advaitaṃ. Therefore, you can’t treat them as different also.
Now, how to convey this anirvacanīyatvaṃ? What difficulty the upaniṣad has? Or, the vedāntic
teacher has? How to show that they are neither identical nor different? One way of saying is, you
cannot - “sannāpyasannāpyubhayātmikā no bhinnāpyabhinnāpyubhayātmikā no sāṅgāpyan-
aṅgā hyubhayātmikā no var anaṅgāpyubhayātmikā mahādbhutā'nirvacanīya rūpā [verse 109] -
śan͂karācārya says in vivekacūdāmaṇi. Here, the upaniṣad uses an ingenious method. It doesn’t
say, it is anirvacanīyaṃ, mithyā. The upaniṣadic method is, sometimes it treats nirguṇaṃ
brahma and saguṇa īśvara separately, as though they are two different entities. Just as in akṣara
brāhmaṇaṃ itself, initially we talked about antaryāmī separately, akṣaraṃ separately. And we said
that, akṣaraṃ is the supporter of antaryāmī. Thus, we separately dealt with them. So, in one
context, upaniṣad deals with them as though they are separate. And in another context, it deals with
them as though both are the same. Once you mix up both, it is conveyed that you cannot really treat
them as identical also; or, really treat them as separate also, indicating that one is satyaṃ and
another is mithyā. One depends on the other. And the other is independent.
Therefore, in the 9th mantra, yājñavalkya is talking about the glory of īśvara. There, what word
should have been used for īśvara? It should have been either antaryāmī or ākāśaḥ. One of these
two words should have been used, because we are describing īśvara; and, īśvara is antaryāmī -
the controller of everything. So, what does yājñavalkya do? Instead of using the word antaryāmī,
instead of using the word ākāśa, yājñavalkya shamelessly uses the word akṣaraṃ, indicating that,
they are not totally different entities. You can interchange the words also. Nothing wrong. Why?
Because, they are not totally separate entities.
And dayānanda swāmījī says that, these are all the things we know very well. We use that in our
common parlance also. And He gives a beautiful example. A person is sitting on a chair. In front of
him there is a table. And he knows that the chair is there, and table is there. Even though he uses
words table, chair etc. during transactions, when he talks about something where in he was very
lucky - [in English there is an expression, touch wood] he says, ‘touch wood’ and touches the nearby
wooden object, say, a table or chair. They are supposed to touch wood. But then, why do they touch
a table / chair? Because, in that context they treat the table or chair as identical with wood. Touching
furniture they say, ‘touch wood’. And because they do this, do you question him, ‘are wood and table
identical, because, here you are treating them as identical?’ No. We understand him, contextually.
[Are you getting the example?] When we say ‘touch wood’ and touch a table, during that time we are
treating wood and table as identical. Suppose somebody asks the question, ‘do you say that table
and wood are identical?’ If table and wood are identical, wherever wood is, you must be able to call
it a table! Because, you only say, ‘table and wood are identical’. Even if you get a wooden plank, you
should be to call it a table! But you say, ‘it is not table, but only wood’. There, you are treating table
and wood as different. Therefore, we know and understand the relationship between table and
wood. Whether they are identical or different we know. The relationship between table and wood is
neither identical nor different. What is their saṃbandha? anirvacanīyaṃ! We understand this,
because we use the words both ways. We treat them as though they are identical sometimes and
also treat them as different at other times. We understand them, contextually.
Now, exactly like the usage of the words table and wood, the words īśvara and brahman are used.
Which one should be compared to which? īśvara should be compared to table or wood? īśvara
should be compared to table. brahman should be compared to wood. Their relationship is,
bhinnatva abhinnatvābhyāṃ anirvacanīyaṃ. Nothing wrong in using the word wood for table,
when you touch the table and say, touch wood. Similarly, you can touch īśvara and say what? [Don’t
say, touch wood]. We can touch īśvara and say ‘I touch brahman or akṣaraṃ’.
Therefore, the 9th mantra is talking about the glory of īśvara, by using the word akṣaraṃ. That is
why in the whole mantra, instead of ‘etasya vā akṣarasya praśāsane’, the appropriate word would
have been “etasya vā antaryāmiṇasya praśāsane” or “etasya vā īśvarasya praśāsane” or
“etasya vā ākāśasya praśāsane”. But, deliberately, like touch wood, yājñavalkya says, ‘etasya vā
akṣarasya praśāsane’. [Are you able to understand?] Therefore, īśvara, which is non-different from
akṣaraṃ, [I don’t say, identical with akṣaraṃ], that īśvara alone is the cosmic manager of the
whole natural laws of the cosmos. Artificial, human-invented laws, the human beings may manage.
Like, constitutional laws of Governments. But all the natural laws are governed by īśvara alone, who
is non-different from akṣaraṃ.
And we saw, “etasya vā akṣarasya praśāsane gārgi prācyo'nyā nadyaḥ syandante śvetebhyaḥ
parvatebhyaḥ” - rivers are flowing, planets are moving, all laws are functioning without violation.
And, towards the end he says, [last 2 lines], “etasya vā akṣarasya praśāsane gārgi dadato
manuṣyāḥ praśagmsanti” - in this portion yājñavalkya says, īśvara alone is karma phala dātā.
karma phala dātā means, the one who gives the result for all our karmās. karma means, action.
And in the śāstrā, the result of karma is said to be two-fold. One set of result is called, visible result,
dṛṣṭa phalaṃ. And the other result is called, invisible result or adṛṣṭa phalaṃ. Or, puṇya, pāpam.
And īśvara is the manager of adṛṣṭa phalaṃ. dṛṣṭa phalaṃ, the human beings may control or
manage. But, the adṛṣṭa phalaṃ of any karma, we the jīvās cannot control, because jīvās don’t
even understand what it is. Therefore, īśvara is karma phala dātā.
He cites some karmās as sample. One karma is dānaṃ. Charity. And for charity of anything,
including money we give, what is the dṛṣṭa phalaṃ? Your bank balance comes down when you do
charity. And the other person’s bank balance goes up! That is dṛṣṭa phalaṃ. But there is another
invisible bank in which we are accumulating our balance. The adṛṣṭa bank in which we accumulate
the invisible result called puṇyaṃ and pāpam. Through charity, even though in the visible bank the
account comes down, in the invisible bank there is an increase in what? Don’t say pāpam. Increase
in puṇyaṃ. And who adjusts that bank balance? bhagavān handles that bank account. Thus, a
charitable person increases his puṇyaṃ. Because of that alone, the worldly people glorify the
charitable person. Why they glorify? Even though you have lost your money, you are intelligent
enough in increasing your puṇyaṃ balance!
Thus, glorification of a charitable person is an indication of īśvara! What an indirect statement?
Glorification of a charitable person is the indication of īśvara. Otherwise, we would not glorify a
charitable person. We would have said, ‘you are a fool; because, your hard-earned money you are
donating’. Therefore, world should have in fact mocked at a charitable person. But the world is
glorifying him. Why? yājñavalkya says, because the world knows, even though you are poorer by
money, you have increased your puṇyaṃ. You are an intelligent person! Therefore, you deserve
glorification. If the puṇyaṃ has increased, it is because of īśvara. Therefore, yājñavalkya says,
“dadato manuṣyāḥ praśagmsanti” - people glorify a charitable person; because, one’s puṇyaṃ
increases. That’s because of īśvara. Therefore, it is īśvarā’s glory!
And similarly, “yajamānaṃ devā anvāyattāḥ”. Word devās must be connected with anvāyattāḥ. All
the devās, for all their needs, depend on human beings. devās cannot procure their things directly.
We know the advantages the devās have. They are glorious people; they have got puṇyaṃ - and all
those things. But devās have got a very big disadvantage. For many things - including their food -
they are dependent on the human beings!! Human beings, by their ritualistic offerings - called pañca
mahā yajñāḥ - make available the things required by devās. indrāya svāhāḥ, prajāpataye svāhāḥ
etc. Thus, devās are dependent on human beings. And how do they connect? I do a yāga here, in
bhū loka, and devās get benefit in svarga loka! The karma I do is dṛṣṭaṃ, visible. But, the phalaṃ
for devās is adṛṣṭaṃ, invisible. Who connects this yajamānā’s karma and devā’s benefit? It’s like
we deposit money in our bank account and make an RTGS transfer to another’s account in a
different bank, in a different location, even in a different country. You only need to deposit here and
request transfer. Immediately, the account transference takes place because of some computer
activity. Similarly, human beings do yajña here; and at once, the benefit is transferred by RTGS -
invisible RTGS - to devās in deva loka. Who is doing that job? Not the local bank. That is done by
the karma phala dātā, īśvaraḥ. Therefore, devās depend upon human beings because of īśvarā,
the karma phala dātā. anvāyattāḥ means, dependent upon.
Then, “darvīṃ pitaraḥ anvāyattāḥ”. pitaraḥ means, the ancestors. The ancestors in the pitṛloka.
Until they take another janma, the ancestors are also dependent on manuṣyāḥ. That is why arjuna
said in bhagavadgītā, “patanti pitaro hyeṣāṃ luptapiṇḍodakakriyāḥ” - the ancestors suffer when
the children on the earth do not do the ancestral rights. The ancestral rights are called, darvī
homaḥ. So, here the word darvī means, whatever yajna or yāga that are done by the children.
They have to do the pitṛ yajña for three generations. The previous one is called deva yajñaḥ.
devās depend upon deva yajñaḥ; pitṛs depend upon pitṛ yajñaḥ. pitṛs are called ancestors. And
what they are waiting for? Hoping after hope that the children will do the karma and give offerings.
And once they do that, in an invisible manner the ancestors’ needs are met through RTGS! Don’t
ask me how it goes. Here I do yāga, śrāddha, tarpaṇa etc. But who collects and delivers, without
mistaking the address? Otherwise, when I offer for someone, it may go to somebody else! So,
without any address mix-up īśvara alone connects the karma and the karma phalaṃ. All these
come under the glory of īśvara.
IN SHORT, THE ENTIRE UNIVERSE IS MANAGED, BY ĪŚVARA. AND ŚAN͂KARĀCĀRYA SAYS, THIS IS THE PROOF
FOR THE EXISTENCE OF GOD. ORDERLINESS OF THE UNIVERSE IS THE PROOF FOR THE EXISTENCE OF GOD.
That is said indirectly. Continuing -
यो वा एतद�रं गाग्यर्�व�दत्वा� ल्लो

जक ह
ु ो�त यजते तपस्तप्य बहू�न वषर्सहस्र, अन्तवदेवास तद्भव�; यो वा
एतद�रं गाग्यर्�व�दत्वाऽस्माल्लोका स कृपण: ; अथ य एतद�रं गा�गर �व�दत्वाऽस्माल्लोकात् स ब्राह् ॥
१०॥
yo vā etadakṣaraṃ gārgyaviditvāsmimlloke juhoti yajate tapastapyate bahūni varṣasahasrāṇi,
antavadevāsya tadbhavati; yo vā etadakṣaraṃ gārgyaviditvā'smāllokātpraiti sa kṛpaṇaḥ ; atha
ya etadakṣaraṃ gārgi viditvā'smāllokātpraiti sa brāhmaṇaḥ II [mantra 3.8.10]
This also is a very important mantra. śan͂karācārya writes a very elaborate commentary for these
mantrās. His elaborate commentary is followed by elaborate sub-commentaries by others too. Very
important mantrās. All these ideas alone are borrowed by Lord kṛṣṇā in the bhagavadgītā. [In fact,
one of the home-works for the senior students who have time and interest and time … Some people
have interest but no time. Some people have time but no interest. One of the home-works is,
connecting the upaniṣads and bhagavadgītā]. I said, the very word akṣaraṃ, Lord kṛṣṇā borrows
in the 8th chapter, starting the teaching with ‘akṣaraṃ brahma paramaṃ’.
Here, yājñavalkya says, if a person wants liberation then he has to know this akṣaraṃ - akṣara
jñānena mokṣaḥ. [And by this time, you should not ask, ‘what is akṣaraṃ?’] akṣaraṃ means the
original CONSCIOUSNESS, defined in the 8th mantra [3-8-8]. The very section is called akṣara
brāhmaṇaṃ. The whole section showcases akṣaraṃ, nirguṇaṃ brahma, original CONSCIOUSNESS.
We should understand this akṣaraṃ. And then, veda also says, akṣaraṃ and īśvara are non-
separate, [don’t ask me how?]. īśvara being RM [māyā] + reflected CONSCIOUSNESS, RM and
reflected CONSCIOUSNESS cannot exist separate from original CONSCIOUSNESS. Therefore, not only
akṣara jñānaṃ is important; īśvara jñānaṃ also is important.
BOTH SAGUṇA AND NIRGUṇA BRAHMA SVARŪPAṃ ONE SHOULD KNOW . THAT IS CALLED COMPLETE ĪŚVARA
JÑĀNAṃ. ĪŚVARA JÑĀNAṃ IS COMPLETE ONLY WHEN YOU KNOW AKṣARAṃ ALSO. AKṣARA JÑĀNAṃ IS
COMPLETE ONLY WHEN YOU KNOW ĪŚVARA ALSO. saguṇaṃ brahma, nirguṇaṃ brahma and their
peculiar relationship, one has to know. That is what Lord kṛṣṇā says in gītā, 7th chapter -
mayyāsaktamanāḥ pārtha yogaṃ yuñjanmadāśrayaḥ I asaṃśayaṃ samagraṃ māṃ yathā
jñāsyasi tacchṛṇu II [verse-1]
samagraṃ means – [hey arjuna, you should] know me completely. What do you mean by
complete? Both the saguṇa component of RM + reflected CONSCIOUSNESS, and also the nirguṇa
component of me, the original CONSCIOUSNESS. Both the mithyā component and satyaṃ
component. Knowledge of mithyā component is called jñānaṃ. Knowledge of satyaṃ component
is called vijñānaṃ. jñāna vijñāna yoga is the 7th chapter. īśvara and akṣara both must be
addressed. [I hope, this class, is not too much for you. I know these have been little bit heavier. I
can’t help it. This is bṛhadāraṇyaka. And you are caught in my hands!]
And the commentators add, when you understand the saguṇa īśvara component, you can say,
‘īśvara is the total; and, I am the individual’. But, once you come to the original CONSCIOUSNESS
component, what is the relationship between the original CONSCIOUSNESS component of īśvara and
the original CONSCIOUSNESS component of jīva? They are one & the same. It is neither bhinnaṃ
nor anirvacanīyaṃ. It is total abhinnaṃ. Because, how many original CONSCIOUSNESS are there?
There is only one original CONSCIOUSNESS. Not only it is one; it is indivisible also. Therefore, original
CONSCIOUSNESS dṛṣṭyā, AHAṃ AKṣARAṃ ASMI.
Whoever gains this knowledge is a fortunate person. As long as a person doesn’t get this
knowledge, that person will continue in punar api jananaṃ, punar api maraṇaṃ cycle. He will be
kartā, bhoktā, subject to sañcita āgāmi prārabdha. Exhaust prārabdha, add to āgāmi. At the time
of death, āgāmi will join sañcitam. From sañcitam another part is prārabdha. Is reborn, exhausts
prārabdha, creates āgāmi, adds to sañcitam. Add another portion to prārabdha. …. this cycle will
go on and on.
Therefore, yājñavalkya says, try your best to know the AKṣARAṃ BRAHMA AS AHAṃ ASMI. That
should be the vision of the entire human life. And only then a person deserves the very title a
human being. Otherwise, it is a waste. Details we will see in the next class.
ॐ पूण्
यो वा एतद�रं गाग्यर्�व�दत्वा� ल्लो
जक ुहो�त यजते तपस्तप्य बहू�न वष्
र सहस्र, अन्तवदेवास तद्भव�; यो वा
एतद�रं गाग्यर्�व�दत्वाऽस्माल्लोका स कृपण: ; अथ य एतद�रं गा�गर �व�दत्वाऽस्माल्लोकात् स ब्राह् ॥
१०॥
yo vā etadakṣaraṃ gārgyaviditvāsmimlloke juhoti yajate tapastapyate bahūni varṣasahasrāṇi,
antavadevāsya tadbhavati; yo vā etadakṣaraṃ gārgyaviditvā'smāllokātpraiti sa kṛpaṇaḥ ; atha
ya etadakṣaraṃ gārgi viditvā'smāllokātpraiti sa brāhmaṇaḥ II [mantra 3.8.10]
With the previous mantra [No.9], yājñavalkya, has answered both the questions of gārgi. The 1st
question was, ‘what is the support of hiraṇyagarbha?’ And the answer given was, antaryāmī. And
the 2nd and final question was, ‘what is the support of antaryāmī?’ And the answer was akṣaraṃ.
So, hiraṇyagarbha is supported by antaryāmī. antaryāmī is supported by akṣaraṃ. akṣaraṃ is
not supported by anyone. It is the ultimate support. This antaryāmī alone is popularly called
īśvara. akṣaraṃ alone is popularly called brahman. hiraṇyagarbha is supported by īśvara. īśvara
is supported by brahman.
And, what is the definition of hiraṇyagarbha? Total subtle universe with reflected CONSCIOUSNESS is
hiraṇyagarbha. What is īśvara? Total causal universe [otherwise called, māyā] with reflected
CONSCIOUSNESS is īśvara. And both hiraṇyagarbha and īśvara will come under vyāvahārika
satyaṃ, relative reality, empirical reality, not the absolute. hiraṇyagarbha is also not the absolute.
īśvara is also not the absolute. brahman alone is the absolute.
Thereafter, we noted the relationship between īśvara and brahman. Both of them are non-
separably related; because, īśvara is māyā + reflected CONSCIOUSNESS. brahman is original
CONSCIOUSNESS. Therefore, īśvara and brahman - even though we count them as two - they are not
separate or separable. They are non-separable entities.
And thereafter we said, since they cannot be separated, śāstraṃ uses the words interchangeably.
One for the other. Sometimes īśvara is used for akṣaraṃ also. Sometimes akṣaraṃ is used for
īśvara also. The words īśvara and akṣaraṃ are loosely, interchangeably used. We should however,
understand the meaning of the word used, based on the context. When we say, īśvara is a relative
reality, there īśvara must mean only māyā + reflected CONSCIOUSNESS. And when we say, akṣaraṃ
is absolute reality, there the word akṣaraṃ means the original CONSCIOUSNESS. Therefore, we have
to clearly see the context and arrive at the meaning. That means, we have to be very, very alert.
And this mixed up usage yājñavalkya Himself does in the 9th mantra. He uses the word of akṣaraṃ
in the meaning of īśvara. Only in the previous verse He had separated them - ‘akṣaraṃ is the
supporter and īśvara is the supported’. He himself differentiated them. But, immediately after
differentiating them, as supporter and supported, in the very next mantra itself yājñavalkya uses
the word akṣaraṃ in the meaning of īśvara!!
With this 9th mantra, akṣara and īśvara topic is complete. Now, what is the topic of the 10th
mantra? He wants to say that, the knowledge of īśvara and akṣaraṃ is compulsory for
liberation. Knowledge of akṣaraṃ and īśvara is compulsory for liberation. Even though we say
akṣara jñānena mokṣaḥ”, akṣaraṃ should always include īśvara also. Therefore, by knowing
īśvara, the saguṇa, and akṣaraṃ, the nirguṇa, and their inseparable nature, a person gets
liberated. These topics are discussed in bhagavad gītā also. In the 7th chapter akṣaraṃ is named
parā prakṛti. And īśvara is named aparā prakṛti. A seeker should gain the knowledge of parā and
Class 59 – 9th July 2018 – mantras 3-8-10 to 3-8-12 Download from www.arshaavinash.in Page 1
aparā prakṛti. Knowledge of aparā prakṛti is called jñānaṃ. Knowledge of parā prakṛti is called
vijñānaṃ. jñāna vijñāna yogena. Thus, you can tie upaniṣad and bhagavad gītā. We have to
closely tie up. All the upaniṣads we have to reconcile. Entire bhagavad gītā we have to reconcile.
Then, you will be able to see that the entire teaching is one comprehensive whole!
Then yājñavalkya wants to say that, this akṣara īśvara jñānaṃ, is not one of the means of
liberation. Because many people say, through jñānaṃ also you can get mokṣa! Once you say
through jñānaṃ also you can get mokṣa, it means there are other simpler methods! Our method is
tougher method. Because, we don’t understand anything. [You all understand]. Our method is
supposed to be a tougher method. And the other people claim, ‘we have got simpler method’.
karmayoga, bhaktiyoga, jñānayoga, rājayoga etc. karmayoga means work, work, work and get
liberated. bhaktiyoga means sing, sing, sing, sing. Sing the glory of the GOD of course. Sing, sing,
sing and get liberated. And rājayoga means, meditate, meditate, meditate and get liberated. Thus,
many people talk about alternative methods. We should carefully note, veda doesn’t talk about
many methods of liberation.
I have told this hundreds of times. But I am never tired of repeating this. veda talks about several
methods for preparing the mind. rājayoga prepares. karmayoga prepares. bhaktiyoga prepares.
So, many yogās they talk about. All of them can prepare the mind. But, for liberation, we require
jñānaṃ. What jñānaṃ? akṣara īśvara jñānaṃ. saguṇa nirguṇa brahma jñānaṃ. And there also
we insist that nirguṇaṃ brahma must be ultimately claimed as ‘I’, the original CONSCIOUSNESS
behind the body-mind-sense complex. Why? Because the original CONSCIOUSNESS behind īśvara
and the original CONSCIOUSNESS behind the jīva, that original CONSCIOUSNESS is one and the same.
The reflected CONSCIOUSNESS will vary, depending on the medium of reflection. But, the original
CONSCIOUSNESS behind īśvara - the lakṣyārtha - and the original CONSCIOUSNESS behind jīva - the
lakṣyārtha - both are one and the same. Which means, ahaṃ akṣaraṃ brahma asmi iti jñānaṃ
one should gain. And ‘I’, the akṣaraṃ brahma, alone am behind the māyā also, lending existence
to māyā. ‘I’, the original CONSCIOUSNESS, alone am behind the śarīraṃ and mind also, lending
existence to them. ‘I’ AM THE INDIVISIBLE ORIGINAL CONSCIOUSNESS.
In short, ‘AHAṃ BRAHMA ASMI’ KNOWLEDGE IS COMPULSORY. ‘But swāmījī, it is very difficult!’ We
never said, it is easy. It is difficult only. Because it is difficult only, we are talking about preparation of
the mind. Otherwise, no preparation is required. Lord kṛṣṇā admits, “kleśo'dhikatarasteṣāṃ
avyaktāsaktacetasām I avyaktāhi gatirduḥkhaṃ dehavadbhir avāpyate II” [gītā 12.5]. ‘AHAṃ
BRAHMA ASMI’ knowledge is very difficult. Therefore, you can take more time for preparation and
postpone the knowledge to next janma. You can postpone; but you cannot avoid it.
Who says? yājñavalkya says here. Without this knowledge whatever you do, liberation is not
possible. Page 250, mantra 10, “yo vā etadakṣaraṃ gārgi” - He is addressing gārgi.
“etadakṣaraṃ aviditvā”. aviditvā means, without knowing the akṣaraṃ as ‘I am’, aparokṣa
jñānaṃ vinā. “asmigmlloke juhoti yajate”. The words juhoti and yajate refer to all the vedic
rituals. All the vedic rituals are called yāga and homa.
Between these two words - yāga and homa - they talk about a subtle difference. After the ritualistic
fire is kindled and all the preparations are done, various devatās should be invited. After inviting the
devatā in a vedic ritual, the main priest, the yajurveda priest, called advaryu, will have to offer
oblations into the fire, which will go to the relevant devatā. And all the other ṛgveda and sāmaveda
priest support the yajurveda veda priest. advaryu is the one who does the offering. And, before the
offering, he keeps the material to be offered - it may be ghee, milk or any other thing - in his hand
and says, this material is for this devatā. “indrāya idam, na mama”. Until now, this was my
material. Now, it is no more mine. It belongs to indrā. Transference has been done. So, this mention
of the transference is called saṃkalpaḥ. devatā uddheśyena dravyasya saṃkalpaḥ yāgaḥ.
And after the saṃkalpa is done, that material has to be offered into sacred fire. The act of offering is
called homaḥ. Transferring the ownership or saṃkalpaḥ is called yāgaḥ. saṃkalpita dravyasya
agnau prakṣepaḥ. agnau prakṣepaḥ means, offering into fire is called homaḥ. In most of the
vedic fire rituals, will have both yāga and homa. Without saṃkalpa if you offer the material, it is like
dropping a letter in the post box without writing address. You have to write the address first. That is
called yāgaḥ. Dropping in the box is called homaḥ. [Now a days you won’t know; because, after e-
mail has come, nobody writes letters and posts. I am the only one in 19th century! I still write and
drop in the post box! Okay. Writing the address is called yāgaḥ within quotation dropping in the box
saying svāhā is homaḥ. I don’t know how it works, thereafter. Somebody clears the letter box, sorts
and it travels and reaches the addressee. So, indrāya svāhā, I drop in the letter box called fire. agni
the divine courier will take it and give to the addressee devatā!
Okay, now look at this mantra. “asmigmlloke juhoti yajate”. juhoti is agnau prakṣepa. yajati is
devatā uddheśyena saṃkalpaḥ. And “tapaḥ tapyate”. A person may do very, very big rituals, like
vājapeya etc. And he may also do tapaḥ. tapaḥ means, all forms of austerities, including upāsana.
Thus, karma may be done; upāsana may be done. For how long? “bahūni varṣasahasrāṇy” - for
many thousands of years. Do we live 1000 of years? No. It is just hypothetical. Even if you do rituals
and / or meditation for thousands of years, no mokṣa is possible! “bahūni varṣasahasrāṇy
antavad evāsya tad bhavati”. antavat means, antavatphalaṃ - it will have only finite result.
Maximum result is, going to brahmaloka. There again, a final opportunity is given to gain self-
knowledge. In brahmaloka if one doesn’t gain knowledge, [there also he spends time watching TV!],
then from brahmaloka one has to return to a lower loka!! Therefore, “antavadevāsya tadbhavati
loko bhavati” - antavatphalaṃ eva bhavati, only finite result one will get, not mokṣa.
Okay. An aside note I want to add. I said, karma and upāsanā cannot give mokṣa. Now somebody
may conclude, therefore karma and upāsana are useless. No. Never conclude that they are
useless. Remember, they cannot give mokṣa; but they are very, very useful for preparing the
mind, citta śuddhi, citta ekāgratā, citta viśālatā, citta sūkṣmatā. All these things we can get.
Therefore, follow karma. Follow upāsana. Both are very important. Prepare the mind. Then come to
śravaṇa, manana, nididhyāsana. They are to be followed sequentially.
Therefore, “antavadevāsya tadbhavati yo vā etadakṣaraṃ gārgy aviditvā”. Suppose a person
spends the entire life doing karma and upāsana only, he will continue to be an ajñānī with regard to
akṣaraṃ brahma. He may have knowledge of upāsana and karma. Still, we will call him an ajñānī,
because with regard to akṣaraṃ brahma, he is ajñānī only. An upāsaka ajñānī. dayānanda
swāmījī nicely says, ‘previously, he was impurely ignorant. Now, he is purely ignorant’. He is pure;
but, ignorant! Therefore, aviditvā - as a purely ignorant person if he dies in this janma, “aviditvā
asmāllokāt praiti sa kṛpaṇaḥ”. praiti means, mriyate. He goes away from this world, from this
body. Means, he dies. asmātśarīrāt praiti. And what type of person he is? yājñavalkya strongly
criticises those people by using a word “sa kṛpaṇaḥ” - we can loosely translate it as, an unfortunate
person. But the word kṛpaṇaḥ really means, a stingy person, a miserly person. Why is he called
miserly? A miserly person is one who has lot of money but doesn’t spend the money for others also;
worse still, he doesn’t spend the money for himself also! With money and lot of purchasing power if
a person doesn’t use it properly, judiciously, that person is miserly.
Now yājñavalkya feels, that every human been has been given the wealth called intelligence.
buddhi is the biggest wealth bhagavān has given to human beings. I hope you won’t dispute me.
buddhi is the wealth, because this is not a thing of your choice. Once you are born a human being,
you have buddhi. There may be gradations. But, buddhi every human being has been provided. It
is the greatest wealth with which you can attain the infinite, called mokṣa. Animals cannot get
mokṣa. ‘durbalaṃ trayam evaitat’. Rarest birth is human birth, where buddhi is available for
spending. We have to expend our intellect for what purpose? For gaining this highest knowledge.
Whereas, this miserly person preserves his intellect, without using it in any field or even if he uses in
the other fields, he doesn’t spend his intelligence for gaining the knowledge of akṣaraṃ.
Intellectually he is a miserly person. Therefore, “saḥ kṛpaṇaḥ”.
On the other hand, “atha ya etadakṣaraṃ gārgi viditvā”. There are some rare people who have
understood the value of human birth. They have understood there are 4 puruṣārthās - dharma,
artha, kāma, mokṣa. “parīkṣya lokān karmacitān brāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena”.
[muṇdaka]. These wise people have recognised the limitations of dharma, artha and kāma and they
have also recognised the glory of mokṣa. And, they have understood that mokṣa can be gained
only by self-knowledge. That knowledge is available in the śāstraṃ. And that śāstric knowledge
we have to gain by using our buddhi only. The process is called vicāra or self-enquiry. By śāstric
enquiry, by using our intellect, we have to gain the valuable knowledge and its phalaṃ of mokṣa or
brahman. Therefore, whoever uses the intellect wisely gains this knowledge and becomes jīvan
muktaḥ. When should one use the intellect? Before death. Before death only it is available!
Sufficiently before death we have to work on it, not just before death]. Else, the very purpose of life
is defeated. “iha cedavedīdatha satyamasti na cedihāvedīnmahatī vinaṣṭiḥ” [kena 2.5]
Thus, the one who uses his intellect wisely, becomes a jīvanmuktaḥ. And when he dies, he
becomes a videhamuktaḥ. yājñavalkya says, “asmāllokātpraiti saḥ brāhmaṇaḥ”. brāhmaṇaḥ
here means, a brahma jñānī. Who is a brāhmaṇa? “janmanā jāyate śudraḥ karmaṇā dvijau
ucyate veda pāṭhena viprasyāt brhāmaṇo brahma vedanāt”. A brāhmaṇa is a brāhmaṇa only
when he knows brahman. So, brāhmaṇa here means a brahma jñānī, a brahmavit. Continuing -
तद्व एतद�रं गाग्यर्दृ द्रष, अश्र� श्रो
, अमतं मन्त, अ�व�ातं �व�ात;ृ नान्यदतोऽिस द्रष, नान्यदतोऽिस श्रो,
नान्यदतोऽिस मन्त, नान्यदतोऽिस �व�ात ृ ; एतिस्मन् खल्व�र गाग्यार्क ओतश् प्रोतश्च ॥ ११॥
tadvā etadakṣaraṃ gārgyadṛṣṭaṃ draṣṭṛ, aśrutamśrotṛ, amataṃ mantṛ, avijñātaṃ vijñātṛ;
nānyadato'sti draṣṭṛ, nānyadato'sti śrotṛ, nānyadato'sti mantṛ, nānyadato'sti vijñātṛ;
etasminnu khalvakṣare gārgyākāśa otaśca protaśceti II [mantra 3.8.11]
Earlier yājñavalkya differentiated antaryāmī and akṣaraṃ, saying ‘antaryāmī is supported by
akṣaraṃ’. Thereafter, he equated antaryāmī and akṣaraṃ talking about them together. Now, in this
mantra, He once again differentiates them. antaryāmī is māyā + reflected CONSCIOUSNESS.
akṣaraṃ is original CONSCIOUSNESS. That nature of the ultimate original CONSCIOUSNESS is once
again reminded here. He gave a long definition earlier in mantra 3-8-8 - “asthūlam anaṇu
ahrasvam adīrgham alohitam asneham acchāyam atamaḥ avāu anākāśam asaṅgam arasam
agandham etc”. Now, in 3-8-11 He once again defines the original CONSCIOUSNESS. He says,
CONSCIOUSNESS IS EVER THE EXPEREINCER OF EVERYTHING, NEVER THE EXPERIENCED AT ANY TIME AS
AN OBJECT. It is ever available as the experiencer ‘I’; but, never available as an experienced object.
And, how does the original CONSCIOUSNESS become an experiencer? That process must be
remembered. Taking an individual, every individual has got original CONSCIOUSNESS, because
original CONSCIOUSNESS is all-pervading. The primary meaning of the word ‘I’ is original
CONSCIOUSNESS only! And, in addition to original CONSCIOUSNESS, I have got three śarīraṃs also -
sthūla, sūkṣma and kāraṇa śarīraṃs. Then, there is the external world. What the original
CONSCIOUSNESS does is, first it blesses the kāraṇa śarīraṃ, which is the innermost and the closest
one. How does it bless? By pervading the kāraṇa śarīraṃ as reflected CONSCIOUSNESS. The kāraṇa
śarīraṃ then becomes sentient and active. And then, through the kāraṇa śarīraṃ, the original
CONSCIOUSNESS penetrates, percolates into the sūkṣma śarīraṃ, the next outer layer, consisting of
the mind, prāṇā and sense organs. All of them are pervaded. Even though I am telling it gradually,
the process is in one shot. But, for our understanding, we are presenting it in a sequential manner.
Original CONSCIOUSNESS blesses kāraṇa śarīraṃ; and so, the kāraṇa śarīraṃ gets reflected
CONSCIOUSNESS and it becomes prājña. And, through kāraṇa śarīraṃ, the original CONSCIOUSNESS
penetrates into the sūkṣma śarīraṃ; and so, the sūkṣma śarīraṃ is pervaded by reflected
CONSCIOUSNESS and it becomes alive and sentient and is named taijasa. And, through the sūkṣma
śarīraṃ, the original CONSCIOUSNESS penetrates into the sthūla śarīraṃ and it becomes alive and
sentient and is named viśvaḥ. THUS, ORIGINAL CONSCIOUSNESS ALONE CONVERTS KĀRAṇA ŚARĪRAṃ
INTO PRĀJÑA, TAIJASA AND VIŚVA.
Now, the individual is catuṣpād ātmā. catuṣpād means, the 4 quarters or 4 layers of personality.
Original CONSCIOUSNESS [the turīyaṃ] + prājña + taijasa + viśva. All of them are alive, sentient and
active. And now, through viśva, ‘I’ illumine the external world. Original CONSCIOUSNESS cannot
directly illumine the external world. Original CONSCIOUSNESS has to go only by one route. original
CONSCIOUSNESS [turīyaṃ] to prājña to taijasa to viśva to the illumination. Then alone the individual
becomes a complete jīvātmā having 4 layers of personality. Thus, original CONSCIOUSNESS
[turīyaṃ] alone is prājña, taijasa and viśva. And this individual, now renamed as jīvātmā, illumines
everything. THUS, CONSCIOUSNESS IS ALWAYS AN OBSERVER, NEVER AN OBJECT OF OBSERVATION.
“tadvā etadakṣaraṃ gārgy adṛṣṭaṃ draṣṭṛ” – so, etad akṣaraṃ - this original CONSCIOUSNESS eva
- alone, hey gārgi, is adṛṣṭaṃ draṣṭṛ - the seer of everything; can never be perceived. Suppose I
use a microscope to see CONSCIOUSNESS? No scope! You use a telescope, no scope! No scope can
objectify the CONSCIOUSNESS. CONSCIOUSNESS is always on this side of the instrument, not on the
other side. With that instrument you want to see your eye? How can you do that? Because, your eye
is on this side of the instrument; not on the other side! So, what you want do intelligently?! You went
to go to other side and put your eye on that side!! What will happen? There will be nobody to see.
Therefore, remember, CONSCIOUSNESS is always pramātā or sākṣī. But, never prameyaṃ or
sākṣyaṃ. It always is in the form of pramātā or sākṣī; it never becomes prameyaṃ or sākṣyaṃ.
Always, draṣṭṛ - the seer; but, adṛṣṭaṃ - never seen.
Then, “aśrutagṃ śrottṛ” means, the hearer of everything; but can never be heard. So, if people say
in meditation they are hearing sounds, remember that sound is never the sound of brahman.
dayānanda swāmī says, ‘it is the sound of hunger coming from inside his stomach! It has nothing to
do with brahman’. Therefore, don’t try for any mystic experiences in meditation. Whatever mystic
things you experience are mystic objects only, never the subject. Therefore, “aśrutagṃ śrottṛ”.
Then, “amataṃ mantṛ” - it is always the thinker, but never the thought of object. Ever the thinker,
never the thought. In antaryāmi brāhmaṇaṃ also, the same mantra was repeated, in masculine
gender - adrṣṭa draṣṭā etc. There it was said, it is ever the pramātā, never a prameyaṃ; here it is
said, it is the sākṣī, not the sākṣyaṃ. So, “amataṃ mantṛ”.
Then, “avijñātaṃ vijñātṛ” - it is ever the knower, never the known. So, if you take all these
statements and generalise, IT IS EVER THE SUBJECT, NEVER THE OBJECT. And, “nānyadato'sti draṣṭṛ”.
This is also a profound statement. It came there also - in antaryāmi brāhmaṇaṃ also - the same
idea came. This is also profound; because, it says that, CONSCIOUSNESS IS THE ONLY OBSERVER;
THERE ARE NOT MANY OBSERVERS. In the entire creation, how many observers are there? How many
seers are there, if you ask, normally what do we answer? So many seers are there. When I am
seeing the wall, I am a seer. When you are seeing the book, you are a seer. So, as many people are
there, so many pairs of eyes are there. Behind every eye there is a seer. Lord indra is a seer of
devaloka. brahmājī is a seer of brahmaloka. So many seers are there. But, yājñavalkya says,
CONSCIOUSNESS IS THE ONLY ONE SEER, THERE is NO OTHER SEER.
What does it mean? We have to extract the message. Scriptures say something; but our
experience is something else. So many seers are there is our experience. But, yājñavalkya says,
‘there is only one seer’. How do you reconcile? Let’s see the answer. Behind all the eyes, the
seeing CONSCIOUSNESS is only one. sthūla śarīraṃs are many. sūkṣma śarīraṃs are many.
kāraṇa śarīraṃs are many. But, THE ORIGINAL CONSCIOUSNESS BEHIND ALL OF THEM IS ONLY ONE.
THAT ORIGINAL CONSCIOUSNESS ALONE BECOMES AS THOUGH MANY SEERS, WHEN IT IS FUNCTIONING
THROUGH DIFFERENT ŚARĪRAṃS. Like what? One space alone is available in so many containers.
Containers are many, but the enclosed space is only one. So also, other than one observer there is
no other observer. Therefore, I the observer also, am none other than, the original CONSCIOUSNESS
only. This is a mahāvākyaṃ.
“na anyat ataḥ asti draṣṭṛ, na anyat ataḥ asti śrotṛ, na anyat ataḥ asti mantṛ, na anyat ataḥ
asti vijñātṛ” - other than one original CONSCIOUSNESS, there are no other seers. And, behind your
mind also one original CONSCIOUSNESS is there. The same original CONSCIOUSNESS alone is behind
my mind also. So, other than one original CONSCIOUSNESS, there is no other seer; other than one
original CONSCIOUSNESS, there is no other hearer; other than one original CONSCIOUSNESS, there is
no other thinker; other than one original CONSCIOUSNESS, there is no other knower. ALL OF THEM ARE
NOTHING BUT ONE ORIGINAL CONSCIOUSNESS ONLY.
By this time, we would have forgotten gārgi and her question! And therefore, yājñavalkya reminds
us of her question and concludes - “etasmin u khalu akṣare ākāśa otaḥ ca protaḥ ca iti”. I
remember your question gārgi, ‘who is the supporter of antaryāmī?’ And for antaryāmī, what was
the word used in this brāhmaṇaṃ? ākāśaḥ. So, who is the support of ākāśa? - was the question.
[Do not forget the meaning of ākāśa here. ākāśa is antaryāmī, otherwise called īśvaraḥ]. So, He
says, ‘gārgi THIS ORIGINAL CONSCIOUSNESS OR AKṣARAṃ ALONE SUPPORTS ĀKĀŚA, THE ANTARYĀMĪ’.
“etasmin u khalu akṣare ākāśa otaḥ ca protaḥ ca iti” - original CONSCIOUSNESS madhye, original
CONSCIOUSNESS rūpa akṣare, īśvaraḥ otaḥ ca protaḥ ca. Means, īśvara is supported by or
pervaded by - like the warp and woof of a cloth or a fabric - by akṣaraṃ brahma. Warp and woof,
do you understand? The cross thread and long thread are the warp and woof of a fabric. There is
no fabric other than the warp and woof. Similarly, akṣaraṃ brahma is the warp and woof of
īśvara when we say, it means, THERE IS NO ĪŚVARA OTHER THAN THE BRAHMAN, the warp and woof.
The ‘is’ness of the fabric is borrowed from warp and woof, these two threads. Similarly, the ‘is’ness
of īśvara is borrowed from brahman. otaḥ ca protaḥ ca iti. Now comes the concluding mantra -
ु ्येधम ् ; न वै जातु यष्मा

सा होवाच, ब्राह् भगवन्तस्तद बहु मन्येध् यदस्मान्नमस्क ा मच ु क�मम
किश्चद्ब्रह् जेत�े त; ततो ह वाचक्नव्युपरर ॥१२॥
sā hovāca, brāhmaṇā bhagavantastadeva bahu manyedhvaṃ, yadasmānnamaskāreṇa

mucyedhvaṃ ; na vai jātu yuṣmākamimaṃ kaścidbrahmodyaṃ jeteti ; tato ha vācaknavy
upararāma II [mantra 3.8.12]
Now that yājñavalkya has answered both her questions, gārgi concludes the dialogue. First
question one was regarding īśvara. And, the second one was regarding brahman. Both saguṇaṃ &
nirguṇaṃ brahma He has clearly defined. Their relationship also He has talked about. So, gārgi
concludes that, yājñavalkya is undefeatable. He can’t be challenged by anyone else as He seems
to know the answers to all the questions, with regard to vedic literature. Therefore, gārgi turns her
attention to the other brāhmaṇās who are also great vedic scholars. Some of them have even
challenged yājñavalkya - like, aśvala, ārtabhāga, bhujyu, uṣasta, kahola etc. They are all waiting
there, watching the dialogue between gārgi and yājñavalkya. Now gārgi turns her attention away
from yājñavalkya towards all these brāhmaṇās. She addresses them saying, ‘before I asked the 2
questions, I made a statement. [What was the statement?] ‘O Brahmins, I am going to ask him 2
questions and if yājñavalkya answers those two questions, thereafter we will not challenge him
further’. This she had said in the beginning. Now she reminds them. Therefore, now no one should
come forward and raise further questions. We should save ourselves and our head by offering Him
namaskāra. And, we should allow yājñavalkya to take the cows and leave [for bhikṣā!] ‘May you
validate my statement’.
So, “sā hovāca, brāhmaṇā bhagavantaḥ” - gārgi addressed them respectfully. “tadeva bahu
manyedhvaṃ”. Here, tad means, ārambha ukta vā kyaṃ - the statement that was given in the
beginning [of her challenge]. What is that? ‘If yājñavalkya answers my two questions, thereafter we
will not challenge Him any further. So, tat vākyaṃ, pūrvoktha vākyaṃ. “bahu manyedhvaṃ” –
that may you all honour. How? “asmāt namaskāreṇa mucyedhvaṃ” - by offering Him a
namaskāra may we all withdraw. And, why should you honour our promise? “na vai jātu
yuṣmākam imaṃ kaścid brahmodyaṃ jeta iti” - among all of you vedic scholars, no one can
challenge yājñavalkya.
What is our conclusion now? na vai jātu yuṣmākam imaṃ kaścit brahmodyaṃ jeta. The
conclusion is, among yourselves, yuṣmākam [nirdhāraṇe ṣaṣṭi] - among all of you, the vedic
scholars, kaścit jetā - no one can challenge yājñavalkya, can win over yājñavalkya. In what field?
brahmodyaṃ - in brahmavādaḥ. brahmavādaḥ means, veda vādaḥ - in the vedic areas. So, with
regard to vedic scholarship, nobody can challenge Him.
If you further challenge Him to dialogue and if you don’t succeed, what will happen? Your head will
fall. Therefore, to save your head also, may you offer namaskāra and go away. So, asmāt. asmāt
means, yājñavalkyāt. You free yourself from yājñavalkya. May you save yourself from
yājñavalkya. How? namaskāreṇa - by offering namaskāra, may we all withdraw.
And having given such a warning to all other brāhmaṇās, vācaknavī [another name for gārgi],
upararāma - withdrew. Therefore, we also will save ourselves by withdrawing, now!
With this the 8th brāhmaṇaṃ is complete.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
ु ्येधम ् ; न वै जातु यषु ्माक�मम
सा होवाच, ब्राह् भगवन्तस्त द बहु मन्येध् यदस्मान्नमस्का मच
किश्चद्ब्रह् जेते�त; ततो ह वाचक्नव्युपरर ॥१२॥
sā hovāca, brāhmaṇā bhagavantastadeva bahu manyedhvaṃ, yadasmānnamaskāreṇa
mucyedhvaṃ ; na vai jātu yuṣmākamimaṃ kaścidbrahmodyaṃ jeteti ; tato ha vācaknavy
upararāma II [mantra 3.8.12]
With this 12th mantra, which we completed in the last class, the 8th section of the 3rd chapter, a
section titled, ‘akṣara brāhmaṇaṃ’, the dialogue between gārgi and yājñavalkya is complete. And
through this dialogue the upaniṣad has revealed the absolute reality, brahman - which is the
adhiṣṭhānaṃ, the essence of all the three relative entities, jīva, jagat and īśvara. These three - the
individual, the world and GOD - fall within the vyāvahārika satyaṃ only. And, akṣaraṃ brahma
alone is the pāramārthika satyaṃ. That was revealed by yājñavalkya in this 8th brāhmaṇaṃ.
And after that, gārgi addressed all the brāhmaṇās [and you should remember that the cows with
gold are still waiting!] and said, ‘now that yājñavalkya has answered the question on nirguṇaṃ
brahma, undoubtedly He is the greatest scholar of the veda. All the questions regarding karma,
upāsana and jñānaṃ He is able to answer. Therefore, hereafter, none of us should unnecessarily
challenge Him. Let us allow Him to take away all the cows along with the gold. Not only because
yājñavalkya deserves them, but also, hereafter if you challenge Him, we may lose our head too!’
Why so? Because, in these dialogues, repeatedly the statement comes - “gārgi mātiprākṣīrmā te
mūrdhā vyapaptad”. yājñavalkya repeatedly warns, ‘don’t ask me too much. Your head will roll’.
Therefore, gārgi also warns the brāhmaṇās, ‘let us offer namaskāra to yājñavalkya and by that
save our head also! So, with this warning, gārgi withdraws from yājñavalkya.
Naturally, the 3rd chapter should have ended with this. yājñavalkya would have taken the cows and
left. But, unnecessarily, another brāhmaṇā, by name vidagdha śākalyaḥ, comes to challenge
yājñavalkya. In spite of gārgi’s warning, he challenges him in the 9th and final section. And for that
śākalya pays a heavy price also. In fact, this section ends with a disturbing event. śākalya loses his
head. Means, he dies. Naturally we will forget vedāntā, brahman and all. Our sympathy will be with
śākalya. I think we need not take this event literally, but take it more as a philosophical message.
How can we do that? This is my interpretation - śākalya asked different questions to yājñavalkya
and all those questions are dealing with saguṇaṃ brahma, kāryaṃ brahma, hiraṇyagarbha -
several questions he asked. But all are about hiraṇyagarbha or saguṇaṃ brahma. yājñavalkya
answers all those questions, and then he says, ‘hey śākalya, now I am going to ask you a question.
If you don’t answer this question, your head will fall’. yājñavalkya’s question is regarding nirguṇaṃ
brahma, which śākalya doesn’t answer. And so śākalya dies. This is how their dialogue ends.
How can we philosophically interpret this? We can conclude that as long as a person is within
saguṇaṃ brahma, within vyāvahārikaṃ, he will continue to be a mortal. As long as brahma
jñānaṃ is not gained, that ajñānī will have punar api jananaṃ, punar api maraṇaṃ cycle. Which
means, mortality cannot be conquered. Therefore, śākalyā’s death is a symbolic way of presenting
mortality, which is the result of ignorance of nirguṇaṃ brahma. Not only śākalya, whoever doesn’t
know the nirguṇaṃ brahma will have only death at the end. Only by nirguṇaṃ brahma jñānaṃ,
‘na jāyate mriyate vā kadācit’ - we can conquer death. Therefore, we will interpret śākalyā’s death
as the message of mortality, which is the result of ignorance of brahman.
And after the fall of śākalya, all the other brāhmaṇās are frightened and disturbed. They are
stunned. They don’t know how to handle the situation. And now yājñavalkya comes forward and
challenges all the brāhmaṇās. Addressing all of them he says, ‘any of you or all of you together can
come up and ask me questions.’ But, after śākalya has fallen, who will come forward? Who will
dare? Therefore, none of them raise any question. Then yājñavalkya says, ‘now I will ask a
question. Any of you can answer that. Or, all of you can together answer also’. And yājñavalkya
gives a series of ślokās, in which he talks again about brahman. And no one is able to come
forward and answer. Since the brāhmaṇās don’t come forward and answer, yājñavalkya also
doesn’t bother to answer. Because he has set the question paper, how can he answer? Therefore,
we have to imagine yājñavalkya also doesn’t answer the question. He takes away all the cows.
But we would be interested to know the answers to the two questions. The first question he asked
śākalya, which śākalya didn’t give the answer. Then, yājñavalkya asked another question to all the
brāhmaṇās, which they were unable to answer. For both these unanswered questions veda itself -
which presented the dialogue - gives the answer. With the vedic answer to yājñavalkya’s question,
the 9th brāhmaṇaṃ ends. With that the third chapter also ends. This is the development. We will
now focus on the questions and the answers. [Don’t worry about what happened to śākalya and all.
We need not take it as his literal death]. We will take the message as, mortality is the result of self-
ignorance. śākalya did not die. We will just take it as a mere story. Remember, ākhyāyikāyāṃ
tātparyaṃ nāsti - always such warnings are given in vedās or scriptures through such episodes /
stories. Don’t focus on them excessively and try to probe into them. Only grasp the teaching part
and forget the story part. This is the general note I want to give.
Then, the next point I want to make is, the initial part of this section is the dialogue between śākalya
and yājñavalkya. And all his questions are dealing with the kārya brahma or hiraṇyagarbha, the
samaṣṭi, whom we can take as īśvara also, because between virāṭ, hiraṇyagarbha and īśvara
even though we make subtle differences, we often mix them. So, hiraṇyagarbha can be taken as
īśvara. īśvara can be taken as virāṭ. It’s like viśva taijasa prājña - waker dreamer and sleeper -
even though they are three, we take them only as one human being. Similarly, one GOD alone is in
the form of virāṭ, hiraṇyagarbha and antaryāmī.
So, here, īśvara is talked about as hiraṇyagarbha. Three topics on hiraṇyagarbha. The 1st one is
the glory of hiraṇyagarbha or īśvara. And, what is that glory? One īśvara alone is the cause of the
entire creation. Therefore, the whole creation is a manifestation of one īśvara only. Therefore, any
aspect in the creation can be used for worshiping īśvara. In fact, that is the very basis for our vedic
culture. Anything and everything in the creation we take as the representative of īśvara.
Animals are worshipped, insects are worshipped, trees are worshipped, rives are worshipped, the
pañcabhūta are worshipped. Because, one hiraṇyagarbha alone is in the form of various things in
the creation. And when you appreciate that īśvara, through a particular aspect of creation, then it is
called a devatā. Like, pṛthivī devatā, agni devatā, vāyu devatā etc. agni devatā is the same
īśvara, looked through / in the form of agni. Like that, through pṛthivī, vāyu, jalaṃ etc. Thus, we
worship so many GODs in Hinduism. This creates confusion for others. Other religions criticise us –
‘you have too many GODs’. Here, the answer is given. We don’t have too many GODs. But, only
one GOD worshipped through several representative expressions.
EKAṃ SAT, VAPRĀḤ BAHUDĀ VADANTI - one īśvara alone is worshiped through different aspects.
Therefore, ‘how many are there?’ If you take the total creation, we have infinite GODs. Or, we can
reduce them into 1000 GODs, as in sahasranāma; or, we have got 100 GODs, as in aṣṭotara
arcana; or, ṣoḍaśa nāma, dvādaśa nāma etc. Thus, from one to infinite, any number of forms we
can worship as īśvara. Therefore, the first dialogue is, ‘one GOD appears as multiple GODs’. This is
the 1st topic. We call it hiraṇyagarbha stutiḥ. Means, glory of hiraṇyagarbha.
The 2nd topic is, hiraṇyagarbha upāsana, in the form of 8 aspects of hiraṇyagarbha. aṣṭavidha
hiraṇyagarbha upāsana, where 8 features of īśvara are taken for meditation. Actually, the
meditation is of one totality only. viśvarūpa īśvara upāsana. I have often said in the other
upaniṣad classes also, we start with eka rūpa īśvara upāsana, where bhagavān is given a
particular form. Often the people get lost in that eka rūpaṃ. Our scriptures warn, ‘don’t confine to
ekarūpa īśvara. Before long, you should be able to visualise GOD as sarvaṃ viṣṇu mayaṃ,
sarvaṃ śiva mayaṃ, etc. Only then we will get qualification for spiritual knowledge’. Without
viśvarūpa īśvara upāsana, we can never come to nirguṇa brahma jñānaṃ. The journey is always
- eka rūpa to aneka rūpa to arūpa. This viśvarūpa upāsana alone will expand our mind for
brahma jñānaṃ And, expanding the mind is reduction of duṣṭa catuṣṭayaṃ - ahaṃkāra
mamakāra, rāga and dveṣa. These 4 can be reduced only by seeing everything as bhagavān.
Me or my possessions don’t exist separate from bhagavān. Therefore, viśvarūpa upāsana is
presented in various ways. One way is, aṣṭamūrti upāsana.
Now here, in bṛhadāraṇyaka, we get one type of aṣṭavidha samaṣṭi upāsana. In dakṣiṇāmūrti
stotraṃ, the same upāsana, śańkarācārya presents in a different language. That is easier to
understand. bṛhadāraṇyaka is complicated. You remember the śloka -
bhūḥ ambhāṃsy analaḥ anilaḥ ambaram aharnāthaḥ himāṃśuḥ pumān ity ābhāti
carācarātmakam idaṃ yasyaiva mūrty aṣṭakam I
mūrty aṣṭakam – eight-fold form of dakṣiṇāmūrti. What are those eight? We are chanting the
śloka without knowing the meaning!! The pañcabhūtās are expressions of bhagavān - bhūḥ,
ambhāsi, analaḥ, anilaḥ, ambaraṃ - these are the 5 elements. Then, aharnāthaḥ means sūryaḥ,
who represents all the stars and galaxies. Then, himāṃśuḥ means candraḥ or moon, who
represents all the planets, satellites, meteors, everything is represented by himāṃśuḥ. Thus, the
pañcabhūtās, stars, planets - the entire inert universe is covered through 7 items. anātma
prapañca or aparā prakṛti is covered through these 7 descriptions. What is the 8th item? To talk
about these 7, you require a sentient being. Otherwise, Sun cannot say, ‘I am the Sun’. Sun cannot
talk about itself or others. All the 7 items are anātma, dṛśya prapañca only. The 8th one is pumān.
cetana dṛṣṭā, dṛk. Thus, 7+1. ātmā + anātmā. parā prakṛti + aparā prakṛti. cetanācetanāt-
makaṃ sarvaṃ īśvara mayaṃ jagat. This is the aṣṭamūrti upāsana.
But here we get another type of aṣṭamūrti upāsana. We will see that later. This is the 2nd topic.
aṣṭavidha hiraṇyagarbha upāsana. It’s all highly complicated ones. Head will reel. Therefore, I am
not going to elaborately cover every mantra word by word. We will just take in the total picture.
And then, the 3rd topic is pañcavidha hiraṇyagarbha upāsana. The same hiraṇyagarbha is seen
as the five-fold hiraṇyagarbha.
Thus, hiraṇyagarbha stutiḥ, aṣṭavidha hiraṇyagarbha upāsana, pañcavidha hiraṇyagarbha
upāsana. These are the three topics covered in śākalya - yājñavalkya saṃvādaḥ.
Thereafter, yājñavalkya will ask a counter question and śākalya will lose his head. That topic we
will come to later. Now, we will enter the 1st topic - hiraṇyagarbha stuti.
And that is from mantra number 1 up to mantra number 9. 9 hiraṇyagarbha stuti mantras. We will
read all the mantras and thereafter, I will summarise the essence of these 9 mantras.
अथ है नं �वदग्ध शाकल्य पप्र, क�त देवा या�वल्क्ये; स है तयव ै �न�वदा प्र�तपे , यावन्त वैश्वदेवस
�न�वद्युच्यन - त्रय त् च शता, त्रय त् च सहस्रे; ओ�म�त होवाच, कत्ये देवा या�वल्क्ये; त्रयिस्त्रं;
ओ�म�त होवाच, कत्ये देवा या�वल्क्ये; ष�ड�त; ओ�म�त होवाच, कत्ये देवा या�वल्क्ये; त् इ�त; ओ�म�त
होवाच, कत्ये देवा या�वल्क्ये; द्वा�व�; ओ�म�त होवाच, कत्ये देवा या�वल्क्ये; अध्यध इ�त; ओ�म�त
होवाच, कत्ये देवा या�वल्क्ये; एक इ�त; ओ�म�त होवाच, कतमे ते त्रय त् च शता, त्रय त् च सहस्रे ॥१॥
स होवाच, म�हमान एवैषामेते, त्रयिस्त्रं देवा इ�त; कतमे ते त्रयिस्त्�त; अष्ट वसव: , एकादश रुद: ;
द्वादशा�दत्: , ते एक�त्रत ् , इन्द्रश प्रजाप�त त्रय�स्रं◌्रशा॥२॥
कतमे वसव: इ�त ; अिग्नश प�ृ थवी च वायशु ्चान्त�र चा�दत्यश द्यौश चन्द्रम न�त्रा चैते वसव: ; एतेषु ह�दं
सव� �हत�म�त तस्माद्व इ�त ॥३॥
कतमे रुद इ�त ; दशेमे पर
ु ुष प्रा: ; आत्मैकाद: ; ते यदास्माच्छर�रान्मत् यार्दुत्क रोदयिन् ; तद्यद्रोदय
तस्माद्र इ�त ॥४॥
कतम आ�दत्य इ�त ; द्वाद वै मासाः सव ं त्सरस , एते आ�दत्य: , एते ह�दं सवर्माददान यिन् ; ते य�ददं
सवर्माददान यिन् तस्मादा�दत् इ�त ॥५॥
कतम इन्द , कतमः प्रजाप�त�र ; स्तन�यत्नुरेवेवे: , य�ः प्रजाप�त�र ; कतमः स्तन�यत्नु�र ; अश�न�र�त ;
कतमो य� इ�त ; पशव इ�त ॥६॥
कतमे ष�ड�त ; अिग्नश प�ृ थवी च वायशु ्चान्त�र चा�दत्यश द्यौश , एते षट , एते ह�दं सव� ष�ड�त ॥७॥
कतमे ते त्र देवा इ�त ; इम एव त्र लोका: , एषु ह�मे सव� देवा इ�त ; कतमौ तौ द्व देवा�व�त ; अन्न चैव प्राणश्च ;
कतमोऽध्यध इ�त ; योऽयं पवत इ�त ॥८॥
तदाहु: , यदयमेक इवैव पवते , अथ कथमध्यध इ�त ; यदिस्मिन्न सवर्मध्याध् न , तेनाध्यध इ�त ; कतम एको देव
इ�त ; प्र इ�त , स ब्र त्य�दत्याच� ॥९॥
atha hainaṃ vidagdhaḥ śākalyaḥ papraccha, kati devā yājñavalkyeti; sa haitayaiva nividā
pratipede, yāvanto vaiśvadevasya nividyucyante - trayaśca trī ca śatā, trayaśca trī ca
sahasreti; omiti hovāca, katyeva devā yājñavalkyeti; trayastriṃśaditi; omiti hovāca, katyeva
devā yājñavalkyeti; ṣaḍiti; omiti hovāca, katyeva devā yājñavalkyeti; traya iti; omiti hovāca,
katyeva devā yājñavalkyeti; dvāviti; omiti hovāca, katyeva devā yājñavalkyeti; adhyardha iti;
omiti hovāca, katyeva devā yājñavalkyeti; eka iti; omiti hovāca, katame te trayaśca trī ca śatā,
trayaśca trī ca sahasreti ॥1॥
sa hovāca, mahimāna evaiṣāmete, trayastriṃśattveva devā iti; katame te trayastriṃśaditi;
aṣṭau vasavaḥ , ekādaśa rudrāḥ ; dvādaśādityāḥ , te ekatriṃśat , indraścaiva prajāpatiśca
trayastriṃśāviti ॥2॥
katame vasavaḥ iti ; agniśca pṛthivī ca vāyuścāntarikṣaṃ cādityaśca dyauśca candramāśca
nakṣatrāṇi caite vasavaḥ ; eteṣu hīdaṃ sarvaṃ hitamiti tasmādvasava iti ॥3॥
katame rudrā iti ; daśeme puruṣe prāṇāḥ ; ātmaikādaśaḥ ; te yadāsmāccharīrānmartyād-
utkrāmantyatha rodayanti ; tadyadrodayanti tasmādrudrā iti ॥4॥
katama ādityā iti ; dvādaśa vai māsāḥ saṃvatsarasya , ete ādityāḥ , ete hīdaṃ
sarvamādadānā yanti ; te yadidaṃ sarvamādadānā yanti tasmādādityā iti ॥5॥
katama indraḥ , katamaḥ prajāpatiriti ; stanayitnurevevendraḥ , yajñaḥ prajāpatiriti ; katamaḥ
stanayitnuriti ; aśaniriti ; katamo yajña iti ; paśava iti ॥6॥
katame ṣaḍiti ; agniśca pṛthivī ca vāyuścāntarikṣaṃ cādityaśca dyauśca , ete ṣaṭ , ete hīdaṃ
sarvaṃ ṣaḍiti ॥7॥
katame te trayo devā iti ; ima eva trayo lokāḥ , eṣu hīme sarve devā iti ; katamau tau dvau
devāviti ; annaṃ caiva prāṇaśceti ; katamo'dhyardha iti ; yo'yaṃ pavata iti ॥8॥
tadāhuḥ , yadayameka ivaiva pavate , atha kathamadhyardha iti ; yadasminnidaṃ sarvam-
adhyārdhnot , tenādhyardha iti ; katama eko deva iti ; prāṇa iti , sa brahma tyadityācakṣate
॥9॥
So, I will just summarise this discussion by making a few general observations. The essence of the
whole thing is viśvarūpa upāsana. This alone is captured in the bhagavad gītā from the 7th chapter
up to the 12th chapter, culmination being in the 11th chapter, titled viśvarūpa darśanaṃ. This I
consider very important, because in the purāṇās, they introduce ekarūpa īśvara, where
bhagavān is introduced as a person. And people get stuck in that concept of GOD. People think,
GOD is a particular person, located in a particular place. That idea gets crystallized. We should,
no doubt, start with this concept. But it should never get crystallized; because, once we are stuck
there, there is no chance of further progress at all.
This concept of bhagavān as a particular deity alone makes people think īśvara darśanaṃ or the
vision of GOD means it should happen in the form of bhagavān coming from somewhere and giving
darśanaṃ. This concept of bhagavān coming and giving darśanaṃ has become very, very
popular. And so, we feel, ‘so many others get darśanaṃ. For me alone, bhagavān is not coming!’
So, we close our eyes and try to see GOD inside. Or, we open our eyes and think GOD will come and
give darśanaṃ! And, even if bhagavān comes and gives darśanaṃ [I jocularly say], suppose Lord
Rama comes and gives darśanaṃ, we will immediately compare that Rama with the TV Rama and
think, ‘this Rama doesn’t look like that. Is he real?’ Thus, unfortunately, our religion has personalised
GOD. And īśvara darśanaṃ has been made a particular event, wherein bhagavān comes and gives
darśanaṃ and goes away! This is the problem if we stop with purāṇa. Therefore, upaniṣadic
teachings are very important. veda wants us to transcend this idea. bhagavat darśanaṃ we should
not work for at all. According to veda, bhagavān has already come down in the form of the very
universe itself!
so'kāmayata I bahusyāṃ prajāyeyeti I sa tapo'tapyata I sa tapastaptvā I idagmsarvamasṛjata I
… niruktaṃ cāniruktaṃ ca I nilayanaṃ cānilayanaṃ ca I vijñānaṃ cāvijñānaṃ ca I satyaṃ
cānṛtaṃ ca satyamabhavat I yadidaṃ kiñca I tatsatyamityācakṣate I [brahmānandavallī]
Thus, in all the upaniṣads, bhagavān’s first avatāra is the very universe itself. In the form of the
universe, bhagavān is available all the time. WHEREVER YOU SEE, WHATEVER DARŚANAṃ YOU HAVE, IS
ĪŚVARA DARŚANAṃ ONLY. Therefore, what is required for īśvara darśanaṃ is, changing our attitude
towards the world. Greater the rāga dveṣa, greater the obstacle for īśvara darśanaṃ. As we
reduce our rāga dveṣa and look at the creation in its totality, what we have is, bhagavān - in the
form of ākāśa, vāyu etc. If you study these 9 mantras you find that most of the GODs described
therein are nakṣatrās, vāyu, varuṇa, agni - they are all enumerated as devatās - indicating that we
have īśvara darśanaṃ all the time. We need not ask GOD to come. bhagavān will say, ‘I am
standing right before you; how come you are missing me and looking for some other bhagavān?’
Other than the world, there is no other bhagavān.
bhagavān obtains only in two forms. The seven-fold world is bhagavān. Then, who is the 8th one?
You should not search elsewhere. ‘I’, the observer, am the 8th aspect of bhagavān. Whatever I
observe is the observed bhagavān. ‘I’, the observer, am the observer bhagavān! And, other than
the observer and observed, there is no other bhagavān staying elsewhere, He needn’t come, smile
and say ‘Hi’ and go away. That concept we should get out of. Spiritual growth involves learning to
see everything as īśvara. This is the essence of this very, very profound discussion.
And the dialogue here goes like this. First śākalya asks [mantra-1], ‘how many GODs are there?’
kati eva devāḥ? Means, how many GODs are there? First, yājñavalkya answers, “trayaśca trī ca
śatā, trayaśca trī ca sahasreti” = 303+3003. Or, 3306. Because, in some veda mantra this
number is given. Keeping that, He gives the answer 3306 GODs are there. And śākalya next asks
the question, ‘who are they?’ Imagine, if yājñavalkya starts enumerating all the 3306!! But,
yājñavalkya answers, ‘don’t take it literally, 3306 only indicates that everything in the creation is
GOD’. Infinite GODs are there, because the world is filled-with infinite things. Therefore, 3306 means,
infinite GODs are there. Everything in the creation is GOD. Every chair is GOD. Every pen is GOD.
Every carpet is GOD. So, ananta devāḥ is the first answer. Then śākalya asks again, ‘please tell me
how many GODs are there?’ Then yājñavalkya comes to practical answers. “trayastriṃśad iti” - ‘33
GODs are there’.
He then enumerates all the 33 GODs [mantra-2]. “aṣṭau vasavaḥ, ekādaśa rudrāḥ; dvādaśā-
''dityāḥ te ekatriṃśati, indraścaiva prajāpatiśca trayastriṃśāviti” - 8 vasavaḥ, 11 rudrāḥ, 12
ādiyāḥ, [vasu rudra āditya are very important in the vedic pantheon. In śrāddha we perform, they
repeatedly invoke vasu rudra āditya - 8+11+12] = 31. Plus, indraḥ and prajāpatiḥ. Totally, 33
GODs. Then śākalya again asks [mantra-1], ‘how many GODs are there?’ yājñavalkya replies, “ṣaḍ
iti” - 6 GODs. Again, śākalya asks, ‘how many?’ yājñavalkya says, 3. Again śākalya asks, ‘how
many?’ yājñavalkya says, 2. Thus, 3306 to 33 to 6 to 3 to 2. Here, 2 means, the observer and the
observed. “annaṃ ca prāṇaḥ ca eva iti” [mantra-8]. annaṃ means, bhogyaṃ. prāṇaḥ means, the
bhoktā. The experiencer subject and experienced object. These are the two versions of bhagavān.
And then śākalya again asks [mantra-1] the question, ‘how many GODs are there?’ yājñavalkya
gives a mischievous answer, ‘one and half’ GODs. He is actually punning on the word ‘adhyardhaḥ’.
Actually, that is the name of prāṇaḥ. prāṇa means, prāṇa vāyu, the life principle. It is called
adhyardhaḥ, because all living beings depend upon prāṇa for their survival. For their existence, for
their growth, all of them depend on prāṇa. Therefore, it is called adhi ardhaḥ. [For Sanskrit
students, the word has double meaning. One meaning is, ṛddhi or growth happens adhi depending
on prāṇa. All growth happens depending on prāṇa. Therefore, prāṇa is called adhi ardhaḥ. ṛddhi,
vṛddhi mean growth. adhyardha means, he on whom all growth depends. This is one meaning.
And, from another angle when you see, it is adhyardhaḥ means, half over one. That is, one and a
half]. Thus, in double meaning yājñavalkya says, one and half devatās! But it is nothing but another
name for prāṇa tattvaṃ, not one & half.
Again, śākalya asks [mantra-1], ‘how many GODs are there?’ And yājñavalkya goes from one and
half to one. He says, “eka iti”. Then, finally, in mantra-9, śākalya asks, “katamaḥ ekaḥ devaḥ iti?”
– which is that ONE GOD? And yājñavalkya replies, “prāṇa iti, saḥ brahma” - prāṇaḥ or
hiraṇyagarbhaḥ, the bhoktā, the experiencer, is the ultimate one. That is the last one. [mantra 9.
Page 260]. prāṇaḥ here means, hiraṇyagarbhaḥ. And, saḥ brahma. brahma means, He is the
infinite one, all-pervading one. sarvaṃ vibharti iti brahma - He is the sustainer of the entire
creation. And that hiraṇyagarbha being sūkṣma tattvaṃ is called ‘tyad ity ācakṣate’. tyat here
means, that invisible principle. Because, life principle is not visible.
So, if the bodies of a person in deep sleep and a person who is dead are close by, which one is alive
and which one is dead you can’t say. So, the presence and absence of prāṇa is not visible. You only
have to infer its presence, by other methods. Therefore, prāṇa is called tyat - means, amūrtaḥ;
means, the invisible, apratyakṣaḥ. THIS HIRAṇYAGARBHA IS THE ULTIMATE GOD.
With this, dialogue number-1 is over. hiraṇyagarbha’s glory has been talked about. Hereafter
hiraṇyagarbha upāsana will come, which we will see in the next class.
ॐ पूण्
तदाहु: , यदयमेक इवैव पवते , अथ कथमध्यध इ�त ; यदिस्मिन्न सवर्मध्याध् न , तेनाध्यध इ�त ; कतम एको दे व
इ�त ; प्र इ�त , स ब्र त्य�दत्याच� ॥९॥
tadāhuḥ , yadayameka ivaiva pavate , atha kathamadhyardha iti ; yadasminnidaṃ sarvam-
adhyārdhnot , tenādhyardha iti ; katama eko deva iti ; prāṇa iti , sa brahma tyadityācakṣate II
In this 9th brāhmaṇaṃ, which is the final section of the 3rd chapter, we get a dialogue between
yājñavalkya and śākalyaḥ, otherwise known as vidagdhaḥ. vidagdha śākalyaḥ. In this dialogue,
we get three topics. First one is, hiraṇyagarbha stutiḥ; second one is, hiraṇyagarbha upāsana,
with 8-fold aspects, aṣṭavidha hiraṇyagarbha upāsana. And the third topic is, pañcavidha
hiraṇyagarbha upāsana. A highly complicated and involved upāsana. I don’t propose to go into all
the details. I would like to present the total picture just to give an idea about the essence, which is -
A SPIRITUAL SEEKER SHOULD ALWAYS BE AWARE OF THE TOTAL. The awareness of the total is
extremely important. Appreciation of the total is extremely important. How we are indebted to the
total, we must be aware of. And of our duties to the TOTAL also, we must be aware of. The entire
karmayoga is based on our awareness of the TOTAL. So that we will contribute in return to what we
are extracting from that. Therefore, the essence is, APPRECIATION OF THE TOTALITY. But that is
presented in a highly involved language, and is called hiraṇyagarbha upāsana.
We have completed the 1st topic of hiraṇyagarbha stuti. There it was pointed out that, ultimately
hiraṇyagarbha is one; and, it’s a principle which has got infinite knowledge, power etc. sarvajñaḥ
etc. The very word hiraṇyagarbha means, the one who carries omniscience within himself.
hiraṇyaṃ sarvajñatvaṃ garbhe yasya saḥ. garbha means, within himself. hiraṇyaṃ means,
omniscient. One who carries omniscience is hiraṇyagarbha. This omniscient, omnipotent
hiraṇyagarbha is only one. And this one hiraṇyagarbha alone expresses in the form of everything
and being in the creation. Therefore, everything and being is a manifestation of hiraṇyagarbha only.
And, when you appreciate hiraṇyagarbha through a particular thing in the creation, we call it a
devatā. If you take pañcabhūtāni, you can look at pṛthivī as pṛthivī; but, when you appreciate the
pṛthivī, the earth, as the expression of hiraṇyagarbha, we rename it pṛthivī devatā. The moment I
use the word devatā, I am conveying the idea that, even though I am looking at the pṛthivī only, I
am aware of the hiraṇyagarbha, the total, which is behind the pṛthivī. Similarly, jala devatā etc.
Thus, one hiraṇyagarbha himself, manifests as one devatā. Or, as one and half devatā, [if you
remember our earlier discussion]. And as 2 devatās, as 3 devatās, as 6 devatās, as 33 devatās, As
3306 devatās. And finally, as infinite devatās. Then, the upaniṣad gives the details of the 33
devatās. 8 vasavaḥ, ekādaśa rudrāḥ and 12 ādityāḥ. Normally, vasu, rudra and āditya are
considered as various deities, worshipped in karmakāṇḍa. But, in bṛhadāraṇyaka, the upaniṣad
gives a unique and special meaning for each one. A symbolic approach to these devatās. It being
an interesting and new approach, I will present those 3 only - vasu, rudra, āditya. aṣṭa, ekādaśa
and dvādaśa. While enumerating the aṣṭa vasavaḥ, the upaniṣad says, ‘the whole creation
consists of “agniśca pṛthivī ca vāyuśca antarikṣaṃ ca ādityaśca dyauśca candramāś ca
nakṣatrās ca ete vasavaḥ” [mantra 3.9.3].
They are nothing but nature. agni, pṛthivī, vāyu, antarikṣaṃ, ādityaḥ, dyauḥ, candra, nakṣatrās -
all these natural things are divided and perceived as aṣṭa vasavaḥ. The upaniṣad also gives a
reason why they are called vasavaḥ. In Sanskrit language, the word vasu means, wealth or
Class 61 – 23rd July 2018 – mantras 3-9-9 to 3-9-17 Download from www.arshaavinash.in Page 1
resources. That is why one of the names of the earth is vasundharā or vasudhā. Earth is called
vasundharā because, it carries within itself all the resources - petroleum products, metals, minerals
etc. It is full of wealth. vasu dadāti dhārayati iti vasudhā. The aṣṭa vasavaḥ, the 8 natural forces,
are called vasu because, all the resources required for human survival are hidden in them. We only
have to extract and make use of them. So, etasmin idaṃ sarvaṃ hitaṃ iti vasuḥ. vas means, to
stay, to reside. All the resources reside in these places. Upon the earth. Heaven has energy
resources - solar power. Vitamin D we are supposed to get from solar light only. bhagavān has kept
resources all around us. vāyu has wind energy which we use in windmills and wind energy farms.
Without agni our life itself will be impossible. jalaṃ has life-giving nutrients and is also very useful in
producing electricity. And so on. Therefore, they are called vasavaḥ, the sources or resources.
And then, what about ekādaśa rudrāḥ. In the karmakāṇḍa, we talk about it as the 11 expressions
of Lord śiva. And they are invoked in ekādaśa rudrābhiṣekaṃ. In each kumbhaṃ they will have
mahādeva, nīlalohita etc. Each rudra is invoked. But, bṛhadāraṇyaka defines eleven rudrās in a
special manner. “daśeme puruṣe prāṇāḥ ātma ekādaśa” iti ekādaśa rudrāḥ [mantra 3.9.4]. And
what are they? The ten sense organs. prāṇāḥ here means, indriyāṇi. There are ten sense organs
in every human being. What are those 10 sense organs? pañca jñānendriyāṇi + pañca
karmendriyāṇi. Then, what is the 11th most important organ? manaḥ - the mind, which is called
ātmā in bṛhadāraṇyaka. ātmā ekādaśaḥ. Thus, 11 rudrās are occupying everybody.
The next question is, ‘why are they called rudrāḥ? The same mantra says, “te yadā asmāt charīrāt
utkrāmanty atha rodayanti; tat yat rodayanti tasmāt rudrā iti”. When these 10 organs are
residing in the physical body, all is well. But, when the end-time comes, the organs - along with the
mind - want to get out of the physical body, whether we like it or not. They forcibly pull themselves
from the physical body. When? At the time of death; which is not a pleasant experience. asmāt
martyāt charīrāt utkrāmanty - when they go out, the going out rudrāḥ, will make every human
being cry. If he doesn’t cry, the others around at least cry! So, that which makes people cry - at the
time of death - are called rudrāḥ. rodayanti iti rudrāḥ. So, ekādaśa rudrāḥ.
What is the next one? dvādaśa ādityāḥ. 12 ādityāḥ are there. Normally, āditya represents the
sūryaḥ, whom we worship also. But, bṛhadāraṇyaka defines dvādaśa ādityāḥ in a special manner.
“dvādaśa vai māsāḥ saṃvatsarasya, ete ādityāḥ ete hīdaṃ sarvam ādadānā yanti - tasmāt
ādityā iti”. The 12 months of the year are called āditya devatāḥ. They are also expressions of
hiraṇyagarbha only. kāla tattvaṃ. And these 12 months are continuously moving. [Now only we
had January 1st; now July has come! Soon, another January will come]. And when the time is
running, it doesn’t run away by itself; it takes away everything from us - ete hī idaṃ sarvam
ādadānā yanti - our possessions, our resources, our faculties, our life, our karma - everything the
kāla tattvaṃ takes away! Just like a tsunami it just bulldozes everything. ādadāna means, carrying
everything from earth, from the world the time goes away. In fact, the whole generation is carried by
kāla tattvaṃ only. Therefore, the twelve months are the carriers of everything. So, they are called
ādityāḥ. ādaḥ means, to take away.
Thus, the upaniṣad talks about 8 vasavaḥ, ekādaśa rudrāḥ and 12 ādityāḥ. All of them are
expressions of one hiraṇyagarbha only, who is referred to as tyat. Who is called brahma. tyat
means, invisible power. Because, hiraṇyagarbha in his original nature is sūkṣmaḥ. Therefore, he is
called tyat. And, He is called brahma, because of two reasons. bṛhattamatvāt brahma. sarvasya
bharaṇāt brahma. bṛhattamaṃ means, biggest one, total. bharaṇaṃ means, the supporter, the
protector of everyone and everything. sarvaṃ vibharti iti brahma. So, the glory of hiraṇyagarbha
is sarvātmakatvaṃ. BEING ALL.
Up to this we saw in the last class. Now, we have to enter into the 2nd topic of aṣṭavidha
hiraṇyagarbha upāsana; and later, pañcavidha hiraṇyagarbha upāsana. Page 261. mantra 10.
प�ृ थव्ये यस्यायतनम , अिग्नल�: , मनोज्यो�: यो वै तं पर ु ुष �वद्यात्सवर्स्या परायणम ् , स वै वे�दता

स्याद्या�वल । वेद वा अहं तं परु ु,ष सवर्स्यात् परायणं यमात्; य एवायं शार�रः पर
ु ुष , स एष: , वदै व शाकल्;
तस् का दे वते�त; अमत
ृ �म�त होवाच ॥१०॥
pṛthivyeva yasyāyatanam, agnirlokaḥ, manojyotiḥ yo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ
parāyaṇam, sa vai veditā syādyājñavalkya I veda vā ahaṃ taṃ puruṣaṃ, sarvasyātmanaḥ
parāyaṇaṃ yamāttha; ya evāyaṃ śārīraḥ puruṣaḥ, sa eṣaḥ, vadaiva śākalya; tasya kā
devateti; amṛtamiti hovāca II [mantra 3.9.10]
This aṣṭavidha hiraṇyagarbha upāsana is from mantra 10 up to mantra 17. aṣṭavidha means,
hiraṇyagarbha expressing in 8-fold forms. In the last class, I said, aṣṭamurtiḥ - 8 forms, 8 aspects,
8 facets - of hiraṇyagarbha. Each facet is called a puruṣaḥ. So, aṣṭavidha puruṣa rūpeṇa,
hiraṇyagarbha upāsana. This is conveyed in the form of śākalya - yājñavalkya dialogue. And for
each puruṣa, 4 features are mentioned. You can imagine, the complication. One hiraṇyagarbha is
seen as 8 puruṣās. Each puruṣa has got 4 features. And each one of them is revealed here!
And, what are the 4 features? I will give you the names of the features. First feature is called
āyatanaṃ - the place of manifestation, the location of manifestation. You can call it locus. The 2nd
one is called lokaḥ. It means, the instrument of perception. darśana sādhanaṃ is called lokaḥ.
Each puruṣa has got a locus. Each puruṣa has an instrument of perception. The third one is jyotiḥ.
It means, sańkalpa sādhanaṃ, the instrument of thinking. Previous one is, instrument of
perception. This one is, the instrument of thinking. It is called jyotiḥ. So, āyatanaṃ, lokaḥ and
jyotiḥ. Then, the last one is, devatā - the cause or the source of its manifestation. utpatti kāraṇaṃ
- the reason for the manifestation of each puruṣa. Thus, āyatana, loka, jyoti, devatāḥ - these are
the 4 features of each puruṣa.
How does the dialogue go on? śākalya mentions 3 features. And then asks yājñavalkya, ‘which
puruṣa has these three features?’ yājñavalkya very casually gives the replies - ‘it belongs to such
and such puruṣa’. Not only yājñavalkya answers, he also prods śākalya saying, ‘ask me more
questions. I love to answer your questions. Ask more “vadaiva śākalya” “vadaiva śākalya”. In
every mantra it will come. vadaiva śākalya means, pṛccaiva śākalya - you ask more. And then
śākalya asks about the fourth feature - ‘what is the devatā? The utpatti kāraṇaṃ’. Thus, three
features are mentioned. puruṣa is asked about. Then, yājñavalkya asks for more questions. So
śākalya asks about the devatā. Then yājñavalkya mentions the devatā also. Thus, in each mantra
one puruṣa and its four features will be there. I will show you how to locate them in every mantra.
Let’s take the 10th mantra as the model mantra. In every mantra the 4th line will refer to puruṣaḥ.
śarīra puruṣa is the first puruṣa. In the first line, 3 features are there. “pṛthivy eva yasyāyatanam,
agnirlokaḥ, manaḥ jyotiḥ”. pṛthivī is the locus of manifestation. agni is the instrument of
perception. manas is the instrument of thinking. Thus, in every mantra the 4th line will talk about
puruṣa; first line will have 3 features; and, the final line, the fifth line will have the 4th, final feature.
“amṛtam iti hovāca” - amṛtaṃ is the devatā. devatā means, utpatti kāraṇaṃ. If you make a chart,
how should be the chart? First puruṣa and its 4 features - āyatanaṃ, lokaḥ, jyotiḥ, devatā. Keep
on filling-up. In the 10th mantra you can fill up the first line as - puruṣa is śarīra; pṛthivī is
āyatanaṃ; agni is lokaḥ; manaḥ is jyotiḥ. Finally, amṛtaṃ is the devatā.
Keeping this model, we will see the other mantras. Look at the 11th mantra, page 263.
काम एव यस्यायतम ् , हृदय लोक: , मनोज्य�त: , यो वै तं पर ु ुष �वद्यात्सवर्स्या परायणम ् , स वै वे�दता

स्याद्या�वल । वेद वा अहं तं परु ुष सवर्स्यात् परायणं यमात्; य एवायं काममयः पर
ु ुष स एष: , वदै व शाकल्;
तस् का दे वते�त; िस्त इ�त होवाच ॥११॥
kāma eva yasyāyatanam, hṛdayaṃ lokaḥ, manojyotiḥ, yo vai taṃ puruṣaṃ vidyātsarvasy-
ātmanaḥ parāyaṇam, sa vai veditā syādyājñavalkya । veda vā ahaṃ taṃ puruṣaṃ
sarvasyātmanaḥ parāyaṇaṃ yamāttha; ya evāyaṃ kāmamayaḥ puruṣaḥ sa eṣaḥ, vadaiva
śākalya; tasya kā devateti; striya iti hovāca II [mantra 3.9.11]
Based on model number-1, how should you see the 2nd puruṣa? Look at the 4th line. “kāmamayaḥ
puruṣaḥ” is the second puruṣa. Go back to first line. “kāma eva yasya āyatanam”. “hṛdayaṃ
lokaḥ”. “manaḥ jyotiḥ”. Mind will be common to all. Then, come to last line. “striya” is the devatā or
utpatti kāraṇaṃ. So, kāmamaya puruṣaḥ; kāmaḥ; hṛdayaṃ; manaḥ; striyaḥ - this is the 2nd
puruṣa and its 4 features.
śańkarācārya in His commentary explains each one of them and give reasons also. Sub-
commentators explain it further. If I go to those elaborations, you may run away. Therefore, I am not
going into the details. Have a simple chart to get an idea of the totality. Now we will go to the third
puruṣa. mantra 12, Page 264.
रूपाण्य यस्यायतम ् , च�ुल�क: , मनोज्यो�: , यो वै तं पर ु ुष �वद्यात्सवर्स्या परायणम ् , स वै वे�दता

स्याद्या�वल I वेद वा अहं तं परु ुष सवर्स्यात् परायणं यमात्; य एवासावा�दत्य पर
तस् का दे वते�त; सत्य�म� होवाच ॥१२॥
rūpāṇyeva yasyāyatanam, cakṣurlokaḥ, manojyotiḥ, yo vai taṃ puruṣaṃ vidyātsarvasy-
ātmanaḥ parāyaṇam, sa vai veditā syādyājñavalkya I veda vā ahaṃ taṃ puruṣaṃ
sarvasyātmanaḥ parāyaṇaṃ yamāttha; ya evāsāvāditye puruṣaḥ sa eṣaḥ, vadaiva śākalya;
tasya kā devateti; satyamiti hovāca II [mantra 3.9.12]
So, you can find out the third puruṣa. “āditye puruṣaḥ”. Always see the 4th line. āditya puruṣaḥ is
the third one. “rūpāṇyeva yasyāyatanam”. “cakṣurlokaḥ”. “manaḥ jyotiḥ”. “satyam” is the devatā
or utpatti kāraṇaṃ. rūpa means, form. cakṣu means, the eye, the instrument of perception. manaḥ
is the instrument of thinking. satyaṃ is the devatā. For satyaṃ and all, special meaning
śańkarācārya gives and explains the reason. I don’t want to go to the details. Note this much.
satyaṃ is the devatā, the utpatti hetuḥ for the third puruṣaḥ. Now we will go to the 4th puruṣa.
आकाश एव यस्यायतम ् , श्रो लोक: , मनोज्यो�: , यो वै तं पर ु ुष �वद्यात्सवर्स्या परायणम ् , स वै वे�दता

स्याद्या�वल I वेद वा अहं तं परु ुष सवर्स्यात् परायणं यमात्; य एवायं श्रौ प्रा�तश्र पर
ु ुष स एष: , वदै व
शाकल्; तस् का दे वते�त; �दश इ�त होवाच ॥१३॥
ākāśa eva yasyāyatanam, śrotraṃ lokaḥ, manojyotiḥ, yo vai taṃ puruṣaṃ vidyātsarvasy-
sarvasyātmanaḥ parāyaṇaṃ yamāttha; ya evāyaṃ śrautraḥ prātiśrutkaḥ puruṣaḥ sa eṣaḥ,
vadaiva śākalya; tasya kā devateti; diśa iti hovāca II [mantra 3.9.13]
So, what is the next puruṣa? puruṣa here is very difficult to pronounce “śrautraḥ prātiśrutkaḥ
puruṣaḥ” is the 4th one. What are the 4 features? “ākāśa eva yasyāyatanam”. “śrotraṃ lokaḥ”.
“manojyotiḥ”. ākāśa or space is the locus. Ears are the instrument of perception. Mind is he
instrument of thinking. And, “diśa iti hovāca”. diśaḥ, the directions, is the cause of manifestation.
तम एव यस्यायतम ् , हृदय लोक: , मनोज्यो�: , यो वै तं पर ु ुष �वद्यात्सवर्स्या परायणम ् , स वै वे�दता

स्याद्या�वल I वेद वा अहं तं पर ु ु ष सवर्स्यात् परायणं यमात्; य एवायं छायामयः पर
तस् का दे वते�त; मतृ ्यु�र� होवाच ॥१४॥
tama eva yasyāyatanam, hṛdayaṃ lokaḥ, manojyotiḥ, yo vai taṃ puruṣaṃ vidyātsarvasy-
sarvasyātmanaḥ parāyaṇaṃ yamāttha; ya evāyaṃ chāyāmayaḥ puruṣaḥ sa eṣaḥ, vadaiva
śākalya; tasya kā devateti; mṛtyuriti hovāca II [mantra 3.9.14]
So, the 5th puruṣa is “chāyāmayaḥ puruṣaḥ”. “tama eva yasyāyatanam”. And, what is the locus?
tamaḥ, darkness is the locus. Darkness means, ignorance. “hṛdayaṃ lokaḥ”. “manojyotiḥ”. And,
mind [which is common to all puruṣa] is the instrument of thinking. And, “mṛtyur iti hovāca”.
mṛtyuḥ or mortality is the utpatti kāraṇaṃ. That means, mortality is the result of ignorance.
tamaḥ literally means darkness. But here it means ignorance. Ignorance and death are always
connected; knowledge and immortality are always connected. “tamasomā jyotirgamaya
mṛtyormāmṛtaṃ gamaya”. Thus, tamas will lead to mṛtyu; whereas, jyoti will lead to amṛtaṃ,
immortality. Okay. chāyāmayaḥ puruṣaḥ is the 5th puruṣa. Remember, all these are aspects of one
hiraṇyagarbha only. Now we will go to the 6th one. mantra15.
रूपाण्य यस्यायतम ् , च�ुल�क: , मनोज्यो�: , यो वै तं पर ु ुष �वद्यात्सवर्स्या परायणम ् , स वै वे�दता

स्याद्या�वल I वेद वा अहं तं पर ु ु ष सवर्स्यात् परायणं यमात्; य एवायमादश� पर
तस् का दे वते�त; अस�ु र�त होवाच ॥१५॥
rūpāṇyeva yasyāyatanam, cakṣurlokaḥ, manojyotiḥ, yo vai taṃ puruṣaṃ vidyātsarvasy-
sarvasyātmanaḥ parāyaṇaṃ yamāttha; ya evāyamādarśe puruṣaḥ sa eṣaḥ, vadaiva śākalya;
tasya kā devateti; asuriti hovāca II [mantra 3.9.15]
So, now you can yourself do the home work. What is the 6th puruṣa? “ādarśe puruṣaḥ”. ādarśe or
ādarśa means, a mirror. Even a mirror is taken. And what are the 4 features? “rūpāṇyeva
yasyāyatanam”. “cakṣurlokaḥ”. “manojyotiḥ”. rūpāṇi or form is the locus. cakṣuḥ, the eye is
instrument of perception. Mind is the instrument of thinking. And, what is the devatā? “asuḥ iti
hovāca”. asuḥ means, prāṇā or life span or life. When we read these mantras we will not
remember anything. By the time we come to the 6th puruṣa, we would have forgotten the others! By
chance you remember you will have a problem. Why?
In mantra 12 it was said, “rūpāṇyeva yasyāyatanam”. That was puruṣa number 3. Here also
rūpāṇi is there. Is it not a repetition? No. There is a subtle difference. One is ordinary form. The
other one is bright form. Bright means, glaring to the eyes. In tarka śāstra, they are called
abhāsvara rūpaṃ and bhāsvara rūpaṃ. abhāsvara means ordinary, non-glaring. bhāsvara
means, glaring form. Thus, there is a difference between the 3rd puruṣa and the 6th puruṣa.
abhāsvara rūpāṇi and bhāsvara rūpāṇi. So, that is the āyatanaṃ. Now, the 7th one. mantra 16.
आप एव यस्यायतम ् , हृदय लोक: , मनोज्यो�: , यो वै तं पर ु ुष �वद्यात्सवर्स्या परायणम ् , स वै वे�दता

स्याद्या�वल I वेद वा अहं तं पर ु ुष सवर्स्यात् परायणं यमात्; य एवायमप्स परु ुष स एष: , वदै व शाकल्;
तस् का दे वते�त; वरु इ�त होवाच ॥१६॥
āpa eva yasyāyatanam, hṛdayaṃ lokaḥ, manojyotiḥ, yo vai taṃ puruṣaṃ vidyātsarvasy-
sarvasyātmanaḥ parāyaṇaṃ yamāttha; ya evāyamapsu puruṣaḥ sa eṣaḥ, vadaiva śākalya;
tasya kā devateti; varuṇa iti hovāca II [mantra 3.9.16]
What is the 7th puruṣa? “apsu puruṣaḥ”. jala puruṣaḥ. ap means, water. Thus, you find that all the
natural forces are brought as puruṣaḥ. pṛthivy is mentioned; ākāśa is mentioned; jalam is
mentioned. Even though all this has been put in technical jargons, ultimately the essence is, THE
WHOLE CREATION AND ITS FACULTIES - BOTH AT ITS OBJECTIVE AND AT ITS SUBJECTIVE INDIVIDUAL
LEVELS - ALL OF THEM ARE ONE BHAGAVĀN ONLY! These vedic upāsanās have over time faded away.
All these upāsanās nobody is practicing now. They have been replaced by purānic viśvarūpa
upāsanās. So, aṣṭavidha hiraṇyagarbha upāsana and all are only in the texts & note books. If you
want to practice viśvarūpa upāsana, in viṣnu sahasranāma we have got a beautiful śloka –
bhūḥ pādau yasya nābhirviyadasuranilaścandra sūryau ca netre
karṇāvāśāḥ śiro dyaurmukhamapi dahano yasya vāsteyamabdhiḥ I
antaḥsthaṃ yasya viśvaṃ suranarakhagagobhogigandharvadaityaiḥ
citraṃ raṃramyate taṃ tribhuvana vapuṣaṃ viṣṇumīśaṃ namāmi II
bhūḥ pādau - the earth itself is the feet of the Lord. yasya nābhir viyat - the entire sky or space
[viyat means ākāśa] is like the central part of viṣṇu, the nābhiḥ. asuḥ anilaḥ - the blowing wind is
the life breath of viśvarūpa īśvara. What are His eyes? candra sūryau ca netre, candra and
sūrya are bhagavān’s eyes. karṇāu āśāḥ - the ten directions are like the ears of the Lord. That
means, any secret you talk anywhere bhagavān will hear. Remember! karṇāu āśāḥ. Then, śiraḥ
dyauḥ - the heavenly regions is the head of the Lord. mukham api dahanaḥ - bhagavān’s mouth is
the agniḥ. Just as agni swallows everything in the yāga, bhagavān swallows everything in His
mahā yāga called pralayaṃ. It is the fire. yasya vāsteyam abdhiḥ - the entire ocean and all places
of water are like His bladder, the lower part of the stomach. vāsteyaṃ means bladder. antaḥ sthaṃ
yasya viśvaṃ - within that infinite bhagavān’s body all these worlds are there. When yaśodā asked
Lord kṛṣṇā to open His mouth, bala kṛṣṇā opened it. And she was amazed to see all the lokās
inside His tiny mouth! Similarly, within one viśvarūpa īśvara, sura nara khaga go bhogi
gandharva daityaiḥ - devās are there; asurās are there; snakes are there; cows are there;
gandharvās are there. They are all within the body of bhagavān, just as within our body so many
millions of bacteria are there! devās, as well as, asurās - good ones are there; bad ones are also
there. Then, citraṃ raṃ ramyate taṃ - wonderful indeed is the viśva rūpa īśvara whose
darśanam we get, when? All the time we get viśva rūpa īśvara darśanam.
But what is our glory? We miss this viśvarūpa īśvara and go to some temple and wait in queue for
hours!! The ever available, wonderful īśvara we ignore!! And we go to difficult places and stand in
queues. I am not saying, ‘don’t go’. Go to Tirupati. At least laddu you will get! Remember, we have
to grow out of that. bhaktā means, I should not miss bhagavān at any time. As long as I feel
bhagavān is only in temples and miss Him outside the temple, I am an immature bhaktā. A mature
bhaktā is one who doesn’t miss Him at any time. “tribhuvana vapuṣaṃ viṣṇumīśaṃ namāmi”. So,
these ślokās replace these bṛhadāraṇyaka mantras. Not only that. We get pictures also; some
pictures where viṣnu’s body is drawn in a big frame and oceans, mountains, cows etc are drawn in
stomach area. They draw so that we can visualise the totality. Thus, purāṇic viśvarūpa upāsanās
have replaced vedic viśvarūpa upāsanās. These mantras are about vedic viśvarūpa. And if you
are a śiva bhaktā, we have a corresponding one also –
pīṭhaṃ yasyāḥ dharitrī jaladharakalaśā lińgamākāśamūrtiḥ
nakṣatraṃ puṣpamālā grahagaṇakusumaṃ netracandrārkavahniḥ I
kukṣau saptasamudraṃ bhujagiriśikharaṃ saptapātālapādaṃ
vedaṃ vaktraṃ ṣaḍańgaṃ daśadiśivasanaṃ divyalińgaṃ namāmi II
- the whole dome of the cosmos that we see is the śivalińgaṃ. All the stars are ornaments of the
Lord. And, rudrābhiṣekaṃ is done to Lord śiva every time it rains [except in Madras! Everywhere
else, bhagavān’s abhiṣekaṃ is going on!] jaladharakalaśā. jaladhara means, clouds. They are the
kalaśaṃ for the abhiṣekaṃ. In the śiva temples, over the śivalińgaṃ there will be the abhiṣeka
kalaśaṃ filled with water. The clouds are that kalaśaṃ; and the rains are the abhiṣekaṃ. Thus, in
one way or the other, may you never miss bhagavān. viśvarūpa bhakti is a compulsory 2nd stage,
before going to advaita jñānaṃ. jñānī’s bhakti is further maturity, which is higher than even
viśvarūpa bhakti. But there is no nirguṇa bhakti, without going through viśvarūpa bhakti. It is
compulsory. Anyway, let us complete the aṣṭa puruṣās, the aṣṭavidha hiraṇyagarbha upāsana.
[Where are we now? 16th mantra we read]. What is the 7th puruṣa? “apsu puruṣaḥ”. jala puruṣaḥ.
ap means, water. āpaḥ is the āyatanaṃ; waters are the locus. “hṛdayaṃ lokaḥ” - hṛdayaṃ is the
instrument of perception. “manojyotiḥ” - manaḥ is the instrument of thinking. And, what is the
devatā? “varuṇa iti hovāca”. Now, we will complete the 8th puruṣa also.
रे त एव यस्यायतम ् , हृदय लोक: , मनोज्यो�: , यो वै तं पर ु ुष �वद्यात्सवर्स्या परायणम ् , स वै वे�दता

स्याद्या�वल I वेद वा अहं तं पर ु ुष सवर्स्यात् परायणं यमात्; य एवायं पत्रम
ु परु ुष स एष:, वदै व शाकल्;
तस् का दे वते�त; प्रजाप�त�र होवाच ॥१७॥
reta eva yasyāyatanam, hṛdayaṃ lokaḥ, manojyotiḥ, yo vai taṃ puruṣaṃ vidyātsarvasy-
sarvasyātmanaḥ parāyaṇaṃ yamāttha; ya evāyaṃ putramayaḥ puruṣaḥ sa eṣaḥ, vadaiva
śākalya; tasya kā devateti; prajāpatiriti hovāca II [mantra 3.9.17]
So, you can understand the 8th puruṣa. The most important puruṣaḥ. “putramayaḥ puruṣaḥ”. So,
your own putra or putrī also is an expression of hiraṇyagarbha only, even though you don’t feel
divinity. When you see their behavior, you may doubt. But whatever it is, everyone is bhagavān’s
manifestation only. “putramayaḥ puruṣaḥ” is 8th puruṣaḥ. And, “reta eva yasyāyatanam”. retaḥ
stands for reproductive power or faculty. puruṣa bījaṃ is the locus. Or, strī bījaṃ is the locus.
“hṛdayaṃ lokaḥ”. hṛdayaṃ is the instrument of perception. “manojyotiḥ” - mind is the instrument of
thinking. And, what is the last feature? “prajāpatir iti hovāca” - prajāpatiḥ is the devatā, the reason
for manifestation.
With this, all the 8 puruṣās have been revealed in the form of questions and answers between
śākalya and yājñavalkya. All this time śākalya had a chance to escape from yājñavalkya. He
could have escaped; but he doesn’t. He is questioning more and more, irritating yājñavalkya more
and more. Finally, he is going to lose his head. That climax will come in the next class.
ॐ पूण्
रे त एव यस्यायतम ् , हृदय लोक: , मनोज्यो�: , यो वै तं पर ु ुष �वद्यात्सवर्स्या परायणम ् , स वै वे�दता
स्याद्या�वल I वेद वा अहं तं पर ु ुष सवर्स्यात् परायणं यमात्; य एवायं पत
ु ्रम पर
ु ुष स एष:, वदै व शाकल्;
तस् का दे वते�त; प्रजाप�त�र होवाच ॥१७॥
reta eva yasyāyatanam, hṛdayaṃ lokaḥ, manojyotiḥ, yo vai taṃ puruṣaṃ vidyātsarvasy-
sarvasyātmanaḥ parāyaṇaṃ yamāttha; ya evāyaṃ putramayaḥ puruṣaḥ sa eṣaḥ, vadaiva
śākalya; tasya kā devateti; prajāpatiriti hovāca II [mantra 3.9.17]
In these 8 mantras, beginning from the 10th up to the 17th, through a series of questions & answers.
The upaniṣad talked about aṣṭavidha hiraṇyagarbha upāsana, where one hiraṇyagarbha, the
ultimate īśvara, is visualised as 8 puruṣāḥ - as 8 facets or with 8 aspects. And, each aspect is
associated with an āyatanam, a locus of manifestation. With a lokaḥ, an instrument of perception.
And, a jyotiḥ - an instrument of thinking. And an utpatti kāraṇaṃ, a devatā.
That aṣṭavidha hiraṇyagarbha upāsana is completed with the 17th mantra. Now śākalya the
questioner, doesn’t leave yājñavalkya, irritating yājñavalkya. So, he enters into another series of
dialogue. And before that, yājñavalkya gives a warning. Already gārgī had given a warning at the
end of the 8th section. [Do you remember?] gārgī had said, ‘yājñavalkya has answered the ultimate
two questions regarding īśvara, the saguṇaṃ brahma and akṣaraṃ, the nirguṇaṃ brahma.
Hereafter, let us save ourselves by offering namaskāraṃ. Let us allow yājñavalkya to take away
the cows.’ Already gārgī gave that warning. śākalya didn’t listen and he is keeping on questioning
yājñavalkya almost to the level of irritation. And yājñavalkya gives a warning here. But, in spite of
the warning, śākalya enters into another question series regarding pañcavidha hiraṇyagarbhaḥ.
So, we will enter that. First, we will see yājñavalkyā’s warning.
शाकल्ये� होवाच या�वल्क: , त्वा िस्व�दम ब्राह् अङ्गाराव�यणमक्३ इ�त ॥१८॥ [mantra 3.9.18]
śākalyeti hovāca yājñavalkyaḥ, tvāṃ svidime brāhmaṇā ańgārāvakṣayaṇamakratā3 iti II
[akratā3 is there. Therefore, it has to be elongated]. How does yājñavalkya warn? yājñavalkya
says, all these brāhmaṇās challenged me. I answered all of them. They don’t know how to handle
me hereafter. I have become a difficult person to handle. Now, instead of handling me directly they
are trying to handle me indirectly, through you; because, they are scared to approach me. Therefore,
at your expense, they are watching the whole tamāṣā. They should have dissuaded you when you
started. Even now, they are not doing that. So, you have become an instrument for them to handle
me. He gives the example of the tongs which are used to handle hot coal, the hot embers. When
you cannot handle it directly, because your hands will get bunt, you use a pair of tongs. Similarly,
here also, they don’t want to handle me, because ‘I am hot stuff’. Therefore, they are using you
śākalya as tongs. They are trying to have fun with me.
“śākalyeti hovāca yājñavalkyaḥ” - yājñavalkya addressed śākalya. “tvāṃ svidime brāhmaṇā” -
all these brāhmaṇās who are scared to talk to me have converted you to “ańgārāvakṣayaṇam”.
ańgāraḥ means, burning coal. avakṣayaṇam means, the tongs which is used to lift it and put in
water. Now a days coal is not there. We don’t know these examples. In olden days, they will take it
and dip in water for next day’s use. “akratā3 iti”. And akratā is lengthened to indicate that - śākalya
think well before getting into more dialogue. You are getting into more and more danger. It may lead
to your losing your head. But, śākalya doesn’t listen to that. vināśa kāle viparīta buddhiḥ.
Therefore, śākalya continues further, asking more questions. mantra 19 -
या�वल्क्ये होवाच शाकल्: , य�ददं कुरुपञ्चालान ब्राह्मणानत्यव , �कं ब्र �वद्वा�न�; �दशो वेद सदे वाः
सप्र�तष इ�त; यद्�दश वेत् सदे वाः सप्र�तष् ॥१९॥
yājñavalkyeti hovāca śākalyaḥ, yadidaṃ kurupañcālānāṃ brāhmaṇānatyavādīḥ, kiṃ brahma
vidvāniti; diśo veda sadevāḥ sapratiṣṭhā iti; yaddiśo vettha sadevāḥ sapratiṣṭhitāḥ II [3.9.19]
“yājñavalkyeti hovāca śākalyaḥ” - so, śākalya challenges yājñavalkya further. He addressed
yājñavalkya. “yadidaṃ kurupañcālānāṃ brāhmaṇān atyavādīḥ” - you have defeated all the other
brāhmaṇās belonging to the kuru deśa and pañcāla deśa. From kuru deśa only kauravās came.
From pañcala deśa, pañcāli came. They were small kingdoms within India. So, kurūpañcālānāṃ
brāhmaṇān - all the vedic scholars from these kingdoms atyavādi - you overpowered, defeated in
arguments. But, don’t think that just because you could defeat all of them, you are the greatest. I am
going to challenge you with further questions.
So, “kiṃ brahma vidvān iti” he asked. yājñavalkya has already explained about both saguṇaṃ
brahma and nirguṇaṃ brahma. But, śākalya is freshly asks the question, again! ‘Do you know
brahman?’ It’s like after the musician elaborately sings kalyāṇi rāgam for one hour, at the end of
whole song, this person sends a note, ‘can you please sing kalyāṇi rāgam?’ Like that, all the
brahman topics are already covered, answered. And now yājñavalkya might be hungry also. But,
śākalya again asks, ‘do you know brahman?’
“kiṃ brahma vidvān iti?” he asked. Are you the knower of brahman? And, when he uses the word
brahman, śākalya knows only about saguṇaṃ brahma, hiraṇyagarbhaḥ. Already yājñavalkya
has covered saguṇaṃ and nirguṇaṃ. But, śākalya again goes back to saguṇaṃ brahma! And,
what type of saguṇaṃ brahma it is? He says, “diśaḥ veda sa devāḥ sa pratiṣṭhā iti” - the
hiraṇyagarbha that is associated with the 5 directions, in the form of 5 devatās. pañca dik devatā
rūpeṇa hiraṇyagarbha upāsana. And what are the 5 directions? We have heard four. Or, we have
heard of eight. But, here, peculiarly five. The four main directions – E.S.W.N - plus ūrdhvaṃ.
ūrdhvaṃ means, up and above. All the five directions have got relevant devatās. Those presiding
deities are called dik devatās. And śākalya says, each devatā is an aspect of one hiraṇyagarbha.
He doesn’t talk about 5 devatās; but, about one hiraṇyagarbha, who has got the five devatās as
His own aspects or limbs. Like the aṣṭavidha hiraṇyagarbha, pañcavidha hiraṇyagarbha I know.
And not only I know the five devatās, each devatā also has got three layers of support. pratiṣṭhā-1.
pratiṣṭhā-2. And, pratiṣṭhā-3. pratiṣṭhā means, support. That means, the devatās have got
support. And support-1 has got support-2. And that support-2 has got another one, support-3. I know
all the five devatās and the three layers of pratiṣṭhā for each one of them. Do you know? If you
don’t know, you cannot take the cows. So, ultimately it boiled down to that only!
So, dik devatā rūpa hiraṇyagarbhaṃ ahaṃ veda. And, what type of hiraṇyagarbha? “sa devāḥ
sa pratiṣṭhā”. sa devāḥ means, associated with their pañca devatās. sa means, associated with.
And, sa pratiṣṭhitāḥ. Each devatā is having three layers of pratiṣṭhā, support. And why does he
say three layers? It is not three pratiṣṭhā for one devatā. For the devatā there is only one
pratiṣṭhā. And for that pratiṣṭhā another pratiṣṭhā; and for that second pratiṣṭhā another
pratiṣṭhā! Not all the three pratiṣṭhā together support one devatā. Each one supports the next one.
So, sa pratiṣṭhāḥ iti. And then śākalya says, “yad diśo vettha sadevāḥ sapratiṣṭhitāḥ” - suppose
you claim that you know, …
I will not allow you to go. It is not enough that you say you know. I will ask you question regarding
each dik devatā and the three pratiṣṭhās. I am going to ask. May you be ready to answer all these
questions. Therefore, five devatāḥ. Five pratiṣṭhā-1. Five pratiṣṭhā-2, five pratiṣṭhā-3. That
means, about 15 pratiṣṭhās he is going to ask about in the following mantras. We will read those 5
mantras. [I am not going into the details. I will just summarise these topics]. mantra 20 -
�कन्देवतोऽस्य प्राच् �दश्यसी�; आ�दत्यदेव इ�त; स आ�दत्य किस्न ् प्र�तिष इ�त; च�ुषी�त; किस्मन् च�ुः
प्र�तिष्ठत�; रूपेिष्व, च�ुषा �ह रूपा� पश्य�; किस्मन् रूपा� प्र�तिष्ठतान; हृद इ�त होवाच, हृदये �ह
रूपा� जाना�त, हृदय ह्ये रूपा� प्र�तिष्ठत भवन्ती�; एवमेवतै द्या�वल् ॥२०॥
kindevato'syāṃ prācyāṃ diśyasīti; ādityadevata iti; sa ādityaḥ kasmin pratiṣṭhita iti;
cakṣuṣīti; kasminnu cakṣuḥ pratiṣṭhitamiti; rūpeṣviti, cakṣuṣā hi rūpāṇi paśyati; kasminnu
rūpāṇi pratiṣṭhitānīti; hṛdaya iti hovāca, hṛdayena hi rūpāṇi jānāti, hṛdaye hyeva rūpāṇi
pratiṣṭhitāni bhavantīti; evamevaitad yājñavalkya II [mantra 3.9.20]
“kim devataḥ asyāṃ prācyāṃ diśi asi iti?” - so here the first direction, that is eastern direction is
taken. “ādityadevata iti” - the devatā is āditya devatā. And for that āditya devatā of eastern
direction, three pratiṣṭhās are mentioned. “sa ādityaḥ kasmin pratiṣṭhita iti?” If you see the
second line, “cakṣuṣi iti” - eye is pratiṣṭhā number-1. “kasminnu cakṣuḥ pratiṣṭhitam iti?”
“rūpeṣu iti” - the forms & colours are pratiṣṭhā number-2. Then, “kasminnu rūpāṇi pratiṣṭhitāni
iti?”. “hṛdaya iti hovāca” - hṛdayaṃ, the heart or the mind, is pratiṣṭhā number-3. So, sūrya
devatā, cakṣu, rūpāṇi and hṛdayaṃ. The eyes, the forms & colours and the mind are the pratiṣṭhā
one, two and three. The devatā is āditya devatā. [You can make a chart. Directions, devatā,
pratiṣṭhā one, two & three]. This is regarding East. “hṛdayena hi rūpāṇi jānāti, hṛdaye hi eva
rūpāṇi pratiṣṭhitāni bhavanti iti” - the ultimate pratiṣṭhā or support is the hṛdayaṃ or mind. So,
“evam eva etad yājñavalkya” - yājñavalkya, what you say is correct only.
Now comes, southern direction. mantra 21 -
�कन्देवतोऽस्य द��णायां �दश्यसी�; यमदे वत इ�त; स यमः किस्मन्प्र�त इ�त; य� इ�त; किस्मन् य�ः
प्र�तिष इ�त; द��णाया�म�त; किस्मन् द��णा प्र�तिष्ठत; श्रद्धाया�, यदा ह्ये श्रद्ध� द��णां ददा�त;
श्रद्धा ह्यव द��णा प्र�तिष्ठत; किस्मन् श्रद प्र�तिष्ठत; हृद इ�त होवाच, हृदये �ह श्रद् जाना�त, हृदय
ह्ये श्रद प्र�तिष् भवती�त; एवमेवतै द्या�वल् ॥२१॥
kindevato'syāṃ dakṣiṇāyāṃ diśyasīti; yamadevata iti; sa yamaḥ kasminpratiṣṭhita iti; yajña
iti; kasminnu yajñaḥ pratiṣṭhita iti; dakṣiṇāyāmiti; kasminnu dakṣiṇā pratiṣṭhiteti;
śraddhāyāmiti, yadā hyeva śraddhatte'tha dakṣiṇāṃ dadāti; śraddhāyāṃ hyeva dakṣiṇā
pratiṣṭhiteti; kasminnu śraddhā pratiṣṭhiteti; hṛdaya iti hovāca, hṛdayena hi śraddhāṃ jānāti,
hṛdaye hyeva śraddhā pratiṣṭhitā bhavatīti; evamevaitadyājñavalkya II [mantra 3.9.21]
“kim devataḥ asyāṃ dakṣiṇāyāṃ diśi asi iti?”. So, the second one is the southern direction.
“yamadevata iti”. devatā is yama. “sa yamaḥ kasmin pratiṣṭhita iti?” devatā pratiṣṭhā number-1
is, “yajña iti”. yajña is the pratiṣṭhitā, the support number-1. “kasminnu yajñaḥ pratiṣṭhita iti?”
And yajña is based on what? “dakṣiṇāyām iti”. dakṣiṇa is pratiṣṭhitā, the support number-2.
“kasminnu dakṣiṇā pratiṣṭhita iti?” “śraddhāyāmiti, yadā hyeva śraddhatte'tha dakṣiṇāṃ
dadāti; śraddhāyāṃ hyeva dakṣiṇā pratiṣṭhiteti”. dakṣiṇa and śraddhā we have to take
together, because dakṣiṇa will be given in yajña, only when there is śraddhā. If there is no
śraddhā, you will ask, ‘why should I waste money on these brāhmins? Therefore, śraddhā is
support number-2, because of which alone dakṣiṇa is given. “kasminnu śraddhā pratiṣṭhita iti?”
The third support upon which śraddhā is based is what? “hṛdaya iti hovāca, hṛdayena hi
śraddhāṃ jānāti, hṛdaye hi eva śraddhā pratiṣṭhitā bhavati iti”. śraddhā is in the hṛdayaṃ.
Therefore, mind is the final support in all of them. The first and second support may vary; but, the
third and ultimate support will be one mind for all of them. Thus, the whole hiraṇyagarbha is
ultimately based on the mind. That is mentioned. Therefore, yamaḥ is the devatā. And, yajña,
śraddhā and hṛdayaṃ are pratiṣṭhās one, two & three. Then, “evam eva etad yājñavalkya” -
yājñavalkya, what you say is correct only. Now comes, western direction. mantra 22 -
�कन्देवतोऽस्य प्रतीच् �दश्यसी�; वरुणदेव इ�त; स वरुण किस्मन्प्र�त इ�त; अिप्स्व; किस्मन्न्व
प्र�तिष् इ�त; रे तसी�त; किस्मन् रे तः प्र�तिष्ठत�; हृद इ�त, तस्माद� प्र�तर जातमाहु: , हृदया�द सपृ ्: ,
हृदया�द �न�मर् इ�त, हृदय ह्ये रे तः प्र�तिष् भवती�त; एवमेवत
ै द्या�वल् ॥२२॥
kindevato'syāṃ pratīcyāṃ diśyasīti; varuṇadevata iti; sa varuṇaḥ kasminpratiṣṭhita iti;
apsviti; kasminnvāpaḥ pratiṣṭhitā iti; retasi iti; kasminnu retaḥ pratiṣṭhitam iti; hṛdaya iti,
tasmādapi pratirūpaṃ jātamāhuḥ hṛdayādiva sṛptaḥ, hṛdayādiva nirmita iti, hṛdaye hyeva
retaḥ pratiṣṭhitaṃ bhavati iti; evamevaitadyājñavalkya II [mantra 3.9.22]
“kim devataḥ asyāṃ pratīcyāṃ diśyasi iti?” Now, the western direction. “varuṇa devata iti”. “sa
varuṇaḥ kasmin pratiṣṭhita iti?” The devatā is varuṇaḥ. “sa varuṇaḥ kasmin pratiṣṭhita iti?”
devatā pratiṣṭhā number-1 is what? “apsu iti” āpaḥ or jalaṃ is the support number-1. “kasminnu
āpaḥ pratiṣṭhitā iti?” “retasi iti” - pratiṣṭhā number-2 is retaḥ. The generative power, bījam or bīja
śakti is retaḥ. “kasminnu retaḥ pratiṣṭhitam iti?” “hṛdaya iti”. So, the third and final pratiṣṭhā is
hṛdayaṃ. pratiṣṭhā number-3. Thus, varuṇa devatā, āpaḥ, retaḥ and hṛdayaṃ are pratiṣṭhā one,
two & three. And then, the next one, northern direction. mantra 23 -
�कंदे वतोऽस्यामुद�च्य �दश्यसी�; सोमदे वत इ�त; स सोमः किस्मन्प्र�त इ�त; द��ाया�म�त; किस्मन् द��ा
प्र�तिते�त; सत् इ�त, तस्माद� द��तमाहुः सत्य वदे �त, सत्य ह्ये द��ा प्र�तिष्ठत; किस्मन् सत्य प्र�तिष-
�म�त; हृद इ�त होवाच, हृदये �ह सत्य जाना�त, हृदय ह्ये सत्य प्र�तिष् भवती�त; एवमेवैतद्या�वल् ॥२३
kim devataḥ asyāṃ udīcyāṃ diśyasīti; somadevata iti; sa somaḥ kasminpratiṣṭhita iti;
dīkṣāyāmiti; kasminnu dīkṣā pratiṣṭhiteti; satya iti, tasmādapi dīkṣitamāhuḥ satyaṃ vadeti,
satye hyeva dīkṣā pratiṣṭhiteti; kasminnu satyaṃ pratiṣṭhitamiti; hṛdaya iti hovāca, hṛdayena
hi satyaṃ jānāti, hṛdaye hyeva satyaṃ pratiṣṭhitaṃ bhavatīti; evamevaitadyājñavalkya II [3.9.23]
“kim devataḥ asyāṃ udīcyāṃ diśyasīti?” So, the next one is the northern direction. udīcyāṃ is
the north. “somadevata iti”. So, the presiding deity, devatā of north is somaḥ, Moon. “sa somaḥ
kasmin pratiṣṭhita iti?” devatā pratiṣṭhā number-1 is what? “dīkṣāyām iti”. pratiṣṭhā number-2 is
dīkṣā. It means, the disciplines to be followed by a person who undertakes a vedic ritual.
So, before starting the vedic ritual - especially when the ritual will run into longer times - he will have
to take a thread. And then he has to say, ‘I will follow these rules’. He has to take a vow. That vow is
called dīkṣā. One of the things that ritualist used to do is, during the time of rituals, he is not
supposed to shave. Naturally, his beard and all of them will grow. Therefore, in any big karmāṇi that
is one of the disciplines. Because of this observation, in Tamil, now a days, the word dīkṣā is used
in the meaning of long hair! They think dīkṣā means hair. dīkṣā has nothing to do with the growing
hair. dīkṣā means, the dos and don’ts taken as a vow, when he starts the vedic ritual. That is called
dīkṣā. Even those people who go to sabarimalai etc. follow the 48 days vrataṃ. [Now I should not
introduce that. It is a big issue in the court]. They take a vrataṃ. That vrataṃ is called dīkṣā. One of
the vrataṃs during that time is, you should not tell a lie. That doesn’t mean at other times you can
tell!! But the special rule is, during that time you should not.
That is why in kaṭhopaniṣad, naciketas’s father first says in anger, ‘I will give you to yama dharma
rājā’. But later he goes back, ‘I did not mean that’. But, naciketas insists, ‘you have uttered that
statement in the yāga śālā. Your wow is, you should not go back on your words in the yāga śālā’.
Therefore, truthfulness is very important. And, dīkṣā is valid only when satyaṃ is followed. dīkṣā is
pratiṣṭhā on satyaṃ. First pratiṣṭhā is dīkṣā; second pratiṣṭhā is satyaṃ; third pratiṣṭhā is of
course the mind. Mind alone has to follow the truthfulness. So, “tasmādapi dīkṣitamāhuḥ satyaṃ
vadeti, satye hyeva dīkṣā pratiṣṭhiteti”. Then, “kasminnu satyaṃ pratiṣṭhitamiti?” “hṛdaya iti
hovāca, hṛdayena hi satyaṃ jānāti, hṛdaye hyeva satyaṃ pratiṣṭhitaṃ bhavatīti”. So, the third
and final pratiṣṭhā is hṛdayaṃ. pratiṣṭhā number-3.
Thus, soma devatā, dīkṣā, satyaṃ and hṛdayaṃ are pratiṣṭhā one, two & three. And then, the
next one, the last one. dik devatā. mantra 24 -
�कंदे वतोऽस्या ध्रुवाय �दश्यसी�; अिग्नदेव इ�त; सोऽिग्न किस्मन्प्र�त इ�त; वाची�त; किस्मन् वाक्
प्र�तिष्ठत; हृद इ�त; किस्मन् हृदय प्र�तिष्ठत� ॥२४॥
kim devataḥ asyāṃ dhruvāyāṃ diśyasi iti; agnidevata iti; so'gniḥ kasminpratiṣṭhita iti; vācīti;
kasminnu vāk pratiṣṭhiteti; hṛdaya iti; kasminnu hṛdayaṃ pratiṣṭhitamiti II [mantra 3.9.24]
“kim devataḥ asyāṃ dhruvāyāṃ diśy asi iti?”. dhruvā here refers to ūrdhva bhāga, the upper
direction. What is its devatā? “agni devata iti”. agni is devatā of dhruvā or dik. “saḥ agniḥ
kasmin pratiṣṭhita iti?” What supports agniḥ? Here, three supports are not talked about; only two
of them are mentioned. “vāci iti”. vāci, the vāk is support number-1. Then, “kasminnu vāk
pratiṣṭhita iti?”. “hṛdaya iti”. So, pratiṣṭhā number-2 is hṛdayaṃ. Only two are mentioned. Second
pratiṣṭhā itself hṛdayaṃ. We can divide vāk itself into two. vāk indriyaṃ and vāk śabdaḥ. The
instrument and the uttered words. Then, the third one will become hṛdayaṃ. Like, cakṣuḥ and
rūpāṇi, here we can take vāk and śabda. And the ultimate support again is hṛdayaṃ. Therefore,
the entire hiraṇyagarbha is based on the hṛdayaṃ, the mind.
And śańkarācārya makes an observation here. An aside observation. [We are going through all
these very quickly, because we don’t have patience]. But, śańkarācārya tirelessly, without any
boredom, goes through each word and patiently comments. If there are any aside notes in the
commentary, the sub-commentators make comments on those notes also!! Whatever they study,
they never see that as a liked subject or as a disliked subject. Scriptural words mean, don’t give-in to
your rāga dveṣa. nirguṇaṃ brahma only I like, saguṇaṃ brahma is boredom. No, you should not
say so. Whatever comes in the veda is sacred. They reverentially study, word by word, any topic.
But, since we have the rāga dveṣa problem, some of the portions we run through. The
commentators are not like that.
Here, śańkarācārya makes an aside observation. hiraṇyagarbha has been talked about as
associated with devatās in all 5 directions. That means, hiraṇyagarbha is the samaṣṭi, the total.
And then, we also talk about the support of each one. First layer support, second layer support and
third layer support. And the ultimate support is said to be hṛdayaṃ, the mind. And our mind is
vyaṣṭi, individualistic. But, hiraṇyagarbha is what? samaṣṭi, the total. Now this upāsana says, the
total is dependent on the individual. Normally, what do we say? The individual depends upon the
total. Here, the upaniṣad says, total hiraṇyagarbha is based on hṛdayaṃ, the mind. And
śańkarācārya says, this is to show that vyaṣṭi and samaṣṭi, micro and macro, are mutually
dependent. [In the madhu brāhmaṇaṃ we saw]. vyaṣṭi and samaṣṭi - micro and macro - are
mutually dependent. INDIVIDUAL CANNOT BE THERE WITHOUT THE TOTAL. AND, TOTAL CANNOT BE
THERE WITHOUT THE INDIVIDUAL. That is why in every election, the next PM, who has to rule the whole
country is elected. How? vyaṣṭi has to vote; every individual has to vote. Then alone PM will get the
samaṣṭi power. The ruler will have to be selected by the ruled. [We vote, then regret. Because, we
voted supporting him or whoever it might be]. We elect, giving him power. And later, we depend on
that person. Therefore, the ruler depends on the ruled. The ruled depends on the ruler. Or, MICRO
AND MACRO - BOTH - ARE INTER-DEPENDENT. WHICH MEANS, NEITHER OF THEM IS INDEPENDENT.
śańkarācārya enjoys His favorite topic. Therefore, both of them are mithyā. Not independent
means, they don’t have svatantra sattā. Both of them are mithyā only. That is why, later He will
ask, ‘what is the ultimate adhiṣṭhānaṃ of both of them?’ Both means, the mind as well as
hiraṇyagarbha. vyaṣṭi and samaṣṭi. viśva and virāṭ. taijasa and hiraṇyagarbha. prājña and
antaryāmi. They are all mutually dependent.
That is why I make an observation. [Even though it is not mentioned here, I have mentioned it.
Worth noting]. Generally, when we talk about creation, we say ‘bhagavān creates the world’.
Always, the creator status is given to bhagavān. But, veda says, ‘it is not correct. bhagavān cannot
create anything without another factor. Don’t tell these outside. These are all secrets. bhagavān
cannot create even a blade of grass without a very important factor. That is, our karma. Through
karma alone bhagavān creates everything. If without karma bhagavān creates, bhagavān will be
accused of rāga and dveṣa; because, all the disparities in the world who will be responsible? If
bhagavān creates the world by Himself, all disparities - like, some children are born with handicaps
etc - bhagavān will become responsible. If you ask bhagavān, ‘why is this so?’ what answer He
gives? ‘Don’t blame me. That baby is born in that form, because of its karma’. Thus, bhagavān
washes off His hand by attributing it to the karma of the jīva.
bhagavān is only the sāmānya kāraṇaṃ. Our karma is the viśeṣa kāraṇaṃ. Who contributes the
karma ingredient? Who contributes this karma to bhagavān? bhagavān cannot produce karma.
Why? To produce karma, He must be a kartā. bhagavān being a jñānī and akartā - abhoktā, He
cannot produce puṇyam or pāpam. When a jīvanmukta jñānī himself doesn’t produce āgāmi
puṇya - pāpam, how can bhagavān, the permanent jīvanmukta, produce any puṇyam or pāpam?
Therefore, bhagavān cannot produce any puṇya pāpam. But, bhagavān needs puṇya pāpam to
create the world. So, who provides that puṇya pāpam? We are the great heroes. All of us, through
our krama & akrama karmāṇi, generate mountains and mountains of sañcita puṇya pāpam. Every
one of us has contributed to this samaṣṭi karma. And, without our contribution, īśvara cannot be
īśvara. Thus, īśvara depends on jīva. “adhaścordhvaṃ prasṛtāstasya śākhā guṇa pravṛddhā
viṣayapravālāḥ” [15.2] kṛṣṇā says, ‘I am also one root of the world. And the jīvā’s karma is another
root’. Therefore, creation is a joint venture between jīva and īśvara. We are also partners. īśvara
cannot be īśvara, without the support of jīva!! Of course, jīva can’t do anything without support of
īśvara. Therefore, the great conclusion is: both jīva and īśvara are inter-dependent.
That is why in māṇdūkya, all these three - viśva and virāṭ, taijasa and hiraṇyagarbha, prājña and
antaryāmi - come under prathamaḥ pāda, dvitīya pāda and tṛtīya pāda. If you remember
māṇdūkya kārikā [by mistake], what does the 7th mantra say? It dismisses all the three pairs as
mithyā. “nāntaḥprajñaṃ na bahiṣprajñaṃ nobhayataḥprajñaṃ na prajñānaghanaṃ na
prajñaṃ nāprajñam”. But, śańkarācārya doesn’t elaborate. He only says, VYAṣṭI & SAMAṣṭI, MICRO
& MACRO, ARE MUTUALLY DEPENDENT. AND, THEIR MUTUAL DEPENDENCE REVEALS MITHYĀTVAṃ.
Now, let us come back to mantra 24. It says, the entire hiraṇyagarbha is based on the hṛdayaṃ,
the mind. So, mind is the ultimate support for hiraṇyagarbha. Now śākalya asks the next question,
‘what is the support of the mind?’ hiraṇyagarbha is supported by the mind. Mind supports
hiraṇyagarbha. Now he asks, “kasminnu hṛdayaṃ pratiṣṭhitam iti?” ‘what is the support of the
mind?’ Mind depends on what for its functioning? What is the support of the mind to do its function?
yājñavalkya is getting more irritated. Therefore, He is scolding him. We will see that mantra 25 -
अहिल्लके� होवाच या�वल्क: , यत्रैतदन्यत्रास्मन, यद्ध्येतदन्यत्रास्म , श्वनो वैनदद्य: , वयांति◌

वैनद्�वमथ्नीरिन् ॥२५॥
ahalliketi hovāca yājñavalkyaḥ, yatraitadanyatrāsmanmanyāsai, yaddhyetadanyatrāsmatsyāt,
śvāno vainadadyuḥ, vayāṃsi vainadvimathnīranniti II [mantra 3.9.25]
yājñavalkya gets irritated. He addresses śākalya, “ahallika iti hovāca”. ahallika is a ghost. ‘Like a
ghost you are moving from one topic to another. Whatever we answer, you ask the next question’.
And, why is ahallika called ghost? Sub-commentators give the derivation. They give a very, very
fine points. ahani līyate iti ahallika - ghosts are those who become active during night. During day,
they disappear. Therefore, ahani - during day time, līyate - they just they disappear. iti ahallika -
therefore, a ghost.
Now, why is yājñavalkya irritated? He says, ‘this is a well-known thing; because, the mind can
function only when it is encased in the physical body of a living being’. sūkṣma śarīraṃ can function
only when it is encased in sthūla śarīraṃ. sthūla śarīraṃ can function only when it is blessed by
the sūkṣma śarīraṃ. Therefore, mind is located and is supported by the body only. If the mind and
body are separated, what will happen? Mind will become a pretaṃ, like a ghost. It cannot do any
operation. After death, the mind continues to exist. Mind cannot think. Mind cannot use free will. It
cannot decide the direction of the travel. ‘I will go to this world or that world’. No. Nothing can be
done. Therefore, mind cannot work without the body; body also cannot survive without the
mind. Within a few hours, it will decay. So, why are you asking these questions? You are able to ask
because your body is carrying the mind. If the mind leaves your body, the body will not be together.
It will disintegrate. And, either dogs will come and eat it or birds will come and peck. They are all
waiting and hovering around. The body will be eaten up, without the mind residing in the body.
Therefore, he says, “yatra etat anyatra asmat manyāsai” - so, you think that the mind is outside
the body? anyatra means, in a place other than the body. You are considering the mind is
elsewhere. That is why you are asking, ‘what supports the mind?’ “yat hi etat anyatra asmat syāt” -
if the mind were anywhere other than in the body, then what tragedy would have happened?
“śvānaḥ vā enat adyuḥ”. svānaḥ means, dogs. Dogs, which are waiting, would have eaten the
body. Now the dogs are away, because we are alive. “vayāṃsi vā enat vimathnīran iti”. Or,
vayāṃsi - the vultures up above, would have pecked and dismembered the body. Therefore, what is
the answer? Indirectly the answer has been given. The support of the mind is the body.
Here also, you have to see their interdependence. Previously we said, hiraṇyagarbha and mind are
interconnected, by using the logic, samaṣṭi depends upon vyaṣṭi and vyaṣṭi depends upon
samaṣṭi. Ruler depends on the ruled. Ruled depends on the ruler. Now, here, we are talking about
mind and body. Mind and body are also interdependent. If they get separated, mind will survive
alright; but it cannot do anything. And, body cannot even survive, without the mind. Therefore, body
is the support of the mind.
At least now śākalya should have said okay and gone away. But, śākalya doesn’t give up. He is
going to ask further series of questions, ultimately losing his head. He is going to survive for one
more week. śākalya's life is extended by one more week. Next class we will see that.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
अहिल्लके� होवाच या�वल्क: , यत्रैतदन्यत्रास्मन, यद्ध्येतदन्यत्रास् म , श्वनो वैनदद्:य , वयांमि◌
वन
ै द्�वमथ्नीरिन् ॥२५॥
ahalliketi hovāca yājñavalkyaḥ, yatraitadanyatrāsmanmanyāsai, yaddhyetadanyatrāsmatsyāt,
śvāno vainadadyuḥ, vayāṃsi vainadvimathnīranniti II [mantra 3.9.25]
So, the complex sentence is to be split as - “yatra etat anyatra asmat manyāsai”, “yat hi etat
anyatra asmat syāt”, “śvānaḥ vā enat adyuḥ”, “vayāṃsi vā enat vimathnīran iti”. This is the
word split. They have been combined. Therefore, it has become a tongue twister. yājñavalkya -
śākalya dialogue is going on. And śākalya has managed to survive for one more week. I think,
today is the last day for śākalya!
So, śākalya asked about pañcavidha hiraṇyagarbha. And that hiraṇyagarbha has been talked
about by yājñavalkya. hiraṇyagarbha consisting of devatā belonging to all the 4 directions as well
as the ūrdhva devatā, soma devatā etc - all the devatās put together is hiraṇyagarbha. And
thereafter, he asked questions regarding the support of each one of the devatās. And yājñavalkya
mentioned three layers of support for each. There we found the ultimate support is the mind alone,
indicating that the samaṣṭi can be talked about only when the vyaṣṭi - the mind - is there. Without
the mind, there is no question of the objective world. Therefore, he said, ‘hiraṇyagarbha depends
on our mind’. And I said in the last class, this is to indicate the mutual dependence of the samaṣṭi
and vyaṣṭi. YOU CAN’T TALK ABOUT THE TOTAL WITHOUT THE INDIVIDUAL; AND, THE INDIVIDUAL CANNOT
BE THERE, WITHOUT THE SUPPORT OF THE TOTAL. Thus, mutual dependence is indicated.
Thereafter, śākalya asked, ‘what is the pratiṣṭhā of the mind?’ pratiṣṭhā means, support. pratiṣṭhā
of hiraṇyagarbha is the mind. The word used for mind is hṛdayaṃ. hiraṇyagarbhasya pratiṣṭhā
hṛdayaṃ [mind]. śākalya asked, ‘what it he support of the mind?’ For that yājñavalkya scolded
śākalya, ‘why are you asking such a question? It is very, very clear that the mind exists only in the
body. Without the support of the body, mind cannot be mind itself. karaṇaṃ cannot be karaṇaṃ,
without śarīraṃ. So, after scolding he said, ‘body alone is the support of the mind. If the body and
mind are separated, neither mind can function as an instrument, not the body can function. He said,
minus the mind, the body will be eaten by dogs or pecked and dismembered by the vultures.
“vayāṃsi vā enat vimathnīran iti”. vayaḥ means, a bird. [sakārāntaḥ napumṣaka lińgaḥ vayas
śabdaḥ vayaḥ vayasī vayāṃsi, pakṣiṇāḥ]. vimathnīran means, they will peck and dismember;
tear apart and separate. [math dhātu. Churning came from math dhātu. 9th conjugation.
ātmanepati vidilińg, prathama puruṣaḥ, bahuvacanaṃ. vimathnīta, vimathnīyātāṃ,
vimathnīran iti rūpāṇi]. So, vimathnīran means, they will destroy. Tear apart. Therefore, what?
Mind is supported by the body only. So, hiraṇyagarbha to the mind to the body we have come to.
Even now śākalya doesn’t allow yājñavalkya to take away the cows in peace. He asks a further
question - ‘What is the support of the body?’ So, hiraṇyagarbha to mind. Mind to body. Now from
body he is asking, what is the support for the body and the mind? That is going to come in the
following portion. yājñavalkya is getting more and more irritated, as it were].
[All these are stories. śańkarācārya makes it clear that, you should not take the story literally. The
spirit of the story alone is important. The vedāntic part alone should be retained. Story part
should not be. If I say yājñavalkya gets irritated, immediately your mind will ask, what type of jñānī
is he? He seems to be worse than us! We don’t get irritated even with our domestic help, because
Class 63 – 6th August 2018 – mantras 3-9-25 to 3-9-26 Download from www.arshaavinash.in Page 1
we will lose them! That is a different thing. Therefore, when we have got so much patience with all
these people, yājñavalkya - a mahā jñānī - how can he get irritated? How can he give śāpa? How
can a person die because of yājñavalkya? Your respect for yājñavalkya will go away. There are
some arguing that yājñavalkya is not a true jñānī. Therefore, remember, let us not focus on the
wrong areas of the upaniṣad. artha vāda portion should be left as artha vāda. We are no one to
judge yājñavalkya, whether he is a jñānī or not. And therefore, when I say, yājñavalkya is getting
irritated etc., you take it in the right spirit]. Now continuing -
किस्मन् त्व चात्म च प्र�तिष्‍ स् इ�त; प्र इ�त; किस्मन् प्रा प्र�तिष इ�त; अपान इ�त; किस्मन्न्वप
प्र�तिष इ�त; व्या इ�त; किस्मन् व्यान प्र�तिष इ�त; उदान इ�त; किस्मननूद ् ा प्र�तिष इ�त; समान इ�त;
स एष ने�त नेत्यात्, अगह
ृ ्य न �ह गह
ृ ्यत, अशीय� न �ह शीयर्त, असङ्ग न �ह सज्यत, अ�सतो न व्यथत, न �रष्य�
। एतान्यष्टावायतना, अष्ट लोका: , अष्ट देवा: , अष्ट पर
ु ुषा , स यस्तान्पुरुषािन् प्रत्युह्यात्य , तं
त्वौप�नषद पर
ु ुष पच
ृ ्छा�; तं चेन्म न �वव�य�स, मूधार ते �वप�तष्यती� । तं ह न मेने शाकल्: ; तस् ह मूधार
�वपपात, अ�प हास् प�रमो�षणोऽस्थीन-पजह्रुरन्यन्मन्य ॥ २६॥
kasminnu tvaṃ cātmā ca pratiṣṭhitau stha iti; prāṇa iti; kasminnu prāṇaḥ pratiṣṭhita ity;
apāna iti; kasminnvapānaḥ pratiṣṭhita iti; vyāna iti; kasminnu vyānaḥ pratiṣṭhita iti; udāna iti;
kasminnūdānaḥ pratiṣṭhita iti; samāna iti; sa eṣa neti netyātmā, agṛhyo na hi gṛhyate, aśīryo
na hi śīryate, asaṅgo na hi sajyate, asito na vyathate, na riṣyati, etānyaṣṭāvāyatanāni, aṣṭau
lokāḥ, aṣṭau devāḥ, aṣṭau puruṣāḥ, sa yastānpuruṣānniruhya pratyuhyātyakrāmat, taṃ tv-
aupaniṣadaṃ puruṣaṃ pṛcchāmi; taṃ cenme na vivakṣyasi, mūrdhā te vipatiṣyatīti I taṃ ha
na mene śākalyaḥ; tasya ha mūrdhā vipapāta, api hāsya parimoṣiṇo'sthīnyapajahruranyan-
manyamānāḥ II [mantra 3.9.26]
So, śākalya continues his questioning. “kasminnu tvaṃ ca ātmā ca pratiṣṭhitau stha iti”. Here the
word tvam refers to śarīraṃ, which was said as pratiṣṭhā before. ātmā means hṛdayaṃ or mind.
Where are the mind and the body, which support each other mutually? Where are they supported?
What is their support? He says, body itself is supported by prāṇaḥ, the life principle. Because,
prāṇa alone is the house-keeper of the individual. All the other instruments are meant for interaction
with the external world. jñānendriyāṇi interacts with external world; karmendriyāṇi interacts. Mind
interacts. All of the them are able to interact because body is alive. We require someone at home to
maintain the body. Housekeeping is very important. prāṇa is considered to be the house keeper, the
supporter. prāṇa doesn’t come under karaṇaṃ. karaṇaṃ is instrument prāṇa doesn’t work as an
instrument. prāṇa works as the housekeeper, the maintainer of the life of the individual. That is why
when prāṇa goes on strike, meaning, among the pañca prāṇās, any one of them doesn’t function
properly, there’s breathing difficulty. Now you are able to listen, because you are able to breathe.
Once there is difficulty in breathing, the only job you will do is, breathing. The whole attention will go
for the struggle to somehow breathe. Then ventilator, oxygen all will come. Then, what vyāvahāra
can take place? Similarly, apāna, vyāna, udāna - if any one of them doesn’t function, all the other
transactions will have to be stopped, and you have to pay attention first to the pañca prāṇa. After
rectifying that alone, vyāvahāra can happen. Thus, prāṇa is the basis for all the transactions. It
maintains the āyatanaṃ of the karaṇās. And therefore, prāṇa is the support.
“kasminnu prāṇaḥ pratiṣṭhita ity?” And these pañca prāṇās are mutually supported. Therefore,
“apāna iti” - prāṇa, the respiratory system, itself is supported by apānaḥ. And, “kasminnu apānaḥ
pratiṣṭhita iti?” “vyāna iti” - apāna itself is supported vyānā. “kasminnu vyānaḥ pratiṣṭhita iti?”
“udāna iti” - vyānā itself is supported by udāna. “kasminnūdānaḥ pratiṣṭhita iti?” “samāna iti” -
udāna itself is supported by finally samānaḥ. And we should add a note, ‘all of them are mutually
dependent on each other, right from hiraṇyagarbha onwards. hiraṇyagarbha itself is supported by
the mind when you say, you should add, mind is supported by hiraṇyagarbha. Mind is supported by
the body when you say, body is supported by the mind, you have to add. Similarly, body and mind
are supported by prāṇa when you say, prāṇa is supported by body and mind. Everywhere we have
to add they are mutually supported. And the final one here is samāna prāṇaḥ.
The dialogue ends here. śākalya’s questioning ends with this sentence. Hereafter, yājñavalkya is
going to ask the final, killing question. So, the ultimate support is samānaḥ. samāna means, the
digestive system is where it ends. And śańkarācārya later, in the next chapter, gives a special
meaning to the word samānaḥ. In praśna upaniṣad, pañca prāṇāḥ are equated to pañca bhūtāni.
The pañca bhūtāni are expressing in the form of pañca prāṇāḥ in the individual. This is mentioned
in praśna upaniṣad, third chapter. And in that context, it is said that, samāna is equal to the ākāśa
tattvaṃ. “apānamavaṣṭabhyāntarā yadākāśaḥ sa samāno vāyurvyānaḥ” is the praśna vākyaṃ.
antarā yat ākāśaḥ - there is an inside space, inside the stomach. There, it is equal to samāna.
samāna and ākāśa are equated in praśna upaniṣad. All this, śańkarācārya’s brilliance.
In the previous brāhmaṇaṃ - akṣara brāhmaṇaṃ - ākāśa was equated to antaryāmi, īśvara.
śańkarācārya says, samāna = ākāśa [from praśna upaniṣad]. And ākāśa = antaryāmi [from
bṛhadāraṇyaka 8th section, the previous section]. Therefore, the word samāna here refers to
antaryāmi, īśvaraḥ. Extending it to all the others - hiraṇyagarbha, mind, śarīraṃ, prāṇa - for all of
them, the ultimate support is antaryāmi, īśvaraḥ. With that, the dialogue or śākalyā’s questions are
over. [The next two lines you have to skip. What to do? That I will tell you later. It should be read
later. “sa eṣa neti netyātmā, agṛhyo na hi gṛhyate, aśīryo na hi śīryate, asaṅgo na hi sajyate,
asito na vyathate, na riṣyati” you keep aside]. And after samāna iti, you have to read the 3rd line -
“etānyaṣṭāvāyatanāni, aṣṭau lokāḥ, aṣṭau devāḥ, aṣṭau puruṣāḥ”.
So, with samāna iti, yājñavalkyā’s reply to śākalya is over. Now, śākalya runs out of questions.
The ultimate answer is, samāna, which is antaryāmi, which is the ultimate support of everything.
Since śākalya is not able to ask further questions, yājñavalkya asks him a question. The
brahmāstraṃ question. For this question alone, śākalya is unable to answer. And so, he is going to
lose his head. What is that question of yājñavalkya? “etāny aṣṭāu āyatanāni”. So, what is etāni?
yājñavalkya’s question is, ‘all this universe - including hiraṇyagarbha - is created by some
principle. What is that? brahman, nirguṇaṃ brahma is kept in mind. ‘What is that principle which
projects the entire universe - including hiraṇyagarbha, mind, prāṇa, śarīraṃ - all of them. Who is
the projector of that?’ That hiraṇyagarbha he defines based on the aṣṭavidha hiraṇyagarbha
mentioned before. He is referring to that as etāni aṣṭau āyatanāni. āyatanaṃ means, locus of
manifestation. [We saw that earlier]. Then, aṣṭau lokāḥ - the 8 instruments of perception;
instruments of thinking. Then, aṣṭau devāḥ - the utpatti kāraṇaṃ. Finally, aṣṭau puruṣāḥ, the 8-
fold hiraṇyagarbha - kāmamaya puruṣaḥ; śrotra prātiśrutka puruṣaḥ etc – we saw.
All these 4 words - aṣṭāvāyatanāni, aṣṭau lokāḥ, aṣṭau devāḥ, aṣṭau puruṣāḥ - put together,
refers to hiraṇyagarbhaḥ. [In mantras 10 to 17 the aṣṭavidha hiraṇyagarbha was mentioned.
yājñavalkya is summarising here]. So, the aṣṭavidha hiraṇyagarbha itself is a product. “sa yastān
puruṣān niruhya”. There is one ultimate principle which is brahman. He doesn’t tell brahman. He
asks, ‘what is the ultimate truth which projects that hiraṇyagarbha, with the help of māyā śakti?
Because, brahman by itself cannot project without help of māyā śakti. So, ‘what is that ultimate
truth which projects the hiraṇyagarbha with help of māyā śakti? niruhya means, to project.
And then, “pratyuhya atyakrāmat”. And, the hiraṇyagarbha and the universe will function for one
śriṣṭi. At end of that śriṣṭi, hiraṇyagarbha and the whole universe are swallowed by what principle?
pratyuhya. Means, upasaṃhāraṃ kṛtvā. So, niruhya means śriṣṭi kāle utpā dayitvā; and
pratyuhya means, paralaya kāle upasaṃhāraṃ kṛtvā. Not only it projects and resolves,
atyakrāmat - it transcends śriṣṭi, sthiti and layaṃ. Means, it remains unaffected by all this process.
As Lord kṛṣṇā says, ‘tasya kartāramapi māṃ viddhy akartāram avyayam’ - ‘I do everything; but,
really speaking, I don’t do anything’. Why? Because, when you say, ‘brahman creates through
māyā, brahman doesn’t do any job of creation. In the mere presence of brahman,
‘mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram’. We use the word brahman ‘creates through
māyā’. But this creation is not a job of brahman. By its mere presence māyā is blessed with
cidābhāsa. And blessed by cidābhāsa, māyā projects everything, according to the law of karma. It
is like a Robot. Everything is pre-programmed. So, like an intelligent being, it will do everything.
Artificial intelligence. It can play chess. And it can defeat even the best chess player in the world!!
Similarly, bhagavān or brahman is associated with the best machine called māyā. brahman need
not do anything. Just bless the māyā with cidābhāsa. Blessed by cidābhāsa, māyā will function
automatically, according to the law of karma. And when will it stop? That also brahman need not do
anything. At the right moment, again governed by the programmed law of karma, māyā will resolve.
Even though māyā does everything, the credit for everything goes to brahman; because, brahman
alone - by its mere existence - blesses the māyā with śriṣṭi śakti, sthiti śakti and laya śakti. That
brahman is the pāramārthika satyaṃ. māyā is vyāvahārikaṃ. śriṣṭi is vyāvahārikaṃ,
vyāvahārikaṃ means, a lower order of reality. māyā is at a lower plane, involved in śriṣṭi sthiti
layaṃ. brahman is at a higher plane. Therefore, by its mere presence, brahman makes everything
happen. But, by itself, it doesn’t do anything.
“keneṣitaṃ patati preṣitaṃ manaḥ; kena prāṇaḥ prathamaḥ praiti yuktaḥ”. So, it is this
nirguṇaṃ brahma, yājñavalkya asks about. What is that brahman which creates all of them and at
the same time ‘aty akrāmat’, remains transcendental, without being kartā or bhoktā. ‘paśyañ
śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan’. Once jñānī identifies with brahman,
once a jñānī knows ‘ahaṃ brahmāsmi’, jñānī also can make the same statement - ‘I do everything.
At the same time, I don’t do anything’. Why? Because, I am the transcendental reality.
yājñavalkya asks about that transcendental vastu. Therefore, niruhya pratyuhya - śriṣṭi sthiti
layaṃ kṛtvā; atyakrāmat - tena karmaṇā aśaktaḥ bhaviṣyati. “taṃ tu aupaniṣadaṃ puruṣaṃ” -
He gives a special title for this ultimate truth. He calls it puruṣaḥ. The word puruṣaḥ has 2
meanings. 1] ‘pūrayati sarvaṃ iti puruṣaḥ’ - that which is the inner self of every one. That which is
the in-dweller. 2] ‘puri śete iti puruṣaḥ’. So, pūrayati iti puruṣaḥ means paramātmā. And, puri
śete iti puruṣaḥ means pratyagātmā. paramātma rūpeṇa pratyagātma rūpeṇa ca. BOTH OUTSIDE
THE BODY AND INSIDE THE BODY THAT TRUTH IS THERE. Therefore, it is called puruṣaḥ.
What is the uniqueness of the puruṣa? He says, it is aupaniṣada puruṣaḥ. This puruṣaḥ, the
ultimate truth, is never an object of knowledge. What a tragedy it is?! It is not an object of
knowledge means, you cannot know it. And, if it is not an object of knowledge, you cannot know it
through any instrument. IT CAN BE KNOWN ONLY IN ONE WAYĪ WITHOUT KNOWING. YOU KNOW IT,
WITHOUT KNOWING. I have told you several times. It is only in the form of claiming ‘I am that
brahman’. BRAHMAN KNOWLEDGE IS IN THE FORM OF CLAIMING AHAṃ BRAHMĀSMI. This is possible
only with the help of śāstram and guru upadeśa. upaniṣadic teaching received from a guru.
That is the only instrument which will help us, which will guide us, which will lead us - step by step -
and make us ultimately claim, ‘I am that brahman’. Like, in the kenopāniśad, the guru said,
‘anyadeva tadviditādatho aviditādadhi’ and the śiṣya replied, ‘nāhaṃ manye suvedeti no na
vedeti veda ca yo nastadveda tadveda no na vedeti veda ca’. The upaniṣad will take a śiṣya to
that ultimate level, wherein the śiṣya will claim, ‘hey guro, I don’t know brahman. Not that I don’t
know. I know I don’t know. Because, I AM THAT BRAHMAN’. And knowing brahman in the form of
claiming is possible only with the help of upaniṣadic teaching, that teaching is the only means, with
the help of which alone we can come to this knowledge, one day or the other. If not in this janma,
better luck in next janma. If not in the next janma, belter luck in next to next janma. But, in whatever
janma it may be, we have to come to this means only.
This upaniṣadic teaching may not be in Sanskrit language; the content is important, not the
language. What is the content? The ultimate truth sought after is none other than the seeker. The
sought is non-different from the seeker. ேதடப்ப�கிற ெபா�, ேத�கின்ற ெபா�ேள �ம! The seeker
is, the sought. This message I should receive. I should understand. And the only instrument is
upaniṣadic teaching. Therefore, this ultimate reality is called aupaniṣada puruṣaḥ.
aupaniṣada puruṣaḥ. Very beautiful title. śańkarācārya loves this word. Whenever He gets an
opportunity, He calls brahman aupaniṣada puruṣaḥ. What is ātmā? aupaniṣada puruṣaḥ. What
is brahman? aupaniṣada puruṣaḥ. What is its English translation? The reality which is revealed
and revealable only through the upaniṣad. Revealable only through the upaniṣad. That is why we
give the exampleī if you want to see your face, you have to take resort to only one instrument. If you
use a telescope, a microscope, a periscope or whatever, there is no scope for seeing your face. If
you want your face, only one instrument will help. A mirror, a reflecting surface is required. Similarly,
for knowing ‘I am that brahman’, the only mirror is upaniṣad darpaṇaḥ, śāstra darpaṇaḥ. There is
a very big book titled śāstra darpaṇaḥ.
It is about that brahman, which is nirguṇaṃ brahma, yājñavalkya asks. śākalya knows only
saguṇaṃ brahma. Therefore, he is trapped like abhimanyu in that vyūhaṃ. He doesn’t know the
way out. yājñavalkya asks, “taṃ tu aupaniṣadaṃ puruṣaṃ pṛcchāmi”. I am asking about that
ultimate reality. And he says further, until now you taunted me by asking question after question.
Now I am challenging you. You tell me. “taṃ cenme na vivakṣyasi, mūrdhā te vipatiṣyati iti” –
and, if you don’t answer, your head will fall. That means, you will die. iti yājñavalkyaḥ uvāca.
Now, the upaniṣad uvāca. upaniṣad is reporting what happened next. A tragic report the upaniṣad
gives. “taṃ ha na mene śākalyaḥ”. śākalya did not know the answer to the question, the nirguṇaṃ
brahma, the transcendental. na mene means, na jñātavān [manu dhātu ātmanepati liṭ prathama
puruṣaḥ eka vacanaṃ. mene menāte menire iti rūpāṇi]. And then what happened? It is
yājñavalkya śāpa. “tasya ha mūrdhā vipapāta” - his head fell off; which means, śākalya died. But
then śākalya was a great scholar. And all the vedic scholars have come not alone but with their
own śiṣya groups. Therefore, his śiṣyās saw the situation and they took the śākalya’s body and
cremated. They collected the bones, perhaps to immerse in a river, ocean etc. [All these are the
stories not mentioned here. But the commentators provide]. “api hi asya parimoṣiṇaḥ asthīny
apajahruḥ anyat manyamānāḥ”. And carrying the asthīny, bones of śākalya, when they were
crossing through a forest area, some robbers saw that the śiṣyās were carrying something carefully
in a bundle. They didn’t know what it was. They imagined it was some valuable thing. So, they came
and robbed even the bones. And therefore, śākalya did not get even proper rituals, ceremonies etc.
The commentators say this much.
And śańkarācārya adds one or two notes. He tells us that, already yājñavalkya and śākalya had a
similar confrontation in the previous portion of the veda. In karmakāṇḍa of veda, a similar occasion
had taken place. And śākalya had misbehaved in a similar manner. yājñavalkya had warned him
and given a curse also. ‘If a similar thing happens, you will die’. And that śāpa is mentioned in the
veda itself. śańkarācārya quotes that. ‘pure atithye mariṣyati’ - you will not die in a sacred place
like kāśi etc. And, atithye - it may not be on a good tithi also. mariṣyati - you will have to die. That
śāpaṃ he had given. yājñavalkya even says, ‘na te asthīni ca na gṛhān prāpsyanti’ - even your
bones will not reach your aśrama. All these warnings yājñavalkya had already given in the
karmakāṇḍa. The whole thing now happened exactly as per yājñavalkya’s śāpa.
And, after narrating the above, at the end, śańkarācārya says, ‘this is a story. Focus not on details
but the tātparyaṃ of the story. The message is, a jñānī should be respected at all times. That is
the only thing. ākhyākika vidyā stutaye. Respect a jñānī means, not even the jñānī. jñānī
becomes respectable because of His jñānaṃ. And that jñānaṃ is not any ordinary jñānaṃ, it is
rāja vidyā rāja guhyaṃ, a unique knowledge coming from īśvara directly; because, human beings
with pauruṣeya pramāṇaṃ can never come to this knowledge. It is a viśeṣa jñānaṃ. It is the
greatest jñānaṃ. You should revere the jñānaṃ. You should revere the śāstraṃ. You should
revere the one who holds the śāstraṃ & jñānaṃ. That is why in tattvabodha itself it has been saidī
ye jñāninaṃ nindanti dviṣanti duḥkhapradānaṃ kurvanti tānprati jñānikṛtaṃ sarvamāgāmi
kriyamāṇaṃ yadavācyaṃ karma pāpātmakaṃ tadgacchati
- whatever pāpa karma is accumulated in the name of the jñānī before he gained jñānam, all of
that will go to the one who insults the jñānī!! Thus, the whole message of the story isī RESPECT
JÑĀNAṃ, RESPECT ŚĀSTRAṃ, RESPECT JÑĀNĪS.
And having taken the message, let us not get bogged down in the story, because we don’t even
know whether it really happened or not. And the upaniṣad doesn’t want us to probe into the details.
I am giving you also a warning, ‘don’t get stuck in rolled head!’ Okay, then what? “tasya ha mūrdhā
vipapāta” “api hi asya parimoṣiṇaḥ asthīny apajahruḥ anyat manyamānāḥ” - the bones of
śākalya carried by the śākalyā’s śiṣyā’s after cremation, the robbers in the forest took away.
apajahruḥ [apahṛ dhātu parasmaipati liṭ prathama puruṣaḥ bahuvacanaṃ. jahāra jahratuḥ
jahruḥ] apahāraṃ kṛtavantaḥ apaharaṇaṃ kṛtavantaḥ - they robbed. Why did they do that? anyat
manyamānāḥ - if they knew it was only bones, they would not have done it. But, mistaking it as
some precious material, they robbed it.
So, now we have to go to the left-out portion of the mantra. We would have forgotten that by now!
yājñavalkya had asked śākalya the question, ‘what is the ultimate reality?’ which becomes īśvara,
through māyā. By playing the role of īśvara, brahman creates the world, with the help of māyā. But,
that brahman itself remains untainted by all the actions of māyā. That brahman was asked about.
śākalya did not answer. So, that question is hanging without a reply. And therefore, upaniṣad wants
to give the answer. What is the answer? That is contained in the left-out portion of the mantra.
“sa eṣa neti netyātmā, agṛhyo na hi gṛhyate, aśīryo na hi śīryate, asaṅgo na hi sajyate, asito
na vyathate, na riṣyati”. sa eṣa neti neti. These are not the words of śākalya or of yājñavalkya.
The upaniṣad itself gives the answer! What’s that?
BRAHMAN, THE ULTIMATE, IS NOT AN OBJECT OF KNOWLEDGE; IT IS NOT AN EXPERIENCED OBJECT. BUT IT
IS THE VERY EXPERIENCER CONSCIOUSNESS PRINCIPLE. “SA EṣA NETI NETY ĀTMĀ”.
[In fact, this mantra has occurred before. Where? This mantra is so important that it occurs,
several times in bṛhadāraṇyaka. 4-2-4. 4th chapter, 2nd section 4th mantra. That we have already
seen. Again in 4-4-22 and 4-5-15 it comes].
Though we have seen it already, being important, we will see this once again.
“sa eṣa neti netyātmā” - THIS ĀTMĀ IS TO BE ARRIVED AT NOT BY OBJECTIFICATION, BUT BY NEGATING
EVERYTHING THAT WE CAN OBJECTIFY. So, can I see it? If so, it is not the truth. Can I hear it? If so, it is
not the truth. Can I smell it? If so, it is not the truth. Can I experience it at a particular time? If so, it is
not the truth. Even mystic experiences we don’t accept as truth; because, all the mystic experiences
deal with mystic objects. Because, it comes and goes. So, whatever you experience either with open
eyes or whatever you experience in meditation within, is not the truth. Many people talk about extra-
ordinary experiences - like, seeing different colours, seeing celestial-beings, hearing different types
of sounds like bell [anāhata śabdaḥ]. The sounds heard in meditation are called anāhata śabdaḥ.
āhata śabdaḥ means, regular sounds which are generated either by joining of objects or by
separation of objects [like, tearing a paper]. Either saṃyoga or viyoga. āhatam means saṃyoga.
[āhan dhātu] So, āhata śabdaḥ means, regular sounds people ordinarily hear. Whereas, anāhata
śabdaḥ means, extra-ordinary, even divine sounds, divine voices. So, divine forms and colours
experienced in meditation are generally talked about as the expression of that ultimate truth. But, the
upaniṣad asks. ‘Do you hear?’ If, yes, it is not the truth. Why? Because, whatever is experienced is
an object, anātmā, subject to arrival and departure.
Therefore, “sa eṣa neti neti ātmā”. neti means, dismiss that. More in the next class.
ॐ पूण्
Page 277, Chapter 3, section 9, mantra 26 - Line 5
स एष ने�त नेत्यात्, अगह ृ ्य न �ह गह
ृ ्यत, अशीय� न �ह शीयर्त, असङ्ग न �ह सज्यत, अ�सतो न व्यथत, न �रष्य�
।
sa eṣa neti netyātmā, agṛhyo na hi gṛhyate, aśīryo na hi śīryate, asańgo na hi sajyate, asito na
vyathate, na riṣyati II [mantra 3.9.26 - middle portion]
In the last class, we saw the end of the dialogue between yājñavalkya and śākalya. In all the
previous sections the dialogue ended because the challenger withdrew from yājñavalkya. Whereas,
in the 9th section the dialogue ends, not because śākalya withdrew, but because śākalya also
ended! It was the end of śākalya; and the end of the dialogue also; because, śākalya could not
answer the question of yājñavalkya. śākalya had asked several questions to yājñavalkya dealing
with hiraṇyagarbha, the saguṇaṃ brahma. Unfortunately, śākalya did not know about nirguṇaṃ
brahma, which is the adhiṣṭhānaṃ of the saguṇaṃ brahma, the hiraṇyagarbha. Therefore,
yājñavalkya asked the question - ‘tell me from where does the saguṇa hiraṇyagarbha originate?
Where does he exist? And, where does he resolve?’ In short, what is the adhiṣṭhānaṃ of
hiraṇyagarbha, which lends existence & support to that very hiraṇyagarbha himself? But, śākalya
did not know the answer. So, he paid the price with his life. We also saw that śākalyā’s disciples
carried away the bones of śākalya after cremation. And even those bones were robbed by the
robbers. And with that, the dialogue part is over.
Because śākalya couldn’t answer yājñavalkyā’s question, yājñavalkya had won the entire debate.
Therefore, he prepared to take away the cows. He didn’t bother to answer the question he raised.
But naturally, we will wonder, ‘what is the answer to yājñavalkyā’s question?’ Therefore, the
upaniṣad steps in and answers the question raised by yājñavalkya - what is the adhiṣṭhānaṃ of
hiraṇyagarbha?’ The answer is, ‘the nirguṇaṃ brahma, the caitanyaṃ lends existence & support
to hiraṇyagarbha’. But, that nirguṇaṃ brahma, the caitanyaṃ, can never be an object of
experience; because, if caitanyaṃ - the CONSCIOUSNESS - has to be objectified, who will objectify it?
You can’t say, ‘the world will objectify the CONSCIOUSNESS’. Because, everything other than the
CONSCIOUSNESS is jaḍam in nature. anātmānaḥ jaḍatvāt, the jaḍa anātmā cannot objectify
caitanyaṃ, the Sensient principle.
Then, one may ask, ‘why can’t another CONSCIOUSNESS objectify this CONSCIOUSNESS?’ No, you
cannot talk about a second CONSCIOUSNESS objectifying the first CONSCIOUSNESS. Why? Because,
there is only one CONSCIOUSNESS. If you suppose that there is a second CONSCIOUSNESS to
objectify the first, then what will be the next question – ‘who will objectify that second
CONSCIOUSNESS?’ Then you will have to introduce a third and a fourth and so on. It will become
anavasthā doṣaḥ, endless regress. Therefore, there is no question of objectifying
CONSCIOUSNESS at all; because, it is not an object. So, if it cannot be objectified, can I conclude that,
‘there is no CONSCIOUSNESS at all?’ If it is there, it should be objectified, right? Thus, one may
wrongly conclude that CONSCIOUSNESS is not there at all. But that also can’t be said, because in the
absence of CONSCIOUSNESS, every other thing cannot be objectified. Therefore, there has to be one
CONSCIOUSNESS, which cannot be objectified; but, because of which, everything else is objectified.
It’s like in a beautiful photo so many members are there. But there must be a member who is not in
the photograph, and who very much existed at the time of taking the photograph. Why is that so? If
nobody else was there, the photograph could not have been taken. So, there was somebody who is
not in the picture, but whose existence cannot be doubted or questioned. The photographer himself
cannot be in the photograph! But then somebody may argue, ‘Swamījī, there are automatic cameras
and other techniques’. Okay. Then also, there will be a camera? That camera is not in the picture!
Since it is not in the picture, can the existence of the camera be questioned? No. Even though it is
not in the picture, the picture itself cannot be there without the camera!
Similarly, CONSCIOUSNESS is not one of the things in the world. At the same time, the existence or
otherwise of CONSCIOUSNESS cannot be questioned because, everything in the world is objectified
because of that CONSCIOUSNESS only. THAT ETERNAL, OBJECTIFYING, SUBJECT - CONSCIOUSNESS, THE
EXPERIENCER, IS BRAHMAN.
Then, how do you arrive at brahman? By keeping on negating every experienced object. First, you
negate the entire world. It comes under object. Negate the entire body. It comes under object.
Negate the entire mind. Because that is also an object of experience. And after negating all the
objects of experience, what is left out is the experiencer CONSCIOUSNESS itself. It has to be known
not as an object, but only in one way. Knowing brahman, is only in the form of claiming ‘I am
brahman’.
Then comes the question, can brahman claim, ‘I am brahman’? You are supposed to ask that
question! Suppose everything is negated - world, body, mind - all are removed. Thoughts are also
removed. If pure CONSCIOUSNESS alone is there, no doubt ‘I am the CONSCIOUSNESS’. ‘I am the pure
CONSCIOUSNESS’. ‘I am brahman’ alright. But, can I claim, ‘I am brahman’? That is the question.
Unfortunately, pure brahman cannot claim, ‘I am brahman’, because claiming is an action - either
physical or mental. For physical action, physical body is required. For mental action, mind is
required. Therefore, if you remove the mind, who will claim, ‘I am brahman’? Therefore, we should
remember that, after negating the mind, in order to claim, bring the mind back. The mind has to be
retained to claim, ‘I am brahman’. Because, with the help of the mind alone, ‘I’ the brahman, can
claim, ‘I am brahman’. Mind instrument is required for me or brahman for knowing. If you say, I
will remove the thought also. I may be brahman by removing all thoughts I may remain brahman.
But I cannot claim, ‘I am brahman’.
And, what gives liberation? Being brahman gives liberation? Or claiming ‘I am brahman’ gives
liberation? Very interesting question. Will being brahman - after removing all the thoughts - give
liberation? Or, does claiming ‘I am brahman’ give liberation? Remember, being brahman is not a
thing to be done by you. Why? We are already brahman. Therefore, being brahman, is not a job
you have to do to attain liberation. With thought, I am brahman. Without thought, I am brahman.
With good thought, I am brahman. With miserable thought, I am brahman. Therefore, I can never
ask you to be brahman, because even without asking, unfortunately or fortunately, you are the
blessed brahman. Therefore, our aim is not being brahman; but, claiming ‘I am brahman’.
Many people think that we have to ‘be’ brahman by removing all the thoughts. Removing the
thought is not required to be brahman. Because with thought also I am brahman. ‘Swamījī,
shouldn’t I remove all the thoughts to be pure brahman?’ No, you need not become pure brahman.
Why? You are already pure, in spite of good thoughts, bad thoughts, many thoughts, less thoughts.
Whatever be the thought, ‘I’ the caitanyaṃ, am śuddhaṃ brahma; because, I am asańga
svarūpaḥ. Therefore, I need not remove the thoughts to remain as pure brahman. Our aim is not
being brahman; our aim is not becoming pure brahman; our aim is not becoming thoughtless
brahman. Without any of these pre-conditions or qualifications, we are brahman all the time, which
is pure, which is free from thoughts. Thoughts cannot touch or affect or pollute brahman. Therefore
- note very clearly - our aim is, claiming, ‘I am brahman’. That is called self-knowledge, ātma
jñānaṃ. And this claiming alone will help me drop the wrong notion that, ‘I am a jīvaḥ’. That ‘I am a
jīva’ misconception can be negated only by claiming, ‘I am brahman’. That alone will displace jīva
bhāva. jīva bhāva displacement happens not by being brahman. jīva bhāva displacement happens
only by claiming brahma bhāva. Therefore, our aim is - claiming, not just being.
And for claiming, I require an instrument. Because, brahman by itself cannot claim, ‘I am
brahman’. Therefore, I can negate everything; but I should retain the mind. ‘I am not the mind also’,
is a statement I make, with the help of the mind only. Retaining the mind, I have to make two
statements - 1] I am not the mind. I am different from the mind. 2] I am only using the mind as an
instrument to claim, ‘I am brahman, the CONSCIOUSNESS principle’. Do mananam of this proposition
very well. Mind is required for self-knowledge. If you transcend the mind or remove the mind or
go to samādhi, jñānaṃ is not possible. In samādhi, tripuṭī - pramātā, pramāṇaṃ, prameyaṃ - is
resolved. Everything is resolved. Mind is not functioning in samādhi. Then, who will claim, ‘I am
brahman’? No knowledge is possible in mindless samādhi. That is why we always give importance
to the waking state. Not to dream state or even to sleep state. Not samādhi. In jāgrad avasthā,
when the mind is functioning, using the mind I have to say, ‘I am not the mind also’. ‘I am the
caitanyaṃ’, the objectifier of this mind also.
That is said here - “sa eṣa neti neti ātmā”. ātmā is the left-out caitanyaṃ after the negation of
every anātmā. And, what is the nature of the ātmā? “agṛhyaḥ na hi gṛhyate, aśīryo na hi śīryate,
asańgo na hi sajyate, asito na vyathate, na riṣyati”. na hi gṛhyate - ātmā is never grasped by
any instrument of knowledge. Therefore, ātmā is called agṛhyaḥ. Means, aprameyaḥ. sarva
pramāṇa agocaraḥ. And, na hi śīryate - ātmā doesn’t decay at all. And therefore, ātmā is called
aśīryaḥ - non-decaying one. Ever fresh. abhinavaḥ - ever fresh. Then, na hi sajyate - ātmā doesn’t
contact or associate with anything else, because of two reasons. 1] There is no second real thing for
contacting / associating with. 2] Even if there is as second thing, that second thing being mithyā, the
satya ātmā cannot have connection / association with mithyā anātmā. Just as mirage water cannot
wet the land/sand underneath. Why? There is no real water to wet the real sand. Water is mithyā;
whereas, the sand is satyam. We see the mirage water only because of the very dry weather. Thus,
mirage water doesn’t wet the sand because, it is of a lower order of reality.
anātmā is very much there in ātmā. In fact, anātmā rises out of ātmā. anātmā rests in ātmā.
anātmā resolves into ātmā. ātmā and anātmā are eternally together - like the desert sands and the
mirage water. But, anātmā cannot pollute, taint, contaminate ātmā. ātmā cannot have a joint
venture with anātmā. ātmā cannot have a saṃbandha. na hi sajyate. Therefore, ātmā or brahman
is called asańgaḥ - relationless. ātmā is ever relationless.
And finally, na vyathate. na vyathate means, doesn’t go through any pain. ātmā doesn’t undergo
any experience of pain. By pain we mean physical, emotional or intellectual. What is physical pain?
Varieties of bodily pains. What is emotional pain? All forms of grief come under emotional pain.
What is intellectual pain? When I have some searching questions and I don’t have an answer for
that deep question, it is an intellectual pain. This comes when people go through very, very painful
situations. The intellectual pain comes in the form of ‘why me’? When we don’t have electric power
at home, what is our first job? We ask the neighbour. And if he says he has power, we have double
pain! But if he says, ‘no. I have also no power’, a sigh of relief! Similarly, when I undergo difficult
situations and others don’t. Still worse, ‘I know others have done more akramaṃ than me. I have
been such a nice person, I haven’t hurt anyone, I have been attending your classes! How come I am
going through all these difficult situations?’ So, this ‘why me’ is called intellectual pain. I have a
question; but I don’t have an answer. If somebody talks about the law of karma, people even get
angry. The intellectual pain will go away if the law of karma is understood, and assimilated. If the
law of karma is neither understood nor assimilated, you won’t be convinced; you will get angry. Why
good people suffer and bad people - especially the politicians - have a good time? This is called
intellectual pain.
Okay, why are you talking about all these pains? All this belong to anātmā. And, ātmā na hi sajyate
- so, ātmā is never bound by any pain. And, “asitaḥ na vyathate”. asitaḥ means, unbound. bandha
rahitaḥ. sitaḥ means, bandhaḥ. asitaḥ means, bandha rahitaḥ.
And finally, “na riṣyati” - ātmā never perishes. CONSCIOUSNESS is eternally there. I may be able to
transact when the medium is there. And, when the medium of transaction goes, transactions end.
But, ‘I’, the ātmā “na hanyate hanyamāne śarīre”. That ātmā is brahman. It is nirguṇaṃ. It is the
adhiṣṭhānaṃ of the entire universe. That is the answer to yājñavalkyā’s question. Answer given by
whom? Not śākalya. He is gone. It is given by the upaniṣad itself.
I said this portion should be read at the end. These two lines must be read at the end of the mantra,
after ‘apajagruḥ anayan manyamānaḥ’, thereafter, “sa eṣa neti neti ātmā” should be read. That is
the conclusion by the upaniṣad itself. Then what happened? We will read mantra 27 -
अथ होवाच, ब्राह् भगवन्त यो वः कामयते स मा पच ृ ्छत , सव� वा मा पच

ृ ्छ, यो वः कामयते तं वः पच
ृ ्छा�,
सवार्न् वः पच
ृ ्छामी�; ते ह ब्राह् न दधष
ृ ःु ॥२७॥
atha hovāca, brāhmaṇā bhagavanto yo vaḥ kāmayate sa mā pṛcchatu, sarve vā mā pṛcchata,
yo vaḥ kāmayate taṃ vaḥ pṛcchāmi, sarvānvā vaḥ pṛcchāmīti; te ha brāhmaṇā na dadhṛṣuḥ II
Now, yājñavalkya is ready to take away the cows. But He doesn’t want to do that in a hurry. He
wants to give a final chance to the entire assembly of vedic scholars. Therefore, before leaving, He
addresses the whole assembly. “atha hovāca”. ‘Is there anyone who wants to challenge me?’ So, in
the wrestling bout and all they will count one, two, three. The person who went down may come up
by three. Therefore, like a referee, He wants to count and give a final chance. ‘Whether anybody
wants to come and ask questions?’ And only after making sure, I will take the cows. Therefore, “atha
hovāca”. atha means, after the fall of śākalya. ha uvāca - yājñavalkyaḥ uvāca. “brāhmaṇā
bhagavantaḥ” - with respect for the brāhmaṇās - ‘O holy brāhmaṇās’. brāhmaṇās here means,
the vedic scholars. “yaḥ vaḥ kāmayate sa mā pṛcchatu” - among you [nirdhāraṇe ṣaṣṭi. vaḥ
madhye yuṣmākaṃ madhye - among you] vedic scholars, yaḥ kāmayate - whoever wants to
challenge me, sa mā pṛcchatu - may that scholar come and ask me any question with regard to
vedic teaching. vedic scholarship is the context. You are welcome to come in front and ask me.
But nobody comes forward. “sarve vā mā pṛcchata” – or, you can all join-together - like a joint
petition - you can all come together and ask me a collective question also. sarve vā mā pṛcchatu.
sarve yūyaṃ. That is why pṛcchata [madhyama puruṣaḥ bahu vacanaṃ. You have to supply the
subject, yūyaṃ]. May all of you together raise any question. “yo vaḥ kāmayate taṃ vaḥ pṛcchāmi”
- or, another option. If you don’t want to ask me questions, I will ask. And, whoever amidst you is
willing to answer my question, may you come forward. You need not ask. I will ask the question.
Therefore, yo vaḥ kāmayate taṃ vaḥ pṛcchāmi. [Here also, vaḥ is nirdhāraṇe ṣaṣṭī]. That person
among you, I will ask. Or, another, 4th option - He gives. “sarvānvā vaḥ pṛcchāmi iti”. Either singly
or collectively you may ask. Or, singly or collectively I will ask. Totally four options He gives. sarvān
vā vaḥ pṛcchāmi - I shall ask, not any one of you, but all of you collectively. I will ask questions.
sarvān vā vaḥ. [vaḥ - nirdhāraṇe ṣaṣṭī. sarvān pṛcchāmi. sarvān vā vaḥ dvitīya bahu vacanaṃ.
yuṣmān vaḥ] all of you, I shall ask.
But, all the brāhmaṇās looked at each other. ‘What should we do?’ What is fresh in their mind?
śākalya has gone only now. Not even the 13-day ceremonies are over. So, they didn’t have the
courage to confront yājñavalkya. [You may think how come I am not mourning for śākalya? I don’t
want you also to mourn; because, this is all a story to convey the idea - saguṇa brahma keeps you
in mortality, like śākalya. nirguṇaṃ brahma jñāna alone gives you immortality. So, don’t imagine
śākalya’s is actual death. Then, you can’t smile. I have given you the note].
Therefore, the brāhmaṇās looked at each other. But nobody came forward either singly or
collectively. So, what could yājñavalkya do? He could have taken the cows and left. But He doesn’t
want to do that. Again, He says, ‘I am going to ask a general question to all of you collectively’.
Thus, yājñavalkya is going to ask a question through 7 ślokās. All the 7 ślokās put together is
a question to all the vedic scholars. And the further development of the upaniṣad is, they will not be
able to answer that. So, the answer to this new question is the same again. nirguṇaṃ brahma only.
But they are not able to answer that. So, again the upaniṣad will come and answer this question of
yājñavalkya. With that the section will be over.
Now we will go to yājñavalkya praśnaḥ. Page 281, mantra 3.9.28.1 to 3.9.28.3 -
तान्ह ैतै श्लोकै पप्र –
यथा व� ृ ो वनस्प�तस्तथ पर
ु ुषोऽमृष । तस् लोमा�न पणार्� त्वगस्योत्पा� ब�हः ॥१॥
त्व एवास् रु�धर प्रस्य त्व उत्पट । तस्मादातणृ ्णात्प् रसो व� ृ ा�दवाहतात ् ॥२॥
मांसय◌न्स् शकरा�ण �कनाटं स्ना तित्स्थर । अस्थीन्यन्त दारू� मज्ज मज्जोपम कृता ॥३॥
tānhaitaiḥ ślokaiḥ papraccha –
yathā vṛkṣo vanaspatistathaiva puruṣo'mṛṣā I tasya lomāni parṇāni tvagasyotpāṭikā bahiḥ
II1II tvaca evāsya rudhiraṃ prasyandi tvaca utpaṭaḥ I tasmāttadātṛṇṇātpraiti raso vṛkṣādivā-
hatāt II2II māmsānyasya śakarāṇi kināṭam snāva tatsthiram I asthīnyantarato dārūṇi majjā
majjopamā kṛtā II3II
So, up to this we will see. So, tān ha etai ślokaiḥ papraccha. tān means, those vedic scholars, the
bewildered, confused, disturbed vedic scholars, ha etai ślokaiḥ - through the following ślokās or
verses, yājñavalkyaḥ papraccha - yājñavalkya asked. All these are complicated ślokās. I am not
going word by word; I will give only the development and essence.
yājñavalkya first compares the human beings or living beings in general to a tree. Trees represent
all the living beings. And, many similarities are talked about. These three ślokās are sādharmyaṃ
between manuṣya vṛkṣayoḥ. sādharmyaṃ means similarities. And after giving the similarities, in
the later ślokās He is going to say, when you cut a tree, from the invisible root, the tree again comes
into existence. When you cut a tree, from the invisible root, the tree comes into existence, again.
From that it is clear that all the jīvās also, when they are destroyed at the time of pralayaṃ [not at
the time of maraṇaṃ] the jīvās cannot be permanently destroyed. Tree is the example. Just as the
tree will come back again - from an invisible root – similarly, all the jīvās must be coming back again,
in the next sṛṣṭi. So, this is imagined; because, we see that is happening in a tree. It is born again. If
the jīvās are going back to an invisible root, and again they are coming back in the next fresh sṛṣṭi,
what is that invisible root? And, where do all the jīvās go? This is going to be the question, later.
But, the first part of these 3 ślokās is comparison of tree and manuṣyaḥ. Eight common features
are mentioned in these ślokās. I will just mention the common features. So, vṛkṣaḥ is compared to
puruṣaḥ, manuṣyaḥ. I don’t have to translate. vṛkṣaḥ means tree; puruṣaḥ means, man or human
being. And this is general comparison. That is number-1. Second comparison is, parṇāni = lomāni.
parṇāni means, leaves of the tree. lomāni means, the hair on the body of the individual. That is
number-2. The third one is, the first layer of a bark of a tree. [Three layers he is going to say. Bark
first layer; second layer; and third layer]. First layer of bark is compared to first layer of skin. How?
Because, the body also has epidermis, dermis and endodermis. The bark also has three layers. Skin
also has three layers.
“tvag asya utpāṭikā bahiḥ”. bahiḥ utpāṭikā is equal to tvag. Means, bark-1 is tvag, skin. That is
number-3. Then, what is the second layer? “asya māmsāny śakarāṇi”. So, śakarāṇi = māṃsāni.
śakaraṃ of the tree is the second layer of bark; that is compared to māṃsam or flesh. That is
number-4. So, below the skin there is flesh. The second layer of skin is flesh. And the third layer is
“kināṭam snāva”. kināṭam = snāva. And, what is kināṭam? The third layer of bark. Interior to the
second layer is the third layer. In the human beings, it is snāva; means fibrous tissues connecting
the flesh and bone. They call is sinew, tendon etc. Non-vegetarians may perhaps recognise more
clearly. Vegetarians may not be able to, unless they are doctors. sinew or tendon or fibrous tissue is
the third layer. That is number-5.
“tvaca evāsya rudhiraṃ prasyandi tvaca utpaṭaḥ”. Then, the next one is, utpaṭaḥ = rudhiraṃ.
utpaṭaḥ is the sap of the tree. Whenever you cut a tree with a knife, a liquid ooze out. It is called the
sap of the tree. Like that, when the body is hurt, then what comes? What is our sap? Blood is our
sap. Therefore, utpaṭaḥ = rudhiraṃ. That is number-6. Then, what is the next comparison? The 7th
comparison. “asthīny antarato dārūṇi majjā majja upamā kṛtā”. dārūṇi asthīni. dārū means, the
central pith of the tree. After removing all the external three barks, what is the main, central part?
The wood of the tree. dārū means, the wood. It is compared to the human asthi. asthi means,
bone. That is number-7. And last one is majjā. Within the wood also there is majjā, which is called
marrow. In human beings also, there is majjā, or bone marrow. That is number-8.
Because of these 8 similarities, the tree and human being - representing all the living beings - can
be equated. With this, the equation part is over. Now, based on this equation, yājñavalkya is going
to ask a question. What is that? When the tree is cut, the tree doesn’t die for good. It has rebirth
from the invisible root. Similarly, when the human beings and other living beings are destroyed, they
must also come back again, from an invisible root! What is that invisible root? That is going to be the
next question. We will read that portion. Page 283. mantra 4.
यद्वृ� वक
ृ ्ण रोह�त मला
ू न्नवतर पन
ु ः । मत्यर िस्वन्मृ्
त य वक
ृ ्ण कस्मान्मूलात्प्र ॥४॥
रे तस इ�त मा वोचत जीवतस्तत्प्रज । धानारु इव वै व�
ृ ोऽञ्जस प्रे सम्भव ॥५॥
यत्समूलमावृहेयुवृर् न पन
ु राभवेत ् । मत्यर िस्वन्मृ्
त य वक
ृ ्ण कस्मान्मूलात्प्र ॥६॥
जात एव न जायते को न्वेन जनयेत्पुन ॥
yadvṛkṣo vṛkṇo rohati mūlānnavataraḥ punaḥ I martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlāt
prarohati II 4 II retasa iti mā vocata jīvatastatprajāyate I dhānāruha iva vai vṛkṣo'ñjasā pretya
sambhavaḥ II 5 II yatsamūlamāvṛheyurvṛkṣaṃ na punarābhavet I martyaḥ svinmṛtyunā
vṛkṇaḥ kasmānmūlātprarohati II 6 II jāta eva na jāyate ko nvenaṃ janayetpunaḥ II
Up to this is the question by yājñavalkya. Comparison part is over. Question comes in these 5 lines.
“yadvṛkṣaḥ vṛkṇaḥ”. As I said, when a tree has been completely cut also. yadā vṛkṣaḥ vṛkṇaḥ
bhavati. vṛkṇaḥ means, when a tree is cut. “mūlāt navataraḥ punaḥ rohati” - from the invisible
root, it originates, again. navataraḥ means, same tree only in a new version, punaḥ rohati - it
originates. “martyaḥ svin mṛtyunā vṛkṇaḥ”. martyaḥ svit means, human beings and all other living
beings. mṛtyunā vṛkṇaḥ - also are destroyed by mṛtyuḥ. By yama dharma rājā, at the time of
pralayaṃ. [That is the note we have to add. It is not mentioned here. We have to note pralaya
kāle]. At the time of pralayaṃ, all the jīvās are cut or destroyed by yama. But, pralayaṃ is not final
pralayaṃ. No pralayaṃ is final. Every pralayaṃ or end of the world is followed by the next sṛṣṭi,
which will be followed by next pralayaṃ. That means, all the jīvās are not ending, finally. But they
are going to some other mūlam, from where they are coming back. The mūlam - which we don’t
see at all - what is that? “kasmān mūlāt prarohati”. From which mūlam it grows again?
And then yājñavalkya, makes an aside observation, an aside note. That note is in mantra No. 6.
So, it should be read after mantra no. No. 4. Lot of rearrangement. And what is that? yājñavalkya
says, the tree when it is cut will grow again, alright. But, if the tree is removed along with the root,
then the tree will not grow again. We are not talking about, uprooting a tree, He says. We are
talking about cutting of the tree. Similarly, jīvās also have got two possibilities. One is uprooting
of the jīvā. When ignorance or ajñānam - which is the cause of janma - if that ajñānam root is
removed, jīva will not come back again. For him, the death after jñānam will be the final death.
yājñavalkya says uprooted jīvās will not come again, just as uprooted trees will not come again.
Here, I am not talking about uprooted trees or uprooted jīvās. I am talking about ajñānī jīvās, for
whom the roots are very much there!
Therefore, in the 6th mantra He says, “yat samūlam āvṛheyur vṛkṣaṃ na punar ābhavet”. Means,
along with the root if the tree is removed, it will not grow again. I am not talking about that situation.
Now our question is, “martyaḥ svin mṛtyunā vṛkṇaḥ kasmān mūlāt prarohati” - when the tree is
cut down, it comes again from an invisible root. Similarly, when all ajñānī jīvās die at the time of
pralayaṃ, they must be coming back again in the next sṛṣṭi.
“avyaktād vyaktayaḥ sarvāḥ prabhavantyaharāgame, rātryāgame pralīyante tatraiva avyakta
saṃjñake” [gītā 8.18]. So, now the question is, what is that invisible root from which the jīvās
come back again in the next sṛṣṭi? Details we will see in the next class.
ॐ पूण्
Page 283, Chapter 3, section 9, mantra 28 - verse 4
यद्ृ व � वृक्ण रोह�त मलू ान्नवतर पनः ु । मत्यर िस्वन्मृत्य वृक्ण कस्मान्मूलात्प्र ॥४॥
रे तस इ�त मा वोचत जीवतस्तत्प्रज । धानारु इव वै वृ�ोऽञ्जस प्रे सम्भव ॥५॥
यत्समूलमाृहेयु
व ृर
व ् न पन
ु राभवेत ् । मत्यर िस्वन्मृत्य वृक्ण कस्मान्मूलात्प्र ॥६॥
जात एव न जायते को न्वेन जनयेत्पुन … ॥७॥
yadvṛkṣo vṛkṇo rohati mūlānnavataraḥ punaḥ I martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlāt
prarohati II 4 II retasa iti mā vocata jīvatastatprajāyate I dhānāruha iva vai vṛkṣo'ñjasā pretya
sambhavaḥ II 5 II yatsamūlamāvṛheyurvṛkṣaṃ na punarābhavet I martyaḥ svinmṛtyunā
vṛkṇaḥ kasmānmūlātprarohati II 6 II jāta eva na jāyate ko nvenaṃ janayetpunaḥ … II7II
We are seeing the final part of the 9th brāhmaṇaṃ, titled śākalya brāhmaṇaṃ, and the dialogue
between yājñavalkya and śākalya ended on a tragic note, in which śākalya disappeared. And
thereafter, yājñavalkya is challenging the other vedic scholars. ‘Anyone can come forward and ask
any questions. You can come singly or collectively’. But after seeing the condition of śākalya, no
vedic scholar was prepared to come forward. They all wanted to retain their heads, and therefore
they kept quiet. Therefore, yājñavalkya, decided to ask the final question to all the vedic scholars
together. The essence of the question is, ‘jagat kāraṇaṃ kim?’ But that He presents in a set of
ślokās, which we are seeing now. In this set of ślokās in the first three ślokās which we completed,
yājñavalkya compared a tree and a humanbeing and talked about several similarities between the
body of a tree and the body of a human being. So many common factors are there. Therefore, both
vṛkṣā jīvā and manuṣya jīvās are similar only He said.
And having talked about the similarities between them, He wants to raise a question in the next few
verses, which I introduced in the last class. yājñavalkya says, whenever a tree jīvā is cut, the tree
jīvā doesn’t die for good. It only loses the physical part of its personality. That is, the visible wood
part alone is destroyed. The jīvā continues to exist; because, after some time, we see that the very
same tree jīvā, coming to existence once again. You can see, gradually leaves coming. Then, the
shoots, the branches etc. The destroyed tree thus comes again. Either it comes from the root
underneath or some of the plants can come from branches also. If you cut a particular branch and
plant it, from the branch also the tree comes again. Or, from the root also it comes. If it comes from
the root, it is called dhānāruhaḥ. If it comes from a branch it is called kāṇḍaruhaḥ. kāṇḍaṃ means
branch. dhāna means root. ruhaḥ means, coming up gain. rohati iti ruh. Therefore, in the form of
kāṇḍaruh vṛkṣa or in the form of dhānāruh vṛkṣaḥ, the vṛkṣa jīvaḥ, the tree jīvā comes again.
That means, no jīvā dies for good. We are only destroying the superficial physical vesture. That
alone we are removing. Whereas, the jīvās continue to survive.
And, just a s tree jīvā survives, all other jīvās - including the human jīvās - also must be surviving
after death. And this rule can be extended for pralayaṃ also. Not only jīvās survive death, jīvās will
survive pralayaṃ also. Not only will they survive, again in the next sṛṣṭi, they will come back again.
anumānaṃ is pramāṇaṃ. For the anumānaṃ, the inference, what is the clue? vṛkṣa is the clue.
Thus, based on vṛkṣa dṛṣṭānta, we can infer the continuity of the same group of jīvās, sṛṣṭi after
sṛṣṭi, after sṛṣṭi. So, all the jīvās of the current sṛṣṭi will again come in the next sṛṣṭi. And all the
jīvās of the current sṛṣṭi existed during the previous sṛṣṭi also! Which means, during the
intermediary gap - that is, between one pralayaṃ and the next sṛṣṭi - where do the jīvās go? They
all must be going to some invisible source and they are coming back from that invisible source.
What is that invisible source? He wants to ask.
Class 65 – 20th August 2018 – mantra 3-9-28 Download from www.arshaavinash.in Page 1
He gives an aside note in the 6th verse. I said, the 6th verse should be read after 4th. In the 4th verse
He asked the question. In the 6th verse He gives an aside not. What is that? If a tree is uprooted, it
will not come back again. So, in the question, we are not talking about uprooted tree. Similarly, those
uprooted jīvās - who die as jñānīs or jīvanmuktās, they don’t go to some other place and again
come back. Like the uprooted tree, they die for good; because, the root of ignorance has been
removed. Therefore, yājñavalkya says, ‘I am not talking about jñāni jīvās. They are like uprooted
trees. I am talking about all the other jīvās whose roots are very much intact. So, where do they go?
And from where do they come back? This is the question.
So, verses 4 and 6 we saw in the last class. In the 5th verse yājñavalkya Himself imagines a
possible answer. And He says, that possible answer is not correct. What is the possible answer?
During the current creation, whenever a generation of jīvās die, that generation will come back
again. And, how do they come back again? They are all reborn as the children of a future
generation. The jīvās who die in the current generation are all reborn, from where? From the parents
of some future generations. That is why there is a popular imagination also. This child is again born.
And they say, ‘our grandfather is born to our grandchild’. They also give the reason - ‘look at his
nose. Look at his eating habits. Look at his behaviour’. Thus, they say that, one generation is reborn
as the children of a future generation. Therefore, what is the answer to the question? jīvās are
reborn from or through future parents.
“retasaḥ iti mā vocata”. retasaḥ means, the reproductive power of future parents. Thus, all the
jīvās will be reborn. So, one generation is born as the children of a future generation. But the future
birth need not necessarily be a human birth. A current manuṣya jīvā may be born to a [future]
buffalo parents! Vice versa also. We are only saying future parents. They need not belong to the
same species. 8 lakhs species of living beings are there. So, any jīvā can be born to any other jīvā.
It could be to an octopus or cockroach parents also. So, the answer is : from the parents.
And yājñavalkya says, don’t give that answer; because that is an answer with regard to current
sṛṣṭi. Within the current sṛṣṭi, generations after generations are available. Therefore, a present
generation can be re-born out of a future generation. yājñavalkya says, we are not talking here
about the current sṛṣṭi, where the jīvās are existing. We are talking about a new sṛṣṭi, after
pralayaṃ, in which all the jīvās belonging to the 21st - 22nd centuries are resolved. They all fall
within the current sṛṣṭi. Therefore, your answer is relevant only within a particular sṛṣṭi. But I am not
talking about rearrival, rebirth in a particular sṛṣṭi. After the pralayaṃ all the jīvās would have
disappeared. Then, those jīvās do come out of some parents. [Are you able to understand? I am
talking about rebirth in the next sṛṣṭi]. How will the very first generation of jīvās in the next sṛṣṭi
come? [Shall I repeat the question? How will the first generation of jīvās come in the next sṛṣṭi?
How the second generation in the next sṛṣṭi will come I know? From the 1st generation! How the
third generation will come I know. retasaḥ iti. Answer is retasaḥ for the 2nd, 3rd, 4th, nth generations.
We are talking about the first generation of jīvās in the next sṛṣṭi. What is their cause?
Therefore, He says, retasaḥ iti mā vocata. [mā avocata. Sanskrit students. avocata is the verb.
Because of sandhi rule it has become vocata]. mā avocata means, don’t say that the generations
of current jīvās are born out of a future generation. Because, there is no future generation
immediately after pralayaṃ. I am talking about after pralayaṃ. In the next sṛṣṭi also you cannot
say, ‘from a particular earlier generation’ because, I am talking about the first generation of the next
sṛṣṭi. “jīvataḥ tat prajāyate”. Only when there is one generation of jīvās available, we can talk
about the origination of their next generation. So, the question is, ‘how does life come into being?’
This is a mystery for modern science, even now. Modern science talks about big bang and big soup.
Stars are formed, planets are formed, continents are formed. All they talk about. But how living
beings originate from inert matter is still a mystery. We don’t have an answer to the evolution of a
living being out of matter. Even Darwin’s theory of evolution is not evolution of beings out of matter.
It is talking about evolution of one type of beings from another type of living beings only. How
because of the changes in the environment, one type of living being does the appropriate mutation
so that they can survive, reproduce etc. Darwin’s theory is talking about evolution of one life form
from another life form. But our question is, out of matter how does life come? This is even now a
mystery. When I read about test tube baby [some 30-40 years ago] I thought they were able to
create babies out of just chemical compounds. Thereafter I understood, they can crate a test tube
baby only if there are donor parents! So, to create another living being, we require a living being.
But, here, yājñavalkyā’s question is, ‘how, out of matter, the jīvās came into existence?’ Therefore,
retasaḥ iti you can’t say. Test tube baby you cannot quote. Because that again requires parents.
“jīvataḥ tat prajāyate”. So, what is the answer to the question? In the case of a tree, we are able to
know. But we are not able to know in the case of all the other jīvās.
Another suggestion is also given in the 7th verse. [I am skipping the 6th verse, because already we
have done the 6th after the 4th]. In the 7th verse, another possible solution is given by a person. This
is called svabhāva vādaḥ. Means, everything happens at random. Everything happens at
random. Once the jīvās are born and dead in the present creation they are gone for good. There is
no question of the same set of jīvās coming back in the next sṛṣṭi. Don’t talk about that. These jīvās
came randomly in the current sṛṣṭi. And they are dead for good. What about next sṛṣṭi? In the next
sṛṣṭi, if at all these jīvās come, they will all come at random. Some jīvās may re-appear.
Therefore, there is no connection between the current set of jīvās and next set of jīvās. Don’t try to
connect the current and the future. That means what? There is no question of reappearance of
the current jīvās. This is called svabhāva vādaḥ. Why anything happens? That is how it is! No
particular explanation. Why are different species born? Just like that. Why am I born? Just like that.
Why am I unintelligent and my neighbour is intelligent? Or, vice versa? Just like that. Why are some
people born with handicap and some born brilliant? Just like that. Chance. So, if you say everything
is chance, you don’t have to answer the question - where do the current jīvās go? And how do they
come back. All these questions are not relevant. Everything is chance. So, this chance vāda,
random vāda is called, svabhāva vādaḥ. That is given here. “jīvataḥ tat prajāyate”. This is the
svabhāva vāda. jīvās are born for good. There is no question of them coming back again.
For that yājñavalkyā’s answer in the 7th verse is, “jātaḥ eva na jāyate kaḥ nu enaṃ janayet
punaḥ”. jātaḥ eva is svabhāva vāda. For that yājñavalkya’s reply is, na jāyate. na means,
svabhāva vāda is not acceptable. The same set of jīvās are again coming back in the next sṛṣṭi.
That alone is appropriate answer. svabhāva vāda is not acceptable.
Why? yājñavalkya doesn’t say, why? Therefore, we have to give an answer. The answer is, in the
entire creation, we see every event happening because of certain appropriate cause only. All the
events in the creation are governed by a huge network of laws. Physical laws, chemical laws,
biological laws etc. They are governed by laws. That is why so much research is possible about why
a particular event happened. They are able to study and find out the cause of everything. That
means what? Everything happens according to laws of nature. Nature is governed by various
laws. This is the declaration of modern science itself. Scientists declare, if the universe is not
governed by the laws of nature, science itself will be impossible. Why? Because, science is trying to
find out the laws of nature governing every event and use them in our daytoday life. And based on
these laws they have to predict the future also. Even many theories of Einstein they are re-studying
and predicting. They have found some of them true, because of some current events.
That means, things behave predictably, according to a set of laws. Therefore, nature doesn’t
function at random. Like, pure water under normal pressure boils at a particular temperature
anywhere and at any time. Indicating what? There’a law governing that. Else, we cannot function at
all. If we are driving the car, the car is moving based on a huge set of laws. In the middle of the road
if that law fails!! If you turn the steering to the left, the wheel is supposed to turn left. They have
designed it like that. Instead, suppose everything happens at random! If you turn to right, it may turn
to left! And suppose it happens like that when you are driving to Badrinath!! That road itself is called
death road. Deep gorges are there. The car runs smoothly governed by its laws. Rockets are sent
into space and also brought back. It means, the world is not a random entity.
Therefore, śāstra says, not only everything is governed by the natural laws, they are also
governed by set of moral laws, called the law of karma. It is not only governed the natural laws
that scientist talk about. It is also governed by moral laws śāstras talk about. I am what I am,
because of my karma. You are what you are because of your karma. I have got certain faculties
because of my karma. And you have got some because of your karma. Everything is perfectly
governed by the law of karma. And that will be violated if the current set of jīvās do all akrama and
get a way by dying. Because, according to svabhāva vāda there is no question of reappearing.
They can get away. This is called kṛta hāna doṣaḥ. All the sańcita karmās of the current
generation will go without fructification. So, the end of sańcita karma, without fructification, is called
kṛta hāna doṣaḥ. And, in the next generation, all the disparities will be caused by some karmās
which those fresh set of jīvās have not done at all!! Because, in the next sṛṣṭi, when the jīvās come
with different faculty, they have come because of some karma which they have not done at all.
When a fresh generation gets a karma, which they have not done, it is called akṛta abhyāgama
doṣaḥ. So, current generation will do karma, which will never fructify. And, a new generation will get
karma, which they have not asked for at all. Thus, there will be total violation of law of karma.
Now, if we talk about the same set of jīvās alone appearing, disappearing and reappearing, we can
logically answer the question raised. The life of the first generation of the next sṛṣṭi will be based on
the life of the last generation of the current sṛṣṭi. yaḥ kartā bhavati, saḥ bhoktā bhavati. In this
janma whoever has done any karma, he will have to pay the price, either in the next birth or in the
next sṛṣṭi. avaśyaṃ anubhoktavyaṃ kṛtaṃ karma subhāsubhaṃ nā bhuktaṃ kṣīyate karma
kalpa koṭi śatairapi. Even if millions of sṛṣṭīs appear and disappear, one cannot escape from one’s
karma. Escape is possible only as an exceptional case. What is the exceptional case? That
exceptional case is called ātma jñānam. jīvanmukti. videhamukti. Otherwise, it is punarapi
jananaṃ, punarapi maraṇaṃ only. Therefore, svabhāva vāda is not acceptable. Nothing
happens at random.
Thus, He dismissed both suggestions. One suggestion was retasaḥ iti. The next set of parents will
be responsible for the first new generation. For that He answered, after pralayaṃ, nobody is
available. The second suggestion was svabhāva vāda, random creation. Both He dismissed.
Therefore, the question remains unanswered. So, the current set of jīvās must be merging into
something and remain in hibernation during pralayaṃ. And they must be originating again from that
in the next sṛṣṭi. What is that source? And when this was asked, nobody is able to answer the
question. vedic scholars do not answer. You may wonder, ‘even I know the answer. How come the
vedic scholars do not know? I am not able to believe this’. But, remember it is only a story. Nobody
is able to answer. And so, yājñavalkya took away all the cows.
Now yājñavalkyā’s question is not answered. “kaḥ nu enaṃ janayet punaḥ?” - who creates all the
jīvās once again in the next sṛṣṭi? enaṃ refers to the group of all the jīvās. Not only manuṣya
jīvās, but all types of species of jīvās. The word punaḥ indicates again and again and again, who
does that? For that question yājñavalkya doesn’t give a reply. And the vedic scholars also are not
able to answer. We may therefore wonder, ‘what is the answer?’ upaniṣad comes and gives the
answer. upaniṣad uvaca we have to supply. And, what is the answer?
ko nvenaṃ janayetpunaḥ? vijñānam ānandaṃ brahma rātirdātuḥ parāyaṇaṃ tiṣṭhamānasya
tadvida iti II
vijñānam ānandaṃ brahma. That brahman, which is satyaṃ, jñānam, anantaṃ, is defined here
as vijñānam. vijñānam of this mantra and satyaṃ jñānam anantaṃ that jñānam - both are the
same. PURE CONSCIOUSNESS is not only of the nature of caitanyaṃ, but ānandaṃ brahma, it is of
the nature of ānanda also. That is the jagat kāraṇaṃ, again and again. That means, all jīvās will
reside in brahman during pralayaṃ and re-emerge in the next sṛṣṭi.
And śańkarācārya makes a big enquiry here. What is the meaning of the word ānandaḥ? - this
enquiry is to be done, because according to vedāntā, there are two types of ānanda. We have
studied this in taittirīya upaniṣad. atmānanda and kośānanda. What are the differences? Four
differences we said. 1] atmānanda is nitya ānanda; being the original. Whereas, kośānanda is
only a reflection of atmānanda, in ānandamaya kośa. A calm mind, a calm resolved mind is called
ānandamaya kośa. kośānanda is anitya ānandaḥ, just a temporary refection only. So,
atmānanda is nityaṃ. Another is anityam. 2] Second difference is, atmānanda doesn’t have
gradation at all. It is ever changeless and uniform, whereas kośānanda is never the same. It is
subject to fluctuation & thus graded - priya, moda, pramoda - happy, happier, happiest. And you
laugh loudly and get a catch in the back. ānanda gone! So, this is the tragedy of kośānanda.
Therefore, atmānanda is ungraded; kośānanda is graded. In sanskrit, niratiśayaṃ and
sātiśayaṃ. In taittirīya, manuṣya gandharvāṇāṃ ānandaḥ; devagandharvāṇāṃ ānandaḥ etc.
we saw. 3] The third difference is, atmānanda is non-experiential, because ātmā is never an object
of experience, because it is myself, the very subject. Since ātmā cannot be objectified, atmānanda
also cannot be objectified. Therefore, it is non-experiential ānanda. It is available only for claiming,
not for experiencing. Its like our original face. Can you experience your original face? You cannot
see your own face. What a tragedy! There is only one compromised version. You can only see your
reflected face. So, one is non-experiential, the other is experiential. kośānanda is experiential
ānanda. In sanskrit, saṃvedya ānanda is experiential. asaṃvedya ānanda is non-experiential.
4] And the last one, the fourth difference is, one is bimbhaṃ. Another is pratibimbhaṃ. One is
original and the other is reflection. atmānanda is original; whereas, kośānanda is reflection only.
Here, when the upaniṣad says brahman is ānandaṃ, which one it refers to? It refers to the
original ānanda, because brahman is eternal. ānanda is also eternal. This brahman alone is.
“rātiḥ dātuḥ parāyaṇaṃ tiṣṭhamānasya tadvida iti”. Then the upaniṣad says, this brahman alone
is the ultimate refuge for two types of people. One group of people are called karmīs. karmī
means, performers of varieties of karmās. They are called karmīs. karma karoti. kartā ityartha.
The second type is a jñāni. So, for karmī also, for jñānīs also, this brahman alone is the ultimate
refuge. parāyaṇaṃ means ultimate refuge. For the karmī, saguṇaṃ brahman is the ultimate
refuge. For jñāni, nirguṇaṃ brahma is the ultimate refuge. karmī takes refuge in saguṇaṃ
brahma. Why? Because, saguṇaṃ brahma or īśvara alone gives the karma phalam. And
therefore, every karmī prays to the karma phala dātā, the īśvaraḥ, the saguṇaṃ brahma. ‘O lord,
give me the karma phalam. Therefore, brahman in its saguṇa version is parāyaṇaṃ for the
vedapūrva bhāga people. And the same brahman, the nirguṇaṃ brahma, is the refuge for the
jñānīs, because jñānīs get mokṣa only by abiding in that nirguṇaṃ brahma.
That is said here. “rātiḥ dātuḥ parāyaṇaṃ”. rātiḥ literally means, wealth. dātu means, the one
who’s is the spender or giver. The one who spends money and performs varieties of karma. Like
yāga etc. Literally, rātirdātuḥ means, the expender of money. rātiḥ - wealth. [It should be ṣaṣṭī
vibhakti. rāteḥ dātu] One who is giver of wealth. One who is expender of wealth. In short, it means,
one who is performer of karma. For those people, parāyaṇaṃ. brahman alone is the refuge. Not as
nirguṇaṃ, but as saguṇa īśvara brahman, He blesses them with karma phalam.
Whereas, in the case of a jñāni, He takes refuge in brahman. But He doesn’t want saguṇaṃ
brahma. He takes refuge in the nirguṇaṃ brahma. Therefore, “tiṣṭhamānasya tad vidaḥ iti”.
tadvida - for jñānīs, who are the knowers of brahma svarūpaṃ, the nirguṇa brahma svarūpaṃ.
You have to supply, by going through all the stages of sādhanās - karmayoga, upāsana yoga,
śravaṇa yoga, manana yoga - by practicing all of them, for those jñānīs. tad means, nirguṇaṃ
brahma vidaḥ, the knowers of nirguṇaṃ brahma. Not only have they known nirguṇaṃ brahma,
that is not enough. tiṣṭhamānasya - they abide in that knowledge by practicing long
nididhyāsanam. tiṣṭhamānaḥ means, jñāna niṣṭhasya. brahma niṣṭhasya. For those jñānīs also,
brahman alone is parāyaṇaṃ, the ultimate refuge, because nirguṇaṃ brahma blesses them with
nitya mokṣaḥ. And, for attaining nitya mokṣaḥ, they take refuge in brahman alone.
So, what is the answer to the final question raised by yājñavalkya? brahman is the answer. Here
yājñavalkya doesn’t differentiate between saguṇaṃ and nirguṇaṃ brahma. He uses the common
word brahman. As I said before, saguṇaṃ brahma and nirguṇaṃ brahma are not totally different
entities. brahman is always nirguṇaṃ. And in the nirguṇaṃ brahma, māyā is always there.
brahman and māyā are always together. When you look at brahman, you can include māyā and
look at brahman. Or, you can exclude māyā. Physically you can’t separate māyā. But cognitively
you exclude it. māyā and brahman are always together. When you look at brahman, cognitively
you can include or exclude. māyā being mithyā, it can be treated as sat also, it can be treated as
asat also. sadasat vilakṣaṇatvāt mithyā can be included or mithyā can be excluded. Because
mithyā is experientially available, you may include. And because mithyā is factually not there, you
can exclude also. Based on appearance if you include, that is saguṇaṃ brahma. Based on fact if
you exclude, it is nirguṇaṃ brahma. Therefore, the difference is only in our perception. Actually,
brahman and māyā are always together only.
So, “tiṣṭhamānasya tad vidaḥ iti”. tadvidaḥ parāyaṇaṃ iti you have to add. It. With this, the
upaniṣad answers yājñavalkyā’s question. With this, the 9th section, titled śākalya brāhmaṇaṃ, is
over. The 3rd chapter of bṛhadāraṇyaka upaniṣad is also over.
ॐ पूण्
Page 284, Chapter 3, section 9, mantra 28 - verse 7
जात एव न जायते को न्वेन जनयेत्ु
प न �व�ानमानन्द ब्र रा�तदार्तु परायणं �तष्ठमानस तद्�व इ�त ॥ ७॥
jāta eva na jāyate ko nvenaṃ janayetpunaḥ vijñānamānandaṃ brahma rātirdātuḥ parāyaṇaṃ
tiṣṭhamānasya tadvida iti II 7 II
With this mantrā, which we completed in the last class, the 9th section and the 3rd chapter of
bṛhadāraṇyaka is over. Before entering the 4th chapter, I thought I will just give you a bird’s eye
view of the whole chapter. And then, we will enter the 4th chapter. The 3rd chapter, which is a very
important chapter consists of 9 sections. And it is in the form of dialogues between yājñavalkya
and vedic scholars. And the context is given in the form of a story. And the story is, King janaka, as
part of a huge yāga - a vedic ritual - invites several vedic scholars from all over to find out who is
the greatest vedic scholar among them and give a huge prize money of 1000 cows, with their
horns covered with gold or gold plates.
No vedic scholar has the courage to claim the prize cows. But, yājñavalkya straight away asks his
disciples to take the cows away. And then, several vedic scholars come one by one and question
yājñavalkya, challenging His scholarship of the scriptures. And each challenge raised by a vedic
scholar, is presented in a particular section. Like that we have 9 sections. In each section, questions
are raised. yājñavalkya answers. And the sections are named after the challenger. The first
challenger is aśvalaḥ. So, it is named aśvala brāhmaṇaṃ. Like that, ārtabhāga brāhmaṇaṃ,
bhujyu brāhmaṇaṃ etc. Each section is named after the challenger vedic scholar.
In the first three sections, questions are centred on veda pūrva bhāga. Questions regarding vedic
rituals and vedic upāsanās like virāṭ upāsanā, hiraṇyagarbha upāsanā etc. And along with that,
the karma upāsanā phalaṃ related questions are also raised. And, yājñavalkya answers all of
them. Thus, first three brāhmaṇaṃs are karma - upāsanā - phalaṃ centred. And then from the 4th
section onwards, the vedāntic topics start. In the 4th & 5th sections, mahāvākya vicāra is
introduced. And the mahāvākyaṃ is presented in the form of a famous mantrā – “yat sākṣāt
aparokṣāt brahma, ya ātmā sarvāntaraḥ”. This is the mahāvākyaṃ talking about jīvātma -
paramātma aikyaṃ. And we know that jīvātmā and paramātmā can never be equated if you look
at them superficially. Remembering our example, wave and ocean can never be equated if you look
at them superficially. You can equate them only on one condition. The superficial differences should
be set aside, mentally. Physically we need not touch the wave. Physically we need not touch the
ocean. Intellectually, we should remove the superficial differences of nāma and rūpa. Then we
come to their essential nature, water. We can then happily say, wave and ocean are one and the
same, essentially. We have to add an adverb essentially. Similarly, bangle and chain are one and
the same, essentially.
So too, jīvātmā and paramātmā, from superficial angle can never be equated. jīvātmā has got finite
nāma rūpa. paramātmā has got total nāma rūpa. They can never be one and the same. Therefore,
we have to come to jīvātma svarūpaṃ. And this svarūpaṃ is discussed in both the 4th & 5th
sections - uṣasta brāhmaṇaṃ and kahola brāhmaṇaṃ. What is the essential nature of jīva? “na
dṛṣṭer draṣṭāraṃ paśyer; na śruteḥ śrotāraṃ śṛṇuyāt, na mater mantāraṃ manvīthāḥ; na
vijñāter vijñātāraṃ vijānīyāḥ”. jīvātmā in his original nature is the experiencing CONSCIOUSNESS,
which can never be objectified like the external world. It is the un-objectifiable subject. The un-
experienceable experiencer. In short, the sākṣi caitanyaṃ is the jīvātma svarūpaṃ.
Class 66 – 27th August 2018 – Chapter 3 SUMMARY Download from www.arshaavinash.in Page 1
It is something to be claimed as ‘I am’, without trying to objectify it. That objectifying curiosity must
go away. Just as you claim your face without objectifying it. You don’t objectify, because you can’t.
And if somebody asks, ‘do you have a face?’ You claim the face. You never attempt to objectify it.
And you don’t have any doubts regarding the existence of your face, because without face I cannot
objectify anything in the world. Every other objectification proves the face. But, face itself cannot be
objectified. Every experience proves CONSCIOUSNESS. But, CONSCIOUSNESS itself cannot be an
object of experience. I will repeat. Every experience proves the existence of CONSCIOUSNESS. But
CONSCIOUSNESS itself is not an object of any particular experience. Therefore, who is jīvātmā? The
CONSCIOUSNESS principle which has to be claimed as ‘I am’.
And in the 5th brāhmaṇaṃ, the kahola brāhmaṇaṃ, some more features of that CONSCIOUSNESS
are talked about. Because CONSCIOUSNESS cannot be objectified, we cannot know the features of
CONSCIOUSNESS. A very important mantrā – “yo’aśanāyāpipāse śokaṃ mohaṃ jarāṃ mṛtyum
atyeti” - the body, mind, sense organs etc they all have got several problems. Like, old age, death
etc belong to the annamaya kośa. And, aśanāyā pipāśe - hunger and thirst belong to the
prāṇamaya kośa. śokaṃ & mohaṃ belong to manomaya and vijñānamaya kośa. The upaniṣad
says, all these problems belong to the kośās, which are objects of experience. Since they belong to
the 4 kośās, ‘I’, the ātmā, who objectify them, am free from all these waves of problems, called ṣaḍ
ūrmayaḥ. ūrmi means waves. These are the 6-fold problems. Hunger, thirst, old age, death, worry
and conflict. All these are continuous problems faced by the pañcakośās. ‘I’, the ātmā, am free from
all the saṃsāra doṣās. Thus, ātmā is nitya mukta svarūpaḥ. In vedāntic language, this is called
tvaṃ pada lakṣyārtha vicāra. This jīvātma svarūpaṃ is discussed in 4th & 5th sections.
Then, in sections 6 to 9 [4 sections] the brahma svarūpaṃ is talked about. tat pada lakṣyārtham is
talked about. So, what is brahma svarūpaṃ? sarvāntaratvaṃ. brahman is the internal essence of
the entire universe. “yaḥ ātmā sarvāntaraḥ”. And how is brahman the innermost essence?
Because, it happens to be the ultimate kāraṇam of everything. Because we know that kāraṇam
alone is the inner essence of all the kāryams. Gold is inner essence of ornaments. Wood is the
inner essence of furniture. But gold is not the inner essence of furniture. Wood is not the inner
essence of ornaments. We have got so many kāraṇams in the world. Each kāraṇam is the inner
essence of only their own products. But not the inner essence of everything. If you have to arrive at
the inner essence, we should not go to the intermediary kāraṇams. We have to go to the ultimate
single cause where everything originated. So, sarvāntaram means, sarva kāraṇam. Therefore,
begins an enquiry into the ultimate cause, in sections 6, 7, 8 and 9.
In the 6th section came gārgi and asked the question, ‘what is the cause?’ ‘what is the cause?’ ‘what
is the cause?’ She went up to brahma loka, representing virāṭ, as the cause of everything. So,
virāṭ, as the cause of everything was arrived at in the 6th section. But virāṭ himself is samaṣṭi sthūla
prapañca only. It is only the total gross universe, pervaded by the reflected CONSCIOUSNESS -
called CIDĀBHĀSA - which alone maintains the harmony of the gross universe. Minus cidābhāsa, the
universe will disintegrate. All the natural laws will collapse. Thus, the maintainer of the natural laws
is cidābhāsa, which pervades the virāṭ. Therefore, STHŪLA PRAPAÑCA + CIDĀBHĀSA IS THE VIRĀṭ,
who is the kāraṇam of all the things in the creation. And then gārgi tries to ask further questions.
But yājñavalkya says, ‘we cannot discuss that without veda pramāṇaṃ. And therefore, don’t ask
further’. So, in the 6th section, the kāraṇam journey goes up to virāṭ.
Then, in the 7th section, further enquiry is done. There we go to three higher stages. What is the
cause of virāṭ? HIRAṇYAGARBHA IS THE CAUSE OF VIRĀṭ. DEFINITION OF HIRAṇYAGARBHA IS, SAMAṣṭI
SŪKṣMA PRAPAÑCA. Because, sthūlaṃ is born out of sūkṣmaṃ. Gross is born out of subtle. Matter
is born out of energy. Energy alone gets converted into matter. And therefore, in the 7th section - the
famous antaryāmi brāhmaṇaṃ - where uddhālaka is the challenger, we travel from virāṭ to
hiraṇyagarbha; from samaṣṭi sthūla prapañca to samaṣṭi sūkṣma prapañca. That contains the
samaṣṭi prāṇa, samaṣṭi mind, samaṣṭi buddhiḥ, all. sūkṣma samaṣṭi is called hiraṇyagarbhaḥ.
But that alone is not enough. That sūkṣma should be pervaded by cidābhāsa. Reflected
CONSCIOUSNESS alone maintains the order of the samaṣṭi sūkṣma.
The law of karma is heavily determined not only by your actions, it is determined by the motive
behind it. Motive belongs to sūkṣma or sthūla? Remember, that is sūkṣma only. Therefore, we
are acquiring puṇyaṃ and pāpaṃ, not merely because of our karma, but with what motive we do
that karma. A doctor also may use a knife. And the patient may die in the process. But the doctor is
never punished, even though he is the cause of death. Because, his motive is positive, good.
Therefore, using a knife by itself doesn’t produce puṇyaṃ or pāpaṃ. Even death doesn’t. But, the
motive behind, which is governed by the sūkṣma prapañca, the law of karma, law of ethics, law of
moral order etc. are governed by hiraṇyagarbha tattvaṃ, which is harmonising the law of karma,
through the cidābhāsa. Otherwise, motive will not have any value. Intention is very important. And
intention you can never see, unfortunately; because, it comes under sūkṣmam.
This sūkṣma tattvaṃ, the hiraṇyagarbha, is the cause of virāṭ. Therefore, from the universe, from
the sthūla prapañca you go to virāṭ, the samaṣṭi sthūla prapañca. From virāṭ you go to
hiraṇyagarbha, the samaṣṭi sūkṣma prapañca. Okay. But, can you say hiraṇyagarbha is the
ultimate cause? No. hiraṇyagarbha is also subject to origination and resolution. And therefore,
uddhālaka asked, ‘who is the cause of hiraṇyagarbha?’ There the word used for hiraṇyagarbha
is sūtra ātmā. ‘Who is the cause of sūtrātmā?’ was his question. And yājñavalkya replied - the
samaṣṭi sūkṣma prapañca, the hiraṇyagarbha, is born out of its cause, which is called antaryāmi.
The whole section is thus called antaryāmi brāhmaṇaṃ.
antaryāmi is the sarva kāraṇam, the cause of all the nāma rūpa prapañca. What is the definition
of antaryāmi? [We have to note that, this is also in section 7. hiraṇyagarbha also, antaryāmi also,
both come in section 7]. THE DEFINITION OF ANTARYĀMI ĪŚVARA IS, SAMAṣṭI KĀRAṇA PRAPAÑCAḤ +
CIDĀBHĀSA. The SAMAṣṭI KĀRAṇA PRAPAÑCAḤ IS OTHERWISE CALLED MĀYĀ, which includes not only
the universe in potential form, it includes all our sthūla śarīrāṇi, all the sūkṣma śarīrāṇi - they
are all included in the samaṣṭi kāraṇa prapañca.
At the time of pralayaṃ, entire kāraṇa prapañca will be potentially in the samaṣṭi. Our kāraṇa
śarīraṃ, with our sańcita karma, [your kāraṇa śarīraṃ will have only your sańcita karma. All very
well digitized and kept as e-records! That means, they won’t get mixed up during pralayaṃ. No mix
up]. So, all the kāraṇa śarīraṃs, called jīvās [with all their sańcita karmās] will merge into māyā.
Not only our kāraṇa śarīraṃs, all the rivers, the mountains etc. will go to antaryāmi. Therefore, the
DEFINITION OF ANTARYĀMI IS, KĀRAṇA PRAPAÑCA+CIDĀBHĀSA. cidābhāsa means, the reflection.
But, in and through all these discussions we have omitted one crucial element. We are talking of
prapañca trayaṃ - sthūla, sūkṣma, kāraṇa. We are talking of cidābhāsa, the reflected
CONSCIOUSNESS. But the Original CONSCIOUSNESS has not been discussed at all! So, macro
RM+RC is virāṭ. Macro RM+RC is hiraṇyagarbha. [RM means reflecting medium. RC means
reflected CONSCIOUSNESS]. And, macro RM+RC is antaryāmi. At all these levels we have only come
to RC - reflected CONSCIOUSNESS. But, OC – the Original CONSCIOUSNESS has not been discussed
throughout. Up to the 7th section we have dealt with RC only. virāṭ is RC. hiraṇyagarbha is RC.
antaryāmi is also RC. This RM+RC is called īśvara. And that īśvara alone is the kāraṇam of the
entire universe. This īśvara alone maintains the whole universe, according to the law of karma.
And in that context only I gave you an aside note. jīvātmā has a free will, alright. But, the events of
the world are not determined purely by jīvātmā and his free will. They are determined by jīvātmā’s
free will + antaryāmi’s free will, called GOD’s Will. And GOD’s Will alone we call destiny or karma.
Because, GOD will control everything not based on His Will or plan. His Will is based on law of
karma. Thus, GOD controls the world through our karma. We try to control the world through our
Will. Will and karma – free will & fate - both of them are always clashing. Everything that happens is
a mixture of fate and free will. If you have reached the class in one piece, not only your Will and
effort are involved, most importantly, the law of karma must be such that, no auto rickshaw or two-
wheeler knocks you down. So many are there. Anyone of which can knock us down. Even if we are
walking on foot path, they may enter and hit. If it didn’t happen, it means, fate has not been against
us. Therefore, every event is governed by fate and free will. Fate is represented by karma. karma is
represented by antaryāmi.
Therefore, the whole section said, bhagavān is all over the creation, controlling everything, based
on the law of karma. Each time whether fate will conquer the Will or Will will conquer the fate will
depend upon their mutual strength at that time. If the karma is feeble, Will will conquer. If the karma
that is fructifying is stronger, any amount of Will will fail. Every time a patient goes to hospital, it is
fate vs free will. Doctor vs disease. Doctor is Will, disease is fate. Will the patient come out or not?
We have to keep our fingers crossed! 15 days intense treatment and he may came out. There, Will
has won over. Or, 30 days treatment and patient dies. There, fate has been powerful. Thus, between
antaryāmi and jīva constant interaction is taking place. That was discussed in the most important
antaryāmi brāhmaṇaṃ. This is the 7th brāhmaṇaṃ.
So, we have come from virāṭ to hiraṇyagarbha to antaryāmi. Then, in the 8th section, gārgi comes
back again and asks the previous question once again. ‘Who is the kāraṇam of hiraṇyagarbha?’
That question which was asked by uddhālaka, she repeats. uddhālaka’s question gārgi repeats.
‘Who is the kāraṇam of hiraṇyagarbha?’ And yājñavalkya says, antaryāmi is the kāraṇam.
antaryāmi is the support of the entire kārya prapañca. And in the 8th section, antaryāmi is given
a different name - ākāśaḥ. What is the definition of ākāśa? māyā+cidābhāsa. cidābhāsa sahita
māyā is ākāśaḥ. So, antaryāmi is sarva kāraṇam.
Then she asks, ‘that kāraṇa īśvara is supported by whom?’ She doesn’t ask ‘what is the kāraṇam
of īśvara?’ īśvara doesn’t have any kāraṇam, because īśvara is anādhiḥ. Question is not about the
kāraṇam of īśvara. But about the adhiṣṭhānaṃ of īśvara. Very careful. Up to īśvara, you should
use the word kāraṇam. After īśvara, the question is not about the cause of īśvara. It is, ‘what is the
adhiṣṭhānaṃ of īśvara?’ And why does īśvara require an adhiṣṭhānaṃ? We said, the definition of
antaryāmi or īśvara is māyā+cidābhāsa. But, neither māyā nor cidābhāsa is the ultimate
reality. That means, ĪŚVARA - WHO IS A MIXTURE OF MĀYĀ AND CIDĀBHĀSA - THAT ANTARYĀMI, THAT
ĀKĀŚA - IS NOT THE ULTIMATE REALITY. Therefore, it has to borrow existence from someone else,
other than māyā and cidābhāsa. Who is that lender of existence? That lender is the OC.
That OC - THE ORIGINAL CONSCIOUSNESS - is neither kāryaṃ nor kāraṇam. If you remember
māṇḍūkya, virāṭ and hiraṇyagarbha are prathama and dvitīya pādaḥ. īśvara is the third pāda.
First and second pādās are kāryaṃs. The third pāda - īśvara - is the kāraṇam. Then, the 4th pāda -
the turīyaṃ - is kāryaṃ or kāraṇam? It is neither. It is kārya kāraṇa vilakṣaṇam. kārya kāraṇa
atītaṃ. kārya kāraṇa adhiṣṭhānaṃ. [I hope you are getting the summary. You are supposed to say
‘yes’, ‘yes’. We have seen all this]. kārya kāraṇa adhiṣṭhānaṃ, turīyaṃ, caitanyaṃ.
So, gārgi asks – ‘who supports ākāśa?’ So, turīyaṃ - THE ORIGINAL CONSCIOUSNESS – is the
support. For the turīyaṃ, the OC, yājñavalkya uses a special word in the 8th section. That word is,
akṣaraṃ. The whole section is called akṣara brāhmaṇaṃ. antaryāmi brāhmaṇaṃ deals with 3rd
pāda. akṣara brāhmaṇaṃ deals with the 4th pāda.
nāntaḥprajñaṃ nabahiḥprajñaṃ nobhayataḥprajñaṃ naprajñānaghanaṃ naprajñaṃ
nāprajñam I adṛśyam avyavahāryam agrāhyam alakṣaṇam acintyam avyapadeśyam ekātma-
pratyayasāraṃ prapañcopaśamaṃ śāntaṃ śivam advaitaṃ caturthaṃ manyante sa ātmā sa
vijñeyaḥ II [māṇḍūkya 7th mantra]
Thereafter, yājñavalkya makes a note. Even though we are separating īśvara and turīyaṃ as the
3rd pāda and the 4th pāda, remember, they are not physically different. Because, wherever
brahman is there, māyā is always there. māyā sahita cidābhāsa is always there. OC, māyā, RC -
all these three are always together. Therefore, yatra yatra brahma vartate, tatra tatra īśvaraḥ asti.
yatra yatra īśvaraḥ asti, tatra tatra brahma vartate. We are just using two words to understand
which part is vyāvahārika satyaṃ and which part is pāramārtika satyaṃ. But, vyāvahārikam and
pāramārtikam cannot be physically away. In this very mike, virāṭ is there. In this very mike,
hiraṇyagarbha is there. In this very mike, antaryāmi is there. In this very mike, brahman is there.
Therefore, don’t think īśvara is sitting somewhere. And brahman is sitting somewhere else. Don’t
imagine distinct things! Both are always together. saguṇam brahma and nirgunam brahma are
only two distinct words; but they can never be physically separated.
Therefore, yājñavalkya says, akṣaram brahma alone is the inner controller of everything. Using
the word akṣaram in the meaning of antaryāmi, yājñavalkya talks. Confusing. Because, He uses
the word akṣaram and says akṣaram is the inner controller. What should have been the right word?
antaryāmi is the inner controller. yājñavalkya says, akṣaram is inner controller to indicate that they
are not totally distinct. He is interchanging the word for our understanding.
Thus, the ultimate akṣaraṃ brahma was revealed in the 8th section akṣara brāhmaṇaṃ. All these
sections 6 to 9 are very important. Section 6 for tvaṃ pada lakṣyārthaṃ; section 7 for antaryāmi
īśvara; section 8 for tat pada lakṣyārthaṃ and akṣaraṃ [nirguṇaṃ] brahma.
Then comes the 9th section. Here, 90% portion is regarding hiraṇyagarbha upāsanā and its
mahima, which portions already seen. At the end of 9th section, vedāntā is so beautifully presented
in the form of two questions and two answers. śākalya is the challenger in the 9th section.
śākalya asks several questions regarding hiraṇyagarbha and yājñavalkya answers all of them.
Later, yājñavalkya asks two questions, for which nobody in the assembly is able to give the answer.
And the upaniṣad itself gives the answer for both. That alone is very important. That section is
important, since the upaniṣad is answering yājñavalkya’s questions.
And yājñavalkyā’s first question is directed towards śākalya. That question śākalya doesn’t answer
and so loses his head. ‘What is the ultimate support for the origination, the preservation and
the resolution of the entire creation?’ is yājñavalkyā’s question. The answer is given by the
upaniṣad in the famous and very important mantrā - “sa eṣa neti netyātmā'gṛhyo na hi
gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyatye”. It is a famous
mahāvākya mantrā.
Until then it has been said, brahman is the kāraṇam; or, īśvara is the kāraṇam of the entire
creation. And so, when yājñavalkya asks, ‘what is the support of entire creation?’ the upaniṣad
must have simply answered, “brahman”. But, the upaniṣad says, “sa eṣa neti netyātmā”. It is
saying that, THE ULTIMATE CAUSE OR BRAHMAN IS NONE OTHER THAN ĀTMĀ, YOU YOURSELF. Instead of
saying brahman is the ultimate kāraṇam, you have to learn to say, ‘I AM THE ULTIMATE KĀRAṇAM’. ‘I
AM THE ULTIMATE ADHIṣṭHĀNAṃ ALSO’. sa eṣa neti neti ātmā is a mahāvākyaṃ, equating jagat
kāraṇam brahma and ‘I’, the ātmā.
Then finally, yājñavalkya’s second question is directed towards all the vedic scholars. yājñavalkya
asked, ‘does anybody want to ask me any more questions?’ They were all afraid because, they all
wanted to go back home after the event. And therefore, they were not willing to come forward. So,
yājñavalkya himself asked the final question, ‘where do all the jīvās go at the time of
pralayaṃ?’ They must be going somewhere. Why? Because, in next sṛṣṭi they all come back.
yājñavalkya gave the example of a tree coming back to life after it is cut. Even if you cut the tree -
there are some trees which look very dry also. After one rain however, you will find that one green
shoot will come and the tree comes back to life! Similarly, during pralayaṃ the whole universe has
disappeared; it looks as though nothing can happen after that. But, the next sṛṣṭi comes, again and
again. So, where do all the jīvās go during pralayaṃ and from where do they come back again
in the next sṛṣṭi? What is the answer? They were not able to give!
So, the upaniṣad gives the answer in the famous mantrā – “ko nvenaṃ janayetpunaḥ? vijñānam
ānandaṃ brahma rātirdātuḥ parāyaṇaṃ tiṣṭhamānasya tadvida iti” So, what is the answer? At
the time of pralayaṃ all the sthūla śarīrams - the physical bodies - will be destroyed. And, they will
merge into the earth. Earth will merge into water. Water into agni. agni into vāyu. vāyu into ākāśa.
Thus, all the physical bodies will merge into the pañca bhūtās, the sthūla prapañca. Similarly, all
the subtle-bodies too will be resolved into the sūkṣma prapañca. And both or all of them - not only
the individuals, all the physical and subtle bodies - will go back to their potential condition, called
kāraṇa śarīraṃ / prapañca. Thus, jīva remains in the form of kāraṇa śarīraṃ + cidābhāsa. All the
kāraṇa śarīraṃ put together is called māyā. Individual kāraṇa śarīraṃ + individual cidābhāsa is
called jīvaḥ. And all the jīvās - in the form of kāraṇa śarīra sahita cidābhāsa - merge into one total
māyā, which will be like a cosmic deep sleep state. So, jīvās are there or not? Very much there.
Where do they exist? In māyā. In what form? kāraṇa śarīraṃ + cidābhāsa form. And in the kāraṇa
śarīraṃs all our sańcita karmāṇi also remain in dormant form, for millions of years.
Thus, all the jīvās go back to māyā or īśvara. But, māyā itself is resting in brahman only.
Therefore, all the jīvās ultimately go back to māyā, which is in brahman. All of them go back to
brahman alone is the answer. Therefore, we all go to brahman during pralayaṃ. And, we all come
away from brahman in the next sṛṣṭi. This we experience regularly during the deep sleep state. ‘I’,
the jīva merge into paramātmā brahman – “sadā somya sadā saṃpanno bhavati” - we merge
into īśvara every night. That is why we are happy also. No saṃsāra at that time. But, unfortunately,
again we come back! Therefore, ALL THE AJÑĀNĪ JĪVĀS MERGE INTO BRAHMAN, AND COME AWAY
FROM BRAHMAN. This is the answer to yājñavalkya’s question.
So, the upaniṣadic answer not only says, ‘brahman is the ultimate place’, it gives an important
definition of brahman. “vijñānam ānandaṃ brahma”. vijñānam means, PURE CONSCIOUSNESS. Not
the knowledge of pure CONSCIOUSNESS. ānandaṃ means, PURE HAPPINESS. Why do I say PURE
HAPPINESS? It is not experiential happiness, which is subject to arrival and departure. But it is non-
experiential HAPPINESS, WHICH IS IDENTICAL WITH CONSCIOUSNESS. That VIJÑĀNAM ĀNANDAṃ BRAHMA
IS THE ULTIMATE RESOLUTION GROUND.
With this answer, the 9th section called śākalya brāhmaṇaṃ is over. The 3rd chapter is also over.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
In the last class, we completed the 3rd chapter of bṛhadāraṇyaka and we have to enter the 4th
chapter. Before that we have to see where we are standing now. Because bṛhadāraṇyaka is a vast
upaniṣad, we should see what is our present position in our global positioning system. In the
introduction we saw that bṛhadāraṇyaka consists of 6 chapters, which have been divided into 3
parts. First 2 chapters making the first part, called kāṇḍaṃ. And 3rd and 4th chapters together is the
second kāṇḍaṃ. And, the 5th and 6th chapter together [which we are going to omit], is the third
kāṇḍaṃ. We are not going to do that. That is because, we are seeing only the selected portions of
bṛhadāraṇyaka.
The first kāṇḍaṃ is called madhu kāṇḍaṃ or upadeśa kāṇḍaṃ. madhu kāṇḍaṃ or upadeśa
kāṇḍaṃ. Because, in this first part alone brahman was revealed as madhu, in a particular section.
Since that’s section is very famous, the first part got the name madhu kāṇḍaṃ. madhu means,
brahman. madhu has the dictionary meaning of honey. Just as honey is very sweet, brahman is
very sweet. Not for tasting; it is source of ānandaḥ. It is also called upadeśa kāṇḍaṃ, because the
main teaching of mahāvākyaṃ is done in the first two chapters. In fact, the mahāvākyaṃ “ayam
ātmā brahma” occurs in this part of bṛhadāraṇyakaṃ. Normally, the mahāvākyaṃ “ayam ātmā
brahma”, is associated with māṇḍūkya upaniṣad of atharvaṇa veda. But, the same “ayam ātmā
brahma” mahāvākyaṃ occurs in bṛhadāraṇyaka also in 2nd chapter, 5th section, last mantrā 19.
“ayamātmā brahma sarvānubhūr ityanuśāsanam”.
Because of that reason, the first 2 chapters are called madhu kāṇḍaṃ or upadeśa kāṇḍaṃ. We
did not study all the sections, we studied only one section of the first chapter - the 4th section of the
1st chapter - called the puruṣa vidha brāhmaṇam. A very profound brāhmaṇam, conveniently you
can read from your notes. So, this is the first kāṇḍaṃ. madhu or upadeśa. upadeśa means
mahāvākya upadeśa, the main teaching.
The 3rd and 4th chapters together is the 2nd kāṇḍaṃ. That also is known by two names. muni
kāṇḍaṃ or upapatti kāṇḍaṃ. muni kāṇḍaṃ, because in these 2 chapters, 3rd and 4th, the main
teacher happens to be the great yājñavalkya muniḥ. Because of the teaching of yājñavalkya muni
in the 3rd chapter [which we have completed] and in 4th chapter also, it is called muni kāṇḍaṃ. In
both chapters, yājñavalkya happens to be the prime person. Therefore, the second kāṇḍaṃ is
called muni kāṇḍaṃ. muni referring to yājñavalkya.
And it is also known by the word upapatti kāṇḍaṃ, because it gives the supportive reasoning for
the mahāvākyaṃ. What is the supportive reasoning? By analysing the jīvātma svarūpaṃ and also
by analysing paramātma svarūpaṃ [svarūpaṃ means, essential nature] the upaniṣad clearly
says, in their essential nature both jīvātma and paramātma are one and the same. Superficially
looking they are not the same. They are different. Their aikyaṃ can be assimilated only when you
look at their essential nature. Remembering our example, wave and ocean are definitely different
when you look at them from superficial angle. Wave is not ocean. Ocean is not wave. But, still, if you
look at their essential nature, we can very easily accept that wave and ocean are essentially one
and the same water only. Differences are only in nāma and rūpa. nāma bhedaḥ asti, rūpa
bhedaḥ asti, karma bhedaḥ asti. karma means, function. But, svarūpa bhedaḥ nāsti. Thus, by
analysing their svarūpaṃs, we are establishing their aikyaṃ. Therefore, upapatti kāṇḍaṃ is
focusing on pada vicāra. vākya vicāra is upadeśa kāṇḍaṃ. pada vicāra is upapatti kāṇḍaṃ.
Class 67 – 3rd September 2018 – mantras 4-1-1 to 4-1-2 Download from www.arshaavinash.in Page 1
padaṃ means, analysing. jīvātmā means, whom? If you remember the summary that I gave, I said
in the 3rd chapter, in sections 4 & 5 tvaṃ pada lakṣyārtha is talked about. And in the 6th to 9th
sections, tad pada lakṣyārtha is talked about. And, lakṣyārtha dṛṣṭyā, aikyaṃ. vācyārtha dṛṣṭyā,
no aikyaṃ. And therefore, logic means pada vicāra. upadeśa means vākya vicāra. Thus, first
kāṇḍaṃ is vākya vicāra pradhānaṃ and second kāṇḍaṃ is pada vicāra pradhānaṃ. All these
our ācāryās have analysed. The ācāryās while writing commentaries and sub-commentaries, they
have analysed everything so thoroughly. Only we should have the time and commitment to study
them. All the difficult work they have done. Therefore, first kāṇḍaṃ is said to be śravaṇa
pradhānaṃ; second kāṇḍaṃ is said to be manana pradhānaṃ. Thus, the first one is upadeśa
kāṇḍaṃ second one is upapatti kāṇḍaṃ or muni kāṇḍaṃ.
Then, the 5th and 6th chapters together is upāsana pradhāna. Therefore, it is called upāsanā
kāṇḍaṃ. Lot of meditations to prepare the mind. And all types of meditations and all types of rituals
are also mentioned, drawn from various places. It is a mixture or salad. karma - upāsana salad.
And this miscellaneous part is called khila kāṇḍaṃ. khilam means, miscellaneous. So, madhu
kāṇḍaṃ, muni kāṇḍaṃ, khila kāṇḍaṃ. Or, upadeśa, upapatti and upāsanā kāṇḍaṃ. This is the
broad division of bṛhadāraṇyaka.
Of them, what we have completed? The first kāṇḍaṃ, 2 chapters we have completed. And in the 2nd
kāṇḍam, two chapters are there. We have done the 3rd chapter only. Now, we have to enter the 2nd
chapter of the muni kāṇḍaṃ; that is, the 4th chapter of the upaniṣad. And the commentators make
another interesting observation. In the 3rd chapter that we have covered, the discussion was
between yājñavalkya and all other challengers. And their aim was neither learning nor teaching.
The very purpose was challenging and trying to prove that yājñavalkya doesn’t deserve the prize
cows. Therefore, the aim of every challenger was to defeat yājñavalkya and the aim of yājñavalkya
was to defeat the challengers. That is why, in 9th section yājñavalkya raises two questions; but He
did not even care to answer them. Who answered the questions? The upaniṣad answered,
indicating that yājñavalkyā’s aim was not teaching, but defeating and taking away the cows.
Therefore, they say the 3rd chapter is jalpa pradhāna. jalpa means, discussion to defeat.
Knowledge is not the aim, winning is the aim. Ego comes to the forefront. And the aim is what?
Whatever you say is not true. Why? Because, you say that! The same statement if I say, it is okay.
நான் ப��ச்ச �ய�க்ேண கால. Somehow or the other defeat. When the object is mere winning, it
is called jalpa pradhāna. That is the 3rd chapter. Whereas, in the 4th chapter, it is vāda pradhāna.
vāda means discussion between a guru and śiṣya, with the aim of knowing. Knowledge is
paramount. Thus, jalpa pradhāna adhyāya is over. We are going to enter vāda pradhāna
caturtha adhyāya of bṛhadāraṇyaka upaniṣad. As far as we are concerned, the 4th chapter is the
final chapter for us. In the 5th and 6th we don’t have much of vedāntā. It is about varieties of karma,
varieties of upāsana. [I have taught the complete upaniṣad once before. Those who are interested
in that can take the CDs and listen. There, all the 6 chapters I have covered, in the past].
Now I will give the picture of the 4th chapter. It consists of 6 brāhmaṇams. brāhmaṇam means, a
section. Of the 6 brāhmaṇams or sections, the first 4 sections are dialogue between yājñavalkya
and King janaka. In the previous chapter, janaka was only an observer, He was not a participant.
He arranged the yāga. He arranged the cows and the prize money. And He arranged the debate.
And He just watched. So, in the third chapter janaka was a mere spectator. Now, in this 4th chapter,
janaka is a participant in a discussion with yājñavalkya, indicating that in those days even kings
found time for vedāntā. Compared to a householder who is managing one family - that too நாமி�வர்
நமக்கி�வ - imagine the responsibilities of an emperor or ruler. In spite of all that, janaka found the
time and the mind. Time availability is one thing. Mind - without preoccupation - not that easy. So,
we get janaka - yājñavalkya saṃvāda in the first 4 sections. Very wonderful discussions are there.
Then the 5th section of this chapter is a repetition of maitreyi brāhmaṇam. When I say maitreyi
brāhmaṇam, you are supposed to show some familiarity, because maitreyi brāhmaṇam we are
supposed to have studied in the 2nd chapter, 4th section. I will remind you where yājñavalkya said, a
wife loves a husband not for the sake of the husband; but only for her sake …. –
“na vā are patyuḥ kāmāya patiḥ priyo bhavaty ātmanastu kāmāya patiḥ priyo bhavati; na vā
are jāyāyai kāmāya jāyā priyā bhavaty ātmanastu kāmāya jāyā priyā bhavati; na vā are
putrāṇāṃ kāmāya putrāḥ priyā bhavanty ātmanastu kāmāya putrāḥ priyā bhavanti …” [2.4.5]
In short, nobody really loves anybody. Don’t tell outside. What about ‘I love you’? ‘Stories’ - he says.
What is the proof? Because, later. ‘I love you’ leads to ‘I allow you’. Therefore, ātmanastu kāmāya
… this yājñavalkya tells maitreyi. This is the famous maitreyi brāhmaṇam. 2nd chapter 4th section.
The same is repeated here, almost verbatim. One or two sentences are slightly different or one or
two sentences are added. Other than that, the whole brāhmaṇam is repeated. Thus, 2.4 is the
same as 4.5. 4 th chapter 5th section is same maitreyi brāhmaṇam. We need not study. We have
very good memory power! So, 4.5 we will be omitting.
Then comes the 6th and final brāhmaṇam of 4th chapter. It is called vaṃsa brāhmaṇam. Every
kāṇḍaṃ ends with vaṃsa brāhmaṇam. Every kāṇḍaṃ means, the 2nd chapter ends with vaṃsa
brāhmaṇam. 4th chapter ends with vaṃsa brāhmaṇam. 6th chapter also ends with vaṃsa
brāhmaṇam. And, what is vaṃsa brāhmaṇam? The guru śiṣya parampara is called vaṃsam.
Thus, we get a list of guru and śiṣya. And there is no teaching involved in that. What is the purpose
of vaṃsa brāhmaṇam? śańkarācārya writes, vaṃsa brāhmaṇam is only for the reverential
remembrance of the guru - śiṣya parampara. Only because of their handing-over the teaching, now
in the 21st century we are able to learn. If in the parampara one generation fails, then the
parampara is broken. Like pitṛ putra parampara is broken if one generation doesn’t have children.
parampara is broken. We can adopt and all. They are there in the śāstra. But it is broken.
Therefore, śańkarācārya says, we must have reverential gratitude towards them. By doing the
pārāyaṇaṃ of a vaṃsa brāhmaṇam we will get the blessings of guru śiṣya parampara. All the
names are really teeth breaking. All, very difficult names. That is why we have a simpler version –
nārāyaṇaṃ padmabhuvaṃ vasiṣṭhaṃ śaktiṃ ca tat-putra-parāśaraṃ ca, vyāsaṃ śukaṃ
gauḍapādaṃ mahāntaṃ, govinda-yogīndram-athāsya śiṣyam, śri śankarācāryaṃ-athāsya
padma-pādaṃ ca hastāmalakaṃ ca śiṣyam, taṃ toṭakaṃ vārtika-kāram-anyān asmad-gurūn
saṃtatam-ānato’smi II
Simpler version. If people say that is also difficult, still simpler versions – “sadāśivasamārambhāṃ
śaṅkarācāryamadhyamām asmadācāryaparyantāṃ vandē guruparamparām ”. Thus, vaṃsa
brāhmaṇam is the 6th brāhmaṇam of the 4th chapter. Since there is no teaching, we won’t be
studying the 6th also.
That means, how many brāhmaṇams we have to study in the 4th chapter? 4 brāhmaṇams only we
are going to study. All the 4 are janaka - yājñavalkya saṃvādaḥ. janaka is a fortunate one
because of one reason. Normally for gaining knowledge, the śiṣya is supposed to go in search of a
guru. śańkarācārya walked from Kerala to MP. Survival itself is doubtful. Because of Him, we are
able to learn comfortably now. janaka also doesn’t go away from his palace. yājñavalkya comes.
And both of them are benefitted. janaka gets knowledge. yājñavalkya gets cows, with gold. Of
these 4 brāhmaṇams, the 1st brāhmaṇam is upāsanā pradhānaḥ. Means, meditation. Whereas,
brāhmaṇams 2 to 4 are vedānta pradhāna. With this background we will enter the 1st brāhmaṇam
- upāsanā pradhāna prathamaṃ brāhmaṇam. Page 286, chapter 4, section 1, mantrā 1.
ॐ । जनको ह वैदेह आसाञ्क्, अथ ह या�वल्क आवव्र । तं होवाच, या�वल्क �कमथर्मचार� , पश�ू नच्न ् ,
अण्वन्ता�त । उभयमेव सम्�ड�त होवाच ॥ १॥
oṃ I janako ha vaideha āsāñcakre, atha ha yājñavalkya āvavrāja I taṃ hovāca, yājñavalkya
kimarthamacārīḥ, paśūnicchan, aṇvantāniti I ubhayameva samrāḍiti hovāca II [4.1.1]
Here the background is given, introducing the guru and śiṣya. janakaḥ ha vaideha - the great king
janaka, the king of videha, āsāñcakre - was seated in his āsāna, waiting for the visitors to come.
Because the kings had the practice of providing time for the people to come and directly represent
their grievances. [Here also in Corporations that is there. A day will be allotted for giving
applications. They won’t take any action! But they have got a session like that]. Kings used to have
that. āsāñcakre. “atha ha yājñavalkya āvavrāja” - at that time the great yājñavalkya came. And,
“taṃ ha uvāca”. janaka addressed yājñavalkya thus, “yājñavalkya kimartham acārīḥ, paśūn
icchan, aṇvantān iti?” - hey yājñavalkya why did you come to me? What do you want from me? I
can offer 2 things. One thing is, of course I can offer cows. Or, the 2nd thing I can offer is questions.
So, do you want cows from me? Or, do you want questions from me? A question - answer session?
Or, cow session? kimarthaṃ acārīḥ – for what purpose did you come here? paśūn icchan? paśu
means cows. Is it desire for cows or aṇu antān? aṇu means, sūkṣma ātmā tattvaṃ. aṇu literally
means very subtle. In this context it means ātmā tattvaṃ. brahma tattvaṃ etc. So, aṇu antān
means, questions which deal with the great ātmā or the brahma tattvaṃ. Do you want this or that?
“ubhayam eva samrāḍ iti hovāca”. And what was yājñavalkyā’s answer? - ‘It is both, oh great
king’. After reading the 3rd chapter, we know that yājñavalkya is ever ready for any questions from
any part of the veda. He is a walking encyclopedia of vedic wisdom. Therefore, yājñavalkya says, ‘I
am ready for both’. So, let us start our discussion. And yājñavalkya Himself initiates the discussion.
First, He asks questions; then, He gives the teaching. We will see mantra-2.
य�े किश्चदब्रवी�च्छृणवा; अब्रवीन िजत्व शै�ल�न: वाग्व ब्रह्म; यथा मातम

ृ ािन्पतृमानाचायर्वान्ब्र , तथा
तच्छै�ल�नरब्रवीद्व ब्रह�त, अवदतो �ह �कं स्या�द�; अब्रवी ते तस्यायतन प्र�तष्ठ? न मेऽब्रवी�त;
एकपाद्व एतत्सम�ड�त; स वै नो ब्रू या�वल्क । ... ॥२॥
yatte kaścidabravīt tacchṛṇavāmeti; abravīnme jitvā śailiniḥ, vāgvai brahmeti; yathā mātṛmān
pitṛmān ācāryavān brūyāt, tathā tacchailinir abravīd vāgvai brahmeti, avadato hi kiṃ syād iti;
abravīttu te tasyāyatanaṃ pratiṣṭhām? na me'bravīd iti; ekapādvā etat samrāḍiti; sa vai no
brūhi yājñavalkya I … [mantra 4.1.2 continues]
The development of this section is going to be in the following direction. First, yājñavalkya asks
janaka, ‘you should have learnt the scriptures from many other ācāryās also’. In the olden days, all
the vedic scholars go to the kings. And they demonstrate their scholarship. And the king also will
generally be a scholar. Or the king will have a group of scholars around him. The visitor has to
establish his scholarship to these scholars. The King, either directly or with the help of other
scholars, will examine the scholarship of the person. And after appreciating his scholarship, the king
will give lot of dakṣiṇa to him. Therefore, janaka must have learnt from several scholars who visited
him over the years. Therefore, yājñavalkya says, ‘so many ācāryās must have come to you. You
must have learnt a lot. You tell me something about what you have learnt from the other ācāryās’.
From that yājñavalkya will know what janaka knows and whether he remembers. Or just listens
through the right ear and leave it through the left ear! ‘What did you learn from other ācāryās? let
me know. Based on that I will find out if any correction or addition is required to your learning and I
will give you further refinement’. So janaka talks about what he learnt from other ācāryās in the
following mantras. In each mantrā you will find janaka saying, ‘I have learnt this from this ācārya’.
Then yājñavalkya will ask, ‘did you ask for further details?’ janaka will reply, ‘I didn’t know there are
further details’. Then yājñavalkya will say, ‘I will give you those details.’ Thus, the first teaching will
be. Again, yājñavalkya will ask the next question, ‘what else you learnt from another ācārya?’ Thus,
janaka will talk about what he learnt from 6 different ācāryās. yājñavalkya will complete the lesson
that janaka learnt from all the 6 ācāryās. Therefore, the section is called ṣaḍācārya brāhmaṇam.
ṣaḍ means six. So, six ācāryās janaka has learnt from. ṣaḍ ācārya brāhmaṇam.
And from each ācārya, janaka learns one upāsana. What is the upāsana? A devatā presiding over
one organ or the other of ours. [In tattvabodha we have talked about jñānendriya devatās,
karmendriya devatās, antaḥkaraṇa devatās. I said elsewhere, tattvabodha pārāyaṇaṃ can be a
nice routine also]. And about one particular devatā janaka learns from each ācārya. One should
meditate upon the param brahma or īśvara, through that particular devatā. devatā brahma
upāsanam. Like that, six devatā brahma upāsanaṃ janaka has learnt from 6 different ācāryās.
Then yājñavalkya will ask, ‘do you only know devatā brahma upāsanaṃ? Or, do you know a few
more details about that devatā? Only when you have complete knowledge, then only the brahma
upāsanaṃ, [saguṇa brahman only] the īśvara upāsanaṃ will be complete’.
So, how many further details about that devatā he offers? Three more. And once you add these
three more details - one devatā + three other factors. Total 4 - then, it is called catuṣpād brahma
upāsanaṃ. catuṣpād means, 4 pādās. And, what are the other three further details? Each devatā
is associated with one of our organs. And the organ is supposed to be the abode of that devatā.
First detail that yājñavalkya offers is the abode, the āyatanaṃ. And what is the abode? Our own
organs are the abode. In our eye, which devatā is supposed to reside? sūrya devatā resides and
blesses our eyes. Therefore, eye is the āyatanaṃ for sūrya devatā. Further detail He offers is
about the support of the devatā. It is called pratiṣṭhā. pratiṣṭhā means, support. And all the
devatās belong to hiraṇyagarbha, the samaṣṭi. And if you remember the 3rd chapter,
hiraṇyagarbha himself is supported by antaryāmi. And in the 8th section, antaryāmi was given
another name - ākāsaḥ. Therefore, the pratiṣṭhā - the support - is ākāśaḥ or antaryāmi. Sense
organs are the abode. antaryāmi / ākāsaḥ is the support. And each devatā has got a secret name
also, revealing its glory. And the secret name is called upaniṣad. upaniṣad means, rahasya nāma
dheyaṃ. So devatā, āyatanaṃ, pratiṣṭhā, upaniṣad. devatā, āyatanaṃ, pratiṣṭhā, upaniṣad. 4
factors. devatā is deity. āyatanaṃ means abode. pratiṣṭhā means support. upaniṣad means
secret name which reveals its glory.
Of these 4 factors, only the first one janaka has learnt from those respective ācāryās. devatā alone
he has learnt. The other three, janaka doesn’t know. yājñavalkya asks, ‘do you know the others?’
And janaka says, ‘I don’t know’. Not only he says, ‘I don’t know’. He says, ‘please teach me’. Thus,
yājñavalkya teaches āyatanaṃ, pratiṣṭhā and upaniṣad for each devatā, making it catuṣpād
brahma upāsana number-1. Then, in the next mantra, a second devatā is taken. Its āyatanaṃ
pratiṣṭhā upaniṣad. Then the third devatā. Like that, 6 ācāryās had taught him. Therefore, 6
saguṇa brahma upāsana. Then, what is the phalaṃ for these upāsana? All the devatās preside
over our organs. Therefore, our organs will be healthy. That means, the devatā will not withdraw its
blessing over the karaṇaṃ. That means, we will have all the sense organs intact.
This is going to be the development. First mantrā we will study. Other mantrās will be similar only.
“yatte kaścid abravīt tat śṛṇavāmi iti”. Who says? yājñavalkya! ‘Tell me what you learnt from any
other ācāryā? kaścit refers to any other ācāryā. janaka replies, “abravīnme jitvā śailiniḥ”. jitvā
śailini is the name of another ācārya. What is the first devatā? “vāgvai brahma iti”. vāk devatā.
What is vāk devatā? According to tattvabodha, agni is vāk devatā. Therefore, vāgvai brahma iti
we have to translate as vāk devatā vai brahma = agnirvai brahma iti. So, janaka learnt agni
devatā brahma upāsana. vāk = agniḥ.
“yathā mātṛmānpitṛmānācāryavānbrūyāt, tathā tacchailirabravīd vāgvai brahmeti”. And the first
response of yājñavalkya is that, ‘the ācārya has taught you properly. The teaching is correct only. It
is not improper teaching. But the problem is, it is incomplete. Improper means, you have to change
the teaching. Incomplete means, you need not change; only add to that teaching. So, yājñavalkya
makes a statement that śailini ṛṣi is a venerable, trustworthy ṛṣi, because he has given a valid
teaching only. How do you establish that an ācārya is a reliable ācārya? yājñavalkya gives a
condition for a human being to be reliable. Very beautiful definition of a trustworthy person. I don’t
know whether we can apply now a days or not. But in those days, it was applicable.
And what is that? Every person must have gone through 3-fold ideal relationships. And what are
they? “mātṛmān pitṛmān ācāryavān”. mātṝmān – first, a child must have gone through relationship
with its mother for a length of time, properly. Because, a mother will never misguide the child.
Therefore, what is the first ideal relationship? mātṝmān - with the mother he must have had good
bonding. And what is the next ideal relationship? pitṛmān. pitā means, father. So, pitṛ
saṃbandhaḥ - bonding with father is equally important for the internal growth of a child. Lot of
psychology is involved here. Ideal internal growth requires all these three relationships, effectively.
Now we have ஆயா-relationship only, because mātā not available, pitā not at all available! And in
schools, teachers you know!! That is why juvenile delinquency and all these problems. Therefore,
pitṛmān – a healthy relationship with one’s father is the second. Third and most important one is,
ācāryavān - relationship with one who teaches not only secular knowledge, but who also gives the
sacred knowledge of dharma śāstraṃ.
satyaṃ vada I dharmaṃ cara I svādhyāyānmā pramadaḥ I …
Thus, if a person goes through these 3 ideal bondings, that person grows into a mature, trustworthy,
reliable, gentle, responsible, contributing adult to the society. As an ideal adult for the society.
Otherwise, the problem will be, we don’t have value for any law. [The best experience or the
worst experience we can quote is, what happens in front of the traffic signal. For the morning class
when we come to Anna Nagar there is a red signal in front. We stop the car. Another person may
stop because of us. But all other vehicles don’t care about the signal at all. They look at us as
though we are doing something funny, wrong. Signals are all meant for decoration, they think. Even
this minimum discipline the citizens are not able to follow]. There is something wrong in their
mātṛmān or pitṛmān or ācāryavān. A very beautiful definition. This alone śańkarācārya quotes in
His kaṭhopaniṣad bhāṣyaṃ. “triṇāciketas tribhiretya sandhiṃ trikarma kṛt tarati janma mṛtyu.
He talks about 3 ideal relationships. tribhiḥ sandhiṃ etya. kaṭhopaniṣad only says 3 relationships.
It doesn’t say what those relationships are? śańkarācārya takes that from this brāhmaṇaṃ and
says mātṛmān, pitṛmān and ācāryavān. Anyway, yājñavalkya says, the teaching is perfect.
Then yājñavalkya asks, “tathā tat śailiniḥ abravīd vāgvai brahma iti”. And, “avadataḥ hi kiṃ
syāt iti”. And, this agni devatā is very important, because without the blessing of agni devatā, one
will not be able to speak at all. When the vāg indriyaṃ is lost, the very growth of the individual is
affected. Therefore, he asks, avadataḥ kiṃ syāt - what puruṣārtha a person can attain if he
doesn’t have the most important vāg indriyaṃ? Therefore, vāk devatā is very important. agni
devatā is very important. agni devatā’s blessing is very important. Therefore, agni devatā upāsana
is very important. Therefore, agni brahma upāsana one should do.
And then yājñavalkya, asks the question, “abravīt tu te tasya āyatanaṃ pratiṣṭhām?” - did the
ācārya talk only about the devatā? Did the ācārya also talk about the āyatanaṃ and pratiṣṭhām?
āyatanaṃ means abode. pratiṣṭhām is the support. Did he talk about them? Then janaka replies,
“na me abravīd iti”. He didn’t say. And then yājñavalkya replies, “eka pādvā etat samrāḍ iti” - this
brahma upāsana is incomplete because it is eka pāda brahma upāsana only. One pādā alone is
there; the other three are not there. And then janaka says, “sa vai no brūhi yājñavalkya” - may you
teach the other 3 pādās also. Thereafter, yājñavalkya talks about the other 3 pādās, which we will
see in the next class.
ॐ पूण्
य�े किश्चदब्रवी�च्छृणवा; अब्रवीन िजत्व शै�ल�न: वाग्व ब्रह्म; यथा मातृमािन्पतृमानाचायर्वा्ब्
न र , तथा
तच्छै�ल�नरब्रवीद्व ब्रह�त, अवदतो �ह �कं स्या�द�; अब्रवी ते तस्यायतन प्र�तष्ठ? न मेऽब्रवी�त;
एकपाद्व एतत्सम�ड�त; स वै नो ब्रू या�वल्क । ... ॥२॥
yatte kaścidabravīt tacchṛṇavāmeti; abravīnme jitvā śailiniḥ, vāgvai brahmeti; yathā mātṛmān
pitṛmān ācāryavān brūyāt, tathā tacchailinir abravīd vāgvai brahmeti, avadato hi kiṃ syād iti;
abravīttu te tasyāyatanaṃ pratiṣṭhām? na me'bravīd iti; ekapādvā etat samrāḍiti; sa vai no
brūhi yājñavalkya I … [mantra 4.1.2 continues]
We have entered into the 4th chapter 1st section, which is known by name ṣaḍācārya brāhmaṇaṃ.
In this, janaka and yājñavalkya have a conversation. First, janaka tells yājñavalkya what he learnt
from another ācārya. And then yājñavalkya points out that, ‘your learning is correct learning only,
because the other ācārya is a venerable, trustworthy and traditional ācārya. Therefore, the teaching
is proper only, but it is not complete, because the other ācārya has only talked about devatā
brahma upāsanaṃ. The first devatā being agni devatā. So, agni devatā brahma upāsanaṃ he
has talked about. agni devatā brahma upāsanaṃ means, what? Looking upon agni devatā
himself as the total brahma; saguṇaṃ brahma. Or, as hiraṇyagarbha. Even though agni devatā is
only one devatā, and it is only vyaṣṭi, upon that one individual agni devatā, one has to meditate
upon the samaṣṭi hiraṇyagarbhaḥ, who includes all the devatās. It is like meditating on the entire
India, upon a particular state. Tamil Nadu is not total India. But, if you invoke total India upon TN, it
is invoking samaṣṭi upon vyaṣṭi. agni devatā is vyaṣṭi. brahma / hiraṇyagarbha is samaṣṭi. On
that samaṣṭi one should meditate upon through the vyaṣṭi.
yājñavalkya points out that this upāsana is incomplete, because only the devatā has been
mentioned. Three more features of the devatā should be added to the upāsana. You should then
invoke that brahman upon the four-featured devatā and meditate. Then only it is called catuṣpād
brahma upāsanaṃ. Otherwise, it will be ekapād brahma upāsanaṃ. It should be catuṣpād.
And for that janaka answers, that the other ācārya did not talk about the other features of the
devatā. Therefore, ‘may you complete my teaching by adding the other three.’ This is janakā’s
request, for which yājñavalkya is going to give the reply, adding three more features. In all the
mantrās - later mantrās - the pattern will be similar. janaka will mention the devatā. yājñavalkya
will say it is incomplete. janaka will say, ‘may you please complete it’. Then yājñavalkya will add
three more features. If you remember the last class, āyatanaṃ, pratiṣṭhā and upaniṣad He adds to
each devatā. āyatanaṃ means, the abode or locus where the devatā is present. And pratiṣṭhā
means, the ultimate support of the devatā. And then, upaniṣad means, the secret name. Secret
means, not well known. And the secret name of devatā will reveal the glory of the devatā. Now
those three of agni devatā are to be taught. We will read. Line 7 of mantrā 4.1.2 -
... वागेवायतनम् , आकाशः प्र�तष, प्र�ेत्येनदुपा । का प्र� या�वल्क? वागेव सम्�ड�त होवाच । वाचा वै
सम्ड्न्धु प्र�ते, ऋग्वेद यजुव�दः सामवेदोऽथवार्ङ्�ग इ�तहासः पुराणं �वद्य उप�नषदः श्लोका
सूत्राण्यनुव्याख्य व्याख्यानानीष हुतमा�शतं पा�यतम् , अयं च लोकः , परश् लोकः , सवार्� च भूता�न वाचैव
सम्र प्र�ायन; वाग्व सम्र परमं ब्र ... ॥२॥
vāgevāyatanam, ākāśaḥ pratiṣṭhā, prajñetyenadupāsīta I kā prajñatā yājñavalkya? vāgeva
samrāḍ iti hovāca I vācā vai samrāḍ bandhuḥ prajñāyate, ṛgvedo yajurvedaḥ sāmavedo'tharv-
āńgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānāni
Class 68 – 10th September 2018 – mantras 4-1-2 to 4-1-4 Download from www.arshaavinash.in Page 1
iṣṭaṃ hutamāśitaṃ pāyitam, ayaṃ ca lokaḥ, paraśca lokaḥ, sarvāṇi ca bhūtāni vācaiva
samrāṭ prajñāyante; vāgvai samrāṭ paramaṃ brahma ... [4.1.2 continues]
“vāg eva āyatanam, ākāśaḥ pratiṣṭhā, prajña ity enad upāsīta”. So, in this portion yājñavalkya
talks about the other three aspects associated with agni devatā. The base or āyatanaṃ, vāg eva
āyatanaṃ. vāk means, our own organ of speech is the location where agni devatā is residing.
Therefore, vāk, the organ of speech, is the abode, the locus. And, ākāśaḥ pratiṣṭhā. This is
common to all the later mantrās also. ākāśaḥ we have to give a special meaning, not the normal
meaning of space. In the earlier 8th section we saw that ākāśa is another name for īśvara or
antaryāmi. So, antaryāmi or īśvara is the support for all the devatās. Because, all the devatās
put-together is called hiraṇyagarbha. And the support for hiraṇyagarbha is antaryāmi.
hiraṇyagarbha is samaṣṭi sūkṣmaṃ. antaryāmi is samaṣṭi kāraṇaṃ. sūkṣmaṃ will always be
supported by kāraṇaṃ. hiraṇyagarbha is thus supported by antaryāmi. So, ākāśaḥ pratiṣṭhā.
Then, what is the upaniṣad, the secret name of agni devatā? He says, prajñā. prajñā is the
secret name. That also must be remembered at the time of upāsana.
He is not just introducing the names. These must be remembered at the time of the devatā
upāsana. Therefore, yājñavalkya says, “prajñā ity etat upāsīta”. With prajñā nāmadheyena saha
agni devatā upāsīta - may you meditate. Next question is, why is agni devatā equated to vāk?
Because, agni presides over vāg indriyaṃ. So, agni devatā and vāk devatā are one and the same
only. It is known by the name prajñā. prajñā means, knowledge. So, the secret name is
knowledge. What knowledge? Both secular and sacred knowledge is the title.
Why is vāk devatā called knowledge? Because, most of our knowledge we have gathered from
either spoken words or written words. Throughout our educational time, first hour, second hour, third
hour - what do we do? Lecturers after lecturers give us talk or notes. Thus, either through spoken
words or written words we come to know everything. Even as a baby how did we learn varieties of
things? Every object was introduced by our parents or teachers and we were told this is chair, table,
book. There also what was used for giving knowledge? vāk only. It is called vṛddha vyavahāra.
Through vṛddha vyavahāra, the words spoken by the elders only, we learnt everything. It is not only
secular knowledge we gather through vāk, later by entering into the scriptures, all forms of sacred
knowledge - called apauruṣeya vidyā. apauruṣeyaṃ means, not available for material sciences.
So, that also we learnt how? Again, through words only. But, the vāg indriyaṃ we always take for
granted. veda asks us to meditate on the glory of vāg indriyaṃ. And, along with vāg indriyaṃ, vāk
devatā or agni also. “agnirme’ vāci śritaḥ | vāgdhṛda’ye | hṛda’yaṃ mayi’ | ahamamṛte” |
amṛtaṃ brahma’ṇi”. This is how śrī rudraṃ starts. The preliminary part of śrī rudraṃ is agnirme’
vāci śritaḥ - may agni devatā reside in my speech. Then, vāgdhṛda’ye etc. Thus, agni and vāk
are very important for knowledge. Therefore, may you so meditate.
And yājñavalkya lists what all things we learn through vāg indriyaṃ - “vācā vai samrāḍ bandhuḥ
prajñāyate”. Every relative is introduced. This is your mama, mami, cittappa, citti etc. Every
bandhuḥ is introduced through vāg indriyaṃ. This represents secular knowledge. Then comes the
secular - “ṛgvedaḥ yajurvedaḥ sāmavedaḥ atharva āńgirasa itihāsaḥ purāṇaṃ vidyā
upaniṣadaḥ ślokāḥ sūtrāṇy anuvyākhyānāni vyākhyānāni”. A long list he gives. All these are
different parts of the veda. We have a come across this portion before in mantra 2.4.10, page
150. There all these have been explained. We have seen all the details. Dialogue between ūrvaśi
and purūravas etc. Now, this entire para is the explanation of various parts of the veda. Here, the
word purāṇaṃ doesn’t mean the popular purāṇaṃ. Here it means, a part of the veda where stories
occur. Similarly, here itihāsa is also a part of the veda. vidyā, upaniṣadaḥ, ślokāḥ, sūtrāṇi,
anuvyākhyānāni, vyākhyānānī - all these are different portions of the veda. All these, how do
we learn? Because of vāg indriyaṃ only, either through spoken words or written words. We are
able to read here also. How do we study bṛhadāraṇyaka upaniṣad? Written words we are reading.
Spoken words you are listening to. So, what is all this? Words, words, words. Remember, they are
not mere sounds; they represent knowledge, jñānam.
And then we come to know “iṣṭaṃ hutam āśitaṃ pāyitam”. iṣṭaṃ hutaṃ refers to various rituals.
Rituals can be learnt from scriptures only. iṣṭaṃ and hutaṃ represent rituals. āśitaṃ pāyitaṃ - the
glory of annadānaṃ and jaladānaṃ. Lot of puṇyam can be gathered by giving food and waters to
other people. How do we know? veda tells! Otherwise, we will never know there is something called
puṇyam. Or, there is something called pāpam. Not only we come to know about puṇyam and
pāpam, veda also tells which all actions will produce puṇyam and which all will produce pāpam. So
that, we can avoid pāpam and we can accumulate puṇyam. All this jñānam we get through vāg
indriyaṃ only or vāk devatā only.
And not only all this. “ayaṃ ca lokaḥ, paraśca lokaḥ, sarvāṇi ca bhūtāni vācaiva samrāṭ
prajñāyante”. ayaṃ loka means, the current loka, the manuṣya loka and manuṣya janma. And
paraśca loka - there are other lokās where extraordinary beings like devatās, gandharvās etc are
there. We can never know all that without the veda. And we don’t think that heaven etc. are just
human imagination. We believe in the existence of different lokās and different beings also. How do
we know all this? Again, through vāk only. sarvāṇi ca bhūtāni - about all types of beings vācaiva
prajñāyante - through vāk devatā only we know.
And therefore, “vāgvai samrāṭ paramaṃ brahma”. Therefore, vāk devatā is brahman. iti - this is
the glory of vāg indriyaṃ. And this entire glory is indicated by the secret name. That secret
name is prajñā. Then the question is, what is the benefit that we will get by that? That is mentioned -
... नैनं वाग्जहा�, सवार्ण्ये भूतान्य�भ�रिन, दे वो भतू ्व दे वानप्ये�, य एवं �वद्वानेतदुपास् । हस्त्यृष सहस्
ददामी�त होवाच जनको वैदेहः । स होवाच या�वल्क् , �पता मेऽमन्य नानन�ु शष् हरे त�त
े ॥ २॥
... nainaṃ vāg jahāti sarvāṇy enaṃ bhūtān abhikṣaranti, devo bhūtvā devān apyeti, ya evaṃ
vidvān etad upāste I hasty ṛṣabhaṃ sahasraṃ dadāmi iti hovāca janako vaidehaḥ I sa hovāca
yājñavalkyaḥ, pitā me'manyata nānanuśiṣya hareteti [4.1.2]
So, the upāsana phalaṃ is two-fold. If it is niṣkāma upāsana, then the phalaṃ is citta śuddhi,
citta ekāgrata; citta viśālata. In short, refinement of our personality is the benefit of niṣkāma
upāsana. On the other hand, if a person practices sakāma upāsana for worldly benefits, two types
of worldly benefits are mentioned. One is iha loka phalaṃ. And other is para loka phalaṃ. What is
iha loka phalaṃ? “na enaṃ vāg jahāti” - the vāg indriyaṃ, our speech faculty, will be there with
us until our death. It never leaves the one who practices this upāsana.
Speech is a very important thing, because whatever we want to share with others, [we can see when
old people are struggling to communicate. They move the mouth but no sound comes. They want to
communicate something. Perhaps something very painful. Other people around want to help. They
make the entire room silent and go near their mouth and keep the ear. ‘Please tell, what do you want
to communicate?’ Communication is therefore an extremely desperate need for a human being.
Losing the power of communication gives immense mental stress, because our feelings get
suppressed. We are not able to let them out. And so, this person struggles. Mouth moves, tongue
moves; but sound doesn’t come. Or, even if sound comes, it is all very, very vague. Garbled. Then
only we will understand how important speech is. Stephen Hawkins - one of the greatest physicists -
was given a synthesizer or some equipment so that at least by moving his fingers & hand he was
able to communicate. In fact, he wrote some books in that state. All ideas of his he was able to
communicate because of some kind of communication medium only. It is extremely important not
only from knowledge angle, but from emotional well-being also we require the medium.
And therefore, the phalaṃ for the upāsana is, till the end we will have our speech intact. Whether
people will come to us to listen to us is a different question. But it will be available. Very important.
So, “na enaṃ vāg jahāti”. vāk devatā will continue to bless him throughout his life.
Then, “sarvāṇy enaṃ bhūtāni abhikṣaranti”. Communication skill is another important skill. Many
have got knowledge, but they don’t have the skill to communicate. Then also, knowledge is useless.
Here the upaniṣad says, he will become well known because of the very power of communication.
And he will get all the glory of the devatā upon whom he meditates. Therefore, all beings will come
and worship him. abhikṣaranti means, balidānādhibhiḥ upahāra samarpaṇam kurvanti iti. They
will give him gifts, offering etc. In short, he will become popular. sarvāṇi bhūtāni enam
abhikṣaranti. Not only that. “devaḥ bhūtvā devān apyeti”. Even while he is alive as a jīva,
because of the upāsana, he will he get several divine qualities associated with agni devatā. Not
maraṇa anantaraṃ, even in life he will become a divine person. Therefore, devaḥ bhūtvā - he
becomes divine while living. And, after death, devān āpyeti - he becomes one with agni devatā.
And through the agni devatā he will become one with hiraṇyagarbhaḥ. These are all the benefits
for sakāma upāsana. “ya evaṃ vidvān etat upāste” - knowing thus the one who meditates upon
vāk devatā, is bestowed with these upāsana phalaṃs.
Then “hasty ṛṣabhaṃ sahasraṃ dadāmi iti hovāca janakaḥ vaidehaḥ”. janaka says, ‘I want to
offer dakṣiṇa to you’. Commentator writes, hasti samānaṃ ṛṣabhaṃ - bulls which are as big as
elephants! Therefore, hasti ṛṣabhaṃ means, huge bulls and cows I want to give you. How many of
them? sahaśraṃ - a thousand, I shall give you as dakṣiṇa’. And yājñavalkya says, ‘I have not yet
completed the teaching. Therefore, don’t give me now itself. [In Carnatic music every song has got
pallavi, anu pallavi and śaraṇam. And between pallavi and anu pallavi sometimes they give a
small break. And sometimes, some people - who don’t know that it is a temporary break - they will
start clapping. So, the musician has to say, ‘I will tell you when to clap!’ Their untimely clapping
proves to the musician that some audience don’t know what is Carnatic music!]
Like that, here, yājñavalkya tells janaka, “sa hovāca yājñavalkyaḥ, pitā me amanyata na
ananuśiṣya hareta iti” - ‘don’t give me dakṣiṇa now. Let all the upāsanās be completed’. Why?
The teaching is not yet complete. Six upāsanās are going to be taught in all. Only one is completed
now. So, yājñavalkya says, my father has instructed me not to accept dakṣiṇa from a śiṣya before
completing the teaching. na ananuśiṣya means, without completing the teaching. na hareta - one
should not accept dakṣiṇa.
So, this is a model mantra. All later mantrās will be on similar lines. We will read mantra 3 -
यदे व ते किश्चदब्रवी�च्छृण�त; अब्रवी उदङ्क शौल्बायन , प्रा वै ब्रह्म; यथा मातृमािन्पतृमान-
चायर्वन्बयात् , तथा तच्छौल्वायनोऽब्रवीत वै ब्रह�त, अप्राण �ह �कं स्या�द�; अब्रवी ते तस्यायतन प्र�तष्ठ
? न मेऽब्रवी�त; एकपाद्व एतत्सम�ड�त; स वै नो ब्रू या�वल्क; ... [4.1.3 continues]
yadeva te kaścid abravīttacchṛṇavāmeti; abravīnma ūdańkaḥ śaulbāyanaḥ, prāṇo vai brahma
iti; yathā mātṛmān pitṛmān ācāryavān brūyāt, tathā tat śaulvāyano'bravīt prāṇo vai brahmeti,
aprāṇato hi kiṃ syād iti; abravīt tu te tasyā''yatanaṃ pratiṣṭhām? na me'bravīd iti; ekapādvā
etat samrāḍ iti; sa vai no brūhi yājñavalkya I … [4.1.3 continues]
Every mantra will have these three portions. First portion will be the initial dialogue between
janaka and yājñavalkya, where janaka introduces a lesson he learnt from another ācārya. The
second part of mantra is, yājñavalkya completing the other three portions. āyatanaṃ, pratiṣṭhā
and upaniṣad. Then the third part is, upāsana phalam.
“yadeva te kaścidabravīttacchṛṇavāmeti; abravīnma ūdańkaḥ śaulbāyanaḥ, prāṇo vai brahma
iti; yathā mātṛmānpitṛmānācāryavān brūyāt, tathā tacchaulvāyano'bravīt prāṇo vai brahmeti,
aprāṇato hi kiṃ syāditi”. Now janaka introduces the 2nd ācārya. All of them have got peculiar
names. udańkaḥ śaulbāyanaḥ is the name of the 2nd ācārya. [By this time, the 1st ācārya we would
have forgotten!] Here, what is the devatā introduced by udańkaḥ śaulbāyanaḥ? prāṇa devatā.
Otherwise called, vāyu devatā. udańka says, vāyu devatā is very important. Only with blessings of
vāyu devatā the individual can survive. Only then prāṇa will be there in the system. Without prāṇa,
who can do anything? And Therefore, vāyu devatā janaka introduces.
“abravīt tu te tasya āyatanaṃ pratiṣṭhām? na me abravīd iti; ekapād vā etat samrāḍ iti; sa vai
no brūhi yājñavalkya”. Then yājñavalkya asks, ‘did the ācārya talk about other features of vāyu
devatā? janaka replies, ‘no. May you teach me the other aspects’, the other 3 features. So, now we
have to see the three features of vāyu devatā. We will read. [I am only going to summarise,
because, all the mantras are very similar].
... प्र एवायतनम् , आकाशः प्र�तष, �प्रय�मत्येनदुपा; का �प्रय या�वल्क? प्र एव सम्�ड�त होवाच,
प्राण वै सम्र कामायायाज्य याजय�त, अप्र�तगृह् प्र�तगृह्णात, तत वधाशङ्क भव�त यां �दशमे�त
प्राणस् सम्र कामाय; प्रा वै सम्र परमं ब्र; ... ॥३॥ [4.1.3 continues]
... prāṇa evāyatanam, ākāśaḥ pratiṣṭhā, priyam ity enad upāsīta; kā priyatā yājñavalkya?
prāṇa eva samrāḍ iti hovāca, prāṇasya vai samrāṭ kāmāyāyājyaṃ yājayati, apratigṛhyasya
pratigṛhṇāty api, tatra vadhāśańkaṃ bhavati yāṃ diśameti prāṇasyaiva samrāṭ kāmāya;
prāṇo vai samrāṭ paramaṃ brahma; ... [4.1.3 continues]
So, this is the second part providing the 3 features. āyatanaṃ of vāyu devatā is our prāṇa tattvam.
Individual prāṇa is the abode where the vāyu devatā is residing. So, “prāṇa eva āyatanam”. Then,
“ākāśaḥ pratiṣṭhā”. pratiṣṭhā is the same for all devatās. ākāśaḥ or antaryāmi īśvara is pratiṣṭhā.
And, “priyam ity enat upāsīta”. The secret name is very important. priyaḥ means, dear one. “kā
priyatā yājñavalkya? prāṇa eva samrāḍ iti hovāca”. So, what is the secret name of prāṇa? The
dear one! That is why in English there is an expression, ‘he ran for his dear life. They don’t say dear
wife! Dear life it is. Dear wife is doubtful!! Therefore, dear life. For everyone, life is the dearest one.
Therefore, the secret name is priyaḥ.
And yājñavalkya explains the word priya. “prāṇasya vai samrāṭ kāmāya ayājyaṃ yājayati”. He
takes the example of a brāhmaṇā priest who has to help others perform rituals etc. A brāhmaṇā - in
the traditional vedic society - couldn’t earn his living by doing any other work. He had to earn his
living only by vedic chanting and helping others. kṣatriya, vaiśya and śūdra he should help
perform rituals. By doing that only he has to get his income, which alone was his security. And
because of love for life he had to earn money. upaniṣad says, a brāhmaṇā is willing to compromise
with all the rules of śāstra for the sake of earning money in any manner! śāstra says, only some
people can do pūjā, rituals etc. Certain other people are not qualified for doing those rituals. If they
want to perform the rituals and offer a huge dakṣiṇa, what does this brāhmaṇā do? The upaniṣad
says, he doesn’t mind going to any house and do rituals or help others perform rituals, for the sake
of earning money, which is meant for his own livelihood. kāmāya ayājyaṃ yājayati. ayājyaṃ
means, those who do not qualified to do rituals he will make them perform them. Why? Because,
they are rich. So, this person will do rituals for the unqualified, for earning dakṣiṇa.
Moreover, “apratigṛhyasya pratigṛhṇāty api”. The brāhmaṇā goes and receives gifts from those
from whom he should not accept gifts. That person has got money. So, when he wants to do
varieties of dānaṃ as prāyaścittaṃ, parihāraṃ etc. someone has to receive that. Who can
receive? A brāhmaṇā alone has to receive. But, for the brāhmaṇā there is a rule – ‘you should
receive a gift or any dānaṃ only from those people who have earned dhārmically. If they have
earned money in corrupt manner and they are giving sovereigns of gold - which they have earned by
cheating the society, ill-gotten wealth - never receive that as dakṣiṇa. Those people from whom gift
cannot be received are called apratigṛhyaḥ. Means, those corrupt people from whom a brāhmaṇā
cannot receive any gift, because along with gift their pāpam also will come to the receiver.
But what do these brāhmaṇās do? For the sake of livelihood, “apratigṛhyasya pratigṛhṇāty api”.
Not only brāhmaṇās, even all others, for the sake of livelihood, they are ready to go anywhere in the
world even where there is risk for life. So, even if there are robbers etc. And certain countries are
there where you cannot lead an ordinary life, where you cannot follow any one of our culture, still
people will be ready to go there. ‘I am getting a huge salary’. Therefore, upaniṣad says, “tatra
vadhāśańkaṃ bhavati yāṃ diśameti”. Means, even where there is danger to life, even to such
risky paces a person doesn’t mind going, for the sake of livelihood. Okay, what is the bottom-line?
Life is very, very dear. “prāṇasya eva samrāṭ kāmāya”.
Therefore, “priyam ity enat upāsīta”. May you meditate upon vāyu devatā. Then comes the third
part, the upāsana phalaṃ.
... नैनं प्रा जहा�त, सवार्ण्ये भूतान्य�भ�रिन, दे वो भतू ्व दे वानप्ये�, य एवं �वद्वानेतदुपास्; हस्त्यृष सहस्
ददामी�त होवाच जनको वैदेहः ; स होवाच या�वल्क् �पता मेऽमन्य नानन�ु शष् हरे त�त
े ॥ ३॥
... na enaṃ prāṇo jahāti, sarvāṇ enaṃ bhūtāny abhikṣaranti, devo bhūtvā devānapyeti, ya
evaṃ vidvān etad upāste; hasty ṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ; sa
hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti II [4.1.3]
So, sakāma upāsana phalam is, “na enaṃ prāṇo jahāti” - vāyu devatā’s blessing will be there.
upāsaka will have his full allotted life. He will not have any abnormal or apamṛtyu. Untimely /
unnatural death will not happen. Natural death. Until then, prāṇā’s blessing will be there. He will get
many divine glories of vāyu devatā. He will get them even as upāsaka manuṣya. Not only will he
become divine, many people will go to him and offer worship – “sarvāṇy enaṃ bhūtāny
abhikṣaranti”. All beings will seek him. Even now there are people like, devī upāsaka, āñjaneya
upāsaka people are there. On a particular day they will tell some parihāraṃ and give prasādaṃ.
On those particular days, in front of his house many will be waiting. We call them upāsakās,
because of their continuous upāsana, “devaḥ bhūtvā devān apyeti” - very many glories of the
devatā will come to the upāsaka. Therefore, society will worship him. And not only he will get iha
loka phalam, as para loka phalam, after death he will become one with vāyu devatā. And, through
vāyu devatā he will become one with hiraṇyagarbha tattvam.
janaka again says, ‘I want to offer dakṣiṇa to you’. yājñavalkya says, ‘don’t give me dakṣiṇa now.
Let all the upāsanas be completed’. Continuing, mantra 4 -
यदे व ते किश्चदब्रवी�च्छृण�त; अब्रवीन बकुर्वार्ष: , च�ुव� ब्रह्म; यथा मातृमािन्पतृमानाचायर्वा ब्रूया, तथा
तद्वाष्ण�ऽब्रवीत्च ब्रह�त, अपश्यत �ह �कं स्या�द�; अब्रवी ते तस्यायतन प्र�तष्ठ ? न मेऽब्रवी�त;
एकपाद्व एतत्सम�ड�त; स वै नो ब्रू या�वल्क; ... ॥४॥ [4.1.4 continues]
yadeva te kaścid abravīt tat śṛṇavāmeti; abravīnme barkuḥ vārṣṇaḥ, cakṣurvai brahmeti;
yathā mātṛmān pitṛmān ācāryavān brūyāt, tathā tad vārṣṇo'bravītccakṣurvai brahmeti,
apaśyato hi kiṃ syād iti; abravīttu te tasyāyatanaṃ pratiṣṭhām? na me'bravīd iti; ekapādvā
etat samrāḍ iti; sa vai no brūhi yājñavalkya; ... [4.1.4 continues]
So, in this first part, through the dialogue the third ācārya and the third upāsana is introduced. The
third ācārya is by name barkuḥ vārṣṇaḥ [not two people, two names of one and the same ācārya].
cakṣur devatā is introduced. What is the devatā of cakṣu? sūrya devatā is introduced. sūrya
upāsanam. But, this upāsanam is incomplete, because it is ekapād brahma upāsanam. And,
therefore, the other three features are to be added. āyatanaṃ, pratiṣṭhā and upaniṣad. janaka
asks, please teach me. And yājñavalkya teaches them. We will read -
... च�ुरे वायतनम् , आकाशः प्र�तष, सत्य�मत्येतदुपास; का सत्यत या�वल्क ? च�ुरे व सम्�ड�त होवाच, च�ुषा वै
सम्र पश्यन्तमाहुरद्रा�ी, स आहाद्रा��म, तत्सत् भव�त; च�ुव� सम्र परमं ब्र; ... ॥४॥
… cakṣur evāyatanam, ākāśaḥ pratiṣṭhā, satyam ity etad upāsīta; kā satyatā yājñavalkya?
cakṣur eva samrāḍ iti hovāca, cakṣuṣā vai samrāṭ paśyantamāhuradrākṣīriti, sa āhādrākṣam
iti, tat satyaṃ bhavati; cakṣurvai samrāṭ paramaṃ brahma; … [4.1.4 continues]
“cakṣur eva āyatanam, ākāśaḥ pratiṣṭhā, satyam ity etad upāsīta”. So, what are the three
features? The āyatanaṃ is our eyes. Thus, sūrya devatā is abiding in our eye alone. Therefore,
cakṣuḥ is the abode. sūryaḥ is the devatā; eye is the abode. And, īśvara is the pratiṣṭhā. That is
common to all devatās. Then, what is the secret name? That alone is interesting. The secret name
is satyam. satyam means, truth. That is the secret name of the eye.
Truth is the secret name of the eye. Why does it say so? upaniṣad justifies. When several people
are talking about an event, but we are not sure whether it has really taken place or not, this person
wants to make sure and therefore asks the question, “paśyantam āhur adrākṣīr iti” - ‘did you see
that?’. “sa āha adrākṣam iti” - and if the other person says, ‘I saw it’. And for emphasising he will
say, ‘I saw it with my own eyes’, as though we can see with others’ eyes!! ‘I saw with my own
eyes’. Once that is said, “tat satyaṃ bhavati” - thereafter all doubts are settled. That becomes the
truth. He asks the question, adrākṣī. Means, ‘did you see that?’ And the person replies - ‘sa āha
adrākṣaṃ’ - ‘I saw it’. And once it is an eye-witness, thereafter there is no doubt at all. Thus, eyes
are the ultimate pramāṇam for truth, in the relative world, eye is said to be truth itself. While
hearing is not taken as final, seeing is taken as final. That is why we don’t have ear-witness or
tongue-witness, nose-witness, hair-witness etc. No such witnesses; only eye witness is there.
Therefore, that is the secret name. Then, what is the phalam? That we will know in the next class.
ॐ पूण्
Page 294, top line. Chapter 4, section 1, mantra 4 -
... च�ुव� सम्र परमं ब्र; नैनं च�ुज्

र हा�, सवार्ण्ये भता
ू न्य�भ�रिन, दे वो भतू ्व दे वानप्ये�, य एवं
�वद्वानेतदुपास्; हस्तय
् ृष सहस् ददामी�त होवाच जनको वैदेहः ; स होवाच या�वल्क् , �पता मेऽमन्य
नानन�ु शष् हरेते�त ॥४.१.४॥
... cakṣurvai samrāṭ paramaṃ brahma; nainaṃ cakṣurjahāti, sarvāṇyenaṃ
bhūtānyabhikṣaranti, devo bhūtvā devānapyeti, ya evaṃ vidvānetadupāste; hastyṛṣabhaṃ
sahasraṃ dadāmīti hovāca janako vaidehaḥ ; sa hovāca yājñavalkyaḥ , pitā me'manyata
nānanuśiṣya hareteti II [4.1.4]
We are seeing the first section of the 4th chapter, titled ṣaḍācārya brāhmaṇaṃ, in which six
upāsanās are being talked about. janaka reports to yājñavalkya about the 6 devatā upāsanās He
learnt from 6 different ācāryās. Each ācāryā had taught janaka about a particular devatā upāsana.
And the upāsana is in the form of visualising that particular deity as total saguṇa brahman.
So, devatā brahma rūpeṇa upāsanaṃ. Or, brahma rūpeṇa devatā upāsanaṃ is the topic.
And, yājñavalkya says, all these upāsanās are valid; but they happen to be incomplete, because
brahman is known as catuṣpād brahma. Therefore 4 factors must be there in the devatā
upāsana, on which brahman is invoked. Then alone it will be catuṣpād brahma upāsana.
catuṣpād means, four-quartered brahman. Four-quarter alone makes one complete whole. If any
of these 4 factors are missing, then it will be 3 quarters or 2 quarters or 1 quarter only. Therefore, we
have to add 3 more quarters to each upāsana says yājñavalkya. One quarter is there in the form of
devatā. But, in addition to the devatā, we have to add 3 more quarters, which are āyatanaṃ,
pratiṣṭhā and upaniṣad. āyatanaṃ meaning, the abode, the locus where the devatā can be
invoked. The second one is pratiṣṭhā, the support. The third one is, the secret name which reveals
the glory of the devatā.
Of these three factors, the second one - called pratiṣṭhā or support - is uniform for all the devatās.
And that support is ākāśaḥ, otherwise called antaryāmi, īśvaraḥ. So pratiṣṭhā column is same for
all 6 devatās. Only the āyatanaṃ, the abode, and the upaniṣad will vary. And the āyatanaṃ
happens to be the very organ of our body for which the devatā is the presiding deity. If it is
sūrya devatā upāsanam, the āyatanaṃ - the abode for sūrya devatā will be cakṣuḥ. If it is dik
devatā, it will be śrotraṃ. If it is vāyu devatā, it will be prāṇa. If it is agni devatā, it will be vāk.
Thus, for every devatā, the corresponding adhyātma karaṇaṃ should be taken. That karaṇaṃ or
indriyaṃ or organ is the āyatanaṃ. Thus, the āyatanaṃ and the devatā are complimentary. Or,
adhyātmam and adhidaivaṃ are complimentary. And of the 6 upāsanās, we have covered 3 -
agni, vāyu and ādityaḥ. And, what are the corresponding organs? vāk, prāṇa and cakṣuḥ.
Remember the śānti pāṭha –
āpyāyantu mamāńgāni vākprāṇaścakṣuḥ śrotramatho balamindriyāṇi ca sarvāṇi I sarvam
brahmopaniṣadam mā'haṃ brahma nirākuryāṃ mā brahma nirākarod anirākaraṇamastv
anirākaraṇam me'stu I tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu I
vāk prāṇa cakṣu in that order correctly it will come. And for all of them pratiṣṭhā is īśvara. And the
devatā are agni, vāyu and āditya. All that we have seen. And for each devatā, there was the
upaniṣad or secret name also. For agni devatā, the secret name is prajñā. Because, vāg indriyaṃ
helps in gaining all forms of knowledge. Therefore, prajñā is the secret name for agni devatā.
Then, vāyu and prāṇa, they go together. The secret name for vāyu devatā is, “priyam ity enat
upāsīta”. Why? Because prāṇa is the dearest to anyone and everyone. sarva priyatvāt prāṇasya.
Every other thing can be dear or priyam only when prāṇa is there. Imagine, a person is surrounded
by so many dear ones. All family members, children, grandchildren - all of them are dear; how long?
Till this person is alive. The moment the dear prāṇa goes away, they all become meaningless. It is
both ways! For this person all others are meaningless. And, for those people, this dear person is
meaningless! In fact, they want to dispose-off the body, at the earliest. ‘Dear’ they will tell as long as
prāṇa is there. And, talk of ‘dispose of’ once prāṇa is not there! Therefore, prajñā is secret name
number-1. priyam is secret name number-2.
And the third one - for cakṣuḥ and ādityaḥ – the secret name is, “satyaṃ ity etad upāsīta”. Why
so? Because, anything is accepted as satyaṃ or valid only when pratyakṣa pramāṇaṃ reveals it.
pratyakṣaṃ is the most valid pramāṇaṃ, called jyeṣṭha pratyakṣaṃ. And among the pratyakṣa
pramāṇaṃs also - eyes ears nose tongue etc - among these sense organs also, the most powerful
one is the eye only. Once you say, ‘I have seen’, tat satyaṃ bhavati. Therefore, the secret name of
cakṣur devatā or āditya devatā is satyaṃ. Up to this we saw in the last class.
And now we are going to talk about the benefit of this upāsana. What upāsana? cakṣur āditya
brahma upāsana. Of course, niṣkāma upāsana benefit is uniform. citta śuddhi, citta ekāgratā;
citta viśālata is the phalam for niṣkāma upāsana. For sakāma upāsana, there is iha loka phalam
and para loka phalam. iha loka phalam is, a person will have the eye functioning throughout his
life. So many eye problems can otherwise come. None of them will come to him. That phalam is
said here. “na enaṃ cakṣur jahāti”. The eye organ will not leave this upāsaka. And not only that,
“sarvāṇy enaṃ bhūtāny abhikṣaranti” - because of the upāsana, this upāsaka will get extra-
ordinary virtues, including the brilliance of the sūrya. Thus, he will become adorable to all the
people. Not only they will adore. They will offer varieties of gifts also. abhikṣaranti means, gift
dadāti. “devo bhūtvā devān apyeti”. He will be like sūrya devatā, brilliant even when he lives as a
jīvaḥ; and after death, he will merge into the upāsya devatā, viz. sūrya bhagavān. Through sūrya
bhagavān, he will become one with the samaṣṭi hiraṇyagarbha. “ya evaṃ vidvān etad upāste” -
knowing thus the one who meditates upon cakṣur devatā, is bestowed with these upāsana
phalaṃs. When this was said, janaka was extremely happy and said, “hasty ṛṣabhaṃ sahasraṃ
dadāmīti hovāca janako vaidehaḥ”- ‘I want to offer dakṣiṇa to you’. yājñavalkya replied, “sa
hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti” - ‘don’t give me dakṣiṇa now. Let
all the upāsanās be completed’.
Now we will enter into the 4th catuṣpād brahma upāsana. Page 295 -
यदे व ते किश्चदब्रवी�च्छृणवा; अब्रवीन गदर ्भी�वपीत भारद्वाज , श्रो वै ब्रह्म; यथा मातृमािन्पतृम-
नाचायर्वान्ब्र ू , तथा तद्भारद्वाजोऽब्रवीच वै ब्रह�त, अश‍◌ृण्वत�ह �कं स्या�द�; अब्रवी ते तस्यायतन
प्र�तष्ठ ? न मेऽब्रवी�त; एकपाद्व एतत्सम�ड�त; स वै नो ब्रू या�वल्क; … ॥ ५॥
yadeva te kaścidabravīt tacchṛṇavāmeti; abravīnme gardabhīvipīto bhāradvājaḥ, śrotraṃ vai
brahmeti; yathā mātṛmānpitṛmānācāryavānbrūyāt, tathā tadbhāradvājo'bravīcchrotraṃ vai
brahmeti, aśaṛṇvato hi kiṃ syāditi; abravīttu te tasyāyatanaṃ pratiṣṭhām? na me'bravīditi;
ekapādvā etat samrāḍ iti; sa vai no brūhi yājñavalkya … [mantra 4.1.5 continues]
So, in the first part of this mantra, we get the devatā upāsana, as learnt by janaka from some other
ācāryā. Therefore, the 4th ācāryā is introduced. And 4th devatā brahma upāsana is also introduced.
The name of the ācāryā is gardabhīvipītaḥ bhāradvājaḥ. bhāradvājaḥ is the easier name
gardabhīvipītaḥ is difficult. If you dictionary meaning it will be funny also. gardabhaḥ means a
donkey. Don’t take the dictionary meaning. So, gardabhīvipītaḥ bhāradvājaḥ is the ācāryā.
And what is the devatā name? We have to note that the upaniṣad doesn’t mention name of the
devatā at all! Note that, in all the 6 upāsanās, we don’t get the name of the devatā at all. We have
to supply that. We said agni upāsana. But the word agni doesn’t come in the mantra at all. We talk
about vāyu upāsana the word vāyu is not there. sūrya upāsana, the word sūrya is not there. In
the mantra, only the word cakṣuḥ is there. It is the commentators who point out the word cakṣuḥ
refers to sūrya devatā. cakṣuḥ is the āyatanaṃ. And devatā is sūryaḥ. That is not mentioned in
the mantra. We have to supply. Here also we get the word śrotraṃ only. devatā name is not
mentioned. We have to replace the word śrotraṃ by the relevant devatā. And so, what is the
devatā? We saw in tattvabodha, śrotrasya dik devatā. The four quarters. So, “śrotraṃ vai
brahmeti” = dik devatā vai brahma iti. So, dik devatā upāsanam was taught to janaka.
And then yājñavalkya says, ‘wonderful. The teaching is right. It is valid only. But you learnt about
the devatā only. Do you know the other 3 quarters? janaka says, I don’t know, because
bhāradvājaḥ did not tell me’. Then yājñavalkya says, what you know is only one quarter brahma.
It’s like a cow standing on one leg! So, janaka says, ‘please teach me the other three quarters.’ All
these lines are very, very similar to the previous mantra. Essence is this only. Now, yājñavalkya
teaches the other three quarters -
... श्रोत्रमेवम ्, आकाशः प्र�तष, अनन् इत्येनदुपासी; कानन्तत या�वल्क? �दश एव सम्�ड�त होवाच,
तस्माद् सम्राड यां कां च �दशं गच्छ� नैवास्य अन्त गच्छ�, अनन्त �ह �दश: ; �दशो वै सम्र श◌
ूरो �◌
ूर म ् ,
श◌
ूरोरं वै सम्र परमं ब्र, ... [mantra 4.1.5 continues]
... śrotramevāyatanam, ākāśaḥ pratiṣṭhā ananta ityenadupāsīta; kānantatā yājñavalkya? diśa
eva samrāditi hovāca, tasmādvai samrādapi yāṃ kāṃ ca diśaṃ gacchati naivāsyā antaṃ
gacchati, anantā hi diśaḥ; diśo vai samrāṭ śrotram, śrotraṃ vai samrāṭ paramaṃ brahma, …
So, the āyatanaṃ for the dik devatā is śrotra indriyaṃ, the organ of ears is the abode where we
can invoke dik devatā. And what is its pratiṣṭhā? ākāśaḥ or antaryāmi is the pratiṣṭhā. Secret
name of the devatā? He says, anantaḥ, infinite is the name or limitless is the secret name of the
devatā. And, why do we call the devatā limitless? dik devatā has 10 quarters - 4 main quarters, 4
secondary quarters, plus up and down. Any quarter you travel, you are never going to reach the limit
of the quarter. You may go beyond the solar system and cross the milky way. Yet, you can never
find the limit of any of the quarters. Therefore, yājñavalkya says, “yāṃ kām ca diśaṃ gacchati
naiva asyā antaṃ gacchati, anantā hi diśaḥ” - whichever direction you travel, you will never reach
its limit. Thus, ananta hi diśaḥ. Therefore, it is the secret name. The śrotra indriyaṃ is not
anantam; very careful. Limitlessness is not from the stand point of the indriyaṃ. If the śrotra
indriyaṃ is anantam, what is the advantage? You will sit at your home and listen to my class!!
anantaḥ is not śrotra indriyaṃ. yājñavalkya says ananta hi diśaḥ. Only directions are. It can be
extended to śrotrendriyaṃ, because it is blessed by dik devatā. Therefore, we say anantaḥ. Or,
“diśaḥ vai samrāṭ śrotram”. Both of them are one and the same. ananta title can be applied for
both. For one directly; and for the other, indirectly. śrotraṃ vai samrāṭ paramaṃ brahma - that
śrotra indriyaṃ or dik devatā is indeed paramaṃ brahma.
And not only that, there is an aside note in tarka śāstra. They have a unique concept, which
vedāntin uses whenever convenient. This mantra seems to be favoring tarka śāstra. When we talk
about the creation of various sense organs, we talk about the sense organs being produced by the
pañcabhūtāni. In tattvabodha, “ākāśasya sātvikāṃśāt śroterendriyaṃ saṃbhūtaṃ; vāyoḥ
sātvikāṃśāt tvagindriyaṃ saṃbhūtaṃ” etc. So, from pañcabhūtās, pañca indriyams are
created. Therefore, śrotra indriyaṃ is created from ākāśa, the dik. Now, in vedāntā, we say that
śrotra indriyaṃ is a product of ākāśa. ākāśa is kāraṇaṃ; śrotra indriyaṃ is kāryam is vedāntic
view; whereas, in tarka śāstra they say, śrotra indriyaṃ is not produced out of ākāśa; ākāśa itself
is śrotra indriyam! ākāśa doesn’t produce the ears; ākāśa is the ears! But, under one condition –
that is when the ākāśa is enclosed within the physical part of the ears, called golakam. Our physical
ears are called golakam. These physical ears do not listen. Within the physical ears is enclosed the
ākāśa. ākāśa is enclosed within golakam; and the enclosed ākāśa is the indriyaṃ. Therefore,
nirupādhikaḥ ākāśaḥ; sopādhikaḥ indriyaṃ bhavati. And therefore, in tarka śāstram,
śrotrendriyaṃ is ākāśa. Thus, this mantra will suit that approach. Anyway, they are the three other
portions. The last part talks about the phalam for the upāsaka. We will read -
... नैनं श्रो जहा�त, सवार्ण्ये भता

ू न्य�भ�रिन, दे वो भतू ्व दे वानप्ये�, य एवं �वद्वानेतदुपास्; हस्तय
् ृष सहस्
ददामी�त होवाच जनको वैदेहः ; स होवाच या�वल्क् , �पता मऽे मन्य नानन�ु शष् हरेते�त ॥५॥
... nainaṃ śrotraṃ jahāti, sarvāṇ enaṃ bhūtānyabhikṣaranti, devo bhūtvā devānapyeti, ya
evaṃ vidvānetadupāste; hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ; sa
hovāca yājñavalkyaḥ, pitā me'manyata nānanuśiṣya hareteti II [mantra 4.1.5]
So, you can extend the benefit, exactly as in the previous cases. niṣkāma upāsana will give citta
śuddhi etc. sakāma upāsana will give two-fold results. One is while we are alive. And the second is
posthumous, after the upāsaka dies. The result we get while living is, the śrotra indriyaṃ will
continue to function. Very, very important. If you want to listen to the class, more than cakṣur
indriyaṃ what is required is śrotra indriyaṃ! yājñavalkya says, ears will not leave the upāsaka
until death. This is the iha loka phalam. para loka phalam is the upāsaka will merge into the
relevant devatā, and through the devatā, the upāsaka will merge into the samaṣṭi hiraṇyagarbha
Himself. So, brahmaloka prāpti is the sakāma upāsana phalam. And again, janaka offers
dakṣiṇa. yājñavalkya says, later. With this, upāsana number-4 is also over. Now we have to enter
the 5th upāsana. We will read. Page 298, mantra 6 -
यदे व ते किश्चदब्रवी�च्छृणवा; अब्रवीन सत्यकाम जाबाल: , मनो वै ब्रह्म; यथा मातृमािन्पत-

मानाचायर्वान्ब्र ू , तथा तज्जाबालऽब्रवीन् वै ब्रह्म, अमनसो �ह �कं स्या��त; अब्रवी ते तस्यायतन
प्र�तष्ठ ? न मेऽब्रवी�द; एकपाद्व एतत्सम�ड�त; स वै नो ब्रू या�वल्क; ... ॥६॥
yadeva te kaścidabravīt tacchṛṇavāmeti; abravīnme satyakāmaḥ jābālaḥ mano vai brahmeti;
yathā mātṛmānpitṛmānācāryavānbrūyāt, tathā tajjābālo abravīn mano vai brahmeti, amanaso
hi kiṃ syāditi; abravīttu te tasyāyatanaṃ pratiṣṭhām? na me'bravīditi; ekakapādvā etat
samrāḍ iti; sa vai no brūhi yājñavalkya; ... [mantra 4.1.6 continues]
So, the 5th ācāryā is introduced here as satyakāmaḥ jābālaḥ. And the upāsana He taught was
again another devatā brahma upāsana. And, like in the previous mantras, the devatā’s name is
not mentioned. Only the word mentioned is manaḥ; and we are supposed to replace manaḥ by the
relevant devatā. candramā, the moon. Therefore, the taught upāsana is candra brahma upāsana.
candra devatā brahma upāsana. And here also, only the devatā is mentioned. The other three
aspects are not mentioned. janaka requests for them and yājñavalkya agrees, ‘I will tell you the
āyatanam, pratiṣṭhā and upaniṣad. Now, what are they? We will read -
… मन एवायतनम्म , आकाशः प्र�तष, अनन् इत्येनदुपासी; कानन्दत या�वल्क? मन एव सम्�ड�त होवाच, मनसा वै
सम्र िस्त्रयम�भहाय, तस्या प्र�तर पुत् जायते, स आनन्: ; मनो वै सम्र परमं ब्र; ... ॥ ६॥
… mana evāyatanam, ākāśaḥ pratiṣṭhā, ananda ity enad upāsīta; kānandatā yājñavalkya?
mana eva samrāḍ iti hovāca, manasā vai samrāṭ striyamabhihāryate, tasyāṃ pratirūpaḥ putro
jāyate, sa ānandaḥ; mano vai samrāṭ paramaṃ brahma; ... [mantra 4.1.6 continues]
For candra devatā we have to find out the āyatanaṃ, pratiṣṭhā and upaniṣad. āyatanaṃ is the
very organ for which candra is presiding deity. Mind itself is the āyatanaṃ for candra devatā.
āyatanaṃ is manaḥ. It is the locus or abode for invocation. Then, pratiṣṭhā is ākāśaḥ or antaryāmi
īśvara, the ultimate support. Secret name of mind is ānandaḥ. A person may say duḥkhaṃ also!
upaniṣad is optimistic. The mind alone enjoys all types of ānanda! Therefore, mind is called
ānandaḥ. upaniṣad gives a very interesting explanation for that.
The upaniṣad says, because of the mental compatibility only a person chooses his or her future
partner. upaniṣad seems to talk about the modern-day marriage!! So, all our children will quote this
as pramāṇaṃ! bṛhadāraṇyaka says ‘choose your wife or husband’. It clearly says, “manasā vai
samrāṭ striyam abhihāryate”. Because of mental compatibility only striyaṃ abhihāryate - a
person is attracted towards the future woman. Future wife or the future husband as the case may
be. Okay, so what? Why should it be ānanda? It may be duḥkhaṃ also! But, upaniṣad gives
further optimistic reasoning. “tasyāṃ pratirūpaḥ putraḥ jāyate sa ānandaḥ”. Through that future
compatible partner only a person gets a son, who looks similar to oneself! Because, one’s own
image - pratirūpaḥ putraḥ. So, not only a compatible partner is won by the mind, through that
partner a son - who is similar, resembling the parent, is born. pratirūpaḥ means, looking like the
parent. It can be either way. upaniṣad makes the most optimistic statement. And that putra is
ānandaḥ, even though later you may get a doubt!! Generally, putra is considered ānandaḥ.
“sa ānandaḥ”. Why does upaniṣad choose this explanation? I can only imagine, the upaniṣad
wants to emphasis all the 4 āśramās. brahmacarya āśrama, gṛhastāśrama. Otherwise, upaniṣad
could have said, through the mind alone brahma jñānam is attained; mokṣānanda is attained. No.
Instead of saying this in upaniṣad jñāna kāṇdam [not in karma kāṇdam!] upaniṣad could have
said, mind is ānanda because mind gets brahma jñāna and mokṣānanda. But, instead, the
upaniṣad says, through the mind one gets the partner; and through the partner one gets a son; and
through the son one gets ānanda. Therefore, the mind is ānandaḥ. So, whatever it is, mind can
give ānanda to the jīva. Therefore, the secret name of mind. Even the name candramā is derived
from the root cand - ‘to please’ a person. candayati iti candraḥ - one that pleases. Therefore, the
secret name of mind is ānandaḥ.
One more note, if you want. The mind gives duḥkhaṃ also. When the mind gives both ānandam
and duḥkhaṃ, why does the upaniṣad choose only ānanda and not duḥkhaṃ? For that the
vedāntic answer is, between ānanda and duḥkhaṃ, ānanda is pāramārthika satyaṃ, whereas,
duḥkhaṃ is only vyāvahārika satyaṃ or mithyā. Therefore, ānanda alone must be taken.
duḥkhaṃ belongs to anātmā, whereas ānanda belongs to ātmā. anātmā is defined as anṛta jaḍa
duḥkhaṃ. ātmā is defined as, sat cit ānandam. Opposite of sat is asatyaṃ or anṛtaṃ. Opposite of
cit is jaḍaṃ. Opposite of ānanda is duḥkhaṃ. Thus, mithyā jaḍa duḥkhaṃ is anātmā. sat cit
ānanda is the ātmā. Therefore, even though mind gives both, ānanda alone you will have to take.
That alone is satyaṃ. Now, the next question is what is the upāsana phalam?
… नैनं मनो जहा�त, सवार्ण्ये भता

ददामी�त होवाच जनको वैदेहः; स होवाच या�वल्क्, �पता मऽे मन्य नानन�ु शष् हरेते�त ॥ ६॥
… nainaṃ mano jahāti, sarvāṇyenaṃ bhūtān abhikṣaranti, devo bhūtvā devānapyeti, ya evaṃ
vidvānetadupāste; hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ; sa hovāca
yājñavalkyaḥ, pitā me'manyata nānanuśiṣya hareteti [mantra 4.1.6]
phalam also similar to other upāsanās only. That is, citta śuddhi for niṣkāma upāsana. iha loka
paraloka phalam for sakāma upāsana. iha loka phalam is, before death. The benefit is, manaḥ or
mind will not desert the upāsaka. That means, the mind will be functioning. Memory will be
functioning. Dementia, Alzheimer’s etc. will not come. Now a days we are hearing all kinds of
problems because the life span is increasing. Therefore, we are able to see the consequence of
degeneration of every single organ. One of the possible degenerations is mental degeneration. In
extreme cases these are problems. That will not happen for this upāsaka doing candra brahma
upāsana. This is iha loka phalam. para loka phalam is, after death the upāsaka will merge into
candra devatā. And, through candra devatā into hiraṇyagarbha. aikyaṃ. And then janaka offers
dakṣiṇa. yājñavalkya says, later. Now comes the 6th and final upāsana. Page 300 -
यदे व ते किश्चदब्रवी�च्छृणवा; अब्रवीन �वदग्ध शाकल्: , हृदय वै ब्रह्म; यथा मातृमािन्पतृमान-

चायर्वान्ब्र ू , तथा तच्छाकल्योऽब् हृदय वै ब्रह्म; अहृदयस �ह �कं स्या�द�; अब्रवी ते तस्यायतन प्र�तष्
? न मऽे ब्रवी�द; एकपाद्व एतत्सम�ड�त; स वै नो ब्रू या�वल्क; ... ॥ ७॥
yadeva te kaścidabravīt tacchṛṇavāmeti; abravīnme vidagdhaḥ śākalyaḥ, hṛdayaṃ vai
brahmeti; yathā mātṛmānpitṛmānācāryavānbrūyāt, tathā tacchākalyo'bravīd hṛdayaṃ vai
brahmeti; ahṛdayasya hi kiṃ syāditi; abravīttu te tasyāyatanaṃ pratiṣṭhāṃ? na me'bravīditi;
ekakapādvā etat samrāḍ iti; sa vai no brūhi yājñavalkya; ... [mantra 4.1.7 continues]
janaka introduces the 6th ācārya - vidagdhaḥ śākalyaḥ. This name must be familiar to you.
vidagdhaḥ śākalyaḥ is the one who appeared in the previous chapter 9th brāhmaṇam and lost his
head. yājñavalkya must be feeling bad when he hears this name. So, śākalyaḥ teaches janaka,
“hṛdayaṃ vai brahmeti”. Here also for hṛdayaṃ we have to take the corresponding devatā.
Commentators point out, prajāpati is the devatā or hiraṇyagarbha is the devatā, the samaṣṭi. So,
previous ones were individual devatās. Now, the samaṣṭi hiraṇyagarbha or prajāpati is the
devatā. And what are the 4 features? yājñavalkya has to tell. janaka doesn’t know. He requests
yājñavalkya to teach the other three quarters. āyatanaṃ, pratiṣṭhā and upaniṣad. What are they?
We will read -
… हृदयमेवायतनम, आकाशः प्र�तष, िस्थ�त�रत्येनदुपास; का िस्थ�तत या�वल्क? हृदयमे सम्�ड�त होवाच,

हृदय वै सम्र सव�षां भता
ू नामायतनम ् , हृदय वै सम्र सव�षां भता
ू नां प्र�तष, हृदय ह्ये सम्र सवार्� भता�
ू न
प्र�तिष्ठत भविन्; हृदय वै सम्र परमं ब्र; … ॥ ७॥
… hṛdayam evāyatanam, ākāśaḥ pratiṣṭhā, sthitirityenadupāsīta; kā sthititā yājñavalkya?
hṛdayam eva samrāḍ iti hovāca, hṛdayaṃ vai samrāṭ sarveṣāṃ bhūtānāmāyatanam, hṛdayaṃ
vai samrāṭ sarveṣāṃ bhūtānāṃ pratiṣṭhā, hṛdaye hyeva samrāṭ sarvāṇi bhūtāni pratiṣṭhitāni
bhavanti; hṛdayaṃ vai samrāṭ paramaṃ brahma; ... [mantra 4.1.7 continues]
… नैनं हृदय जहा�त, सवार्ण्ये भता

ददामी�त होवाच जनको वैदेहः ; स होवाच या�वल्क्, �पता मेऽमन्य नानन�ु शष् हरेते�त ॥ ७॥
… nainaṃ hṛdayaṃ jahāti, sarvāṇyenaṃ bhūtān abhikṣaranti, devo bhūtvā devānapyeti, ya
evaṃ vidvānetadupāste; hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ; sa
hovāca yājñavalkyaḥ, pitā me'manyata nānanuśiṣya hareteti [mantra 4.1.7]
So, the three factors are as follows. “hṛdayam evāyatanam” hṛdayaṃ represents hṛdaya ākāśaḥ
or antaḥkaraṇaṃ is the abode, wherein prajāpati or hiraṇyagarbha can be invoked. Therefore,
hṛdayam or antaḥkaraṇaṃ is the abode. And what is the pratiṣṭhā? “hṛdayaṃ vai samrāṭ
sarveṣāṃ bhūtānāṃ pratiṣṭhā; hṛdaye hyeva samrāṭ sarvāṇi bhūtāni pratiṣṭhitāni bhavanti”.
That is uniform. ākāśa or antaryāmi īśvara is the support. And what is the secret name? “sthitiḥ ity
enat upāsīta”. sthitiḥ means, sarva ādhāraḥ - the support of everything. And it can be applied to
both hiraṇyagarbha and our hṛdayaṃ also. hiraṇyagarbha is the support of everything because,
from hiraṇyagarbha alone the entire creation comes out. From īśvara, hiraṇyagarbha comes. That
is the first stage. Thereafter, īśvara appoints hiraṇyagarbha to do the rest of the creation.
Therefore, from hiraṇyagarbha alone, virāṭ comes, Entire sthūla prapañca comes. Everything
comes out of the hiraṇyagarbha or brahmājī only. Therefore, brahmājī is the support, sthitiḥ or
ādhāraṃ of everything.
And if you take our own hṛdayaṃ also, experientially speaking, when we wake up from sleep, from
the hṛdayaṃ alone jīva comes as a pramātā. Because, if you remember ajāta śatru brāhmaṇaṃ,
waking the sleeping person ajāta śatru asks, ‘where was the jīva at the time of sleep?’ It was said.
jīva was in the hṛdaya ākāśa only. And from the hṛdaya ākāśa, jīva the pramātā comes. From the
pramātā, the pramāṇaṃ comes. From the pramāṇaṃ, prameyaṃ comes. Thus, the whole
universe comes out of our hṛdayam only. When we go to sleep the prameyaṃ, the objective world,
will get resolved into pramāṇaṃ. pramāṇaṃ will get resolved into pramātā. pramātā resolves into
hṛdaya ākāśa. Therefore, hṛdayaṃ can be said to be the support of everything. Or, we can say,
hiraṇyagarbha is the support. Both are okay. Therefore, the secret name is sthitiḥ. sthitiḥ is
another word for ādhāraḥ. So, with this, the 6th upāsana is also over.
Thus totally 6 catuṣpād brahma upāsanās have been taught. For this upāsana also we have to
mention the phalam. For niṣkāma upāsana, citta śuddhi is phalam. For sakāma upāsana, iha
loka phalam and paraloka phalaṃ. iha loka phalam is hṛdayam or antaḥkaraṇaṃ will be intact.
Very important. mano buddhi citta ahaṃkāra - all of them will be intact. That is iha loka phalam.
para loka phalam is, upāsaka will merge into prajāpati or hiraṇyagarbha.
Thus, ṣaḍācārya brāhmaṇaṃ talks about 6 upāsanās. Through those upāsanās we develop a
reverence to the entire universe as the manifestation of īśvara. Because, agni is meditated. vāyu is
meditated. sūrya is meditated. candra is meditated. All the devatās put-together is viśva rūpa
īśvaraḥ. We don’t wait for īśvara darśanaṃ. So, the viśva rūpa īśvara upāsana phalaṃ is what?
We don’t wait for īśvara darśanam. We will ask, ‘how can we miss īśvara darśanaṃ when
bhagavān is available all the time, where ever we see! Our family members darśanam may come
and go. When the family member is in front, you have his darśanaṃ. But, viśva rūpa īśvara
darśanam we have all the time. BHAGAVĀN IS NOT PAROKṣAḤ; BHAGAVĀN IS PRATYAKṣAḤ!
So, the benefit of this viśva rūpa īśvara upāsana is, conversion of parokṣa īśvara into pratyakṣa
īśvaraḥ. That is one benefit. Attitudinal change. I said, veda consists of sat karmāṇi, sad guṇāḥ,
sad bhāvanāḥ. veda consists of healthy attitude. And the most-healthy attitude is, reverentially
looking at the entire creation as īśvara śarīram. The second benefit of this upāsana is, all the
devatās are invoked where? Upon our own organs. Therefore, we learn to respect our own body-
mind-sense complex. We will never take them for granted. They are all sacred ones. Therefore,
respect the world. Respect the body. mokṣa is, not running away from the world. ப�றவா வரம்
ேவண்� is escapist mokṣa. We should renounce that. Our aim is not running away from the world
or dying to escape. When we are alive, we should learn to say that, EVERYTHING IS ĪŚVARA,
EVERYTHING IS BRAHMAN. SAGUṇA RŪPEṇA, NIRGUṇA RŪPEṇA CA. In bhagavad gītā language, parā -
aparā prakṛti rūpeṇa I am with īśvara all the time. I AM PART OF THAT VERY ĪŚVARA.
With this, the first section is completed.
ॐ पूण्
Page 300, Chapter 4, section 1, mantra 7, last 5 lines -
… हृदय वै सम्र परमं ब्र; नैनं हृदय जहा�त, सवार्ण्ये भत

ू ान्य�भ�रिन, देवो भतू ्व देवानप्ये�, य एवं
�वद्वानेतुप
द ास्; हस्तय
् ृष सहस् ददामी�त होवाच जनको वैदे हः ; स होवाच या�वल्क्, �पता मऽे मन्य नाननु�शष्
हरेत�े त ॥ ७॥
… hṛdayaṃ vai samrāṭ paramaṃ brahma; nainaṃ hṛdayaṃ jahāti, sarvāṇyenaṃ bhūtān
abhikṣaranti, devo bhūtvā devānapyeti, ya evaṃ vidvānetadupāste; hastyṛṣabhaṃ sahasraṃ
dadāmīti hovāca janako vaidehaḥ; sa hovāca yājñavalkyaḥ, pitā me'manyata nānanuśiṣya
hareteti [mantra 4.1.7]
With the 7th mantra, which we completed in the last class, the first section of the 4th chapter, titled
ṣaḍācārya brāhmaṇaṃ is over. And through this brāhmaṇaṃ, 6 upāsanāni were talked about.
Through that, 6 devatāḥ are invoked. And for each devatā, yājñavalkya supplied 3 more factors in
the form of āyatanaṃ, pratiṣṭhā and upaniṣad. Thus, each upāsana became catuṣpād brahma
upāsana. Like that, 6 catuṣpād brahma upāsanās were prescribed. All of them are intended to be
practiced as niṣkāma upāsana. By these upāsanās, not only purity will come, the upāsaka will
develop a reverence for every organ of the body, because, every devatā presides over one organ or
the other. Therefore, reverence for one’s own body, mind, sense complex and reverence for the
universe, because all the devatās are in the form of agni vāyu candra sūrya etc. Indirectly it
becomes viśvarūpa upāsanam, which will help in the reduction of ahaṃkāra, in the reduction of
mamakāra, in the reduction of rāga and dveṣa.
ahaṃkāra, mamakāra, rāga and dveṣa - these are the 4 factors which are the biggest obstacles for
spiritual growth. Whenever we are disturbed in life, we can always see these are the 4 factors
responsible. Unfortunately, instead of seeing that these as responsible, we always complain about
everything else, except these 4. The moment we start complaining against these 4, our spirituality
begins. Because, once we know these are the problems - that ahaṃkāra, mamakāra, rāga and
dveṣa are the culprits - we have to attack them only. Entire spirituality is meant for that. This
alone stands between me and jīvanmukti. And, as long as we don’t handle these 4, even the study
of scriptures will become a mere academic study. We can claim, ‘I have completed bhagavad gītā,
upaniṣad, brahma sūtra and the bhāṣyaṃ of each of one. All the studies will be mere academic
study, if these 4 are not handled. On the other hand, without studying vedāntā, if these 4 are
handled, we will have more peace. Therefore, vedāntā also will work. And vedāntā also has to work
only by one route. They should attack these 4 internal enemies. All these upāsanāni are meant for
dilution of this duṣṭa catuṣṭayaṃ only.
So, with this 7th mantra, the ṣaḍācārya brāhmaṇaṃ is over. janaka offers 1000 bulls as dakṣiṇa.
yājñavalkya feels, the teaching is incomplete. Why? Because, catuṣpād brahma taught here is
only about the saguṇaṃ brahma, not about the absolute reality. Until the absolute reality, the
nirguṇaṃ brahma is revealed - which will be revealed in the second, third and fourth sections - then
only yājñavalkya feels He can take the dakṣiṇa. In fact, at the end of the teaching janaka no more
offers 1000 bulls. He says, ‘the entire kingdom I am offering’. Even the 1000 bulls appear to be a
small dakṣiṇa. Therefore, ‘I offer everything. Not only I offer everything, I offer me also to you as
dakṣiṇa. I am guru dāsaḥ. I am your servant. You can utilise me in any way you want’, he says.
yājñavalkya doesn’t take anything; but He offers the teaching. With this saguṇa upāsana is
completed. nirguṇa teaching comes in the following section.
We will enter the 2nd section. Page 302, Section 2, mantra-1 -
जनको ह वैदे हः कूचार्ुपावसपर्न्नु

द , नमस्तेऽस् या�वल्क, अनु मा शाधी�त; स होवाच, यथा वै सम्ण्-
हान्तमध्वानमेन ् रथं वा नावं वा समादद�त, एवमव
े त
ै ा�भरुप�नषद्� समा�हतात्म�स; एवं वनृ ्दार आढ्य
सन्नधीतवे: उक्तोप�नषत इतो �वमच
ु ्यमान क् ग�मष्यसी�; नाहं तद्भगवन्व यत ग�मष्याम�त; अथ वै तऽे हं
तद्व�या� यत ग�मष्यसी�; ब्रवी भगवा�न�त ॥१॥
janako ha vaidehaḥ kūrcādupāvasarpannuvāca, namaste'stu yājñavalkya, anu mā śādhīti; sa
hovāca, yathā vai samrāṇma-hāntamadhvānameṣyan rathaṃ vā nāvaṃ vā samādadīta,
evamevaitābhirupaniṣadbhiḥ samāhitātmāsi; evaṃ vṛndāraka āḍhyaḥ sannadhītavedaḥ
uktopaniṣatka ito vimucyamānaḥ kva gamiṣyasīti; nāhaṃ tadbhagavanveda yatra
gamiṣyāmīti; atha vai te'haṃ tadvakṣyāmi yatra gamiṣyasīti; bravītu bhagavāniti II [4.2.1]
“janako ha vaidehaḥ kūrcād upāvasarpan”. So, you have to imagine that after teaching the 6th
upāsana, yājñavalkya went away from janaka. And after a gap of another day, yājñavalkya had
again appeared in front of janaka. janaka is seated outside, on a high pedestal. The king will have
to come out that day for the citizens to come and represent their applications, complaints etc. Now
and then janaka will come out and give audience to the public. During that time, he will be seated on
a very high āsanaṃ called kūrca āsanaṃ. There is another kūrcaṃ used in rituals. That is not the
one here. The word kūrca here means, uccaśthāna sthita āsanaṃ. uccasthānam means, very
high. Upon a high dais or the āsanaṃ itself is very high so that people can see the king.
janako ha vaidehaḥ kūrcāt upa avasarpan - and the moment yājñavalkya entered, janaka came
forward and offered namaskāra. Seeing yājñavalkya, a guru, janaka immediately came down from
his high āsanaṃ and fell at the feet of yājñavalkya and offered namaskāra. “uvāca namaste'stu
yājñavalkya anu mā śādhīti” - I offer my namaskāra. Immediately you can recognise, what a great
jijñāsu he is! What will be our tendency when we see a mahatma? Whatever problems we have,
we enumerate and ask, ‘bless me so that this problem goes, that problem goes.’ If janaka wanted to
complain, he would have plenty; because, even in running a family we have 100s. So, running a
kingdom, he will have so many more! But, the moment yājñavalkya came - janaka is not an ārtha
bhakta or arthārthī bhakta - so, immediately, jijñāsu vividiṣu comes. He was a gṛhastā outwardly;
but inwardly he was a mumukṣu. jijñāsu sannyāsī.
Therefore, he immediately says, “uvāca namaste astu yājñavalkya anu mā śādhi iti”. Words anu
and sādhi must be connected. mā should be read first. mā anu sādhi. anu sādhi means, may you
teach me, educate me, enlighten me spiritually, scripturally. And he also uses the word anu,
indicating, your teaching should not be your own personal philosophy. A traditional disciple never
wants a personal philosophy of a guru. Therefore, he says, ‘your teaching must be in keeping with
tradition’. What you learnt from your guru and śāstra, that parampara āgata saṃpradāya teaching
you please give me. śāstra guru upadeśaṃ anu sādhi - may you teach me.
And when this much is said, “sa hovāca”. yājñavalkya gave his reply, first congratulating janaka He
says, ‘you are a wonderful student. In spite of your responsibilities, whatever upāsanās I prescribe,
you practice them; and you make your mind sādhana catuṣ ṭaya saṃ panna. Even the catuṣpād
brahma upāsana that I have given last time, you have practiced. [Don’t ask me how yājñavalkya
knew. Okay, he got the knowledge somehow!] He says, you have practiced all the upāsanās. And
you have got a well-equipped mind.
“yathā vai samrāṇ mahāntam adhvānam eṣyan rathaṃ vā nāvaṃ vā samādadīta” - He gives an
example. If a person wants to go to a distant place, he has to make use of an appropriate vehicle. If
it is a short journey, not far away, a close by place, you can walk down. But, when it is a faraway
place, you require an appropriate vehicle. Similarly, mokṣa is also such a tough destination, that it
requires an appropriate vehicle. And when I say, an appropriate vehicle, your mind should go to
another upāsana we saw long back. In kaṭhopaniṣad we saw –
ātmānam̐ rathita ṃ viddhi śarīram̐ rathameva tu I buddhiṃ tu sārathiṃ viddhi manaḥ
pragrahameva ca II indriyāṇi hayānāhurviṣayām̐ ste ṣu gocarān I ātmendriyamanoyuktaṃ
bhoktetyāhurmanīṣiṇaḥ II yastvavijñānavānbhavatyayuktena manasā sadā I tasyendriyāṇy
avaśyāni duṣṭāśvā iva sāratheḥ II [mantra 1.3.3 to 1.3.5]
For mokṣa destination, the appropriate vehicle is an ideal physical body and ideal set of sense
organs, which are under one’s control. Body must be fit; sense organs must be obedient; mind
should coordinate the sense organs properly; intellect must be discriminative enough to direct all of
them in the proper channel. So, the whole personality must be disciplined, integrated. And all
upāsana are meant for integration of the personality only. Both upāsana and aṣṭāṅga yoga śāstra
are always complimentary. upāsana and aṣṭāṅga yoga are meant for integration.
So yājñavalkya says, for you the vehicle is very much fit and ready. Because, your mind is sharp,
un-preoccupied, focused and expanded enough. Therefore, “yathā vai samrāṇ mahāntam
adhvānam eṣyan”. Means, a long way. For going or travelling a long way or long distance, a person
will use “rathaṃ vā nāvaṃ vā samādadīta”. rathaṃ means, a chariot will be used if it is road, land
travel. Suppose it is going to another place which is separated by a water-body, then we have to
take a boat or a ship. So, nāvaṃ va. Means, a boat or a ship. A person equips himself with the
appropriate vehicle. Hey janaka, in the same way you also are a “evam eva etābhir upaniṣadbhiḥ
samāhita ātmā asi”. samāhita ātmā literally means, the one who has practiced samādhi abhyāsa
rūpa dhyānaṃ. samādhi practice is considered important for thought displacement.
Our greatest problem is what? Certain thoughts continue to be in our mind. Like fear, anxiety,
tension etc. Even when I ask the thoughts to go away, they simply sit there. We keep on
commanding. They still stay here. It’s like trying to vacate our own house, after giving it to a tenant.
He may have gone up to the court. Tenant simply sits there. Similarly, worry, fear, anxiety etc are
tenant-like thoughts. upāsana is developing the capacity to drive them away; any type of thoughts,
at our Will, without even waking. Any external diversion is another method. You can divert the mind.
That method can be used as a first-aid. But real mental management is, without using any diversion,
merely by commandment, the thoughts must vacate. That is called samāhita ātmā. You have then
attained that capacity to handle your own mind.
How did janaka, get the capacity? He says, “evam eva etābhiḥ upaniṣadbhiḥ”. With the help of
the 6 upaniṣads taught in the last section. Here the word upaniṣad means not the īśa, kena etc
upaniṣads. Here it means, the 6 secret names taught in the previous section. prajñā, priyam,
satyam, anantam, ānandam and sthitiḥ - the 6 upaniṣads taught earlier. They represent the
catuṣpād brahma. catuṣpād brahma represents the 6 catuṣpād brahma upāsanams. Therefore,
etābhiḥ upaniṣadbhiḥ means, the ṣad catuṣpād brahma upāsanāni ityarthaḥ. By practicing
these, “upaniṣadbhiḥ samāhita ātmā asi” - you have got śamādi ṣaṭka saṃpattiḥ. I have told
several times. Three of them are acquired through karma yoga. One through upāsana yoga.
viveka, vairāgyam and mumukṣutvaṃ we have to get through karma yoga. upāsana yoga is the
only means by which we can get śama, dama, uparama. uparama means, a relaxed mind which
can give quality time, without preoccupation. That is called uparamaḥ. The definition of sannyāsa is
uparamaḥ. sannyāsī is a sannyāsī only when His mind is available without preoccupation. Even a
gṛhasta becomes a sannyāsī, the moment he enjoys a mind without family pre-occupation. Without
possession pre-occupation. Without any of the pre-occupations. When we start with pūrṇamadaḥ,
the mind should get vacated and stay that way until the end pūrṇamadaḥ. The mind must be dead
to everything else. That state is called samāhita ātmā asi.
Now yājñavalkya says, I want to ask you a question. For a change yājñavalkya asks a question to
janaka. ‘No doubt you are a great upāsaka, a well-known upāsaka. You are adored by your own
citizens not only as a king. [janaka was adored by his people as a spiritually evolved person also].
Therefore, you are such a great upāsaka. What will happen to you after death? If you die as an
upāsaka, where will you go? What will you reach? This is the question he asks.
“evaṃ vṛndāraka āḍhyaḥsan adhītavedaḥ uktopaniṣatka ito vimucyamānaḥ kva gamiṣyasīti”.
evaṃ - in this manner, vṛndāraka means pūjyaḥ or adorable king you are. [Unlike our MLAs and
MPs and ministers! All of them have got criminal records]. So, you are not like that. You are
vṛndārakaḥ pūjyaḥ. And, āḍhyaḥsan. āḍhyaḥ means rich. sarva sādhana saṃpannaḥ - you
have got all the resources; all the external wealth. Using that you practiced karma yoga, pañca
mahā yajñā ḥ. [Wealth is divided into two. One is external, material wealth. Another is, internal,
śāstric wealth, spiritual wealth - called, daivaṃ vittaṃ]. And, adhīta vedaḥ - you have studied the
scriptures. You learnt to chant the veda. Not merely chanting, you know their meanings also. ukta
upaniṣatkaḥ - you have been taught both karmās as well as upāsana. [Here also, upaniṣad refers
to upāsana, the catuṣpād brahma upāsana]. You have been taught about catuṣpād brahma and
their upāsanaṃ. Not only you have learnt them, you have practiced them. You are an ideal
vedāntic student. If you can gain jñānaṃ here itself, you will attain jīvanmukti. But, suppose you
don’t get jñānaṃ and die as an upāsaka, what will happen to you?
So, “itaḥ vimucyamānaḥ kva gamiṣyasi iti”. itaḥ - from this physical body when you leave at the
end of prārabdha, what will be the direction of travel of your sūkṣma śarīraṃ, kāraṇa śarīraṃ,
cidābhāsa and sañcita karma ? kva gamiṣyasi - all of them will go where? vimucyamānaḥ
means, relieved, asmat śarīrāt vimucyamānaḥ kva gamiṣyasi? Where will you go? iti. iti
yājñavalkya asked janaka.
And janaka replied – “nāhaṃ tad bhagavan veda yatra gamiṣyāmi iti” - I do not know. janaka is
addressing yājñavalkya as bhagavan, indicating his reverence for the guru. O venerable one. I
don’t not know in which direction I will travel.
Now yājñavalkya has got a subject matter to teach. Since you don’t know something, I can teach
you that. “atha vai te ahaṃ tad vakṣyāmi yatra gamiṣyasi iti”. atha vai tat ahaṃ te vakṣyāmi - I
shall teach you that ultimate destination of the upāsaka, after death. tat means, that final
destination, yatra gamiṣyasi iti. janaka says, “bravītu bhagavān iti”. I am waiting. May you please
teach me. So, this is the introduction.
NOW COMES A SMALL BUT A VERY POWERFUL TEACHING. THE ESSENCE OF THE ENTIRE MĀṇDŪKYA
UPANIṣAD 12 MANTRĀS ARE SUMMARISED IN THE FOLLOWING FEW VERSES.
इन्ध ह वै नामैष योऽयं द��णेऽ�न्पुर: ; तं वा एत�मन्ध सन्त�मन इत्याच�त परो�ेणैव ; परो��प्र इव �ह देवाः
प्रत्य�द् ||२||
indho ha vai nāmaiṣa yo'yaṃ dakṣiṇe'kṣanpuruṣaḥ; taṃ vā etamindhaṃ santamindra
ityācakṣate parokṣeṇaiva; parokṣapriyā iva hi devāḥ pratyakṣadviṣaḥ II [mantra 4.2.2]
So, in the first mantra beginning it was said, “janakaḥ ha vaidehaḥ kūrcāt upa avasarpan”.
janaka came down from kūrca, his high āsanaṃ. Because it starts with a prominent word kūrca.
This section itself is named kūrca brāhmaṇaṃ. First section is ṣaḍācārya brāhmaṇaṃ. The
second section is kūrca brāhmaṇaṃ. Very famous for the nirguṇaṃ brahma teaching.
So, what was the question asked by yājñavalkya? Where do the upāsakās go ultimately? I say
ultimately because, upāsakās have got an intermediary destination too. The intermediary
destination is brahma lokaḥ. If you remember [by chance] the upāsaka jīvās will go through a
special nāḍī, called suṣumnā nāḍī, which starts from the hṛdaya, travels through the middle of
neck and opens-up on the top of the skull, which opening is called brahmarandraṃ. jīva will travel
after death through the suṣumnā nāḍī and this route is called śuklagatiḥ. In fact, suṣumnā nāḍī
also is considered only as a part of the śuklagati only. Thus, travelling through śuklamārga,
piercing the sūrya maṇḍalam [all this we saw in the previous upaniṣad]. Piercing through the solar
disc, jīva will go to brahma loka. [sūkṣma śarīraṃ, kāraṇa śarīraṃ, cidābhāsa, sañcita karma -
that bundle is called jīvaḥ]. It will go to brahma loka if the upāsaka is only interested in the sense
pleasures of brahma loka. Because, people go there for enjoyment also, like going to Dubai for
shopping! Now, the upāsaka can go for shopping to brahma loka and enjoy! Then, the upāsaka
will enjoy as long as his puṇyam lasts. After the puṇyam is exhausted, “te taṃ bhuktvā
svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti”.
But, if the upāsaka is not interested in even the brahma loka sukhaṃ, if he has got sādhana
catuṣṭaya saṃpatti, if he is a sincere mumukṣu, then in brahma loka he will get the opportunity to
attend bṛhadāraṇyaka class, conducted by brahmājī himself who can conduct 4 classes
simultaneously, because he has 4 heads!! If one head is coughing, he can give rest to that alone!
For 15 minutes, head number-2! No throat problem at all! And in brahma loka, no other ப��ங்கல
also; you can quietly listen and get the same jñānaṃ - “ahaṃ brahmāsmi”. And then the upāsaka
will enjoy jīvanmukti in brahma loka itself. And finally, the jīvātmā will merge into paramātmā, the
brahman. This route is called, krama mukti. Therefore, what is the ultimate destination called?
Through krama mukti the upāsaka will merge into nirguṇaṃ brahma.
Now, yājñavalkya wants to teach janaka about the nirguṇaṃ brahma, which was defined in
māṇḍūkya upaniṣad 7th mantra –
nāntaḥprajñaṃ na bahiṣprajñaṃ nobhayataḥprajñaṃ na prajñānaghanaṃ na prajñaṃ
nāprajñam; adṛṣṭam avyavahāryam agrāhyam alakṣaṇaṃ acintyam avyapadeśyam ekātma
pratyayasāraṃ prapañcopaśamaṃ śāntaṃ śivam advaitaṃ caturthaṃ manyante sa ātmā … II
That He wants to teach here. And, what is that brahman? Pure CONSCIOUSNESS. But there is a
problem. Pure CONSCIOUSNESS cannot be revealed by itself. Because, it transcends all the verbal
descriptions. “sa eṣa neti, neti iti ātmā”. Therefore, the method used is, introduce pure
CONSCIOUSNESS along with a container and then remove the container. When somebody wants
water, you cannot carry water by itself. Therefore, you take it in a disposal cup. And what does he
do? You bring water and the cup. And I also receive water and cup. But, after receiving, I consume
only the water and drop the cup.
Similarly, CONSCIOUSNESS is going to be revealed in association with three cups. One is called viśva
– the CONSCIOUSNESS associated with the waking state. So, now, I am CONSCIOUSNESS, alright; but I
am not the pure CONSCIOUSNESS; rather, one associated with the waking state. And in the waking
state, two things are available at micro and macro levels. One is, the sthūla śarīraṃ, the micro. The
other is, the sthūla prapañca, the macro. CONSCIOUSNESS with sthūla śarīraṃ and CONSCIOUSNESS
with sthūla prapañca – two-fold cups - is called viśva, and virāṭ, respectively. viśva and virāṭ are
the names of the CONSCIOUSNESS only. But, not the pure CONSCIOUSNESS. Associated with sthūla
śarīraṃ, it is viśva. Associated with sthūla prapañca, it is virāṭ.
And then what happens? We go to svapna prapañca. In svapna also, two things are available at
micro and macro. svapna śarīraṃ, the micro; and, svapna prapañca, the macro. And, there what
happens? sthūla śarīraṃ goes away, not available. sthūla prapañca goes away, not available.
What about CONSCIOUSNESS? Only the 2 cups [śarīraṃ and prapañca] will go away. The
CONSCIOUSNESS - which was there in the waking state - that continues. Thus, sthūla śarīraṃ,
sthūla prapañca, rāga, dveṣa - all are gone, including time and space. Everything disappears.
What comes? svapna śarīraṃ and svapna prapañca comes. But the same CONSCIOUSNESS is now
associated with these two. The CONSCIOUSNESS associated with svapna śarīraṃ is called taijasa
and CONSCIOUSNESS associated with svapna prapañca is called hiraṇyagarbha. All are different
names only; but they are the names of the same caitanyaṃ only, CONSCIOUSNESS only. That we
have to underline. caitanyaṃ alone is called taijasa. caitanyaṃ alone is called hiraṇyagarbha.
Then we sleep off. During deep sleep, both sthūla śarīraṃ and sūkṣma śarīraṃ have resolved, as
it were. They are all in potential condition. Non-functional, non-operational condition. That is why you
don’t have sense organs functioning. jñānendriyāṇi, karmendriyāṇi are resolved. manaḥ, cittam,
buddhi, even the ‘I thought’ – ahaṃkāra - is not available in suṣupti. They are all not gone for
good. After sleep, they have to come back again. Therefore, they all go into a dormant state. Our
knowledge also becomes dormant; our confusions also become dormant; our worries also become
dormant. But the moment you wake up, worry also wakes up! That is called kāraṇa śarīraṃ.
And correspondingly the total cosmos - sthūla and sūkṣma prapañca - also are not available for
the sleeper. sthūla prapañca and sūkṣma prapañca also have resolved. Therefore, the dormant
condition or non-available condition of the macro universe is called kāraṇa prapañca. And during
that state also, CONSCIOUSNESS is there or not? Suppose during sleep CONSCIOUSNESS goes away,
you won’t wake up! Body will become jaḍa śarīraṃ. So, we know that CONSCIOUSNESS continues to
be there; but is not active. Because, for it to become active and aware of the surroundings, it
requires body-mind-sense organs etc. Therefore, the awareness also, CONSCIOUSNESS also, is in a
non-functional condition. I cannot even say at that time, ‘I am now sleeping’! But, ‘I’, the
CONSCIOUSNESS was there. What is the proof? After waking up I say, ‘I slept well’, indicating that ‘I’
was there in sleep also. I say, ‘I slept’. I am not able to use present tense. ‘I sleep’, I can’t say. But I
can say, ‘I slept’. ‘I am awake’ you can say. But, ‘I am asleep’ you cannot say!
Therefore, we may get a doubt, ‘whether I was there or not?’ vedānta says, ‘you were there;
because, after waking up you say, ‘I slept’. That means you were there. Thus, sleep is experienced
in the kāraṇa śarīraṃ, in a peculiar manner. Our topic is, in suṣupti CONSCIOUSNESS is associated
with kāraṇa śarīraṃ and kāraṇa prapañca. The CONSCIOUSNESS, associated with kāraṇa śarīraṃ
is called prājña. kāraṇa prapañca is otherwise called māyā, otherwise called prakṛti. So many
names are there. And, the CONSCIOUSNESS associated with kāraṇa prapañca is called antaryāmi or
īśvara. We studied one full brāhmaṇaṃ, the antaryāmi brāhmaṇaṃ.
Thus, CONSCIOUSNESS has got 6-fold relationships. Three śarīrāṇi and three prapañcās. In
relationship with all these, CONSCIOUSNESS gets 6 different names. And all the different names
reveal that the CONSCIOUSNESS is associated with one anātmā or the other. And that anātmā is
called upādhi. sopādhika caitanyaṃ. viśva, virāṭ, taijasa, hiraṇyagarbha, prājña, īśvara - all of
them are called sopādhika caitanyaṃ. caitanyaṃ with a disposable cup. And what is that
disposable cup? The upādhi is the cup. Therefore, to arrive at pure CONSCIOUSNESS, what should
we do? You drink the water and throw away the cup! All these anātmās are like disposable cups.
That is why neti, neti. neti means na iti – not this. So, dispose of the sthūla śarīraṃ; sthūla
prapañca; dispose of the sūkṣma śarīraṃ; sūkṣma prapañca; dispose of the kāraṇa śarīraṃ;
kāraṇa prapañca. Now the question is, where to dispose? Greatest problem every country faces is,
how to dispose of unwanted things! Maybe the śarīraṃ you can dispose. But, the universe, how &
where will you dispose? Therefore, disposal is done in a different manner. Physical disposal of the
upādhi, the anātmā, we cannot do. And therefore, we do disposal mentally, in the form of jñānaṃ.
By understanding. What is that? When the upaniṣad says, na iti, na iti, it means, all these 6 factors
are as good as non-existent. na iti means, all these 6 factors are as good as not there. We
experience them like svapna. Dream we do experience. But, just as dream is only experienced but
is not real, [in your dream you may get a lottery of Rs 10 crore. Bumper lottery. But on waking-up
you cannot purchase even a toy BENZ car with that dream money! So, remember, dream is
experienceable; but is as good as non-existent. Like that, the whole world is mithyā. mithyātva
niścayaṃ eva the disposal! And the moment I know it is mithyā whereas CONSCIOUSNESS is
satyaṃ, you can understand that satyaṃ cannot have any relationship with mithyā, because they
belong to two different orders of reality! Waker’s son cannot get married to dream girl he had found!
The dream girl cannot be your daughter-in-law, in the waking state. So, I understand that I am
always free from any connection with or relationship with all these 6 mithyā factors. ‘I’ appear as
viśva. ‘I’ appear as taijasa. But, really speaking, ‘I’ have no saṃbandha with them. ‘I’ am asaṅgaḥ.
asaṅgaḥ. asaṅgaḥ. As asaṅga caitanyaṃ, ‘I’ am called turīyaṃ. Claim, ‘I am asaṅga turīya
caitanyaṃ’, even when experiencing the śarīraṃ and prapañcam. That should be our aim.
Therefore, yājñavalkya will introduce the first three pairs. Then, he will negate all the three pairs.
And what will be left out is the nirguṇa asaṅga turīyaṃ. That is the essence of kūrca brāhmaṇaṃ.
A very obscure brāhmaṇaṃ. Every word is mysterious. Without śańkarācārya bhāṣyaṃ we won’t
be able to make-out head or tail! Every word has a contextual and unique meaning. From that angle,
the text is very difficult. But the message is - UNDERSTAND THAT THE CONSCIOUSNESS WITH MATTER IS
MITHYĀ; AND THE CONSCIOUSNESS WITHOUT MATTER IS SATYAṃ. This is kūrca brāhmaṇaṃ.
ॐ पूण्
Page 304, Chapter 4, section 1, mantra 2 - 071-BU mantras 4-2-2 to 4-2-3 01102018
इन्ध ह वै नामैष योऽयं द��णेऽ�न्ु

प र: ; तं वा एत�मन्ध सन्त�मन इत्याच�त परो�ेणैव ; परो��प्र इव �ह दे वाः
प्रत्य�द् ||२||
indho ha vai nāmaiṣa yo'yaṃ dakṣiṇe'kṣanpuruṣaḥ; taṃ vā etamindhaṃ santamindra
ityācakṣate parokṣeṇaiva; parokṣapriyā iva hi devāḥ pratyakṣadviṣaḥ II [mantra 4.2.2]
In the first mantra of this section, titled kūrca brāhmaṇaṃ, janaka and yājñavalkya meet together.
janaka has practiced lot of upāsanāni, especially the upāsanāni mentioned in the previous section,
the ṣaḍācārya brāhmaṇaṃ. Based on these upāsanāni, yājñavalkya himself raises a question to
janaka. The question is, ‘where will an upāsaka go after death? assuming that the upāsaka has
practiced niṣkāma upāsana as a spiritual seeker. And if the upāsaka has become a jñāni in this
janma and dies as a jñāni, then where will he go? A jñāni will not go anywhere. A jñāni will merge
into brahman here and now. Question is not regarding a jñāni, but about a niṣkāma mumukṣu
upāsaka. What will happen to him? And, janaka doesn’t know the answer. Therefore, yājñavalkya
himself offers to teach him.
But we know the answer. What is that? The upāsaka jīva will travel after death. Will go to brahma
loka. Attain jñānaṃ in brahma loka. And will be a jīvanmukta in brahma loka. And when his
prārabdhaṃ is over at the time of pralayaṃ, all the jīvanmuktās of brahma loka will merge into
brahman. So, their sthūla śarīraṃ will merge into total. sūkṣma śarīraṃ will merge into total.
kāraṇa śarīraṃ also will merge into the total kāraṇa śarīraṃ. And the CONSCIOUSNESS, which was
reflected in the body, what will happen to that when the reflecting medium goes away? The reflection
will merge into the original CONSCIOUSNESS. So, this is the general rule. When the reflecting medium
goes away, reflection will merge into the original. The cidābhāsa of a jīvanmukta will merge into
the cit, the brahman. Therefore, the final destination of upāsaka is none other than nirguṇaṃ
brahma, the Original all-pervading CONSCIOUSNESS.
Now yājñavalkya has to reveal that original CONSCIOUSNESS. But He faces a difficulty. Pure
CONSCIOUSNESS cannot be revealed verbally. That is why it is said, “yato vāco nivartante; aprāpya
manasā saha” words cannot describe it. Therefore, only an indirect method is to be used to reveal
it. I gave you an example. When I ask you for water, since you cannot bring water by itself, you will
bring the water in / along with a container. That container is called upādhi. Eventhough I have not
asked for it, eventhough the container is non-relevant, eventhough the container cannot quench my
thirst, inspite of all this, the container has to be used to carry the content, water. Not only have you
brought the unwanted container, I also receive the water alongwith the container. But when I drink, I
don’t swallow the container also. I take the content water only. And the container is disposed of.
Introducing the container is called adhyāropaḥ and disposing the container is called apavādaḥ.
adhyāropa - apavāda prakriyā [method] is used even in normal daytoday activities, like carrying or
drinking water. We think it is a very rare technical concept of vedānta!
adhyāropa means introduce something. apavāda means withdraw / negate that. Introducing
container is adhyāropa. Removing the container is apavāda. In between the introduction and
removal, what had happened? Water has entered my stomach! Not only that, I have got fulfillment.
My thirst is gone! So, a container is required or not? Very difficult to answer. It is required also. It is
not required also. Required and not required.
Class 71 – 1st October 2018 – mantras 4-2-2 to 4-2-3 Download from www.arshaavinash.in Page 1
In the same way, CONSCIOUSNESS is like the water. And veda introduces the containers. We have to
take both the container, matter container, anātmā container we have to carry alongwith ātmā, the
caitanya tattvam. Both of them we take together. Thereafter we appreciate the CONSCIOUSNESS
part only and drop all the containers. And here yājñavalkya introduces six containers. Two each
associated with jāgrat avasthā, the waking state; svapna avasthā, the dream state; and suṣupti
avasthā, the sleep state. In the waking state, two are there - waker’s body and waker’s universe. In
dream state, dreamer’s body and dreamer’s universe. In sleep state, sleeper’s potential body and
sleeper’s potential universe. sthūla śarīraṃ, sthūla prapañca; sūkṣma śarīraṃ, sūkṣma
prapañca; kāraṇa śarīraṃ, kāraṇa prapañca - all these 6 are the containers.
And what is the content in all of them? There is only one thing, which is there all the time. In the
waking state we are able to transact with the world because, we are a conscious being. Mere
material body and mere material universe cannot interact. What can be the transaction between a
carpet and a chair? The chair will not ask the carpet, ‘move a little bit’. No. The chair will not do any
transaction; the carpet will not do any transaction. Between matter and matter no vyavahāra is
possible. Not because matter is not endowed with CONSCIOUSNESS. Matter is indeed endowed with
CONSCIOUSNESS, since CONSCIOUSNESS is all-pervading. But the matter CONSCIOUSNESS cannot
transact, since it doesn’t have the medium of transaction. In waking state, transaction is possible
because, ‘I’, the caitanyaṃ, the CONSCIOUSNESS, am there as the CONSCIOUSNESS associated with
the waker’s body, as the sentient being. When I look at a wall, the wall is also associated with
CONSCIOUSNESS because I am CONSCIOUS of the wall. Therefore, during waking state,
CONSCIOUSNESS is associated with waker’s body and waker’s universe.
This is called prathamaḥ pādaḥ. In māṇḍūkya language, this is the first level. And we give two
names also. viśva and virāṭ - CONSCIOUSNESS associated with micro matter and macro matter - the
sthūla śarīraṃ and the sthūla prapañca. Then we enter into the second pāda, the dreamer’s body
and dreamer’s universe. sūkṣma śarīraṃ and sūkṣma prapañca. Because, the dreamer contacts
the dream-world not with this physical body. He uses a dream body. He requires dream eyes, dream
spectacles, dream hearing aid, dream denture. Everything is specially made in dream. Therefore, we
have got dreamer’s body and dreamers universe. sūkṣma śarīraṃ and sūkṣma prapañca. There
also CONSCIOUSNESS continues. But, waker’s body is not available in dream. And, dreamer’s body is
not available in waking. The anātmā matter constantly changes, but the ātmā remains changeless
in all states. CONSCIOUSNESS is a persistent entity. Therefore, CONSCIOUSNESS is available in both
waking and dream states.
Unfortunately, we treat CONSCIOUSNESS as though it is a part of the physical body. That is our
misconception. We think the caitanyaṃ is either a part of the body, or a product of the body, or a
property of the body. That is our misconception, whereas the upaniṣad says, CONSCIOUSNESS is
neither a part not a product nor a property of the body. What is the proof? Even when the body
goes away, CONSCIOUSNESS continues to survive. Previously it was associated with waker’s body,
like certain political parties. They get associated with the ruling party. When the ruling party
changes, they will join with the new ruling party! We call them opportunists. In fact, the
CONSCIOUSNESS is the greatest opportunist! In the waking state CONSCIOUSNESS ‘I’ gets associated
with the waker’s body and waker’s universe. In the dream state, the same CONSCIOUSNESS gets
associated with the dreamer’s body and dream universe. viśva & virāṭ. taijasa & hiraṇyagarbha.
All these are the names of one and the same CONSCIOUSNESS, in different matter mediums and in
different states. They are not the names of the material body or material universe, the anātmā.
viśva is the name of the caitanyaṃ, the CONSCIOUSNESS, in association with a particular aspect of
matter. Thus viśva - virāṭ is a pair. taijasa - hiraṇyagarbha is another pair. This is called the
second level. The dvitīya pādaḥ.
Then, in the sleep state, we have kāraṇa śarīraṃ and kāraṇa prapañca. Everything is in dormant
condition. Un-differentiated condition. They are there only in potential form. It is unmanifest. Not non-
existent; but, unmanifestly existent. How do you know? When wake up, our mind comes back, our
worries, our memories – everything come back. So, the same CONSCIOUSNESS associated with
kāraṇa śarīraṃ and kāraṇa prapañca gets new names - prājña and antaryāmi. This is called the
third level. The tṛtīya pādaḥ. And, in all these 3 states, CONSCIOUSNESS is in association with matter.
Okay, what is brahman? brahman is the name of the pure CONSCIOUSNESS, which is not associated
with any matter. Associated CONSCIOUSNESS is sopādhika caitanyaṃ. Dissociated CONSCIOUSNESS
is nirupādhika caitanyaṃ. [All this I have told in the last class. Being important, I am deliberately
repeating]. And now how can the associated CONSCIOUSNESS become dissociated CONSCIOUSNESS?
Water associated worth the container how will it become dissociated? You have to remove the
container and dispose of. Then, the water is no more associated with the container. In the example
of the water and its container, you can dissociate the container and the content. Now the question is,
how can CONSCIOUSNESS be separated from these three pairs of containers?
The three bodies and the three universes make up the entire matter. How can we physically
separate CONSCIOUSNESS from matter? Some yogic people suggest, by going to nirvikalpaka
samādhi we can separate CONSCIOUSNESS from matter. This is the suggestion by yoga people. ‘Go
to samādhi. In samādhi you are pure CONSCIOUSNESS’, they suggest. We vedāntins reject this
proposal. [This is not said in bṛhadāraṇyaka; I am adding the aside note]. By going to nirvikalpaka
samādhi, we cannot separate CONSCIOUSNESS from matter; because, both in deep sleep state as
well as in nirvikalpaka samādhi state, what happens to sthūla śarīraṃ and sūkṣma śarīraṃ?
They don’t disappear. They are in potential form. Therefore, in samādhi, the kāraṇa śarīraṃ is
there or not? In yogic nirvikalpaka samādhi, kāraṇa śarīraṃ is there or not? What is our answer?
Suppose kāraṇa śarīraṃ disappears, what will happen? The yogi will never come out. Therefore,
samādhi cannot help me get out of matter. So, how to do it? vedānta has got its own method. That
alone is the final climax of kūrca brāhmaṇaṃ.
yājñavalkya says, “sa eṣa neti, neti iti ātmā”. All the 3 pairs of anātmā are experientially available
alright. But they are as good as not there; because, they are not absolutely real. Whatever is
negated or negatable is mithyā. “yat pramāṇa bādhyaṃ tat mithyā”. Like, the blue sky. We
experience the blue sky, alright. But when you go there, it is not there. On enquiry it is not there. So,
by saying neti-neti, the upaniṣad says anātmā is mithyā. Okay, let it be mithyā, so what? Once
you know that anātmā is mithyā, you realise that the ātmā, the CONSCIOUSNESS is never negated or
negatable by the upaniṣad. That the unnegated CONSCIOUSNESS alone is. That alone is satyam.
“yat bādhyaṃ tat mithyā. yat abādhyaṃ tat satyaṃ”. bādhyaṃ means negated. abādhyaṃ
means, un-negated. And once we know that CONSCIOUSNESS alone is satyam and matter is mithyā,
then I understand that CONSCIOUSNESS and matter - satyam and mithyā - cannot have any
connection at any point in time. Any connection is only a seeming connection, like the connection of
the light on my palm and the palm itself. Light is there on the palm or not? Yes. What is the proof?
Without the light on the palm, we can’t see the palm. So, palm and light and are so intimately
together. And because of that intimacy, it looks as though they are connected. The moon and the
moon light are as though connected. Therefore, we commit the mistake of thinking that the
moonlight is connected to the moon. That we have committed such a mistake is revealed by what?
We call it moonlight. The very word moonlight reveals our mistake of connecting the light and the
moon. They are together, alright. But they are not connected. Moonlight is not a part, or a product or
a property of the moon. Even when you remove the moon, the light continues to be there, intact.
Just as light and moon are together, yet they have no saṃbandha, CONSCIOUSNESS doesn’t have
any connection to anything. When? All the time. Therefore, the caitanyaṃ is connected with which
śarīraṃ? No saṃbandha with the sthūla śarīraṃ. No saṃbandha with the sūkṣma śarīraṃ. No
saṃbandha with kāraṇa śarīraṃ. No saṃbandha with sthūla prapañca, sūkṣma prapañca,
kāraṇa prapañca, Therefore, the relationship is a misconception.
And therefore, the caitanyaṃ is always asaṅgaḥ. And the CONSCIOUSNESS, understood as non-
relational CONSCIOUSNESS, is called turīyam. When we connect it with śarīraṃ - because of our
misconception - it is called viśva. And when you understand there is no connection, I am myself
called – or, the CONSCIOUSNESS itself is called turīyam. When? When I understand the relationship
is only a seeming relationship, it is called the turīya ātmā. The catuṣpād ātmā.
nāntaḥprajñaṃ na bahiṣprajñaṃ nobhayataḥprajñaṃ na prajñānaghanaṃ na prajñaṃ
nāprajñamḥ adṛṣṭam avyavahāryam agrāhyam alakṣaṇaṃ acintyam avyapadeśyam ekātma
pratyayasāraṃ prapañcopaśamaṃ śāntaṃ śivam advaitaṃ caturthaṃ manyante sa ātmā … II
What should I do to disconnect myself the CONSCIOUSNESS from the anātmā? Never answer this
question because, the question is wrong. Why? Because, the idea of disconnection will come only
when there is a connection. What vedānta says is, you need not disconnect from anything.
Because, you are never connected with anything in the cosmos. Just as the screen in the movie is
not connected to the Hero, the Heroine, the Villain, or any activity in the movie. Eventhough the
screen is very much there supporting the movie, the screen doesn’t have any relationship with the
movie. This knowledge is called dis-connection. Therefore, how do you disconnect from the
anātmā? By understanding that there is no connection. I am the asaṅga caitanyaṃ.
na jāyate mriyate vā kadācin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śāśvato'yaṃ
purāṇo na hanyate hanyamāne śarīre II [gītā 2-20]
This knowledge is called dis-connection from anātmā. The connection is through ignorance. The
dis-connection is through knowledge. Therefore, should we go to samādhi for disconnecting? We
need not. Let the jāgrat avasthā continue. Eventhough I am experiencing everything and
everything is existing in me, I am not connected to anything. That is why in the ‘capsules of
vedānta’, what is the 4th capsule? I am talking about the mind. ‘I’, the CONSCIOUSNESS, am never
affected by any event that happens in the macro anātmā, called universe, or the micro anātmā,
called body-mind-sense complex’. asaṅgo’haṃ, asaṅgo’haṃ, asaṅgo’haṃ. This is the 4th pāda.
This is what yājñavalkya, wants to communicate. And even when this is directly communicated, it is
very difficult to absorb, because it is an abstract teaching. Here, yājñavalkya presents it in an
obscure and symbolic language, introducing lot of Sanskrit words and all, having peculiar meanings,
not connected with any dictionary in the world. Thus, the whole chapter is a very obscure chapter.
So, you try to understand. If you understand wonderful; if you don’t also doesn’t matter. You only
remember the message. CONSCIOUSNESS is not connected with anything. Now the question is
what is this symbolic language. That also I will explain before we get into the mantra.
In the waking state, there is the viśva - virāṭ pair. In the dream state, there is the taijasa -
hiraṇyagarbha pair. And in the sleep state, there is the prājña - antaryāmi pair. So, for each state
there is a pair. Let’s consider the waker and waker’s universe. Both of them are inter-related. So,
one cannot exist without the other. They are a complimentary pair. Waker cannot be there without
the waker’s universe; and, waker’s universe cannot be there without the waker. My class will be
there only as long as you manage to keep awake! You are there as a waker. Poor Swāmīji,
yājñavalkya, janaka, kūrca brāhmaṇaṃ - all can exist only as long as you the waker exists. Thus,
waker and waker’s universe are a complimentary pair.
Therefore, yājñavalkya compares the waker and waker’s universe to a couple. A husband and wife
couple, indicating that both of them are a complimentary pair in a family. There is no family, without
a couple. Now, all kinds of things are possible! Normally, family means, a couple. Children are
possible, perpetuation is possible, raising children is possible. Everything is centred around a
couple. Therefore, viśva and virāṭ, being complimentary, they are seen as a couple. They are given
a mythological name also. Waker ‘I’ is called indraḥ. Or, viśva is called indraḥ. virāṭ is called
indrāṇi. indra and indrāṇi. In our mythological literature, we have got indraḥ - Lord of the devas.
His wife is called indrāṇi. They are together in the waking state. Together they come to dream state
also as taijasa and hiraṇyagarbha. indra - indrāṇi couple is there in the sleep state also as prājña
- antaryāmi. Waker is going to be given two names. viśvaḥ is the name of the waker. And viśva is
given two names. indhaḥ is the first word. And indraḥ is the second word. indhaḥ - indraḥ.
Now, why is the viśva, the waker, called indhaḥ? In Sanskrit, the word indhaḥ means, the bright
principle which reveals everything, like a light. A light can be called indhaḥ. [indh dhātu, 7th
conjugation, ātmane pada, dhīpyate prakāśate iti indhaḥ]. Why is viśva called a light? Because,
viśva reveals the entire jāgrat prapañca, through the sense organs. The waker alone reveals
everything. So, viśva = indhaḥ. And then the upaniṣad talks about another name. indraḥ. Because
in the tradition, they talk about a particular practice. Any one who is very close, very respectable,
very adorable etc. you should not call them by their original name. Therefore, we have to give a nick
name. In fact, children also, eventhough they will have a beautiful original name, no mother or father
calls them by their original name! Some nick name they will have for any near or dear ones.
Husband & wife also. They are supposed to have some other name. You should not call by the
original name according to dharma śāstra. Similarly, the guru also should not be called by his
original name. Even now it is practiced in several places. And devatās also should not be called by
their original name. Therefore, indha is given a nick name; that is indraḥ.
So, indraḥ is the nickname of indhaḥ, which is the viśvaḥ. So, viśvaḥ = indhaḥ = indraḥ. And, he
has got a wife. The entire waker’s universe is the wife. Because, they mutually help each other. Wife
is not mentioned here. Commentators point-out. We know, indra’s wife is indrāṇi. Okay. Now we
have got the symbolism of indra - indrāṇi couple.
What is the next symbolism? The couple require a residence. Where do they reside? Normally in
mythological stories, we have amarāvati as indra’s palace. Similarly, here also they require a
residence. Where do they reside? The upaniṣad says, the right eye is the residence or the seat of
indraḥ and the left eye is the seat of indrāṇi. In our two eyes, indra and indrāṇi are there. And they
are conducting the jāgrat avasthā vyavahāra. Why do we choose the eyes? Because, among all
sense organs, the most important and the most powerful sense organ is the eye. Because, all
the transactions require the eye as the support. Even for eating, eventhough eating is a job with the
hand and mouth, even for that we require eyes. Otherwise, we eat green chilies and get into trouble!
Therefore, all the transactions require eyes. That is why if a person loses his vision, for every
transaction he or she will require a support. Therefore, veda feels, the prominent place for viśva, the
waker, are the right and left eyes. This is the first stage of the ātmā.
Thereafter we have to talk about the dream state. Where do indra and indrāṇi go during the dream
state? We have to look at this mantra. “indho ha vai nāma eṣa yaḥ ayaṃ dakṣiṇe'kṣan puruṣaḥ
taṃ vā etam indhaṃ santam indra ity ācakṣate parokṣeṇaivaḥ parokṣa priyā iva hi devāḥ
pratyakṣa dviṣaḥ”. indhaḥ ha vai nāma eṣaḥ.
eṣaḥ means, jāgrat caitanyaṃ, waker’s CONSCIOUSNESS. puruṣaḥ means, viśvaḥ, the jāgrat
caitanyaṃ. It has got the name indhaḥ. indhaḥ means, the bright one, which reveals the entire
universe. And where does he reside? yaḥ ayaṃ dakṣiṇe'kṣan. dakṣiṇa akṣa means, right eye.
Who is residing the right eye? This mantra alone gauḍapādācārya borrows in his māṇḍūkya
kārikā. And, in māṇḍūkya kārikā bhāṣyam, śańkarācārya quotes this mantra. That māṇḍūkya
kārikā śloka is - “dakṣiṇākṣimukhe viśvo manasyantastu taijasaḥ; ākāśe ca hṛdi prājñas-
tridhā dehe vyavasthitaḥ”,
So, they all have got a location in our body. From where does gauḍapādācārya get this idea? From
this bṛhadāraṇyaka verse only! Therefore, in the right eye indha is residing. So, eventhough his
original name is indhaḥ, what do people call it? “taṃ vā etam indhaṃ santam indra ity ācakṣate”.
This indhaḥ, the viśva puruṣaḥ, indraḥ iti ācakṣate - people call by the name indraḥ. “parokṣeṇa
evaḥ parokṣa priyā iva hi devāḥ pratyakṣa dviṣaḥ”. parokṣeṇa eva - indirectly, as a nick name.
Everywhere the nickname concept is there. Even in schools our friends have got a nick name for us.
We have got nick names for them also. Even Swāmījis have got nicknames! I don’t know what is the
nick name for me!! Everybody will have nick name. There was an English professor, a lady. She
repeatedly says, ‘so also’. ‘so also’. ‘so also’. Her nick name was therefore, ‘so also’!! Here also
parokṣeṇa – indirectly, by a nick name, indraḥ iti ācakṣate - was referred to as indraḥ. What is the
reason? parokṣa priyā iva hi devāḥ - all the devatās want to be addressed not by their direct
names. They all like to be addressed by their nick names only! Or, parokṣa nāmadheyam. Not only
they are parokṣa priyaḥ, they also are pratyakṣa dviṣaḥ - they dislike if you address them by their
original name. They don’t like it. So, now, of the couple, the male has been introduced. Now we
have to introduce indrāṇi. That comes in the next mantra. We will read -
अथैतद्वामेऽ�� पुरुषरूपमेषा पत्न �वराट ; तयोरे ष संस्ताव य एषोऽन्तहृर आकाश: ; अथैनयोरे तदन्न य
एषोऽन्तहृर् लो�हत�पण्: ; अथैनयोरे तत्प्राव यदे तदन्तहृर् जालक�मव; अथैनयोरे षा स�ृ तः संचरणी यैषा
हृदयाूद ध्व नाड्युच्चर; यथा केशः सहस्र �भन् एवम ् ; अस्यैत �हता नाम नाड्योऽन्तहृर प्र�तिष् भविन्,
एता�भवार एतदास्रवदास्; तस्मादे प्र�व�वक्ताहा इवैव भवत्यस्माच्छार�रादात ॥३॥
athaitadvāme'kṣaṇi puruṣarūpameṣāsya patnī virāṭ ; tayoreṣa saṃstāvo ya eṣo'ntarhṛdaya
ākāśaḥ; athainayoretadannaṃ ya eṣo'ntarhṛdaye lohitapiṇḍaḥ; athainayoretatprāvaraṇaṃ
yadetadantarhṛdaye jālakamiva; athainayoreṣā sṛtiḥ saṃcaraṇī yaiṣā hṛdayādūrdhvā
nāḍyuccarati; yathā keśaḥ sahasradhā bhinna evam; asyaitā hitā nāma nāḍyo'ntarhṛdaye
pratiṣṭhitā bhavanti, etābhirvā etadāsravadāsravati; tasmādeṣa praviviktāhāratara ivaiva
bhavatyasmācchārīrādātmanaḥ II [mantra 4.1.3]
So, lot of informations are given regarding indra - indrāṇi couple. So many other incidental points
are also covered, eventhough none of them is required for our original purpose. [When we are
coming to class, on the way, on both sides, there are so many shops. In each shop so many things
are there. Even a shop called moksha diamond!! And, so many details are there. Eventhough none
of them are relevant, because we are coming to sankaralayam for bṛhadāraṇyaka class, whether it
is diamond or platinum shop is not relevant to us. Similarly, so much information is given in the
upaniṣad, which are not relevant to our purpose. But, the upaniṣad wants to give some information.
What is the first information? Indrā’s wife is called indrāṇi, who symbolises the macro universe. The
whole universe is like the wife of the waker, just as - in the olden days the wife served the husband.
Okay, you should not use the language of service and all now! Just as the wife serves the husband,
similarly the universe serves the waker and his needs. Therefore, the gross universe is like the wife
of the waker. upaniṣad says, “atha etat vāmeakṣaṇi puruṣa rūpam eṣā a sya patnī virāṭ”. eṣā
means , the virāṭ. virāṭ means, the gross universe. asya means, indrasya. viśva, indha, indraḥ
remember these 3 names. asya patnī virāṭ. virāṭ is bhogya prapañcaḥ. bhogya prapañca is
meant to serve the bhoktā. bhoktṛ - bhogya saṃbandhaḥ is there. Her name is not mentioned.
We have to supply indrāṇi she is called. What is the seat of indrāṇi? indra is sitting in dakṣiṇe'kṣa,
the right eye. indrāṇi is sitting in vāmeakṣaṇi - on the left eye, symbolically. Strictly speaking,
indrāṇi is the whole universe. But, symbolically, she is located. Like a flag represents the whole
country, but it has a location. Similarly, indrāṇi is as though in the left eye, in jāgrat avasthā. The
eyes do lot of transactions and enjoyment during waking. Up to this is prathamaḥ pādaḥ.
Then, "tayoḥ eṣa saṃstāvaḥ ya eṣaḥ antarhṛdaya ākāśaḥ". We are entering svapna avasthā,
where indra and indrāṇi will enter their bedroom as it were. They have to withdraw from jāgrat
prapañca and they go to svapna avasthā. Where do both of them reside during dream. During
waking, they reside in right and left eyes. During dream, indra and indrāṇi continue. But they reside
elsewhere in our own body. What is that location? upaniṣad says, tayoḥ eṣaḥ saṃstāvaḥ. eṣaḥ
means, the hṛdayaṃ. Or, antarhṛdaya ākāśaḥ. Within our heart there is the mind according to the
veda. The location of the mind is not the brain. Location of the mind is, the hṛdayaṃ. Brain is the
working office during the waking state. And, during dream and sleep, the mind withdraws from all
those places. It is supposed to go the hṛdayaṃ. hṛdayaṃ is saṃstāvaḥ. saṃstāvaḥ means, their
meeting point. saṃstāvaḥ ya eṣaḥ antarhṛdaya ākāśaḥ. So, when they come to hṛdayaṃ, indra
and indrāṇi will get the name taijasa and hiraṇyagarbha. What is their bedroom. Their meeting
point? hṛdayaṃ is their bedroom. So, ya eṣaḥ antarhṛdaya ākāśaḥ. And, what type of bedroom it
is? All those details are further given, which we will see in the next class.
ॐ पूण्
अथैतद्वामेऽ�� पर
ु ुषरूपमेषा पत्न �वराट ; तयोरेष संस्ताव य एषोऽन्तहृर आकाश: ; अथैनयोरे तदन्न य
एषोऽन्तहृर् लो�हत�पण्: ; अथैनयोरे तत्प्राव यदेतदन्तहृर् जालक�मव; अथैनयोरेषा स�ृ तः संचरणी यैषा
हृदयाूद ध्व नाड्युच्चर; यथा केशः सहस्र �भन् एवम ् ; अस्यैत �हता नाम नाड्योऽन्तहृर प्र�तिष् भविन्,
एता�भवार एतदास्रवदास्; तस्मादे प्र�व�वक्ताहा इवैव भवत्यस्माच्छार�रादात ॥३॥
athaitadvāme'kṣaṇi puruṣarūpameṣāsya patnī virāṭ ; tayoreṣa saṃstāvo ya eṣo'ntarhṛdaya
ākāśaḥ; athainayoretadannaṃ ya eṣo'ntarhṛdaye lohitapiṇḍaḥ; athainayoretatprāvaraṇaṃ
yadetadantarhṛdaye jālakamiva; athainayoreṣā sṛtiḥ saṃcaraṇī yaiṣā hṛdayādūrdhvā
nāḍyuccarati; yathā keśaḥ sahasradhā bhinna evam; asyaitā hitā nāma nāḍyo'ntarhṛdaye
pratiṣṭhitā bhavanti, etābhirvā etadāsravadāsravati; tasmādeṣa praviviktāhāratara ivaiva
bhavatyasmācchārīrādātmanaḥ II [mantra 4.1.3]
yājñavalkya is himself answering the question which he asked janaka, since janaka was not able to
answer it. The question is, 'where will the upāsakās go ultimately?' The answer yājñavalkya wants
to give is, the upāsakās will have to gain knowledge, either in this birth itself or he will have to gain
knowledge in brahma loka. Either here or in brahma loka, the upāsakās will have to gain nirguṇa
brahma jñānaṃ, and as a result of that ultimate knowledge only they will merge into nirguṇa
brahma, which is their ultimate destination.
This nirguṇa brahma he wants to reveal as pure CONSCIOUSNESS. But, since pure CONSCIOUSNESS
cannot be revealed directly, first he talks about the CONSCIOUSNESS associated with the waking
state, dream state, and sleep state. Three saguṇa caitanyaṃ and one nirguṇa caitanyaṃ. The
saguṇa caitanyaṃ is the stepping stone to arrive at the nirguṇa caitanyaṃ. In each of the three
states, the CONSCIOUSNESS is associated with the individual body also and the corresponding total
universe also. sthūla śarīraṃ and sthūla prapañca. sūkṣma śarīraṃ and sūkṣma prapañca.
kāraṇa śarīraṃ and kāraṇa prapañca. And when CONSCIOUSNESS is associated with each one of
them, we have got special names for the CONSCIOUSNESS - viśva & virāṭ. taijasa & hiraṇyagarbha.
prājña & antaryāmi. Three pairs are there. And all these 3 pairs are complimentary pairs; without
the one the other cannot exist. Waker cannot be without waker’s universe. And the waker’s universe
cannot be there without the waker. Thus, all these 3 are complimentary pairs. viśva - virāṭ pair;
taijasa - hiraṇyagarbha pair, prājña - antaryāmi pair. Three pairs are there.
And now yājñavalkya wants to present this in the form an analogy, by using a symbolic language.
Since these are complimentary pairs, mutually dependent on each other, they are compared to a
couple. Just as a couple are complimentary pair, each one depending on other for running the
family. Not only a couple symbolism is taken, here a great couple is taken as an example, in the
form of indra and indrāṇī. Thus, viśva and virāṭ are indra and indrāṇī in the waking state. indra -
indrāṇī couple in the waking state support each other. Then they slip down to dream state. We don’t
have three couples. But, one couple only, in the three states. Not only the symbolism of the couple is
taken, they are given a locus or position also within our own body, even though virāṭ is, really
speaking, outside the body. In symbolism, the virāṭ is also a given a position in the body.
hiraṇyagarbha, the samaṣṭi also is given a position in the body. Thus, the indra - indrāṇī couple in
each avasthā occupy a particular part of the physical body. And we have covered the first position.
In the waking state where do they occupy? dakṣiṇa akṣiṇī viśvaḥ, vāme akṣaṇi virāṭ. dakṣiṇa
akṣiṇī indraḥ vāme akṣiṇī indrāṇī. A close couple! Therefore, they are close by. Not even ears,
Class 72 – 8th October 2018 – mantras 4-2-3 to 4-2-4 Download from www.arshaavinash.in Page 1
which are far away! The two eyes are chosen, where indra and indrāṇī are there. And they do the
vyavahāra, which is the waker and the world interaction. That is indra - indrāṇī transaction. What
type of transaction it can be? Both enjoyable transactions or it can be fighting also! They do transact.
The quality of transaction will vary from time to time. And then, both of them will slip into another
place when they enter the dream. The same indra and indrāṇī vacate the right and left eye and go
to another place. That is the description we have entered into in last class. Page no. 304, mantra 3.
In the 1st line - up to virāṭ - is the waking state interaction. tayoḥ onwards, we are entering their
dream state. Rest of the mantra is indra and indrāṇī in our dream state. Where do they go? That is
said here. "tayoḥ eṣa saṃstāvaḥ ya eṣaḥ antarhṛdaya ākāśaḥ". tayoḥ means, indra-indrāṇyoḥ.
eṣaḥ means, hṛdaya ākāśaḥ. saṃstāvaḥ means, the place where they live together. That place
upaniṣad itself defines. yaḥ eṣaḥ antarhṛdaya ākāśaḥ. hṛdaya ākāśaḥ is their position. And what
hṛdayaṃ? Left-side heart or right-side heart? In vedāntā we talk only about one heart. Our regular
heart. Within our regular heart there is an internal space. In that internal space alone the mind is
located, during dream and sleep. So, within our heart there is ākāśa. And, within that ākāśa is our
mind, though the mind is not mentioned here. In that ākāśa both of them assemble. Both means,
indra - indrāṇī couple. Up to this we saw. Now more details are given. [I told you, these are all
academic details. We don’t require these details for our main purpose]. Our main purpose is, we
have to go to the third level of indra - indrāṇī, in the form of prājña and antaryāmi.
And finally, we have to the 4th level, in which everything will be negated. neti, neti is going to
come. Before drinking the water, I have to hold in my hand two things. The cup and the water. Until
drinking the water, I have to respect the cup. Even though it is a disposable cup only, it is disposable
before drinking or after drinking? Only after. Therefore, I carefully hold the disposable cup and drink
the water, coffee, milk, tea anything. And, after the drinking is over, then you have to discard the
cup. Until then we have to give importance to CONSCIOUSNESS also, which is the content. We have to
give importance to the body also, the world also. You have to respect them. Therefore, the details
are given here. "atha enayoḥ etad annaṃ ya eṣaḥ antarhṛdaye lohitapiṇḍaḥ".
So, for taijasa and hiraṇyagarbha, [that is indra and indrāṇī in the sūkṣma avasthā], what is their
annaṃ? annaṃ means, food for their nourishment. That is said here. enayoḥ means, taijasa
hiraṇyagarbhayoḥ or indra indrāṇyoḥ, eva etat annaṃ, the subtle nourishment. And, what is
that? yaḥ eṣaḥ antarhṛdaya - that nourishment is available within hṛdayaṃ itself, in the form of
minute lohita piṇḍaḥ - the minute red coloured food particle. piṇḍaḥ means particle. And lohitaṃ
means red. Minute nourishment is available. And, what do you mean by minute nourishment?
śańkarācārya in His commentary carefully reminds us of a chapter in chāndogya upaniṣad. We
find it difficult even to remember bṛhadāraṇyaka. And He goes back to chāndogya ṣaṣṭādhyāya
where it was said, the food that we consume is divided into three parts. Gross, medium and subtle
parts. The gross part caters only to the taste of the tongue. Therefore, after catering to the taste, the
gross part of the food will be removed as waste. It doesn’t have any nourishment. That is called
sthūla aṃśaḥ.
annamaśitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustatpurīṣaṃ bhavati yo madhyama-
stanmāgmsaṃ yo'ṇiṣṭhastanmanaḥ II [chāndogya 6.5.1]
purīṣa means waste. And then there is a medium part of the food. That alone is the nourishment,
which caters to the sthūla śarīraṃ, the physical body. These alone all nutritionists talk about carbs,
minerals, protein and all. All of them come under madhyama aṃśaḥ. Then, there is a third aṃśaḥ,
which we cannot see with our eyes; the nutritionists also do not talk about. That is called subtlest
part of the food. That caters to what body? The sūkṣma śārīraṃ is nourished by the subtlest part.
Nutritionists do not know sūkṣma śarīraṃ also. They do not know the subtlest part of food also.
Here, the lohita piṇḍaḥ refers to the subtlest sūkṣma aṃśa of annaṃ, which is other than sthūla
and madhyama aṃśa. The sūkṣma aṃśa will go to the taijasa. Therefore, lohita piṇḍam refers to
that. And in chāndogya,
... annamayam hi somya manaḥ āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavān -
vijñāpayatviti tathā somyeti hovāca II [chāndogya 6.5.4]
Grossest part of pṛthivī tattvaṃ will form the manaḥ; jala tattvaṃ will form the prāṇaḥ; tejomayī
tattvaṃ will form the vāg. [Those details we have successfully studied and forgotten. If you want to
remember those details go back and refer]. That is here called lohita piṇḍaḥ.
And then in hṛdaya ākāśaḥ they assemble. indra and indrāṇī want their privacy. They cannot be in
the open air. Therefore, an enclosure is required around the hṛdaya ākāśaḥ. What is the enclosure
for the couple? The upaniṣad says, "atha enayoḥ etat prāvaraṇaṃ yad etat antarhṛdaye jālakam
iva". prāvaraṇaṃ means, enclosure. What is that enclosure? yad etat antarhṛdaye. [Here hṛdaye
saptamī should be converted into prathama]. So, antarhṛdayaṃ, the very heart, is the enclosure.
Or, hṛdaya ākāśaḥ is their location. hṛdayaṃ is the walls around them. The wall of the heart is the
wall around indra and indrāṇī. Not now. During svapnāvāsthā. If the walls are without ventilation,
they will suffocate. Therefore, hṛdayaṃ is a well-ventilated enclosure. So, the upaniṣad says,
jālakaṃ iva. jālakaṃ iva means, like a room with many windows. May be a mosquito net is also
there! So jālakaṃ iva - like a well-ventilated room, the hṛdayaṃ serves as the enclosure for indra -
indrāṇī in svapnāvāsthā.
And then next question is, 'what is the route through which they travel from jāgrat avasthā to
svapnāvāsthā?' So, in jāgrat avasthā where are they located? In the two eyes. In svapnāvāsthā
they are located in the hṛdayaṃ. So, everyday they have to travel from the eyes to the heart. What
are the roads through which they travel? "atha enayoḥ eṣā sṛtiḥ saṃcaraṇī ya eṣā hṛdayād
ūrdhvā nāḍy uccarati". upaniṣad says there are nāḍīs all over, connecting the body. Criss
crossing the body. Just as, there are blood vessels all over the nāḍīs are there. Through that indra
and indrāṇī travel from the eyes to the heart. And also come back. Otherwise it will become all the
time dream! Therefore, from eyes to heart and from heart to eyes, they travel. That is called atha
enayoḥ. [enayoḥ - dual number, because indra indrāṇī couple]. eṣā sṛtiḥ. sṛtiḥ means, margaḥ, a
pathway. saṃcaraṇī. saṃcaraṇī means, through which they can travel from waking to dream; and
from dream to waking also. And where are the nāḍīs? All the nāḍīs have got a hub, the central part.
hṛdayaṃ is the hub or the central like main bus terminal. Or main railway junction or main airport
hub from which the aero planes travel in all directions. Similarly, the hub of the individual is the
hṛdayaṃ. eṣā hṛdayād ūrdhvā nāḍy uccarati - from the hṛdayaṃ only all the nāḍ nāḍīs originate.
And these nāḍ nāḍīs crisscross the entire body.
All this we have seen in kaṭhopaniṣad -
śataṃ caikā ca hṛdayasya nāḍyastāsāṃ mūrdhānamabhiniḥsṛtaikā I
tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavanti II [2.3.16]
Again, praśnopaniṣad talked about 72 crores 72 lakhs 72 thousand and odd nāḍīs. That you have
to remember. eṣā hṛdayād ūrdhvā nāḍy uccarati. ūrdhvā - from the heart, outwards. eṣā nāḍī
uccarati - the nāḍīs go outwards, for the travel of indra and indrāṇī. Okay, what is the size of the
nāḍī? They are like our National & State high-ways. The nāḍīs are classified as big, small and
smaller nāḍīs etc. What is the average size of the nāḍī? upaniṣad says, take one long hair and cut
it into 1000 pieces, lengthwise. That piece is the size is the size of the nāḍī, which is all over. [For
nāḍī we do not know the corresponding modern translation. Our translation for nāḍī is nāḍī only!]
Our prāṇā is also supposed to travel through nāḍī only. And, during dream, jīva also is supposed to
travel through the nāḍī only. This we studied in ajāta śatru brāhmaṇaṃ, [2nd chapter, 1st section].
Later in 4th chapter, 2nd section, it is said -
yathā keśaḥ sahasradhā bhinna evamasyaitā hitā nāma nāḍyo'ntarhṛdaye pratiṣṭhitā
bhavanty evam asya etāśitāsnāma nāḍyasantarhṛdaye pratiṣṭhitāsbhavanti etābhirvā etad
āsravadāsravati tasmādeṣa praviviktāhāratara ivaiva bhavatyasmācchārīrādātmanaḥ II
- all these nāḍīs are called hitā. hitā means, our well-wishers, our friends. Why are these nāḍīs
called the friends of the jīva? Because, during the waking state and dream state, jīva occupies
different portions of the nāḍīs. jīva is there. Mind and cidābhāsa is all over. But, the jīva is
prominent in certain areas. During perception, the cakṣur nāḍi becomes the dominant position of
jīva. During hearing, śrotra nāḍi. Thus, at different times different nāḍīs are the focus. At the time of
sleep, the jīva goes back to his original nature. What is the original nature of jīvātmā? It is the
paramātmā! And, where is the paramātmā available? In the hṛdaya ākāśaḥ paramātmā is
supposed to be 'located' [within quotes]. paramātmā is the all-pervading original CONSCIOUSNESS.
Therefore, that OC is available within hṛdayaṃ also. And the so, the jīva, the cidābhāsa, who has
been travelling all over, the cidābhāsa will come back and merge into what? The original
CONSCIOUSNESS like, when you keep the mirror in front the original face gets reflected in the mirror.
Reflection is in the mirror when the mirror is there. When the mirror is removed, the refection merges
into the original. Thus, cidābhāsa merges into cit, brahman everyday during our deep sleep state.
"aharahar brahma gacchanti". Is it good news or bad news? jīvātmā is joining paramātmā, its
original place. That is why during sleep we enjoy mokṣa. Sleep is our experience of mokṣa.
Merging into paramātmā. Only problem is, it is short-lived. We wake up again, coming away from
paramātmā! Since the travel of jīvātmā to paramātmā is facilitated by the nāḍīs - because nāḍīs
are the route by which the cidābhāsa, the jīvātmā, is carried towards paramātmā - the nāḍīs are
called hitā or well wishers. nāḍīs take the jīvātmā to paramātmā during suṣupti. hitā [strīliṅgaṃ.
hitā hite hitāḥ]. So, "asya etā hitā nāma nāḍyaḥ antarhṛdaye pratiṣṭhitā bhavanti" - they are all
there in the heart. From the heart they travel all-over.
Moreover, "etābhiḥ vai etat āsravad āsravati". And the food for the indra - indrāṇī [that is the
taijasa hiraṇyagarbha] during dream is, the subtlest form of food [which was called lohita piṇḍam
before] will be transported how? It is a subtle food, not madhyama aṃśa. The sūkṣma annaṃ for
the taijasa, the sūkṣma śarīraṃ, must be transported. And these are the nāḍīs through which the
food also is transported. nāḍi is not only the road for the jīva, it is the road for food also. Like, our
water, which water lorries are carrying! Therefore, etābhiḥ nāḍibhiḥ - through these nāḍīs, etat
lohita piṇḍa rūpaṃ annaṃ - the food called lohita piṇḍaṃ [not the visible food; the invisible part of
the food]. āsravat āsravati. āsravat means, while it is moving it will move through these nāḍīs.
Thus, viśva has its own food. taijasa also has its own food. What is the difference between viśvā’s
food and taijasā’s food? viśvā’s food is subtler than the gross food, which goes out as waste.
viśvā’s food is subtle. madhyama aṃśa. We should remember sthūla, madhyama and sūkṣma
madhyama. sūkṣma is subtler than sthūla. So, "tasmāt eṣa pravivikta āhārataraḥ iva eva
bhavaty". The upaniṣad uses two words. 1] pravivikta āhāraḥ viśvaḥ & 2] pravivikta āhārataraḥ
taijasaḥ. viśvā’s food is relatively grosser. taijasā’s food is very subtle, invisible food.
That is why for comparative study I make the following points. Onion & garlic are glorified in all
nutrition books. In fact, they are glorified more than bhagavān Himself!! They do this and that. They
are considered to be very good foods. But, śāstra says, a spiritual seeker should avoid them. Thus,
there is a contradiction between medical advice and śāstric injunction. How do you explain this
contradiction? How can one and the same food be good and bad? What is our answer? The food
has got two aṃśās. Rather, 3 aṃśās. The grossest one is waste; we need not talk about that. Then,
the madhyama aṃśa and the sūkṣma aṃśa. madhyama aṃśa is very good for the physical body.
This alone nutritionist talks about. So, madhyama aṃśa is considered very good for the health of
the sthūla śarīraṃ. śāstraṃ says, it has got a sūkṣma part, which is the āsurī saṃpat part. That
may be a blessing for the sthūla śarīraṃ, but it is tāmasic or rājasic food for the mind, the sūkṣma
śarīraṃ. Therefore, what is the advice of śāstra? When you have got health issues, if there is no
other way, consume them as medicine. Garlic, onion etc. They say, if there is no other food... [first
we have to try for other foods or medicines. If no other thing is available and this is the only one, as
part of medicine you may consume and do prāyaścittaṃ. prāyaścittaṃ means, you have to
neutralise the tāmasic part that has entered the system. So, chant nama śivāya, nārāyaṇāya,
gāyatrī etc. if you have to eat them. Thus, even though they are good nutrients from the madhyama
aṃśa standpoint, they are bad from the sūkṣma aṃśa stand point.
They also tell a story related to these foods. You will feel bad. I am reminded. How did these two -
onion & garlic - come into being? In the mythological story of amṛta mathanaṃ, when amṛtaṃ
came out, mohini wanted to distribute it to the devās, avoiding the asurās. But one asurā came
and sat in between the devās. But nobody noticed him. They later discovered that that it was an
asurā. And, the amṛtaṃ he drank had gone down up to his neck. So, mohini cut off his head. He
transformed into rāhu and ketu. Then, what happened? A part of the amṛtaṃ had mixed with the
asurā's blood and phlegm. So, it had asurā's blood also and asurā's phlegm also. The one mixed
with asurā's blood became onion. And the one mixed with asurā's phlegm became garlic. Both are
tainted by the asurā. Therefore, they are āsuric. Yet they are very healthy. Why? They also have an
amṛtaṃ component. [So, now you decide whether you are interested in the amṛtaṃ part or the
blood and phlegm part of asurā. Just a mythological story to discourage people from consuming].
Therefore, viśva - the sthūla śarīraṃ - has pravivikta āhāraḥ; while taijasa - the sūkṣma śarīraṃ
- has pravivikta āhārataraḥ iva bhavati. "asmāt śārīrād ātmanaḥ". Thus, the subtle body has finer
food compared to the gross body, viśva.
With this, the dream state of indra - indrāṇi is completed. Now we have to go to the sleep state of
indra - indrāṇī. You have to go to mantra-4, not to sleep! Page 307-
तस् प्रा �दक् प्राञ प्राण , द��णा �दग्द��ण प्राण , प्रती �दक् प्रत्य प्राण , उद�ची �दगदञ्च
ु प्राण ,
ऊध्वा �दगूध्वार प्राण , अवार्च �दगवार्ञ् प्राण , सवार �दशः सव� प्राण ; स एष ने�त नेत्याऽत्; अगह
ृ ्य न �ह
गह
ृ ्यत, अशीय� न �ह शीयर्त, असङ्ग न �ह सज्यत, अ�सतो न व्यथत न �रष्य�; अभयं वै जनक प्राप्तोऽस होवाच
या�वल्क् । स होवाच जनको वैदे ह: , अभयं त्व गच्छताद्या�वल यो नो भगवन्नभय वेदयस;े नमस्तेऽस्; इमे
�वदेहा: , अयमहमिस् ॥४॥
tasya prācī dik prāñcaḥ prāṇāḥ, dakṣiṇā digdakṣiṇe prāṇāḥ, pratīcī dik pratyañcaḥ prāṇāḥ,
udīcī digudañcaḥ prāṇāḥ , ūrdhvā digūrdhvāḥ prāṇāḥ, arvācī digarvāñcaḥ prāṇāḥ, sarvā
diśaḥ sarve prāṇāḥ; sa eṣa neti netyā'tmā; agṛhyo na hi gṛhyate, aśīryo na hi śīryate, asaṅgo
na hi sajyate, asito na vyathate na riṣyati; abhayaṃ vai janaka prāpto'sīti hovāca
yājñavalkyaḥ । sa hovāca janako vaidehaḥ, abhayaṃ tvā gacchatādyājñavalkya yo no
bhagavannabhayaṃ vedayase; namaste'stu; ime videhāḥ, ayamahamasmi II [mantra 4.2.4]
So, indra and indrāṇi in the svapnāvasthā will slip into deep sleep state and becomes prājña and
antaryāmi or īśvara. Either way you can put it. In bṛhadāraṇyaka we have been using the word
antaryāmi. And, in the 7th section another word used was ākāśaḥ. And once they come to deep
sleep state, prājñaḥ and antaryāmi are in their causal state. And in the causal state everything
goes into unmanifest condition. Therefore, in that state, you cannot make any difference between
vyaṣṭi and samaṣṭi. All differentiations are only in svapna and jāgrat. But the moment you sleep -
here itself, as an example, what happens? Everything merges into one. Therefore, in the third stage
indra and indrāṇi, in the form of prājña - antaryāmi, they have become one totality. So, you can
call it prājña also, you can also call it antaryāmi also. After the river merges into the ocean, you
cannot say which part is the river and which part is the ocean! It has become one. We have got
prājña - antaryāmi. They are saguṇa or nirguṇa? saguṇa only. All the differences are in potential
form. saguṇa prājña antaryāmi is there in suṣupti avasthā. And in the śāstra, prājña - antaryāmi
is given a special name in certain contexts. That special name is prāṇaḥ. A highly technical section.
prājña - antaryāmi in deep sleep state is called prāṇaḥ. We have seen this earlier in chāndogya -
... anyatrāyatanam alabdhvā prāṇamevopaśrayate prāṇabandhanam hi somya mana iti ॥ 6.8.2
And, why is it called by the name prāṇaḥ? You can guess the answer. During the deep sleep state,
even though all the organs stop functioning - jñānendriyās don’t function, karmendriyās don’t
function, manaḥ, buddhi, cittam [emotions, knowledge, memory] even ahaṃkāra, the 'I' notion or
self-awareness - none of them are there in suṣupti. Even though all of them are resolved, one factor
functions. What is that? prāṇa functions. Thank god! If prāṇa stops functioning, we won’t call it
suṣupti. It will be maraṇaṃ. Therefore, even though both suṣupti and maraṇaṃ look the same,
the big difference is made by the prāṇa tattvaṃ. Therefore, prājña - antaryāmi is called prāṇaḥ.
And this prāṇa tattvaṃ [how technical, you see. Requires lot of explanation!] And this prāṇa
tattvaṃ, during waking and dream states, is confined to the body. Therefore, it is limited. Because,
prāṇa is in the body, it has a location in the jāgrat and svapna. It is, therefore, finite. Whereas, in
suṣupti, all the restraining mediums are resolved. Hence, prāṇa is without a boundary, experience
wise. So, from the standpoint of sleeping person, prāṇa tattvaṃ or prājña - antaryāmi doesn’t have
any constraints, restraints or borders. Therefore, the upaniṣad says, "tasya prācī dik prāñcaḥ
prāṇāḥ". prāñcaḥ prāṇaḥ means, the eastern part of the prāṇa tattvaṃ, because the body has got
east west north south. Eastern part of prāṇa tattvaṃ merges into eastern direction. Okay, what it
means? śańkarācārya writes commentaries. Otherwise, we won’t make out head or tail. It merges
into prācī dik means, the dik or direction doesn’t have any limit. Suppose you keep on travelling in
the east, where can you find the limit? No direction has any limit. So, by saying eastern prāṇa
merges into eastern direction, it means, prāṇa becomes boundless, becomes all-pervading. It is all-
pervading antaryāmi. Are you able to understand? prāṇa has merged into eastern direction means,
prāṇa doesn’t have boundaries. Therefore, it is boundless.
Similarly, the western prāṇa merges into western direction. That means, western boundary is gone.
Northern prāṇa merges into northern direction. Northern boundary is gone. Southern prāṇa merges
into southern direction. Southern boundary is gone. Upper prāṇa merges into upper direction. Upper
boundary is gone. Lower prāṇa merges into lower direction. Lower boundary is gone. It could have
said in one word that all boundaries go away. It could have said. But it says, prācī dik prāñcaḥ
prāṇāḥ. prāñca prāṇaḥ uddheśyaṃ prācī dik bhavati. It is a subjective compliment. Like that,
arvāñcaḥ prāṇāḥ arvāci dik bhavati. In short, in the suṣupti avasthā, the prājña - antaryāmi is
without any boundaries. So, is it the ultimate truth? You can’t say so. Because, in that antaryāmi,
everything is there in potential form - śarīra trayaṃ and prapañca trayaṃ - all of them are there in
potential form when I sleep. So, with this, the indra - indrāṇi of suṣupti has been talked about.
Now comes the 4th and final one. To remember māṇḍūkya, prathama, dvitīya and tṛtīya pāda are
over. "eṣa sarveśvara eṣa sarvajña eṣo'ntaryāmyeṣa yoniḥ sarvasya prabhavāpyayau hi
bhūtānām" - māṇḍūkya mantra 6 should be connected to this part. And then, nānta prajñaṃ, the
caturtha pāda. Here also, the caturtha pāda "sa eṣa neti neti". [We will finish it today, because we
know this mantra].
sa eṣa neti netyā'tmā; agṛhyo na hi gṛhyate, aśīryo na hi śīryate, asaṅgo na hi sajyate, asito
na vyathate na riṣyati; abhayaṃ vai janaka prāpto'sīti hovāca yājñavalkyaḥ I
- up to this we have to see. This is the 4th pāda. nirguṇa caitanyaṃ - is defined here.
[And I say we know this, because this came in page 277. This is your homework, if you have time. In
mantra 3-9-26 the same portion has come]. The upaniṣad negates everything. The sthūla
śarīraṃ - sthūla prapañca, sūkṣma śarīraṃ - sūkṣma prapañca, kāraṇa śarīraṃ - kāraṇa
prapañca - everything is negated. And, what do you mean by negation? Negation means, you
cannot physically negate everything. Because, sthūla prapañca how can you physically remove?
You cannot pluck and throw away also. So, negation is understanding that even though it is
experientially available, it is as good as non-existent, because, it doesn’t have an existence of its
own. It is exactly like the entire dream universe. We experience a dream universe. Nobody can
negate the experience of dream universe. But we know that the dream universe doesn’t have an
existence of its own. How do you prove that? When we wake up, we cannot talk about the continuity
of the dream program. So, now the program is continuing there. ajñāta sattā you cannot talk about.
Exactly like a dream, jāgrat prapañca also appears real. But it too doesn’t have an existence of its
own. But it appears with borrowed existence. Dream world has got borrowed existence. Waker’s
world also has got borrowed existence.
So, what is the last question? If both - svapna and jāgrat prapañcās - have only borrowed
existence, who lends that existence? Nothing in the world can lend. Why? Everything in the
world has only borrowed existence. Only one source is there. That is the observer, the
experiencer, the caitanyaṃ. That caitanyaṃ alone lends existence to the sthūla śarīraṃ and
sthūla prapañca, the sūkṣma śarīraṃ and sūkṣma prapañca, and, the kāraṇa śarīraṃ and
kāraṇa prapañca. Thus, with these three costumes, 'I' myself appear as viśva, taijasa, prājña,
virāṭ, hiraṇyagarbha, antaryāmi. They are all the mithyā costumes. If I remove the costume, that
is, if I understand it is as good as non-existent, then who am 'I'? 'I' am neither viśva nor taijasa nor
prājña nor hiraṇyagarbha nor virāṭ nor antaryāmi. I am the śuddha caitanyaṃ. And what is its
nature? That alone is described here.
You can go through mantra 3.9.26. In the next class we will see the exact meaning.
ॐ पूण्
Page 307, Chapter 4, section 2, mantra 4, 4th line from the top -
... स एष ने�त नेत्याऽत्; अगह
ृ ्यत, अशीय� न �ह शीयर्त, असङ्ग न �ह सज्यत, अ�सतो न व्यथत न
�रष्य�; अभयं वै जनक प्राप्तोऽस होवाच या�वल्क् । ...
... sa eṣa neti netyā'tmā; agṛhyo na hi gṛhyate, aśīryo na hi śīryate, asaṅgo na hi sajyate, asito
na vyathate na riṣyati; abhayaṃ vai janaka prāpto'sīti hovāca yājñavalkyaḥ । ... [4.2.4 contd]
In this 2nd section of the 4th chapter, titled kūrca brāhmaṇaṃ, yājñavalkya is answering the
question, 'where will an upāsaka jīva go ultimately. And the answer is, the upāsaka will ‘attain’
brahman, by gaining advaita jñānaṃ. An upāsaka by himself is ignorant. Therefore, he will have
to gather advaita jñānaṃ, and then he will ‘attain’ brahman as the ‘destination’. And the upāsaka
can get the advaita jñānaṃ either here itself or by going to brahma loka. If he gains the knowledge
here itself, it is called sadyo mukti or jīvan mukti. If he goes to brahma loka and gains knowledge
and ‘merges’ into brahman, it is called krama mukti. Whether it is sadyo mukti or krama mukti,
the upāsaka will ultimately become one with brahman.
And, yājñavalkya wants to define that brahman as the caturtha pādaḥ the 4th pāda, which is
avasthā traya vilakṣaṇaḥ, avasthā traya sākṣi bhūtaḥ. For that purpose, He talks about the
nature of ātmā in association with each avasthā. ātmā is of the nature of CONSCIOUSNESS only.
But, in association with each avasthā, it gets two - two names, one each for the micro and macro.
In jāgrat avasthā, two things are there. Micro and macro. sthūla śarīraṃ and sthūla prapañca. In
svapnāvasthā, again, sūkṣma śarīraṃ and sūkṣma prapañca. In suṣupti avasthā, kāraṇa
śarīraṃ and kāraṇa prapañca. All these are material in nature. And, when CONSCIOUSNESS is
associated with each of these pairs, it gets the name viśva and virāṭ, the prathamaḥ pādaḥ.
taijasa and hiraṇyagarbha, the dvitīyaḥ pādaḥ. prājñaḥ and antaryāmi, the tṛtīyaḥ pādaḥ. And
since CONSCIOUSNESS is associated with all these material śarīrams and prapañcās, it is called
saguṇa caitanyaṃ. viśva also has got attributes. virāṭ also has attributes. The attributes are
because of the association with śarīra trayaṃ and prapañca trayaṃ. In association with śarīra
trayaṃ, micro attributes are there. In association with prapañca trayaṃ, macro attributes.
What is an example of micro attribute? alpajñaḥ. Meaning, I have limited knowledge, limited power.
These are all individual or micro attributes; whereas, virāṭ, hiraṇyagarbha and antaryāmi have
macro attributes, like - omniscience, omnipotence, omnipresence. Everything is omni! bhagavān is
Omni, Omni, Omni. We are alpee, alpee, alpaḥ! That is why they even scold - 'alpam'. Whether it is
micro attribute or macro attribute, both of them are attributes only. Therefore, the 3 pādās are
saguṇa caitanyaṃ only. Then, what is the real ātmā? That is going to be revealed as the 4th pāda,
which is called turīya caitanyaṃ.
What is turīya caitanyaṃ? CONSCIOUSNESS which is not associated with anyone of these 3 pairs.
Or, you can say, CONSCIOUSNESS dissociated from all these three. Associated, it becomes
saguṇaṃ. Dissociated, it becomes nirguṇaṃ. Now the question is, how can the associated
CONSCIOUSNESS become dissociated CONSCIOUSNESS? Unfortunately, this cannot be achieved by
physical separation. CONSCIOUSNESS cannot be separated and taken away to another place. Why?
CONSCIOUSNESS being all-pervading, poor CONSCIOUSNESS can never dissociate itself from any
blessed thing. Its all-pervasiveness makes it always associated with everything. Like, ākāśa is
associated with all galaxies, all-stars, all planets etc. It is associated with every one of us also. The
all-pervading one cannot physically dissociate itself. But only when there is dissociation, the
Class 73 – 15th October 2018 – mantras 4-2-4 Download from www.arshaavinash.in Page 1
saguṇa can become nirguṇa. Therefore, we have to manage this process in an ingenious method,
which yājñavalkya is presenting here.
What is this ingenious method? yājñavalkya says, you have to understand that the association of
CONSCIOUSNESS with anything in the creation is not actual association! There is only seeming
association. Like, the light falling on my cloth. No doubt, the light and cloth are together. But they
are not physically associated. How do you prove? Suppose the light is an integral part of the cloth,
and I take the cloth to a dark room, what will happen? Cloth will be glowing like radium! But the
moment I take it elsewhere, the light continues only here. So, the cloth is no more associated with
the light. Their sambandha is thus, not a real sambandha. They only appear to be associated.
Similarly, CONSCIOUSNESS is nitya asaṅgaḥ. It need not become asaṅgaḥ. It is, it was, and it ever
will be asaṅgaḥ, even though in between it appears as sasaṅgaḥ.
What are the examples I gave? A crystal and a coloured object. In the presence of coloured
objects, the crystal appears to be coloured. Even when it appears coloured, the crystal doesn’t
really have any colour. If somebody asks, how to make crystal colourless? [In the last class I said
what are the wrong and right answers]. So, how to make the crystal colourless? The wrong answer
is, [enthusiastically given by the paramānanda śiṣya will be], 'remove the colored object and the
crystal will become colorless'. This is mahā அசட் uttaraṃ!! I should correctly answer, 'you need
not remove the coloured objects. You need not make the crystal colourless. Because, the crystal is
ever colorless, even when it appears coloured!
Another example, a modern example, is given by sureṣvarācārya. A surprising example, because
sureṣvarācārya lived 1200 years before, as a disciple of śańkarācārya. And, He gives a modern
example! Imagine there is glass bowl of water. You take a straight stick and half the stick you dip
within the water. So, one half of stick is under the water and the other half is above the water. We
are able to see both the lower half as well as the upper half, because the bowl is made up of glass
and water is also apparent. How do I experience the stick? The stick appears to be bent, under the
water. The upper portion outside the water is straight; whereas, the lower portion inside the water is
slightly bent! Now suppose a person asks, 'what should we do to make the bent stick straight? How
to make the bent stick into a straight stick?' What will be the wrong answer? 'Remove the stick from
water'. Or, still worse, remove the stick and hit it on your head to remove the bend!! No. You need
not straighten the stick because, the stick is not bent, [very important] even when it appears bent.
It is really not bent. So, what is required is pure knowledge. What is the knowledge? The stick was
straight. The stick is straight; stick will be straight, whether it is under the water or above the water,
even when it appears to be bent.
And, māyā is like the water. CONSCIOUSNESS is like the stick. Therefore, the CONSCIOUSNESS, which
is pervading under the water, is like the stick under the water. When CONSCIOUSNESS is in
association with māyā, CONSCIOUSNESS ‘becomes’ saguṇaṃ; or, the CONSCIOUSNESS ‘appears’ to
be saguṇaṃ. vedāntā says, CONSCIOUSNESS never ‘becomes’ anything. It never ‘becomes’
saguṇaṃ. But, in the presence of māyā, [like a crystal in the presence of coloured objects or a stick
in the presence of a bowl of water], the śuddha caitanya ātmā ‘appears’ to be saguṇa viśva,
saguṇa taijasa and saguṇa prājña. The saguṇa viśva, taijasa, prājña is called saguṇa jīva. Now
vedāntā asks, how to convert the saguṇa jīva into nirguṇa jīva? And what should be our right
reply? saguṇa need not be converted into nirguṇa, because CONSCIOUSNESS was, is, and ever
will be nirguṇa only. And, that nirguṇa turīyaṃ, "I" am! When? All the time.
In jāgrat avasthā, I am nirguṇa turīyaṃ. In svapna also the same. suṣupti also same. But even
though I am nirguṇa all the time, in the presence of the body I don’t become saguṇa; but I appear
saguṇa. I appear to have got a shape, size, weight etc. Shape, size, weight etc belong to
caitanyaṃ or śarīraṃ? śarīraṃ only has got attributes. But, in the presence of the śarīraṃ, I the
caitanyaṃ, ‘appear’ to have its attributes. In fact, I am attribute less in the presence of the body
also. I am attribute less in the absence of the body also. Therefore, the body cannot bring about
any change to me. Remembering the 4th capsule of vedāntā - I am never affected by any event that
is happening externally. Or any event that happens internally. I am the attribute less turīyaṃ.
śāntaṃ śivaṃ, advaitam ātmā ahaṃ asmi. And it is into the turīyaṃ an upāsaka will ‘merge’ into,
by gaining self-knowledge.
I hope the message is loud and clear. Look at the definition of turīyaṃ I gave in the last class. [This
we have already studied. Therefore, we must be remembering. It will be worth recollecting in this
context. We have seen this in page 277 mantra 3-9-26. That mantra is repeated here]. In the 9th
section yājñavalkya asked about the turīyaṃ to śākalyahͅ; but, śākalya did not know this answer.
What was the consequence? śākalya missed this answer and lost his head. Therefore, better let us
have our head intact, by remembering this answer.
"sa eṣa neti netyā'tmā". ātmā is free from everything that we have described until now. viśva -
virāṭ, taijasa - hiraṇyagarbha. In this kūrca brāhmaṇam these two were symbolized as a couple.
indra and indrāṇi. neti neti means what? indraḥ nāsti. indrāṇi nāsti. But caitanyaṃ asti. The
indra status and indrāṇi status are only appearances. Really, there is only one caitanyaṃ. So neti,
neti iti ātmā = indra indrāṇi adhiṣṭhāna bhūtahͅ ātmā. And it is called ātmā because, it happens to
be 'I', the very self. And, what is the nature of the ātmā? "agṛhyo na hi gṛhyate, aśīryo na hi
śīryate, asaṅgo na hi sajyate, asito na vyathate na riṣyati". na gṛhyate means, the ātmā can
never be grasped as an object. grahaṇaṃ means, grasping through any pramāṇaṃ. aprameyaḥ
ityarthaḥ. In lalitā sahaśranāma, "aprameyā svaprakāśā manovācāmagocarā". agocara means,
agrāhyaḥ. And here, agṛhyo na hi gṛhyate. If ātmā cannot be grasped as an object, then how
should we grasp that? There's only one way of grasping! What is the only method? ātmā can be
known in only one way. Knowing ātmā is, claiming ātmā. Knowing ātmā is claiming ‘I’ am the ātmā.
When I claim ‘I’ am the ātmā, the meaning of the word ‘I’ should only be the CONSCIOUSNESS part.
You should mentally exclude the body-mind-sense organs. Exclude all of them, include only the
caitanyaṃ part. That caitanyaṃ ‘aham’ is ātmā. When we claim ‘I am the caitanyaṃ’, we should
remember the 5 features of the caitanyaṃ. agṛhyo na hi gṛhyate.
Then, aśīryo na hi śīryate. It doesn’t degenerate, decompose, decline. The word śarīraṃ comes
from the word śīryate. śīryate means, that which degenerates, declines and decomposes finally.
That is the nature of the body. But what is the nature of the ātmā? na hi śīryate.
na jāyate mriyate vā kadācin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ I ajo nityaḥ śāśvato'yaṃ
purāṇo na hanyate hanyamāne śarīre II [gītā 2.20]
It doesn’t have any of these changes. na hi śīryate.
Then the next one. It is the most important one. asaṅgo na hi sajyate - I never take on any guṇa. I
never become saguṇa. Therefore, saguṇaṃ brahma and nirguṇaṃ brahma, this division is
mentioned only by an ignorant person. Only in the vision of the ignorant person, there are two
brahmans - saguṇaṃ and nirguṇaṃ! In the wise person’s vision, brahman is always nirguṇaṃ
only. Maximum, it appears saguṇaṃ. But it never becomes saguṇaṃ. Therefore, saguṇaṃ
brahma and nirguṇaṃ brahma we should not consider as two separate entities, as though first
nirguṇaṃ brahma was there and then it became nirguṇaṃ. That we have to work on saguṇaṃ
brahman and make it nirguṇaṃ! No, nothing is required, except the understanding that sometimes
it appears saguṇa, but all the time it is nirguṇaṃ only. Why? asaṅgaḥ - it cannot have
association with any guṇā. asaṅgaḥ. What is the reason? brahman is pāramārthika satyaṃ. All
the guṇās belong to vyāvahārika satyaṃ. The higher order of reality cannot get associated with the
lower order of reality. What is the example? A boy in the waking state cannot get married to a girl in
the dream state. ‘Dream girl’ they say. But, a girl in dream state and a boy in waking state can never
get married. However-much ஜாதகப ெபா�த்த is there, you can never get them married, because
one is vyāvahārikam and the other is prātibhāsikaṃ. sattā bhedāt saṃbandhaḥ nāsti. guṇa
belongs to māyā. māyā is vyāvahārikam. caitanyaṃ is pāramārthikam. Therefore, it is ever
nirguṇaḥ. asaṅgaḥ. asaṅgo na hi sajyate - it never gets associated.
That is what some of us recently saw in a very big commentary in the 18th chapter 48th verse.
Wherein śańkarācārya points out even renunciation of karma is not required, because renunciation
is another form of understanding that ‘I’, the pāramārthika ātmā do not have any connection with
any type of karma. Only if ‘I’ have karma, ‘I’ need to renounce that karma. Therefore,
śańkarācārya very profoundly declares, renunciation is also pure understanding only. jñāna
mātreṇa karma sannyāsaḥ; because, ‘I’ am not connected to any karma. ‘I’ means, the body or
mind? Neither. ‘I’ mean, the caitanyaṃ. ‘I’ am akartā, abhoktā, asaṅgaḥ. asaṅgo na hi sajyate.
Therefore, asito na vyathate na riṣyati. ātmā is not bound by anything. sitaḥ means bound; asitaḥ
means, un-bound. And how is that ātmā is not bound? ātmā cannot be bound at all, because there
is no second thing other than ātmā to bind it. What about the anātmā? There is a second thing
called anātmā, in the form of śarīraṃ, sańcita karma, prārabdha karma etc. Will they not bind the
ātmā? yājñavalkya says, whatever anātmā is there, it is of a lower order of reality, just as the waker
cannot be bound by a dream chain. Suppose in the dream there is an iron chain, with that you
cannot bind anyone who is in waking. Similarly, ātmā need not be liberated, because ātmā is
never bound for it to be liberated. Then, mokṣa is to be acquired or not? yājñavalkya says, ‘No.
You don’t have to get mokṣa’. Swāmīji, why then are you taking classes? Classes are not for
getting liberation, but to understand that ‘I am never been bound at any time’. To understand this is
vedāntā. guru never gives liberation. guru need not give liberation. guru has to convince the
student that the thought ‘I am a saṃsāri’ is a misconception. The moment you drop that thought,
there is no relevance for liberation.
I gave you an example, long before. A children’s play. They take a coin and press it on the forehead
of another boy for a few seconds and tell him to make the coin fall, without touching it, by bending
forward or by hitting the back of his head. But, after pressing the coin on the forehead they have
removed the coin without the boy’s knowledge. But, because of the pressure applied for a few
seconds, we have a feeling that there is the coin. So, the poor boy hits the head vigorously many
times while all the other boys enjoy the fun. The coin however doesn’t fall! And ultimately, they show
a mirror to him and reveal that there is no coin in the first place! tattvamasi śvetaketo! You want to
remove the coin from your forehead? Look at yourself. You are already free! The coin is not there.
This is fun. But, remember, our saṃsāra is also like that a coin. And we are hitting, hitting, hitting.
And waiting for mokṣa to come.
yājñavalkya says, “asitaḥ na vyathate na riṣyati”. ‘I’ am not bound. ‘I’ have never been bound.
Therefore, what is the purpose of showing the mirror? It is not meant for removing the coin. But, it
only to educate that there is no coin to be removed!! Similarly, the entire vedāntā is neither to gain
mokṣa nor for removing saṃsāra, but only to understand that ‘I’ am a saṃsāri is just a notion.
But, a very, very strong notion. Even after years of study that notion manages to survive, to the utter
disappointment of the poor guru! Now the guru has to hit his forehead!! Therefore, a very important
statement - “asitaḥ na vyathate na riṣyati”. asitaḥ means, abaddhaḥ. abaddhaḥ means, nitya
muktaḥ. Therefore, na vyathate - the jīvātmā never really suffers from saṃsāra. saṃsāra is a
notion. na vyathate means, doesn’t suffer. Doesn’t feel the pain. vyatha means pain. na duḥkhī
bhavati ityarthaḥ. That is the explanation of bondage. And finally, na riṣyati. Means, na naśyati -
doesn’t die also. sthūla śarīraṃ, the physical body will die. Even the sūkṣma śarīraṃ will die
during pralayaṃ. So sthūla śarīraṃ has death; sūkṣma śarīraṃ has death. Even kāraṇa śarīraṃ
dies at the time of mokṣa. All the three śarīrams die. But, ātmā is eternal. na riṣyati.
With this, yājñavalkya has answered the question – ‘where will the upāsaka go after death?’ The
answer is, ‘he will merge into brahman through brahma loka and jñāna prāpti’. With this, the
teaching part is over and yājñavalkya to his surprise finds janaka to be a wonderful student, [like
you!] Therefore, janaka understands, appreciates and acknowledges. He claims, ‘I am free. Body
has its issues. Mind has its issues. But ‘I’ have got no issues. As long as body mind are there, we
can have the hobby of setting things related to them right. Means, replacing one problem by another
at anātmā level. Like, sometimes Central Govt transfers a Governor from TN to Assam! Similarly,
anātmā will have one issue or the other. Enjoy handling and adjusting that. Never take anyone of
them as your problem. The moment you take it as your problem, it is no more a hobby, it becomes
mahā serious. The moment I stand aside - which is called sākṣi bhāvaḥ - life itself becomes a
sport, a leelā, a game, a hobby. janaka is able to do that, in spite of being the ruler of a country!
yājñavalkya is so happy. Therefore, he says,
… अभयं वै जनक प्राप्तोऽस होवाच या�वल्क् । स होवाच जनको वैदेह: , अभयं त्व गच्छताद्या�वल यो नो
भगवन्नभय वेदयसे; नमस्तेऽस;् इमे �वदे हा: , अयमहमिस् ॥४॥
… abhayaṃ vai janaka prāpto'sīti hovāca yājñavalkyaḥ I sa hovāca janako vaidehaḥ,
abhayaṃ tvā gacchatādyājñavalkya yo no bhagavannabhayaṃ vedayase; namaste'stu; ime
videhāḥ, ayamahamasmi II [mantra 4.2.4]
Until now yājñavalkya taught. Now, these are the words of the upaniṣad. upaniṣad is giving the
report. yājñavalkya addressed janaka and said, ‘hey janaka, abhayaṃ vai prāpta asi’ - you have
attained that ultimate goal of turīyaṃ brahma, turīya ātmā. Here the word abhayaṃ means,
turīyaṃ brahma or turīya ātmā. [bahuvrīhi. na vidyate saṃsāra rūpa bhayaṃ yasmin, tat
turīyaṃ]. bhayaṃ represents saṃsāra, because the most powerful expression of saṃsāra is
constant fear. Either fear of something happening to me or fear of something happening to my
possessions or relations. ahaṃkāra centered fear or mamakāra centered fear. All the time it is
there. Either in milder form, a simple anxiety; or, in a deeper form, because I don’t know what
situation the prārabdha will bring at what time. I will feel vulnerable as long as I am body-mind-
sense complex. That vulnerability will go away only when I claim, ‘I am turīyaṃ’. Then, I am never
vulnerable. Other than the turīyaṃ, anything you identify with, fear will be there. And this insecurity
is called saṃsāra. And abhayaṃ means, ātma tattvaṃ which is ever free from saṃsāra.
So, abhayaṃ means, asaṃsāri ātma tattvaṃ abhayaṃ vai janaka prāptaḥ āsīt - you have
attained that, O janaka! And, how did you attain that? By mere knowledge! For attaining
knowledge, to attain the ātmā how many KMs we have to travel? Remember, no travel at all!
Because, ‘I am that ātmā’. iti hovāca yājñavalkyaḥ.
And janaka wants to give yājñavalkya an appropriate guru dakṣiṇa, because he feels 1000 cows
and bulls are petty and small guru dakṣiṇa in comparison to the mokṣa phalaṃ, the infinite that he
has attained. Therefore, he is struggling to compensate yājñavalkya. sa hovāca janako vaidehaḥ -
janaka replies to yājñavalkya, struggling to compensate him. First, he says, “abhayaṃ tvā
gacchatādyājñavalkya yo no bhagavannabhayaṃ vedayase”. If at all for mokṣa, there must be
another equivalent dakṣiṇa, what will be equivalent to mokṣa? mokṣa only! As they say, ‘gaganaṃ
gaganākāraṃ, sāgara sāgaropamaḥ, rāma rāvaṇyoryuddhaṃ, rāma rāvaṇyoriva’. What is the
comparison of ākāśa? ākāśa only! What is the comparison to ocean? Ocean only. What is
comparison to mokṣa? mokṣa only!
So, janaka says, ‘in return I wish that you also enjoy the same mokṣa as myself!’ Thus, a peculiar
case where the śiṣya is wishing mokṣa for the guru! Why he so wishes? Because, for the mokṣa
you gave me, the only return I can give is mokṣa!’ “abhayaṃ tvā gacchatādyājñavalkya” - hey
yājñavalkya, may you also enjoy the same mokṣa as you have given to me. And why am I offering
such a mokṣa to you? Because, you have given me that! “yo no bhagavan abhayaṃ vedayase”.
Because, O Lord, you are teaching us abhayaṃ brahma. And helping us discover the abhayaṃ
brahma. [Throughout this portion, abhayaṃ means brahman]. “abhayaṃ tvā gacchatād
yājñavalkya yo no bhagavannabhayaṃ vedayase”.
And finally, he says, the only compensation I can give is, “namaste astu”. mokṣa I cannot give you
because it is already your very nature. So, how can anybody give mokṣa to somebody? Even
bhagavān cannot give mokṣa to me! Why? It is already mine. Therefore, janaka says, ‘I am
offering namaskāra to you’. And, “ime videhāḥ” – ‘this kingdom, of which I am the king, I am
handing over to you as dakṣiṇa’. Like mahābali offered everything to bhagavān, through three
steps of vāmana. It is also considered to be a symbolism of mokṣa. First 2 steps of bhagavān
represent mamakāra, and the ultimate step on the head of mahābali represents powerful
ahaṃkāra. bhagavān steps on his mamakāra and ahaṃkāra. When both ahaṃkāra and
mamakāra are gone, by stepping over mahābali’s head, bhagavān destroys mahābali and takes
him unto Himself. Similarly, here janaka says, ‘I am offering ime videhāḥ namaste astu - my
kingdom, my mamakāra also to you.
And, “ayam aham asmi”. And, I am offering myself also. My ahaṃkāra also to you. tan man dhan
sub kuca terā. Everything mine is yours. It comes from the innermost heart. We also chant. But it
will come just from the lip. It is not even lip service. It is lipsticks service only! It has to come from the
innermost heart. So, ayam aham asmi means, ‘here I am, your dāsaḥ; you can make use of me,
your disciple, for any service you want.
With this, kūrca brāhmaṇaṃ is also completed. The 3rd brāhmaṇam we will do from the next class.
ॐ पूण्
In the last class we completed the second section of the 4th chapter of bṛhadāraṇyaka. The 2nd
section titled kūrca brāhmaṇaṃ. The first section is ṣaḍācārya brāhmaṇaṃ; the 2nd is kūrca
brāhmaṇaṃ; now we are going to enter into the 3rd section - a very big section consisting of 38
mantras - titled svayaṃjyoti brāhmaṇaṃ. And all these are in the form of a dialogue between
yājñavalkya and janaka. And in svayaṃjyoti brāhmaṇaṃ, first the upaniṣad introduces the
occasion for their dialogue. With this, the section starts. We will read. Pg 309, section 3, mantra 1.
जनकं ह वैदेहं या�वल्क् जगाम; स मेने न व�दष् इ�त; अथ ह यज्जनकश वैदेहो या�वल्क्यश्चािग्न समद
ू ाते,
तस्म ह या�वल्क् वरं ददौ; स ह कामप्रश्न वव्, तं हास्म ददौ; तं ह सम्राड पव
ू � पप्र |१|
janakaṃ ha vaidehaṃ yājñavalkyo jagāma; sa mene na vadiṣya iti; atha ha yajjanakaśca
vaideho yājñavalkyaścāgnihotre samūdāte, tasmai ha yājñavalkyo varaṃ dadau; sa ha
kāmapraśnameva vavre, taṃ hāsmai dadau; taṃ ha samrāḍeva pūrvaṃ papraccha II [4.3.1]
“janakaṃ ha vaidehaṃ yājñavalkyo jagāma”. yājñavalkya is in the habit of visiting janaka
mahārāja off and on. The first section was during some such visit. The second section was also
during the visit of yājñavalkya. Now, the third section also indicates on one such visit. Even though
generally it is the duty of the disciple to visit the guru, janaka is lucky enough that yājñavalkya, the
guru, is visiting him. And there is a reason also. Because, the ṛṣis who run gurukulaṃs do require
regular help from a kṣatriya. kṣatriyās have lakṣmī, ṛṣis have sarasvatī; and both sarasvatī and
lakṣmī are required to run one’s life. So, both of them exchange their resources. And therefore,
often yājñavalkya visits janaka for getting help from janaka.
So, now He is making one such visit. And while so going, he had the following thought in his mind.
What was his thinking? “sa mene na vadiṣya iti”. saḥ = yājñavalkya; mene [mene. man dhātu
ātmānepati liṭ prathama puruṣaḥ ekavacanaṃ]. mene means, he thought to himself. His thinking
is given “na vadiṣye” iti. na vadiṣye means, [this time] ‘I will not do any teaching to janaka. I don’t
want to enter into a dialogue. I will just visit’. Okay, if he doesn’t want to have a dialogue, why should
he visit? śańkarācārya writes ‘yogakṣemārthaṃ’. yogakṣema means, for getting whatever he
needs. For that purpose, he decided to visit. And, even though he made a such a decision, what do
we find? He enters into a dialogue and there is a very long discussion! In kūrca brāhmaṇaṃ only 4
mantrās. This time, he decided not to have a dialogue; but ended up with 38 mantrās! Therefore,
one of the śańkarācārya’s disciples, sureṣvarācārya interprets this slightly differently. [For Sanskrit
students it is a very nice study. It is interesting to see how śańkarācārya and sureṣvarācārya
interpret one and the same sentence in opposite directions. Because, the language allows that. So,
those who know Sanskrit you enjoy. Others can have a brief rest].
saḥ mene. mene means, he thought to himself; na vadiṣye – means, I will not teach, I will not have
a dialogue. This is śańkarācārya’s interpretation. yājñavalkya goes with such an intention, because
he goes only there for yogakṣemārthaṃ, na tu saṃvādārthaṃ. However, sureṣvarācārya
interprets that differently. He splits the words themselves differently. sa mene na. Three words are
there. He splits it as, sam + enena, as only two words. Instead of sa mene na [three words], it
should be sam+enena. In this, na won’t be there. It will join ene and become enena. What will be
the sentence then? sam enena vadiṣye. And the sam should be treated as a prefix for the verb
vadiṣye. Once sam becomes a prefix for vadiṣye, you will have to join the prefix and the verb sam
+ vadiṣye will be sam vadiṣye. And, enena means, with this king janaka. enena means, with this
person. Contextually, this person refers to janaka. Therefore, enena = janakena = with janaka;
Class 74 – 22nd October 2018 – mantrās 4-3-1 to 4-3-6 Download from www.arshaavinash.in Page 1
ahaṃ samvadiṣye = I shall have a dialogue. What does śańkarā say? I shall not have a dialogue
with janaka. Now, both of will have to justify their interpretations! For justifying they take the help of
a small episode which is going to be given in a later portion. We will read it later.
That is mentioned by upaniṣad itself. The upaniṣad says that, janaka and yājñavalkya had met
each other on several occasions. Not only in bṛhadāraṇyaka. Even long before bṛhadāraṇyaka
happened, even in karma kāṇḍa they had met. During one of the past visits they had a discussion
on the agnihotra ritual. agnihotra is a fundamental ritual, which every gṛhastha is supposed to do
after wedding. Now a days they don’t do. But that is considered to be one of the fundamental śrauta
karma, like sandhyāvandnaṃ. And, regarding the agnihotra ritual, janaka and yājñavalkya earlier
had a long discussion. And yājñavalkya appreciated the knowledge of janaka, because janaka was
very well informed about all those rituals, in spite of being an emperor with so many responsibilities.
He had deep vedic knowledge. Therefore, yājñavalkya appreciated janaka and said, ‘seek a boon
from me’. [It’s like someone who offered three boons. Somewhere we saw! In some upaniṣad! In
some yuga! Yes in kaṭhopaniṣad, yama dharma rājā offers three boons to naciktas].
Here yājñavalkya doesn’t offer three boons, He only offers one boon. And janakā’s choice shows
his desire for learning. He says, I want a boon called, kāma praśnaḥ. kāma praśnaḥ means,
kāmataḥ praśnaḥ yasya. kāmataḥ here means, freely, without any reservation, without any
inhibition I must be allowed to ask you any question, at any time. That is what I want. janaka says, ‘I
must be given the freedom to ask any question, at any time’. That means what? Not merely asking
questions for getting replies, it also means, you should never say ‘no’ to any of my questions. Give
me such a right to ask you questions on any subject, at any time. This was the varam that janaka
asked yājñavalkya. And yājñavalkya said tathāstu. Okay, given.
Now sureṣvarācārya says, ‘since yājñavalkya had given such a promise earlier, has he any right to
avoid dialogue?’ No, he doesn’t have. Therefore, when he visits janaka, his thinking pattern will be
what? Not to avoid dialogue, but to have a dialogue. sureṣvarācārya therefore says, sam enena
vadiṣye [I have already given janaka a boon] therefore, let us have a dialogue. With this intention
yājñavalkya went. This is sureṣvarācāryā’s justification of his interpretation.
śańkarācārya also raises the question, how can yājñavalkya decide not to have a dialogue, having
given a boon to janaka? He cannot decide so. Therefore, śańkarācārya says, yājñavalkya did not
desire to have a dialogue. But since he has already given a boon, if janaka doesn’t ask any
questions, it will be fine. ‘I am not interested in having the dialogue. I am interested only in some
cows or bulls or gold or something for the āśrama’. With that intention only he went. In spite of
yājñavalkyā’s intention, because janaka asked, yājñavalkya could not say no. Only in order to fulfill
the boon he had a dialogue; but he did not intend or desire to have a dialogue.
This is the difference between 2 interpretations. One says he intended to have a dialogue. Another
says, he did not intend. But what is his original intention we will never know, because unexpressed
intention being mental, we can never find out. Either way, the result is, whether he intended to have
a dialogue or whether he was forced to have a dialogue, he had a dialogue. That is the idea.
And what is that episode? That is said here. “atha ha yajjanakaśca vaideho yājñavalkyaśca
agnihotre samūdāte”. Both janaka yājñavalkya during one of the previous occasions, regarding
the agnihotra topic they had a long saṃvāda. samūdāte means saṃvāda. [sam+vad dhātu,
ātmānepati, liṭ prathamā puruṣaḥ dvivacanaṃ. vad dhātu in liṭ becomes ūde ūdāte ūdire.
saṃ+ūdāte. Because of dual number, samūdāte]. So, saṃvādaṃ kurvāte - they did saṃvāda.
“tasmai ha yājñavalkyo varaṃ dadau” - at that time yājñavalkya offered a boon to janaka seeing
his scholarship in agnihotra. And, “sa ha kāmapraśnam eva vavre, taṃ hāsmai dadau”. janaka
need not ask for any other worldly things from yājñavalkya. Why? Because, already janaka is an
emperor! He needn’t ask for gold and silver. He is intelligent enough to seek from yājñavalkya what
yājñavalkya has to offer and what he himself does not possess! And, that one thing is, knowledge!
yājñavalkya is the embodiment of sarasvatī. janaka is the embodiment of lakṣmī.
And, generally sanyasīs are supposed to be the embodiment of sarasvatī and gṛhastās are
supposed to be the embodiment of lakṣmī. That is why sanyasīs have titles like, sarasvatī, bhāratī
etc, indicting they are the sources of, fountain heads of knowledge. And whenever we write the
names of a gṛhastha, in Sanskrit we prefix with śrīmān or śrīmatī. śrīmān, śrīmatī means,
endowed with śrī. śrī means what? lakṣmī. So, in their name we add śrīmān and śrīmatī. That
alone has got further abbreviated to śrī so and so. śrī kṛṣṇasvāmi when you say, that śrī
represents śrīmān. Therefore, the idea is, gṛhastha is lakṣmī pradhānaḥ; sannyāsi is sarasvatī
pradhānaḥ. In our culture, even in naming also the vedic intention is mentioned.
And gṛhastha has to be lakṣmī pradhāna, why? It’s only natural. Even for a single school
admission you require so much lakṣmī! So, by the time the education is over, how much money is
required! pañcamahā yajña requires money. And all the other three āśramīs regularly will come to
him with, ‘bhavati bhikṣāṃ dehi’. brahmacārī also says, bhavati bhikṣāṃ dehi; vānaprastha
also says, bhavati bhikṣāṃ dehi, sannyāsi also says, bhavati bhikṣāṃ dehi. And only the
gṛhastha has to do bhikṣā dānaṃ to all these people. That is why veda said, a gṛhastha can
accumulate wealth. But that should be used for pañcamahā yajña.
Here, janaka asks for sarasvatī [knowledge] from yājñavalkya, because janaka already has plenty
of lakṣmī [wealth]. And what did yājñavalkya do? “taṃ ha asmai dadau”. He said tathāstu.
yājñavalkya is an embodiment of vedic wisdom. He is a brahmiṣṭhaḥ. That was proved in when 8
challengers came in the previous chapter and yājñavalkya was able to answer all of them. He
established himself to be the greatest vedic scholar and collected the prize of 1000 cows with gold.
Therefore, yājñavalkya said, ‘I will give. I have plenty of knowledge’. So, this is the background.
Now presently when yājñavalkya approached janaka, janaka immediately grabbed the opportunity.
“taṃ ha samrāḍeva pūrvaṃ papraccha”. So, janaka started the dialogue with a question.
या�वल्क �कं ज्यो�रयं पर

ु ु इ�त | आ�दत्यज्यो� सम्�ड�त होवाचा, आ�दत्येनैवाय ज्यो�तषास् पल्ययत कमर
कुरुत �वपल्येत�त; एवमेवत
ै द्या�वल् ॥२॥
yājñavalkya kiṃjyotirayaṃ puruṣa iti I ādityajyotiḥ samrāḍ iti hovācā, ādityenaivāyaṃ
jyotiṣāste palyayate karma kurute vipalyetīti, evamevaitadyājñavalkya II [mantra 4.3.2]
As the very title of this section [svayaṃjyoti brāhmaṇaṃ] reveals, in this section yājñavalkya is
going to reveal the ātmā as the ultimate light of CONSCIOUSNESS. svayaṃjyotiḥ means, that which
is self-evident. Whatever is self-evident is capable of revealing its own existence. It reveals the
existence of all others also. The definition of svayaṃjyotiḥ is, that which reveals itself, that which
reveals all others. And that which is never revealed by any other light. So, 3 conditions. 1] That
which reveals itself. 2] That which reveals the others. 3] And that which is not revealed by
any other light. And if you keep these three conditions, there is only one ultimate light. What is that
light? LIGHT OF CONSCIOUSNESS ALONE IS THAT ULTIMATE LIGHT. That CONSCIOUSNESS is there need
not be proved by anyone, because the presence of CONSCIOUSNESS is self-evident.
Therefore only we know that we are now attending the class. Do you get any doubt about it at any
time? ‘Today have I come to class or not?’, you don’t consult your friend. ‘Please check and tell me
whether I have come to the class’. No. My own existence as a conscious being is self-evident.
Not only have I revealed my presence in the class, I alone reveal the existence of all other people
who have come. I have to prove their existence by looking at them. If I don’t see them, their
presence, their existence will never be proved to me. Thus, by various pramāṇams I prove the
existence of all other prameya vastu. Therefore, I reveal others. And my existence need not be
revealed by others also. This is called svayaṃjyotiḥ. This is going to be the topic of this section.
And, we are introducing the topic in a particular method. That method is, whatever transactions that
we do in our life, we look for an external light. For the body - mind - sense organs to do any
transaction, they require the help of an external light. ātmā light we are going to come to finally. But,
before coming to ātmā light, we initially discuss about a light that we require for doing all worldly
transactions. Like, when we enter a dark-room, what is the first thing we do? We switch-on a light.
And, to switch-on you require another light. Thus, for any vyavahāra, including switching-on a light,
you require a light. Therefore, the first principle is, deha - or the body, mind, sense complex -
requires a medium of light for doing all transactions. It may be eating transaction in the dining room.
You require light. It may be pūjā transaction in the pūjā room. You require light. It may be studying
transaction in study room. That also requires light. Whatever be the transaction, we require a
medium of light for transacting.
And janaka asks the question, “yājñavalkya kiñjyotirayaṃ puruṣa iti” - ‘what is that light which all
the human beings use predominantly for doing all the worldly transactions?’ “kiṃ jyotiḥ? What is the
medium of light? ayaṃ puruṣaḥ. kiṃjyoti is bahuvrīhi, adjective to puruṣaḥ. kiṃjyotiḥ yasya
saḥ. kiṃjyotiḥ puruṣaḥ. ayaṃ puruṣaḥ - the human beings (for doing all the worldly truncations,
use which light)? It is the first question of janaka to yājñavalkya. And He replies, “ādityajyotiḥ
samrāḍ iti”. He first introduces the most powerful and the most common universal light which
we use to do all the transactions. Even a simple getting-up every morning transaction is dependent
on that powerful light given by GOD himself. What is that light? āditya jyotiḥ. In fact, the entire
humanity [normally] rises along with the sun and do all the transactions, including going to office.
And when the sun sets, the entire humanity comes back home, eats and goes to sleep. Thus,
waking-up onwards, all transactions start with sunrise and all transactions end with sunset. So, the
most powerful light used by all sentient beings for all transactions is āditya jyotiḥ. Therefore, he
says, “ādityajyotiḥ samrāḍ iti ha uvāca”. saṃrāḍ, yājñavalkya is addressing janaka.
yājñavalkya justifies his statement, further. “ādityena eva ayaṃ jyotiḥ āste palyayate karma
kurute vipalyeti iti”. ayaṃ jyotiḥ āste - with the help of sunlight alone, a person remains in a
place, within the home initially for a few hours and completes all ablutions. After sunrises we get up.
And remain in a place. Thereafter, after morning activities at home are over, palyayate. palyayate
means, we move about - go out to schools, offices, for purchases or to functions etc. Varieties of
transactions. palyayate means, paritaḥ ayate gacchati. lakāraḥ in place of rakāraḥ. relayoḥ
abhedaḥ. Therefore, paryayate ityarthaḥ. paryayati - paritaḥ, gacchati. Moves about when there
is light. Does lot of work. If he is a farmer, all farming activities he does during the day. karma
kurute - involves in varieties of activities. And, along with sunset vipalyeti - everyone comes back.
Even birds and animals also! yathā somya vayāṃsī vāso vṛkṣaṃ saṃpratiṣṭhante - just as the
birds rise with sunrise and move about and at the time of sunset go back! Therefore, sunlight is the
most powerful jyotiḥ iti.
And janaka agrees, “evam eva etad yājñavalkya”- yes, it is indeed so, yājñavalkya. That is sūrya
jyotiḥ. Like this we have to through several jyotis and finally land in the ātmā jyotiḥ. For that, these
are all preparations. We will read the next mantra -
अस्त�म आ�दत्य या�वल्क, �कं ज्यो�रे वायं पर

ु ु इ�त; चन्द् एवास् ज्यो�तभर्वती, चन्द्रमसैव ज्यो�तषास्
पल्ययत कमर कुरुत �वपल्येत�त; एवमेवत
ै द्या�वल् ॥३॥ [mantra 4.3.3]
astamita āditye yājñavalkya, kiṃjyotirevāyaṃ puruṣa iti; candramā evāsya jyotirbhavatīti,
candramasaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetīti; evamevaitadyājñavalkya II
Then janaka asks, ‘what happens when the sun sets?’ Because, after sunset also until we go to
sleep and end all vyavahāra, we do lot of transactions. For those transactions, in the absence of
sunlight, we require some other light. What is that that light which replaces the sunlight and which
becomes the medium for transactions? janakahͅ uvāca, “astamita āditye yājñavalkya, kiṃ jyotir
evāyaṃ puruṣa iti”. āditya astamite sati. [sati saptamī]. When the sun sets, hey yājñavalkya.
[We have to supply, janaka uvāca or papracca]. hey yājñavalkya, kiṃ jyotir eva ayaṃ puruṣaḥ -
what is that light, in the absence of sunlight? yājñavalkya says, it is the moonlight [assuming it is
paurnͅamī, when we have got an equally powerful light. So, blessed by bhagavān himself, in the
night the moonlight is so powerful, that we can do almost all transactions with moonlight, including
dinner! Sufficient light must be there, otherwise you will be eating all kinds of things - both vegetarian
and non-vegetarian!! We are not doing that because sufficient light is there].
“candramā eva asya jyotir bhavati iti”. candramā [visarga is dropped]. And, “candramasā eva
ayaṃ jyotiṣāste palyayate karma kurute vipalyetīti”. All words are the same, as in the previous
mantra. āste means, remains at home. palyayate means, goes out of home. karma kurute means,
does varieties of activities. vipalyeti - here also, palyeti means paryeti. vi-paryeti - means, again
returns back home. So, we require a light in the absence of sunlight. And the light is candra jyotiḥ.
That alone helps the deha indriya vyavahāra. And janaka agrees, “evam eva etad yājñavalkya”-
yes, it is indeed so. Perfectly right. This is our experience. Then janaka asks the next question.
अस्त�म आ�दत्य या�वल्क, चन्द्रमस्यस्, �कं ज्यो�रे वायं पर

ु ु इ�त; अिग्नरेवास ज्यो�तभर्वती,
अिग्ननैवाय ज्यो�तषास् पल्ययत कमर कुरुत �वपल्येत�त; एवमेवत
ै द्या�वल् ॥४॥
astamita āditye yājñavalkya, candramasyastamite, kiṃjyotirevāyaṃ puruṣa iti; agnirevāsya
jyotirbhavatīti, agninaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetīti; evamevaitad
yājñavalkya II [mantra 4.3.4]
So, the next natural question is, suppose the sun is set and it is an amāvāśya night, when moonlight
is also not there, what will be the medium of light in which all transactions will take place? “astamita
āditye yājñavalkya, candramasyastamite, kiñjyotirevāyaṃ puruṣa iti”. āditya astamite sati.
astamita is printed, because of sandhi rule. We have to split it as astamite sati. Sun is set. What
about the moon? candramiti astamite - moon is also set. Then, kiṃ jyotireva ayaṃ puruṣaḥ -
some light must be there? Which one is that? And yājñavalkya says, “agnir eva asya jyotir
bhavati iti”. We will look for a candle. And at that time, we won’t know where the match box is! We
seek some other light. It may be electric light. It may be chargeable battery light or it may be a
candle light. And, agni is also is provided by bhagavān himself. All that we choose is provided by
bhagavān only. Nowadays we can say, we have electric light. That is also a form of agni only.
Then, “agninaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetīti” - with the light of the fire
alone all the 4 transactions – āste, palyayate, karmakurute, vipalyeti [remaining at home, going
out, working and returning] - all these 4 are possible. These 4 represent all human transactions. This
is only upalakṣaṇaṃ; it can be any transaction. These 4 are just representative transactions only.
Then you have to supply janaka uvāca. [Every mantra starts with yājñavalkyaḥ uvāca and the last
sentence is, janakaḥ uvāca. In every mantra beginning, janakaḥ papraccha, kiṃ jyotiḥ? That is
the question. And, palyayate etc. is yājñavalkyā’s answer]. Finally, janaka says, “evam eva etad
yājñavalkya”- yes, it is indeed so, yājñavalkya. Perfectly right. This is our experience. Then janaka
doesn’t give up; he asks the next question.
अस्त�म आ�दत्य या�वल्क, चन्द्रमस्यस्, शान्तेऽग् �कं ज्यो�रे वायं पर

ु ु इ�त; वागेवास् ज्यो�तभर्वती,
वाचैवायं ज्यो�तषास् पल्ययत कमर कुरुत �वपल्येत�त; तस्माद् सम्राड यत स्व पा�णनर �व�न�ार्यत, अथ यत
वागच्चर�
ु , उपैव तत न्येत�त; एवमेवत
ै द्या�वल् ॥५॥
astamita āditye yājñavalkya, candramasyastamite, śānte'gnau kiṃjyotirevāyaṃ puruṣa iti;
vāgevāsya jyotirbhavatīti, vācaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetīti;
tasmādvai samrāḍapi yatra svaḥ pāṇirna vinirjñāyate, atha yatra vāguccarati, upaiva tatra
nyetīti; evamevaitadyājñavalkya II [mantra 4.3.5]
We have so far seen 3 jyotis. sūrya jyotiḥ, candra jyotiḥ and agni jyotiḥ. Now janaka asks a
question, ‘suppose all these three lights are not available, then what happens? So, janakaḥ uvāca –
“astamita āditye yājñavalkya, candramasyastamite, śānte'gnau kiñjyotirevāyaṃ puruṣa iti”.
Suppose the sun is not available; it has set. And, moon also has set; not available. śānte agnau -
lamp was lit with some oil and the oil is exhausted; so, that light also is not there. [In modern days,
let us assume power is also not there. Charged battery also exhausted. ‘What can go wrong will go
wrong’. Murphy’s law! So, all those alternative things also are not functioning]. Therefore, there is
utter darkness. And naturally, the eyes cannot be used for any transaction, including moving about.
You cannot use the eye, because eyes require the medium of light. We are caught up in such a
situation. But, if we want to do any transaction, what will we do when the power goes off?
yājñavalkya says, “vāgeva asya jyotir bhavati iti”. Since cakṣur indriyaṃ cannot function, we
have to depend upon some other external source for guidance. We require something or the other.
He says, vāg. vāg means, words used by somebody else who knows where things are! Suppose I
have come to your house and power goes off. Then, you will say, ‘sit there comfortably’; otherwise,
‘go to left or right’. Words of caution and guidance. You give some guidance through words. That
external śabda becomes the guidance, because, rūpaṃ and light are not available. Sound becomes
śabda jyotiḥ. vāk becomes the light. [vāk here means, not the organ of speech. It is karma
vyutpatti - sound coming from outside]. Or, you hear some dialogue happening. Somebody talking
in another room. You try to follow the sound to move about.
śańkarācārya says, there may be some dogs barking outside. Then you will know how to go out,
avoiding them. Even during His times, the dog related issue was there! [When I used to conduct
classes in Shenoy Nagar, in the neighbourhood a person was raising many dogs. The moment we
start the class, the dogs also will start! I used to joke, ‘it is appropriately called ெஷநாய நகர!] Like
that, the dog barking was there during śańkarācāryā’s times also and continues during our times
also! bhaṣati. Means, barking of dogs. So, some sound or the other you hear which you use. And, if
śabda is not there, we use sparśa. We feel the door. We feel the wall. We feel the desk. Either with
the hand or with the legs also we feel. Therefore, śabda or sparśa when rūpa is out. Even
gandhaḥ helps. If there is some nice smell, you know the kitchen is there. Thus, you use some
external factor, which serves as a ‘light’. Light, within quotes. Light that helps in our transaction. So,
vyavahāra sādhana jyotiḥ - any factor which helps in our transactions is called jyotiḥ. Thus, śabda
becomes a jyotiḥ, because it guides my transactions. sparśa becomes jyotiḥ. gandha jyotiḥ.
jyotiḥ should not be taken literally. A transaction guiding factor is here called jyotiḥ.
So, yājñavalkya says, “vāgeva asya jyotir bhavati iti”. And, “vācaivāyaṃ jyotiṣāste palyayate
karma kurute vipalyetīti”. vāg eva, śabdaḥ eva jyotir bhavati. vāca eva jyotiṣa - with the help of
that, a person is able to remain at home or go out or do some vyavahāra. There may be a generator
which should be switched on. Therefore, He says, palyayate karma kurute vipalyeti iti and he
gives an example. “tasmādvai samrāḍapi yatra sva pāṇir na vinirjñāyate” - when the darkness is
total darkness, that I cannot even see my own hand which is so close, indicating darkness is thick,
dense darkness, �ம்மி�ட. That is called yatra sva pāṇir na vinirjñāyate. On such occasions,
“atha yatra vāguccarati, upaiva tatra nyetīti”. Wherever some sound made by another human
being or another animal or even a ticking clock. [If our ears are reasonably good, in the night when
everything else is silent, and we are near that wall where the clock is, we can hear that sound
clearly]. So, yatra vāg uccarati, there śabda jyotiḥ is there. tatra upanyeti – the person goes
towards that particular [sound] factor.
This is the 4th jyotiḥ. śabda jyotiḥ. It includes śabda, sparśa and gandhaḥ. We cannot say rasaḥ
in this context. You cannot say you feel a place with tongue and move. Maybe it can be said in the
case of reptiles. Like, snake puts out its tongue regularly, senses and moves. Therefore, you can
say even rasaḥ is a jyotiḥ though not for human beings, but for the other beings. All these put
together we generally call śabda jyotiḥ. This is the 4th light of transaction. Then comes the next one.
अस्त�म आ�दत्य या�वल्क, चन्द्रमस्यस्, शान्तेऽग्, शान्ताया वा�च �कं ज्यो�रे वायं पर
ु ु इ�त; आत्मैवास
ज्यो�तभर्वती, आत्मनैवाय ज्यो�तषास् पल्ययत कमर कुरुत �वपल्येत�त ॥६॥
astamita āditye yājñavalkya, candramasyastamite, śānte'gnau, śāntāyāṃ vāci kiṃjyotireva
ayaṃ puruṣa iti; ātmaivāsya jyotirbhavatīti, ātmanaivāyaṃ jyotiṣāste palyayate karma kurute
vipalyetīti II [mantra 4.3.6]
So, janakaḥ uvāca - ‘hey yājñavalkya, āditye astamite, when the sun has set, candramasy
astamite, the moon has also set, śānte agnau - agni also is not there, and śāntāyāṃ vāci - the 4th
jyotiḥ - consisting of śabda sparśa rasa and gandha - all those things also are not available. None
is there. No sound is there. No smell is there. Nothing is there. At that time, kiṃ jyotireva ayaṃ
puruṣaḥ - what is that jyoti for the human being to do any transaction? And, the first transaction is
what? That there is no other jyoti available. That there is total blankness or darkness. Even to know
that blankness itself we require a jyoti; to realise the absence of all the other jyotis! Because, there
is nothing available. janaka asks the question, when all these are not available. The absence of all
these jyotis must be recognised. That is vyavahāra numbr-1.
Another vyavahāra is, even though nothing else I experience, I know that ‘I am there’. There is the
knowledge of self-existence, which is also a transaction, in the form of jñāna vyavahāra. What
jñānam? The existence of myself. In a dark room I may say, ‘nothing is there’. Or, ‘nothing is known
whether it is there or not’, ‘I don’t know’. But, about one thing I am definite - ‘I am there’. And to say,
‘I am there’ do I use śabda sparśa rūpa rasa gandha? No. Other 4 jyotis I don’t use. Even though
they are not there, there is self-knowledge vyavahāraḥ and also the knowledge of the absence of all
the other jyotis. Suppose I decide to lie down, it is a vyavahāra; or, if I decide to sit, it is also a
vyavahāra. So, in the absence of these 4 lights, what is that light which helps in the
vyavahāra I do? is janakā’s question.
And yājñavalkya says, “ātmā eva asya jyotir bhavati iti” - that is the light of CONSCIOUSNESS,
because of which alone you are conscious of your existence. And, you are also conscious of
the absence of all other lights. That CONSCIOUSNESS is the 5th and ultimate light. Not only it
registers the absence of all the other lights, that alone registers the presence of all these. That there
is sunlight, how do you know? Even for proving their existence I have this light. Thus, this light of
CONSCIOUSNESS is the ultimate light, because of which the presence and absence of all the other
lights, including sensory light is registered, recognized. That is the ātmā.
Unlike earlier, janaka doesn’t say, ‘yes, it is right. Perfectly right. This is our experience’. No, he
doesn’t say so. Because, he doesn’t know that light. Therefore he asks, ‘what do you mean by the
light of CONSCIOUSNESS. What is that ātmā?’
This is how further development will go. That we will see in the next class.
ॐ पूण्
om pūrṇam adaḥ pūrṇam idam pūrṇāt pūrṇam udacyate I pūrṇasya pūrṇam ādāya pūrṇam
अस्त�म आ�दत्य या�वल्क, चन्द्रमस्यस्, शान्तेऽग्, शान्ताया वा�च �कंज्यो�रेवायं पर

ु ु इ�त; आत्मैवास
ज्यो�तभर्वती, आत्मनैवाय ज्यो�तषास् पल्ययत कमर कुरुत �वपल्येत�त ॥६॥
astamita āditye yājñavalkya, candramasyastamite, śānte'gnau, śāntāyāṃ vāci kiṃjyotireva
ayaṃ puruṣa iti; ātmaivāsya jyotirbhavatīti, ātmanaivāyaṃ jyotiṣāste palyayate karma kurute
vipalyetīti II [mantra 4.3.6]
janaka asked a question regarding the medium of light in whose presence the human beings – or,
for that matter all living beings - are conducting all the vyavahārāḥ or transactions using the body-
mind-sense complex. yājñavalkya replied, we are using different lights or mediums for transactions.
And four of them He enumerated. First one is sūrya jyotiḥ , second one is candra jyotiḥ, the third
one is agni jyotiḥ and the fourth one is vāk jyotiḥ. Here, the word vāk doesn’t mean the organ of
speech. It means, an external sound or smell or touch - śabda sparśa rūpa rasa gandha – any one
of those five can help a person do the transaction.
And now janaka has asked the fifth and final question. ‘When none of these jyotis - external lights -
are available, with what light a person is able to transact?’ So, imagine an absolutely dark room. You
don’t have sunlight, moon light, fire light. You don’t have śabda sparśa rūpa rasa gandha also. So,
you cannot feel anything, you cannot touch anything etc. Then, also we are doing vyavahāra,
transactions. The first transaction may be a thought or verbal expression like, ‘I am here in this dark
room’. And, ‘there is no light available’. I register the absence of all the other jyotis. That is another
vyavahāra. Then, I may recollect what I was doing or plan what I should do. Any such thing. And,
these are also transactions. All that is happening is because of some light. Because, always
vyavahāra requires jyoti. So, such vyavahāra also requires some jyotiḥ, which is other than all the
other four. The question is, ‘what is that jyotiḥ?’ “astamita āditye yājñavalkya, candramasy
astamite, śānte'gnau, śāntāyāṃ vāci, kiñjyotireva ayaṃ puruṣa iti” - when all of them are not
available, kiṃ jyotiḥ eva ayaṃ puruṣaḥ? So, in the absence of these 4 lights, what is that light
which helps in the vyavahāra I do? is janakā’s question.
yājñavalkya answers, “ātmā eva asya jyotir bhavati iti”. ātmā, the caitanyaṃ, the light of
CONSCIOUSNESS is the one. Because of this ātma jyoti alone, all the transactions are taking place.
Not only that, the presence and absence of other jyotis - whether the external jyotis are there or not
- that is also recognized by the ātma jyotiḥ alone. Therefore, ātmā is the ultimate jyotiḥ. “ātmanā
eva ayaṃ jyotiḥ āste palyayate karma kurute vipalyeti iti”. That ātmā light is the ultimate light.
Here, śaṅkarācārya makes a very elaborate enquiry. He talks about the significance of this series of
dialogue and a very ingenious message the ācārya extracts. What the upaniṣad wants to reveal is,
the ātma is in the form of caitanyaṃ or CONSCIOUSNESS. That we have CONSCIOUSNESS is very
evident. We say, the body is a sentient body. It is a conscious body we experience. Nobody disputes
that. And so, we all know that ‘body has sentiency, or, body has consciousness. We already know
that. But the crucial question is, ‘what is the relationship between body and consciousness?’
That is the biggest mystery, which all the philosophical systems are trying to solve. Different
philosophers have different explanations. Modern science also has its own theory of consciousness.
śaṅkarācārya says, advaitaṃ has a unique explanation. {That alone we emphasize in our ‘5
features of CONSCIOUSNESS’]. Among the 5 features of CONSCIOUSNESS, what is the first feature?
CONSCIOUSNESS IS NOT A PART OF THE BODY [LIKE A FINGER], NOT A PRODUCT OF THE BODY [LIKE A NAIL
Class 75 –29th Oct 2018 – mantra 4-3-6 and 4-3-7 Download from www.arshaavinash.in Page 1
OF THE FINGER] NOR A PROPERTY OF THE BODY [LIKE THE COMPLEXION]. Complexion comes under
property of the body. Finger comes under part of the body. Nail comes under a product of the body.
You keep on cutting, it keeps on coming! Thus, we understand what is a part, what is product and
what is a property. The basic question is - whether CONSCIOUSNESS is any one of these three? Is
it a part or a product or a property of the body? This is a very, very big issue, which is debated
by sāṅkhya, yoga, nyāyā, vaiśeṣika, pūrva mīmāṃsa, bauddha, jaina, modern scientists - all of
them try to find out what is the relationship between CONSCIOUSNESS and body.
vedāntā or upaniṣad is the only one which says, ‘CONSCIOUSNESS is neither a part nor a product
nor a property of body, because CONSCIOUSNESS cannot be a part of matter. Body is matter, but
CONSCIOUSNESS is not matter. It is a non-material principle. Therefore, CONSCIOUSNESS cannot
be a part or product of matter. CONSCIOUSNESS cannot even be a property of matter. It is neither
matter nor is it a part, product or property of matter. This is a very, very profound conclusion of
vedāntā, which the upaniṣads try to emphasise by saying, ‘satyam jñānam anantaṃ brahma’.
jñānaṃ, the caitanyaṃ, is eternal, because it is not a part or a product of the body. If it is a part of
the body, CONSCIOUSNESS also would have died along with the body. If it is a property of the body,
CONSCIOUSNESS also would have ended with the body. upaniṣad says, CONSCIOUSNESS is eternal,
indicating that, it is a non-material principle.
The nearest example being the light that you experience over the hand. That light, is upon the hand,
but it is not part of the hand. Light is not product of the hand; light is not property of the hand also. If
light is property of the hand, in a dark room when I show the hand, you will be able to see it.
Therefore, just as light is intimately present, and yet it is an independent principle, CONSCIOUSNESS
is also intimate, but independent. These are the 2 important words - intimately available, but
independent of the body.
When mahā pralayaṃ comes, everything resolves. Even the pañca bhūtāni end. But even then,
the caitanyaṃ will continue to exist. This is what the upaniṣad is trying to communicate.
Once we have understood CONSCIOUSNESS as a non-material entity, then we can enter into next
tougher project. This understanding that ‘CONSCIOUSNESS is a non-material and independent
entity’ is only a tough project! That understanding and accepting will take lot of time. We can easily
by-heart and repeat the 5 features. But, understanding and accepting and being convinced of the
state, takes lot of time. That is why different philosophers have got different explanations.
Once this tough project we have completed, the next tougher project is understanding the meaning
of the word ‘I’. Whenever we use the word ‘I’, the word ‘I’ doesn’t refer to the body, which is
material; or, to the mind, which is also material; or, to the thought, which is material.
The one who says ‘I’, is he a CONSCIOUSNESS principle or matter principle? The one who says ‘I’ has
to be a self-conscious entity. Therefore, when we use the word ‘I’, it has to refer to a non-material
CONSCIOUSNESS principle alone. Therefore, ‘I’ am not the material body. Not the material mind. Not
the material thoughts. No doubt we use them as our medium for transactions, but we are not any
one of them. ‘I’ am that ātma jyotiḥ. This is the second, bigger jump. So, what are the 3 messages?
1] UNDERSTANDING THE CONSCIOUSNESS AS A NON-MATERIAL PRINCIPLE, DIFFERENT FROM THE BODY.
2] UNDERSTANDING THAT, ‘I’ AM THAT CONSCIOUSNESS. 3] THE ENTIRE MATERIAL UNIVERSE IS NOTHING
BUT MERE NAMES AND FORMS ONLY, WHICH IS APPEARING IN ‘ME’, THE CONSCIOUSNESS PRINCIPLE. THE
UNIVERSE DOESN’T HAVE AN INDEPENDENT EXISTENCE OF ITS OWN. LIKE THE DREAM WORLD, THIS
WHOLE WORLD IS ALSO JUST FLOATING APPEARANCES IN ‘ME, THE NON-MATERIAL CONSCIOUSNESS ‘ME’.
Now śaṅkarācārya says, since the intellect finds it very difficult to understand or accept this, the
upaniṣad tries to give different supportive arguments, so that the intellect will assimilate. Reasoning
is a method to convince the intellect. That reasoning is presented here through this dialogue.
śaṅkarācārya says, previously it was pointed out that all the body-mind-sense transactions are
dependent on 4 lights - sūrya candra agni vāk. śabdādi jyotiḥ. Thus, we have to note a general
fact here. yatra yatra deha vyavahāraḥ, tatra tatra jyoti sādhyatvam asti. Transactions are
possible only in the presence of a jyotiḥ. jyotiḥ means, one light or the other. Similarly, when I do
internal transactions - where no external jyoti is available or usable - those internal transaction also
must have a jyotiḥ! Since it is not a bāhya jyotiḥ, it should be an āntara jyotiḥ. Therefore, any
internal transaction, like thinking, remembering, even dreaming - dreaming is a big transaction! - all
such vyavahāra, must be happening in the presence of one jyoti or the other. deha vyavahāraḥ
jyoti sādhyaḥ, vyavahāravat. Since external jyotiḥ is not there, it must be an internal jyotiḥ.
And then, He makes another brilliant argument. All the 4 external lights already given, the jyotiḥ or
light is not a part, product or property of the body. sūrya jyoti is not part of the body, product of the
body or property of the body. candra jyoti is not part, product or property. agni jyotiḥ is not part,
product or property. śabdādi jyotiḥ is also not. Therefore, for the internal vyavahāra also, there
must be an antarjyotiḥ. Not only there must be an antarjyotiḥ, that jyotiḥ must not be a part,
product or property of the body or the mind. That antarjyotiḥ must be deha mano vilakṣaṇaḥ.
Thus, through this dialogue, we are making an anumānam – ‘svapna vyavahāraḥ deha vyatirikta
caitanya jyoti sādhyaḥ; vyavahāratvāt, jāgrat vyavahāravat’. svapna vyavahāra happens
because of an internal light - deha vyatirikta caitanya jyoti sādhyaḥ - which is different from the
body-mind-sense complex. Like what? jāgrat vyavahāravat – it is like the jāgrat vyavahāra which
is taking place because of a jyotiḥ different from the body-mind-sense complex.
And, this anumānam helps us conclude two things. 1] We have an internal light ; and 2] that
internal light is different from body-mind-sense complex. That internal light is called ātmā.
BOTTOM LINE IS, ‘WE HAVE CONSCIOUSNESS, WHICH IS NOT A PART, PRODUCT OR PROPERTY OF THE
BODY. This is what is going to be revealed in the following mantrās. Continuing -
कतम आत्मे�; योऽयं �व�ानमयः प्राणे हृद्यन्तज्य पर

ु ुष ; स समानः सन्नुभ लोकावनस
ु ञ्चर�, ध्यायती
लेलायतीव; स �ह स्वप् भतू ्वेम लोकम�तक्राम मतृ ्य रूपा� ॥७॥
katama ātmeti; yo'yaṃ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ; sa samānaḥ sann-
ubhau lokāvanusañcarati, dhyāyatīva lelāyatīva; sa hi svapno bhūtvemaṃ lokamatikrāmati
mṛtyo rūpāṇi II [mantra 4.3.7]
So, in the previous mantrā it was said, since the regular 4 lights - sūrya candra agni and śabdadi -
are not available for all our internal transactions, we make use ātmajyotiḥ. And now janaka asks,
‘what is that ātmajyotiḥ?’ katama ātmeti - kataṃ āha ātmā iti janaka uvāca or papraccha. And, in
reply, yājñavalkya gives the definition of the ātmā. A very, very important definition.
“yaḥ ayaṃ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ”. vijñānamayaḥ in this context
means, caitanya svarūpaḥ, cidrūpaḥ, jñānasvarūpaḥ, vijñānasvarūpaḥ, saṃvit-svarūpaḥ - [all
these are different Sanskrit words]. caitanyaṃ, cit, jñānaṃ, vijñānaṃ, saṃvit - all of them mean
the CONSCIOUSNESS principle, which is non-material. Non-material means, it is neither matter; nor a
part, product, property of matter. It is neither matter, nor is it a part, product or property of matter.
That is the ātmā. And, where is it available? hṛdyantarjyotiḥ - it is the inner light with which alone
we are aware of our inner world - thoughts, worries, fears, dreams etc. All that is known by this
CONSCIOUSNESS principle alone. Therefore, it is called antarjyotiḥ. hṛdi antaḥ means, in the heart.
Because, there alone we discover or refer to the ātmā as ‘I am’. THUS, THE ĀTMĀ IS AVAILABLE AS
SELF-AWARENESS. SELF-AWARENESS means, the awareness that ‘I AM IT’. The awareness that ‘I am
here’, is there without any effort. You know that you are here. You never have a doubt, ‘whether I am
here or not?’ That is called SELF-AWARENESS. And, it is always expressed in the form of the ‘I’
thought; the continuously present ‘I’ thought. That ahaṃ vṛtti is SELF-AWARENESS.
bālyādiṣvapi jāgradādiṣu tathā sarvāsvavasthāsvapi vyāvṛttāsvanuvartamānam ahaṃ ity
antaḥ sphurantaṃ sadā II
‘ahaṃ ahaṃ ity antaḥ sphurantaṃ sadā’. Without any effort, SELF-AWARENESS is all the time there.
Even during sleep SELF-AWARENESS is there, but in dormant form. That is why after waking up I am
able to say, ‘I slept’. Otherwise, I would not have known that.
Therefore, 1] ātmā is in the form of CONSCIOUSNESS. 2] CONSCIOUSNESS is available in the form of
SELF-AWARENESS. 3] SELF-AWARENESS is continuously there. 4] SELF-AWARENESS is expressed in the
form of ‘I’ thought, the ahaṃ vṛtti. 5] And, ahaṃ vṛtti takes place in the mind, because every
thought takes place only in mind. 6] And the mind is supposed to be in the heart, because -
according to śāstra - the location of the mind is the heart alone. During deep-sleep state, the mind
resolves into the heart. During jāgrat avasthā, the mind spreads, travels all over. That is why during
sleep when somebody touches us, we don’t recognize. Because, the mind is withdrawn.
Therefore, ātmā is CONSCIOUSNESS. CONSCIOUSNESS is SELF-AWARENESS. SELF-AWARENESS is in the
form of the ‘I’ thought. ‘I’ thought is in the mind. Mind is in the heart. Therefore, ātmā hṛdi
antarjyotiḥ. In fact, the word ātmā means SELF. It is in the form of antarjyotiḥ, the inner-light.
Then, prāṇeṣu - in the proximity of every sense organ. [Here the word prāṇa means, all the sense
organs. Why do we say, ‘in the proximity of all the sense organs?’ Because, the ātmā alone blesses
all the sense organs to do their functions. What is the function of any sense organ? The very word
indicates sensing the surroundings. I sense the śabda. I sense the sparśa. Sensing is knowing.
Sentiency. Therefore, every sense organ is capable of sensing because of ātmā’s blessing.
Therefore, ātmā is the CONSCIOUSNESS, it is available in the heart as SELF-AWARENESS, as ‘I’ am.
And it is in the proximity of every sense organ, blessing every sense organ with sentiency.
“śrotrasya śrotraṃ manaso mano yad vāco ha vācaṃ …” [we learnt in some upaniṣad, in some
yuga! kena upaniṣad 1.2]. Okay.
śaṅkarācārya writes very, very elaborate commentaries on all these mantrās. Sub-commentaries
are double that size. Sub-sub commentaries, triple the size! So much enquiry śaṅkarācārya does.
When we say, SELF-AWARENESS is available in the heart, then we may think that awareness is
confined. And therefore, limited. Because it is antarjyoti, internal light in the heart. Once I say, an
object is in the pot, what do you conclude? The object must be smaller than the pot! Right? So, if
ātmā is within the body, within the heart, ‘it must be very small’. So, we may get this notion here.
The upaniṣad wants to remove that notion. Therefore, it says, ‘puruṣaḥ’. śaṅkarācārya comments,
‘pūrayati sarvam iti puruṣaḥ. Thus, it is not only in the body, it extends beyond the body also.
And that is why, if you remember the 5 features of consciousness, [these are all the sources for
the 5 features!] 1] CONSCIOUSNESS is not a part, product or property of the body. 2] CONSCIOUSNESS
is an independent principle, which pervades and enlivens the body. antarjyotiḥ. A very important
one. 3] CONSCIOUSNESS is not limited by the boundaries of the body. That is said here as puruṣaḥ.
puruṣaḥ means, pūrayati sarvam iti puruṣaḥ. It is in the body also. Don’t say in the body only. It
is in the body and also beyond. Like what? Coming back to our example, the light is experienced on
the palm. You don’t experience the light even one inch away from palm. Yet, even though you see
the light on the palm only, you know that the light is beyond that also. Thus, light is not limited by the
boundaries of the palm. On the palm it is experienced. Beyond the palm, it is not experienced. But it
is present. Similarly, CONSCIOUSNESS is in the body. Experienced in the body. And it is outside the
body also, Extending how much? Infinitely!
And then the 4th feature. 4] CONSCIOUSNESS continues to exist even after the body perishes. Mind
perishes. Brain perishes world perishes. But CONSCIOUSNESS continues. Just as, even when I
remove my palm, light will be there. I don’t see it. But it is there. Finally, the 5th feature. 5] The
surviving pure CONSCIOUSNESS is not accessible, not because it is absent; but because there is no
medium for it to express itself.
THUS, ĀTMĀ IS LIMITLESS CONSCIOUSNESS. THE ETERNAL, ALL-PERVADING CONSCIOUSNESS IS THE
ĀTMA; WHICH IS MYSELF, WHICH IS EVER FREE FROM ALL THE SAṃSĀRA. NITYA MUKTA SVARŪPAḥ IS THE
NATURE OF THE ĀTMĀ.
Up to now the story is wonderful. And then comes the problems. Like somebody said, ‘I was in love
with that person and we were very happy’. ‘What happened, anybody objected?’ ‘No, we got
married’. So, ‘we were very happy’ means? [Okay, if you understand fine, otherwise don’t bother].
Until now ātmā is fine. But now the problem starts. What is that? Now the upaniṣad introduces a
second version of the ātmā. The first version is the original CONSCIOUSNESS. As we were seeing in
manīṣā pañcakaṃ, “kiṃ gaṅgāmbuni bimbite'mbaramaṇau cāṇḍālavīthīpayaḥ pūre vā'ntaram
asti kāñcanaghaṭīmṛtkumbhayorvā'mbare” [Is there any difference in the reflection of the sun in
the waters of the Ganges or in the puddle of water in the street of an outcaste?] Just as one sun
gets reflected in various reflecting mediums, the ātmā also gets reflected in the mind and forms
reflected CONSCIOUSNESS or cidābhāsaḥ. The original is called parama ātmā. The reflected is
called jīva ātmā. One is my original version. Another is my reflected version, vyāvahārika version.
Thus, I have got 2 versions - paramātmā version, which is the original ‘I’ and the jīvātmā version,
which is the vyāvahārika version or transacting version. That is introduced here.
“saḥ samānaḥ san”. saḥ means, that original, infinite CONSCIOUSNESS. samānaḥ san - gets
reflected in the buddhi and becomes the finite cidābhāsa. samānaḥ means, a finite entity reflected
in the buddhi. cidābhāsaḥ bhūtvā - having become the cidābhāsa, what does it do? Now that it
has become finite, wherever the body travels, the mind also will travel. Wherever mind travels
cidābhāsa also will travel. And where will the original CONSCIOUSNESS travel? Original
CONSCIOUSNESS cannot and doesn’t travel. The jīvātmā version alone endlessly travels from one
loka to another. So, what is the definition of jīvātmā? Reflected CONSCIOUSNESS available in the
śarīra trayaṃ. śarīra trayaṃ is called the reflecting medium. cidābhāsa is called the reflected
CONSCIOUSNESS. Reflecting medium + reflected CONSCIOUSNESS = jīvātmā.
That jīvātmā is my own avatāraḥ, just as bhagavān takes avatāra as rāmā. Even though
bhagavān is acyutaḥ, anantaḥ and so He cannot travel anywhere, once He takes an avatāra as
rāmā, He becomes an individual. Is born in some body, In some place. [The teacher asked, ‘where
was rāmā born? Student answered, ‘in Babri Masjid’!] Therefore, rāmā has got parents, a śarīraṃ,
a location of birth etc. rāmā travels in the forests. rāmā loses sītā. rāmā cries. All these stories
come. Even though bhagavān is nityaḥ śuddhaḥ buddhaḥ muktaḥ, once bhagavān takes
avatāram all stories follow! Similarly, every jīvātmā is an avatāram of paramātmā only. The only
difference is, we do not know this fact, whereas bhagavān knows He has only taken an avatāra.
Therefore, ‘saḥ samānaḥ san ubhau lokau anusañcarati’ - the jīvātmā travels in this current world
using this body, and also in the other worlds, using different bodies. Thus, going from body to body,
the jīvātmā goes from loka to loka. ‘I’, as paramātmā, do not do any such thing; but, as jīvātmā, I
get into a huge vyavahāra, similar to suṣupti. Comfortably lying down in bed, we enter the dream
and do all types of vyavahāra. Even though it is only dream,’ for a dreamer, the dream is not dream,
in dream’. Therefore, it becomes a serious problem! Similarly, according to vedāntā, this jāgrat is
also another dream only. This jīvātmā is also another dreamer only. In suṣupti [dream-1], we do
one set of vyavahāra; and in jāgrat [dream-2], we do another set of vyavahāra. Both dreams are
however, mithyā only. Dreamer’s jīvātmā is also mithyā, waker’s jīvātmā is also mithyā. But the
jīvātmā doesn’t know this particular fact. Therefore, life becomes a burden in jāgrat as well as
suṣupti! And, how it becomes a burden is going to be discussed hereafter.
samānaḥ san = cidābhāsaḥ bhūtvā, ubhau lokau = iha loka para lokau ca, anusañcarati - the
jīvātmā continuously travels. And once we identify with the cidābhāsa, we don’t know that we are
the cit. We take our self to be the cidābhāsa. And, cidābhāsa’s connection with the mind is
inseparable. cidābhāsa can never get out of one’s mind, because reflecting medium and reflected
CONSCIOUSNESS can never be separated. Reflecting medium and original CONSCIOUSNESS there is
no connection at all, at any time. Whereas, reflecting medium and reflected CONSCIOUSNESS can
never be separated. As cidābhāsa, we are ever connected to the mind. Therefore, mental problems
are not just mental problems. We say, ‘they are my problems’. Further, through the mind we get
connected to the physical body. Mind and body also cannot be separated throughout this life.
Therefore, through the mind we get connected to the body physical problems are no more physical
problems. We say, ‘they are my problems’. Because, as cidābhāsa we can never get separated
from the body-mind-sense complex. Therefore, the mental conditions become our conditions.
“dhyāyatīva lelāyatīva”. Two examples are given here. lelāyati iva - sometimes the mind is a
wandering mind. It can happen in the class also. So, suddenly it will go around. Poor swāmījī will be
vanarodanam iva [will be crying in the woods]! I don’t exist. bṛhadāraṇyaka doesn’t exist. Suddenly
you think, ‘did I lock the car properly?’ Class ேபாச்! So, lelāyati iva. And then what happens? You
come back. ‘O my god, bṛhadāraṇyaka class is going on’. So, again you focus. dhyāyati iva. So,
now I am wandering; now I am focusing. Thus, the mental conditions become my condition. Like,
now I am worrying; now I am happy; now I am thinking; now I am planning. Thus, the word ‘I’
becomes synonymous with the body-mind-sense complex. Why? Because as cidābhāsa, one can
never be away from that. dhyāyatīva lelāyatīva.
Hereafter the upaniṣad introduces another interesting and unique topic. [These are all unique to
bṛhadāraṇyaka upaniṣad]. We have talked about re-birth. But we have never studied how the
actual rebirth happens, the process. The upaniṣad says, the jīva leaves this physical body and
takes another physical body. But we don’t see that phenomenon happening. When somebody is
dying, we don’t see that jīva and cidābhāsa leaving this physical body and taking another body etc.
We don’t see. We talk about that only based on śāstric explanation. śāstraṃ says, when the
sūkṣma śarīraṃ leaves the sthūla śarīraṃ, the physical body becomes dead. And the sūkṣma
śarīraṃ gets associated with another physical body and continues to transact.
Suppose you want to know how it happens, the upaniṣad says, we have got a wonderful example
or model in the current life itself. And if we say study that model, we can understand about re-birth.
What is that? Dream is that model, example. How? Because when we go to dream, we withdraw
from this physical body. It is lying down on the bed. But we are not even aware of the body. We don’t
use that body. That means, our sūkṣma śarīraṃ has as though left this physical body. Not for good!
If it leaves for good, it will be maraṇaṃ. But in suṣupti, it is as though left this physical body. Why?
It is no more available for me. We won’t even know the condition of the physical body. Some people
roll and even fall down! We won’t know where we are. And we enter the dream and do lot of dream
transactions. There also we talk, walk, travel, eat, do everything. We are using a body in dream. The
question is, what physical body we use? Certainly not this physical body. That means what? We are
creating a new physical body in the dream. The type of that body is determined by whom? And who
decides the dream itself? Questions will come.
‘I am not able to decide my dream. If I can decide, wonderful! Every day it will be sweet dreams.
Now only others wish us sweet dreams!’ So, we do not have control over our dreams. What about
bhagavān? Does bhagavān control our dreams? No. Then, I will complain to bhagavān – ‘why are
you giving me terrible dreams?’ Therefore, neither bhagavān nor our freewill decides our dreams.
So, what decides? Our karma alone decides. Therefore, with karma we generate a new physical
body in dream. And the physical body exists in a new world, which world is different from the
bhūloka. The dream world is not a bhūloka. It is not even located in bhūloka. So, it is located in a
different world, which also is projected by karma. So, a karma-projected world; a karma-projected
body; and karma-projected transactions and experiences. karma-generated time. Time is also
different. Space is also different. In a one-minute dream, we get children and grandchildren. We go
to America and come back. How? Dream time has got a different scale. There is a new world, a new
body, new transactions. There also we exhaust our puṇyam and pāpam. puṇyam we exhaust
through good dreams. pāpam we exhaust through bad dreams.
Now veda says, similar things happens in re-birth also. The only difference is, in dream we go away
from this body, temporarily. But we come back to the same body. Only, we don’t use this body in
dream. In re-birth, however, this body is dropped for good. Then, what do we do? Exactly as in
dream, a karma-based new body is taken. It is not will-based creation. With that body we are in a
different world. That world also is generated by karma. karma-generated body; karma-generated
world. bhuvarloka, suvarloka are different from bhūloka. All, karma generated worlds. karma-
generated time and space too. And we have a different, karma-generated body. karma-generated
transaction. How does it happen? It’s exactly as in dream.
The upaniṣad gives the dream example first. Thereafter, it will talk about re-birth. As example for re-
birth, dream is introduced here. “saḥ hi svapnaḥ bhūtvā imaṃ lokam atikrāmati mṛtyoḥ rūpāṇi”.
saḥ - the waker jīvātmā, svapnaḥ hi bhūtvā - leaves the waker’s word and becomes dream
jīvātmā. svapnaḥ here means, svapna jīvātmā. And, imam lokam atikrāmati - the moment we
enter the dream, this world is no more present or relevant to us. If we have got thirst in dream, we
require which water? In dream we require only dream water. And, if there is no water in dream world
we will suffer, even though as a waker jīvātmā we may have gone to bed with a huge jug of water
near the head! Water is near. But it is not available in dream. Similarly, the moment we enter the
dream, imaṃ lokam. imaṃ lokam means, waker’s world and waker’s body, the śarīraṃ.
atikrāmati – goes beyond, steps out of. How? mṛtyoḥ rūpāṇi – as though dead. More in next class.
ॐ पूण्
कतम आत्मे�; योऽयं �व�ानमयः प्राणे हृद्यन्तज्य पर

ु ुष ; स समानः सन्नुभ लोकावनस
ु ञ्चर�, ध्यायती
लेलायतीव; स �ह स्वप् भतू ्वेम लोकम�तक्राम मतृ ्य रूपा� ॥७॥
katama ātmeti; yo'yaṃ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ; sa samānaḥ sann-
ubhau lokāvanusañcarati, dhyāyatīva lelāyatīva; sa hi svapno bhūtvemaṃ lokamatikrāmati
mṛtyo rūpāṇi II [mantra 4.3.7]
Through a series of questions and answers in the first 6 mantrās, yājñavalkya taught janaka that
the ultimate light is the light of CONSCIOUSNESS. For all the worldly transactions we use various lights
in the form sūrya jyotiḥ, candra jyotiḥ, agni jyotiḥ, and vāk jyotiḥ. And, whenever all these jyotis
are not available, especially when we are doing our internal transactions - like, thinking, dreaming,
[both day dreaming as well as night dreaming] etc. in all these internal transactions we do not use
any of these conventional, external lights. Still, to transact some light is required. That light, which is
the ultimate, is the light called ātmā. “ātmaivāsya jyotir bhavati iti, ātmanā eva ayaṃ jyotiḥ āste
palyayate karma kurute vipalyeti iti”. [Not Tamil பல்ல] vipalyeti means, viparyeti ityarthaḥ.
Then janaka asked the crucial question, “katamaḥ ātmā iti”. What is the ātmā? That ātmā alone is
being defined in this very important 7th mantra. 4-3-7 is an important mantra. We saw in the last
class that yājñavalkya defines the ātmā as ‘THE CONSCIOUSNESS PRINCIPLE’. The Sanskrit word
used here is vijñānamaya puruṣaḥ. vijñānamayaḥ here, is not the name of the kośa. Here,
vijñānamayaḥ means, caitanya svarūpaḥ - of the nature of CONSCIOUSNESS.
Whenever we use the word CONSCIOUSNESS, we should automatically recollect its 5 features. 1]
CONSCIOUSNESS is not a part, product or property of the body. 2] It is an independent principle, which
pervades and enlivens the body. 3] It is not limited by the boundaries of the body. 4] It continues to
exist even after the body perishes. 5] The surviving pure CONSCIOUSNESS is not accessible since the
transacting medium is not available. It is transcendental CONSCIOUSNESS. This is the original ātmā.
Then yājñavalkya introduces a lower version of the same ātmā. Just as bhagavān has got His
original nature and bhagavān takes a worldly version also. Born on an aṣṭamī day and gone on
another day! That is also bhagavān’s version. We call that an avatāraṃ of bhagavān. avatāraṃ
comes and goes, whereas the original bhagavān doesn’t come and go. āyā rām, gayā rām is
applicable only to the worldly version, not to the original version. So, just as bhagavān has got 2
versions – higher, original & lower, empirical - caitanyaṃ also got original CONSCIOUSNESS version
and a reflected CONSCIOUSNESS version.
The original CONSCIOUSNESS is an all-pervading one; the reflected CONSCIOUSNESS version is
available not everywhere, but only in the reflecting medium. And what is the original reflecting
medium? The kāraṇa śarīraṃ is the first reflecting medium. Through the kāraṇa śarīraṃ the
reflected CONSCIOUSNESS flows into the sūkṣma śarīraṃ. And through the sūkṣma śarīraṃ, it flows
into the sthūla śarīraṃ. Thus, there is the cidābhāsa, which pervades only the śarīra trayaṃ, not
beyond that. Thus, it is a localized version, finite version. It is also intimately associated with the
śarīra trayaṃ. The original CONSCIOUSNESS does not have any connection to śarīra trayaṃ, since
it is advaitaṃ, second-less. But the reflected CONSCIOUSNESS has got connection with the śarīra
trayaṃ, which connection cannot be separated. The reflection and the reflecting medium can never
be separated. As long as the medium is there, the reflection will also be there.
Class 76 –5th Nov 2018 – mantra 4-3-7 and 4-3-9 Download from www.arshaavinash.in Page 1
And yājñavalkya introduces both the original CONSCIOUSNESS and reflected CONSCIOUSNESS
version. He wants to say that the reflected CONSCIOUSNESS version is a saṃsārī. Because it is finite,
and because it is connected to the śarīra trayaṃ, it will have to go through all the experiences
belonging to śarīra trayaṃ. Not only reflected CONSCIOUSNESS will have to go through the
fluctuations of śarīra trayaṃ, after death when the śarīram travels, the reflected CONSCIOUSNESS
also will travel along. [Of the 3 bodies - sthūla, sūkṣma and kāraṇa - how many survive death? The
sthūla śarīraṃ alone will be dropped here for the relatives to do karma and rites. The other 2
bodies - sūkṣma and kāraṇa śarīraṃs - continue to serve as reflecting mediums and thus, both of
them, along with the reflection, will travel]. Therefore, reflected CONSCIOUSNESS is the travelling
version of the ātmā. Therefore, whenever we talk about the travelling ātmā,
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ I jaghanyaguṇavṛttisthā adho
gacchanti tāmasāḥ II [gītā 14-18]
sātvic ātmā will go to higher lokās, rājasic ātmā will remain in middle loka, tāmasic ātmā will go to
lower lokās. Thus, whenever we talk about the travelling ātmā, which version are we talking about?
The reflected CONSCIOUSNESS version along with the 2 bodies - sūkṣma and kāraṇa śarīraṃs - will
only travel and take another body, do lot of karma and die. And again, take another body. punarapi
jananaṃ, punarapi maraṇaṃ cycle will continue for the reflected CONSCIOUSNESS version.
And the upaniṣad gives a model, an example. What is that? svapna is the example. When I go to
svapna, what do I do? I keep the kāraṇa śarīraṃ intact, sūkṣma śarīraṃ intact. But this physical
body that I normally use for all transactions I drop in the bed. I do not use it in svapna. And then
what do I do? I have a dream manufacturing system! For which, the raw material is the vāsanās
stored in the kāraṇa śarīraṃ. And, out of these vāsanās I create a brilliant or terrible dream. It has
its own world. And, I take a special physical body, complete with sense organs. Everything is there.
Family members are also freshly created. I create my son, my daughter and others and interact with
them. Even a person or family member living abroad or long dead maybe brought into the dream.
Thus, the dream śarīram is different, prapañcaṃ is different, sense organs are different, deśa is
different, even kālam is different. Thus, I create a full-fledged loka, with a fresh body, whose nature
is determined by my own karma and vāsanās.
Now what the upaniṣad says is, we have this dream experience regularly. You extend it further.
That is punarjanma. The only difference is, when you enter a dream you can spend some time in
that dream and then come back to your original physical body and continue your transactions. In the
case of death however, you leave this body for good. You cannot come back again to this body.
Even if you want to come back, the family members make sure that you cannot. The body is
disposed of. So, the only difference is, one is returnable loka. Another is non-returnable. Experience
is of course the same.
So, it was said, “saḥ samānaḥ san ubhau lokau anusañcarati”. samānaḥ san = cidābhāsau
bhūtvā. Means, that original CONSCIOUSNESS, taking up the reflected CONSCIOUSNESS version,
ubhau lokau anusañcarati - it goes to different lokās. Original CONSCIOUSNESS cannot go to any
loka. Why? It is all-pervading already! And as cidābhāsaḥ, it engages in transactions also in each
loka, depending upon the activity of the reflecting medium. So, when the mind is wandering, I am
wandering. ‘I’ here means the cidābhāsa version of me. I then claim, ‘I am wandering’. And when
the mind is focused, I don’t say, ‘mind is focused’, I say, ‘I am focused’. And as the reflected
CONSCIOUSNESS version, I go through different conditions also, depending upon the reflecting
medium. And, so the svapna example – “sa hi svapno bhūtvā imaṃ lokam atikrāmati mṛtyo
rūpāṇi”. svapnaḥ bhūtvā - having entered the svapna. Entering the svapna means, what? svapna
śarīra also has got cidābhāsa. The dream physical body is sustained only by cidābhāsa.
Therefore, svapnaḥ bhūtvā means, svapnāsthaḥ cidābhāsaḥ bhūtvā.
And the moment I enter the svapnam, my connection with this world, with this body and the people -
all such connections are completely cut off. I transcend this connection. imam lokaṃ atikrāmati -
here imam lokaṃ means, this kārya karaṇa saṅghātaṃ - association with this body-mind-sense
complex I transcend or I go beyond. And what are they? mṛtyoḥ rūpāṇi - which are the products of
mṛtyu or kāla tattvaṃ. Every being & thing is a product of time. Why? [All very beautiful statements,
worth thinking over]. Why ‘products of time’? Because, time alone ripens our karma. kāla tattvaṃ
alone ripens from the sañcita karma a particular bunch of prārabdha is gradually getting prepared.
Now preparations is going on for the next prārabdha. Current prārabdha is already operational. We
are going through it evidently. But, as even we are going through the earlier one, the next bunch of
prārabdha is gradually getting ready, collected form the huge sañcita karma mountain! Who
determines which part of karma should ripen? It is all decided by the kāla tattvaṃ. And therefore, at
the right time, the full bunch of next prārabdha will be ready.
Now, it is time for completion of the current prārabdha. Body is ready to die. And exactly at the time
of death, current prārabdha is exhausted. And the next bunch of prārabdha takes over. Not only
that. According to śāstraṃ, the next bunch of prārabdha creates a new physical body also. When?
At the time of death itself. When the kāraṇa śarīraṃ and sūkṣma śarīraṃ are travelling, the next
physical body also has been very, very minutely formed. So, we are in fact carrying our own next
physical body. No mother produces that body. What happens then? [We are supposed to have seen
that in pañcāgni vidyā]. Even though we carry the next physical body, it is not functional. That body
has to go through 5 stages, called pañca agnayaḥ. What are those 5 stages? svarga, megha,
bhūmi, puruṣa and nārī.
The mother is therefore, not the producer of the body. Mother only provides the ideal field in which
the body grows and matures. So, the 3 śarīrams [kāraṇa śarīraṃ, sūkṣma śarīraṃ and next
sthūla śarīraṃ (which is non-operational)] plus the cidābhāsa in invisible form, first go to svarga,
then to megha, and from megha, come down from the clouds through the rains. In chāndogya,
brahmasūtra and all, it is very elaborately discussed. vṛṣṭi rūpeṇa – in the form of rains it comes
and gets into the plant kingdom. The plant becomes our food. In the food, what is there? kāraṇa
śarīraṃ! Therefore, kāraṇa śarīraṃ, sūkṣma śarīraṃ and the would be sthūla śarīraṃ travel
through the food and reach the male body which is ready for parentage. That is called puruṣa
śarīram + retasic saṃyoga. In chāndogya upaniṣad, the productive male is called retasic. Thus,
the 3 śarīrams + cidābhāsa comes to father’s body and he becomes pregnant with the baby.
From the father’s body it is transferred to the mother. She does not produce. But that core body -
which is already there - is transferred from the father to the mother. Like a mango seed, containing
the core of the mango tree is there and when you pour water, that water does not produce the
mango. The mango core is nourished by the water, the fertilizers etc. The same water if it is applied
to a coconut seed, the water remaining the same, it will only nourish the core which is already there,
namely the coconut core. Similarly, mother gives nourishment to the core body which has been
travelling and coming from the father, that core jīva is nourished by the mother. Nourished by the
father. None of them produce the body. Okay.
And, all these are decided by kāla tattvam. There’s an expression, ‘if the time is ripe’. So, the jīva in
the food has to reach a productive male. If the jīva in the food reaches somewhere else, a non-
productive male, then the jīva cannot be born. It has to wait for another appropriate opportunity.
“etaddhi durlabhataraṃ loke janma yadīdṛśam” [gītā 6.42]. “tasmāt etaddhi durlabhataraṃ
duṣprapatataraṃ” - chāndogya expression. It is very difficult to come to human janma. And all
these are determined by kāla tattvaṃ. Therefore, body is called mṛtyu rūpam, kālasya kāryaṃ.
Therefore, mṛtyo rūpāṇi means, the body, sense organs etc. What a language! kārya karaṇa
saṅghāta is called mṛtyu rūpāṇi, a product of time. And this body we transcend when we go to the
svapna loka and again we come back to this body on waking. But, at the time of death, we
completely quit the body. We have to pack and move. This is the biography of which version of
ātmā? The reflected CONSCIOUSNESS version of ātmā. Original CONSCIOUSNESS doesn’t pack or
move. Continuing, mantrā 8 -
स वा अयं पर
ु ुष जायमानः - शर�रम�भसम्पद्यमा - पाप्म�भ संसृन
◌यतम ; स उत्क्र ा - �म्रयमा - पाप्मन
�वजहा�त ॥८॥
sa vā ayaṃ puruṣo jāyamānaḥ - śarīramabhisampadyamānaḥ - pāpmabhiḥ saṃsṛjyate; sa
utkrāman - mriyamāṇaḥ - pāpmano vijahāti II [mantra 4.3.8]
This topic was the one which I summarized now. It is very elaborately discussed in bṛhadāraṇyaka
and chāndogya upaniṣads as also in brahmasūtra in tadantarapratipatti adhikaraṇam. A very
big section. According to tradition, vyāsācārya wanted to conduct an examination for śaṅkarācārya
it seems, to find out whether He is fit to write a commentary on the brahmasūtra. Commentary on
brahmasūtra requires vast knowledge and śaṅkarācārya wanted to write a commentary. And as
the author of brahmasūtra, vyāsācārya wanted to make sure that śaṅkarācārya was intellectually
equipped for the task. Therefore, He asked śaṅkarācārya to comment upon one particular
adhikaraṇaṃ. That is the tadantarapratipatti adhikaraṇam. And, is,
“tadantarapratipattau raṃhati saṃpariṣvaktaḥ praśnanirūpaṇābhyām II” [sūtra 3.1.1]
And, the bhāṣyam of the sūtra uses the word bhūtasūkṣmaiḥ, which refers to the minute physical
body that we carry ourselves after death. bhūta sūkṣmam is a very, very small physical body, like
DNA or RNA. That word is used there. Here, “sa vā ayaṃ puruṣaḥ jāyamānaḥ”. This puruṣa
[ātmā]. [upaniṣad uses the word ātmā in a generic sense. We should see the context and ask, is it
the original CONSCIOUSNESS version or the reflected CONSCIOUSNESS version that is referred to here.
Like if a news item refers to ‘Gandhi’, you should know which version is referred to, since in India we
have so many versions of Gandhi. Higher versions and lower versions are there! So, based on the
context you decide which version is referred to there]. Here, puruṣaḥ is followed by jāyamānaḥ - at
birth. So, here it means, the reflected CONSCIOUSNESS version. And, what do you mean by birth?
“śarīraṃ abhisampadyamānaḥ”. Birth is not the origination of jīva, because jīva is already there
with kāraṇa śarīraṃ and sūkṣma śarīraṃ. Therefore, birth in this context is nothing but acquisition
of a new physical body.
vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro'parāṇi I tathā śarīrāṇi vihāya jīrṇānyanyāni
saṃyāti navāni dehī II [gītā 2-22]
We are only dropping our external physical body and taking on another newer version. “śarīraṃ
abhisampadyamānaḥ”. śarīram means, sthūla śarīraṃ. abhisampadyamānaḥ is the definition of
jāyamānaḥ. jāyamānaḥ = śarīram abhisampadyamānaḥ. And, “pāpmabhiḥ saṃsṛjyate”. The
moment that connection [between jīva and sthūla śarīraṃ] comes, pāpmabhiḥ - all the karma
connection also comes. Because, all the 3 śarīrams are under the grip of sañcita karma,
prārabdha karma. None of these three śarīrams are free. Only difference is, in kāraṇa śarīraṃ,
karma is in dormant form. In physical body, it is in active mode. śarīra sambandha means, karma
sambandha. karma sambandha means, helplessly we have to go through ups and downs. mātrā
sparśāstu kaunteya. Even if it is bhagavān’s own avatāraṃ. Even rāmā will have to be in the
palace one day; in the forest another day. Silk garments one day; bark garments another day. All
that cannot be avoided. “pāpmabhiḥ saṃsṛjyate”. Here pāpa refers to both puṇyam and pāpam.
saṃsṛjyate = through the body connection. And, “saḥ utkrāman - mriyamāṇaḥ - pāpmanaḥ
vijahāti” – at the time of death, the karma sambandha also ends. So, the number of years of life-
span is determined by prārabdhaṃ. Only in extraordinary cases, the life span can be reduced or
increased. It is possible in extraordinary cases. But, generally, life-span and prārabdha are
connected and regulated by bhagavān the karmaphala dātā.
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ I manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati II
śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt II
[Verses 7 & 8 of gītā]. The entire 15th chapter many people chant while finishing the பாயசம.
utkrāmān priyamānāḥ. utkrāmān - when the cidābhāsa has to leave the body. So, maraṇam or
death is nothing not the end of everything. It is only the end of the relationship with the current body.
utkrāmān pāpmanaḥ vijahāti - all the karmāṇi associated with this body ends. karma sambandha
ends temporarily during svapna. It ends permanently during maraṇam. Continuing, mantra 9 -
तस् वा एतस् पुरुषस द्व एव स्थान भवत: - इदं च परलोकस्थान च; सन्ध् तत

ृ ीयं स्वप्नस्थ; तिस्मन सन्ध् स्थान
�तष्ठन्ने उभे स्थान पश्�त – इदं च परलोकस्थान च । अथ यथाक्रमोऽ परलोकस्थान भव�त
तमाक्रममाक्रम्योभयान आनन्दाश◌
ा् पश्य�; स यत प्रस्व�, अस् लोकस् सवार्वत मात्रामपाद स्वय �वहत्,
स्वय �नमार्, स्वे भासा, स्वे ज्यो�तष प्रस्�त; अत्रा पर
ु ुष स्वय ज्यो�तभर्व ॥९॥
tasya vā etasya puruṣasya dve eva sthāne bhavataḥ - idaṃ ca paralokasthānaṃ ca;
sandhyaṃ tṛtīyaṃ svapnasthānaṃ; tasmin sandhye sthāne tiṣṭhannete ubhe sthāne paśyati –
idaṃ ca paralokasthānaṃ ca । atha yathākramo'yaṃ paralokasthāne bhavati tamākramam-
ākramyobhayānpāpmana ānandāṃśca paśyati; sa yatra prasvapiti, asya lokasya sarvāvato
mātrāmapādāya svayaṃ vihatya, svayaṃ nirmāya, svena bhāsā, svena jyotiṣā prasvapiti;
atrāyaṃ puruṣaḥ svayaṃ jyotirbhavati II [mantra 4.3.9]
Here, in the first part of the mantra, the upaniṣad is talking about a rare phenomenon, which can be
better understood with an example. Suppose I am in the middle of a hall or room, I will be able to
see the hall clearly all around. And, if I go near the door connecting this hall and the next, I will be
able to see current hall and I can also get a glimpse of the hall that I am about to enter. I am near
the doorway, from there I can see the other hall also. But, if I am at one end, I can see only this hall.
Similarly, when we are in the middle of life, we can get the experiences pertaining to the current
janma only. But, when we are in the beginning of a new janma, we have not completely left the
pūrva janma. We have left it, but we are still near the door. In the same way, during the very end of
life also, when we are about to enter the next life, one can have glimpse of the next janma also. So,
in the beginning of a janma, we have just left the previous life. Towards the end of a janma, we are
about to enter the next life. Thus, during these 2 periods, [beginning of a janma and end of a janma]
the jīva can get glimpses of the past janma [when new life is just beginning. Like when one is a
baby]. And similarly, at the very end of the current janma one can have glimpse of the next janma
also. And the upaniṣad says, both these happen in our dreams. Therefore, dream is considered to
be the corridor connecting two janmas. Two janmas means, current janma and past janma. Or,
current janma and future janma. That means, a baby can get two-fold dreams. One corresponding
to the current life and one relating to its past life, which it has just left. Similarly, for a very old
person. It is like you keep some dish in a vessel. Then after washing it, you keep a new dish.
Sometimes, in the new dish you will get the smell of the old dish, especially if the earlier one had a
strong odour, like garlic. That smell may continue even after 4 - 5 dishes have been changed! It will
have the smell of the previous and current dishes. Similarly, the baby is in a corridor connecting
current janma and past janma. And, when we are old, then also we get 2 types of dreams. It is
possible. It is all difficult to locate or place a finger and point out. Still, it is a theory the upaniṣad
gives. Some of the dreams will be indicative of – like, in English there is an idiom, ‘coming events
cast their shadow before’.
Therefore, svapna is called the corridor, the sthānam in Sanskrit. It is sandhyā sthānam. What is
the definition of sandhyā? You cannot say it is night; you cannot say it is day. sandhyā is the
corridor. Between the previous night and current day is prāthaḥ sandhyā. Similarly, sāyaṃ
sandhyā is the corridor between the day and the night. sandhyā means, sandhi sthānam, the
junction or corridor or the door you can say. Now look at this.
All these discussions are about which puruṣa? Remember, the entire discussion is on reflected
CONSCIOUSNESS version, the lower version of me. “tasya vā etasya puruṣasya dve eva sthāne
bhavataḥ” - this lower version of the self is only in two locations. What are they? “idaṃ ca para
loka sthānaṃ ca” - the current life and the other life. paraloka can be either past paraloka or it can
be the future paraloka. Both are called paraloka. Any loka other than this loka is called paraloka.
All paraloka put together is taken as one loka. idam lokaṃ and paralokam. Means, current janma
and any other janma; current śarīram and any other śarīram.
And what is svapna? “sandhyaṃ tṛtīyaṃ svapnasthānaṃ” – the location or state of the svapna
serves as a corridor loka, connecting the iha loka and para loka. sandhi sthānam, which we can
take as the third loka. It is as though it is a third location. [Can we count the corridor as a hall? In
between two countries also they have land, called no man’s land]. We can say svapna is a third
loka or it is a corridor connecting the two lokas. So, what does this jīva do? “tasmin sandhye
sthāne tiṣṭhannete” - remaining in that corridor in the baby / child stage or in his old age, “ubhe
sthāne paśyati idaṃ ca paraloka sthānaṃ ca” - he looks either at his past and present life, or he
looks at his present and future life. This world and the other world he sees.
And how is it possible? That principle is talked about. It is possible because, in the case of a baby
the past experiences are there in the form of vāsanās already gathered in previous janma and the
current vāsanās have not yet started to accumulate. There is as though a fresh mind as a baby,
because we accumulate current vāsanās only as we grow. In the case of babies, the current
ihaloka vāsanās have not become dominant enough, whereas, the past vāsanās alone are.
Therefore, it gets glimpses of the past. And in the case of old people nearing their end, the next
bunch of prārabdha is almost ready to fructify. All shaped and kept ready. Only it has to be
activated. And because it is almost ready, a jīva in his last stages is able to get glimpses of the
consequences of the karma which is going to fructify in his next janma. Remember the idiom,
‘Coming events cast their shadows before’. It’s like a person before he is about to begin a talk or
sneeze, you recognise that. Like that, karma - even before it fructifies, it will give an indication. What
one will become in adulthood, the indications are generally seen in one’s childhood itself.
And, “atha yathā ākramaḥ ayaṃ paralokasthāne bhavati”. Here, the word ākramaḥ means,
karma. [These are all unique words which based on dictionary you can never translate. Contextual
meaning arrived at by applying mīmāṃsā principles. Principles used for vedic interpretation is
called mīmāṃsā. It is a huge śāstraṃ, with varieties of rules. And when śaṅkarācārya interprets
something, every interpretation is a sound interpretation, which the ācārya can defend even if 100
scholars challenge Him! The dictionary meaning of ākramaḥ is, attacking someone. But here,
ākramaḥ means, karma. karaṇa vyutpatti. ākrāmati paraloka sthānam anena karmaṇā iti
ākramaḥ. That karma by which a person goes to another loka, that karma is called ākramaḥ.
ā+kraṃ dhātu. karaṇa vyutpatti. It is called so because, ena karmaṇā paralokam ākramati tad
karma ākramaḥ iti ucyate].
So, whatever be the karma through which he is going to go to next janma, that karma is already
ready. And jīva contacts that ripening karma. Very careful, these are all not deliberately done, but it
occasionally happens. The jīva contacts that karma and get glimpses of the future.
Therefore, “tam ākramam ākramya ubhayān pāpmanaḥ ānandān ca paśyati”. tam ākramam
ākramya = tam karma sambandhaṃ prāpya. ākramya means, coming in contact with that
ripening karma. Because of that contact, paśyati - jīva gets a unique experience of a peep into the
past / future. ubhayān pāpmanaḥ ānandān ca paśyati – some of them pleasurable experiences,
because his karma has both good and bad. The jīva gets a glimpse of certain painful experiences or
of pleasurable experiences. ubhayān pāpmanaḥ means, pāpa phala rūpa duḥkhaṃ and ānandān
ca - puṇya phala rūpa sukhaṃ ca. With the puṇya phalam and pāpa phalam, sukhaṃ duḥkhaṃ
paśyati - the jīva experiences. Where? In svapna, the sandhyā sthānam. It happens occasionally
in the corridor area, in dream. All of them need not be of the future. Many of them will be of past. We
would have gone to Tirupati. Tirupati comes in dream. Or, it can be something else. It can be from
the current janma also or sometimes it can be of the future. Therefore, svapna is called corridor
lokaḥ. More in the next class.
ॐ पण
ू ्मद
र पण
ू ्�मद
र पण
र पण
ू ्
तस् वा एतस् पुरुषस द्व एव स्थान भवत: - इदं च परलोकस्थान च; सन्ध् तत ृ ीयं स्वप्नस्थ; तिस्म न सन्ध् स्थान
�तष्ठन्ने उभे स्थान पश्�त – इदं च परलोकस्थान च । अथ यथाक्रमोऽ परलोकस्थान भव�त
तमाक्रममाक्रम्योभयान आनन्दाश◌ च
न पश्य�; स यत प्रस्व�, अस् लोकस् सवार्वत मात्रामपाद स्वय �वहत्,
स्वय �नमार्, स्वे भासा, स्वे ज्यो�तष प्रस्�त; अत्रा पुरुष स्वय ज्यो�तभर्व ॥९॥
tasya vā etasya puruṣasya dve eva sthāne bhavataḥ - idaṃ ca paralokasthānaṃ ca;
sandhyaṃ tṛtīyaṃ svapnasthānaṃ; tasmin sandhye sthāne tiṣṭhannete ubhe sthāne paśyati –
idaṃ ca paralokasthānaṃ ca । atha yathākramo'yaṃ paralokasthāne bhavati tamākramam-
ākramyobhayānpāpmana ānandāṃśca paśyati; sa yatra prasvapiti, asya lokasya sarvāvato
mātrāmapādāya svayaṃ vihatya, svayaṃ nirmāya, svena bhāsā, svena jyotiṣā prasvapiti;
atrāyaṃ puruṣaḥ svayaṃ jyotirbhavati II [mantra 4.3.9]
From the 7th mantrā onwards, yājñavalkya is dealing with the nature of ātmā - which is presented
as the ultimate light with whose help all transactions are taking place. To revel the different features
of ātmā, yājñavalkya takes the svapna experience as case study. Through the study of dream
state, certain features of the ātmā are to be revealed. Later, by the study of deep sleep state,
suṣupti, some more features are going to be revealed. Dream is the first subject of study; then,
sleep. By analysing the dream, the following four important features are going to be revealed.
1] deha vilakṣaṇatvaṃ - The first feature is, deha vilakṣaṇatvaṃ. ātmā is not really connected to
the body or the mind. How does svapna experience prove that? Because, we find that we have
connection with this physical body as long as we are in the waking state. The moment we enter the
dream state, our connection with this physical body is also temporarily snapped. And this body is
lying on the bed, like a dead body. I am not aware of this physical body. Nor do I transact through
this physical body. So, the connection with this body is incidental and temporary and only seeming.
‘I’ am not integrally associated with the body. Therefore, when I go to the dream state, I employ
another physical body for all dream transactions. And during that time, ‘I’ am connected only to the
dream body. I have lost connection with the waker’s body. Again, when I come back to the waking
state, I get connected - seemingly - to the waker’s body, by dropping the relationship with the
dreamer’s body. Thus, both jāgrat śarīraṃ and svapna śarīram are not an integral part of ‘me’, the
caitanya ātmā. They are only temporary costumes as it were, which ‘I’ put on and take off.
Therefore, ‘I’ am not the body.
And the temporary & seeming connection of ‘me’ to this body is through the cidābhāsa. ‘I’, the
original CONSCIOUSNESS do not have any sambandha with this body. Only through the cidābhāsa ‘I’
get connected - seemingly - to the body. And, at the time of death, the cidābhāsa withdraws from
the physical body. Then, ‘I’ have no connection, even a seeming one, to this body. All ‘my’
connections with the body cease for good.
THUS, ‘MY’ CONNECTION WITH THE BODY IS TEMPORARY AND SEEMING. AND THAT CONNECTION IS
THROUGH THE CIDĀBHĀSA. SO, AS ĀTMĀ , I AM DIFFERENT FROM THE BODY. Message number-1.
And ātmā is different form the mind also, we must note. Because, in the dream state, I
experience a world of objects. With what raw material those objects are made? Certainly not any
external raw material, because I didn’t bring any of them into the dream. Therefore, the whole dream
world is generated out of my own vāsanās. Each vāsanā is thrown out in the form of a thought. And,
all those thoughts alone appear as the dream world. Tiger thought appears as tiger in dream.
Mountain thought appears as mountain. Etc. Every dream object is nothing but a relevant thought in
the mind. In short, the dream world is nothing but my own thoughts. Mind goes on generating
thoughts. Every dream thought appears as an object in dream. I don’t say, ‘it is a tiger thought’. I
say, ‘it is a tiger’. Really, it is nothing but a thought. When do I know that? Only after waking up.
During dream we do not know that. But the fact is, they are nothing but thoughts only. Therefore, we
can say, dream world = my own mind. And if the dream world and mind are one and the same, it
means, when I am objectifying the dream world, I am clearly objectifying my own mind only!
THUS, IN DREAM, I CLEARLY EXPERIENCE MY OWN MIND AS AN OBJECT. But, in waking state, I take the
mind as myself and the waker’s world as an object. IN THE WAKING STATE, I TAKE THIS WORLD AS AN
OBJECT AND THE MIND I CONSIDER AS THE SUBJECT ‘I’. In dream however, the external world is not
there. My own mind becomes the object.
THUS,‘I’ AM SOMEONE DIFFERENT FROM THE MIND ALSO. MIND IS A CLEAR OBJECT. ‘I’ AM THE CLEAR
SUBJECT. THAT SUBJECT - OBJECT DIFFERENCE BETWEEN ‘I’ AND THE MIND IS VERY CLEAR IN DREAM.
Therefore, not only I am different from the body, I am different from mind also. Or, sthūla sūkṣma
śarīra vilakṣaṇatvaṃ is a clear lesson I experientially get. In tattvabodha we just read that. Here,
the upaniṣad shows clearly how you should clearly appreciate ‘I’ am different from the physical
body, ‘I’ am different from the subtle body - deha vilakṣaṇatvaṃ - is one lesson.
2] asaṅgatvaṃ - The second lesson is asaṅgatvaṃ. In the waking state, when I am associated with
the waker’s body, through that physical body I get karma sambandha, both good karma and bad
karma. And, not only karma sambandha, sukha duḥkha sambandha or experiences of pleasure
and pain also I get when the body is in the waking state. Therefore, my sukha duḥkha sambandha
and karma sambandha happens when I am identified with the waker’s body in the waking state. But
the moment I go to the dream world, I have connection only to the dream body when the sukha
duḥkha of waker’s body I no more have. Suppose a mosquito is biting me, I don’t know that. That
means, sukha duḥkha sambandha also is temporary and through the cidābhāsa.
Suppose I go to sleep after heavy food and get a dream that I am stranded somewhere without food
for 3 days and so I feel very hungry. Now, is that hunger anubhava of dreamer right or the totally
satiated anubhava of the waker right?
Or, imagine I lose my smart phone in dream and cry. [Like ahimahi rāvaṇa story, our very life is in
that smart phone! Once the phone is gone, everything is gone!] I dreamt as though I have lost it. So,
I was crying. But when I wake up, I find the object near me. And, I became happy.
Thus, with sthūla śarīraṃ I have one anubhava; and, with svapna śarīraṃ I have a different
anubhava. But it is clear that, neither is ‘my’ own anubhava; they are only seeming anubhava
caused by ‘my’ identification with the respective bodies, through the cidābhāsa. Through
cidābhāsa ‘I’ get connected to the waker’s body or the dreamer’s body and experience seeming
sukham and duḥkham. When both these bodies are not there, what sambandha is there? Neither
sukha nor duḥkha sambandha. So, the experiences do not really belong to ‘me’ at all. They are
only born of ‘my’ seeming connection. ‘I’ myself am asaṅgaḥ, puṇya - pāpa atītaḥ, sukha - duḥkha
atītaḥ. Thus, the second lesson is asaṅgatvaṃ. Only through deha we have sukha - duḥkham.
For the real ‘I’ it is not there.
3] svayam prakāsatvaṃ - The third lesson is, for experiencing the dream world we don’t make use
of any of the 4 external lights we talked about. sūrya jyotiḥ, candra jyotiḥ, agni jyotiḥ and
śabdādi jyotiḥ [śabda sparśa rūpa rasa gandha jyotis] are also not there; because, indriyams
are also not functioning in dream. Still I am doing dream transactions. For that I require an internal
jyotiḥ. That comes from where? From myself only! That internal jyotiḥ is ātma jyotiḥ. ‘I’ am the
self-effulgent CONSCIOUSNESS capable of illumining my own inner world. Not only ‘I’ illumine, ‘I’ do
transactions also. So, the third lesson is svayam prakāsatvaṃ or svayam jyotiṣtvaṃ.
4] paraloka dṛṣṭāntaḥ - The fourth and final lesson - through the dream example - is to tell us that
our rebirth after the current janma happens exactly as it happens in dream. Our dream experience
is an ideal model to understand how the next janma or rebirth happens. In both svapna and
punarjanma everything is similar. During dream also we drop the physical body. During death also
we drop the physical body. Only that, during dream we drop the body temporarily. But, during death,
we drop the body permanently. In both, however, we drop this body. We do not function through the
body. Therefore, this world and its beings & things are no more available for us. And even though
we drop this body, in dream we continue to survive and have experiences. In dream, we may not be
able to contact the jāgrat prapañca or its people; nor can they contact us, But, ‘we’ survive. In
dream, ‘we’ are in a different world; a world which ‘we’ only experience. Even other people who are
sleeping close by can’t. So, in dream – 1] ‘I’ drop the body; 2] ‘I’ survive; 3] ‘I’ live in my own world
and transact; and 4] even my nearest and dearest cannot enter that world or contact ‘me’.
During death what happens? I drop this body. I lose connection with all people. I can’t contact others
nor others can contact me. 1] ‘I’ drop the body; 2] ‘I’ survive; 3] ‘I’ live in my own world and transact;
and 4] even my nearest and dearest cannot enter that world or contact ‘me’. How does this happen?
Exactly as it happens in dream! I drop the body. I survive. I live in my own world. I cannot contact
these people. These people also cannot contact me. All these are common to both.
And for transaction in the dream world I need a new body? Yes. To drink dream water, I require
dream mouth. To see the dream world, I require dream eyes. So, I do require a body and sense
organs. Therefore, in dream, I myself create a body for the transactions.
Now, in rebirth what happens? There also I need a new body to transact with the world. Even our
ancestors transact with their world; they have got their own relevant body, which of course we are
unable to see. Similarly, we create a body for our self. In dream also we create a body for our self. In
the next birth also. This aspect - the creation of a new body - is another common factor.
Finally, what decides the type of dream world and dream experiences? Whatever be the answer, the
same factor decides our next janma, and the next world, we are going to operate. Who decides
that? You cannot say ‘my freewill’ decides. We cannot use our freewill to decide the type of dream,
like using a home theatre! There we can choose. But in the case of dream, can we choose? Like, ‘in
today’s dream let’s see Tirupati or Palani’. It will be very nice if only we can choose. But we find we
cannot choose; because, even though we wish to have sweet dreams, even though others wish we
have sweet dreams, in spite of all our wishes, often nightmare only comes - bhūta, preta, piśāca.
That means, our will doesn’t decide our dream. Our will doesn’t decide our next janma also.
Or, can you say bhagavān decides for us? No. If bhagavān decides, people will send appeal letters
to bhagavān, ‘why are you giving me terrible dreams? Why can’t you give nice ones?’ bhagavān
also doesn’t decide. So, neither our freewill nor bhagavān decides. Our karma alone decides our
dream. And karma alone decides our next janma also. If at all you want to know how punarapi
janana - maraṇa cycle happens, you watch your dream. That gives the answer regarding
punarjanma experience. Dream is thus the example for punarjanma. svapnaḥ punarjanmanaḥ
dṛṣṭāntaḥ bhavati or paraloka gamana dṛṣṭāntaḥ bhavati. This is the fourth lesson.
And in order to give these 4 lessons - deha vilakṣaṇatvaṃ, asaṅgatvaṃ, svayam prakāsatvaṃ
and paraloka dṛṣṭāntaḥ - here yājñavalkya enters into the discussion of svapna, very elaborately.
And, in the last class we said that svapna has got a unique status also. For babies, svapna will give
a glimpse of their past janma also. Sometimes in sleep the baby smiles. And sometimes it cries. We
don’t know what is happening. Elders say, baby is having a good dream or a bad dream. If a baby
should have a dream, from where does that vāsanā come from? Fresh vāsanās are yet to be
generated. Therefore, based on pūrva janma vāsanā only a baby can get dreams, because dream
is a door connecting the past janma and current janma during our baby days. And later, towards the
very end of our life, svapna will give us glimpses of our future janma also, we concluded. “atha
yathā ākramaḥ ayaṃ paralokasthāne bhavati tam ākramam ākramya ubhayān pāpmanaḥ
ānandān ca paśyati”. Through that fructifying karma the jīva experiences glimpses of bhāvi janma
in the form of both sukham and duḥkham.
And how the dream is generated is explained in the next sentence. “saḥ yatra prasvapiti”. So,
when jīvātmā enters svapna. [prasvapiti means, prakarṣeṇa svapnam paśyati]. What does the
jīva do in dream? “asya lokasya sarvāvataḥ mātrām apādāya svayaṃ vihatya”. From the waking
state, a small portion is taken or carried into the dream. [In the waking state, the physical body is
there; the physical world is there; experiences are there. None of them are carried to the dream].
The waking experiences are registered in the mind as vāsanās, those vāsanā part alone will be
carried to the dream state. The śarīram is not carried; sense organs are not carried; the World is not
carried. None of them we carry from jāgrat avasthā. We carry only one portion - the vāsanās that
we have acquired in the waking state. If you see a terrible TV program with violence and all, the TV
doesn’t come along in dream; but that violent scene, which has been registered in the mind as a
vāsanā, will get activated. From jāgrat avasthā mātrā. [vāsanā portion is called mātrā]. asya
lokasya means, jāgrat lokasya, jāgrat prapañcasya. sarvāvataḥ - all-sustaining. We have got so
many other things like body, sense organs etc. Of that total jāgrat prapañca, a minute portion called
vāsanās alone is apādāya - is carried / taken [to the dream]. Then what does the jīva do? svayam
vihatya - it removes / gives-up its physical body. vihatya literally means it kills the physical body. It
is no more available for me, the dreamer. My connection with this physical body is snapped. ‘அ�ச்ப
ேபாட்டா மாதி� �ங்கற’ they say. Who does that? He alone does that to himself, not anybody else.
jīva puts his body down and makes it as though insentient and non-functional. Even if somebody
touches, we do not know. Remember ajāta śatru brāhmaṇaṃ. So, svayam vihatya - jīva by
himself removes his physical body.
Then, “svayaṃ nirmāya , svena bhāsā , svena jyotiṣā prasvapiti”. svayam nirmāya - creates a
new dream physical body out of his vāsanā. Raw material is vāsanā. He create a new body. And,
svena bhāsā - he creates a new bunch of objects in the form of thoughts. Here bhāsā means, vṛtti
rūpa padārtha. antaḥkaraṇa vṛtti rūpeṇa. vṛtti rūpa padārthaḥ become the objects of the dream
world. I divide myself into two parts. Observer and observed. Both are created by me. Who is the
observer? ‘I’ am the observer, but with a new body and new sense organs. ‘I’ am the observer and ‘I’
myself become the observed world also. Thus, ‘I’ divide myself into subject-object duality. svena
jyotiṣā – all by myself, without taking any other light. No sūrya, candra, nakṣatra etc. jyotiḥ. With
my own light of CONSCIOUSNESS. prasvapiti - this jīvātmā experiences the dream.
And when he experiences the dream, the tragedy is, the dreamer does not know the dream as
dream. ‘For the dreamer, dream is not dream in dream’. All the experiences are real for him. In
vicāra sā gara we studied a portion – a king in his dream is bitten by a jackal. There’s nobody
around to help him. Unable to move his leg, with great difficulty he goes to a doctor. The doctor
says, ‘I don’t have medicine’. So, he tries in another place. Like that he goes from one place to
another. He suffers in pain. Even though the whole thing is happening in dream, he doesn’t know it.
In dream one doesn’t know, ‘I have no connection with all these things.’ There is a seeming
connection through the cidābhāsa. Because, in dream, the cidābhāsa has been withdrawn from the
waker’s body and injected into the dreamer’s body. Like people having 2 or three sets of glasses.
They will remove this and put that. Or, put that and remove this. One for short-sight, another for
long-sight. Similarly, we put on the dreamer’s body and experience dream; we put on waker’s body
and experience the waking. Putting on and off is achieved through the cidābhāsa connection. Thus,
cidābhāsa alone makes the seeming connection with the body.
But what is the fact? ‘I’ am not connected with either the jāgrat śarīraṃ or the svapna śarīraṃ. ‘I’
am not connected to either the jāgrat prapañca or the svapna prapañca. aham asaṅgaḥ. aham
muktaḥ. That is the fact! But now what is the story? ‘swāmījī problems after problems.’ Thus, the
ever-liberated individual has become a mahā saṃsārī by taking the seeming connection as real.
Therefore, “atra ayaṃ puruṣaḥ svayaṃ jyotiḥ bhavati”. atra means, svapna avasthāyāṃ, in
svapna, puruṣaḥ - cidābhāsa sahita ātmā, the mixture of original CONSCIOUSNESS and reflected
CONSCIOUSNESS. svayam jyotir bhavati - it is self-effulgent. Continuing.
न तत रथा न रथयोगा न पन्थान भविन्, अथ रथान ् रथयोगान्पथ सज ृ ते; न तत्रानन मदः ु प्रमु भविन्,
अथानन्दन ् मदः
ु प्रमु सजृ ते
; न तत वे शान्ता पषु ्क�रण् स्रवन् भविन्, अथ वे शान्तन ् प षु ्क�रणी स्रवन्
सज
ृ ते; स �ह कतार ॥१०॥ [mantra 4.3.10]
na tatra rathā na rathayogā na panthāno bhavanti, atha rathān rathayogānpathaḥ sṛjate; na
tatrānandā mudaḥ pramudo bhavanti, athānandān mudaḥ pramudaḥ sṛjate; na tatra veśāntāḥ
puṣkariṇyaḥ sravantyo bhavanti, atha veśāntān puṣkariṇīḥ sravantīḥ sṛjate; sa hi kartā II
Here the upaniṣad says, all the objects that we see in dream are only as though existent; those
objects are really non-existent. Whatever objects we experience in dream they are only seemingly
existent, but they appear as really existent. They are mere appearances only; not factual.
vedānta says, we have to extend this logic to this jāgrat prapañca also. That is not said here. This
world, this hall, these people, śaṅkarālayam, fans, walls - all of them appear to be really existent.
We will swear that they are there. However much the guru says, we won’t accept also. It’s exactly
like, in dream a dreamer will never accept the dream as just an appearance. That is because, an
appearance is never accepted as an appearance when we are in that particular state. svapna-
prapañca is a mere appearance. But we will never swallow this idea when we are in svapna. When
we wake up from svapna, we realise it is svapna, that it was a mere appearance.
Similarly, jāgrat prapañca is also an appearance only. But we will never accept it when we are in
jāgrat. When we wake up from that svapna-2, that delusion, it is called jñānam. A jñāni is one who
has woken up from dream number-1 and dream number-2 also. He experiences this world. But he
understands this world only appears as real; but it is not real. It doesn’t have an existence of its own.
Remembering manīṣā pañcakaṃ, ‘I project the dream world. I enter the dream world. I forget that it
is just a dream. I suffer’. What is our achievement? Project, enter, forget, suffer! gurus try to remind
us by shaking us, like ajāta śatru did. They try to tell us that this jāgrat is also your projection only.
But we refuse to accept!
Here, the upaniṣad clearly says, “na tatra rathāḥ na rathayogāḥ na panthānaḥ bhavanti”. tatra
means svapna avasthāyāṃ, rathā na [santi]. rathā means, vehicles, like chariot. In those days,
chariots were used. Therefore, rathā is said. So, vehicles are really not there. na rathayogā means
no horses too. Why are horses called rathayogā? rathayogā means, that which is connected to a
ratha. rathena saha yogaḥ yasya. [bahuvrīhi] - that which has got connection with the chariot.
Horses are connected. And those horses are also really not there in svapnāvasthā. Later we will
say, in jāgrat avasthā also they really not there! Now we will confine to svapnāvasthā. And, na
panthānaḥ. panthā means, road or path. In svapna na panthānaḥ bhavanti. What do we do?
“atha rathān rathayogānpathaḥ sṛjate” - out of my own vāsanās I project an unreal vehicle, horses
etc. sṛjate means, to create, project. Seemingly or apparently projected. na santiḥ - but really not
there. “na tatra ānandāḥ mudaḥ pramudaḥ bhavanti”.
We know that the sense pleasures are divided into 3 levels - happy, happier, happiest. Positive,
comparative and superlative. Great pleasure, greater pleasure and greatest pleasure. Or, priyaṃ,
moda and pramoda in taittirīya language. ānandāḥ = priyaṃ ; mudaḥ = modaḥ ; pramudaḥ =
pramodaḥ. None are really there in dream. But what do we do? “atha ānandān mudaḥ pramudaḥ
sṛjate”. Again, project! sṛjate means, project unreally. Then, “na tatra veśāntāḥ puṣkariṇyaḥ
sravantyaḥ bhavanti; sa hi kartā”. veśāntāḥ means, a small pool or tank of water. Not an
overhead tank. Like a temple tank, a pond. puṣkariṇīḥ - lakes. So, tanks are not there, lakes are not
there. [In jāgrat avasthā also they are not there now!] And, sravantīḥ means rivers. None of them
are there in dream. If they are really there, when you wake up all over you will be wet. So, “atha
veśāntān puṣkariṇīḥ sravantīḥ sṛjate”. veśāntān puṣkariṇīḥ sravantīḥ [all dvitīyā bahu
vacanam] sṛjate - create, project.
And, who is the creator of all these? bhagavān is not involved. I am the bhagavān! I create. What is
the meaning of word ‘I’ here? It is the mixture of original CONSCIOUSNESS & reflected
CONSCIOUSNESS. Original CONSCIOUSNESS by itself cannot create dream. The wall doesn’t get a
dream because in the wall only original CONSCIOUSNESS is there, but reflected CONSCIOUSNESS is not
there. Remember, even in a dead body original CONSCIOUSNESS is there. But mere original
CONSCIOUSNESS cannot be a creator. Original CONSCIOUSNESS & reflected CONSCIOUSNESS mixture
‘I’, saḥ puruṣaḥ ātmā, cidābhāsa sahita ātmā eva kartā bhavati. That mixture alone can project
everything, based on the law of karma.
Now bṛhadāraṇyaka quotes few ṛg mantrās in support of this topic. Those mantrās I will introduce.
तदे ते श्लोक भविन् ।
स्वप्न शार�रम�भप्रहत्यासु सुप्तान�भचाकशी� । शुक्रमाद पुनरै �त स्थान �हरण्मय पुरु एकहंस◌
ष ॥११॥
tadete ślokā bhavanti I
svapnena śārīramabhiprahatyāsuptaḥ suptānabhicākaśīti I śukramādāya punaraiti sthānaṃ
hiraṇmayaḥ puruṣa ekahaṃsaḥ II [mantra 4.3.11]
So, tat ete. tat means, svapnāvasthā or svapna anubhavaḥ. The study of svapna is very, very
useful. Many scholars study the dreams, of course for different purposes. Some study them with the
intention of knowing the future, because they believe dreams indicate the future. Psychologists study
dreams to understand more about the mind. In vedāntā also we study dreams to understand our
relationship with ourselves and the world that we experience. Dream study is thus very important,
because whenever we get doubts regarding certain concepts of vedānta, we can take the help of
dream and understand. Like, jaganmithyātvaṃ - mithyātvaṃ of the world - we understand by
comparing this world with dream, more and more. ‘How this world appears real, but it is not real’,
you can understand. svapna study is thus very, very useful. Therefore, upaniṣad makes a study of
few ṛg mantrās, quoted here. ete ślokāḥ here means, ṛg mantrās. bṛhadāraṇyaka upaniṣad
belongs to śukla yajurveda. It is quoting ṛg veda mantrās. mantrās 11 to 13 and first line of 14 –
“ārāmamasya paśyanti na taṃ paśyati kaścana iti”. Up to that iti is the ṛg mantrā quotations. The
details we will see in the next class.
ॐ पूण्
र मद पूण्�मद
र पूणार्त्पूणर्मुदच | पूण्स
र पूण्
तदे ते श्लोक भविन् ।
स्वप्न शार�रम�भप्रहत्ास
य ु सुप्तान�भचाकशी� । शुक्रमाद पुनरै �त स्थान �हरण्मय पुरु एकहं्◌
ु ॥११॥
svapnena śārīramabhiprahatyāsuptaḥ suptānabhicākaśīti I śukramādāya punaraiti sthānaṃ
From the 9th mantrā onwards up to the 20th mantrā, yājñavalkya is analysing our dream
experience. And, through dream analysis, several important lessons are to be conveyed regarding
the nature of ātmā. 1] First lesson is, ātmā is different from the body - śarīra vilakṣaṇatvaṃ. 2]
Second lesson is, ātmā asaṅgaḥ - it is not contaminated by any pleasure or pain experienced either
in waking or in dream. asaṅgatvaṃ. 3] Third lesson is, even when all other external lights are not
available - as in dream the sūrya jyotiḥ, the candra jyotiḥ, agni jyotiḥ, śabdādi jyotiḥ are
unavailable - we are still able to transact in dream because of an internal jyotiḥ - the ātma jyotiḥ -
which is one’s own light only. Therefore, ātmā is svayam jyotiḥ, svaprakāśaḥ. Like those who go
into the mines have a light attached to their helmets. For experiencing that dark world who provides
the light? Miners themselves carry the light with themselves. Similarly, when the waker enters the
dream - which is dark like a mine, we carry our own light - the caitanya jyotiḥ - to illumine the
dream experiences and to conduct all dream vyavahāra. āste palyayate karma kurute vipalyeti.
So, what is the third lesson? svayam prakāśatvaṃ. These are the 3 features of the ātmā. śarīra
vilakṣaṇatvaṃ, asaṅgatvaṃ and svayam prakāsatvaṃ.
The 4th lesson is, the dream can be taken as an example or a model for understanding the
punarjanma or rebirth. The phenomenon that happens during rebirth is exactly similar to - not totally
identical – but, similar to the svapna. It is not exactly identical, but similar. Because, dream word is
prātibhāsikaṃ, whereas, next janma is vyāvahārikaṃ. In that respect they are not similar. So, you
cannot equate. But there are several common features. We have to take only the common features
between dream and rebirth. When examples are presented, always you look for common features,
not the uncommon ones.
So, what are the common features between svapna and punarjanma? 1] we drop identification with
or snap our connection with the current body. 2] We take on another body. We enter the dream
putting on another dream body. And, we enter rebirth also by connecting with another new body.
pūrva śarīra viyogaḥ; nūtana śarīra saṃyogaḥ. 3] After taking up the body we experience our
own world, which is not available for other people. nūtana prapañca anubhava. 4] Even time and
space are not the same as our current time and space. Scale of time will vary from śarīraṃ to
śarīraṃ, prapañca or prapañca. That is why our pitṛ need not eat like we do. We give them only
once a month, once a year etc. because their time scale is not the same as ours. Thus, in all these
respects there is similarity. Therefore, svapna is a dṛṣṭānta for punarjanma.
How does the svapna-analysis teach me these lessons? Let’s take the first lesson śarīra
vilakṣaṇatvaṃ. The waker’s body is like a costume I put on during waking state. And dreamer’s
body is like a costume I put on during dream state. Waker’s body I take-off in dream and dreamer’s
body I take-off in waking. Both waker’s body and dreamer’s body are regularly put-on and taken-off
by me. Like, any of our regular clothing. Whatever clothes we are wearing now, we were not born
what that. We wear them. Thereafter, we change. Wash them and wear again. So, whatever we put-
Class 78 –19th Nov 2018 – mantra 4-3-11 to 4-3-14 Download from www.arshaavinash.in Page 1
on and take-off is different from ‘me’, the one who is putting it on and taking it off. The wearer is
different from the worn. Since body is like a costume, which ‘I’ have and which ‘I’ remove, ‘I’ must be
different from the body. Thus, by studying the dream I understand śarīra vilakṣaṇatvaṃ. This body
is puttable-on and takeable-off. It is not myself. śarīra vilakṣaṇatvaṃ, āgamāpāyitvāt - one that
arrives and leaves is the body; not ‘me’.
The next one is asaṅgatvaṃ. How do I know that? Consider this. Only when I have connection with
the jāgrat śarīram, the waker’s body, its sukha duḥkham affects me; means, my sambandha with
waker’s sukha duḥkham takes place. Waker’s sukha duḥkha anubhava affects me only when I
put-on the waker’s body. But when I take-off the waker’s body, the sukha duḥkha of the waker are
no more there for me. deha sambandhe sati sukha duḥkha anubhavaḥ; deha sambandha
abhāve, sukha duḥkha abhāvaḥ. Thus, anvaya vyatireka logic shows that sukha duḥkha do not
intrinsically belong to me. They only come and go. sambandha satve sukha duḥkha satvaṃ;
sambandha abhāve, sukha duḥkha abhāvaḥ. Means, sukha duḥkha are not intrinsic to me. If
they were intrinsic, they would have continued in all my 3 states. Waker’s pleasure and pain would
have travelled to my dream also. It is not so. I am able to detach from sukha duḥkha by dissociating
from the waker’s body. Therefore, śarīra sambandhaḥ eva sukha duḥkha anubhavasya
kāraṇam. ātmā by itself doesn’t have, is not associated with, any pleasure or pain. asaṅgatvaṃ.
Even that śarīra sambandha, connection with the body, is not an intrinsic connection. It is a
seeming connection, caused by cidābhāsa. The original CONSCIOUSNESS has no connection with
any śarīraṃ. ātmā is like ākāśa, which cannot have any sambandha. cidābhāsa has connection;
but cit doesn’t have sambandha. Through the cidābhāsa only ‘I’ have a seeming connection with
the body, with the world. When there is that seeming connection, there is never-ending sukha
duḥkha. In waking and dream, I am seemingly connected with either the waker’s or dreamer’s body.
That’s why the seeming pleasures and pains of waker and dreamer are there.
Early in the morning you look into the mirror and see a black spot in your face. You become panicky.
‘Why has it come? What could that be? Should I go for a biopsy?’ Thoughts fly in all directions.
Anything happens to the body, we are worried. Why? bhayam. ‘Till yesterday there was nothing.
Today I find it!’ So, you try to rub it off. It doesn’t go. Then you discover there is a black dot in the
mirror. And what belonged to the mirror appeared in the reflection, because reflection is connected
to the medium. But the blemish itself doesn’t belong to me, which is nityam ś uddham muktam
buddham. Similarly, cidābhāsasya eva śarīra sambandhaḥ; ātmanaḥ śarīra sambandhaḥ nāsti;
sukha duḥkha sambandhaḥ nāsti; puṇya pāpa sambandhaḥ nāsti. ātmā is śuddha svarūpaḥ.
These are the messages.
Now, in support of them certain ṛg mantrās are being quoted which I introduced in the last class. tat
ete. tat means, tasmin viṣaye [saptaṃyarthe prathamā , viṣaya saptamī] - with regard to this
message about the 3 features of ātmā, ete ślokāḥ bhavanti [śloka here means ṛg mantra]
following ṛg mantrās are there. And what is that? In the first mantra look at the 4th line.
“hiraṇmayaḥ puruṣa ekahaṃsaḥ”. During the dream what does the ātmā do? What is the job of
ātmā when it enters the dream?
[An important note - in these discussions, the word ātmā is being used very loosely. Here, ātmā
could refer to a mixture of cit and cidābhāsa. Mere cidābhāsa cannot do any vyavahāra, any
transaction. In fact, mere cidābhāsa cannot even exist on its own. And mere original
CONSCIOUSNESS also cannot do any transaction. Therefore, here the word puruṣaḥ refers to a
mixture of cit and cidābhāsa. The upaniṣad will just use the word puruṣaḥ. And, according to the
context we have to understand it either as cidābhāsa component or as cit component. So, when it
says, ‘it enters, exits, does’ etc., the entry, going out, doing etc. belong to original CONSCIOUSNESS or
reflected CONSCIOUSNESS? There it should apply to the reflected CONSCIOUSNESS component. And
when it says, ‘it is immortal, all-pervading’ etc., it refers to the original CONSCIOUSNESS. Our intellect
must be very agile. The image also is often treated as the original.
I gave an example long before. Someone recently acquainted to you comes home and you both
starts talking about school & college days. And you take out your school / college group photo and
ask him to point you out in that photograph. Obviously that person will struggle because your
appearances then and now have little in common! So, he may or may not identify you in that photo.
You point out and say, ‘I am there in the second row, third from left’. In this statement there is a
mistake. If you closely analyse, there is a mistake. ‘I’ am not there in that picture! My image is there
in the picture. Where am I? I am sitting here, in this sofa. So, when I say, ‘I am there’, I am not
differentiating the original and the image. Why? Because, that is also my image only. Therefore, we
loosely equate the original and its image in day to day transactions.
Similarly, we interchangeably refer to bhagavān and bhagavān’s avatārams [like kṛṣṇā - rāma],
even though the avatāram is not exactly bhagavān. Why so? bhagavān is eternal. avatārams are
non-eternal. Thus, even though avatāra and bhagavān are different, we often equate both.
In the same way, the upaniṣad also uses the word ātmā interchangeably for the original cit and its
reflection, the cidābhāsa. Even though they are different, it doesn’t differentiate. Exactly, like us.
Even though I and my picture are different, for all practical purposes, we equate them. bhagavān
and bhagavān’s avatārams, we equate. Therefore, we should know that in these discussions ātmā
can refer to either cit or cidābhāsa. They are different. But they are often treated as one and the
same. Here also the upaniṣad uses the word puruṣaḥ loosely, to refer to either the original
CONSCIOUSNESS or to refer to the mixture of original CONSCIOUSNESS and reflected CONSCIOUSNESS].
Now, in the 4th line, “hiraṇmayaḥ puruṣa ekahaṃsaḥ”. puruṣaḥ - the ātmā. What type of ātmā?
hiraṇmayaḥ - which is shining like gold. hiraṇmayaḥ means caitanya svarūpaḥ. And, ekahaṃsaḥ
- it is a single traveller. Here the word haṃsaḥ we have to use a contextual meaning. haṃsaḥ
means gantāḥ. hanti gacchati iti haṃsaḥ. gantā means, traveller. Here, ātmā is the traveller
moving between the 3 avasthās - jāgrat, svapna and suṣupti. Goes to jāgrat and functions as
viśva, the waker; or, goes to svapna and functions as taijasa, the dreamer; or, goes to suṣupti
and functions as prājña, the sleeper. Waker, dreamer and sleeper appear to be three distinct ones.
But, all the three are nothing but one ātmā alone, putting-on different costumes. It is not just a
traveller, but a travelling actor! Actor also, because it plays the roles of waker, dreamer and sleeper!
In one role it laughs, in another it cries. Thus, different roles the ātmā plays. Here, what this ātmā
does when he is a traveller? [Note - Here we are using the word traveller for the ātmā and that
should be connected with reflected CONSCIOUSNESS].
Now go to the first line. “svapnena śarīraṃ abhiprahatya”. As the reflected CONSCIOUSNESS,
svapnena - by entering the svapnāvasthā, what does the ātmā do? śārīram abhiprahatya - it
keeps the body non-functional, inert, as though dead. The waker’s body it makes as though dead.
Last class I said, ‘அ�ச்ப ேபாட்டா மாதி� �ங்கற ’ they say. Therefore, it makes the body as
though dead. Means, the body doesn’t transact with the world. Body doesn’t contact the world. And,
world cannot contact the body also. When somebody touches the body, there’s no response. So,
abhiprahatya means, making it insentient, inert. ‘niśceṣtaṭāṃ āpādya’. Who does that? The ātmā
makes the waker’s body ‘insentient’ [within quote]. Careful. Not totally insentient. If the body
becomes totally insentient, before you plan to wake-up they will cremate! Therefore, I use the word
as though insentient. abhiprahatya. And “asuptaḥ suptān abhicākaśīti”. asuptaḥ - awake, active.
Even though the body is non-functional, ātmā continues to be functional. ātmā doesn’t go to sleep.
What does the ātmā do? abhicākaśīti - it has withdrawn from waker’s universe. It is now in svapna.
And suptān - the svapna padārthān [contextual meaning]. In short, in svapna, the ātmā makes the
waker’s body insentient and that very same ātmā - which is a mixture of original CONSCIOUSNESS
and reflected CONSCIOUSNESS - that mixture ātmā, experiences the dreamer’s world of objects.
During svapna and suṣupti the sense organs are withdrawn from their golakaṃs. The sense
organs belong to the sūkṣma śarīraṃ. During waking state, the sense organs are kept in various
locations of the physical body. The physical location of the sense organs are called golakaṃ. I hope
you remember. Eye-ball is called golakaṃ. The perceiving organ is called indriyaṃ. Eye-ball is
visible. The sense organ is invisible. During sleep what does the ātmā do? ātmā withdraws the
indriyaṃ for the golakaṃ the indriyaṃ - the sense organ - is withdrawn from golakaṃ. Not only
from the eye. Ear indriyaṃ is also withdrawn from ear golakaṃ. Even though ears are open, only
golakaṃ is there, but indriyaṃ has been withdrawn. Similarly, the skin is very much there. The skin
is called golakaṃ. But that which can feel the touch, that feeling part is called indriyaṃ. During
sleep that indriyaṃ is withdrawn. What is the proof? You touch the sleeper’s body. He doesn’t
respond. Remember ajāta śatru brāhmaṇaṃ. Sometimes he won’t wake-up even if you shake him.
You get frightened! Then he wakes-up, thank GOD. Therefore, all the golakaṃs are intact. But the
ātmā withdraws the indriyaṃs during svapna and suṣupti.
After sometime, the svapna is over and suṣupti is also over and jāgrat prārabdha comes. karma
is ripe for waking-up. “punaśca janmāntara karmayogāt sa eva jīvaḥ svapiti prabuddhaḥ
bhavati” - when the karma ripens, the same ātmā, “śukram ādāya punaḥ eti sthānaṃ” - again the
ātmā carries all the indriyaṃs [sense organs] and places them back in in their respective
golakaṃs. Here the word śukraṃ means, indriyāṇi or indriya prakāśaḥ. So, the sensory
perceptions or the perceptual powers - which were withdrawn during svapna & suṣupti - are
brought-back / restored. At the time of death, however, they are carried away permanently. During
dream and sleep they are withdrawn only temporarily. Ears are open; they don’t hear. Nose is also
open because we have to breathe. But it does not smell anything in the surrounding. So, “śukram
ādāya punaḥ eti sthānaṃ” - restoring the sense organs in their respective places, ātmā again
comes back to the jāgrat avasthā. And again what? Connection with this world and its associated
sukham and duḥkham. Thus, the ātmā withdraws the indriyaṃs and it again brings them back.
And, what is that ātmā? “hiraṇmayaḥ puruṣa eka haṃsaḥ”. This is the ātmā. Continuing,
प्राण र�न्नपर कुलायं ब�हष्कुलायादृ

म तश्च�रत । स ईयतेऽमृतो यत कामं �हरण्मय पर
ु ु एकहंस◌
य ॥१२॥
prāṇena rakṣannaparaṃ kulāyaṃ bahiṣkulāyādamṛtaścaritvā । sa īyate'mṛto yatra kāmaṃ
So, the 4th line is the same as in the previous mantra. “hiraṇmayaḥ puruṣa eka haṃsaḥ”. And,
puruṣaḥ doesn’t mean male or female; doesn’t indicate any gender. All those issues are in
Sabarimalai!! We have transcended that. We are in vedānta. So puruṣaḥ has nothing to do with
male or female. It means, caitanyaṃ, CONSCIOUSNESS, ātmā. eka haṃsaḥ - single traveller. And,
hiraṇmayaḥ - caitanya svarūpaḥ. So, this ātmā what does it do? At the time of dream and sleep, it
withdraws all sense organs from their golakaṃ. All jñānendriyāṇi and karmendriyāṇi are
withdrawn. Even antaḥkaraṇaṃ, buddhi etc. also do not function. antaḥkaraṇaṃ is withdrawn, but
not totally. The vāsanā alone are retained, because for dream we require the vāsanās. Even though
all the sense organs are withdrawn, since we have to come back to the body again, the body has to
be maintained in proper condition. Otherwise, body becomes dead. Therefore, only the pañca
prāṇās are maintained in functional state. pañca prāṇās means, the respiratory system. So,
breathing continues. Digestive system continues. [That is why many people wake-up hungry. Some,
even in the middle of the night feel hungry! That means the digestive system is functioning]. The
excretory system is functioning, removing all wastes etc. Thus, prāṇā is not withdrawn during dream
and sleep. That is why the sleeper, ‘prājñaḥ’ has got a name ‘prāṇaḥ’. prāṇa bandhanaṃ hi
somya mana iti [chāndogya 6.8.2]. The sleeper is called prāṇaḥ, because prāṇa - thank GOD! -
continues to function even in sleep.
Therefore, upaniṣad says, “prāṇena rakṣan aparaṃ kulāyaṃ”. prāṇena - through the functioning
of the prāṇāḥ, kulāyaṃ means śarīram. ku means bhūmi, earth. lāyam means, resolving, merging
into. kulāyaṃ - the body is that which will merge into the earth on death. From mud it comes. It goes
back to mud. Therefore, kau bhūmau līyate iti kulāyaṃ. What is relevant for us here is, kulāyaṃ
means, the physical body. And what does ātmā do? During dream and sleep, the ātmā maintains
the physical body through the prāṇa. That is why our will is not required for prāṇa to function. If
breathing requires our will and deliberate effort, what will happen? Like many things we forget,
suddenly we will forget to breathe! And, if you do so in the class, there will be problem! Therefore,
breathing is not based on our will. In the antaryāmi brāhmaṇaṃ we saw that the body is handled by
both jīva and īśvara. Our body belongs to īśvara also. Therefore, antaryāmi īśvaraḥ maintains this
body - through the prāṇa - according to the law of karma.
And what type of body it is? aparaṃ [avaram] kulāyaṃ. aparam means, inferior or lower. Why?
Because, now it is like a dead body. acenatvāt aparam [avaram]. During sleep it is as though
insentient. That as though insentient body the ātmā maintains through prāṇa śakti and leaves it
there. It is like, when we are functioning in a room, we put-on a bright light. But, when we go to bed,
we no more want to operate in that room. So, we use a zero-watt bulb or a small lamp is kept there.
Similarly, in the body also the power or brightness is withdrawn; but the minimum life energy is
maintained during dream and sleep states. And then, what does the ātmā do?
“bahiḥ kulāyād amṛtaḥ caritvā”. It goes out of the physical body. You will get a doubt, ‘will ātmā go
out of the body?’ So, śaṅkarācārya says, very careful, ‘out’ here doesn’t mean the ātmā leaves the
body. Neither the ātmā nor cidābhāsa leave. But it withdraws from all identification with the body.
Therefore, bahiḥ kulāyād caritvā means, śarīra abhimānaṃ tyaktvā. Drops all dentification with
the physical body during dream and sleep. Who is the one that drops? amṛtaḥ the immortal one. So,
cāritvā when you say, focus is on cidābhāsa. But, amṛtaḥ when you say, focus is on cit. It is
mixing-up both. amṛtaḥ cāritvā.
“saḥ īyate amṛtaḥ yatra kāmaṃ”. That ātmā, leaving the waker’s body, it enters the dreamer’s
world. īyate means, enters, goes into the dreamer’s world. Again, amṛtaḥ - the same eternal ātmā,
enters the dreamer’s world. yatra kāmaṃ - where all the sense objects are available. Here, kāmam
means kāṃyamāna padārthaḥ, the sense objects. What type of sense objects? Dream sense
objects. Therefore, many unfulfilled desires people fulfil in their dreams, sometimes. He wants to
visit a particular place; but he is not able to. He sees that place in the TV. Therefore, he dreams that
he has gone there. Thus, whatever he desires and which he has been thinking about deeply, all of
them are vāsanāmaya padārthaḥ, referred here as kāmam. It includes vāsanāmaya śarīram also.
He enters a dream body and through that dream body he enters the dream malls. Mall after mall he
goes. Shop after shop. [As they say, ‘shop until you fall dead’! That is the philosophy of shopping.
Phycological problems! In depression also it happens. Therefore, watch your mind]. Therefore,
yatra kāmaṃ means, svapna padārthaḥ vartate tasmin svapna prapañce saḥ īyate. Continuing,
ु �प भया�न पश्य न ॥
स्वप्ना उच्चावचमीयमान रूपा� देवः कुरुत बहू�न । उतेव स्त्री सह मोदमानो ज�दतेवा
svapnānta uccāvacamīyamāno rūpāṇi devaḥ kurute bahūni I uteva strībhiḥ saha modamāno
jakṣadutevāpi bhayāni paśyan II [mantra 4.3.13]
[All these mantrās within inverted commas are ṛg mantrā quotations]. “svapnānta ucca avacam
īyamānaḥ rūpāṇi devaḥ kurute bahūni”. svapnānte - within dream universe what are all the
bodies he will get? ucca avacaṃ īyamānaḥ - sometimes he dreams as though he has got angel’s
body or inferior body. ucca means, superior body of devās. deva śarīram. Or, avacaṃ. Means,
inferior bodies, like animal śarīram etc. So, īyamānaḥ - having attained, entered different types of
bodies, He also experiences different types of objects and people. If I have got indra śarīram and I
am in indra loka, what I will be watching? Dance program of rambhā ūrvaśī menakā, that is what it
is. And, rūpāṇi means, varieties of things and beings. bahūni kurute - he creates and he
experiences. He creates out of vāsanās. vāsanā is the raw-material out of which dream objects are
created. That is why we use the word vāsanāmayaṃ. Okay, who does all these? devaḥ. devaḥ
means, the ātmā. devaḥ here doesn’t mean a celestial. Here deva means, caitanya svarūpa ātmā.
That is why when we study veda, we should never use a Sanskrit dictionary. Dictionary meaning will
not fit-in. We have to look at the derivation of the word. devaḥ is derived from the word div - the
shining one. dīvyati prakāśate iti devaḥ. A lamp also can be called devaḥ. The ultimate shining
one is the ātmā. It also can be called devaḥ. Sometimes even sense organs are called devaḥ.
Whether is it a lamp, celestial or ātmā or a sense organ. “anejadekaṃ manaso javīyo nainaddevā
āpnuvan pūrvamarṣat” [iśāvāśya]. So, sense organs are also called devaḥ. They are also shining
ones! Why do we say, sense organs are shining? They are capable of illumining the external world
of objects! Therefore, devaḥ what are all the meanings! Lamp, sense organs, celestials and ātmā.
And, in this context, it means the ātmā.
“uteva strībhiḥ saha modamānaḥ jakṣat uta iva api bhayāni paśyan”. And, he enjoys there and
also suffers. Enjoying with friends. uta iva strībhiḥ saha modamānaḥ – enjoy in the company of
many women. You can also say, company of many men and women in the form friends. Even veda
talks about boyfriends and girlfriends! Modern veda! modamānaḥ - rejoicing, going to parties,
movies, noisy revelry together. And upaniṣad says, iva - as though. Why? Because, all these are
only in dream. It is only svapna enjoyment, not real. Not only that. jakṣat uta iva api bhayāni
paśyan. jakṣat means, laughing aloud. Loud laughter. Revelry. bhayāni api paśyan. Okay, if it is
only unmixed enjoyment, it would have been wonderful. But then, suddenly, maybe while coming
from the party, some problems they face. So, not only wonderful experiences in dream; it also brings
frightening experiences and objects. bhayāni [pañcamī vyutpatti. bhibheti asmāt iti bhayam].
Frightening things and frightening beings. So, what is the dictionary meaning of the word bhayam?
Fear. What is the contextual meaning? Fear causing things and fear causing beings.
So, the ātmā gets a new body and also new experiences in dream. All these are to show what? The
śarīrams are subject to taking-on and removing, like our dress. Therefore, I am not the waker’s
body. I am not the dreamer’s body. I am the user of these bodies. User is different from used. That
is the message. [Next mantra 4.3.14, I will just introduce].
“आराममस् पश्यिन न तं पश्य� कश्न इ�त ।”

तं नायतं बोधये�दत्याहु । द�भ
ु ्र षज् हास्म भव�त यमेष न प्र�तपद् । … [mantra 4.3.14 cont.]
“ārāmamasya paśyanti na taṃ paśyati kaścana iti I”
taṃ nāyataṃ bodhayedityāhuḥ I durbhiṣajyaṃ hāsmai bhavati yameṣa na pratipadyate I …
The first line within quotes also is a ṛg mantrā quotation. The word iti at its end indicates the
completion of ṛg mantra quotations.
Here the mantra says, “ārāmam asya paśyanti na taṃ paśyati kaścana”. ārāmam asya paśyanti
– so, all the dreaming jīvātmās or ātmās experience the wonderful, created dream world. ārāma
means, playground, the recreation ground specially created for my dream enjoyment! How rich I
must be! I create a wonderful huge world for my private enjoyment! ārāmam asya paśyanti.
And, if all these wonderful things are seen or experienced, then there must be someone different
from all the objects experienced. The experiencer ‘I’ must be different from all the objects of
experience. The ātmā – the original CONSCIOUSNESS - is the experiencer, which is different from all
of them. na taṃ paśyati kaścana - this aspect, the dreaming person misses out.
When I say, ‘I am different from the dream world. Dream world is nothing but thoughts only; and,
thoughts are nothing but mind only’, what does it mean? If dream world is object, mind [or, thoughts]
also is an object in dream, then, what is the object of my experience? It means, I am watching my
own mind only. If I am watching my mind, mind is an object. Therefore, am I same as my mind or
different from my mind? I must be someone different from the mind. I am the observer-subject and
mind is observed-object. This is very, very evident. So, mano vyatiriktaḥ ātmā. ātmā is not only
different from the body, it is different from the mind also. This ātmā - which is different from the mind
and which is clearly the observer of the mind in the dream - people ignore. They do not focus on this
ātmā. Therefore, the upaniṣad says, taṃ na paśyati kaścana. The most important ātmā - the
observer - people do not recognise. iti. More in the next class.
ॐ पूण्मद
र पूण्�मद
“आराममस् पश्यिन न तं पश्य� कश्न इ�त ।”
तं नायतं बोधये�दत्याहु । द�ु भर्षज् हास्म भव�त यमेष न प्र�तपद् । … [mantra 4.3.14 cont.]
“ārāmamasya paśyanti na taṃ paśyati kaścana iti I”
taṃ nāyataṃ bodhayedityāhuḥ I durbhiṣajyaṃ hāsmai bhavati yameṣa na pratipadyate I …
The upaniṣad is quoting various ṛg mantrās regarding the phenomenon of dream or svapna. And
through these quotations [mantra 11 up to the first line in mantra 14] the upaniṣad wants to confirm
that ātmā - the observer ‘I’ - is different from both the sthūla śarīram and sūkṣma śarīram,
especially from the mind. That ‘I’ am different from the physical body is clearly proved in dream,
because during dream ‘I’ withdraw from the physical body; ‘I’ don’t operate through the physical
body; and the sense organs also ‘I’ have made inert, non-functional in dream. And even when ‘I’
withdraw from this physical body, ‘I’ very much survive. Not only ‘I’ survive, ‘I’ survive as the
experiencer of the dream universe. Therefore, it is very clear that the physical body is only a
temporary costume, which ‘I’ use to function in this world. And, if this physical body is removed, ‘I’
will not be able to contact this world. Then, my contact with this world will only end, but, ‘I’ myself will
not come to an end. Therefore, ‘I’ AM DIFFERENT FROM THE BODY - na hanyate hanyamāne śarīre.
The body maybe destroyed or killed, ‘I’ am not.
Similarly, the dream proves that ‘I’ am different from the mind also. Because, during dream, ‘I’ am
experiencing an inner world. That inner world is clearly an object to me. ‘I’ am not the inner world; ‘I’
am not even a member in the inner world; ‘I’ am an observer of the entire dream world. That is
because, the dream world and every object in it are nothing but thoughts in my mind. The entire
dream world is nothing but a bunch of thoughts in the mind. This mind ‘I’ am clearly objectifying in
the dream. Therefore, it is clear that the mind is an object. ‘I’ am someone different from the mind.
‘I’ am an observer of the mind; a CONSCIOUS principle. How is that? Because, ‘I’ am observing the
mind. ‘I’ AM THE OBSERVER AND THE MIND IS THE OBSERVED. Thus, ‘I’ the ātmā - the caitanya tattvaṃ
- am different from both body & mind is clearly established by analysing the dream experience.
Now the ṛg mantrā says, “ārāmam asya paśyanti na taṃ paśyati kaścana iti”. And, even though
ātmā is a clear and independent CONSCIOUS principle, people manage to miss this ātmā. taṃ
means, the observers. They are missing this ātmā principle. Since they are obsessed with the
observed body and mind, they miss the observer, who is different from both body and mind.
Because of this non-understanding of ātmā alone all the saṃsāra problems arise. When I don’t
know ‘I’ am different from the body-mind-sense complex, that ignorance leads to disastrous
consequences. How? When ‘I’ don’t know, ‘I’ am different from the body, ‘I’ mistake myself to be the
body and identify with it. This leads to the sense of mortality and consequent sense of insecurity. All
such problems are because of one fundamental mistake – non-understanding that, ‘I’ am different
from the body and mind. That fact is clearly proved in dream. But ‘I’ fail to notice, recognise or
register that. Therefore, the upaniṣad is wailing, as it were - kaścana taṃ na paśyati - neither they
understand by themselves, nor they understand when the upaniṣad reveals that truth. With this
statement, the ṛg mantrā quotations are concluded.
The upaniṣad then continues. It gives a particular advice to people. A very important advice. In
common parlance also, this expression is there – ‘Whenever a person is sleeping deeply, don’t wake
him up’. In fact, they say, waking a sleeping person is a pāpam, because he is enjoying oneness
with bhagavān, brahman. So, why are you unnecessarily pulling him away from the paramātmā
level again back to our world of saṃsāra? ‘No, don’t wake-up a sleeping person’ - is a common
advice. Let him wake-up by himself. And, even if you have to wake him up, may you do so gently so
that he slowly comes away from sleep.
Why the waking should not be done rudely, the upaniṣad gives a logic also. A very interesting logic.
We have got 5 sensory golakams, 5 physical organs, where the sense organs are located. During
dream and sleep, the sense organs, the perceiving organs [indriyaṃs] are withdrawn from the
golakams and they are brought to the hṛdayaṃ. [It’s like the pavement vendor. He gathers his
spread-out wares at night and puts away. Morning, again he takes them out and spreads on the
platform]. So, during waking, like the pavement-vendor, the sense organs are brought from the
hṛdayaṃ and placed in their respective golakams, again. And, these sense organs belong to the
sūkṣma śarīram, whereas the golakams to the sthūla śarīram. So, when you suddenly wake-up a
sleeping person, what may happen? There could be confusion, chaos. And so, instead of placing the
sense organs in their appropriate golakaṃs, they may be misplaced! cakṣur indriyaṃ must be
placed in cakṣur golakaṃ. But, in a hurry, cakṣur indriyaṃ may be placed in the śrotra golakaṃ,
śrotra indriyaṃ in rasanā golakaṃ. So, they may be misplaced. Like, in your bag there so many
compartments. One for each specific thing - glasses, cash, cards, mobile, keys, etc. Suppose you
have to leave in a hurry and so everything you drop into the bag. Chances are, you will mix-up the
objects and their allotted slots. Similarly, the jīva may misplace the indriyaṃ. Because of that, there
may be sensory loss. One may become blind or deaf. Possible. Some problem could arise.
Therefore, the upaniṣad says, “taṃ na āyataṃ bodhayed ityāhuḥ”. āyataṃ here means, supta
puruṣaṃ. āyataṃ = suptaṃ. Literally, āyataṃ means to stretch; one who has stretched himself,
lying down sleeping. na bodhayet - one should not wake-up, if there is a choice. Sometimes our
children go-on sleeping; you might have to wake them. If at all you have to, may you do it in a gentle
manner. na bodhayet. ‘Do not suddenly wake-up a sleeping person’. iti āhuḥ - it is said.
“durbhiṣajyaṃ ha asmai bhavati yam eṣa na pratipadyate”. Okay, what is wrong if it is done?
durbhiṣajyaṃ means, a disease which is difficult to cure, duḥkha bhiṣaḥ karma. bhiṣaḥ karma
means, treatment, curing. duḥkha bhiṣaḥ karma means a condition that is very, very difficult to
treat, cure; an incurable condition, like blindness or deafness. ha asmai bhavati - may happen to
the organ. And, how does it happen? eṣaḥ yaṃ na pratipadyate - because, the indriyaṃ doesn’t
come to its appropriate position. Means, the sense organs may not be placed in the appropriate
golakaṃ. Therefore, one has to be careful. Continuing -
[cont.] … अथो खल्वाह: , जाग�रतदे श एवास्यै इ�त; या�न ह्ये जाग्रत्पश, ता�न सपु ् इ�त; अत्रा पर
ु ुष स्वय
ज्यो�तभर्व; सोऽहं भगवते सहस् ददा�म, अत ऊध्व �वमो�ाय बर ् ूह� ॥१४॥
[cont.] … atho khalvāhuḥ, jāgaritadeśa evāsyaiṣa iti; yāni hyeva jāgratpaśyati, tāni supta iti;
atrāyaṃ puruṣaḥ svayaṃ jyotirbhavati; so'haṃ bhagavate sahasraṃ dadāmy ata ūrdhvaṃ
vimokṣāya brūhīti II [mantra 4.3.14]
So, here - atho khalu āhuḥ and tāni supta iti - the upaniṣad talks about a misconception held by
some people. It doesn’t correct the misconception; it only talks about a wrong idea prevalent among
some people. What is that wrong idea? upaniṣad says, in svapna a person experiences everything
which is very, very similar to jāgrat avasthā. Experience in dream is very similar to jāgrat avasthā.
In dream also I have a body and sense organs. In waking also body and sense organs. In dream
also I experience a world. In jāgrat also I experience a world. In dream pañcabhūtās I experience.
Water is there, mountain is there. In waking also everything is there. Many people I experience in
dream are the same people I experience in waking. Therefore, since both dream and jāgrat appear
the same, many believe, ‘dream is also nothing but jāgrat avasthā only. Don’t take dream as a
separate avasthā. That also should be included in jāgrat avasthā only. Therefore, the dream world
is as much real as jāgrat avasthā. And in jāgrat we have sūrya jyotiḥ, candra jyotiḥ, agni jyotiḥ
etc. for transactions. Therefore, we don’t require an ātma jyotiḥ. That means, svayam jyotiḥ ātmā
is not proved in dream, because svapna is also nothing but another waking state only’. Thus, there
are some who argue - dream is waking. That is said here.
“atho khalu āhuḥ” – indeed, some declare - based on their svapna experience - “jāgarita deśaḥ
eva asya eṣa iti” - the dream universe is nothing but the waker’s universe only. asya eṣa iti - this
jīvātmā experienced dream also comes under waker’s universe only. Don’t separate waking and
dream. And in support of this conclusion they give this statement – “yāni hi eva jāgrat paśyati”.
For, whatever we experience in the waking state only “tāni supta [paśyati] iti” - in dream also we
experience. Sometimes, the same office, the same boss, there also boss is pulling him up. Thus, the
same kind of jāgrat experience in svapna also. Therefore, jāgrat and svapna are one and the
same, they claim. This is the misconception.
What is our answer? You have to give both śruti and yukti pramāṇam. What is yukti pramāṇam?
śaṅkarācārya gives that in His bhāṣyam. The argument is, in jāgrat avasthā our sense organs -
especially the eyes - are open. Therefore, we can talk about experiencing an external universe
through the sense organs. In svapnāvasthā we don’t experience an external universe, because our
sense organs are closed, non-functioning. indriya uparamāt svapnaprapañcaḥ jāgrat prapancāt
bhinna. svapnaprapañca is different because it is not experienced by these sense organs,
whereas the jāgrat prapañca is experienced by these sense organs. This is the logical answer.
Then, śruti pramāṇam is also there. In mantrā 10, the upaniṣad made a statement that we should
remember here. “na tatra rathāḥ, na rathayogāḥ, na panthāno bhavanti …” - in dream real
objects are not there, upaniṣad clearly says. Roads, horses, chariot or other things are really not
available in dream. We also don’t carry them into the dream world. ‘I want to attend vedānta class in
dream, therefore let me take a note book and pen to dream’. No. You don’t carry anything. None of
the objects are really there. So, actually, what do we do in dream? From our own mind, out of our
own vāsanās, we project the dream world. Thus, dream is a projected inner world, not the
external jāgrat prapañca, upaniṣad itself makes clear. Therefore, śruti-yukti pramaṇābhyāṃ
svapnaprapañcaḥ jāgrat-prapancāt bhinnaḥ eva. They are clearly different. And therefore, in
dream, we don’t have any of the external jyotis - sūrya jyotiḥ, candra jyotiḥ, agni jyotiḥ, vāk
jyotiḥ. None of them are there for dream transactions. The only jyoti available is, our own inner
light, called ātma jyotiḥ. So, upaniṣad concludes - “atrāyaṃ puruṣaḥ svayaṃ jyotirbhavati”.
This puruṣa is svayam jyotiḥ. ātmā is its own light! Very much like the sun.
Then janaka says, ‘I am still not fully satisfied. You should continue the teaching and give me some
more clarity regarding ātmā. If you are not satisfied with the dakṣiṇa, I will give some more. “saḥ
ahaṃ bhagavate sahasraṃ dadāmy ata ūrdhvaṃ vimokṣāya brūhi iti”. 1000 cattle I will give.
May you teach me more about the ātmā. And, why am I interested in this ātmajñānaṃ? vimokṣāya
– because, this is the liberating knowledge. So, yājñavalkya continues. Page 325, mantra 15 -
स वा एष एतिस्मन्सम्प् रत्व च�रत्व, दृष्ट् पण

ु ्य च पापं च, पन
ु ः प्र�तन्य प्र�तयोन्याद स्वप्नाय; स
य�त �किञ्चत्पश्यत्यनन्वाग भव�त; असङ्ग ह्यय पर
ु ु इ�त; एवमेवैतद्या�वल्, सोऽहं भगवते सहस्
ददा�म, अत ऊध्व �वमो�ायैव बर
् ूह� ॥१५॥
sa vā eṣa etasminsamprasāde ratvā caritvā, dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca, punaḥ
pratinyāyaṃ pratiyonyādravati svapnāyaiva; sa yattatra kiñcitpaśyatyananvāgatastena
bhavati; asaṅgo hyayaṃ puruṣa iti; evamevaitadyājñavalkya, so'haṃ bhagavate sahasraṃ
dadāmi, ata ūrdhvaṃ vimokṣāyaiva brūhīti II [mantra 4.3.15]
In the last class I pointed-out that through the analysis of our svapna experience, 3 messages are
given. 1] śarīra vilakṣaṇatvaṃ - ‘I’ am different from the body. 2] svayam jyodiṣtvaṃ or svayam
prakāśatvaṃ - ‘I’ am the self-effulgent CONSCIOUSNESS, who doesn’t require any external light to
reveal myself. External lights don’t reveal me; on the other hand, ‘I’ reveal all the external lights. ‘I’
am the ultimate light - jyodiṣāṃ api jyotiḥ. So, svayam prakāśatvaṃ is the second message.
3] Third and most important message is, asaṅgatvaṃ. ‘I’ have no saṅga with anything. saṅga
means, sambandha or connection. asaṅgatvaṃ means, no connection. How do I know that from
the dream? That is going to be explained in these mantrās. First 2 messages we have already
covered. Now, we are entering the asaṅgatvaṃ message.
So, during the dream, ‘I’ create a dream body for myself. Not only ‘I’ create a dream body, ‘I’ get
temporarily and seemingly connected with the dream body. Even though ‘I’ don’t have any real
sambandha, the moment ‘I’ enter the dream, the first job ‘I’ do is put on the costume, called dream
body. First saṅga takes place. śarīra saṅgaḥ. But the upaniṣad wants to show that this connection
is not a real connection; but is only a seeming connection. And, once ‘I’ get connected with the
dream body, within the dream world ‘I’ get kartṛtvaṃ and bhoktṛtvaṃ. So, with the dream body I do
many dream actions. Good and bad actions. Therefore, ‘I’ get connected to karma. First, śarīra
saṅgaḥ, which ‘I’ consider real, but which is not real. Then, karma sambandhaḥ, which also ‘I’
consider real, but again, there is no real connection with karma. Third, karmaphalam also comes in
the form of sukham and duḥkham. ‘I’ hit someone, and somebody hits me back! So, karma
sambandha and karmaphala sambandha. Thus, all these three sambandhas - śarīra, karma and
karmaphala sambandha ‘I’ intimately experience in dream.
Suppose somebody asks me then, whether my experience is real or not, in dream what will be our
answer? Remember, ‘for a dreamer, dream is not dream in dream’. It is a waking state for him.
śarīra sambandha is real. karma sambandha is real. phala sambandha is real. And, even though
all that appears to be real, what is the fact? “asaṅgaḥ hi ayaṃ puruṣaḥ”. ‘I’ have no sambandha at
all. What is the proof? After waking up, ‘I’ don’t do prāyaścittaṃ for the pāpa karma that ‘I’ did in
svapna. In svapna ‘I’ did some அக்கிரம. ‘I’ was about to do prāyaścittaṃ. By that time, I woke-up.
Or, ‘I’ have done half prāyaścittaṃ and ‘I’ want to complete that prāyaścittaṃ. No. On waking-up,
‘I’ don’t feel even guilty, let alone do prāyaścittaṃ. I don’t feel guilty because then ‘I’ know that all
the three connections ‘I’ had are mithyā only - śarīra sambandha, karma sambandha and
karmaphala sambandha. And when I say karma, it includes both puṇyam and pāpam. That is why
‘I’ am able to shed all that and come back to waking, completely free from all the 3 saṅga.
Now, in the waking state ‘I’ have got all 3 sambandha. śarīra sambandha, karma sambandha and
karmaphala sambandha. And, we are vehemently arguing, ‘it is all real’. ‘ahaṃ manuṣyaḥ’, ‘ahaṃ
puruṣaḥ’, ‘ahaṃ strī’, ‘ahaṃ bhartā’, ‘ahaṃ bhāryā’, ‘ahaṃ mātā, pitā’. ‘All these things are very
real’, we vehemently argue, as we did in dream. We continue the same argument, successfully. ‘I’
am so and so jīvaḥ̣, ‘I’ am a kartā. ‘I’ have sañcita karma, āgāmi karma, prārabdha karma. ‘I’ am
going to exhaust only one part. New āgāmi karma are coming and they will join my sañcita karma.
‘I’ will have punarjanma. Thus, we vehemently argue. upaniṣad says, ‘that argument is as hollow
as the argument we give in svapna’. And, even though bṛhadāraṇyaka upaniṣad repeats that, our
foolishness is so strong and deep-rooted that we continue to feel, ‘ahaṃ saśarīraḥ’, ‘I’ am an
individual, a limited individual, helpless individual, battered by puṇyam and pāpam. ‘I’ don’t know
when my problems will end. Thus, still we mistake our real self. upaniṣad says, ‘may you arise from
this second dream also. You have only come from dream number-1 to dream number-2. Wake-up’.
And when we awake from this second dream also, what is the knowledge we get? ‘I don’t have
svapna śarīra sambandha also; I don’t have jāgrat śarīra sambandha also; I don’t have svapna
śarīra karma also, jāgrat śarīra karma also; I don’t have svapna śarīra karmaphalam also, jāgrat
śarīra karmaphalam also. ‘I’ am in fact -
yasya nāhaṅkṛto bhāvo buddhiryasya na lipyate I hatvā'pi sa imām̐llokānna hanti na nibadhyate II 18-17
Lord kṛṣṇā tells in bhagavad gītā, ‘arjunā, you are neither a killer nor the killed. You are neither a
doer nor the done. “asaṅgaḥ hi ayaṃ puruṣaḥ” when are you going to claim?’ Look at this. First,
we have to supply the word svapne - during the dream, sa vā eṣaḥ [svapne] ratvā caritvā - in the
dream this jīvātmā gets connected to the dream body. A seeming connection. And this dream body
what does he do? caritvā - He goes all over. World tour. European tour. South American tour. All
kinds of tours. caritvā and ratvā mean ramaṇaṃ kṛtvā. He revels in all those places. caritvā
referring to karma sambandha; ratvā referring to karmaphala sambandha. So, ratvā caritvā
svapne. And, “dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca” - experiencing puṇya pāpaṃ. Here, puṇyam
means, puṇya phalabhūta sukham. And pāpam means, pāpa phalabhūta duḥkham. So,
happiness & sorrow refer to his karmaphala sambandha. All of them he experiences in dream.
And then we have to read samprasāde - he abides in the sleep state; enters into sleep, dropping all
connections with svapna śarīraṃ, svapnakarma and svapna karmaphalam, mṛtyum atikrāmati,
śarīraṃ atikrāmati. He drops all of them, transcends all these connections and goes to deep sleep
state. samprasāda means, sleep. It’s a unique word which bṛhadāraṇyaka uses to convey deep
sleep state. suṣupti is called samprasāda. Then, what does it do? “punaḥ pratinyāyaṃ pratiyoni
ādravati svapnāya eva”. It doesn’t remain in sleep all the time. That would have been nice; but it
doesn’t so remain. From sleep it gets connected to śarīram once again. pratinyāyaṃ means, by the
same route by which it entered sleep, by the same nāḍi route. [nāḍi is supposed to be the route by
which jīva travels]. Through the nāḍi it goes to hṛdayaṃ during sleep; and, through the same nāḍi
again it comes back to svapna śarīraṃ. pratinyāyaṃ - yathā gataṃ tathā. And, pratiyoni means,
back to the same svapnāya eva – dream state itself, to svapna śarīraṃ. ādravati - it comes back
to. So, again, śarīra sambandha, karma sambandha, phala sambandha and continue screaming!
Here, what the upaniṣad wants us to note is, all these 3 relationships [śarīra sambandha, karma
sambandha, phala sambandha] are not really there at all for the ātmā. Since ātmā is caitanya
svarūpaḥ, it cannot have connection with any one of them. Therefore, it says, “saḥ yat tatra kiñcit
paśyati” - whatever that jīvātmā experiences in dream, “tena ananvāgataḥ bhavati” - it is really not
connected to, not affected by those experiences. All that is only seeming. That we ourselves admit.
because we do not do any prāyaścittaṃ or remedial measures for the pāpam that we commit in
svapna. Why? Because we know neither the pāpakarma nor the pāpam is really there for ‘me’.
ananvāgataḥ means, not really connected with.
What is the reason for the non-connection? “asaṅgaḥ hi ayaṃ puruṣaḥ” – this infinite ātmā is
indeed unattached. [This statement will be repeated for emphasise. We are ever free. We are ever
pure. We don’t have any problem, really. acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca [gītā
2.24]. ‘I’ AM EVER FREE FROM ALL THE PROBLEMS. ‘I’ am nityamukta asaṃsāri ātmā. ‘But swāmījī,
my body has problems!’ For that the upaniṣad says, ‘ĀTMĀ IS EVER FREE FROM PROBLEMS; BODY-
MIND IS NEVER FREE FROM PROBLEMS. Why so? Because, whatever is made up of matter is subject to
change and decay, caused by three powerful factors - deśa, kāla and karma. A polluted place or a
very cold / hot place affects the body. Winter & summer affect the body with varieties of diseases
associated with winter & summer. So, deśa affects the body, kāla affects the body. And the 3rd
powerful factor that affects the body is karma. Understand those factors and try to manage the
body. We cannot have a perfectly healthy body all the time. Even if it is in perfect health now, it
cannot continue so, always. Therefore, OUR AIM SHOULD BE TO KEEP THE BODY REASONABLY FIT. BUT
MORE IMPORTANTLY, UNDERSTAND THAT, ‘I AM NOT THE BODY’. Keep the body reasonably fit and
understand that ‘I AM NOT THIS MISERABLE BODY; I AM THE EMBODIED SELF. I AM NOT DEHAḥ; I AM DEHĪ’.
dehī nityamavadhyo'yaṃ dehe sarvasya bhārata I tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi II [2-30]
Lord kṛṣṇā tells in bhagavad gītā, ‘arjunā, you are the imperishable dehī, not the body, which will
have kaumāraṃ yauvanaṃ jarā dehantaraprāptiḥ. That is the nature of the body. Never complain
against the nature of anything. What can you do about it? Accept. Nature is a matter to be accepted,
not complained about. You cannot say, I have got a complaint, ‘fire is hot’; or, ‘ice is cold’. What can
you do about its nature? You cannot complain, ‘I am worried, my eyes are seeing’! Eyes are meant
for seeing. Nobody complains, ‘eyes are seeing’. Nature should be accepted as it is. Body is called
śarīraṃ - śīryamāṇa svabhāvaṃ. Decaying, wearing-out is its nature. So, USE THE BODY TO KNOW
‘I AM NOT THE BODY’. Who am ‘I’? śarīra vilakṣaṇa, svayam prakāśa, asaṅga ātmā ahaṃ asmi.
So, yājñavalkya concludes, “asaṅgaḥ hi ayaṃ puruṣaḥ” iti - THIS INFINITE ĀTMĀ IS INDEED
UNATTACHED. And, janaka says, “evam eva etad yājñavalkya, so'haṃ bhagavate sahasraṃ
dadāmi, ata ūrdhvaṃ vimokṣāyaiva brūhi iti”. ‘Wonderful. What you say is very, very true. But I
want to know more about the ātmā. Please continue the teaching. I will give you another 1000 cattle.
[Now, I will introduce the next mantrā].
स वा एष एतिस्मन्स्व रत्व च�रत्व, दृष्ट् पण

ु ः प्र�तन्य प्र�तयोन्याद बुद्धान्ताय; स
ु ु इ�त; एवमेवैतद्या�वल्, सोऽहं भगवते सहस्
् ूह� ॥१६॥
sa vā eṣa etasminsvapne ratvā caritvā, dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca, punaḥ pratinyāyaṃ
pratiyonyādravati buddhāntāyaiva; sa yattatra kiñcitpaśyatyananvāgatastena bhavati; asaṅgo
hyayaṃ puruṣa iti; evamevaitadyājñavalkya, so'haṃ bhagavate sahasraṃ dadāmi, ata
ūrdhvaṃ vimokṣāyaiva brūhīti II [mantra 4.3.16]
So, this 16th mantrā is very, very similar to the previous mantrā. Only 2 word-changes have been
made in the previous mantrā. svapna and samprasāda were mentioned earlier. svapna means,
dream; samprasāda means, sleep. jīvātmā travelling between dream and sleep was talked about
before. Here, the upaniṣad talks about its travel between dream and waking. So, there it was
svapna and suṣupti. Here, it is svapna and jāgrat avasthā. buddha antāya iva means jāgrat
avasthā, the waking state. So, suṣupti to svapna and suṣupti to jāgrat; and again, suṣupti to
svapna. Thus, the jīva travels between jāgrat and svapna, constantly. The transition state is called
suṣupti. So, suṣupti is like the corridor. cetomukhaḥ of māṇḍūkya. suṣupti is like the dressing or
changing room. You go to the changing room, remove one dress and take on another dress. Dress-
change room is suṣupti. Enter suṣupti, drop the dream body, put-on the waker’s body and come
away from there. Again, go to suṣupti, drop the waker’s body, put-on the dreamer’s body and come
away. Thus, jīva goes through jāgrat - svapna ; jāgrat - svapna repeatedly, over and over again.
And in both, śarīra sambandha, karma sambandha and karmaphala sambandha he keeps,
without letting go. Therefore, he has jīva bhāva. As long as these 3 connections are there, I will be a
jīvātmā. And, as long as I am a jīvātmā, I will be a saṃsāri. But, the moment I understand, ‘these
connections are not here for me’, I will no more be a jīvātmā. I will be called the nityamukta
paramātmā! That is going to be the development, which we will see in the following classes.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
स वा एष एतिस्मन्स्व रत्व च�रत्व, दृष्ट् पण
ु ः प्र�तन्य प्र�तयोन्याद बद
ु ्धान्ताय; स
ु ु इ�त; एवमेवत
ै द्या�वल्, सोऽहं भगवते सहस्
् ूह� ॥१६॥
sa vā eṣa etasminsvapne ratvā caritvā, dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca, punaḥ pratinyāyaṃ
pratiyonyādravati buddhāntāyaiva; sa yattatra kiñcitpaśyatyananvāgatastena bhavati; asaṅgo
hyayaṃ puruṣa iti; evamevaitadyājñavalkya, so'haṃ bhagavate sahasraṃ dadāmi, ata
ūrdhvaṃ vimokṣāyaiva brūhīti II [mantra 4.3.16]
In these mantrās yājñavalkya is analysing our dream experience. And through that analysis, he
wants to reveal our nature, emphasising 3 important points - 1] śarīra vilakṣaṇatvaṃ 2] svayam
prakāśatvaṃ and 3] asaṅgatvaṃ. śarīra vilakṣaṇatvaṃ means, ‘I’ am different from the body. ‘I’
use the body as a temporary medium to experience the world. In the waking state ‘I’ use the waker’s
body to experience the waker’s universe. In the dream state ‘I’ use the dreamer’s body to experience
the dream universe. When ‘I’ am in the waking state, ‘I’ drop the dreamer’s body. And when ‘I’ am in
the dream state, ‘I’ drop the waker’s body. The very fact that these 2 bodies are temporarily used
and even after their disappearance ‘I’ continue to exist indicates ‘I’ am different from them. Waker’s
body is dropped in dream state; but, ‘I’ continue to be there. Dreamer’s body is dropped in waking
state; yet, ‘I’ continue to be there. Body is dropped, ‘I’ continue to exist. And, in the sleep state, ‘I’
drop both the bodies and ‘I’ exist very much, because after waking up I say, “‘I’ slept”. That means,
‘I’ very much existed as a sleeper. Therefore, ‘I’ am different from the body. Body is only a temporary
medium used by me for transactions. So, śarīra vilakṣaṇatvaṃ is the first message.
The second message is svayam prakāśatvaṃ. In the dream state, no external sources of light are
available, because I have shut off my sense organs. Therefore, in dream, the external world also is
not available, external lights also are not available. sūrya jyotiḥ, candra jyotiḥ, agni jyotiḥ, vāk
jyotiḥ - none of them are available. Still, in dream, ‘I’ do lot of vyavahāra. So, ‘I’ must be using
some internal jyotiḥ only. That light is the light of CONSCIOUSNESS. Therefore, ‘I’ am svaprakāśa
caitanyaṃ. Thus, svayam prakāśatvaṃ was talked about.
Now we have entered into the third very important message, which message alone is the very key
to claim that ‘I’ am nitya muktaḥ. That ‘I’ am ever free can be claimed by merely understanding
this single lesson. What is that single lesson? ‘I’ am asaṅgaḥ; no problem can touch me.
Remembering the 4th capsule of vedāntā - ‘I’ am never affected by any event that happens in the
external material world or in the material body mind sense complex. ‘I’ am never touched by that.
The moment ‘I’ understand my asaṅgam nature, ‘I’ can at once claim, ‘I’ am ever free. This
asaṅgatvaṃ is explained through the dream example, which we were seeing in the last class.
During dream experience, ‘I’ project a dream universe. ‘I’ project a dream body also myself, which is
an unreal body. And having created a dream world and a dream body, ‘I’ myself enter the dream
world. And having entered the dream world, ‘I’ forget that ‘I’ am in fact a waker who has projected
this unreal body. So, that is what I said – the 4 steps of saṃsāra. ‘I’ project, ‘I’ enter, ‘I’ forget, ‘I’
suffer. Very successfully I do this every night. Project, Enter, Forget, Suffer nightmares! This, in spite
of special prayers before going to bed, that I should not have dussvapnaṃ. And, in spite of these
prayers, I do get a bad dream and suffer. When I suffer, I don’t know the important fact, that ‘I' do not
have any sambandha with the dream unreal śarīram. So, ‘I’ get a seeming connection with the
Class 80 – 3rd Dec 2018 – mantra 4-3-16 to 4-3-19 Download from www.arshaavinash.in Page 1
dream body. And through that seeming śarīra sambandha ‘I’ get kartṛtva sambandhaḥ. kartṛtvam
means, ‘I’ am a doer of action. So, in dream ‘I’ become a doer, a kartā. And, through the kaṛtva
sambandha ‘I’ get karmaphala sambandha. Means, sukha - duḥkha or puṇya - pāpa
sambandha. Thus, all these three sambandhas - śarīra, karma and karmaphala ‘I’ get in dream.
Are these 3 connections real or unreal? You should not answer. You should ask, ‘when?’ In dream ‘I’
never think or know it is unreal. During dream, these are mahā real. And even though ‘I’ consider
them as real in dream, on waking up ‘I’ know that they are not real.
Now vedāntā says, extend the same logic to jāgrat avasthā also. Now I am very sure that ‘I’ am an
individual living being, because I consider my body-mind-sense complex as real. And not only that, I
connect ‘myself’ to that. So, the śarīra sambandha I consider as real. My kartṛtvaṃ I consider as
real. My karmaphala sambandha I consider as real. And so, I am worried. I have got three types of
karma. sañcita prārabdha āgāmi. I am worried about prārabdha – ‘how my old age will be? What
all will be my problems?’ All I consider. They are my problems. Thus, I never question whether they
are real or not. But vedāntā says, imagine the dream analysis and extend that logic to the waking
also. Then what will ‘I’ claim? ‘I’ have no śarīra sambandha.
aśarīram̐ śarīreṣu anavastheṣvavasthitam I mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati
II [katha 2-22]
saśarīraḥ priyāpriyābhyāṃ na vai saśarīrasya sataḥ priyāpriyayorapahatirasty aśarīraṃ vāva
santaṃ na priyāpriye spṛśataḥ II [chāndogya 8.12.1]
‘I’ don’t have śarīra sambandha kartṛtva sambandha puṇya pāpa sambandha. This is what ‘I’
should claim the upaniṣad says in the 16th mantra, which I introduced in last class. This mantra is
almost the same as the 15th mantra. Everything is similar. You have to only extend what is said in
that, further. So, “sa vā eṣa etasmin svapne ratvā caritvā, dṛṣṭvā iva puṇyaṃ ca pāpaṃ ca,
punaḥ pratinyāyaṃ pratiyony ādravati buddhāntāya iva”. After a false connection with svapna
śarīraṃ, we wake-up and develop a false connection with the waker’s body. We drop our false
connection with one body and waking-up, we develop false connection with another body!
So, “sa yattatra kiñcit paśyati ananvāgataḥ tena bhavati”. That ananvāgata is an important word.
‘I’ don’t really get puṇyam or pāpam for whatever karma ‘I’ do in svapna. That’s why, after waking-
up I don’t do any prāyaścittaṃ. I know I don’t have any sambandha with the svapna śarīraṃ or
svapna puṇya pāpam. na ananvāgataḥ - not really connected with. tena puṇyena pāpena
ananvāgataḥ bhavati ‘I’ am not followed by them. That is what nirvāṇa ṣaṭkaṃ declares –
na puṇyaṃ na pāpaṃ na saukhyaṃ na duḥkham na mantro na tīrthaṃ na vedāḥ na yajñāḥ
ahaṃ bhojanaṃ naiva bhojyaṃ na bhoktā cidānanda rūpaḥ śivo'ham śivo'ham II
śaṅkarācārya has extracted all that form these ślokās only. He has taken the juice and given to us
for our daily nididhyāsanaṃ. Why am ‘I’ not connected with them? Because, “asaṅgaḥ hi ayaṃ
puruṣaḥ” – this infinite ātmā ‘I’ am indeed unattached.
So janaka says, like us, ‘wonderful. I am understanding everything. My only problem is, I seem to
understand everything between 11 and 12 in śaṅkarālayaṃ. But once my chappal is on,
bṛhadāraṇyaka is gone! saṃsāra is on.’ Here janaka says, ‘I am able to understand everything. I
would like to know more about that ātmā. “evam eva etad yājñavalkya, so'haṃ bhagavate
sahasraṃ dadāmi, ata ūrdhvaṃ vimokṣāyaiva brūhi iti”. Please continue the teaching. I will give
you another 1000 cattle. Continuing, mantrā 17 –
स वा एष एतिस्मन्बुद्धा रत्व च�रत्व, दृष्ट् पुण्य च पापं च, पुनः प्र�तन्य प्र�तयोन्याद स्वप्नान्ता ॥
sa vā eṣa etasminbuddhānte ratvā caritvā, dṛṣṭvāiva puṇyaṃ ca pāpaṃ ca, punaḥ
pratinyāyaṃ pratiyonyādravati svapnāntāyaiva II [mantra 4.3.17]
So, we continue the same mistake in jāgrat avasthā also. śarīra sambandha, karma sambandha
and karmaphala sambandha - these 3 false associations which we had in svapna continue. Why it
happened in svapna? We forget the fact that they are only my projections and so mithyā. The same
mistake we commit in jāgrat avasthā also. According to vedāntā, jāgratprapañca also is a
projection only, like svapna. svapna is my projection with my nidrā śakti. jāgrat is my projection
with my māyā śakti. ‘I’ the ātmā have got nidrā śakti and māyā śakti. Like 2 channels. ‘I’ switch
between nidrā channel [to visualise svapna]; and māyā channel to activate jāgratprapañca. When
I get tired of both, I switch off both and I go to suṣupti avasthā, when I am free from the problems
of both svapna and jāgrat. In both jāgratprapañca and svapnaprapañca problems after problems!
So, “sa vā eṣa etasmin buddhānte ratvā caritvā”. buddhānte means, māyā button press kṛtvā.
Means, through the māyā śakti, ratvā caritvā – ‘I’ move all over with the help of this jāgrat
śarīraṃ. As ātmā, where do I move about? ‘I’ cannot move. Not because ‘I’ am overweight! As
ātmā ‘I’ cannot move, because ‘I’ am the all-pervading CONSCIOUSNESS! Whereas, identified with the
body, ‘I’ move all around and experience pleasure and pain. “ratvā caritvā, dṛṣṭvāiva puṇyaṃ ca
pāpaṃ ca” – ‘I’ experience puṇyam and pāpam. And how can the upaniṣad say, ‘experiencing’
puṇyam and pāpam? puṇya - pāpam is adṛṣṭaṃ. adṛṣṭaṃ means, invisible. Therefore, here
puṇyam means, puṇya phalam, which is dṛṣṭam. pāpa means, pāpa phalam. So, in the form of
sukham and duḥkham dṛṣṭvā - experiencing.
śaṅkarācārya underlines the word dṛṣṭvā eva. He says, through that the upaniṣad is conveying a
very, very profound reality, which we can understand if we remember 2 fundamental vedāntic
rules. Entire vedāntā is built-up on these two rules only. 1] ‘I’ AM DIFFERENT FROM WHATEVER I
EXPERIENCE. Every experienced object is different from ‘I’, the experiencer subject. I experience the
book. I am not the book. I experience the mike. I am not the mike. If you still have a doubt, try – ‘I
experience the donkey’. Thank GOD! I am not the one. Therefore, ‘I’ am different from whatever I
experience. 2] Then what is the second more-profound law? ALL THE EXPERIENCED ATTRIBUTES
BELONG TO THE EXPERIENCED OBJECTS; THEY NEVER BELONG TO THE EXPERIENCER SUBJECT. If ‘I’
experience a yellow cloth, the yellow attribute belongs to the cloth. White [wall] attribute belongs to
the wall not to me, the experiencer. So, experienced attributes belong to the experienced objects;
never to the experiencer subject.
Therefore, all happiness and unhappiness - temporary sukham and temporary duḥkham - are only
experienced attributes. These temporary sukham and temporary duḥkham are dṛṣṭvā. dṛṣṭvā - are
experienced. And we are the experiencer, subject, different from them. And so, the use of the word
eva, śaṅkarācārya says, indicates that they both are only objects of experience. And, ‘I’ am only
their experiencer; ‘I’ am not the possessor of them. Therefore, ‘I’ experience sukham. It doesn’t
belong to me. ‘I’ experience pain. It also doesn’t belong to me. They are 2 attributes belonging to
anātmā and not to the ātmā. Temporary pleasure and pain belong to the mind anātmā. And, ‘I’ am
the experiencer of the mind. ‘I’ am not the mind. Therefore, ‘I’ am different from the mind. ‘I’ don’t
have the attributes of the mind. ‘I’ experience the rāga of the mind; but ‘I’ am free from the rāga. ‘I’
experience the dveṣa of the mind; but ‘I’ am free from the dveṣa of the mind. “na me dveṣarāgau
na me lobhamohau mado naiva me naiva mātsaryabhāvaḥ”. Why? Because, they are only
objects; whereas ‘I’ the experiencer am the subject. Therefore, they don’t belong to me. upaniṣad
wants us to clearly assimilate this. So, it says, dṛṣṭvā eva. You are only experiencing them; they
don’t really belong to you. Why? Because. you are asaṅga sākṣī asi. Therefore, “dṛṣṭvā eva
puṇyaṃ ca pāpaṃ ca, punaḥ pratinyāyaṃ pratiyoni ādravati svapnāntāya eva”. In jāgrat
avasthā ‘I’ get seeming connection with these three - jāgrat śarīraṃ, jāgrat karma and jāgrat
karmaphalam. Then, what do ‘I’ do? punaḥ pratinyāyaṃ pratiyoni ādravati svapnāntāya eva -
again, ‘I’ go back to dream. Through the nāḍi mārga ‘I’ go to jāgrat avasthā. Through nāḍi mārga
‘I’ go to svapnāvasthā. Again, what is there? There also śarīra sambandha, karma sambandha
and karmaphala sambandha we get. Only in suṣupti, the sleep state, is the temporary respite from
these; like, the parole the court gives. For some time out of the jail. Then, after a few days, again go
back to jail! Like that, what is the imprisonment here? śarīram eva kārāgṛhaḥ - body is the jail
because, ‘I’ confine myself to the body by identifying with the body. Thus, in śarīra kārāgṛhe again
‘I’ fall, both in svapna and jāgrat. And, what is the crime ‘I’ have committed? Perpetuation of
ajñānaṃ and karma! So, again we get parole during deep sleep state, and get some respite from
saṃsāra. And, again come back to this kārāgṛhaṃ and suffer saṃsāra. Continuing -
तद्यथ महामत्स उभे कूलेऽनस

ु ञ्चर� पव
ू � चापरं च, एवमेवायं पर
ु ु एतावभ
ु ावन्तावनुसञ्चर स्वप्नान च
बुद्धान् च ॥ [मन् ४.३.१८]
tadyathā mahāmatsya ubhe kūle'nusañcarati pūrvaṃ cāparaṃ ca, evaṃevāyaṃ puruṣa
etāvubhāvantāvanusañcarati svapnāntaṃ ca buddhāntaṃ ca II [mantra 4.3.18]
This asaṅga ātmā – this relationless, pure, unconnected ātmā, gets a seeming connection with
śarīra, karma and phalam in the waking state and again in the dream state. It goes and gets these
two-fold seeming connections. Tragedy is, if ‘I’ understand the seeming connection as only seeming
connection, ‘I’ will have no problems. It is just like an actor playing a role. In the drama I get a
seeming connection with the drama characters - a drama wife, drama children. And the drama wife
and husband have problems. Imagine. Even though he goes through all these experiences on stage,
he remembers all along, ‘thank god, it is happening only in the drama; my drama connection is only
a seeming connection.’ So, having a seeming connection is not the problem. But forgetting
that the seeming connection is only a seeming connection, is the real tragedy. Then the
drama becomes saṃsāra. So, what should the actor do? Go to the greenroom and remind himself
that these are all only happening in drama. The real ‘I’, am indeed free.
Our problem is, therefore, not the jāgrat avasthā or jāgrat vyavahāra. Let those continue.
Everything can continue. But what is to be remembered is, ‘I’ am not tainted by, affected by, any of
the roles that ‘I’ play in the cosmic drama, stage-managed by the nāṭaka sūtradārī hiraṇyagarbha.
He is making us play different roles based on our prārabdham. And it is a privilege to act in the
drama of this great director. Like, many actors consider it a privilege to act in the movies of certain
famous directors. Similarly, the greatest director in the world is bhagavān. And bhagavān has
given us the privilege of acting in the cosmic drama. Acting is not a problem. But forgetting that it is a
drama will certainly create problems.
śaṅkarālayaṃ is the greenroom where you are reminded - again and again - about the real self.
And the moment you go out and put on your veṣam, issues are waiting. If you open the cell phone,
[many are waiting to open the phone. Some see it in the middle of the class also!] so many issues
are waiting. You take on the issues, no problem. But remember that, it is all part of this drama of life.
To convey this, the upaniṣad gives an example. ātmā is compared to a huge fish. mahāmatsyaḥ.
matsyaḥ means a fish. Here, it is not a small fish, but a big fish, like a whale or something. A huge
aquatic creature. It is moving in a huge river - like brahmaputra or ganga - during rainy seasons.
brahmaputra width in rainy season in Dibrugarh is supposed to be 14 kms! So, when you are in the
middle of the river, you don’t even see either shore! Imagine that a huge fish is there. Generally, it is
in middle. Middle here represents suṣupti avasthā. The fish represents the ātmā. ātmā in suṣupti
is like the fish in the middle of the river. What does this fish do? Now and then it goes towards one of
the banks of the river. One bank is called jāgrat avasthā. And when it is going near that bank, it
witnesses the events that are taking place in that bank. Revelry and varieties of events are going on
there. The fish only observes that. It is not connected to those. The experience does not belong to
the fish. It belongs to the revellers on the bank. They have śarīra sambandha. They want karma
sambandha. Next day stomach upset - phala sambandha. All this belong to the śarīrams in the
bank. The fish doesn’t have śarīra, karma or phala sambandha. It is kevala sākṣi mātram. What
kind of sākṣī it is? “asaṅgaḥ hi ayaṃ puruṣaḥ”. This at one bank/shore, the jāgrat avasthā bank.
What does the fish do? Again, it comes to the middle - suṣupti avasthā. After some time, it goes
over to the other bank. What is that bank? It is called svapnāvasthā. There again, another group is.
Someone is dead. They have brought the dead body for cremation. Many people are crying. Scene
full of sorrow. In the other bank sukham. In this bank duḥkha anubhava. Fish goes closer to the
bank. It watches all things happening. There also śarīram is there. karma is there and karma-
phalam is also there. Fish dṛṣṭvā eva. It only witnesses all that. It doesn’t have śarīra or karma or
phala sambandha with the activities on the bank. After witnessing the happenings on the bank,
again it comes to the middle. And why the big fish is taken as example? Because, it only can freely
move between the two banks of the huge river. Similarly, ātmā also moves between the 2 banks,
witnessing pleasure and pain. It gets mokṣa temporarily. What is that? suṣupti or deep sleep state
is a temporary mokṣa from śarīra, karma, phala sambandha. That will be analysed later. We are
studying svapna. After experiencing temporary mokṣa, the fish will again go to one of the banks,
come back to the middle and so on. So too, the ātmā alternates between jāgrat, suṣupti, svapna.
Now look at this. “tadyathā mahāmatsya ubhe kūle'nusañcarati pūrvaṃ cāparaṃ ca”. So, the
big and powerful fish is not carried away by the current of the river, whirlpools of river. It is not
affected. It moves about freely. ubhe kūle anusañcarati. anu means krameṇa, because the fish
cannot experience both the banks simultaneously. If it is one bank, it cannot be in the other bank.
Similarly, you can go to jāgrat or svapna. You cannot simultaneously be in both. They are kramaṃ
only. jāgrat to suṣupti to svapna; svapna to suṣupti to jāgrat. The 3 avasthās are mutually
exclusive. Therefore, anusañcarati = krameṇa sañcarati. pūrvaṃ ca aparaṃ ca. pūrvaṃ means,
one bank. aparaṃ means, the other bank. Up to that is the fish example part.
Then, “evaṃ eva ayaṃ puruṣaḥ etau ubhau antau anusañcarati svapnāntaṃ ca buddhāntaṃ
ca”. puruṣaḥ means, sākṣi, caitanyarūpa ātmā, asaṅga svaprakāśa rūpa ātmā, śarīra traya
vilakṣaṇa ātmā. So, ayaṃ puruṣaḥ - this ātmā, etau ubhau antau means, the 2 banks - in the
form of jāgrat and svapna, waking and dream states. anusañcarati - moves between. What are
the names of the banks? svapnāntaṃ ca - svapnam ityarthaḥ. Here, svapna anta means
svapnarūpaṃ. So, svapnam ca or svapna madhyaṃ ca and buddhāntaṃ ca. buddhāntaṃ
means, jāgrat madhyaṃ. ātmā is moving alternately between dream and waking states. This travel
is also an example for punarjanma. Here we are travelling between jāgrat and svapna by switching
between jāgrat śarīraṃ and svapna śarīraṃ. The same phenomenon happens at death also.
On death, we drop this body and - instead of taking on a svapna śarīraṃ - we take to anantara
janma śarīraṃ. Thus, both phenomena - death and dream - are almost same only. In both, we
switch over to a different body. In dream we take a svapna śarīraṃ. In death we take another
physical body. In death, instead of svapna loka, ‘I’ go to bhuvarloka suvarloka mahārloka
tapoloka janaloka satyaloka or still worse, atala vitala sutala rasātala mahātala talātala pātāla
loka. Again, ‘I’ take on a new body. And so, śarīra sambandha, karma sambandha and phala
sambandha. The same happenings continue, like in a TV serial. Episode No, 537!! Therefore,
dream is an example for punarjanma also. That we should remember here. paraloka gamane
dṛṣṭāntaḥ ayaṃ. Continuing, page 329 mantra 19 -
तद्यथािस्मन्नाक श्येन वा सप
ु ण� वा �वप�रपत् श्रान सह
ं त् प�ौ सल
ं यायैव �ध्रय, एवमेवायं पर
ु ु एतस्म
अन्ता धाव�त यत सुप्त न कञ्च कामं कामयते, न कञ्च स्वप् पश्य� ॥१९॥
tadyathāsminnākāśe śyeno vā suparṇo vā viparipatya śrāntaḥ saṃhatya pakṣau saṃlayāya-
iva dhriyate, evaṃevāyaṃ puruṣa etasmā antāya dhāvati yatra supto na kañcana kāmaṃ
kāmayate, na kañcana svapnaṃ paśyati II [mantra 4.3.19]
Thus, the jīva goes from jāgratprapañca to svapnaprapañca by switching the body. Even though
we say, ‘we are traveling from one loka to another’, really speaking, we do not travel at all. When we
say, ‘we are ‘travelling’ from jāgratprapañca to svapnaprapañca’, we are really not travelling. We
are only changing our body. The moment the body is changed, ‘I’ experience a different world. ‘I’
have not gone to another world. Figuratively saying ‘I’ have gone to another world; but, really
speaking, no going from world to world, no travel is involved. It is only a change of upādhi.
We imagine that svarga loka is beyond our galaxy. No, svargaloka is not a faraway place, located
somewhere else. The moment we drop this body and take another heaven-compatible body, the
experience becomes different. Like watching a 3D movie. We only need to change our glasses with
the special 3D-specific one. Then the experience becomes vastly different. Nobody actually travels
to any loka. śarīraṃ switching alone takes place. The moment we drop the manuṣya śarīraṃ and
get deva śarīraṃ, we will experience heaven. Here and now! How? Because, jāgrat time goes
away, jāgrat space goes away, jāgrat padārtha go away. We are in svarga deśa, svarga kāla
amidst svarga padārtha. Thus, sleeping comfortably in our bed itself we experience svapna deśa
svapna kāla and svapna padārtha, without travelling. Similarly, here itself we experience svarga.
So, changing the body is figuratively referred to as gati or yatra. Whenever we talk about ‘travel
after death’, we must put that within inverted commas. Because, there is no road connecting one
sphere of time and space with another sphere of time and space. svapna road will only take you to
another place within svapna. jāgrat road will take you to a place within jāgrat. Is there a road, which
connects a place in svapna and a place in jāgrat? I hope you understand. No road in dream can
connect you to a place in the waking. No road in waking can take you to place in dream. Similarly,
by ‘traveling’ you will never, never reach svarga. If you travel you will only be going round and round
within this loka! Then, what do you mean by ‘ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti
rājasāḥ’ [gītā 14.18]. There it talks about travelling upwards or downwards. That ‘travelling’ is a
figurative one, not literal. One śarīraṃ is replaced by another śarīraṃ. And, ‘lo & behold, I see
different set of people’. That is not here in bṛhadāraṇyaka.
So, having ‘travelled’ and ‘travelled’, what happens? The jīva gets tired. And the tired jīva goes to
suṣupti avasthā. After lot of ‘travel’ in both jāgrat and svapna, the tired jīva goes to suṣupti for
recouping, refreshing. suṣupti is the best refreshment. Refreshment, for doing what? Again, coming
back to jāgrat and svapna and resume the ‘travel’! Like in prison, if a prisoner gets sick and needs
to be hospitalised, they take him to a hospital, give treatment and bring back to prison so he can
suffer there, healthily! Similarly, in suṣupti we get refreshed and come back again to jāgrat and
svapna. Thank god, during suṣupti we get temporary rest.
Okay, with this svapna vicāra is over. Hereafter, we are going to analyse suṣupti. An introduction
is first given to suṣupti vicāraḥ.
“tadyathāsminnākāśe śyeno vā suparṇo vā viparipatya śrāntaḥ saṃhatya pakṣau saṃlayāya-
iva dhriyate”. The upaniṣad first gives an example for a tired jīva coming back to suṣupti. The
example is of a bird flying in the sky throughout the day. Early in the morning all birds leave their
roost and fly all over. When they get tired at the time of sunset, what they do? If trees are around
your house, you can see all birds again in conversation, like family members converse. Therefore,
they come home in the evening. Similarly, the jīva also travels all over in jāgrat and svapna. And
during suṣupti, the jīva comes back home as it were.
What is the home of the jīva? From wherever the jīva originated, that origin or kāraṇam alone is its
home. What is the cause of the jīva? jīvātmās have come from one paramātmā. So, we all go to
our real home, called paramātma svarūpaḥ. 'satā somya tadā saṃpanno
bhavati svamapīto bhavati” [chāndogya 6.8.1] “sa enaṃ yajamānam aharahar brahma
gamayati” [praśnopaniṣad 4.4]. Every day the jīvātmā goes back to the paramātmā, merges into
the paramātmā, dropping the jīva bhāva. By dropping śarīra sambandha, karma sambandha and
phala sambandha, the jīva bhāva goes away. jīva bhāva means, the status of being an individual.
Individuality comes through these 3 associations - śarīra, karma and phala sambandha. They give
us the individuality, called jīva status. During sleep ‘I’ drop these three sambandhas. ‘I’ drop my
individuality and go back home to my own real nature. That is brahma bhāva or paramātmā bhāva.
So, during sleep, ‘I’ remain as brahman; one with brahman. And therefore, what is the nature of
‘me’ in suṣupti? Whatever be the nature of brahman that alone is my nature also in deep sleep
state. During waking state or dream state, because of the assumed bodily connections, ‘I’ feel
located in śaṅkarālayaṃ. ‘I’ feel, ‘I am finite’. Located, time-wise. Located, space-wise. Because ‘I’
talk about my date of birth. That is time-wise location. Waiting for date of death [to free myself from
the body] is space-wise location. Thus, all the time ‘I’ take myself to be a located, finite individual.
During deep sleep state, what is my experience? No time location. No space location. ‘I’ am
limitless, time-wise. ‘I’ am limitless, space-wise. aham nityaḥ, aham sarvagataḥ. And the final
and most important nature is, aham ānandaḥ. During sleep, ‘I‘ am absolutely happy, free from all
problems. Thus, in suṣupti, we experience mokṣa, temporarily merging into brahman. That is
going to be described hereafter.
ॐ पूण्
र मद पूण्र �मद पूणार्त्पूणर्मुदच | पूण्स
र पूण्
तद्यथािस्मन्नाक श्येन वा सप
ु ण� वा �वप�रपत् श्रान संहत् प�ौ संलयायैव �ध्रय, एवमेवायं पर
ु ु एतस्म
अन्ता धाव�त यत सपु ्त न कञ्च कामं कामयते, न कञ्च स्वप् पश्य� ॥१९॥
tadyathāsminnākāśe śyeno vā suparṇo vā viparipatya śrāntaḥ saṃhatya pakṣau saṃlayāya-
iva dhriyate, evaṃevāyaṃ puruṣa etasmā antāya dhāvati yatra supto na kañcana kāmaṃ
kāmayate, na kañcana svapnaṃ paśyati II [mantra 4.3.19]
The upaniṣad was talking about the ‘journey’ of the jīvātmā between the jāgrat avasthā and
svapnāvasthā. This ‘journey’ keeps on repeating, alternatively. This ‘journey’ is an example also for
the jīva travelling from one loka to another. And this happens only when the jīvātmā identifies with a
relevant physical body. If there is no connection with such a body, there will be no connection with
the relevant world also. I can contact all of you, only as long as this physical body is available as a
medium. The moment the physical body drops, ‘I’ continue to live, but ‘I’ have no connection with
you nor you can have any contact with me. Therefore, my loka sambandha is only through śarīra
sambandhaḥ. śarīra saṃbandhe, loka sambandhaḥ ; śarīra sambandha abhāve, loka
sambandha abhāvaḥ.
After death how this happens, we don’t see. Therefore, upaniṣad gives an example for how it
happens during dream. During the dream I drop my connection with this jāgrat śarīram. Then,
jāgrat prapañca sambandha is gone. And, I get connected to a svapna śarīraṃ, which is
projected by me only. When I have svapna śarīra sambandha, through that I get svapna
prapañca sambandha also. The upaniṣad says, both these ‘connections’ are only seeming, not
real. Our connection with dram body is not a real connection we know. That is why we never take
dream karmās seriously. We do அக்கிரம without any guilt, because we know that dream śarīra
sambandha is only a seeming connection. Similarly, jāgrat śarīra sambandha also is only a
seeming connection. ‘I’, by myself, am the ātmā. tena puṇyena pāpena ananvāgataḥ bhavati.
ananvāgataṃ puṇyena, ananvāgataṃ pāpena.
And this was explained through the example of a huge fish, mahāmatsya. The fish goes to one
bank of the river and watches the events there. It does not participate in any of the transactions. It is
not affected by those transactions also. Then it comes to the middle of the river. And after sometime,
goes to the other bank. On one bank, it is a happy event happening. On the other bank, an unhappy
event. Somebody has died and cremation is happening. People are crying. The fish watches that
also. The fish doesn’t participate in either; it doesn’t have any connection. It only experiences the
events. Experience doesn’t mean sambandhaḥ. ‘What I experience I am connected to’ - is the
mistake we commit. What I experience is, what I experience! Like, fish-vat! Thus, between the two
banks it keeps alternating, spending sometime in the middle. Similarly, the jīva also śarīrāt śarīram
pratigacchati. So, up to this, the svapna analysis has been done.
Through svapna analysis what are the lessons or messages we get? 3 messages, I said. [I don’t
know whether you have connection with my statement or not?!] What are the three lessons? śarīra
vilakṣaṇatvaṃ, svyaṃprakāsatvaṃ, asaṅgatvaṃ. śarīra vilakṣaṇatvaṃ means, ‘I’ am different
from the body. svyaṃprakāsatvaṃ means, ‘I’ illumine without depending upon any external light.
asaṅgatvaṃ - most important - ‘I’ am not contaminated by the good and bad experiences of jāgrat
or the good and bad experiences of svapna. These are the 3 messages. And the 4th point to note is
that, svapna is the example for punarjanma. With this, the svapna study is complete.
Class 81 – 10th Dec 2018 – mantra 4-3-19 and 4-3-20 Download from www.arshaavinash.in Page 1
Now the upaniṣad wants to enter the analysis of suṣupti avasthā. svapnāvasthā is an example for
punarjanma or saṃsāraḥ. Rebirth means saṃsāra. Now, yājñavalkya [remember, he is
interacting with janaka] wants to point out that, in suṣupti, the jīva doesn’t travel from one loka to
another. jīva resolves into his very nature, called kāraṇa paramātmā. Whenever a kāryam - a
product - resolves, it always resolves into the kāraṇam only. A product [jewellery] originates from a
cause [gold]; and, it resolves into the cause. And, paramātmā is the kāraṇam and jīvātmā is the
kāryam. Therefore, during sleep when the jīvātmā resolves, he or she must be resolving into the
kāraṇam only. “satā somya tadā saṃpanno bhavati svamapīto bhavati” [chāndogya 6.8.1]. jīva
merges into paramātmā, dropping its jīva status. Not only that, dropping its travel also! So, in
suṣupti ‘I’ drop my jīva status. ‘I’ also drop my travel. ‘I’ merge into paramātmā. That is called
mokṣa. So, what is mokṣa? ‘Dropping the jīva status and dropping the travel, and becoming one
with paramātmā’. Therefore, in suṣupti, we are all in mokṣa only.
So, svapna is the example for saṃsāra; and, suṣupti is the example for mokṣa. Every day we are
experiencing both. The only problem is, in suṣupti we experience mokṣa, but it is only temporary
mokṣa. We again comeback to our jīva bhāva the moment we wake-up. A jñāni gains permanent
mokṣa; a sleeper gets temporary mokṣa. Therefore, the sleeper’s temporary mokṣa is an example
for jñānī’s permanent mokṣa. This is going to be the discussion hereafter.
The 19th mantra outlined how the jīva resolves into the paramātmā, its original source. He goes
back home [வ� � ேப�]. For that also an example was given, which we saw in the last class. A bird in
the morning leaves its nest and goes all over in search of food. Bird is also a responsible
householder, a true gṛhastha. Therefore, it wants to provide for the family and so travels all over.
And, when it gets tired after completing its job, successfully or unsuccessfully, at sunset the bird
comes back to its own home, its original place. In the same way, jīva is like the bird and paramātmā
is like the nest. Leaving the paramātmā, the jīva travels all over during jāgrat & svapna, and during
suṣupti, the jīva comes back home to the paramātmā, becoming one with it. That is the example.
“tadyathāsminnākāśe śyeno vā suparṇo vā viparipatya śrāntaḥ saṃhatya pakṣau saṃlayāya-
iva dhriyate”. asmin ākāśe - in the space, in the sky, śyeno vā suparṇo vā – as a hawk or falcon.
[śyena means a hawk ; suparṇaḥ means a falcon, garuḍa] Two types of high-flying birds.
viparipatya - flying all over the sky [in search of food], śrāntaḥ - becomes tired. So, what does it
do? saṃhatya - stretching, pakṣau – its wings. Stretching indicates, it no more flaps the wings. It
doesn’t want to fly further. So, stretching the wings, gliding and changing directions in such a way
that it is moving towards the nest. saṃlayāya eva towards nest or home only dhriyate - it carries
itself, directs itself. This is the example.
“evaṃ eva ayaṃ puruṣaḥ etasmai antāya dhāvati”. In the same way, the jīvātmā also after going
from place to place for working or shopping hastens back home. puruṣaḥ means jīvātmā identified
with jāgrat śarīraṃ, or now and then with svapna śarīraṃ also. He keeps on identifying with either
jāgrat or svapna. Finally, he drops the identification with both jāgrat and svapna śarīraṃs and thus
loses connection with both jāgrat prapañca and svapna prapañca. He is then not connected either
with the outer world or the inner world and thus escapes from saṃsāra, temporarily. There is no
more indriya sambandha. So, no sukha - duḥkha anubhava. All such experiences are folded.
And, etasmai antāya dhāvati - the tired jīvātmā rushes towards sleep state. It doesn’t even go and
lie down on the bed, it literally falls down on the bed. So tired. etasmai antāya. Here, antaḥ means,
suṣupti avasthā. It is suptāntaṃ, not buddhāntaṃ or svapnāntaṃ. So, suṣupti avasthāyai
dhāvati - it rushes towards.
And in that state, what is its condition? “yatra suptaḥ na kañcana kāmaṃ kāmayate, na kañcana
svapnaṃ paśyati”. yatra suptaḥ - in which sleep state the jīvātmā has ended its association with
all indriyaṃs [jāgrat jnānedriyaṃs, svapna jñānendriyaṃs, karmendṛyaṃs are all not functional.
Mind also is not functioning. Therefore, suptaḥ bhavati – he is in deep sleep state. And, what is the
definition of sleep state? na kañcana kāmaṃ kāmayate - there is no more desire for any object. Till
hitting the bed, he had so many desires. He made a list of desires to accomplish. And, keeping
those in hand he sleeps off. The moment he falls asleep, all desires vanish; because, all desirable
objects also vanish for him. na kāñcana kāmaṃ. kāmam means kāmya padārthaṃ, viṣayaṃ
ityarthaḥ. viṣayaṃ na kāmayate - one doesn’t desire any object. This is the negation of jāgrat
avasthā. The speciality of jāgrat avasthā is desire. We wake up with that; and we go back to bed
with that. All those are resolved in sleep.
Then, na kañcana svapnam paśyati - there is no dream-projected world also. The definition of
dream was given in māṇḍūkya upaniṣad – “yatra suptaḥ na kañcana kāmaṃ, kāmayate na
kañcana svapnam paśyati tat suṣuptam” is the māṇḍūkya mantra. Same, here also. Thus,
jīvātmā has now merged into paramātmā. So, do ‘I’ exist or not during sleep? If you doubt, you will
never go to sleep! But you happily go to sleep, because you know you continue to exist. You exist
not as jīvātmā, but exist as īśvara, the paramātmā. “eṣa sarveśvaraḥ eṣa sarvajña eṣo'ntaryāmy
eṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānām”. māṇḍūkya upaniṣad says, THE SLEEPER IS
NONE OTHER THAN ĪŚVARA, BECAUSE HIS INDIVIDUALITY IS COMPLETELY GONE. So, what is our nature in
sleep? paramātma svarūpam! In jāgrat and svapna what is our nature? jīvātma svarūpam. Thus,
we alternate between jīvātmā nature and paramātmā nature. This is what our experience is.
Now a question may come. What is that? ‘I’ have got jīvātmā nature as a limited individual, located
in time and space during jāgrat svapna. Whereas, in suṣupti avasthā ‘I’ don’t have jīvātmā nature.
‘I’ don’t have timewise location or space wise location. In sleep there are no time and space at all. ‘I’
don’t experience any location or time limitation. ‘I’ have paramātma svarūpam. So, sometimes ‘I’
am a finite jīva; and, sometimes ‘I’ am infinite īśvara. Both are appearing and disappearing. But both
cannot be ‘my’ real nature since they are diagonally opposite! If ‘I’ am finite, ‘I’ cannot be infinite. If ‘I’
am infinite, ‘I’ cannot be finite. Of these two, one alone is my intrinsic real nature, the other is my
incidental, temporary nature. One is āgantukaṃ [arriving & leaving], the other is svābhāvikaṃ
[intrinsic]. Like, fire is also hot. Water in the flask also is hot. Both of them are hot. But, in the case of
water, heat is only incidental, not intrinsic. What about fire? Its heat is intrinsic. That is why a fire
doesn’t require a flask!
Now, the question is, which one of the two is my real nature? Is it the parichinna jīvātma svarūpam
or aparicchinna paramātma svarūpam? In sleep, paramātma svarūpam is there. In waking,
jīvātma svarūpam comes. Both seem to be coming & going. Of these, which one is my real nature?
upaniṣad wants to give the answer, in the next very important mantra. What will be our natural,
uninformed conclusion, without study of scriptures? ‘I am a miserable jīvātmā is the fact and
whatever I enjoy in suṣupti is only an incidental thing. The real I is the one in jāgrat avasthā’. Thus,
our conclusion is, ‘jīvātmā is my nature; paramātmā is a temporary veṣam I put on during suṣupti’.
Now the upaniṣad says, ‘it is not so. It is, in fact, the other way around’. ‘You’ are eternally the
paramātmā only. In jāgrat and svapna ‘you’ wrongly identify with the body, because of ignorance. It
is that ignorance-based identification with bodies in jāgrat and svapna that makes you feel you are
a jīvātmā, and to wrongly conclude that, ‘I am a finite individual’. In dream what is our conclusion?
We never think of this body. During dream our conclusion is, ‘I am that dream individual only’, even
though we clearly know that the dream individuality experienced and concluded in dream is very
false. We very much know that. But the dreamer will never accept that! He will vehemently argue
that ‘I’ am real. ‘For a dreamer dream is not a dream in dream’. The dreamer even doesn’t accept
that he is in dream. He will swear that ‘I’ am awake. Look at my eyes. My eyes are fully open I am
looking at you’.
And, just as the dreamer, the waker also swears that he is in waking only and his individuality is real
individuality. But, vedāntā says, ‘No. THIS JĀGRAT ALSO IS ANOTHER FORM OF DREAM ONLY’. We also
swear, ‘our eyes are open. We are awake. This body is my body. This is my personality’. But
vedāntā says, ‘kindly listen. As a jīva you will be permanently trapped in limitations. Limitations
mean helplessness, anger, frustration and depression. HAFD. These 4 will never go away as long
as you look upon yourself as a finite individual. You will get out of this trap only when you
understand that THIS BODY IS ALSO IS ANOTHER TEMPORARY BODY ONLY, PROJECTED BY MĀYĀ’. So,
until I understand and assimilate this message, jīva bhāva will not go away. saṃsāra will never go
away. This the upaniṣad wants to say in the next mantrā 4.3.20.
ता वा अस्यैत �हता नाम नाड्य यथा केशः सहस्र �भन्नस्तावता�णम �तष्ठिन, शक ु ्लस नीलस् �पङ्गलस
ह�रतस् लो�हतस् पण ू ार; अथ यत्रै घ्नन्त िजनन्ती, हस्ती �वच्छायय�, गतर्�म पत�त, यदे व जाग्रद्
पश्य� तदत्रा�वद् मन्यत; अथ यत दे व इव राजेव, अहमेवेदं सव�ऽस्मी� मन्यत, सोऽस् परमो लोक: ॥
tā vā asyaitā hitā nāma nāḍyo yathā keśaḥ sahasradhā bhinnastāvatāṇimnā tiṣṭhanti,
śuklasya nīlasya piṅgalasya haritasya lohitasya pūrṇā; atha yatrainaṃ ghnantīva jinantīva,
hastīva vicchāyayati, gartamiva patati, yadeva jāgradbhayaṃ paśyati tadatrāvidyayā man-
yate; atha yatra deva iva rājeva, ahamevedaṃ sarvo'smīti manyate, so'sya paramo lokaḥ II
upaniṣad takes our own dream experience to get across this important message. A dreamer never
accepts the dream as dream until he wakes-up. But, according to vedānta, all the dvaita anubhava
- whether it happens in dream or in waking or in svarga loka - are only different kinds of dreams. All
forms of dvaita anubhava, duality anubhava, are just different varieties of the same thing only. In
jāgrat we have only come away from one type of dream to another type of dream. But whatever be
the dream in which we are, we will never accept the dream as a dream, until we ‘wake-up’ from that.
Then the natural question will be, ‘what is waking-up? upaniṣad says, waking-up is, understanding
that there’s no duality, ending of duality. As long as duality is there, the dream continues in one state
or the other. “yaḥ sākṣāt kurute prabodha samaye svātmānam eva advayaṃ”. ADVAITA JÑĀNAM
ALONE IS AWAKENING! ADVAITA JÑĀNI ALONE IS AWAKE. This is what the upaniṣad wants to say. All
these are very difficult to swallow initially. But one day or the other it will work if we persevere. That
is why it is said, śravaṇam gives only parokṣajñānaṃ. They only place some ideas in the mind,
most of which we may not understand, appreciate or accept then. It will take lot of śravaṇam, lot
more mananaṃ and still lot more nididhyāsanam for us to understand and accept that ALL DVAITA
ANUBHAVA ARE DIFFERENT TYPES OF DREAMS ONLY, AND THEREFORE, MITHYĀ ONLY.
“tāḥ vai asya etāḥ hitāḥ nāma nāḍyaḥ yathā keśaḥ sahasradhā bhinnaḥ tāvatā aṇimnā
tiṣṭhanti”. Now to convey this idea, the upaniṣad explains the phenomenon of dream. During
dream the jīvātmā withdraws from the physical body and the sense organs. And, as seen already, in
the physical body, according to śāstram, there are so many nāḍīs, criss-crossing the body - like the
minute blood vessels which are all over. And, they call one nāḍi as prāṇa nāḍi. prāṇa is supposed
to travel through that nāḍi. prāṇi jīvaḥ is also supposed to travel thought that during the
svapnāvasthā. tāḥ vai asya etāḥ hitāḥ nāma nāḍyaḥ - the nāḍīs are named hitāḥ. [Note, nāḍi is
not the one said in astrology; here nāḍi means some kind of blood vessel like thing through which
the jīva or sūkṣma śarīraṃ travels; and they are supposed to be dominantly present]. And, what is
the size of these nāḍīs? yathā keśaḥ sahasradhā bhinnaḥ - like a hair split along its length into
1000 parts. So, what will be the diameter of 1/1000th of the hair! That is the size of a nāḍi. tāvatā
aṇimnā tiṣṭhanti. aṇu means, very fine, miniscule, minute.
And, through these nāḍīs varieties of bodily fluids flow, according to śāstra. Modern medical
science doesn’t talk about the nāḍi. They don’t even know exactly what is meant by that. This is a
śāstric expression. nāḍi belongs to the sthūla śarīraṃ, the physical body. And, śāstra says,
through these varieties of bodily fluids are flowing in the form of vāda pitta kapha rakta etc. And,
these different fluids are of different colours. Fresh oxygenated blood is red in colour. With too much
CO 2 it will be dark-red. So, different colours of blood also! pittam or bile is yellowish in colour;
kapham is white in colour. Thus, different coloured fluids are there. And, when they combine
together, newer colours are also formed. Therefore, here varieties of colours are mentioned. They
are the colours of the fluids flowing through nāḍis. What colours are mentioned? “śuklasya nīlasya
piṅgalasya haritasya lohitasya pūrṇā”. śukla means, white; nīlasya – blue; piṅgalasya – yellow;
haritasya – green; lohitasya – red. pūrṇā [rasena] [we have to supply the word rasa. Means, fluid.
And for Sanskrit students, all these ṣaṣṭī vibhakti must be converted into tṛtīya vibhakti. śuklena
rasena, nīlena rasena, pingalena rasena, pūrṇā bhavati.
Okay, why the nāḍīs are described here? The jīva is supposed to move through these nāḍis during
svapnāvasthā. And, what does he do? Entering that very small space, he falls into dream. And,
what does he dream about? [How much space is there? Already the body is small; and, within the
body, nāḍī is still smaller – size of 1/1000th of a hair! jīva is within that minute space in dream]. And,
what does he experience? A huge world, where mountains are there, rivers are there! So, they all
are real or unreal? Within that tiniest space, I don’t know how there can be rivers, mountains, suns
and stars! So, all of them are unreal only. But, the jīva - in dream - will never, never accept them as
unreal. First, the dreamer won’t accept that he is in dream. Therefore, the world in dream also is not
a dream world for him. It is a waker’s world for him. Therefore, he will swear, all that is real only.
upaniṣad wants to convey that, we are doing the same thing in jāgrat also! Just as the dreamer
doesn’t accept dream as his own unreal projection, we also refuse to accept this world is another
type of dream only. ‘All this is projected by me’, we don’t accept. ‘It is unreal’ we don’t accept.
vedāntā says, ‘wake-up and you will realise!’ Like the dream guru saying, ‘you are not accepting
this is dream; you will know when you wake-up.’ And the dreamer replies, ‘I am not ready for
waking-up, because I have got lot of family duties [in the dream].’ Therefore, even though the dream
guru says, ‘I can help you wake-up’, dreamer asks, ‘why should I wake-up? I am already awake
only!’ Similarly, the so-called waker also, doesn’t understand that he is not a waker. kaṭhopaniṣad
says, “uttiṣṭhata jāgrata prāpya varānnibodhata” - may you wake-up. But we are not at all ready.
Here, in dream, what does the jīva experience? “atha yatra enaṃ ghnanti iva, jinanti iva, hasti
vicchāyayati iva, gartam patati iva, yat eva jāgrat bhayaṃ paśyati tat atra avidyayā manyate”.
atha yatra enaṃ ghnanti iva - He says, I am attacked by so many people. My life is full of
problems; every family member attacks, criticises me. Similarly, the dreamer in dream claims
ghnanti means, attack. And upaniṣad says, iva - as though. Even though it is not real, he
complains very strongly that, ‘I am affected by these people’. And, jinanti iva. jinanti means, some
other people are coming to overpower me. People like robbers have entered the house and are
coming to overpower me. Again, iva. Means, this is also unreal. We are all now awake, and so we
are realised people! Therefore, when I talk about a dreamer, you will agree, ‘yes, it’s all unreal’. But
you ask the person in dream, he will say, ‘you don’t know my problem. It is all mahā real’. So, jinanti
iva. Then, hasti vicchāyayati iva - an elephant is chasing me. I am at Thrissur pooram festival and
one of the elephants has got berserk and is chasing me. vicchāyayati means chasing. And so,
when I was running away, gartam patati iva - there was a pit. So, I fell into a ditch. garta means
ditch. yat eva jāgrat bhayaṃ paśyati - whatever frightening things he experienced in the waking,
the same frightening things he experiences in dream also.
What is the tragedy? The dreamer doesn’t know that it is only a dream and so unreal. Why all these
problems? tat atra avidyayā manyate - all these so-called experiences are caused because of
avidyā. The entire duality, all the problems of saṃsāra are just his own projections, caused by
avidyā. And sometimes during dream, good experiences also come. Because, according to śāstra,
dream also is governed by the law of karma. That is why the creator-dreamer doesn’t have a choice.
I am the creator of my dreamworld alright. But, what type of dream world comes I don’t have any
choice. It is governed by law of karma. Similarly, bhagavān only creates a world; but, the type of the
world who decides? We think bhagavān decides. śāstram says, ‘may you carefully note – ‘the type
of creation is not determined by bhagavān’. Then, determined by what? The law of karma. That is
why, the world being the same, it is heaven for some and hell for some! And, if you ask bhagavān,
‘why did you create narakam?’, He says, ‘some people wanted it’. Thus, all of these are not the
choice of creator, be it bhagavān or the dreamer. sāṃnidhya mātreṇa - by his mere presence the
creator creates. He doesn’t decide the type of creation. Lord krṣṇā says [gītā 9.10] -
mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram I hetunānena kaunteya jagadviparivartate II
So, bhagavān creates the world according to law of karma. And, I create my dreamworld, again
according to law of karma. When puṇyam fructifies, good dreams come. When pāpam fructifies, all
terrible dreams come – like, ghnanti iva, jinanti iva, hasti vicchāyayati iva, gartam patati iva.
For that iva, śaṅkarācārya writes an elaborate commentary. His bṛhadāraṇyaka bhāṣyam is the
most voluminous bhāṣyam among all the upaniṣad bhāṣyams. There He observes every word.
And, the word iva He underlines. All our suffering are only as though. We will not accept that. But
śaṅkarācārya says, I am telling you, it is all as though only, because of pāpa karma. When
puṇyam fructifies, wonderful experiences come. Like what? “atha yatra deva iva, rājā iva”. yatra
deva iva – like, I am as though a divine person in heaven, surrounded by wonderful enjoyments,
dance, music etc. Like music season, so many programs. So, devaḥ iva. There also iva. As though
I am a superior jīva. And, rājā iva – as though I am a king. How? Because puṇyam fructifies.
Then the upaniṣad imagines, ‘suppose the dreamer comes to know that this is just a dream!’.
Normally, it doesn’t happen. But let us imagine that the dreamer comes to know, it is all a dream. I
am aware, I am lying down in my AC bedroom - śāntākāraṃ bedroom śayanaṃ or bed śayanaṃ! I
am very comfortable. And I clearly understand that all these are just my projections; suppose a
person comes to know. And the upaniṣad further imagines, I gain jñānam also within the dream.
Remember, these are suppositions only. Imagine a dreamer who knows it is a dream in dream.
Normally when we wake-up only that happens, we realise it was just a dream. But we never know it
is a dream in dream. After waking up we will say, ‘it was a dream’. And when we say that, the dream
is no more available, it is not continuing. So, imagine a condition where even after waking-up I
continue to be a dreamer. A jīvanmukta dreamer, so to say. Who is a jīvanmukta dreamer? A
dreamer who has woken-up, but continues to be a dreamer.
What will such a realised dreamer say, “ahaṃ eva idaṃ sarvaḥ asmi iti manyate, saḥ asya
paramaḥ lokaḥ”. ‘ahaṃ eva idaṃ sarvaḥ asmi’ - ‘I am this entire creation; all these are nothing
but, ‘I’ the waker alone, everything is nothing but thoughts in my mind. Nothing exists away from my
mind or my thoughts. Therefore, ‘I’ the waker alone am appearing as the observer-dreamer and the
observed-dream. iti manyate – he thinks, suppose. ‘All the duality is in myself’ he says, remaining in
dream. A dreamer who knows, ‘originally I am a waker’ and continuing in his dream he declares,
“mai eva sakalaṃ jātaṃ mayi sarvaṃ pratiṣṭhtaṃ mayi sarvaṃ layaṃ yāti tad brahmādvayaṃ
ahamasmyahaṃ”. The other members in dream will not be able to understand that. But this
jīvanmukta dreamer, the realised dreamer understands.
And the upaniṣad says, when the dreamer says, ‘I AM EVERYTHING’ that is his real nature. Note
that the upaniṣad does not use the word iva in this context. Until now the upaniṣad uses the word
iva. But, when the dreamer says, ‘I am all’, the upaniṣad doesn’t say it is as though. It says, that
indeed is the real nature of the jīva. A fantastic mantra. More details in the next class.
ॐ पूण्
र मद पूण्र �मद पूणार्त्पूणर्मुदच | पूण्स
Page 330, section 3, mantra 20 -
ता वा अस्यैत �हता नाम नाड्य यथा केशः सहस्र �भन्नस्तावता�णम �तष्ठिन, शक ु ्लस नीलस् �पङ्गलस
ह�रतस् लो�हतस् पण ू ार; अथ यत्रै घ्नन्त िजनन्ती, हस्ती �वच्छायय�, गतर्�म पत�त, यदे व जाग्रद्
पश्य� तदत्रा�वद् मन्यत; अथ यत दे व इव राजेव, अहमेवेदं सव�ऽस्मी� मन्यत, सोऽस् परमो लोक: ॥
tā vā asyaitā hitā nāma nāḍyo yathā keśaḥ sahasradhā bhinnastāvatāṇimnā tiṣṭhanti,
śuklasya nīlasya piṅgalasya haritasya lohitasya pūrṇā; atha yatrainaṃ ghnantīva jinantīva,
hastīva vicchāyayati, gartamiva patati, yadeva jāgradbhayaṃ paśyati tadatrāvidyayā man-
yate; atha yatra deva iva rājeva, ahamevedaṃ sarvo'smīti manyate, so'sya paramo lokaḥ II
By the analysis of svapna, the dream experience, the upaniṣad conveyed some of the important
features of ātmā. 3 of them we enumerated. deha vilakṣaṇatvaṃ, svayaṃ prakāśatvaṃ and
asaṅgatvaṃ. deha vilakṣaṇatvaṃ means, ātmā is different from the body. svayaṃ prakāśatvaṃ
means, ātmā illumines the everything, including the dream world, without depending upon any
external source of light. And, asaṅgatvaṃ means, ātmā is not contaminated by anything, including
the experiences of the dream state. And then, an additional point also was added. That is, the dream
is the example to understand the phenomenon of rebirth. Just as by entering into dream, we do not
stop to exist. We only have withdrawn from this jāgrat world. And, we continue to exist as the sthūla
body, though we experience another [dream] world, with the help of a relevant dream [sūksͅma]
body. Similarly, at the time of rebirth also, we will withdraw from this body and withdraw from this
world; but, we will continue to survive. Not only that. We will experience another different world,
which is not available for people here. And, we will be experiencing that world, with a relevant body.
So, different body+different set up = punar janma.
But, the dream example should be extended only this much. Careful. We should not extend it too
much. Dream world is prātibhāsikaṃ, whereas next birth - punar janma - is not prātibhāsikaṃ. It
has got vyāvahārika satyatvaṃ. The dream example is not to talk about the degree of reality.
Example is only to show that the world is different and the body is different. With that, the analysis of
svapna is complete. Now, we are going to enter into the analysis of deep sleep. Not that we are
entering into deep sleep! We are entering the analysis of deep sleep, remaining awake. And the
upaniṣad mentions that the jīvātmā, at the time of sleep, withdraws from the external world, the
sense organs etc. and comes to nāḍi. When it is in the nāḍi, svapna experiences are there. And
when it withdraws from svapna also and goes to hrͅ daya ākāśa, then the jīvātmā is in deep sleep
state. Then, the jīvātmā has merged into its cause. paramātmā is the cause. It is just as when the
ornaments are melted, they dissolve into the gold, which is its cause. So also, when the jīvātmā
dissolves, we merge into the paramātmā.
Thus, in deep sleep state, we are merged in paramātmā, wherein we don’t experience any duality
also, we don’t experience any individuality also. That, ‘I am so and so’, son of so and so, daughter of
so and so etc., this is my height, weight, nakṣatram. All these are individuality. Unique identification
features. UID. All those have disappeared. Duality is gone. Individuality is gone.
Now the upaniṣad wants to mention an aside but important point. In jāgrat and svapna, I
experience duality and individuality. Duality I experience, individuality also I experience - in jāgrat
and svapna. In deep sleep state, I don’t have duality also; I don’t experience individuality also. One
is dvaita anubhava. Another is advaita anubhava. Of these two, which one is our real nature?
And, which one is our incidental or temporary or unreal nature? Both cannot be equally real. If
Class 82 – 17th December 2018 – mantras 4-3-20 to 4-3-22 Download from www.arshaavinash.in Page 1
dvaitaṃ is my nature, then advaitaṃ cannot be my nature. Nature has to be one of these two only.
If you superficially study, individuality is experienced in two avasthās; whereas, advaitaṃ is
experienced only in one avasthā. So, if you go by majority vote, which one will win? dvaitaṃ only,
because in two avasthās I have individuality. But, the upaniṣad says, that is not so. In suṣupti -
deep sleep state – there is limitlessness and advaitaṃ. That second-less state alone is my real
nature. Then, I am not limited by time, I am not limited by space, I am not limited by individuality.
Even individuality is also limitation. If I am a man, then I cannot be all others. I cannot be a
woman, a chair, a carpet, or anything. The very ‘man’-ness will exclude all other things. Therefore,
individuality is also a limitation, called vastu paricchedaḥ. Thus, in waking and dream, I have got
deśa paricchedaḥ or space-wise limitation and kāla paricchedaḥ or time-wise limitation. And also
individuality-wise limitation. Whereas, in deep sleep state, all these three are absent.
But then, how do I know, which one is real and which one is unreal ‘projection’? For that, the
upaniṣad is giving this mantra, by taking a particular experience in dream. We saw that in the last
class. Let us imagine a person is in dream. And according to his puṇya and pāpam, the dreamer
experiences varieties of pleasurable and painful things. What are those experiences? “atha yatra
enaṃ ghnanti iva jinanti iva, hasti iva vicchāyayati, gartam iva patati” - as though some people
are attacking and killing him; or, some people are overpowering him; or, an elephant is chasing him;
or, he is falling into a ditch etc. All kinds of things I experience. But, we know they are all what? Not
real. Because, we know that whatever good or bad experiences we have in dream, they are all as
though only. iva. Then, upaniṣad talks about pleasurable experiences also. “atha yatra deva iva
rājā iva” - he sees himself to be a celestial or a king etc. They are also as though only. iva means,
as though. The very word ‘as though’ means, real or unreal? Suppose I say, ‘you are as though
beautiful’, you will get wild. Therefore, once I say, as though beautiful, it means, it is not real. So,
whether it is celestial experience or even rājā experience, everywhere the upaniṣad adds iva.
Then, the upaniṣad states, ‘suppose the dream individual somehow knows and makes the
statement - [normally that doesn’t happen; but, suppose] - “really speaking, I am not a dream
individual. Really speaking this is not dream world. Really speaking the duality is not there. Really
speaking, I am the waker, comfortably lying down in my bed. And, I alone am appearing in my
dream as all the dream objects!” Imagine a dreamer says that! So the upaniṣad says, “aham eva
idaṃ sarvaḥ asmi iti manyate”. This is called sarvātma bhāvaḥ. That means, I am not a particular
individual. I alone am ‘appearing as’ the dream male also, the dream female also, dream elephant
also, dream dog also, dream ditch also, dream falling also! All of them are nothing but ‘I’ alone
with different nāma and rūpa. That understanding is called sarvātma bhāvaḥ, when the dreamer
claims, ‘I am advaitaṃ and I alone appear as the seeming plurality’. That alone is his real nature.
Therefore the upaniṣad doesn’t add iva in this case! ‘As though’, the upaniṣad doesn’t say.
Whereas, in all the other cases it says iva.
Not only that, there is a word avidyayā manyate. That is also important. “yad eva jāgrad bhayaṃ
paśyati, tad atra avidyayā manyate”. Therefore, whatever he fancies at the time is all entirely on
account of his ignorance only. Whatever fears he has gathered in waking state only expresses in
his dream. Because of ignorance alone he is seeing the differences. Differences are caused by
ignorance. In knowledge, he discovers there is only one appearing as many. Therefore, advaitaṃ is
satyaṃ or dvaitaṃ is satyaṃ? advaitaṃ alone is satyaṃ. dvaitaṃ is only an appearance. Just as
in dream - because of ignorance - I am seeing duality, in waking also, because of spiritual
ignorance, I am seeing the duality. In spiritual awakening, there is only one ātmā.
So, the upaniṣad says, “saḥ asya paramo lokaḥ”. Means, saḥ advaita bhāvaḥ or sarvātma
bhāvaḥ. Both are one and the same. I am the non-dual reality is advaita bhāvaḥ; I alone appear as
many is sarvātma bhāvaḥ. Both are one and the same. saḥ asya paramaḥ lokaḥ - this advaita
bhāvaḥ or sarvātma bhāvaḥ is one’s highest nature. Thus, individuality is not my real nature. It is
just a veṣaṃ, a costume, which I wear in jāgrat and svapna. Whereas, paramaḥ lokaḥ is my
supreme, highest nature. lokaḥ means, svarūpaḥ. In suṣupti, I am in my real nature.
But, what is the, tragedy? Even though in suṣupti, I am in my real nature, I am brahman. I am not
able to claim that in sleep. Why? Because, I am in sleep! Even though I am in my real nature,
unfortunately I can’t claim that. For claiming my nature, I require the mind. Therefore, in jāgrat
avasthā, I can claim, ‘I am brahman’. But, in sleep, ‘I am brahman’ alright; but, I cannot claim ‘I am
brahman’. In jāgrat avasthā, I am brahman; and I can claim that. ‘I am brahman’ in which
avasthā? In all the avasthās I am brahman only. But, to claim that, I should be in jāgrat avasthā.
That higher nature is going to be described hereafter. mantra 21 -
तद्व अस्यैतद�तच्छन अपहतपाप्माभय रूप म । तद्यथ �प्रय िस्त् सम्प�रष्वक न बाह्य �कञ्च वेद
नान्तर म , एवमेवायं पर
ु ुष प्रा�ेनात् सम्प�रष्वक न बाह्य �कञ्च वेद नान्तर म ; तद्व अस्यैतदाप्तक-
मात्मकाममकाम रपं शोकान्तर म ॥ २१॥
tadvā asyaitadaticchandā apahatapāpmābhayaṃ rūpam I tadyathā priyayā striyā sampariṣ-
vakto na bāhyaṃ kiñcana veda nāntaram, evamevāyaṃ puruṣaḥ prājñenātmanā sampariṣ-
vakto na bāhyaṃ kiñcana veda nāntaram; tadvā asyaitadāptakāmamātmakāmamakāmaṃ
rūpaṃ śokāntaram II [mantra 4.3.21]
So, in the deep sleep state, I have shed my individuality, the individuality born out of my
identification with this physical body. Dream individuality comes because I identify with dream
physical body. Waking individuality comes because I identify with waker’s physical body. Both
individualities are born out of my identification with my body. In deep sleep state however, I have
shed my costume and have merged into paramātmā. Just as the wave merges into oceanic water, I
have merged into paramātmā, which is my real nature. At that time, I don’t have spatial and time-
wise location. I don’t have duality also. Because, there is no second thing other than me. That
nature is further described.
“tadvā asya etad aticchandā”. tadvā - this paramātma svarūpam, in sleep, is etat aticchandā
rūpam aticchandā rūpam. cchandāḥ means kāmaḥ. And, aticchandā means, beyond all the
desires, totally desireless. Because, desires are possible only when there is a duality, in the form of
desirer and desired objects. I am a finite desiring entity. And there is some other object, other than
me. And without that object, I am incomplete. Therefore, I desire. Now, this is possible only when
there is duality. In suṣupti, there is no duality at all. There is only advaitaṃ. When division is not
there, how can there be a desirer or a desire? Even in the dream state, as a dream individual, one
can have desire. Desire for a dream house! There are so many houses coming up. You look at the
house. So wonderful. Worth having. Thus, desirer - desired duality continues in dream state.
But, in suṣupti when the desirer also is myself and the desired is also myself, where is the question
of any desire at all? Therefore, aticchandā = kāma rahitaḥ. No more desires. One of the most
powerful expression of saṃsāra is desire, because we keep on missing something or the other.
Even though we may sing �ைற ஒன்�ம் இல , the heart is full of �ைற only! But, there is no
question of inadequacy in deep sleep. I am full. [śaṅkarācārya writes, aticchandā is a vedic
expression. It is to be converted into aticchandam rūpam].
Then, “apahatapāpmā rūpam”. apahatapāpmā means free from all the pāpams. Here pāpam
includes puṇyam also. How is he free from puṇya - pāpam? Because, a sleeper is karma rahitaḥ.
So, ‘na puṇyam na pāpam’. puṇya pāpa atītaṃ rūpam. And, “abhayaṃ rūpam”. Remember the
20th mantra. In dream I am afraid of the chasing elephant. The moment I wake up, the chasing
elephant also is nothing but me alone. Nothing but a thought in the mind. Therefore, abhayaṃ
rūpam. abhayaṃ means, am free from all fear in sleep.
Fear or insecurity is the next powerful expression of saṃsāra. In fact, it is more powerful than
desire. Desire at least we will develop after we grow. But, insecurity is there right from birth. There is
inborn insecurity. And, as I grow, there is insecurity. No employment, insecurity. Employed, mahā
insecurity. I am afraid about when it will go away. In old age, insecurity. This continuous sense of
insecurity is an expression of saṃsāra. Whether I have got jn͂ānaṃ and mokṣa, how to find out?
We have to address our mind and ask, ‘do I have a sense of insecurity?’ As long as bhayam is
there, knowledge has not penetrated. I have not woken-up. I still am in dream, talking about waking.
But not actually woken-up. So, the indication of waking is, ‘அச்சமில் அச்சமில்’. [பாரதியார]. I am
not at all scared of anyone. Even if the sky falls down, I am not scared. [I remember a joke. A person
was singing that song. The wife came with a raised ladle and asked, ‘not afraid of whom?’ This
person meekly replied, ‘It’s not about me, but Bharatiyar!’ Because, he was very scared of his wife!]
அச்சமில், அச்சமில் means, I am fearless. We can say that at the lip level. But to feel so in the
heart, that is called mokṣaḥ. It is that svarūpam that I experience every day during sleep. In deep
sleep state, even if a cobra is moving over your body, will you be afraid? Note that in deep sleep
state, you are absolutely fearless. Therefore, make sure you don’t get up. Because, when duality
comes fear comes. Therefore, abhayaṃ rūpam.
Then the upaniṣad gives an example for the jīvātmā losing its individuality and forgetting itself.
How? It has become one with paramātmā. This upaniṣad imagines that, it is as though the
paramātmā has completely embraced the jīvātmā, and both of them are no more distant or distinct.
They have become one. Therefore, suṣupti can be defined as paramātmā hugging the jīvātmā. If
the baby becomes afraid, the mother goes and picks it up and hugs. Instantly, the baby is freed of all
fear. Similarly, jīvātmā as jīvātmā is frightened of saṃsāra. And, in suṣupti, the mother [or father.
kāraṇaṃ can be father or mother] has embraced jīvātmā. Therefore, it has forgotten its individuality.
Or, like two loving people hugging each other and losing their individuality. So too, suṣupti is like
paramātmā hugging the jīvātmā.
So, “tadyathā priyayā striyā sampariṣvakto na bāhyaṃ kiñcana veda nāntaram”. When any two
loving people pair - like, husband and wife or parent and child or bhakta and bhagavān - completely
embrace, they become one. Both have forgotten their individuality. Similarly, jīvātmā has merged
with paramātmā. Of course, temporarily. That is why the hugging example. Because, they merge
only temporarily. Again they get separated in jāgrat and svapna. Therefore, tadyathā priyayā
striyā sampariṣvaktaḥ - a husband who is embracing his dear wife, na bāhyaṃ kiñcana veda -
completely forgets himself. He is not aware of anything, either outside him or within himself.
“evamevāyaṃ puruṣaḥ prājñenātmanā sampariṣvakto”. prājñenātmā means, paramātmā. So,
the jīvātmā is embraced by paramātmā. That is why I preferred the example of mother and baby.
Because, paramātmā is like the parent, jīvātmā is like the baby. Husband-wife pair refers to any
pair of loving people. Parent and child when they embrace, both completely forget themselves. “na
bāhyaṃ kiñcana veda na antaram” - in the same manner, there is no duality at all. And so, no fear
at all at that time.
“tadvā asya etad āptakāmam ātmakāmam akāmaṃ”. asya = for the jīvātmā, āpta kāmam - has
fulfilled all its desires as it were. Because, there is no desire at all. āpta kāmam means, attained all
the desires. And, ātma kāmam means, all objects of desire transformed into the self. So, if at all
there is a desire, it is only one. Because, anātmā has resolved. There is only ātmā. If at all you can
have a desire, it can be for ātmā only! But, that desire also is fulfilled, because we are one with
ātmā itself! So, ātma kāmam is akāmam. That is, jīvātmā is free from all desires. It has attained all
desires. It had only one desire, the ātmā desire. Even that is fulfilled, because it has become one
with ātmā!! Therefore, no anātmā desires, because anātmās are not there. No ātmā desire also,
because we are one with ātmā! Absolutely no desire!! Total fulfillment.
And therefore, what? “śoka antaram rūpam”. No śoka. Means, there is no worry, no anxiety, no
grief, no sense of incompleteness. śoka means sorrow or grief. That is not there. This griefless,
fearless, desireless nature we experience in deep sleep. That is our real nature. And in the
waking state if we manage to get the knowledge of jīvātmā-paramātmā aikyam - the oneness of
jīvātmā & paramātmā – then, in the waking state also we can experience a griefless, fearless and
desireless state, which is called mokṣaḥ. “prajahāti yadā kāmānsarvānpārtha manogatān I
ātmanyevātmanā tuṣṭaḥ sthitaprajñas tadocyate” [gītā 2-55].
A jñānī is one, who is happy with himself. Doesn’t have any desire. He sees every desired object,
every anātmā as himself, appearing as various objects. Therefore, jñānī has got permanent mokṣa.
ajñānī gets temporary mokṣa, when he goes to sleep. In fact, when we go to sleep, not only we get
mokṣa, even others around get mokṣa from us! Continuing -
अत �पता�पता भव�त, मातामाता, लोका अलोका: , दे वा अदे वा: , वेदा अवेदा: । अत स्तेनोऽस्ते भव�त, भर् ूणहाभ्र,
चाण्डालोऽचण्डा , पौल्कसोऽपौल्: , श्रमणोऽश: , तापसोऽतापस: ; अनन्वागत पण ु ्येनानन्वाग पापेन, तीण�
�ह तदा सवार्ञ्छोकान्हृ भव�त ॥ २२॥
atra pitāpitā bhavati, mātāmātā, lokā alokāḥ, devā adevāḥ, vedā avedāḥ I atra steno'steno
bhavati, bhrūṇahābhrūṇahā, cāṇḍālo'caṇḍālaḥ, paulkaso'paulkasaḥ, śramaṇo'śramaṇaḥ,
tāpaso'tāpasaḥ; ananvāgataṃ puṇyenānanvāgataṃ pāpena, tīrṇo hi tadā sarvāñchokān -
hṛdayasya bhavati II [mantra 4.3.22]
So during sleep the jīvātmā has dropped the individuality and merged into paramātmā. That merger
is called mokṣa. And, that mokṣa he enjoys without individuality. That is the message given. Now
the upaniṣad presents it in a particular language, because the individuality of a person is expressed
in manifold form. In the vedic society, the individuality is in the form of varṇa. ‘I am a brāhmaṇā or
kṣatriya or vaiśya or śūdra’. These are the main varṇa. Thereafter, we have got so many hybrid
varṇās also. You can guess. When, a brāhmaṇā and kṣatriya get married, what will be the varṇa?
When a kṣatriya and śūdra or vaiśya and śūdra or śūdra and brāhmaṇā - whatever the child is
born, it cannot be brāhmaṇā or kṣatriya or vaiśya or śūdra. saṅkara varṇaḥ. Therefore, many
saṅkara varṇās are possible. There also, two types of saṅkara. A brāhmaṇā husband and
kṣatriya wife, it is one type of saṅkara. If it is brāhmaṇā wife and a kṣatriya husband, it will be
another type of saṅkara. Thus, anuloma pratiloma saṅkara are talked about. Each one of these
varṇās give rise to individuality. There is a feeling ‘I am superior, inferior’ etc.
Thereafter comes ‘I am a father, mother’ etc. All these divisions are only as long as you are a
jīvātmā. And, all these will disappear the moment you go to sleep; or, the moment you attain
knowledge. Because, in knowledge, a jñānī doesn’t identify with his body - mind - sense complex.
Therefore, “na varṇā na varṇāśramācāradharmā na me dhāraṇā dhyānayogādayopi I
anātmāśrayāhaṃ mamādhyāsahānāt tadeko viśiṣṭaḥ śivaḥ kevalohaṃ II” [daśa ślokī]
What are the individualities? The upaniṣad enumerates. “atra pitā apitā bhavati, mātā amātā,
lokā alokāḥ, devā adevāḥ, vedā avedāḥ”. The parents are all the time concerned about their
children. Throughout life, their constant concern is about their children. ‘Whether you bless me or
not, bless my children!’ Therefore, parenthood is very, very useful for karma yoga. It can become a
powerful cause of saṃsāra. A very big burden, parenthood can be. That is why, in tradition they
said, don’t remain a gṛhastha for long. Take to vānaprasthāśrama and sannyāsa, where you get
rid of the shackles of fatherhood, motherhood etc. Otherwise, each one will be sitting in different
areas of the mind. You sit in meditation, they only will be coming, one by one!
Therefore, the upaniṣad says, pitā apitā bhavati. In deep sleep state, father is non-father.
Previously he said, நான father. Now he says, non-father! What about mother? mātā amātā bhavati -
mother is non-mother. Then you can add other relevant things also. Wife, a-wife bhavati! Husband,
a-husband bhavati; everything is temporary individuality. In the previous janma, this body was not
there. Therefore that is gone. lokā alokāḥ bhavanti - there are no more lokās. 14 lokās we talk
about. They all have disappeared. They have become one with ātmā. So lokās, the worlds, have
become non-worlds. What about the scriptures? vedā avedāḥ bhavanti. vedās are non-vedās.
Non-vedās means, ātmā! They have all become one ātmā. apitā means, ātmā. amātā means,
ātmā. So, as the gold bangle, after melting, non-bangle bhavati. Means, gold bhavati. Chain on
melting non-chain bhavati. Means, gold bhavati. All melted gold ornaments will become one gold!
Similarly, all these divisions have become one ātmā. ātmā here means jīvātmā or paramātmā? No
more difference. eka ātmā bhavati.
Further, “atra stenaḥ astenaḥ bhavati, bhrūṇaha ābhrūṇahā”. stenaḥ means, a robber, thief.
Thief, non-thief bhavati. And, bhrūṇaḥ, abhrūṇaḥ bhavati. bhrūṇaḥ means, the one who destroys
a fetus in the womb. bhrūṇam means destroying a fetus. Abortion. So doing abortion to destroy the
fetus - according to śāstram - is considered a very, very big pāpam. They are all new medical
issues. Medico-ethical issues. Previously, they never had method of testing the gender of the unborn
baby. Therefore they accepted whatever be the baby as god’s gift. Now you can scan and know in
two months / three months if there are deadly diseases etc. Then, they allow the baby to be aborted.
According to śāstram, abortion done deliberately to destroy the baby is called bhrūṇa hatyā
pāpam. And whoever does that is called bhrūṇaḥ, a destroyer. That pāpam is when? Only in jāgrat
and svapna. In suṣupti, bhrūṇaḥ abhrūṇaḥ bhavati. In sleep, he becomes one with ātmā.
Then some saṅkara varṇās or mixed varṇās are enumerated. “cāṇḍālaḥ acaṇḍālaḥ, paulkasaḥ
apaulkasaḥ”. cāṇḍālaḥ is a person born out of mixture. dharma śāstra talks about which mixture
makes cāṇḍāla and all those details. That cāṇḍāla in jāgrat, will become non-cāṇḍāla in suṣupti.
So, touchability-untouchability issues are only in jāgrat avasthā.
Swāmī dayānandā gives a nice, practical example. When a person starts travel by a train, he may
have come fresh, after a bath, with all his traditional religious marks and all those things. He may sit
in a corner, because he doesn’t want to touch any co-passenger, since they may be impure -
physically or caste-wise. But, the journey is long. And, as the train picks-up speed, there is the
soothing breeze on the face. The rhythmic sound of the train is like a lullaby. And, you are gently
swayed by the movement of the train. All these are a nice recipe for a good sleep, even if one
doesn’t want to. And so, sleeping, our friend moves involuntarily towards the other person - whom
he didn’t even want to touch while awake - and puts his head on the shoulders of the so-called
untouchable! The other one doesn’t move, not wanting to wake him. Suddenly this person wakes-up
and becomes self-aware and so moves away to his corner! Therefore, all these differences and
associated practices are only when there is self-awareness of varṇa, āśrama etc. In suṣupti
touchability-untouchability issues are no more there. They all have disappeared.
Therefore, the upaniṣad says, cāṇḍālaḥ acāṇḍālaḥ bhavati. And, paulkasaḥ is another saṅkara.
Another mixed varṇa. paulkasaḥ [peculiar name] apaulkasaḥ bhavati. Thus, all regular varṇās
have been negated; all mixed varṇās also have been negated.
What about the 4 āśramās? ‘I am a sannyāsi, therefore I am superior’, a person can feel that
complex! Therefore, the upaniṣad says, in deep sleep state there is no āśramā - no brahmacārī,
no gṛhastha, no vānaprasta or sannyāsi. “śramaṇaḥ aśramaṇaḥ, tāpasaḥ atāpasaḥ”. śramaṇaḥ
means, a sannyāsi. śramaṃ means, one who is putting forth a dedicated effort for mokṣa.
śramaṃ pariśramaṃ karoti mokṣa siddhyarthaṃ iti śramaṇaḥ. That is what in Tamil became
சமணர்க. The jain monks are called சமணர்க, in Tamil. It is in fact a Sanskrit word, śramaṇaḥ.
vedic monks also can be called śramaṇaḥ. And then, tāpasaḥ means, vānaprastah, those of the
third āśrama. The third āśrama is supposed to be preparatory for the fourth one. Previously the
parents took to vānaprastāśrama. Now, parents need not take vānaprasta; because, children give
vānaprastāśrama to parents, by going away!! When they are all over the world in which āśrama
you are in? vānaprastāśrama only! So, vānaprastāśrama is the last one. tāpasaḥ atāpasaḥ -
vānaprastāśrama is non-vānaprastāśrama.
Not only all the individuality is gone in suṣupti. kartṛtvaṃ and bhoktṛtvaṃ also go away. I am
akartā in sleep. I am abhoktā in sleep. Therefore, “ananvāgataṃ puṇyena ananvāgataṃ pāpena,
tīrṇo hi tadā sarvāñchokānhṛdayasya bhavati”. anvāgataṃ means, association. ananvāgataṃ
means, not associated with puṇyam or pāpam. tīrṇaḥ hi tadā sarvān śokān hṛdayasya bhavati.
He has crossed-over all the grievances which were there in the mind. If somebody asks to write our
grievances, we will ask for 300 pages note book! So many grievances are there! We will start with
grievances centered on us. Health is not alright, mind is not alright etc. Then we will move to family
members, neighbours, then to government, and the cyclone which we thought will bring some rain!
Therefore, continuous grievance is saṃsāra. But, in suṣupti, no more grievance.
jñānī is one who, in the waking state, is able to enjoy the benefits of the sleep state! What is
jīvanmukti? A waker enjoying the benefit of the sleep state, without actually going to sleep is a
jñānī. Without going to sleep, a waker jñānī has merged into the paramātmā. How? By
understanding that the difference between jīvātmā and paramātmā is only an appearance, but
is not a fact. It is like the difference between wave and ocean. It is only an appearance. Once I
understand that fact in the waking state, I can derive the benefit that I get in the deep sleep state.
śaṅkarācārya says that in His upadeśa śāhaśrī, ‘suṣuptavat jāgrati’. A jñānī is a waking-
sleeper! He is in waking state for all the others. He transacts also. He is as though a sleeper, who
understands that all these differences in waking state are like those in dream. He is exactly like a
dreamer in dream, who has understood it is just a dream. And, as a waker how will he look at all
the dream problems? Even though he may pretend to cry, inside he will tell, ‘I am acting very well;
because, I am really a super-waker, not at all associated with all these comedies and tragedies.
ananvāgataṃ puṇyena ananvāgataṃ pāpena, tīrṇaḥ hi tadā sarvān śokān hṛdayasya bhavati.
So, what is the śāstric definition of a jīvanmuktaḥ? A waking sleeper!
र पूण्र �मद पूणार्तपूणर्
् मुदच | पूण्स
अत �पता�पता भव�त, मातामाता, लोका अलोका: , दे वा अदे वा: , वेदा अवेदा: । अत स्तेनोऽस्ते भव�त, भर
् ूणहाभ्र,
चाण्डालोऽचण्डा , पौल्कसोऽपौल्: , श्रमणोऽश: , तापसोऽतापस: ; अनन्वागत पण
ु ्येनानन्वाग पापेन, तीण�
�ह तदा सवार्ञ्छोकान्हृ भव�त ॥ २२॥
atra pitāpitā bhavati, mātāmātā, lokā alokāḥ, devā adevāḥ, vedā avedāḥ I atra steno'steno
bhavati, bhrūṇahābhrūṇahā, cāṇḍālo'caṇḍālaḥ, paulkaso'paulkasaḥ, śramaṇo'śramaṇaḥ,
tāpaso'tāpasaḥ; ananvāgataṃ puṇyenānanvāgataṃ pāpena, tīrṇo hi tadā sarvāñchokān -
hṛdayasya bhavati II [mantra 4.3.22]
After the analysis of dream, the upaniṣad has come to the analysis of deep sleep state. The dream
analysis serves as an example for the punar janma of a saṃsāri, because in both dream & rebirth,
he drops the connection with the current body and establishes connection with another physical
body and experiences another world. Therefore, dream becomes an example for punar janma.
Now, sleep is analyzed as an example for the end of all the travel and merging into the paramātmā.
Because, in sleep also jīvātmā loses his individuality and merges into his real nature, paramātmā.
In mokṣa also, a jñānī loses his individuality and at the time of videhamukti he becomes one with
paramātmā. After that there is no more travel for him. Thus, both the sleeper and the liberated, both
merge into their essential nature paramātmā. Since the jīvā loses his individuality, there are no
qualifications or statuses defining one’s individuality – like, fatherhood, motherhood, varṇa, āśrama,
etc. So, the brāhmaṇā becomes non-brāhmaṇā; the kṣatriya becomes non-kṣatriya; the paulkaśā
becomes non-paulkaśā.
Thus, all the defining individual statuses are shed or dropped. He becomes one with paramātmā.
And since individuality is not there, his kartā status is also gone. bhoktā status is also gone.
Therefore, puṇyaṃ and pāpam are also not there in mokṣa also and in deep sleep state also! And
since I have transcended puṇya - pāpam, there is no temporary pleasure and temporary pain
associated with sense objects. They also end. “ananvāgataṃ puṇyena ananvāgataṃ pāpena”.
During waking state, throughout the day, puṇyaṃ and pāpam are continuously chasing us. All the
troubles indicate pāpa is chasing. And all the happy experiences indicate puṇya is following us.
pāpa chases. puṇya follows. This will continue day after day after day. Every moment we are
influenced by, affected by puṇyaṃ and pāpam. Only in sleep and in mokṣa, I become puṇya -
pāpa atītaḥ. Therefore, sleep becomes an example for mokṣa.
Why do we say ‘sleep is an example for mokṣa?’ Why can’t we say sleep itself is mokṣa? We
cannot, because from sleep we come back. And therefore, there is again duality that the jīvā usually
have. In fact, one wakes up as a mother or father, remembering the naughty children! Therefore,
sleep is not mokṣa itself. It is just an example for mokṣa. And bhagavān has given this experience
so that we can visualise what the mokṣa or our higher nature is. Up to this we saw in the 22nd verse.
Now the same topic is continuing. We will read. Page 333, mantra 23.
यद्व तन् पश्य� पश्यन् तन् पश्य�, न �ह द्रष्टुदृर्ष्टे�वर् �वद्यतेऽ�वना�शत्व ा | न तु तद्�वभ्तीयमि
ततोऽन्यद्�वभक यत्पश्ये ॥ २३॥
yadvai tanna paśyati paśyanvai tanna paśyati, na hi draṣṭurdṛṣṭerviparilopo vidyate'vināśit-
vāt; na tu taddvitīyamasti tato'nyadvibhaktaṃ yatpaśyet II [4.3.23]
In the previous mantra it was said, jīvātmā merges into paramātmā. And, an example was also
given - it is as though paramātmā is embracing the jīvātmā and becomes one with the jīvātmā,
both forgetting the individuality and becoming ekātmā. Now, in the following verses, the upaniṣad
wants to explain what exactly is the mechanism that is happening in deep sleep state. Or, the
phenomenon of deep sleep state. What exactly happens to jīvātmā during deep sleep state? What
do you mean when jīvātmā merges into paramātmā? What is the meaning of the term merger?
When you say, it becomes one, what exactly happens? This phenomenon is analysed now. A very
technical, important, śāstric topic. śaṅkarācārya quotes this portion very, often. I will try to explain.
The jīvātmā in the waking and dream states continues as an individual. As an individual, jīvātmā is
the experiencer of the world. An experiencer of the waker’s world in the waking state and an
experiencer of dreamer’s world in the dream state. What is common to both is, I am an experiencer.
According to vedāntā, who indeed is the experiencer? vedāntā points out that an expereincer
individual - whether he is a man, woman, animal or plant - any living being, has got 3 components as
an experiencer. We will remember those three factors now. First one, the ORIGINAL CONSCIOUSNESS,
which is all-pervading. It is very much there in everything and being, including the individual. We call
that the ORIGINAL CONSCIOUSNESS. This all-pervading ORIGINAL CONSCIOUSNESS is there in all
inanimate objects like the wall also. But, the wall doesn’t become an expereincer. Why? It lacks
something which the jīvā - the individual, has. In every individual there is a second component
called sūkṣma śarīraṃ. And, the main part of the sūkṣma śarīraṃ is the mind. In the wall, there is
no mind; whereas every living being has both ORIGINAL CONSCIOUSNESS and mind.
The mind happens to be a very fine form of matter, unlike the wall. Wall is also matter. Mind is also
matter. But, mind is a finer matter. Like, this book is also matter, mirror is also matter. What is the
difference between a book and a mirror? Book cannot reflect my face, whereas mirror is capable of
reflecting my face. So, when there is fine matter, like a mirror, three things are there. The original
face, the mirror and the reflected face. But, when I keep a book in my front, the original face is there,
the book is also there; but, the refection is missing. [If the book can reflect, in between you look at
the book and adjust your hair. Thank god, the book is not a mirror!]
Therefore, wherever mind is there, three factors are there. 1] ORIGINAL CONSCIOUSNESS. 2] The
reflecting medium, the mind. And, 3] REFLECTING CONSCIOUSNESS. Only where all these 3 factors
are there, an expereincer is possible. ORIGINAL CONSCIOUSNESS alone cannot be an expereincer.
ORIGINAL CONSCIOUSNESS and REFLECTING MEDIUM mixture also cannot be. In the wall ORIGINAL
CONSCIOUSNESS is there. Wall is also there. But, there is no reflection. Therefore, all 3 factors are
important. Any one cannot become expereincer. Any two also cannot become an expereincer. All
the three are equally important. Thus, now, I am there as experiencer, because, ORIGINAL
CONSCIOUSNESS is; mind is; and REFLECTED CONSCIOUSNESS is. Therefore, I am able to listen to the
class, [understand or not!] I am able to listen to the class. And I have got the title - a jīvātmā. And, I
have this individuality in the waking state.
Now, what happens in the deep sleep state? The mind, while it is awake and functioning, uses
different sense organs and experiences sounds, forms, smell, taste etc. The experiencer jīvā is
experiencing different segments of the world, through the different sense organs. When the mind
becomes tired, it dozes off. It dissolves. Mind is not available during deep sleep state. And when
the mind - the REFLECTING MEDIUM – is dissolved, what happens to reflection? When the REFLECTING
MEDIUM is not there, when the mirror is gone, the reflected face also goes away. REFLECTING MEDIUM
and REFLECTED CONSCIOUSNESS both of them are dissolved. Therefore, there is no one to use the
sense organs. Mind alone has to identify with the body and sense organs and use various sense
organs. Mind alone has to be behind the relevant sense organs. The moment the mind goes away
from your ears, you are here, but you don’t hear! Mind has gone somewhere.
Therefore, when the mind doesn’t function, sense organs are also are as good as resolved;
body also is as good as resolved. Why? Because, the mind no more identifies with the body. And,
without mental identification, body is like a dead body. That is why sometimes a sleeping body and
diseased body you cannot differentiate! Once the mind, the cidābhāsa, the body - everything
resolves, the expereincer is no more an expereincer. Because, the expereincer requires all these 3
components! Thus, once the expereincer resolves, then the experienced world is also no more
available. You don’t have the surrounding world. If somebody is watching TV and I doze off there,
for me the TV program doesn’t exist. Everything is resolved. jīvā is no more an experiencer.
But, the upaniṣad wants to say that the expereincer is only partially resolved. There is one
component - of the three we saw - which continues to be there, in the same condition. Which
component? It continues to be the same. And what is that? It is the ORIGINAL CONSCIOUSNESS.
Therefore, the expereincer is resolved. But, not totally resolved. The core of the expereincer, the
essence of the expereincer, the ORIGINAL CONSCIOUSNESS component continues to be there. And
what happens to CONSCIOUSNESS in deep sleep state? It looks as though we are unconscious.
Because, we see the person is not conscious in sleep. Even if we touch his body, he doesn’t
respond to the touch in deep sleep state. Remember ajāta śatru brāhmaṇaṃ. Even after shaking,
he doesn’t wake up. That means, that person is lying-down as though he is unconscious. That
means, as though he has lost his CONSCIOUSNESS.
Therefore, the upaniṣad wants to ask the question, ‘is CONSCIOUSNESS there or not in deep sleep
state?’ If CONSCIOUSNESS is there, he must be CONSCIOUS of his surroundings. But, he is not! Then,
how can you say CONSCIOUSNESS is there? Many philosophers analyse this topic to find out what is
CONSCIOUSNESS. What happens to CONSCIOUSNESS in deep sleep state? And, what happens to
CONSCIOUSNESS at the time of death? Several theories are there, in several systems of philosophy.
Modern science also has got its own theory of CONSCIOUSNESS. Now, in these mantras the
upaniṣad talks about what happens to CONSCIOUSNESS in deep sleep state. What does the
upaniṣad say? [Of the three components we saw – RM, RC & OC] the OC component or ātmā
continues to be there. What about CONSCIOUSNESS? CONSCIOUSNESS being the very nature of ātmā,
whatever is one’s nature can never be lost. What is the definition of a nature of a thing? Nature
of a thing is that which can never be lost in time. Fire has got heat as its nature. Fire never
becomes cold fire. Even in Siberia, in December, fire will be hot or cold? No doubt at all. Essential
nature of fire being heat, it is never lost. Therefore ātmā is - and CONSCIOUSNESS is - very much
there, which is the core of the jīvātmā, which is called the paramātmā! So, the jīvātmā in its core is
identical with paramātmā, as ORIGINAL CONSCIOUSNESS continues to be there even in sleep.
Then the question comes, if ātmā is there – means, ORIGINAL CONSCIOUSNESS is there - how come
we don’t experience anything in sleep? The upaniṣad says, even though ātmā is there, even
though ORIGINAL CONSCIOUSNESS is there, it cannot be an experiencer; because, to be an
expereincer it should be in association with two more factors. What are those? The mind [RM]
and the RC [cidābhāsa]. Only when mind and RC come, ātmā becomes an expereincer
CONSCIOUSNESS. And, when the mind and RC are resolved, ātmā becomes non-experiencing
CONSCIOUSNESS. CONSCIOUSNESS is common for the expereincer also, for the non-expereincer also.
Therefore, when the mind comes, ātmā becomes temporary expereincer. When the mind goes,
ātmā is, CONSCIOUSNESS is; but, without the expereincer status. And the moment expereincer
status comes, individuality also comes. Therefore, as the un-associated pure ORIGINAL
CONSCIOUSNESS, as the non-expereincer, who am I? As ‘I’, the ORIGINAL CONSCIOUSNESS, ‘I’ am the
paramātmā. And when the mind [RM] comes - and of course RC comes with that - ‘I’, the
paramātmā, temporarily gets the status of an expereincer. The moment expereincer status comes,
jīvātmā status comes. The moment jīvātmā status comes, fatherhood, motherhood, varṇa, āśrama
everything comes, including the law of karma. Thus, ‘I’ become a temporary expereincer jīvātmā
when the mind association comes. And as long as the mind association continues, the jīvātmā
status continues.
At the time of videha mukti, what happens? sthūla śarīraṃ, sūkṣma śarīraṃ and kāraṇa śarīraṃ
- all the three - merge into the samaṣṭi. Whereas, as long as mokṣa doesn’t come, this mind
association, this jīvātmā status and saṃsāra status continue. We will get temporary respite - like
prisoners on parole - when we go to sleep. Therefore, jīvātmā continues to remain during sleep
in its essential nature of paramātmā. The word ‘merger into paramātmā’ is only within inverted
commas. Really merger is nothing but dis-identifying from the mind and cidābhāsa. So, ‘I’
don’t physically merge into anything. Only ‘I’ withdraw my identification with mind and cidābhāsa.
It’s like the wave withdrawing from its nāma - rūpa. We call that the wave merging into the waters.
And when wave merges into water, what happens? It doesn’t merge into a new thing. Only the
nāma - rūpa association goes away, which is called merger into water. So also, when the jīvātmā
dissociates from nāma - rūpa, it is called merger into paramātmā. And that state we enjoy. It is
ānandam. And having enjoyed ānanda or pūrṇatvaṃ in suṣupti, we have no complaint. But, the
moment we wake up, again we put on the jīvātmā veṣam, and again all the drama resumes!!
So, this is the message. But the upaniṣad presents it in its own style. I am not going to explain the
verses word by word. I will give you only certain key words to be noted. “draṣṭuḥ dṛṣṭeḥ
viparilopaḥ na hi vidyate” - the CONSCIOUSNESS of the expereincer never goes away in sleep.
Then, what goes away? Expereincer status goes away. But CONSCIOUSNESS continues to be
there. Why? Because, CONSCIOUSNESS is eternal.
That is why I gave you the 5 features of CONSCIOUSNESS. What’s that? 1] CONSCIOUSNESS is not a
part, product or property of the body. 2] Consciousness is an independent principle, which pervades
and enlivens. [Enlivening meaning donating cidābhāsa, RC]. 3] CONSCIOUSNESS is not limited by the
boundaries of the body. 4] CONSCIOUSNESS survives even when the body, mind, cidābhāsa
everything resolves. 5] But, the surviving CONSCIOUSNESS is not accessible for any transaction,
because transaction requires body, mind, cidābhāsa all of them.
So, even though transactions end, ‘I’ don’t end. During suṣupti ‘my’ transactions end; but ‘I’
don’t. During death also the same story. In death also, transactions end; but ‘I’ continue. During
pralayam also, transactions end; but ‘I’ continue. During videha mukti also, transactions end; but I
continue. So, that eternal, all-pervading CONSCIOUSNESS - which is the core of thee experiencer - is
there in suṣupti. So, draṣṭuḥ dṛṣṭeḥ = the CONSCIOUSNESS of the experiencer, viparilopaḥ na hi
vidyate - never ends. So, when you say somebody is unconscious, then according to vedāntā, un-
CONSCIOUSNESS doesn’t mean he is without CONSCIOUSNESS. Unconscious only means, unmanifest
conscious. That is, his conscious is not active CONSCIOUSNESS. It is passive CONSCIOUSNESS. Why?
“avināśitvāt”. Or, imperishable. Very important. According to vedāntā, CONSCIOUSNESS is eternal,
imperishable. That alone we find in taittirīya upaniṣ ad – “satyam jn͂ānaṃ anantam brahma”.
jn͂ānaṃ or caitanyaṃ is eternal.
And then the question comes, ‘if CONSCIOUSNESS is available in suṣupti, why we don’t experience
anything? For that upaniṣad answers, CONSCIOUSNESS doesn’t experience, because every medium
has resolved. Mind has resolved. Consequently cidābhāsa has resolved. Sense organs have
resolved. World also has resolved. Everything has resolved in sleep. In fact, dvaitaṃ is resolved.
Therefore, when there is no duality, experiencer-experienced status is not possible. Therefore,
“na tu tad dvitīyam asti” - there is no second thing for CONSCIOUSNESS to experience. “tataḥ
anyad vibhaktaṃ yat paśyet”. upaniṣad wants to say this is with regard to every experience, not
just seeing, smelling, hearing, tasting. All of them end, but the CONSCIOUSNESS never ends.
The upaniṣad repeats the same idea in the following mantras. Instead of the seeing-action
upaniṣad is taking hearing, smelling, tasting. Hearing-CONSCIOUSNESS ends, but CONSCIOUSNESS
itself doesn’t end. Hearing only ends, but not the CONSCIOUSNESS. Why hearing ends? Because, the
mind and cidābhāsa are gone. Smelling-CONSCIOUSNESS ends when you go to sleep, but
CONSCIOUSNESS remains. Smelling adjective goes away, because the organ of smell resolves.
caitanyaṃ, which is our real nature, always is.
So, the following ślokās up to 30 we will just read. The idea is the same only; but from the stand
point of different organs.
यद्व तन् िजघ्र िजघ्रन तन् िजघ्र, न �ह घ्रातुघ्रार्ते�वर्प �वद्यतेऽ�वना�शत्व ा ; न तु तद्द्�वतीयमि

ततोऽन्यद्�वभक यिज्जघ्र ॥२४॥
यद्व तन् रसयते रसयन्व तन् रसयते, न �ह रस�यतू रस�यते�वर्प�रलोप �वद्यतेऽ�वना�शत्व ा ; न तु
तद्द्�वतीयमि ततोऽन्यद्�वभक यद्रसये ॥२५॥
यद्व तन् वद�त वदन्व तन् वद�त, न �ह वक्तुवर्क्ते�वर्प�र �वद्यतेऽ�वना�शत्व ा ; न तु तद्द्�वतीयमि
ततोऽन्यद्�वभक यद्वदेत ॥२६॥
यद्व तन् श‍◌ृणो�तश‍◌ृण्वन्तन् श‍◌ृणो�त
, न �ह श्रोत श्रुते�वर्प�रल �वद्यतेऽ�वना�शत्व ा ; न तु तद्द्�वतीयमि
ततोऽन्यद्�वभक यच्छृणुयात ॥२७॥
यद्व तन् मनुते मन्वान वै तन् मनुते, न �ह मन्तुमर्ते�वर्प�रल �वद्यतेऽ�वना�शत्व ा ; न तु तद्द्�वतीयमि
ततोऽन्यद्�वभक यन्मन्व ॥२८॥
यद्व तन् स्पृश� स्पृशन् तन् स्पृश�, न �ह स्प्रष स्पृष्टे�वर्प�रल �वद्यतेऽ�वना�शत्व ा ; न तु
तद्द्�वतीयमि ततोऽन्यद्�वभक यत्स्पृशे ॥२९॥
यद्व तन् �वजाना�त �वजानन्व तन् �वजाना�त, न �ह �व�ातु�वर्�ाते�वर्प�रलो �वद्यतेऽ�वना�शत्व ा ; न तु
तद्द्�वतीयमि ततोऽन्यद्�वभक यद्�वजानीयात ॥३०॥
yadvai tanna jighrati jighranvai tanna jighrati, na hi ghrāturghrāterviparilopo vidyate-
'vināśitvāt; na tu taddvitīyamasti tato'nyadvibhaktaṃ yajjighret II [4.3.24]
yadvai tanna rasayate rasayanvai tanna rasayate, na hi rasayitū rasayiterviparilopo vidyate-
'vināśitvā t; na tu taddvitīyamasti tato'nyadvibhaktaṃ yadrasayet II [4.3.25]
yadvai tanna vadati vadanvai tanna vadati, na hi vakturvakterviparilopo vidyate'vināśitvāt; na
tu taddvitīyamasti tato'nyadvibhaktaṃ yadvadet II [4.3.26]
yadvai tanna śaṛṇoti śaṛṇvanvai tanna śaṛṇoti, na hi śrotuḥ śruterviparilopo vidyate-
'vināśitvāt; na tu taddvitīyamasti tato'nyadvibhaktaṃ yacchṛṇuyāt II [4.3.27]
yadvai tanna manute manvāno vai tanna manute, na hi manturmaterviparilopo vidyate-
'vināśitvāt; na tu taddvitīyamasti tato'nyadvibhaktaṃ yanmanvīta II [4.3.28]
yadvai tanna spṛśati spṛśanvai tanna spṛśati, na hi spraṣṭuḥ spṛṣṭerviparilopo vidyate-
'vināśitvāt; na tu taddvitīyamasti tato'nyadvibhaktaṃ yatspṛśet II [4.3.29]
yadvai tanna vijānāti vijānanvai tanna vijānāti, na hi vijñāturvijñāterviparilopo vidyate-
'vināśitvāt; na tu taddvitīyamasti tato'nyadvibhaktaṃ yadvijānīyāt II [4.3.30]
So, the message is the same. The expereincer jīvātmā is there in the waking state. And imagine
there are 5 jīvātmās, each one being aware of sound - smell - form - taste and touch.
CONSCIOUSNESS is there and mind is also there. Each of these 5 jīvātmās is operating one - one
sense organ only. At the time of sleep, the mind dissolves; the sense organs also stop functioning.
But, the CONSCIOUSNESS in the individual continues to be same. If it is not registering any
experience, it is not because CONSCIOUSNESS has ended; but because, the mind and sense organs
have stopped functioning. Therefore, viśeṣa vijñānaṃ ends; but, sāmānya caitanyaṃ continues.
viśeṣa vijñānaṃ means, particular experience. That ends in the absence of medium. But, general
CONSCIOUSNESS does not and cannot end at all.
And to convey this, vidyāraṇya in pan͂cadasī, [nāṭaka dīpa prakaraṇam], gives the example of a
drama/dance stage and a lamp illumining the stage. The stage is fully active. First, a drama was
shown. Thereafter, a dance is there. Then, a singer is there. Varieties of instruments are there. And
there is light illumining all these activities. Imagine, the program is over. Everyone has vacated the
stage. So we say, ‘no one is there on the stage’. But, vidyāraṇya says, there is someone there.
There is something which continues to be there; which has not at all vacated the stage. That is, the
lamp; the illuminator. Now, the lamp doesn’t illumine anything; not because the lamp has lost
illumination. Lamp doesn’t illumine, because no one is there to be illumined. But, the lamp continues
to shine. The shining lamp becomes an illuminator when people are there. When people vacate, it is
no more an illuminator; but it’s light continues to be there. CONSCIOUSNESS is like that shining lamp.
All the time shining. In jāgrat and svapna, things come & go. CONSCIOUSNESS becomes their
illuminator. In suṣupti, everything is resolved. CONSCIOUSNESS is no more an illuminator. But it
continues to shine, like the lamp, all the time. That shining lamp of CONSCIOUSNESS - which is called
ātmā, which is called sākṣi - is my real nature. Continuing -
यत वान्य�द स्यात , तत अन्योऽन्यत्पश् , अन्योऽन्यिज्जघ , अन्योऽन्यद्रस , अन्योऽन्यद्वद ,

अन्योऽन्यच्छृणुय , अन्योऽन्यन्मन, अन्योऽन्यत्स्पृ , अन्योऽन्यद्�वजानीय ॥३१॥
yatra vānyadiva syāt, tatrānyo'nyatpaśyet, anyo'nyajjighret, anyo'nyadrasayet, anyo'nyad-
vadet, anyo'nyacchṛṇuyāt, anyo'nyanmanvīta, anyo'nyatspṛśet, anyo'nyadvijānīyāt II [4.3.31]
Here, yājñavalkya says, all worldly transactions require dvaitaṃ / duality. In duality alone, all
transactions are possible. In advaitaṃ / non-duality, no transactions are possible. All transactions
can be broadly divided into 2 types. One is, doing transactions. Another is, knowing transactions.
For knowing transactions, you use jñānendriyam – ear, nose, tongue etc. – the sense organs of
knowledge. And, you use karmendriyam for doing transactions. So, whether it is knowing
transactions or doing transactions, all of them require duality. Therefore, in jāgrat avasthā duality is
there. So, you can talk about hearer and heard. Smeller and smelt. Seer and seen. Talker and
talked. Giver and given. You can talk about all these transactions only when duality is there.
Whereas, in deep sleep state, when all the duality has resolved, all transactions also end. Therefore,
ātmā is called avyavahāryam. avyavahāryam means, transcendental reality, which is beyond all
transactions. You can be the ātmā. But, ‘knowing the ātmā’, is a wrong expression. Once you say
knowing, again there will be knower - known duality. That is why in deep sleep state, I don’t even
say, ‘I am sleeping’, because that is also a vyavahāra, a knowing vyavahāra, which requires the
mind to think ‘I am sleeping’. And, the mouth to say, ‘I am sleeping’. Even those are not possible in
sleep. Therefore, ĀTMĀ IS TRANSCENDENTAL, BEYOND ALL TRANSACTIONS. As that ātmā we remain in
suṣupti also, in mukti also. And in jāgrat and svapna, all the vyavahāraṃ starts.
Therefore he says, “yatra vai anyat iva syāt, tatra anyaḥ anyat paśyet”. anyat means, another
thing other than me. So only in that state where there is a second thing you can talk about anyạh
anyat paśyet. One person is seeing another person. And even when I say, ‘I see my hand’, there is
duality. Seer and seen [hand]. A second person is not there. But, within myself, there is duality.
What duality? Eye is the seer and hand is the seen. Similarly, with the hand I touch my face. Hand
becomes toucher, face becomes the touched. There must be either external duality or internal
duality within myself. And, without duality - sajātīya or vijātīya or svagata bheda - some division is
required for any transaction. ĀTMĀ IS BEYOND ALL TRANSACTIONS. IT IS TRANSCENDENTAL.
tatra anyaḥ anyat paśyet – where there is duality, seer can see another. Similarly, “anyaḥ anyat
jighret” - smeller can smell the smell. “anyaḥ anyat rasayet”, “anyaḥ anyat vadet”, etc. All these
transactions are not possible in suṣupti as we are the transcendental self then. Okay, but why can’t
I know that? Again, the same question! In the suṣupti I am the transcendental self. And to claim ‘I
am transcendental self’ you have to come to the waking state. Therefore, I am the self. But, I cannot
know or claim that at the time of suṣupti. During waking I have to imagine my suṣupti. Then you
can claim. That is my real nature. I will just introduce the next mantra.
स�लल एको द्रष्टाद् भव�त, एष ब्रह्मल सम्रा�ड हैनमनुशशास या�वल्क: , एषास् परमा ग�त: , एषास् परमा
सम्पत , एषोऽस् परमो लोक: , एषोऽस् परम आनन्: , एतस्यैवानन्दस्यान् भूता�न मात्रामुपजीवि ॥
salila eko draṣṭādvaito bhavati, eṣa brahmalokaḥ samrāḍiti hainamanuśaśāsa yājñavalkyaḥ,
eṣāsya paramā gatiḥ eṣāsya paramā sampat, eṣo'sya paramo lokaḥ, eṣo'sya parama
ānandaḥ, etasyaivānandasyānyāni bhūtāni mātrām upajīvanti II [4.3.32]
Here the upaniṣad says, every jīvātmā has to know this essential core nature, which is called
paramātmā. advaita paramātmā is the core nature of every jīvātmā. This has to be known. If this
knowledge is not there, life as jīvātmā becomes a huge problem. Remembering the 5th capsule, ‘by
forgetting my real nature, I convert life into a huge burden. And, by remembering my real nature, I
convert life into a blessing’. Because, when I forget my higher nature, as jīvātmā, I am limited in all
directions. As a kartā, many things I want to do; but, I can’t. As a bhoktā, many things I want to
experience; but, I am not able to. As a jñātā, many things I want to know; but, I am not able to.
jīvātmā is cursed with many limitations. And wherever limitations are there, helplessness is
continuously experienced. Helplessness at body level - I want to be a little bit younger; it is not so. I
want the children to be a little bit different; they are not. At every stage, I am not able to have what I
want. Helplessness is the lot of the jīvātmā. And helplessness creates anger. Children do that.
When they are not able to do something, they pull their hair in anger. Then you find, anger doesn’t
work. Initially you shout and they listen. After some time, they get used to that. Therefore they say,
‘O, he is like that’. So, anger also doesn’t work. Therefore, frustration. From frustration to
depression. So, he prays to God - ‘O God take me away soon’. Thus, HAFD is the lot of jīvātmā if
he forgets his higher nature. If the higher nature is remembered, then jīvātmā becomes just a role, a
veṣam that I play on in the cosmic drama run by bhagavān, according to the law of karma. So, let
us play our roles. But, let us not forget our real nature. Whenever we forget, we have to go the
green room and remind ourselves. Green room for us is Sankaralayam!
र पूण्र �मद पूणार्त्पूणर्मुदच | पूण्स
यत वान्य�द स्या त , तत अन्योऽन्यत्पश् , अन्योऽन्यिज्जघ , अन्योऽन्यद्रस , अन्योऽन्यद्वद ,
अन्योऽन्यच्ृणुय
छ , अन्योऽन्यन्मन, अन्योऽन्यत्स्पृ , अन्योऽन्यद्�वजानीय ॥३१॥
स�लल एको द्रष्टाद् भव�त, एष ब्रह्मल सम्रा�ड हैनमनुशशास या�वल्क: , एषास् परमा ग�त: , एषास् परमा
सम्प त , एषोऽस् परमो लोक: , एषोऽस् परम आनन्: , एतस्यैवानन्दस्यान् भत
ू ा�न मात्रामुपजीवि ॥
yatra vānyadiva syāt, tatrānyo'nyatpaśyet, anyo'nyajjighret, anyo'nyadrasayet, anyo'nyad-
vadet, anyo'nyacchṛṇuyāt, anyo'nyanmanvīta, anyo'nyatspṛśet, anyo'nyadvijānīyāt II [4.3.31]
salila eko draṣṭādvaito bhavati, eṣa brahmalokaḥ samrāḍiti hainamanuśaśāsa yājñavalkyaḥ,
eṣāsya paramā gatiḥ eṣāsya paramā sampat, eṣo'sya paramo lokaḥ, eṣo'sya parama
ānandaḥ, etasyaivānandasyānyāni bhūtāni mātrām upajīvanti II [4.3.32]
In these mantras, yājñavalkya is analysing our deep sleep state. What exactly happens to the
individual - jīvātmā - at the time of suṣupti is the analysis. And, we are not able to know what
happens, because our knowing faculty itself is not available in sleep. Even during waking state
whether our knowing faculty is there or not is often doubtful! Even if it is there in the waking state,
during the deep sleep state our knowing faculty is not available. Therefore, we have no method of
knowing what happens to us. And therefore, different philosophers conclude in different ways. The
upaniṣad is presenting its teaching.
We experience total blankness in suṣupti because, our knowing faculty is resolved. Therefore,
some philosophers conclude that there is only śūnyaṃ or nothingness in sleep. These people are
called śūnyavāda buddhists. And, there are some other philosophers, like naiyāyikās, who say
that, during sleep we are there as ātmā, in our original nature. And according to them ātmā in its
original nature is an inert material! Therefore, during suṣupti, we are in our inert material nature.
Why? ātmā jaḍaḥ!! That ātmā - which is intrinsically inert - temporarily becomes sentient in the
waking state, by temporarily producing CONSCIOUSNESS by joining the mind, which also is matter!
So, the inert ātmā and inert mind have a joint venture in the waking state, and joining together they
produce CONSCIOUSNESS in the waking state. And, in deep sleep state, what happens? The ātmā
loses the CONSCIOUSNESS and becomes inert. Thus, in sleep, we are insentient ātmā; whereas, in
waking, we are sentient ātmā. And, what is our original nature? jaḍam / inert! That’s naiyāyikā.
Thus, different schools of thought have their own versions. upaniṣad differs from all of them. And
the upaniṣad says, during the deep sleep state, the jīvātmā ‘merges into’ the paramātmā, which is
its original nature. That all-pervading CONSCIOUSNESS is its original nature. And all the differentiating
nāma and rūpa, names and forms, resolve in deep sleep. They continue in unmanifest form.
Therefore, we cannot differentiate them. Thus. the unmanifest nāma - rūpa is there. That is
otherwise called māyā or kāraṇa śarīraṃ. And we are in our in our original nature, the non-dual
CONSCIOUSNESS. And the CONSCIOUSNESS is not produced in the waking state. CONSCIOUSNESS,
indeed, is the very nature of ātmā. Just as, fire need not produce heat; because, heat is the very
nature of the fire. Therefore, ‘I’, the ātmā, in suṣupti, am of the nature of CONSCIOUSNESS only.
CONSCIOUSNESS continues in suṣupti also, as in jāgrat and svapna states.
And then the question comes, if ātmā is CONSCIOUSNESS, then why doesn’t it experience the objects
of the world in suṣupti? For that, the upaniṣad says, if objects are there, they have to be revealed.
During suṣupti everything is resolved. Mind has resolved. Not functioning. Sense organs are not
functioning. And if mind and sense organs are not there, how can there be a world? Therefore, the
Class 84 – 31st December 2018 – mantrās 4-3-32 to 4-3-33 Download from www.arshaavinash.in Page 1
world is also resolved as far as the sleeper is concerned. The world exists only when the mind
and sense organs are functioning. When they don’t function, the world is resolved. Therefore,
it is like pralayam for the sleeper. ‘I’ am there; but, nothing else is there. So, ātmā doesn’t reveal
anything, because there is nothing to reveal. Whereas, in the waking state, the same non-dual ātmā
is there and all the nāma - rūpās are also there. In addition, the mind and sense organs also
become active. Then, ātmā reveals all the plurality, all the nāma - rūpās.
Therefore, “yatra vā anyat iva syāt, tatra anyaḥ anyat paśyet” - when there is plurality, ātmā can
reveal something. But, when everything is resolved, ātmā has nothing to reveal. It remains as
objectless CONSCIOUSNESS. In jāgrat and svapna, we have got CONSCIOUSNESS with objects. During
sleep, CONSCIOUSNESS is without object.
And, what is the nature of that CONSCIOUSNESS? That alone is defined in the 32nd verse, which I
introduced in the last class. “salila eko draṣṭādvaito bhavati”. draṣṭā bhavati – ātma caitanyaṃ
which is the objectless CONSCIOUSNESS - obtaining in deep sleep state. And what is its nature?
salilaḥ [iva] ekaḥ advaitaḥ. salilaḥ bhavati means, like water, it is one without division. ekaḥ
bhavati. advaitaḥ bhavati - it is one, without a second. So, sajātīya vijātīya svagata bheda
rahitaḥ - there is no second thing other than itself; within the ātmā also there are no internal
differences. This alone is our nature. This is the original svarūpaṃ of myself. And therefore
yājñavalkya says, “eṣa brahmalokaḥ samrād”. eṣaḥ - this caitanyaṃ obtaining in the deep sleep
state, without any second thing, is called brahma caitanyaṃ. [Here the word brahmalokaḥ means
brahma caitanyaṃ]. So, eṣaḥ brahmalokaḥ - this brahma caitanyaṃ is our real nature.
But, when nāma-rūpa comes, identified with nāma-rūpa, we become an individual. That
individuality is not our real nature. Thus, during the dream state, we create a dream body. And
identifying with the dream body we become a dream individual in the dream world. Similarly, in the
waking also, we create a world, we create a body, we identify with that body. And we become an
individual. Minus the identification, I am not an individual body; but, I am the all-pervading
CONSCIOUSNESS only. “iti enam anuśaśāsa ha yājñavalkyaḥ” - so taught yājñavalkya. To whom?
“samrāḍ iti” - the student happens to be the great janaka mahārājā. yājñavalkyaḥ janakaṃ
anuśaśāśa - he taught janaka.
And, “eṣaḥ asya paramā gatiḥ, eṣaḥ asya paramā sampat”. This brahma svarūpaṃ is the
highest state a jīvātmā can accomplish. gatiḥ means, state or status. The entire human struggle is
to get higher & higher status. In the corporate world, he wants to climb the ladder. He wants to reach
the highest status called President, CEO, CMD or whatever. And in family terms, if he is a bachelor,
he wants the state of husband-hood. Thereafter, parenthood. Grand-parenthood. And so on. We all
want to improve our status. It is called status symbol! And veda talks not only about higher and
higher status in the bhūloka. Then, deva status. Later, indra status. Thereafter, bṛhaspati status.
prajāpati status. hiraṇyagarbha status. Everybody wants to improve their status. And yājñavalkya
says, the highest status that you can accomplish in life is brahman status! ahaṃ brahmāsmi is the
maximum possible. So, paramā gatiḥ and paramā sampat. saṃpat means, wealth. The highest
wealth accomplishable is, this wealth alone. The wealth of my brahma svarūpaṃ. paramā saṃpat
or wealth.
And, “eṣaḥ asya paramā lokaḥ”. This is the greatest destination or goal a person can accomplish. It
is called mokṣa lokaḥ, brahmalokaḥ. This is the highest goal. “eṣaḥ asya paramānandaḥ” - this is
the highest ānanda a person can attain. And, why do you say this is the highest or greatest?
Because, all the other statuses are attained through karma or upāsana. All the other statuses,
including the status of brahmājī, which give great siddhīs etc., are all attained through karma and
upāsana. Whatever you attain through karma and upāsana they are attained in time. And you can
enjoy that status as long as the karma puṇyam and upāsana puṇyam are there. And, for every
enjoyment that you have, from the debit card or credit card, the puṇyam will be deducted. And a
time will come when - “te taṃ bhuktvā svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti”
[gītā 9.21] - from brahmaloka or svarga loka one has to return. “ābrahmabhuvanāllokāḥ punar-
āvartino'rjuna” [gītā 8.16]. Thus, from brahmaloka also one has to return.
But, what about krama mukti?, some students ask. They remember about krama mukti and ask,
‘how do you say they return? Are karma & upāsana not supposed to give krama mukti?’ For that
our answer is, ‘merely by going to brahmaloka krama mukti is not possible’. In brahmaloka, you
have to attend - without break - the vedāntā classes conducted by brahmājī and gain knowledge.
Only if a person gains knowledge, krama mukti is possible. If a person just went around enjoying
brahmaloka, then he also will be sent back. Therefore, all lokās are only karma - upāsana
phalam. And, therefore, subject to end. Whereas, brahma svarūpaṃ is not the result of any effort.
It is neither karma phalam nor upāsana phalam.
In fact, it is not a goal to be achieved. brahma svarūpaṃ is not a goal achieved in time. Why?
Because, that happens to be my very nature. Even by knowledge I don’t get brahma svarūpaṃ.
Through knowledge I only claim my brahma svarūpaṃ. And, once gained, it can never be lost at
all. Thus, this is the highest possible accomplishment. And this brahman’s nature happens to be
ānanda. All the experiential ānanda gained by any person is nothing but this brahmānanda only.
That alone is experienced by everyone in the form of pratibimbha ānandaḥ, experiential ānandaḥ.
So he says, “etasya eva ānandasya anyāni bhūtāni mātrām upajīvanti”. mātrām in this context
means reflection. Or, pratibimbha ānandaḥ. pratibimbha ānanda and bimbha ānanda we have
discussed in the previous classes. ‘I’, the ātmā, am the original ānandaḥ. Mind, in its sātvic state,
becomes a mirror, capable of reflecting my own ānanda! All the experiential ānandās are nothing
but our original ānandā, reflected in the mind. When the mind becomes purer and purer, the
reflection becomes better and better. The pratibimbha ānandā are subject to gradation, dependent
on the condition of the material mind. They are subject to arrival and departure, because they are
only reflected ānanda. But, the original ānanda - bimbha ānanda - is never subject to arrival and
departure. And, how to experience this original ānanda? You never experience the original
ānanda, because it happens to be ‘you’, yourself. And therefore, a jñānī claims, ‘I am the
original ānanda; and any experiential ānanda, whether it is in my mind or in anybody else’s mind,
they are all reflection of that original ānanda only. That is said here.
anyāni bhūtāni. bhūtāni means, all living beings. upajīvanti - depend upon this one brahmānanda
alone, to experience all other types of ānanda. This is going to be elaborated in the following
mantras. We will read. Page 342.
स यो मनुष्याणा राद्ध समृद्ध भव�त, अन्येषाम�धप�त, सव�मार्नुष्यकैभ�ग सम्पन्नत, स मनुष्याणा परम

आनन्: ; अथ ये शतं मनुष्याणामानन्द स एकः �पतृणां िजतलोकानामानन्: ; अथ ये शतं �पतृणां
िजतलोकानामानन्दा स एको गन्धवर्ल आनन्: ; अथ ये शतं गन्धवर्ल आनन्दा स एकः कमर्देवानामानन: - ये
कमर्ण देवत्वम�भसम्पद्य; अथ ये शतं कमर्देवानामानन्द स एक आजानदेवानामानन्: ; यश्
श्रो�त्रयोऽवृिजनोऽक:; अथ ये शतमाजानदेवानामानन्दा स एकः प्रजाप�तल आनन्: ; यश्
श्रो�त्रयोऽवृिजनोऽक: ; अथ ये शतं प्रजाप�तल आनन्दा स एको ब्रह्म आनन्: ; यश्
श्रो�त्रयोऽवृिजनोऽक: ; अथैष एव परम आनन्: , एष ब्रह्मल सम्रा�ड होवाच या�वल्क् ; “सोऽहं भगवते
सहस् ददा�म, अत ऊध्व �वमो�ायैव ब्रूह�”; अत ह या�वल्क् �बभयाञ्चका, मेधावी राजा सव�भ्य मान्तेभ
उदरौत्सी�द� ॥३३॥
sa yo manuṣyāṇāṃ rāddhaḥ samṛddho bhavati, anyeṣāmadhipatiḥ, sarvair mānuṣyakair
bhogaiḥ sampannatamaḥ, sa manuṣyāṇāṃ parama ānandaḥ; atha ye śataṃ manuṣyāṇām
ānandāḥ sa ekaḥ pitṛṇāṃ jitalokānāmānandaḥ; atha ye śataṃ pitṛṇāṃ jitalokānāmānandāḥ sa
eko gandharvaloka ānandaḥ; atha ye śataṃ gandharvaloka ānandāḥ sa ekaḥ karmadevānām
ānandaḥ - ye karmaṇā devatvamabhisampadyante; atha ye śataṃ karmadevānāmānandāḥ sa
eka ājānadevānāmānandaḥ; yaśca śrotriyo'vṛjino'kāmahataḥ; atha ye śatamājānadevānām
ānandāḥ sa ekaḥ prajāpatiloka ānandaḥ; yaśca śrotriyo'vṛjino'kāmahato atha ye śataṃ
prajāpatiloka ānandāḥ sa eko brahmaloka ānandaḥ; yaśca śrotriyo'vṛjino'kāmahataḥ athaiṣa
eva parama ānandaḥ, eṣa brahmalokaḥ samrāḍ iti hovāca yājñavalkyaḥ; “so'haṃ bhagavate
sahasraṃ dadāmi, ata ūrdhvaṃ vimokṣāyaiva brūhīti”; atra ha yājñavalkyo bibhayāñcakāra,
medhāvī rājā sarvebhyo māntebhya udarautsīditi II [mantra 4.3.33]
So, in this important and big mantra, yājñavalkya is analysing the nature of ānanda, which analysis
is called ānanda mīmāṃsa. mīmāṃsa means, analysis. ānandaḥ means, happiness. And, some of
you may remember, this ānanda mīmāṃsa we had seen, equally elaborately in taittirīya upaniṣad
2nd chapter. And almost the same pattern is employed here also. The scriptures generally divide all
happiness into 2 types. One is bimbha ānandaḥ, the original happiness. Another is pratibimbha
ānandaḥ, the reflected happiness. The original happiness is nothing but ‘I’, the ātmā itself. And the
reflected happiness is my own original happiness reflected in my own mind. So, the mind becomes a
temporary mirror. And when the mind mirror is in a conducive condition, my original happiness gets
reflected in the mind, which is called pratibimbha ānandaḥ.
Differences - The original happiness is not subject to arrival and departure. Or, it is nityaṃ.
Whereas, the reflected happiness will not be nityaṃ, because when the mind is disturbed the
happiness is gone. Therefore, bimbhānandaḥ is nityaḥ pratibimbhānandaḥ is anityaḥ. The
second difference is, the original happiness - which is myself - doesn’t have any gradation at all. It is
niratiśaya ānandaḥ. niratiśayam means, ungraded. Whereas, the reflected ānanda will be subject
to gradation, depending upon the nature of the mind, the RM; because, the mind’s sattvaguṇa is
subject to fluctuation. Greater the sattvaguṇa, greater the happiness. That is why we have got
positive, comparative and superlative degrees of happiness. Happy, happier and happiest.
Therefore, pratibimbhānanda is graded, sātiśayaḥ. bimbhānanda is ungraded, niratiśayaḥ. This
is the second difference. [I am remembering our taittirīya class aloud]. The third and very important
difference is, pratibimbhānanda can be experienced, because it is in the mind, which is an object of
experience. The mind being an object of experience, the ānanda reflected in the mind also can be
experienced. Whereas, ‘I’, the ātmā, the original happiness - being the very subject - is never
available for objectification or experience. It’s exactly like, our original face is never available for our
experience. What a tragedy, our original face is never available for our experience! You can try by
rolling your eyes to see your original face. No. So, you have to compromise. And you can see only
the face that is reflected in a mirror. So too, bimbhānanda is asaṃvedyaṃ or non-experiential.
Whereas, pratibimbhānanda is experiential. This is the first lesson in ānanda mīmāṃsa.
The next question scriptures ask is, how to get bimbhānanda? And, how to get pratibimbh-
ānanda? If I should I get bimbhānanda, what should I do? If I should get pratibimbhānanda what
should I do? everybody wants ānanda. How do you get bimbhānanda? [Are you awake?]
bimbhānanda you can never get. Why? Because, it happens to be ‘I’, myself! ānanda ātmā!
Therefore, bimbhānanda being ‘myself’, I cannot get it. It is available only for claiming. ‘I’ am,
bimbhānanda. That is called jñānaṃ. So, jñānena bimbhānanda prāptiḥ. “prāptiḥ” within quotes!
Only by one method bimbhānandam can be attained. And that method is, claiming ‘I’ am
bimbhānandaḥ, which obtains in deep sleep state. [Is it available in waking state? It is available.
But we have no time to claim! We are busy with either the miserable mind or miserable body or
terrible family; something or the other]. So, the ānanda obtaining in deep sleep state is
bimbhānanda. And, it is gained only through knowledge. Okay, how do you get pratibimbh-
ānanda? By making the mind capable of reflection. It should be in a conducive condition. Mirror also
can reflect only when it is clean. If it is a dusty, dirty mirror, you cannot see the reflection. It should
not also be a shaking mirror. Then you can’t see. It should be clean and steady. Similarly, whenever
the mind is in a conducive condition we will get pratibimbhānanda.
Now the next question, ‘how can we make the mind conducive?’ Crucial question. How can we
make the mind ideal for reflection? The upaniṣad says, two methods are there. One method is
changing the set-up or adjusting the set-up to your expectation. Everything must be exactly to my
expectation. The neighbours should be, family members should be, spouse should be, everything
should be exactly as I expect. Thus, adjusting the external conditions or set-up is one method. And
here, the upaniṣad talks about the superior set-ups. In bhūloka you have some control over the
set-up. You can switch on the AC when it hot. And, when it is cold, switch on a heater. In bhūloka
the set up can be controlled. In bhuvarloka, the control as well as the set-up is better than bhūloka.
In suvarloka, they are still better. Thus, as we go to higher and higher lokās, the quality of set-up
itself is superior to the earlier one. And, we also get more powers to control the set-up, like in a car
you are able to control the temperature. So, the higher and higher you travel, the better is the set up.
So, the mind will be very satisfied. ‘Everything is going my way Swāmījī; yet, I am worried; because
I don’t know how long it will last! Thus, adjusting the set-up to avoid an upset mind is one method.
What is the second method to have a conducive mind? By spiritual sādhana, by improving sādhana
catuṣṭaya saṃpatti - even without jñānaṃ - by merely improving viveka, vairāgyaṃ, śamādi
ṣaṭka saṃpatti by karma yoga and upāsana yoga. Then the mind becomes “sukhaduḥkhe same
kṛtvā lābhālābhau jayājayau”, Lord kṛṣṇā advises arjunā. One need not even got ātma jñānaṃ;
Just by karma yoga and upāsana yoga, iṣvarārpaṇa bhāvanā and prasāda bhāvanā one can
learn to adjust one’s mind to the set-up. Instead of hobnobbing with the external set-up and trying to
fine tune it, one should start handling one’s mind. We cannot control others; even our own mind it is
difficult to control! Therefore, through viveka, vairāgyaṃ, śamādi ṣaṭka saṃpatti vṛddhyā - you
increase them more and more. Then, even without ātma jñānaṃ, pratibimbhānanda will increase.
So, which of these two methods is more practical? Changing the people / external environment or
adjusting one’s mind? Give-up the attempts to change people and set-up, the Society, Govt. etc.
Only tune your mind to accept whatever be the set-up and keep the mind calm. gītā [2.64 & 65] -
“rāgadveṣaviyuktaistu viṣayānindriyaiścaran I ātmavaśyairvidheyātmā prasādamadhigacchati II
prasāde sarvaduḥkhānāṃ hānirasyopajāyate I prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate II”
People are different. Other people are not our clones, having the same body and mind. That is why
in olden days they did not attach much importance to compatibility in marriages. They looked into
many other factors. For following a dhārmic life style, compatibility may be there, may not be there.
Even if compatibility is there at the time of marriage, it may not last. That is how all marriages are at
present. They say, ‘we are compatible’ and get married. And, it doesn’t survive even for one year;
because, compatibility can go haywire. That’s because minds of both people are constantly
changing. Many of you who were not interested in spirituality, were materialistic people. ‘Once upon
I was materialistic. Now I want to come to your class’. So, if your mind can change, your spouse’s
mind too can! And therefore, compatibility-based wedding means, when compatibility is there they
will be together. When compatibility goes, marriage also goes!! You cannot expect others to be
exactly like you. They will be different. If you say, ‘it is okay’, it is called viveka, vairāgya, ṣaṭka
saṃpatti yukta mind. Or, in simple language, a sātvic mind. A reacting mind is called rājasic mind.
Thus, pratibimbhānanda can be attained by two methods. One is by altering the external set up.
And the other is, by internal refinement. The first one is called viṣayānandaḥ, the second one the
upaniṣad calls vairāgya ānandaḥ. [Sanskrit vairāgyaṃ]. Here vairāgyaṃ means, absence of
binding expectations, freedom from binding expectations. I do have expectations. If they are fulfilled,
fine. If they are not fulfilled also, it is okay. The upaniṣad first talks about viṣayānanda and then
talks about vairāgyānanda.
Both viṣayānanda and vairāgyānanda are pratibimbhānanda only. In viṣayānanda also mind is
reflecting, depending on external conditions. In vairāgyānanda also mind is reflecting, adjusted by
my own methods of refinement. Thus, both viṣaya and vairagya ānandās are pratibimbhānanda
only. And, between viṣayānanda and vairāgya ānanda, which one is better? The upaniṣad wants
to say, vairāgya ānanda is better, because we have to adjust only our mind. Whereas, for
viṣayānanda, we need to adjust so many things, most of which is not within one’s control realm. It’s
like huge panel of knobs. By the time you adjust one, a second one is disturbed. It’s like, the elder
son is alright; but, now younger son is cranky. Then, both of them are alright; but, the daughter-in-
law or son-in-law [the tenth planet!] is off! Therefore, vairāgya ānanda is more practical. Not only
that. upaniṣad says, vairāgya ānanda is qualitatively superior to viṣayānanda. How much
superior? 100 times superior.
Thus, viṣayānanda, vairāgya ānanda, ātmānanda. The first and second are pratibimbhānanda.
What is the third one? It’s bimbhānanda. This is subject matter of this ānanda mīmāṃsa portion.
First, the upaniṣad talks about viṣayānanda, which is attained through perfect earthly conditions,
too ideal to be true. Normally it won’t be there. But the upaniṣad is imagining the highest
viṣayānanda that the human beings can achieve if all their expectations are fulfilled. What is that
possible ānanda?
“sa yaḥ manuṣyāṇāṃ rāddhaḥ samṛddhaḥ bhavati”. In taittirīya brahmānandamīmāṃsā -
bhīṣā'smādvātaḥ pavate I bhīṣodeti sūryaḥ I bhīṣā'smādagniścendraśca I mṛtyurdhāvati
pañcama iti I saiṣā''nandasya mīmāṃsā bhavati I yuvā syātsādhuyuvā'dhyāyakaḥ I āśiṣṭho
dṛḍhiṣṭho baliṣṭhaḥ I tasyeyaṃ pṛthivī sarvā vittasya pūrṇā syāt I sa eko mānuṣa ānandaḥ I te
ye śataṃ mānuṣā ānandāḥ I 1 I
That “yuvā syāt sadhu yuvā adhyāyakaḥ, āśiṣṭhaḥ dṛḍhiṣṭhaḥ baliṣṭhaḥ” is said here. Imagine a
person is young. That’s the first condition. Because, in old age you cannot enjoy sense pleasures.
Teeth are not there; and with artificial teeth if you bite into a halva, teeth will get stuck in halva! But
imagine a young, healthy, well educated person whose limbs and organs in perfect condition. In a
master check-up all his readings and parameters are perfectly alright. So, rāddhaḥ bhavati.
rāddhaḥ means, a fit, young human being. And, samṛddhaḥ bhavati – he is prosperous and has
the resources to order the set-up. He can have an AC. And if the power goes, he has a generator.
And if the fuel goes, he can get petrol! Thus, whatever he wants, all those resources are there in
order to set-up the conditions as perfectly as he wants. samṛddhi bhavati. Means, all resources are
there. Moreover, “anyeṣāmadhipatiḥ, sarvaiḥ mānuṣyakaiḥ bhogaiḥ sampannatamaḥ”.

anyeṣāṃ adhipatiḥ - he is not an employee somewhere, under someone. He is the master of the
whole set-up. An emperor. rājā bhavati. sarveṣāṃ pṛthivī sarva vittasya pūrṇāḥ syāt. He is the
owner of the entire earth. Imagine! He is the owner of the entire earth! sarveṣāṃ adhipatiḥ. And,
sarvaiḥ mānuṣyakaiḥ bhogaiḥ saṃpannatamaḥ - all the human pleasures possible are under his
beck and call. So, he has got his own luxury liner, with which he can travel all over! You can
imagine all those things.
Now, let us imagine the quantum of his happiness. That is called one unit of happiness. That is the
basic unit. And all other happinesses that are going to be described are multiples of that unit. “saḥ
manuṣyāṇāṃ parama ānandaḥ”. This is the highest ānanda of a human being.
Then, “atha ye śataṃ manuṣyāṇām ānandāḥ sa ekaḥ pitṛṇāṃ jitalokānām ānandaḥ”. pitṛṇāṃ
jitalokaḥ - means a higher loka or field or sphere which veda describes; but, which we cannot see.
They are all different lokās]. It is called here pitṛṇāṃ jitalokaḥ. And, what is the level or gradation of
ānanda in pitṛloka? [Which ānanda is attained by worshipping the ancestors by performing
śrāddhaṃ, tarpaṇaṃ and all perfectly. Those karmās will produce puṇyam. karmaṇā pitṛlokaḥ].
And in pitṛloka, a person has a better set-up than in manuṣya loka. And, better powers also! So,
the level of ānanda in pitṛloka will be what? “atha ye śataṃ manuṣyāṇām ānandāḥ sa ekaḥ”.
One unit of ānanda in pitṛloka is equal to 100 units of manuṣyāṇāṃ parama ānandaḥ, equal to
hundred units of the highest viṣayanada in manuṣya loka. jita lokaḥ means, he has won the
pitṛloka by performing pitṛ karmās properly.
And then what? It talks about next one, the one next to that and so on. All that ānanda will of course
come under sense pleasures only. Better and better sense pleasures. And then vairāgyaṃ will be
mentioned. We will those in the following classes.
ॐ पण
ू ्
र मद पण
ू ्
र स पण
ू ्
ू ्
स यो मनषु ्याणा राद्ध समद
ृ ्ध भव�त, अन्येषाम�धप�त, सव�मार्नुष्यकैभ�ग सम्पन्नत, स मनषु ्याणा परम
आनन्: ; अथ ये शतं मनषु ्याणामानन्द स एकः �पतणां ृ िजतलोकानामानन्: ; अथ ये शतं �पतणां ृ
िजतलोकानामानन्दा स एको गन्धवर्ल आनन्: ; अथ ये शतं गन्धवर्ल आनन्दा स एकः कमर्देवानामानन: - ये
कमर्ण देवत्वम�भसम्पद्य; अथ ये शतं कमर्देवानामानन्द स एक आजानदेवानामानन्: ; यश्
श्रो�त्रयोऽवृिजनोऽक:; अथ ये शतमाजानदेवानामानन्दा स एकः प्रजाप�तल आनन्: ; यश्
श्रो�त्रयोऽवृिजनोऽक: ; अथ ये शतं प्रजाप�तल आनन्दा स एको ब्रह्म आनन्: ; यश्
श्रो�त्रयोऽवृिजनोऽक: ; अथैष एव परम आनन्: , एष ब्रह्मल सम्रा�ड होवाच या�वल्क् ; “सोऽहं भगवते
सहस् ददा�म, अत ऊध्व �वमो�ायैव बर् ूह�”; अत ह या�वल्क् �बभयाञ्चका, मेधावी राजा सव�भ्य मान्तेभ
उदरौत्सी�द� ॥३३॥
sa yo manuṣyāṇāṃ rāddhaḥ samṛddho bhavati, anyeṣāmadhipatiḥ, sarvair mānuṣyakair
bhogaiḥ sampannatamaḥ, sa manuṣyāṇāṃ parama ānandaḥ; atha ye śataṃ manuṣyāṇām
ānandāḥ sa ekaḥ pitṛṇāṃ jitalokānāmānandaḥ; atha ye śataṃ pitṛṇāṃ jitalokānāmānandāḥ sa
eko gandharvaloka ānandaḥ; atha ye śataṃ gandharvaloka ānandāḥ sa ekaḥ karmadevānām
ānandaḥ - ye karmaṇā devatvamabhisampadyante; atha ye śataṃ karmadevānāmānandāḥ sa
eka ājānadevānāmānandaḥ; yaśca śrotriyo'vṛjino'kāmahataḥ; atha ye śatamājānadevānām
ānandāḥ sa ekaḥ prajāpatiloka ānandaḥ; yaśca śrotriyo'vṛjino'kāmahato atha ye śataṃ
prajāpatiloka ānandāḥ sa eko brahmaloka ānandaḥ; yaśca śrotriyo'vṛjino'kāmahataḥ ; athaiṣa
eva parama ānandaḥ, eṣa brahmalokaḥ samrāḍ iti hovāca yājñavalkyaḥ; “so'haṃ bhagavate
sahasraṃ dadāmi, ata ūrdhvaṃ vimokṣāyaiva brūhīti”; atra ha yājñavalkyo bibhayāñcakāra,
medhāvī rājā sarvebhyo māntebhya udarautsīditi II [mantra 4.3.33]
yājñavalkya is describing the suṣupti avasthā - the state of deep sleep - when the jīvātmā
‘merges’ into the paramātmā, losing its individuality. This jīvātma - paramātma merger is called
mokṣaḥ. In suṣupti also, the same merger happens. Therefore, sleep also is as good as mokṣaḥ!
But, the only and important difference is, sleep happens to be temporary mokṣa; whereas, the
real mokṣa happens to be permanent mokṣa.
And, what is the reason for this temporariness? It’s because, the mokṣa for the jīvātmā is
obstructed by two factors. One factor is ajñānaṃ, ignorance. And the other is adhyāsaḥ or
misconception. Ignorance of the fact that ‘I am really the paramātmā’. And the misconception is, ‘I
am a jīvātmā’. So, this ignorance and misconception are the two hurdles standing between me
and mokṣa. But, during deep sleep state we cross one of these two hurdles. Which hurdle we are
crossing? The misconception that ‘I am a jīvātmā’ is dropped in sleep; because, misconception
requires an active mind. When our mind is active, we generate lot of misconceptions. And, since
the mind becomes inactive in sleep, it has dropped all misconceptions, including the misconception
that ‘I am a jīvātmā’. And, even though one hurdle - in the form of misconception - has been
dropped, the second hurdle remains even during sleep. Ignorance continues to be there.
Therefore, the mokṣa we enjoy in sleep is only temporary. Pure ignorance - without misconception
- is bliss only. That is why we say, ‘ignorance is bliss’. Thus, when one hurdle is removed in sleep,
we get temporary mokṣa.
How does one remove both the hurdles? By becoming a jñānī one removes both the hurdles.
For a jñānī the hurdle of ignorance is gone; and the hurdle of misconception is also gone. A jñānī
never misconceives or mistakes himself to be a jīvātmā. And since one obstacle is gone and the
Class 85 – 7th January 2019 – mantra 4-3-33 Download from www.arshaavinash.in Page 1
second one is the harmless and innocent ignorance we are temporarily in mokṣa in suṣupti
avasthā. We merge into our real nature. Our real nature is paramātmā or brahman. And
brahman happens to of the nature of infinite ānandā. So, we are one with our original nature,
infinite ānanda, in suṣupti avasthā.
This is how the previous mantra was concluded. Now, in this mantra-33, the upaniṣad is talking
about two types of ānanda. Or, two versions of ānanda. The first one is the original version or
brahmānanda, which is our real nature, which is never an object of experience. brahmānanda
cannot be experienced as an object. You can only claim brahmānanda, as the subject ‘I’.
Even though the brahmānanda cannot be experienced, we have got an experiential version
reflected in our mind mirror. The mind can serve as a mirror, and in the mind-mirror the
bimbhānanda is reflected, which is called prati bimbhānanda, reflected ānanda.
In the last class we talked about the differences between original and reflected ānanda. [If you
remember I will get reflected ānanda; otherwise, I won’t!] Then we asked, ‘how to get both these
types of ānanda? How to get the original ānanda? And, how to get reflected ānanda? Both have
got plus and minus points. Original ānanda has a plus point; it is infinite. But, the minus point is, it
cannot be experienced. You will wonder, ‘what then is its use?’ Original ānanda is infinite.
Therefore, we are interested in it. But it cannot be experienced. Okay, what about reflected
ānanda? It too has got plus & minus points. Plus point is, you can experience it, enjoy it, taste it.
Expereinceability is its advantage. However, the disadvantage is, it is only temporary. Yet,
because of its plus point, we are interested in that also! So, in one we are interested because it is
limitless. In the other we are interested because it is experiential.
How to get both? We saw the answer. ORIGINAL ĀNANDA CAN BE GAINED ONLY BY THE KNOWLEDGE -
‘IT IS MYSELF’. jñāna prāptiḥ eva brahmānanda prāptiḥ. I have to claim it, without objectifying.
Okay, how to get the experiential / reflected ānanda? For that, the upaniṣad gives two
methods. The first method is called viṣāyānanda. Fulfill your desires. Whatever desire you have,
fulfill them. And when you fulfill the desire, the mind which was disturbed by desire is quietened.
Desire disturbs the mind. Desire is rajoguṇa. rajoguṇa shakes the mind. Therefore, when a desire
is there, mind is disturbed. Mind then is not capable of reflecting ānanda. But, when you fulfill that
desire, that particular desire is no more there. Therefore, the obstruction is gone and ānanda is on!
That is, until the next desire - which is waiting in queue - seizes the mind! Desires are Iike the stapler
pins in a stapler! [Nice example. When you use / knock-off one staple, the next one immediately and
automatically comes and occupies the vacated space. Spring action!] Similarly, like the stapler pins
are arranged and standing in perfect order, our desires are also arranged. You press one down by
satisfying it, the next desire – even without invitation - will automatically come forward. And, when
desire comes, disturbance comes; and happiness is gone! Satisfy that desire. Enjoy the happiness.
The next one is already waiting!! So, this is called viṣayānandaḥ.
And the second method - a better method - to get the experiential ānanda is vairāgyānanda.
Knock-out the desire without fulfilling it; without struggling to fulfill it. Nip it in the bud. This is called
vairāgyānandaḥ. And, how do you do that? Can you use a pincer and pluck it out of the mind? No.
Desire is not physically handleable. According to vedāntā, desire is removed by removing the
cause of desire. KĀRAṇA NĀŚENA, KĀRYA NĀŚAḤ. Remove the oil, the flame will be put out; because,
the oil alone is nourishing the flame.
Okay, what is the cause of desire? [These are all very difficult to accept. You will have to think it
over a lot. You can work it out. Really it will work]. According to vedāntā, desire is because of the
over estimation of the value of the desired object. Over estimation of the value of the desired
object. In Sanskrit, it is called śobhanādhyāsaḥ or over estimating. Fantasising. Imagining. Day
dreaming. Hyping. And, because of our fantasy and over estimation, we do not see the limitations or
the drawbacks of the desired object. As they say, distant pastures are always greener!
Not only that, because of our over-estimation, we miss the drawbacks of the desired object. The
drawbacks are 3-fold. trividha doṣāḥ. duḥkha miśritvam, atṛptikaratvam, bandhakatvam.
1. duḥkha miśritvam means, mixed with pain. Every desired object can give pleasure. But, it is also
mixed with pain. Greater the pleasure, greater the pain also.
2. atṛptikaratvaṃ means, it will never give lasting satisfaction; because, the moment satisfaction
comes, it is disturbed by a next higher level of desire. [Remember the ‘staples’!] The moment you
fulfill one desire, the next one is ready & waiting. It will not allow you to enjoy even the earlier
satisfaction. Examination passed. Satisfaction. But, immediately, ‘where & how to find a job?’
‘Passing joy’ is gone; because, ‘job desire’ has come! And then, a wonderful job and good salary.
What next? To get settled in life! [Without knowing it is really getting unsettled!] ‘I want to settle in
life’. So, marriage is over. Okay, is marriage the end? No. Thus, it goes on and on. At least staple
will end; but, the human desire is the longest staple we have got! Therefore, it will never give the
promised satisfaction, which appears so appealing from a distance. This is a serious drawback. I am
where I am, like pedaling a stationary cycle. I only become tired. But, I have not moved forward.
Dissatisfaction to dissatisfaction. Or still worse, more dissatisfaction. That is atṛptikaratvaṃ.
3. Finally, bandhakatvaṃ means, to be bound, restrained. So, I lose my independence. The more
things I require to be happy, the more it proves ‘I cannot be happy with myself’. The more I
require, the more it makes me weaker, dependent.
These 3 doṣās I have not meditated upon. Just hearing them is not enough. Meditation is required.
janma mṛtyu jarā vyādhi duḥkha doṣa anudarśanaṃ - we have to meditate. This mediation is
called viveka abhyāsaḥ. That is doṣa darśana abhyāsaḥ. And, doṣa darśana abhyāsaḥ will
neutralise the śobhanādhyāsaḥ. And the moment śobhanādhyāsaḥ goes, desires will fade out.
Once the desire-disturbance is gone - that is called contentment - it helps me enjoy the ātmānanda,
which happens to be my very nature. So viveka, vairāgya, contentment, atmānanda.
śaṅkarācārya quotes a verse, this vairāgyānanda is far superior to viṣāyānanda, which is purely
temporary. “yacca kāma sukhaṃ loke yacca divyaṃ mahatsukham triṣṇākṣaya sukhasyaite na
arhataḥ ṣoḍaśīṃ kalāṃ”. You take all the viṣāyānandās or sense pleasures available in the earth.
[This was the basis for my ‘New year 2019 talk’]. So, viṣāyānanda of bhūloka you take.
viṣāyānanda of all other higher lokās also you take. Combine all of them and place them on one
side of the balance. yacca kāma sukhaṃ loke, yacca divyaṃ mahatsukham – all earthly &
celestial pleasures – place them on one side. Then, you take vairāgyānanda enjoyed by the vivekīs
- who are mature enough to understand; who have scorched the śobhanādhyāsaḥ, they have the
vairāgya ānanda. That you place on the other pan. Which pan will go down? The ślokā says, the
vairāgyānanda is 16 times superior to the viṣāyānanda - ṣoḍaśīṃ kalāṃ!
And here the upaniṣad says, it is not just 16 times, it is really 100 times superior! ‘atha ye śataṃ’.
Thus, between viṣāyānanda and vairāgyānanda, the intelligent people vote for vairāgyānanda.
Not only vairāgyaṃ gives me direct ānanda; later, vairāgyaṃ also helps me get ātma jñānaṃ,
because vairāgyaṃ is one of the 4 qualifications for jñānaṃ. The very qualification of vairāgyaṃ
gives me ānanda! And later when I get jñānaṃ, not only I get pratibimbhānanda I also get
bimbhānanda! So, you can have both ��க்�ம் ஆ , ம� ைசக்�ம் ஆ ! You will have both
bimbhānanda and prati bimbhānanda. vairāgyeṇa prati bimbhānanda prāptiḥ; jñānena
bimbhānanda prāptiḥ! Whereas, the human being who goes after viṣāyānanda is missing that
wonderful opportunity. Who says? yājñavalkya says.
So the upaniṣad first talks about the ideal viṣāyānanda of a human being. [Details we saw in the
last class]. One who has got everything one can imagine and wish for - a perfect body, perfect
health, perfect knowledge, perfect values, all the riches of the world. The upaniṣad says, if whatever
ānanda enjoyed by such a person is taken as one unit, then 100 units of such manuṣyānanda is
enjoyed by pitṛṇāṃ jitalokānāṃ ānandaḥ. [Here, there are some variations from taittirīya
upaniṣad. There it goes as, manuṣyānanda, manuṣya gandharvānanda, deva gandharv-
ānanda. Then comes pitṛloka ānanda. Here, two levels are skipped and he comes to pitṛ loka
ānandaḥ directly from manuṣyānanda. Then, it goes to gandharvaloka ānanda. The order is also
changed]. So, “atha ye śataṃ manuṣyāṇām ānandāḥ sa ekaḥ pitṛṇāṃ jitalokānām ānandaḥ” –
means, pitṛloka ānanda is 100 times greater than manuṣyānanda.
Then, “atha ye śataṃ pitṛṇāṃ jitalokānāmānandāḥ sa eko gandharvaloka ānandaḥ”.
[gandharva loka and all we cannot experience here. They are all described in the scriptures. They
are lokās where all the time you can enjoy art, music, dance and all such pleasures all the time].
And that gandharva loka ānanda is supposed to be 100 times greater than even the pitṛ loka
ānandaḥ! Then we have to add - taking from the later portions – ‘the same ānanda a person can
enjoy here, without going to any higher loka’. Remaining in manuṣya loka itself, remaining in
Chennai itself, with all the hassles, we can get the same amount of ānanda, without fulfilling those
higher desires. How? We have to knock-off all desires by viveka and abhyāsa.
Why should we? Why not enjoy the vastly superior devānanda? Because, devās also are not busy
enjoying deva ānanda. We think they are enjoying it all the time. No. They will be looking at indra
and his superior pleasures. They cannot enjoy the fantastic pleasures he has. indra only has got
certain special perks. Like, irāvatam is an extraordinary vehicle, available only for indra. So, when
indra is moving, others look at him with jealously! Thus, in gandharva loka also there is no
complete satisfaction! There is jealousy!! Okay, fine. Is indra Himself entirely happy and satisfied?
No. He is also frightened & worried. “I don’t know when my position will be lost?!’ If anybody does
more yāgās, I will have to vacate the indra͂’s position. [taittirīya upaniṣad talks of śatakṛ or 100
yāgās if you do, you can become indra!] indra is thus always worried about the next election!
Therefore, where is indrānanda?!
Once I understand this, I will never vote for even indra பதவ�. Even if bhagavān gives it in a platter
and says, ‘may you become indra’, like naciketas of kaṭhopaniṣad we will say, ‘wonderful. Please
keep it yourself. I am interested in something else’. Therefore, you should add śrotriyasya ca
akāmahatasya ca. A person with viveka & vairāgya can get the same ānanda here. This note is to
be added here.
“atha ye śataṃ gandharvaloka ānandāḥ sa ekaḥ karmadevānām ānandaḥ”. And, 100 units of
gandharvaloka ānanda is equal to 1 unit of karmadevānāṃ ānandaḥ. karma devaḥ means, those
who have attained devaloka by performing śrauta karmāṇi, vedic rituals etc extensively. “ye
karmaṇā devatvam abhisampadyante”. karmaṇā here means, śrauta karmaṇā. They attain devā
status and devalokā. So, in the higher lokās also, different colonies are there. LIG, MIG, HIG. Low
income group because of limited puṇyam; Middle income group, with slightly more puṇyam; and,
HIG means still higher. There also, tārataṃyams are there; jealousy is there; internal fights are
there. And, fear is always there. bhīṣāsmādvātaḥ pavate - bhayaṃ will never go away by
viṣayānanda, because we know it is subject to loss. That is karmadevānāṃ ānandaḥ.
Then, “atha ye śataṃ karmadevānām ānandāḥ sa eka ājānadevānām ānandaḥ”. ājānadevāḥ
are the celestials born in higher lokās. At the time of sṛṣṭi itself they are born in higher lokās.
Therefore, they are citizens of those lokās. The others are those born in bhūloka and got visa,
thereafter green card, and still later citizenship. It is migratory citizenship. And when there is a
comparison, the original ones will look at us as second-class citizens only! Similarly, in devaloka
also these differences are there! ājānadevaḥ are born there devās. The others are migrated devas.
Therefore, one unit of ājānadevānanda is equal to 100 units of karmadevānandaḥ.
[And, if there is a ruler like president Trump, these karmadevās will be worried all the time. What
new law will come?! Previously if a child is born there, it automatically became a citizen. That is now
being questioned. So many are frightened. Those countries are all very attractive alright; but, they
are not as attractive as we think. Only when we go there we come to know what are all the
difficulties. Missing the difficulties and seeing only the plus point is called śobhanādhyāsaḥ. That is
precisely the human problem. Otherwise everybody would have voted for mokṣa long before!
śobhanādhyāsa continues. That is the glory of māyādevī. māyā’s job is keeping the humanity in
śobhanādhyāsa. Never allowing them to come to vedāntā, even remotely. māyā is so powerful.
Because of that only the creation is able to sustain itself!]
Then, “yaśca śrotriyo'vṛjino'kāmahataḥ; atha ye śatam ājānadevānām ānandāḥ sa ekaḥ
prajāpatiloka ānandaḥ”. Here alone the upaniṣad says, the same ānandaḥ can be attained by a
manuṣya also. What type of manuṣya? yaḥ ca śrotriyaḥ - the one who studies the scriptures.
Scriptures alone are capable of directing the light of jn͂ānam on to māyā and expose all its tricks.
What is the most powerful trick of māyā? śobhanādhyāsaḥ. Our delusion for, worldly things called
mohaḥ. “bhajagovindaṃ govindaṃ bhaja mūḍha mate” - śobhanādhyāsaḥ is also called mohaḥ
or delusion. Delusion will go away only when you come to scriptures, and that too not the karma
kāṇḍa part of the veda. karma kāṇḍa part also will tempt us with more and more desires. You do
this pūjā, that benefit will come. You do that karma or upāsana this benefit will come. Thus, karma
kāṇḍa promises worldly pleasures and tempts us into those activities. Only when we come to
vedāntā, it starts attacking our delusions.
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ I [gītā 2.42].
tribhirguṇamayairbhāvairebhiḥ sarvamidaṃ jagat I mohitaṃ nābhijānāti māmebhyaḥ param-
avyayam II [gītā 7.13]
sarvabhūtāni sammohaṃ sarge yānti parantapa II [gītā 7.27]
And, this delusion is universal. The whole world is under the grip of this delusion. ‘I want this, I
want that’. Dayānanda Swāmījī says, the tamburā śruti continues. ‘I want’. ‘I want’. ‘I want’. It’s
like, ‘I want a house’. ‘I want a house’. Then, ‘I want a car’. ‘I want a car’. Then, ‘I want a Benz car’. ‘I
want a Benz car’. Thus, tamburā śruti continues. WHAT I WANT VARIES; THAT I WANT IS ENDLESS!
Whereas, śrotriyaḥ - those who have the luck to come to vedāntā - become avṛjinaḥ,
akāmahataḥ. akāmahataḥ means, one who is no more tortured by desires. He is no more hataḥ,
tortured, battered, afflicted, pounded, hammered by kāma - the endless desires. akāmahataḥ. And,
avrijinaḥ - the one who has come to dharma mārga. He is no more artha pradhāna. He is no more
kāma pradhāna. He is dharma pradhāna. He follows dharma. That too dharma as a means for
mokṣa! Because, dharma alone will give citta śuddhi. And, citta śuddhi alone will lead to jñānaṃ.
jñānaṃ alone will lead to mokṣa. So, the śrotriyaḥ has concentrated on dharma. No more
attachment to money and endless entertainment. akāmahataḥ. Materialistic people think that, ‘this
manuṣya, who doesn’t have all the sense pleasures is miserable. He doesn’t have anything. He
doesn’t have money, family, possessions. They will sympathise and pity him! But, this person alone
knows what is that mokṣa ānandaḥ which he silently enjoys in his innermost core. That has to be
experienced to be believed! ‘yaśca śrotriyo'vṛjino'kāmahataḥ’.
“atha ye śatamājānadevānām ānandāḥ sa ekaḥ prajāpatiloka ānandaḥ”. One unit the ānanda
that this avṛjina akāmahata śrotriyaḥ experiences is equal to 100 units of ānandā of the local
celestials belonging to the heaven. In taittirīya, indra ānandaḥ, bṛhaspati ānandaḥ etc come.
They are all skipped here. bṛhadāraṇyaka makes it shorter. After śrotriyaḥ, it talks about prajāpati
or virāṭ ānandaḥ. virāṭ is identified with total sthūla prapan͂ca and gets sthūla ānandaḥ. And,
hiraṇyagarbha is identified with total sūkṣma prapan͂ca and gets sūkṣma ānandaḥ. So, “sa eko
brahmaloka ānandaḥ”. This brahmaloka ānandaḥ is the highest sense pleasure one can enjoy
through the sense objects. Then, you have to add, the same ānandaḥ can be experienced 100
times more by a manuṣya also, who is a śrotriyaḥ, if only one he has got vairāgyam even for
brahmaloka! The advantages of brahmaloka we read in chāndogya upaniṣad. There the
śrotriyaḥ becomes satyakāmaḥ, satyasaṅkalpaḥ.
satyakāmaḥ and satyasaṅkalpaḥ means, by sheer will he can get anything he wants; he can
create anything at will. He can enjoy anything at will. I am giving a sthūla ānanda example.
Suppose there are 5 different dishes and he wants to enjoy all of them simultaneously, we cannot do
that. In brahmaloka, the advantage is what? He can take 5 bodies. Like cloning! Can clone himself.
One sūkṣma śarīraṃ but 5 sthūla śarīraṃs! Through those 5 sthūla śarīraṃs he enjoy all dishes
at once. saḥ ekadā bhavati tridhā bhavati pañcadā bhavati saptatā bhavati - he can multiply.
And, he can withdraw. In fact, as even I describe these, some of you may wonder, ‘why can’t I go to
brahmaloka and later get mokṣa?! After all, mokṣa can wait. brahmaloka is so attractive!’
But, understand that it is also perishable and limited. Get vairāgyam. Not, ‘the grapes are sour’
vairāgyam; but genuine vairāgyam. What is genuine vairāgyam? Even when brahmaloka is gifted
free, I should be able to say, ‘I don’t want it. Thank you’. That is the state of mind of a śrotriyaḥ
avrijinaḥ akāmahataḥ. brahmaloka tṛiṇīkāraḥ, the sense pleasures of brahmaloka should appear
as worthless as a blade of dry grass! That is maturity. Because, any loka is also subject to end.
In short, we can have either vairāgyānanda and viṣayānanda through viveka and vairāgya. But,
between those 2 ānandās, which one is better? Which one is should we choose? upaniṣad wants
to say, vairāgyānanda should be chosen by a spiritual seeker. It cannot be enforced by the guru.
guru can never donate or inject vairāgyam. vairāgyam each one has to discover. Detachment and
desire lessness we have to discover, cultivate. And veda says, ‘you take any amount of time you
want. You want to visit to brahmaloka, go there and come back’. veda gives ample time. And, in
Hinduism the advantage is, there are countless births! So, if you have not completed your desires in
this janma, veda says, ‘pursue them in next janma. And in the janma after that. Take as many
janmās as you want. Only when you have become matured, and if you want, veda is ready to help
you. Wish you all the best in the merry go round’. Or, is it a sorry go round?!
“SA EKAḥ BRAHMALOKA ĀNANDAḥ; YAŚCA ŚROTRIYAḥ AVṛJINAḥ AKĀMAHATAḥ”.

SO, THE ESSENCE IS, WE CAN GET THE HIGHEST PLEASURES HERE ITSELF THROUGH VAIRĀGYAM.
Then, yājñavalkya comes to a stop at the original ānandaḥ. Until now was the description of
viṣayānanda and vairāgyānanda. Both come under experiential pleasures only. Both are
pratibimbhānanda only. Reflections only. Now, yājñavalkya comes to bimbhānanda. “atha eṣa
eva parama ānandaḥ, eṣa brahmalokaḥ”. Now comes the parama bimbhānanda, which is this
one. This one means, which one? The one in which you are during deep sleep state! [That was the
previous mantra]. In sleep, you have renounced the jīva bhāva and become one with brahma
bhava. That state is the original ānanda. That original ānanda alone we get several photo copies
of! One is the master copy others are all only its photo copies! What is that master copy? ‘I am’.
What a news! Even if it is not true, it’s worth talking about. But, it is true also. ‘I’ am the original
ānandaḥ. ‘I’ alone give happiness to all the people’, If indra is watching a dance program of
raṃborvaśi, that experiential ānandaḥ of indra, is nothing but just a reflection of my ānandaḥ.
Because, ‘I’, the original ānandaḥ, is not only in this body; but, ‘I’ am everywhere.
Therefore yājñavalkya says, “atha eṣa eva parama ānandaḥ, eṣa brahmalokaḥ”. This alone is
called brahmalokaḥ. [Sanskrit students should carefully note, brahmaloka here means, brahma
caitanyaṃ. lokaḥ has the meaning of caitanyaṃ also. lokyate anubhūyate sarvaṃ yena
caitanyena. karaṇa vyutpattiḥ]. So, brahmalokaḥ means, this brahma caitanyaṃ. cidānanda-
rūpaṃ brahma it is. “samrāḍ iti hovāca yājñavalkyaḥ”. yājñavalkya addresses janaka. He says,
‘smarāḍ [means, janaka cakravarti]. And he assumes that janaka will be fully satisfied, because he
has given the complete teaching to him.
But, what was janaka’s response? He says, “so'haṃ bhagavate sahasraṃ dadāmi, ata ūrdhvaṃ
vimokṣāyaiva brūhīti”. ‘I am not yet totally satisfied. I shall give you another 1000 heads of cattle.
May you teach me more’. Why he says so? Because, suṣupti is not actual mokṣa. It is only
temporary mokṣa. Actual mokṣa has not been talked about. janaka is very much aware. dṛṣṭānta
has been given. dārṣṭānta has not been given. So he says, ata ūrdhvaṃ vimokṣaya eva brūhi.
May you talk about that permanent mokṣa. You have talked about temporary mokṣa, called sleep.
“atra ha yājñavalkyo bibhayāñcakāra, medhāvī rājā sarvebhyo māntebhya udarautsīditi”. And
so yājñavalkya developed a big concern. What is that? ‘I will never get rest or respite at all; I have
been going on and on. He doesn’t give me even a tea or coffee break! He seems to be asking for
more and more’. medhāvī rājā - the intelligent and spiritually thirsty janaka, is asking for more and
more. And he wants to know sarvebhyaḥ antebhyaḥ. Here the word anta means, all the subtle
topics of the scriptures. antaḥ here means, the sūkṣma tattvāni. ‘He wants to learn from me all the
sūkṣma tattvams, in one class itself! He doesn’t allow me to take another class!’ Therefore,
sarvebhyo mā antebhyaḥ. It should be split as sarvebhyaḥ antebhyaḥ mā udarau sīd. udarau
sīd means, ‘he is persuading me, he is pressing me [to talk about all the topics in one session itself.
[udarau. udh + rudh dhātu luń prathama puruṣaḥ eka vacanāṃ. rudh rudhanti]. Therefore
yājñavalkya cannot say pūrṇamadaḥ also, because he has given a promise that, ‘whatever you
ask, I will teach’. Therefore, yājñavalkya is going to continue.
Since I have not given you any such promise to you, I am going to tell pūrṇamadaḥ!!
ॐ पूण्
Page 343, section 3, mantra 33, last 5 lines -
… अथैष एव परम आनन्: , एष ब्रह्मल सम्रा�ड होवाच या�वल्क् ; “सोऽहं भगवते सहस् ददा�म, अत ऊध्व
�वमो�ायैव बर
् ूह�”; अत ह या�वल्क् �बभयाञ्चका, मेधावी राजा सव�भ्य मान्तेभ उदरौत्सी�द� ॥३३॥
… athaiṣa eva parama ānandaḥ, eṣa brahmalokaḥ samrāḍ iti hovāca yājñavalkyaḥ; “so'haṃ
bhagavate sahasraṃ dadāmi, ata ūrdhvaṃ vimokṣāyaiva brūhīti”; atra ha yājñavalkyo
bibhayāñcakāra, medhāvī rājā sarvebhyo māntebhya udarautsīditi II [mantra 4.3.33]
yājñavalkya is describing the suṣupti avasthā - the state of deep sleep. And He wants to convey
the message that, IN SLEEP JĪVĀTMĀ DROPS ITS INDIVIDUALITY AND MERGES INTO PARAMĀTMĀ. AND,
THE NATURE OF PARAMĀTMĀ IS ĀNANDA SVARŪPAḤ. Having said this much, now in this mantra,
yājñavalkya makes an analysis of ānandaḥ, which analysis is well known as ānanda mīmāṃsa. It
is very similar to the taittirīya ānanda mīmāṃsa.
In this ānanda mīmāṃsa, he talks about 3 types of ānanda. First, he talks about the bimbhānanda
or the original ānanda, which is non-experienceable. Then, he talks about pratibimbhānanda, the
experiential happiness reflected in the mind. And this pratibimbhānanda we sub-divide into
viṣyānanda and vairāgyānanda. Both of them are pratibimbhānanda only, reflections only. But,
the method of acquiring this pratibimbhānanda is twofold. When we get pratibimbhānanda
through sense pleasures, it is called viṣaya ānanda rūpa pratibimbhānandaḥ. But, instead of
fulfilling one’s sensory desires, if one can manage to get rid of the very desire itself - by sheer
viveka and vairāgyaṃ, by knowing the limitations of sense pleasures - that very understanding
gives vairāgyaṃ; which in turn gives ānanda. That ānanda is also pratibimbhānanda, but it is
generated through vairāgyaṃ. Thus, viṣayānanda rūpa pratibimbhānanda is one method. And,
vairāgyānanda rūpa pratibimbhānanda is the second method.
Thus, bimbhānanda, viṣyānanda and vairāgyānanda are the three types of ānanda. And here,
yājñavalkya points out that, among the 2 pratibimbhānandās [viṣayānanda and vairāgyānanda]
vairāgyānanda rūpa pratibimbhānanda is 100 times superior to viṣayānanda rūpa
pratibimbhānanda. [In my New year talk 2019, this viṣayānanda rūpa pratibimbhānanda I
named, kāmānandaḥ. And, vairāgyānanda rūpa pratibimbhānanda I named, dharmānandaḥ.
And bimbhānanda I named, mokṣānandaḥ. So, kāmānanda, dharmānanda and mokṣānanda.
Only three different names, but all taken from ānanda mīmāṃsa only. And all these three we find in
three sentences here. Very interesting to note].
“atha ye śataṃ prajāpatiloka ānandāḥ sa eko brahmaloka ānandaḥ”. That prajāpatiloka
ānandāḥ refers to viṣayānanda rūpa pratibimbhānandaḥ. So, even brahmaloka ānandaḥ is also
kāmānandaḥ only. Then, “yaśca śrotriyo'vṛjino'kāmahataḥ”. yaśca refers to dharmānandaḥ or
vairāgya ānanda rūpa pratibimbhānandaḥ. Then, in the next line, “atha eṣa eva parama
ānandaḥ” refers to bimbhānandaḥ or mokṣānandaḥ. Thus, all the 3 ānandās are there adjacent
to each other. [So many Sanskrit words I am using, assuming that all of you are comfortable with
Sanskrit. If I have to translate all, I will not have ānanda. Therefore I don’t want to translate].
Then yājñavalkya wants to say that, all pratibimbhānanda - whether viṣayānanda rūpa [sense-
pleasure-born] or vairāgyānanda rūpa [pleasure-born of knocking-out the desire itself] - are
experiential pleasures only. They are only reflections of one and the same brahmānanda only,
which is in fact our own real nature. And, in deep sleep state we are in this real nature of ours.
Class 86 – 14th January 2019 – mantras 4-3-33 to 4-3-38 Download from www.arshaavinash.in Page 1
And, before going further, I will just make an aside note. A mananam note. How to do mananam.
So, a question may arise here. [Only if we think. Otherwise, no problem!] What is the question?
yājñavalkya says, ‘during suṣupti we are in brahmānanda’. But, we have learnt from tattvabodha
and other texts that in suṣupti we are in kāraṇa śarīraṃ. We are prājñaḥ. We are in ānandamaya
kośa. Therefore, we are only experiencing ānandamaya kośānandaḥ in suṣupti. But, yājñavalkya
says, we are in brahmānandaḥ. So, what doubt should we get? Which statement is correct? IN
SUṣUPTI, DO WE HAVE KOŚĀNANDA OR BRAHMĀNANDA? kośānanda we studied in tattvabodha.
brahmānanda we are now studying in bṛhadāraṇyaka. So, ‘IS TATTVABODHA RIGHT OR
BṛHADĀRAṇYAKA RIGHT?’ will be the question. [Go back to tattvabodha and revise that portion. “…
priyādivṛttisahitaṃ yat ānandamayaḥ kośaḥ ityucyate”, we have read. So, ‘WHICH ONE IS THE
ĀNANDA IN SUṣUPTI?’ is the question. [I can give it as homework. But I don’t want to give you
duḥkhaṃ. We will see the answer right now].
During suṣupti, even though we are in ānandamaya kośa, that ānandamaya also being avyakta
rūpam, we cannot differentiate bimbhānanda and pratibimbhānanda. Because, in suṣupti, all the
differences have resolved. They are not absent, but they are dormant. And therefore, in suṣupti,
pratibimbhānanda and bimbhānanda cannot be separated. Both of them are merged as one. That
there is a distinct ānandamaya kośa, we are able to talk about, when? Only in the waking state we
are making that distinction, arthāpatti pramāṇena. We are making the division only in jāgrat
avasthā. In suṣupti, experientially we don’t know what is kośānanda and what is bimbhānanda.
We are in the mixture only. And, eventhough we are in the mixture, after waking up, the ignorant
person identifies with one part of the mixture. He identifies with which ānanda of the mixture? With
the kośānanda the ignorant person identifies with. How do you know? Because, he says, ‘I was
happy’. The very fact that he says ‘I was happy’, indicates that he was identifying with the kośa.
Whereas, a jñānī will never say, ‘I was happy’. jñānī is the one who claims, ‘I am ānanda
svarūpaḥ’. Therefore, from jñānī’s angle we will say, ‘we are in brahmānanda’ [even in suṣupti];
and, from ajñānī’s angle we will say, ‘we were in kośānanda’ [in suṣupti]. But, this differentiation
they can make only in the waking state. During sleep, both jñānī and ajñānī are the same - jñānī
doesn’t claim, ‘I am a jñānī’; and ajñānī doesn’t claim, ‘I am ajñānī’. There is no differentiation
between kośānanda & brahmānanda for both jñānī’ & ajñānī during sleep.
Therefore yājñavalkya says, factually we are in our svarūpaṃ only. But, because of ignorance, we
don’t claim the eternal brahmānanda component; but claim the ephemeral kośānanda component!
That is indicated by past tense - ‘I was happy’. When you use the past, it means, you are tense in
the present! It means ajñānī was in kośānanda; whereas jñānī was in brahmānanda. THUS, BOTH
ANSWERS ARE CORRECT. tattvabodha is correct from ajñānī’s stand point. yājñavalkyā’s standpoint
is also correct from jñānī’s stand point. FACTUALLY, WE ARE IN OUR SVARŪPAṃ EVEN DURING SLEEP.
With this, yājñavalkya concludes. But, janaka is not ready to let yājñavalkya go. And he says,
“so'haṃ bhagavate sahasraṃ dadāmi, ata ūrdhvaṃ vimokṣāyaiva brūhīti”. ‘I will give you
another 1000 cattle, may you teach’. yājñavalkya is disturbed now. I gave him a promise to teach
you, whenever he wants. That very promise is going against me! I am afraid he will never let me go!
“atra ha yājñavalkyaḥ bibhayāñcakāra, medhāvī rājā sarvebhyaḥ māntebhya udarautsīd iti”.
sarvebhyaḥ ma antebhyaḥ. anta here means sūkṣma tattvaṃ. ‘He will seek answers for all the
sūkṣma tattvaṃ, the subtle topics’, thinks yājñavalkya. But, eventhough He wants to, he cannot
get away, because of his own words. Therefore he continues the teaching further. We will read -
स वा एष एतिस्मन्स्वप्न रत्व च�रत्व, दृष्ट् पुण्य च पापं च, पुनः प्र�तन्य प्र�तयोन्याद बुद्धान्ताय |
sa vā eṣa etasminsvapnānte ratvā caritvā, dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca, punaḥ

pratinyāyaṃ pratiyonyādravati buddhāntāyaiva II [4.3.34]
So, what is yājñavalkya going to teach hereafter? He talked of svapna before as an example for
paraloka gamanaṃ or travel after death. That’s because, in svapna also we drop the current body
and identify with a dream body. Thus, changing the body happens in svapna also, in maraṇaṃ
also. So, svapna is an ideal example for change of body in maraṇaṃ for an ignorant person.
maraṇaṃ means, death. svapna is thus the example for punar janma. Thereafter yājñavalkya
gave the example of suṣupti, in which the jīva drops all the bodies. Means, he drops identification
with the body. He doesn’t take a new body during sleep. The jīva merges into the paramātmā. So,
in suṣupti, jīva merges into the paramātmā. And in mokṣa or videhamukti also, the jñānī jīva
merges into the paramātmā. Therefore, suṣupti becomes, an ideal example for videhamuktiḥ.
Thus, yājñavalkya has given two examples. svapna example for punar janma. And suṣupti
example for videhamuktiḥ. He has given only the examples. But, he has not discussed the actual
punar janma or the actual videhamukti. Therefore, the following portions are punar janma and
videhamukti discussion. Those are the two following topics.
First, it is going to be punar janma discussion. He says, “sa vā eṣa etasmin svapnānteratvā
caritvā”. So, this ignorant jīvātmā goes through the three states of experience. He is in the waking
state. Later, he goes to dream. Finally, he goes to sleep. And, after going through them, again he
comes back to waking state. svapnānteratvā caritvā - having gone through varieties of experiences
in svapna. svapnāntaṃ means, svapna avasthāyāṃ. “dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca” - after
experiencing puṇyam and pāpam in svapna [puṇyam means sukhaṃ. pāpam means duḥkhaṃ].
Having gone through pleasure and pain, “punaḥ pratinyāyaṃ pratiyonyādravati” - he drops the
dream physical body and comes back to the waker’s physical body which is lying down in the bed. I
kept the body in the bed. I took another body and experienced the dream. Now again, I come back
to the physical body. “buddhāntāyaiva”. buddhāntam tayā eva. buddhāntaṃ means, jāgrat
avasthāyai āgacchati - he lives for some more time, depending upon the length of his prārabdha.
Once the prārabdha is exhausted, he is ready to drop this physical body and take another physical
body. Not a dream body this time; but, another physical body. The difference between dream
physical body and the other physical body is what? When you go to dream physical body you can
come back to this body. But, when you take another physical body, you cannot come back to this.
Even if you come back, relatives don’t want you back. Therefore, they make sure that this body is
turned to ashes. So, that is going to be the punar janma discussion we will be seeing that now -
तद्यथान सस
ु मा�हतमतु ्सजर्दयात ् , एवमेवायं शार�र आत्म प्रा�ेनात्मनान् उत्सजर्न्य, यत्रैदत ूध्व�च्छ
भव�त ॥३५॥
tadyathānaḥ susamāhitamutsarjadyāyāt, evamevāyaṃ śārīra ātmā prājñenātmanānvārūḍha
utsarjanyāti, yatraitadūrdhvocchvāsī bhavati II [4.3.35]
So, having come to the waking state – imagine it is the last day of waking state has come and time
for death has come. [I hope you will not be frightened. Better we discuss these things and know
what is the phenomenon of death, so that we can confront our own last days without panicking or
fearing. A graphic description is given here]. The last sentence is “yatra etad ūrdhvocchvāsī
bhavati”. ūrdhvocchvāsaḥ means, deep labored breathing has started. The other people are
waiting around, perhaps chanting viṣṇu sahaśranāma if it is at home. If it is ICU, that also is not
there. He struggles to breath. “utsarjanyāti, yatra etad ūrdhvocchvāsī bhavati” - his will is no
more functioning. He is ready to travel; but, the direction of his travel he cannot decide. Therefore,
bhagavān takes control of this jīvātmā and He directs the jīva. And, bhagavān is not guided by His
wish. He has His computer. The entire puṇya papa account of all jīvā’s is stored in that. So, He
looks at that and takes charge of the jīvātmā. What jīvātmā? The ajñānī jīvātmā. [Not us; we are all
jñānī jīvātmās!] So, the ajñānī jīvātmā he takes over. That is said here.
“evameva ayaṃ śārīra ātmā prājñena ātmanā anvārūḍhaḥ”. [ātmā here means the jīvātmā.
prājña ātmā here means, paramātmā, not the tattvabodha prājñaḥ. Here the word prājñaḥ
means īśvaraḥ]. So, prājñena ātmanā = paramātmanā, antaryāmi rūpa īśvareṇa. Because,
antaryāmi is very much there, behind the jīvā. We saw in antaryāmi brāhmaṇaṃ. He alone
controls our life, through our karma. We control our life through our freewill. īśvara controls our life
through our karma. At the time of death, our freewill is practically absent. So, īśvara takes over.
prājñena ātmanā anvāruḍhaḥ - jīvā is supervised, guided, governed by īśvara. “utsarjanyāti”.
utsarjat yāti – guided by īśvara, the jīvātmā begins to leave the physical body. At that time the jīvā
may have lot of physical discomforts or difficulties. Therefore, he may sound like weeping or
groaning or moaning. All kinds of sounds, he may produce. [It need not happen for all. For many,
these do happen]. Thus, the jīvātmā leaves this body, with difficulty.
And for that painful departure the upaniṣad gives an example. Imagine a person is shifting from one
rented house to another. And when we vacate, what do we do? All types of materials and endless
things that we have gathered we dump in a vehicle. In those days they had only animal-drawn carts.
In the cart all materials are loaded. And the bull or the horse drags it. At that time, with such a heavy
load, the cart would make varieties of sounds. If you have experienced a bullock cart, when the
heavily loaded cart moves, it doesn’t require any horn and all. The very movement will make lot of
noise. Packers and movers! Similarly, the jīvā is vacating this rented house, this sthūla ś arīram.
prārabdhaṃ agreement is over. Therefore, we are moving to another house. So, this jīvātmā also
is making noise like that cart. “tadyathānaḥ susamāhitam utsarjadyāt”. anaḥ means, a cart.
susamāhitaṃ means, heavily loaded with all the materials, all the huge and heavy stuff. All those
things are loaded. susamāhitaṃ means heavily loaded. utsargaḥ means, śabdaṃ kurvan, making
varieties of sound. The cart gradually moves. Similarly this jīvātmā moves. Continuing -
स यत्रायम�णमा न्ये� - जरया वोपतपता वा�णमानं �नगच्छ� - तद्यथाम वोदम

ु ्बर वा �पप्पल वा बन्धनात््
प रमु,
एवमेवायं पर
ु ु एभ्योऽङ्गेभ सम्प्रम पन
ु ः प्र�तन्य प्र�तयोन्याद प्राणाय ॥३६॥
sa yatrāyamaṇimānaṃ nyeti - jarayā vopatapatā vāṇimānaṃ nigacchati - tadyathāmraṃ
vodumbaraṃ vā pippalaṃ vā bandhanāt pramucyate, evamevāyaṃ puruṣa ebhyo'ṅgebhyaḥ
sampramucya punaḥ pratinyāyaṃ pratiyonyādravati prāṇāyaiva II [4.3.36]
Now, here, another example is given. There is a fruit bearing tree, like mango or any other fruit. The
fruit is raw initially. As a raw fruit, it is attached to the tree. And it remains connected to the tree for a
particular length of time. But, when the right time comes, ripened by time, the fruit will no more
remain connected to the tree. It will naturally and automatically fall off. Ripened means, ripe time for
separation. Similarly, the sthūla śarīraṃ is like the tree and the sūkṣma śarīraṃ is like the fruit.
When the fruit is raw it is attached to the tree, the physical body. But a time comes, which is like the
ripening of the fruit, then the sthūla & sūkṣma śarīraṃs separate. That ripening time is determined
by prārabdha, which was responsible for keeping the sūkṣma and sthūla śarīraṃs together. When
that prārabdha ends, the time is ripe for the falling of the sūkṣma śarīraṃ. It has to get separated.
It is all a natural process, determined by the time principle. kāla determines when the fruit is ripe and
should fall off. Similarly, kālaṃ determines when the prārabdha is over. Then, sūkṣma śarīraṃ has
to get away.
Therefore he says, [look at the second line], “tadyathā āmraṃ vā udumbaraṃ vā pippalaṃ vā
bandhanāt pramucyate”. āmram means, mango fruit; udumbaraṃ means, fig fruit, pippalaṃ is
peepul fruit. And, what does the fruit do when the time comes? bandhanāt pramucyate.
bandhanaṃ means, the link connecting it to the tree. pramucyate - it just gets released, quietly it
falls. So, if you have got any fruit tree at home – like a coconut or mango or lemon - you can observe
that. They would have fallen on their own. Up to this is the example.
Similarly, this sūkṣma śarīraṃ also gradually ripens. And that is said in the first line. “sa yatra
ayam aṇimānaṃ nyeti, jarayā vā upatapatā vā aṇimānaṃ nigacchati”. ayaṃ here means
jīvātmā. yatra - when it becomes ready for death. aṇimānaṃ nyeti – the body has become weak
and frail. aṇimā here means weak, frail, drained of its energy. The life energy has been drained. It is
not able to get up or talk or walk. jarayā vā upatapatā vā - due to old age or disease. But
sometimes, the death may not be due to old age. The person may be relatively young and yet
because of his prārabdha, the time for his death may have come. Therefore, some disease may
have taken over. Some cause is required for death. Thus, either because of old age or disease, a
person becomes weak and ready for death. So, jarayā vā means, old age. upatapatā vā means,
rogeṇa, disease. upatapaḥ means rogaḥ. So, either due to old age or disease. aṇimānaṃ
nigacchati - becomes weak and incapable of living further. Like what? The ripe fruit.
“evameva ayaṃ puruṣa ebhyo'ṅgebhyaḥ sampramucya”. evaṃ eva - in the same way, ayaṃ
puruṣaḥ - this jīvātmā, consisting of sūkṣma śarīraṃ, kāraṇa śarīraṃ, cidābhāsa and
unexhausted karma - leaves this physical body. [prārabdha alone is exhausted. sañcita is very
much there. And the next bunch of prārabdha is also ready]. With that next bunch of prārabdha
and the leftover sañcita karma, cidābhāsa, kāraṇa śarīraṃ, sūkṣma śarīraṃ - this nucleus,
called jīvātmā - leaves this physical body. “ebhyaḥ aṅgebhyaḥ sampramucya” - from every limb
of the body every organ gets separated. How? In the cakṣu indriyam there is a golakaṃ part; and,
behind the cakṣur golakaṃ, the cakṣur indriyaṃ is there. golakaṃ remains; but, indriyaṃ gets
separated. golakaṃ means, the physical part. That remains. But, the power to perceive - which is
called the indriyaṃ - that comes through the nāḍīs to the hṛdayaṃ where paramātmā is there,
antaryāmi is there. The indriyaṃ comes. All the jñānendriyāṇi, all the karmendriyāṇi, all the
antaḥkaraṇāni - saṃpramucya - they all come away. aṅgaṃ here means golakaṃ. golakebhyaḥ
saṃpramucya – the indriyaṃs come away from the physical parts of the body.
And, “punaḥ pratinyāyaṃ pratiyony ādravati prāṇāya eva”. jīvātmā temporarily merges into
paramātmā, just as in sleep we merge into paramātmā temporarily. Note that during maraṇam
also, we merge into paramātmā, only temporarily. Only in videhamukti it is permanent merger. In
ajñānī’s death only temporarily. And, the moment he so merges, the next prārabdha takes over.
prārabdhaṃ will not allow the jīvātmā to remain with paramātmā. And so, again karma will bring
out the jīvātmā. He comes out of the earlier physical body and takes the next physical body. That is
said here. prāṇāya eva. prāṇāya means, for punar janma the jīvātmā travels. punar janma
means, the next sthūla śarīraṃ in which all the golakaṃs are ready and waiting in the mother’s
womb. It’s like a furnished house ready for occupation. Therefore, jīvātmā takes the next body. All
the indriyaṃs are placed in the golakaṃ. So, again we start at LKG, UKG, lower school, middle
school, upper school, get married, get children, cry! All these things start all-over, again. Continuing -
तद्यथ राजानमायन्तमुग् प्रत्ये सत

ू ग्रामण्योऽन पानैरावसथैः प्र�तकल्प, अयमाया�त, अयमागच्छती�, एवं
है व�ं वदं सवार्� भत
ू ा�न प्र�तकल्प, इदं ब्रह्माय, इदमागच्छती� ॥३७॥
tadyathā rājānam āyantam ugrāḥ pratyenasaḥ sūtagrāmaṇyo'nnaiḥ pānair avasathaiḥ prati-

kalpante, ayamāyāti, ayamāgacchatīti, evaṃ haivaṃ vidaṃ sarvāṇi bhūtāni pratikalpante,
idaṃ brahmāyāti, idam āgacchatīti II [mantra 4.3.37]
Previously the jīva͂’s travel was described in a negative, disturbing manner - ‘like a cart making
creepy noises jīva also travels’ it was said. Now, the same travel is described in a positive manner,
by giving the example of a king travelling from his capital to various places in his kingdom. Or, like
the PM visiting various states. Imagine, the PM comes to Chennai. He being a VIP, even before he
comes, all the local VIPs are ready to invite & receive him with shawls, garlands, bouquets etc. They
receive the VIP and take him to an appropriate resting place. Food is prepared with great care and it
is double checked. Five-layer security all around. Trained dog squads everywhere. Strict security
checks. Traffic regulations.
Similarly, the jīvātmā is compared to a king. Therefore, while departing also he is given a
ceremonial send off. And when he arrives [takes rebirth] also - even when the baby is ready, when it
is made known that the lady is pregnant, all the people are happy and waiting to receive the child on
arrival. It is such good news; and so shared all round with joy. And, lot of planning about things to be
done after birth. Baby name itself there is a very big list. They don’t know whether the child is male
or female. So, they discuss lots of male and female names. Every minute thing is planned, because
an arriving jīvātmā is a VIP. Who says? The upaniṣad says. Every jīva is a VIP.
So, “tad yathā rājānam āyantam ugrāḥ pratyenasaḥ sūtagrāmaṇyaḥ annaiḥ pānair avasathaiḥ
pratikalpante”. yathā rājānām āyantaṃ - like the rājā comes to one of the cities of his kingdom,
ugrāḥ pratyenasaḥ sūtagrāmaṇyaḥ - these are the different branches of administration that take
care of different aspects of the king’s visit. Some take care of his stay. Some take care of his food.
Some take care of his local programs. Some others take care of the security along his routes. So
many people scouting. We know how when even the local MLA travels how much paraphernalia is
involved. When a simple MLA has got so much, what to talk of the King! Similarly, before the king
arrives, all these groups of people are alerted. ugrāḥ pratyenasaḥ - special security people. And
sūta grāmaṇyaḥ - local Ministers, MPs, MLAs, village heads are there. annaiḥ pānaiḥ avasathaiḥ
- and, they are all ready with food, drink and residence for the king’s stay. “ayam āyāti, ayam
āgacchati iti” - and all people utter just one sentence - ‘the king is coming!’ ‘the king is coming!’
In the same way, when a jīvātmā has died somewhere and that very departed jīvātmā is now
coming into our house. [It’s not a new jīvātmā. The jīvātmā has left some body in some loka. That
very jīvātmā is arriving into our house as our child or grandchild or great grandchild!] “evaṃ hi
evaṃ vidaṃ sarvāṇi bhūtāni pratikalpante”. evaṃ vida means, a jīvātmā who claims, ‘I am a
jīvātmā’. So, whoever claims, ‘I am a jīvātmā’ is jñānī or ajñānī? ajñānī only. evaṃ vidaṃ
therefore means, ajñāninaṃ, the one who knows only in this manner. ‘In this manner’ means, ‘I am
a jīvātmā’. Such an ajñānī jīvātmā. sarvāṇi bhūtāni pratikalpante - all of them are waiting for the
new arrival. upaniṣad makes an interesting statement - ‘idaṃ brahma āyāti’ it says. Contextually,
the upaniṣad should have said, ‘this jīvātmā is coming’. But, the upaniṣad says, ‘really speaking it
is not jīvātmā, but it is none other than the paramātmā that is coming’. But, such an understanding
the baby also doesn’t have; and the parents of course also don’t have. The truth however is, the
child is the paramātmā. So, “idam āgacchati iti”. They are all waiting for the baby’s arrival.
Then comes the last mantra of this section. Not only there is a receiving party. There is also a
sendoff party elsewhere. The upaniṣad should have given this in a reverse order. First send off,
then reception. But, the upaniṣad reverses the order.
तद्यथ राजानं प्र�ययासन्तमु प्रत्ये सत ू ग्रामण्योऽ�भसमाय, एवमेवेममात्मानमन्तका सव� प्रा

अ�भसमायिन्, यत्रैदत ूध्व�च्छ भव�त ॥ ३८॥
tadyathā rājānaṃ prayiyāsantam ugrāḥ pratyenasaḥ sūtagrāmaṇyo'bhisamāyanti, evamevem-
amātmānam antakāle sarve prāṇā abhisamāyanti, yatraitadūrdhvocchvāsī bhavati II [4.3.38]
So, having talked about reception, send-off is being talked about now. When the king leaves the
capital, he never goes alone. There are lot of people giving him the sendoff. “tadyathā rājānaṃ
prayiyāsantam”. The king is about to leave the capital or any place. “ugrāḥ pratyenasaḥ sūta
grāmaṇyaḥ abhisamāyanti”. The same group of people described earlier, including reporters! They
are always there to ask questions. The moment someone lands in Chennai they will ask, ‘are you
going to have an alliance with this party or that?’ Thus, all these people will come. pratyenasaḥ
sūta grāmaṇyaḥ abhisamāyanti. And, of course, there will be people who accompany the king or
PM. But here, the question is, when the jīvātmā leaves, who all will accompany him? Which family
member wants to accompany? None! They may cry. But, they don’t want to accompany. So, when
the jīvātmā travels, who will accompany it? வ�� வைர உற� , வதி � வைர மைனவ� , கா� வைர ப�ள்ை ,
கைடசி வைர யாேரா ? Question comes. upaniṣad says there are some accompaniments. Who are
they? Remember, jīvātmā is defined as the cidābhāsa, the reflected CONSCIOUSNESS. So, when the
cidābhāsa leaves, the jñānendriyāṇi, karmendriyāṇi, pañca prāṇāḥ, antakaraṇam - they all will
accompany the jīvātmā who is the reflected CONSCIOUSNESS.
Therefore, “evameva imamātmānam antakāle sarve prāṇā abhisamāyanti”. Here, ātmānaṃ is
cidābhāsa rūpaṃ. Based on this upaniṣad ślokā only Lord kṛṣṇā also says in gītā [15-7] -
“mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ, manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati”.
mamaiva aṃśa here means cidābhāsaḥ. jīvaloke karṣati - along with itself, it takes all the
indriyams, manaḥ etc. That is said here. imaṃ ātmānaṃ = cidābhāsa rūpam jīvātmānaṃ.
antakāle means, maraṇa kāle. sarve prāṇā abhisamāyanti. Here, the word prāṇa means not just
the pañca prāṇāḥ; but, includes all the indriyāṇi. indriyāṇi are also called gauṇa prāṇāḥ;
whereas, pañca prāṇāḥ are called mukhya prāṇāḥ. Whereas the sense organs and the mind -
called gauṇa prāṇāḥ. abhisamāyanti, accompany the jīvātmā in its journey.
And, all these happen when? “yatra etad ūrdhvocchvāsī bhavati”. ūrdhvocchvāsī means, labored
breathing. When the labored breathing is taking place, all the sense organs are ready to leave. With
this the journey is not complete. It is going to continue. That will be continued in the next section. So,
with this mantra, section 3 - svayaṃjyoti brāhmaṇaṃ - is over. This topic will be continued in the
next brāhmaṇaṃ, called śārīraka brāhmaṇaṃ. Like in punar janma we travel from one body to
another, one brāhmaṇaṃ to another we are going to travel. We will do that in the next class.
ॐ पूणर्मद पूणर्�मद पूणार्त्पूणर्मुदच | पूणर्स पूणर्मादा पूणर्मेवाव�शष्य | ॐ शािन्त शािन्त शािन्त ||

In the last class we completed the 3rd section of the 4th chapter of bṛhadāraṇyaka upaniṣad. A big
section titled svayaṃ jyoti brāhmaṇaṃ, consisting of 38 mantrās. We have to enter the next
section, which is titled śārīraka brāhmaṇaṃ. Both these sections - the svayaṃ jyoti and śārīraka
brāhmaṇaṃs - are complimentary sections. Therefore, they have to be studied together. And so,
before entering the next brāhmaṇaṃ, I would like to summarise the svayaṃjyoti brāhmaṇaṃ.
TOPIC-1 - ātma jyotiḥ [mantras 1 to 7] - The section began with a dialogue between yājñavalkya
and janaka mahā rājā. janaka asked about the ultimate light with whose help all transactions are
taking place, are possible. And through this dialogue, from mantra-1 to mantra-7, yājñavalkya
introduces the CONSCIOUSNESS or the ātma caitanyaṃ as the ultimate light. First, sūrya - the sun -
was presented as the light useful for all transactions. Then, in the absence of the sun, the moon is
presented as the light. And, in the absence of both sun & moon, fire is the light. And in the absence
of all of them, words or sounds in the external world or a slight touch etc. are useful for transactions.
And, when all of them are absent and I alone am there - imagine we are in a dark room and no
sense organs are functioning, śabda sparśa r ūpa rasa gandha none of those external guides are
available - what then is the light because of which I am able to say, ‘I am’. Not only I talk about my
existence, I also do lot of internal transactions in the form of thinking, visualizing etc. Finally, I do
dream transactions also. For all of them, what is the light? And yājñavalkya answers - ‘there is an
inner light, the light of CONSCIOUSNESS’. Thus, ātma jyotiḥ was introduced in the first 7 mantrās.
And, while introducing the ātmā, the CONSCIOUSNESS, yājñavalkya introduced two versions. One is
the ORIGINAL CONSCIOUSNESS, which is not only within the body, but which is also beyond the body. It
is called here puruṣaḥ. ‘pūrayati sarvaṃ iti puruṣaḥ’ - the all-pervading one, the all-pervading
CONSCIOUSNESS. So, “yo'yaṃ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ; sa samānaḥ
sannubhau lokāvanusañcarati”. The CONSCIOUSNESS is named here vijñānamayaḥ. Careful. It is
not the vijñānamaya kośaḥ in this mantra [No.7]. It refers to the caitanyaṃ, the CONSCIOUSNESS.
And, that very CONSCIOUSNESS is available in the form of a second version also, which is its own
reflection obtaining in the mind. That is called the cidābhāsa or pratibimbha caitanyaṃ. Both of
them are ātmā only. One is called parama ātmā, the higher nature of the mind. And another is
called jīva ātmā, which is my own lower version. One being all-pervading, cannot move from one
place to another. Whereas, the other version - which is reflected in the finite mind - is capable of
moving. So, when the mind moves from one body to another, the reflection also will be able to move.
Thus, one is acaraṃ rūpaṃ. Another is caraṃ rūpaṃ. Two versions.
Just as in the temples, GOD also has got two versions. [New example that struck me!] One is the
original deity – the �லவர - in the garbhagṛhaṃ who will not move. acaraṃ rūpaṃ - the �லவர.
And, there is a second caraṃ rūpaṃ, the moving version - the உற்சவ. When bhagavān wants to
give darśanaṃ to his devotees - especially those who are sick, lame, old etc. - since they cannot
come to bhagavān, He - out of compassion - moves around. That is the caraṃ version.
Exactly like that, we too have two versions - the paramātmā version and the jīvātmā version. Only
problem is, bhagavān knows His versions; whereas, we do not know our higher version. nityaḥ
sarvagataḥ sthāṇuḥ acalaḥ sanātanaḥ we do not know. But, we do have both versions. Thus,
paramātmā, the cit; and, jīvātmā, the cidābhāsa - both were introduced in mantra-7.
Class 87 – 21st January 2019 – Chapter 4 SUMMARY Download from www.arshaavinash.in Page 1
TOPIC-2 - svapna vicāra [mantras 8 to 18] – Next comes an enquiry into our dream experience
- svapna vicāra - to talk about the different features of ātmā, the original ātmā. Because it is the
original ātmā, we are not aware of its features.
And, through the svapna vicāra, four features of the ātmā are revealed.
1] The first feature of ātmā is deha vilakṣaṇatvaṃ. Means, I am different from the body, which I use
for my transactions. It’s just as the dress I use is different from me. That is why we are able to
remove that dress and give it for washing. And, we are able to put on another dress. Today one
dress, tomorrow another dress. Similarly, we talk about 2 dresses which we keep on changing from
day to day. What are the two dress we keep on changing daily? The waker’s body is one dress
which we put on for waker’s transaction. So, during the waking state we get connected to the
waker’s body through the cidābhāsa. cidābhāsa is the connecting link. I form the cidābhāsa. And,
through the cidābhāsa I am connected to the mind. Through the mind I am connected to the body.
So, cidābhāsa - manas - indriya - śarīra saṃbandha I form.
But, this connection with this waker’s body I drop when I go to dream. In dream, I don’t connect with
this body. Even though this body is there, it is dropped. Through cidābhāsa I get connected to the
dreamer’s body and through the dreamer’s body to the dreamer’s world.
Thus, I keep on changing the channels by changing the body. In one there is tragedy; in other there
is comedy! Good dream; but bad waking. Good waking; but bad dream!! Channels I change through
the body. THE VERY FACT I GO ON CHANGING THE BODY IN DIFFERENT STATES INDICATES THAT I AM
DIFFERENT FROM BOTH OF THEM. Thus, the first lesson is DEHA VILAKṣAṇATVAṃ.
2] And, what is the second feature of the ātmā, the self? When I enter the dream, none of the
external lights are available, because sense organs are shut-off. I am in an interior world. And for my
transactions there, I provide my own light. If you say, ‘the dream sunlight is giving the light in my
dream’, I will ask, ‘who gives the light to the dream sun?’ I alone project the dream sun and provide
light to the dream sun! And, through the dream sun I illumine everything else. So, I am the provider
of light also. Therefore, I am svayaṃ jyotiḥ. This is the 2nd nature of ātmā. SVAYAṃ PRAKĀŚATVAṃ.
3] And what is my third feature? When I get associated with the dream body, through the dream
body I do varieties of puṇya pāpa karma. And, all these karmas that I do in dream will produce
karma phalam alright. But, the moment I wake up - the dream kartṛtvaṃ, dream karma, dream
puṇyam, dream pāpam - all of them are dropped by me. I don’t have connection to any one of
them. The dream earning I cannot bring and deposit in the local bank. Therefore, I don’t have any
connection with any one of them. I had a seeming connection through the cidābhāsa. But, the
connection is only a seeming connection. I don’t have real connection with any one of them. manaḥ,
indriyāṇi, śarīram, viṣayāḥ - with all of them I have no connection. This is called ASAṅGATVAṃ.
We extend the same thing to waking also. In the waking also, my connection with the mind, the
sense organs, my body, mind to sense organs, sense organs to physical body, physical body to
dream world or waker’s world - all are only seeming connections, temporarily achieved through
the cidābhāsa. So both [dream & waking] of them are temporary and seeming connection only. The
real ‘I’, the �லவர ‘I’, does not have any saṃbandha with kartṛtvaṃ, bhoktṛtvaṃ, pramātṛtvaṃ,
san͂cita, āgāmi, prārabdha, and [disturbing news] with family members also! Why? I am connected
to waker’s family only as long as I am connected to this body. Once the body goes, there is no
saṃbandha at all. Therefore, what is the third feature of ātmā? asaṅgatvaṃ. Thus, deha
vilakṣaṇatvaṃ, svayaṃ prakāśatvaṃ and asaṅgatvaṃ are the first three features of ātmā.
4] The fourth lesson is - exactly like the dream alone is the punarjanma also. What happens to me
in rebirth also is the same thing. Just as in dream I drop connection with this body and get
connected to the dream body, similarly in punarjanma also, I drop connection with this body and get
connected to the next body - which may be human, animal, plant or celestial. And my connection to
next body also will not be a direct connection. Through the cidābhāsa there is a temporary and
seeming connection for the duration of that life. I then will have a new set of wife, children etc.
Maybe a buffalo wife, children etc. All that through the உற்சவ, the cidābhāsa. Through the உற்சவ,
the moving version, the cara rūpaṃ, I get connected to the next body. Again transactions, gain
sukha-duḥkhaṃ, add puṇya-pāpam, drop that body also and move on. Thus, I seemingly have
punarapi jananaṃ, punarapi maraṇam when I get connected to the body through my reflection.
Therefore, the 4th lesson is, ‘seeming rebirth is similar to svapnaṃ’. ātmā has only got seeming
rebirth. The connection with a new body is exactly as in dream. It is not accessible to other people.
My dream, other people cannot access. Similarly, my punarjanma, you have no way of knowing. All
our ancestors, where they are reborn later we can never know. It’s like our svapna.
However note that the svapna example is only to show the similarity between svapna and punar-
janma. But, svapna and next janma are not exactly the same; because, svapna is prātibhāsikaṃ;
whereas, next janma is vyāvahārikaṃ. So, you should not extend svapna to punarjanma entirely.
svapna is only example for nūtana śarīra saṃbandha.
Thus, deha vilakṣaṇatvaṃ, svayaṃ prakāśatvaṃ, asaṅgatvaṃ and seeming punarjanma are
the four lessons about the ātmā, taught through svapna vicāra, the second topic.
The 2 topics so far covered are - ātma jyotiḥ [mantras 1 to 7]; and, svapna vicāra [mantras 8 to 18].
TOPIC-3 - suṣupti vicāra [mantras 19 to 33] - Then, comes the third topic, which is suṣupti
vicāraḥ - enquiry into deep sleep state.
suṣupti vicāraḥ discusses ‘what happens to the jīvātmā in sleep’. The ever travelling jīvātmā will
merge into the non-travelling paramātmā. உற்சவ merges into �லவர. bhagavān, who was going
round and round, has come back home to join his own original version! ‘I’, the travelling jīvātmā
version, have withdrawn and have merged into the paramātmā version. Why? Because, the mind
has resolved. Mind is the reflecting medium. When the reflecting medium resolves, the reflection
also resolves. When I say ‘resolves’, it doesn’t mean it is destroyed. It will remain in potential form
during sleep. It will continue as long as karma is there. karma will keep this jīvātmā alive in dormant
form. When it is in dormant form, when it is not functioning, the jīvātmā is as good as not there. And,
this sleep state - like the dream state - reveals certain features of the ātmā. And the upaniṣad
wants to reveal 4 features of the ātmā through the suṣupti vicāra. I am using the word ātmā,
because in suṣupti, jīvātmā - paramātmā difference has been removed.
1] There is only one original ātmā. One advaitattvam. There is no more duality. Mind has resolved
and is non-functional. Sense organs have resolved and are non-functional. Ears are open during
deep sleep state, but we don’t hear the conversation of the neighbour. Thus, sense organs are
resolved. Non-functional. And body also has ‘resolved’. Means, it is no more functional. That means,
I don’t use this body as a medium for transactions. Body is resolved. Similarly, the world also has
resolved. World is as good as non-existent to me. pramātā, pramāṇaṃ, prameyaṃ - all of them are
resolved. For whom? For the sleeper. For other people the உற்சவ is active, as usual. But, for the
sleeper, not only tripuṭī is resolved, even deśa and kāla - time and space; and, karma [san͂cita,
āgāmi, prārabdha] - all of them are resolved. They all continue; but, are in dormant condition.
2] So, advaitattvam is the first feature. The second feature is caitanya nityatvaṃ. Even though all
the experiences have ended, the CONSCIOUSNESS - which is my nature - has not ended. I continue to
be a conscious entity. Only, I am not an experiencing conscious entity; but, a non-experiencing
conscious entity. I cannot even say, ‘I am sleeping’. I cannot say, ‘I am non-dual’. Why? Because,
that requires a particular expereincer. Therefore, objectless CONSCIOUSNESS is there. experienceless
CONSCIOUSNESS is very much there.
yadvai tanna paśyati paśyanvai tanna paśyati, na hi draṣṭurdṛṣṭerviparilopo vidyate'vināśit-

vāt; na tu taddvitīyamasti tato'nyadvibhaktaṃ yatpaśyet II [mantra 4.3.23]
A series of very important mantrās come here, saying - CONSCIOUSNESS is not a part, product or
property of the body or mind. Even if the matter goes away, CONSCIOUSNESS continue to survive.
Only it will not be transacting CONSCIOUSNESS. So, caitanya nityatvaṃ is the second feature.
3] What is the third feature of ‘I’ the ātmā? ānanda svarūpatvaṃ. ‘I’ am of the nature of ānanda.
suṣupti is the most enjoyable thing at any time for anyone. We love to enter into suṣupti. None
want to come away from suṣupti. Whereas, as the jīvātmā, I can never claim, ānanda is my
svarūpaṃ. It was just temporarily experienced. When I contact some sense objects, it comes for a
fleeting moment. But that happiness goes away. In the jīvātmā state, ānanda - that is my svarūpaṃ
- is āgantukaṃ only. But, in sleep, I am of the nature of ānanda, the non-experiential, original
ānanda. This is the 3rd feature. So, advaitattvam, caitanya nityatvaṃ and ānanda svarūpatvaṃ.
4] What is the 4th feature of ‘I’ the ātmā? This suṣupti is the example for what happens during
mokṣa. And, it is said, “mokṣa is ānanda svarūpaṃ”. How is mokṣa, ānanda svarūpaṃ? jīvātmā
and paramātmā have merged into one, either through jñānaṃ in jīvanmukti or through merger in
videhamukti. In both jīvanmukti and videhamukti, jīvātmā and paramātmā have become one,
through knowledge. A jñānī uses the உற்சவ - the jīvātmā - and moves about. But, the jñānī always
claims, ‘paśyan śṛṇvan spṛśan jighran svaśan …” - even though as jīvātmā I am seemingly doing
all the transactions, really speaking “naiva kiñcit karomi” - I do not do any karma. My nature is
ānanda. ānanda ātmā. Thus, both in jīvanmukti and videhamukti, distance or difference between
jīvātmā and paramātmā has been removed. Therefore, jīvātma - paramātma aikyaṃ in mokṣa.
But, in suṣupti, this merger of jīvātmā & paramātmā is only temporary. What is the reason? karma
is there! It will push the jīvātmā. And so, again jīvātma - paramātma bheda will come. Whereas, in
mokṣa, karma has been negated; therefore, jīvātma - paramātma bheda is not there. Even
prārabdha karma cannot differentiate jīvātmā and paramātmā. In the case of a jñānī, the jñānī will
acknowledge prārabdha. But, he will never talk about jīvātma - paramātma bhedaḥ. He says,
‘prārabdha is there or not, I am one with paramātmā. I don’t have to wait for videhamukti. If I wait
for that, I am ajñānī ityarthaḥ’. jñānī is thus, one with paramātmā. Before death or after death?
jñānī is one with paramātmā, before and after death, because he knows, ‘I was never away. I am
never away. I will never be away’. Just as, even during dream, the dreamer is never away from
the waker, even though dreamer doesn’t know that.
Therefore, suṣupti becomes an example for jīvanmukti and videhamukti also. Only difference
being, suṣupti is temporary mokṣa; whereas, mukti is permanent mokṣa.
Thus, advaitattvam, caitanya nityatvaṃ, ānanda svarūpatvaṃ and seeming mokṣa are the four
lessons about the ātmā, taught through suṣupti vicāra, the third topic.
suṣupti is thus an example for mokṣa; and, svapna an example for punarjanma.
Having thus presented the 8 features of ātmā - through suṣupti vicāra and svapna vicāra -
yājñavalkya does - as a bonus - a beautiful topic, called ānanda mīmāṃsa.
Here, the ānanda of ātmā is divided into two versions. Just as, caitanyaṃ has two versions -
original and reflection - happiness also has two versions, original and reflection. And what are their
differences? 1] Reflection is temporary; original is permanent. 2] Reflection has gradation; original
doesn’t have gradation. 3] Reflection belongs to ānandamaya kośa. So, it is kośānandaḥ.
Whereas, the original ānanda belongs to the ātmā. It is ātmānandaḥ. 4] Finally - and most
importantly - reflection is exprienceable; original is never an object of experience. It is something to
be claimed, like our original face, which you can never see. What a tragedy! And however you
manage to see that, it is not your original face.
So, original face you can only claim; without seeing you should claim. Similarly, original happiness
we have to claim, without objectification. Whereas, reflection is exprienceable. And if you are
interested to experience the reflection, veda says, ‘go ahead; nothing wrong’. veda never bars a
person from experiencing refection. But, veda only says, ‘note that, it will only be temporary. Accept
that.’ Like our reflected face, it is there only when you are in front of a mirror. Having understood that
if you can enjoy the reflected ānanda, it is perfectly okay. But, this awareness should be there – ‘it
is my own happiness I am enjoying’. So, when you enjoy, remember it is என-joy. My happiness it is!
Then yājñavalkya said, the reflected happiness can be gained through sense objects also. It can be
gained through vairāgyaṃ also. viṣayānandaḥ & vairāgyānandaḥ. viṣayānanda is unpredictable.
vairāgyānanda is in my own hands. viṣaya means, sense objects. Dance, music etc. Therefore,
between these two - viṣayānandaḥ & vairāgyānandaḥ - which one is better? vairāgyaṃ ānanda is
superior. And not only that, it has got another advantage also. vairāgyānanda will help us to come
to mokṣānandaḥ; whereas, viṣayānanda will take me more & more away from mokṣānanda.
parāñci khāni vyatṛṇat svayambhūstasmātparāṅpaśyati nāntarātman I
kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakṣuramṛtatvamicchan II [kaṭha 2.1.1]
viṣayānanda has got a very, very big risk also. It will take me away from ‘myself’. Whereas, in
vairāgyānanda, I will turn towards ‘myself’ with contentment. And a jñānī will have both
vairāgyānanda and mokṣānanda. jñānī will also have viṣayānanda, given by his prārabdham.
But, he doesn’t go after that. He goes from house to house for bhikṣā. And, one day the bhikṣā is
wonderful. That day’s bhikṣā will be determined by that day’s prārabdham. And when the bhikṣā is
wonderful, jñānī has got total viṣayānanda. Not by his seeking; but, because of his prārabdha,
jñānī gets viṣayānanda through prārabdha; vairāgyānanda through vairāgyaṃ and mokṣānanda
through jñānaṃ. Thus, all the three, a jñānī will have. Therefore, better become a jñānī, if you are
not one already!! Otherwise, you will ask me, ‘why are you asking us to become jñānīs?’
So, with this, the suṣupti vicāra - culminating in ānanda mīmāṃsa - is complete.
TOPIC-4 - punarjanma [mantras 34 to 38] – Then comes the 4th topic. punarjanma has not been
talked about; only an example for punarjanma has been talked about, as svapna. So, punarjanma
dṛṣṭāntaḥ uktaḥ; punarjanma dārṣṭāntaḥ na uktaḥ. Therefore, he introduces the process of
rebirth here. This will be further continued in the next section - śārīraka brāhmaṇaṃ. And the
phenomenon of death and rebirth are talked about graphically. Better we know what will be
happening at the time of our death. And, also what will happen after death, if we are ajñānīs. These
are going to be talked about now in 5 mantrās [34 to 38]. First 2 examples are given. One is śakaṭa
dṛṣṭānta. Another is, rāja dṛṣṭāntaḥ. śakaṭam and rājā. śakaṭam means, cart. rājā means king.
What is the cart example? When a person is shifting his residence, he will dump all the household
materials into a bullock cart. The cart is heavily loaded with all useful and useless stuff. All of them
have been loaded. The bullock pulls the cart and the cart moves slowly with lot of sound. Similarly,
the dying jīvātmā moves slowly, loaded with all the karma and karma given pains and difficulties,
both at the physical and mental level. The jīvātmā still has got attachment to so many people and
worldly objects. Therefore, physically and emotionally it is disturbed and distressed. So, he dies
mourning and groaning, either because of emotional or physical discomfort. At that time, the jīvātmā
is moving towards its next destination. How long the journey will be, we do not know. Who is the
driver of the cart? There must be someone who knows the route! Otherwise, to the wrong house it
will go! The driver of the cart is īśvaraḥ, the paramātmā, the antaryāmī. māyā sahita paramātmā,
the antaryāmī. He is the one the jīvātmā follows.
tadyathānaḥ susamāhitamutsarjadyāyāt, evamevāyaṃ śārīra ātmā prājñenātmanānvārūḍha
utsarjanyāti, yatraitadūrdhvocchvāsī bhavati II [4.3.35]
This is the disturbing example. To compensate for this is the second example – the rājā example is
given. He is a VIP. And, according to veda, every jīvātmā is also a VIP. So, when the rājā moves
from one place to another, in the place where he leaves also there are people to send him off.
Providing all kinds of support, the sendoff is given. And then in the new place where he reaches,
already groups are there, with bouquets and cars and all of them. Even on roads police stand with
sirens etc., with advance parties moving in front. So, just as a rājā is given a ceremonial send off
and is also received ceremoniously in the new place, when the jīvātmā leaves the body, all relatives
are around to send him off. If not relatives, [now a days, even that is doubtful! Maybe doctors are
around to send off, because the ventilator and equipments are all there; tubes all-round. Somebody
or the other is there to send off].
And the rājā / jīvātmā travels in his own craft, a chartered flight, with all support. Ministers, Officials,
Press – they are all there. Similarly, jīvātmā travels along with all his 17 members. Why 17? In
tattvabodha we said, sūkṣma śarīraṃ has got 17 parts. pañca jñānendriyāṇi, pañca
karmendriyāṇi, pañca prāṇāḥ, manaḥ, buddhiḥ. With all of them - and of course the kāraṇa
śarīraṃ with karma - he will travel.
And, he arrives at the new house. The lady is already pregnant. The time of arrival of the baby has
been announced. All family members are waiting to welcome and receive the baby. [Different names
are also taken from internet. Most of them, meaningless names. They don’t want regular names
which are meaningful. Lakshmi, Saraswathi are all becoming old. So, they take two letters from
father’s name and two letters from mother’s name and a meaningless sounding name is ready!] And
all the other things for the baby are also ready. Thus, jīvātmā travels from one body to the other.
So, with this rājā dṛṣṭānta, the punarjanma story has started. More details are to be given in
śārīraka brāhmaṇaṃ about exactly what happens at the time of death. [I hope you will be able to
listen to that. Therefore, whether to come to the next class or not you may decide!] How the prāṇā
leaves and all those details are going to come. We will see that in the next class.
ॐ पूण्
In the last class, we completed the 3rd section of the 4th chapter of bṛhadāraṇyaka. Now, we have to
enter into the 4th section, titled śārīraka brāhmaṇaṃ. And, in this brāhmaṇaṃ, in the first 6
mantrās, yājñavalkya talks about the journey of an ajñānī jīvaḥ, after death. So, what happens to
an ignorant jīva at the time of death and also after death. Of course, we have a general answer. At
the time of death, the jīva drops the physical body, the sthūla śarīraṃ. The other two bodies -
namely, sūkṣma and kāraṇa śarīraṃs - continue to exist. And determined by the karma, the jīva
with sūkṣma kāraṇa śarīraṃ will travel and assume another physical body. Thus, death and
punarjanma are nothing but dropping one physical body and taking another one. pūrva śarīra
viyogaḥ, nūtana śarīra saṃyogaḥ, remembering the bhagavad gītā verse – “vāsāṃsi jīrṇāni
yathā vihāya navāni gṛhṇāti naroparāṇi”. And, the details of that travel is being given here.
In the previous section, this was explained with a help of an example. What was that? Dream was
the example. Because, in dream also, we drop the current body. We stop using the current body and
take a dream body for transactions. In punarjanma, instead of taking a dream body, another
physical body is going to be taken. This is the topic from mantras-1 to 6. But then, what happens in
the case of the jñānī? That will be talked about in mantrās 7 and 8. Two mantrās talk about jñānī’s
lot. In the case of a jñānī, since all his karmas are burnt at the time of death, all his three bodies will
resolve; the physical, subtle and causal bodies. Since all the 3 bodies resolve, the reflected
CONSCIOUSNESS - called the pratibimbha caitanyaṃ or jīvaḥ or jīvātmā - also cannot exist. The
jīvātmā cannot survive as jīvātmā. So, what happens to the reflection when the reflecting medium
goes away? We should not stay it is destroyed. We should say it merges into the original
CONSCIOUSNESS. Reflection came from the original. Reflection goes back to the original. jīvātmā
came from paramātmā. jīvātmā goes back to paramātmā. This going back to paramātmā for good
is called videhamuktiḥ. So, 6 mantrās deal with travel. 2 mantrās talk of videhamukti. This is
going to be main teaching of this section. With this back ground, we will read mantra-1. Page 351.
स यत्रायमात्माब न्येत सम्मोह�म न्य�त, अथैनमेते प्रा अ�भसमायिन्; स एतास्तेजोमात् समभ्याददान

हृदयमेवान्ववक्र; स यतर् चा�ुषः पर
ु ुष पराङ पयार्वतर्तेऽथारू भव�त ॥ १॥
sa yatrāyamātmābalyaṃ nyetya sammohamiva nyeti, athainamete prāṇā abhisamāyanti; sa
etāstejomātrāḥ samabhyādadāno hṛdayamevānvavakrāmati; sa yatraiṣa cākṣuṣaḥ puruṣaḥ
parāṅ paryāvartate'thārūpajño bhavati ॥ [mantra 4.4.1]
“saḥ yatra ayaṃ ātmā”. Here, the word ayaṃ ātmā refers to the jīvātmā, the reflected
CONSCIOUSNESS, the travelling reflection. The ORIGINAL CONSCIOUSNESS will travel in which
direction? ORIGINAL CONSCIOUSNESS cannot travel since it is all-pervading. That is why in last class it
was called the �லவர and reflection alone is the உற்சவ. He alone can travel. And that travelling
jīvātmā - the cidābhāsa - is here referred to as the ātmā. This jīvātmā is associated with sūkṣma
śarīraṃ and the current sthūla śarīraṃ. And, when the prārabdha is about to get over - “abalyaṃ
nyetya”, this jīvātmā will become physically weaker and weaker. abalyaṃ means nirbalaḥ,
durbalaḥ. Weak and frail he becomes. He becomes so drained of his strength and energy that
“sammoham iva nyeti”. sammoham means, almost unconscious he becomes. Eventhough sense
organs may be open, eventhough mind is awake, the capacity to use the sense organs, the capacity
to use the mind, etc. has become so weak that he is not aware of the surroundings. He has not
become completely unconscious, but he or she is almost unconscious. So, sammoham iva.
Class 88 – 28th January 2019 – mantra 4.4.1 to 4.4.3 Download from www.arshaavinash.in Page 1
sammoham means, unconscious. iva means, as though. nyeti means, becomes at that time. It
indicates the travelling time. Therefore, every sense organ - which were occupying different parts of
the body - withdraws from the respective physical body part - the golakam - where the sense organs
are located. golakams continue to be there, but sense organs do not function.
“atha enam ete prāṇāḥ abhisamāyanti”. atha means, at the time of end of prārabdha, ete prāṇā
[here the word prāṇāḥ means, all the sense organs; gauṇaprāṇāḥ or indriyāṇi] abhisamāyanti.
They come towards the jīva. Why? To join with the jīva and join in its travel. So, the sense organs
come towards the cidābhāsa. abhisamāyanti.
“saḥ etāḥ tejomātrāḥ samabhyādadānaḥ hṛdayam eva anvavakrāmati”. What will the jīva do
then? saḥ - this jīvātmā, the cidābhāsa, the reflected CONSCIOUSNESS; etāḥ tejomātrāḥ
samabhyādadānaḥ - collects or carries all these sense organs, which have left their golakams.
samabhyādadānaḥ means, collecting to itself. Then, hṛdayam eva anvavakrāmati - the
cidābhāsa goes to the hṛdayaṃ where the kāraṇa śarīraṃ is there; and, where the antaryāmī,
īśvara is also there. [Remember the antaryāmī of the 7th section of the 3rd chapter]. antaryāmī is
all-pervading. That all-pervading GOD happens to be in our hṛdayaṃ also. There only our kāraṇa
śarīraṃ is also there. So, the cidābhāsa withdraws itself into the hṛdayaṃ, the heart, where the
kāraṇa śarīraṃ and antaryāmī are there. antaryāmī at the vyaṣṭi or individual level is called
prājñaḥ. At the samaṣṭi level we call antaryāmī. prājña, the antaryāmī, is in the hṛdayaṃ. The
cidābhāsa withdraws there. Therefore, “hṛdayam eva anvavakrāmati”. Means, cidābhāsa merges
into īśvaraḥ. Just as during sleep we merge into antaryāmī, during maraṇaṃ also we merge into
antaryāmī. And, during pralayaṃ also the jīvātmā merges into īśvara. anvavakrāmati.
As even the sense organs are withdrawn, what is the consequence experienced? golakams are
present; but, they do not function. Therefore, he says – “sa yatra eṣa cākṣuṣaḥ puruṣaḥ parāṅ
paryāvartate atha arūpajñaḥ bhavati”. The word cākṣuṣaḥ puruṣaḥ has two meanings here.
One meaning is, when the indriyams - the sense organs - turn away from the golakaṃ and join the
cidābhāsa, the jīva goes to the antaryāmī, the īśvara. ‘arūpajñaḥ bhavati’. Means, there is no
more perceptual knowledge. The relatives may come. ‘Do you recognize me? I am your mother. I
am your father’ etc. - one may introduce. The eyes may be open; but, perception doesn’t take place.
Sometimes perception takes place; but, recognition doesn’t take place. Sometimes perception and
recognition takes place; but, not able to talk and say, ‘you are so and so’. So, cakṣur indriyaṃ
maybe functioning; but, vāgindriyaṃ may not function. You don’t know which one is functioning and
which one is not, because there’s no response from the person. We have to only imagine.
jñānendriyams may function, mind may not function. jñānendriyams and mind may function, but
karmendriyams may not function. All of them withdraw; but, in which order we don’t know. So,
“atha arūpajñaḥ bhavati” means, rūpa jñāna rahitaḥ bhavati. He doesn’t have the knowledge of
people and surroundings. This is one meaning.
There is a second, śāstric meaning also. According to śāstrā, in every sense organ there is the
blessing of the relevant devata. The presiding deity also is present in every sense organ. And what
are the deities presiding over each sense organ? We saw that in tattvabodha. For the eye, the
presiding deity is sūryaḥ; for the mind it is candraḥ etc. This presiding deity is there in each sense
organ, blessing it. That deity part is called devatā aṃśaḥ. Thus, sūrya devatā aṃśaḥ is there in the
eyes. So, not only the golakam is there, the devatā aṃśaḥ - the divine part - is also there in each
indriyaṃ. And śāstrā says, at the time of death, the devatā aṃśa withdraws from the indriyaṃ.
When the devatā’s blessing is no more there, you cannot use that indriyam. I often give the
following example. You want to do some repair work in your house. Say, cutting a teak or sandal
wood tree. It may be your house and your tree. Yet, you can’t do that without the permission of the
relevant government body. If that NOC is there, the devatā aṃśa or blessing is there, you can do
that work. Similarly, eyes can see only when devatā is present. That is why bhagavān said -
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham । vividhāśca pṛthakceṣṭā daivaṃ caivātra
pañcamam ॥ [gītā 18.14]
At the time of death, the devatā aṃśa leaves our eyes and goes back to sūrya bhagavān.
Similarly, for every indriyam. Therefore, even if indriyaṃ is there, perception doesn’t take place.
Therefore, for cākṣuṣa puruṣaḥ the second meaning is, devatā aṃśaḥ. And, parāṅgaparyā
vartate means, they go back to the original devatā, sūrya devata, etc. When the sūrya devatāṃsa
leaves the eye and joins the sūrya devatā, the eyes will stop functioning. This is not only at the time
of death, even in the middle of life also a person may get diabetic retinopathy. Then what happens?
The vision is lost. The devatā blesses our eyes through our karmā alone. So, when that prārabdha
karmā for visual perception ends, the devatā aṃśa will quit the indriyaṃ and go back to sūrya
bhagavān. So, remember, the devatā aṃśa can quit any time, depending upon the law of karma.
cākṣuṣa puruṣa parāṅgaparyā vartate; atha arūpajñaḥ bhavati. And this is not only for the eye.
Every organ will stop functioning gradually, one by one. That is described in the next mantrā.
एक�भव�त, न पश्यतीत्या: ; एक�भव�त, न िजघ्रतीत्य: ; एक�भव�त, न रसयत इत्याह: ; एक�भव�त न वदतीत्याह: ;

एक�भव�त न श‍◌ृणोतीत्याह
: ; एक�भव�त न मनत
ु इत्याह: ; एक�भव�त न स्पृशतीत्या: ; एक�भव�त न �वजानातीत्याह:
; तस् है तस् हृदयस्या प्रद्यो; तन
े प्रद्योते आत्म �नष्क्रा - च�ुष्ट वा, मध
ू ्न वा, अन्येभ् वा
शर�रदे शेभ्: ; तमुत्क्राम प्राणोऽनूत्क्; प्राणमनूत्क्र सव� प्रा अनतू ्क्राम; स�व�ानो भव�त,
स�व�ानमेवान्ववक्रा । तं �वद्याकमर् समन्वारभेत पव
ू र्प् च ॥४.४.२॥
ekībhavati, na paśyatītyāhuḥ; ekībhavati, na jighratītyāhuḥ; ekībhavati, na rasayata ityāhuḥ;
ekībhavati na vadatītyāhuḥ; ekībhavati na śaṛṇotītyāhuḥ; ekībhavati na manuta ityāhuḥ;
ekībhavati na spṛśatītyāhuḥ; ekībhavati na vijānātītyāhuḥ; tasya haitasya hṛdayasyāgraṃ
pradyotate; tena pradyotenaiṣa ātmā niṣkrāmati - cakṣuṣṭo vā, mūrdhno vā, anyebhyo vā
śarīradeśebhyaḥ; tamutkrāmantaṃ prāṇo'nūtkrāmati; prāṇamanūtkrāmantaṃ sarve prāṇā
anūtkrāmanti; savijñāno bhavati, savijñānamevānvavakrāmati I taṃ vidyā karmaṇī
samanvārabhete pūrvaprajñā ca II [mantra 4.4.2]
“ekībhavati, na paśyatītyāhuḥ”. How each sense organ leaves the body is talked about here.
There are three factors in every golakaṃ. The golakaṃ is there belonging to sthūla śarīraṃ. The
indriyaṃ is there. That is the second factor. devatāṃśaḥ is there. That is the third factor. Thus, in
our eyes, golakaṃ, indriyam and devatāṃśaḥ - three components are together. Therefore,
perception is taking place. Of these three factors, two leave the golakaṃ at the time of death. The
indriyaṃ part leaves the golakaṃ and joins the cidābhāsa. The devatāṃśaḥ leaves the golakaṃ
and joins the original devatā. Thus, the statement ‘ekī bhavati’ [becomes one with] is applicable to
devatā also, indriyaṃ also. ekī bhavati means indriyaṃ jīvena saha ekī bhavati. And,
devatāṃśaḥ devatayā saha ekī bhavati. Twice we have to read. indriyaṃ jīvena. devatāṃśaḥ
devatayā. Those two will join their respective places. And once both are gone, the golakaṃ alone is
there. Eyes are wide open but, perception is not there. “ekībhavati, na paśyatītyāhuḥ”.
“ekībhavati, na jighratītyāhuḥ”. Then he takes another indriyaṃ - ghrāṇendriyaṃ, the organ of
smell. There also, ghrāṇasya devatā [“ghrāṇasya aśvinau” - aśvinī kumāra aṃśa] will join the
aśvinī kumāra. And the ghrāṇendriyaṃ will join the cidābhāsa. Which cidābhāsa? cidābhāsa
that is going to the hṛdayaṃ. hṛdayaṃ-going cidābhāsa, the indriyaṃ will join. Therefore, “na
jighratītyāhuḥ”. Smell is no more perceived.
Then, “ekībhavati na rasayata ityāhuḥ. Everywhere ekī bhavati. Means, indriyaṃ gone,
devatāṃśaḥ gone. Therefore, no perception. na rasayate. rasanaṃ means, tasting. The sense of
taste goes away. Here, tasting is jñānendriyaṃ tongue.
Further, “ekībhavati na vadatītyāhuḥ. ekībhavati na śaṛṇotītyāhuḥ. ekībhavati na manuta
ityāhuḥ. ekībhavati na spṛśatītyāhuḥ. ekībhavati na vijānātītyāhuḥ”.
“ekībhavati na vadadi ityāhuḥ” means, the karmendriya, the tongue, the talking tongue also loses
the power of speech. Either the tongue also doesn’t move or the tongue moves but the sound
doesn’t come. The relatives go very near and ask, ‘what are you saying? Please communicate’. We
must be desperate to communicate something. ‘You are wonderful or you are terrible’. But, we are
not able to. It is good for them perhaps! So, na vadadi ityāhuḥ.
“ekībhavati na śaṛṇotītyāhuḥ”. The ears. Sometimes long before itself hearing power is gone. But
sometimes, only at the time of death it goes away. na śaṛṇotītyāhuḥ.
“ekībhavati na manute ityāhuḥ”. manas standing for emotional faculty. All emoting ends. No more
expression of emotions. That also ends.
“ekībhavati na spṛśatītyāhuḥ”. The touching faculty, the touch, the sensing faculty is gone. The
people around may touch our body, hand etc. We don’t respond to that also. Thus, gradually, the
sūkṣma śarīraṃ is withdrawing towards the kāraṇa śarīraṃ. The 17 organs are packing-up.
Packers & movers at work. Therefore, packing. And the final one is “ekībhavati na vijānātītyāhuḥ”.
The knowing faculty, the thinking faculty, the understanding faculty - that also is withdrawn.
Now, the sūkṣma śarīraṃ has completely gone to the kāraṇa śarīraṃ, whose location is supposed
to be the hṛdaya ākāśa. hṛdaya ākāśa is like the airport. Because, from that airport alone the jīva
has to leave or take-off for the other loka. And now, in the hṛdayaṃ - according to śāstrā - so many
nāḍīs are converging. nāḍīs are vessels - like blood vessels - which are converging into hṛdayaṃ.
From the heart several nāḍīs originate. In praśna upaniṣad we saw 72 crore 72 lakh 72 thousand
or something like that. So many nāḍīs originate. The jīvātmā has to leave the heart through any one
of the appropriate nāḍīs, because all the nāḍīs start from the hṛdayaṃ and open-up in different
parts of the body. Through which part of the body the jīvātmā has to leave is to be decided. If a
person is an upāsaka, we know the answer. [Or, we are supposed to know the answer]. suṣumnā
nāḍi. From the hṛdaya the suṣumnā nāḍi comes and opens at the top of the head, where there is
the brahmarandraṃ. The upāsaka jīvātmā will go out through that. Through that he goes out.
sa ya eṣo'ntahṛdaya ākāśaḥ I tasminnayaṃ puruṣo manomayaḥ I amṛto hiraṇmayaḥ I
antareṇa tāluke I ya eṣastana ivāvalambate I sendrayoniḥ I yatrāsau keśānto vivartate I
vyapohya śīrṣakapāle I bhūrityagnau pratitiṣṭhati I bhuva iti vāyau II [taittirīya sīksavallī]
vyapohya śīrṣakapāle, bhūrityagnau pratitiṣṭhati. But, all are not upāsakās. And therefore it has
to decide which flight is relevant. [You can find in the lounge in the airports all passengers will be
sitting. Different people with different tickets. Different airlines. All of them have assembled. But they
have to take different flights for different destinations. They will wait for the announcement. ‘Flight
no. so and so is ready to take off. Time for boarding. Gate no such and such’, they will say. And, you
don’t know where the gate is! But, it will start blinking. So whichever light is blinking, that is the gate].
The upaniṣad says, same thing happens in the hṛdayaṃ also. One of the nāḍī openings will start
blinking, indicating that is the gate! So, gandharva loka, manuṣya gandharva loka … which flight
we don’t know. deva gandharva loka, ājānadevānām loka - so many lokās are there. Therefore,
upaniṣad says, “tasya ha etasya hṛdayasya agraṃ pradyotate”. agraṃ means, nāḍi dvāraṃ -
opening of a particular nāḍi [indicated by the blinking light]. pradyotate - it begins to glow. Starts
glowing. [Don’t ask me, ‘have you seen?’ I am only telling what śāstrā says. We have no idea how
these things happen. śāstrā talks about this phenomenon]. And, “tena pradyotena eṣa ātmā
niṣkrāmati”. Whichever nāḍi dvāraṃ is ready through that gateway, the jīvātmā - consisting of
cidābhāsa and sūkṣma, kāraṇa śarīraṃs - travels.
Now the sūkṣma śarīraṃ has merged into kāraṇa śarīraṃ. And, even though the sūkṣma śarīraṃ
has got indriyaṃs, without the golakaṃs it cannot function. So, the indriyaṃ - without golakaṃ
and devatāṃśaḥ - travels between one body and another body. So, jīva has got indriyaṃ. But, the
other two factors - golakaṃ and devatāṃśaḥ - are not there. devatāṃśaḥ will come from the HQ at
the right time. Until then, jīva will be travelling. But, it is like deep sleep state only. jīva cannot have
a look around. You cannot see around - cannot use the indriyaṃ - between one birth and another
birth. Therefore, “tena pradyotena eṣa ātmā niṣkrāmati”. The golakaṃ and devatāmaśa-rahita
indriyams cannot perceive anything during the travel. So, the jīva cannot perceive anything.
“eṣa ātmā niṣkrāmati”. Here also, ātmā means cidābhāsaḥ. kṛṣṇā says in the gītā -
“mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ, manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati”
[15-7]. mamaiva aṃśaḥ means mama pratibimbha bhūta jīvaḥ. So, ātmā - the cidābhāsaḥ -
niṣkrāmati, exits. And, it can go out through any hole in the body. Therefore, “cakṣuṣṭo vā,
mūrdhno vā, anyebhyo vā śarīra deśebhyaḥ”. cakṣuṣṭo vā jīva - can go through the eyes;
mūrdhno vā - through the top of the head; anebhyo vā śarīra deśebhyaḥ - through any particular
dvāraṃ in the body it can go out. All depends upon the law of karma.
The law of karma is wonderfully programmed. bhagavān need not personally come and check
every case. Like our computer it has been programmed. bhagavān only is there as the presiding
caitanyaṃ; bhagavān doesn’t observe each dying person and do each action personally.
bhagavān’s presence makes the program work without any virus problems! bhagavān’s program
has been embedded in māyā. bhagavān, the antaryāmi - īśvara is a mixture of CONSCIOUSNESS
and māyā. In that māyā, everything is programmed. “mayādhyakṣeṇa prakṛtiḥ sūyate
sacarācaram” [gītā 9.10] My presence is required; my personal attention is not required. So,
“anyebhyo vā śarīra deśebhyaḥ eṣa ātmā niṣkrāmati”. The cidābhāsa leaves the body.
And when the cidābhāsa goes, along with it, the most important component of sūkṣma śarīraṃ
also goes. So, sūkṣma śarīraṃ has got seventeen components. Shall we try to remember? pañca
jñānendriyāṇi, pañca karmendriyāṇi, pañca prāṇaḥ, manaḥ and buddhiḥ. Of these 17, what is
the most important one? We think it is the mind or intellect. śāstrā says prāṇā is the most
important thing. If prāṇā is not there, mind or intellect also cannot function. That is why in
chāndogya upaniṣad, the guru asks the śiṣya to fast for 15 days. Then he asked him to chant.
But, śiṣya could not remember anything! So, if the mind has to function, prāṇa śakti is important.
Therefore, prāṇā is jyeṣṭaśca śreṣṭaśca. So, along with cidābhāsa, who is the first one to leave?
The prāṇā. So, “tam utkrāmantaṃ prāṇaḥ anūtkrāmati”. Here, prāṇaḥ refers to pañca prāṇāḥ,
all of them put-together travel. And then, “prāṇam anu utkrāmantaṃ, sarve prāṇā anu
utkrāmanti” You may imagine a queue waiting for departure. cidābhāsa, prāṇaḥ, sarve prāṇāḥ …
So, behind prāṇā, who is the next one? sarve prāṇāḥ - all the other twelve organs [pañca
jñānendriyāṇi + pañca karmendriyāṇi + manaḥ + buddhiḥ] also leave the physical body.
And, even as the jīvātmā leaves, the next birth is already fixed. According to śāstrā, at the time of
one’s death itself bhagavān’s program will start calculating. From the sañcita karma, which bunch
of prārabdha must be taken? Like, people standing in front of the wardrobe. So many dresses are
there what to wear! There is confusion. 125 dresses. Naturally, confusion will come! That is why they
say, ‘take sanyāsa’. Then, you don’t have to choose at all. Morning kāṣāya. Evening kāṣāya.
Anytime, only one! Similarly, out of the sañcita, which is like a huge wardrobe, bhagavān decides -
based on the law of karma - the next physical body, the next prārabdha karma etc. And, that gets
activated. So, the moment the death happens, at the very time of death, the next physical body is
determined. Also, whatever knowledge has to be taken is also decided. Because, we bring the
pūrva janma jñānaṃ also. Whatever we learn doesn’t go waste. They are all stored in our sub-
conscious mind. And whichever knowledge we have got predominantly, that becomes prominent in
the next janma. That is why we have got prodigies in several fields. Mathematics, music etc.
prodigies. Even at a very young age, from where do they get that knowledge? It is carried forward
from the pūrva janma. Similarly, suppose we don’t get liberation in this janma. [We are going to.
But, suppose]. Then, in the next birth, [very good news I am giving you. Don’t think all the classes
will be left behind in the golakaṃ called note book] all the bṛhadāraṇyaka classes you will be
carrying to the next janma. And even at the 10th year you will be chanting bṛhadāraṇyaka!
So, the upaniṣad says, “saḥ vijñānaḥ bhavati, saḥ vijñānam eva anu āvakrāmati”. He gets ready
with the package of knowledge to be taken to the relevant next janma. If it is a tiger janma,
bṛhadāraṇyaka useless. Then, it will have hunting skill; the knowledge of how to hunt its prey. That
skill it will carry. Thus, appropriate knowledge will be carried forward - saḥ vijñānaḥ bhavati. And,
saḥ vijñānam eva anu avakrāmati. The jīvātmā travels carrying this knowledge also.
Not only knowledge, all the puṇyam and pāpam which we have done in the past - including in the
immediate janma - all the puṇyam and pāpam are loaded into sañcita karma. But, out of that, only
the relevant puṇyam and pāpam will be apportioned to the new janma. Therefore he says, “taṃ
vidyā karmaṇī samanvārabhete pūrvaprajñā ca”. So, vidyā means, upāsanaṃ, mental karma;
karma means, physical or verbal action. Therefore, not only the physical karma, whatever thoughts
we predominantly entertain in the mind also is karma. Suppose I am obsessed with money all the
time, then what is my upāsana? Money-upāsana! [That also is upāsana only. upāsana need not
be kṛṣṇā, rāmā. It can be money-upāsana!] Then, the mind is full of money-vāsanā. And that
vāsanā - ‘how to earn money?’ - will come along in the next janma also. Therefore, vidyā, the
upāsana phalam; and, karma, the karma phalam - which includes puṇya, pāpam, vāsanā ca. So,
vidyā karmaṇi means, upāsana puṇya-pāpam and karma puṇya-pāpam; pūrva prajñaḥ means,
vāsanā, the impressions. samanvārabhete - they accompany the jīvātmā.
What is the difference between karma and vāsanā? karma is one which will affect the expereincer
by giving sukhaṃ and duḥkhaṃ, puṇyam and pāpam. It will give pleasurable and painful
experiences to the experiencer, the bhoktā. Whereas, vāsanā will not influence the bhoktā part.
vāsanā will influence the kartā, the doer. So, ‘at 11’o clock whether I should go to the class or
somewhere else?’ vāsanā will ask the kartā. For one, the mind will say, ‘go to bṛhadāraṇyaka
class’. For another person, the mind will say, ‘go to club and play cards or watch some serial or the
other’. They are all vāsanās. SO, VĀSANĀ WILL INFLUENCE THE KARTĀ. KARMA WILL AFFECT THE
BHOKTĀ. kartā and bhoktā in one and the same person, not in different persons.
So, who are travelling now? cidābhāsa, kāraṇa śarīraṃ, sūkṣma śarīraṃ, puṇya - pāpam and
vāsanās. This is the retinue. They are just leaving the body.
So when there is the dead body, all the family people will come. They will do whatever rights are to
be done. After that, they don’t want to accompany the travelling soul because they have so much
plans. Before coming to cremation ground they have already fixed the next program. So, all the
people leave the jīva high and dry. “mṛtaṃ śarīram utsṛjya kāṣṭha loṣṭha samaṃ kṣitau;
vimukhā bāndhavā yānti dharmaḥ tam anugaccati” [subhāṣitam]. Like a log of wood or like a
lump of earth they will drop the jīva and go away. So, vimukhā bāndhavā yānti? Who then will
continue along with me? கைடசி வைர யாேரா ? śāstrā says, dharmaḥ tam anugaccati - every good
deed you have done that alone will follow you. Of course, the bad deeds also. Therefore, be careful
about what you do, what you speak and what you think. Generally, we don’t care about what we
think, because others don’t see them. We can pass as saints, eventhough our thoughts may be
terrible! We allow those thoughts, because others don’t know them. śāstrā says, others may not
know, but bhagavān knows! He is karmādhyakṣaḥ. sarva bhūtādi vāsaḥ.
Okay. Continuing. I will introduce the next mantra -
तद्यथ तणज
ृ लायक
ु ा तण
ृ स्यान् गत्वान्यमाक्रममाक्रम्यात्मानम, एवमेवायमात्मेद शर�रं �नहत्, अ�वद्या
गम�यत्व, अन्यमाक्रममाक्रम्यात्मानमु ॥ ३॥
tadyathā tṛṇajalāyukā tṛṇasyāntaṃ gatvā anyam ākramam ākramya ātmānam upasaṃharati,
evam eva ayam ātmedaṃ śarīraṃ nihatya, avidyāṃ gamayitvā, anyam ākramam ākramya
ātmānam upasaṃharati II [mantra 4.4.3]
In these 2 mantrās - 2 and 4 - yājñavalkya gives two examples for the process of punarjanma or
rebirth. What he wants to say is, even at the time of death we have already fixed what our
punarjanma is going to be. For that, an example is given of a worm or a long insect, which is
moving up on a blade of grass. Long grass is there, the insect moves upwards and reaches the tip of
the grass. There, all around, it is only the sky. It doesn’t see anything. The front part of the insect is
occupying the tip of the grass and moving, turning, looking around. So, it turns around to look out for
something else to hop or cling on to. It finds another blade of grass. And so, one part of the body it
fixes on the other grass with the other part in the earlier one. Making sure that it is holding the next
grass well, it quietly leaves the first grass. Similarly, the jīvātmā also fixes the next grass - here, it is
the next body - and then leaves the current body. This is the example. Details in the next class.
ॐ पण
ू ्मद
र पण
ू ्�मद
र पणा
ू र्त्पूणर्मुदच | पूण्स
र पूण्म
र ादा पण
तद्यथ तणृ जलायक
ु ा तण
ृ स्यान् गत्वान्यमाक्रममाक्रम्ा
य त्मानम, एवमेवायमात्मेद शर�रं �नहत्, अ�वद्या
गम�यत्व, अन्यमाक्रममाक्रम्यात्मानमु ॥ ३॥
tadyathā tṛṇajalāyukā tṛṇasyāntaṃ gatvā anyam ākramam ākramya ātmānam upasaṃharati,
evam eva ayam ātmedaṃ śarīraṃ nihatya, avidyāṃ gamayitvā, anyam ākramam ākramya
ātmānam upasaṃharati II [mantra 4.4.3]
In this 4th section of the 4th chapter of bṛhadāraṇyaka, yājñavalkya, wants to deal with two main
topics. One is, the travel of ajñānī jīva after death. And the second is the merger of a jñānī jīva
into brahman after death. So ajñānī travels, jñānī merges. And when I say jñānī merges, it means
jñānī merges into the paramātmā, which is his own higher nature. And the first topic is, ajñānī’s
travel. That is being described up to mantrā-6.
And, in the last class, we saw the first two mantrās, wherein yājñavalkya said, the jīvātmā at the
time of death withdraws from the physical body and merges into the kāraṇa śarīraṃ, which is one
with īśvara. And the kāraṇa śarīraṃ is in the hṛdaya ākāśa. And into the hṛdaya ākāśa the
sūkṣma śarīraṃ and all the 17 organs of sūkṣma śarīraṃ are withdrawn. From the hṛdayam
several nāḍīs emerge. Through an appropriate nāḍī - decided according to the law of karma - the
jīva leaves the hṛdaya ākāśa. It travels through that nāḍī and exits the physical body through that
particular part where the nāḍī ends. It may be through the eyes, the ears, the nostrils, the top of the
head etc. Through one of these places the jīva will leave the body.
Now, in this third mantrā, upaniṣad says, even at the time of leaving the body, the jīva’s next
śarīraṃ has been decided. The next śarīraṃ may come immediately or after several years or
decades. That is not uniform. But the next body is already fixed. Fixed according to whose wish? Not
the jīva’s will; but, out of his sañcita karma what is the next prārabdhaṃ ready for fructification.
Based on that karma, the next body will be either a manuṣya śarīraṃ or paśu śarīraṃ or pakṣi
śarīraṃ or any other. The body will be fixed at the time of very departure from this body itself.
And to convey this message, the upaniṣad is giving an example of a worm, which is travelling up a
tall blade of grass. It goes to the tip of the grass and looks around. It sees another blade of grass
close by. It puts it’s head on the tip of the other grass. Therefore one half of its body is in this grass
and the other half is in the other grass. Making sure it is fixed well in the next blade of grass, it
leaves this one and shifts to the other. Carefully, only after firmly fixing in the next one, the rest of its
body it shifts. This is the example. But you should be careful. The jīva is not exactly like an insect.
You should not think half the jīva is in this physical body and another half is somewhere in a buffalo.
It is not like that. Don’t be over imaginative. In the case of worm, it physically fixes itself to the next
grass. In the case of the jīva, it doesn’t physically fix itself to the next body. Only the next body is
already decided. That fixation alone is the example part, not the physical travel. The example has to
be rightly understood.
Therefore, “tadyathā tṛṇajalāyukā tṛṇasyāntaṃ gatvā anyam ākramam ākramya ātmānam
upasaṃharati”. tṛṇajalāyukā means a worm or insect or caterpillar. tṛṇasya antaṃ gatvā, having
gone to the end of the grass or grass-like plant. anyaṃ ākramam ākramya - having fixed another
plant. [Here the word ākramam is karma vyutpatti. ākramyate iti ākramaḥ]. anyat tṛṇāṃ
ityarthaḥ. Another grass or another plant, ākramya - it fixes its front part of the body and ātmānam
upasaṃharati - the rear part of the body it withdraws [from the previous one]. “evam eva ayam
Class 89 – 4th February 2019 – mantra 4.4.3 to 4.4.5 Download from www.arshaavinash.in Page 1
ātmā idaṃ śarīraṃ nihatya”. In the same way, this travelling jīvātmā, here called the ātmā
[cidābhāsa or cit? Remember, the ORIGINAL CONSCIOUSNESS, the �லவர, cannot travel, it being all-
pervading. We are talking only about the travelling jīvātmā, உற்சவ, the reflected CONSCIOUSNESS
and the reflecting medium, the mind]. So, the mind and reflected CONSCIOUSNESS, idaṃ śarīraṃ
nihatya - makes this physical body a dead body. How? By withdrawing itself from the body. Just as,
the moment electricity withdraws, the fan or light becomes dead. Means, doesn’t function. Similarly,
at the time of death, the physical body is made non-functional. In fact, before death itself, it is almost
non-functional. So, idaṃ śarīraṃ nihatya - killing this body. What do you mean killing the body?
Here the word ‘killing’ means, not that the body will be destroyed. The dead body will be intact.
Killing here means, making the body insentient, like a log of wood.
So, “avidyāṃ gamayitvā, anyam ākramam ākramya ātmānam upasaṃharati”. avidyā here
means, acetanaṃ kṛtvā. avidyā = acetanaṃ. [See how the meaning of a word changes from
mantrā to mantrā. Normally, avidyā means ignorance. In this context, avidyā means, acetanaṃ
kṛtvā]. And, anyaṃ ākramam ākramya. It doesn’t travel to the next body. But, it fixes the next body
in advance. Reservation. Even before election comes, several walls are reserved by political parties
- including our own wall! Similarly, the jīvātmā reserves the next body now itself, long before its
rebirth. So, anyaṃ ākramam ākramya. ākramam means, śarīraṃ. anyaṃ śarīraṃ ākramya -
fixing the next body. ātmānaṃ upasaṃharati - the jīvā leaves the current body. The relatives
handle the body and dispose it off in an appropriate manner. The physical body is required for doing
the final karmās. [So, ‘what is the use of doing final karmas?’ we should not ask. The final karmās
have twofold benefits. One benefit is for the departed soul; another is for the children who perform
the karmās, like doing annadānaṃ. When I do annadānaṃ, two people benefit. The one who
receives the annaṃ will benefit. His hunger will go away. Remember, not only the receiver benefits,
the giver also benefits by getting puṇyam, which can be converted into citta śuddhi. Similarly,
when the children perform the final karmās for the departed people, the departed people will get the
benefits, like annadānaṃ. And the performing children also will benefit in the form of getting
puṇyam, because final karmās come under pitṛ yajña, one of the pañca mahā yajñās. Through
pitṛ yajña both the parent and children benefit. And for doing the karmās they require the physical
body. So, anyaṃ śarīraṃ ākramya ātmānaṃ upasaṃharati. The jīvātmā withdraws. This is
example one. And, another example is given in the next mantrā. We will read.
तद्यथ पेशस्कार पेशसो मात्रामपादायान्यन्न कल्याणतर रूप तनत ु ,े एवमेवायमात्मेद शर�रं �नहत्, अ�वद्या
गम�यत्व, अन्यन्नवत कल्याणतर रूप कुरुत - �प�यं वा, गान्धव वा, दै वं वा, प्राजापत वा, ब्राह वा, अन्येषा वा
भत
ू ानाम ् ॥४॥
tadyathā peśaskārī peśaso mātrāmapādāyānyannavataraṃ kalyāṇataraṃ rūpaṃ tanute,
evamevāyamātmedaṃ śarīraṃ nihatya, avidyāṃ gamayitvā, anyannavataraṃ kalyāṇataraṃ
rūpaṃ kurute - pitryaṃ vā, gāndharvaṃ vā, daivaṃ vā, prājāpatyaṃ vā, brāhmaṃ vā,
anyeṣāṃ vā bhūtānām II [mantra 4.4.4]
The methodology of creating the next physical body is described. According to śāstra, the physical
body has got two parts. One is the core part of the physical body, which is called pañcabhūtāni.
And upon this core part, so many other layers are added, which constitute the superficial part. At the
time of death, these additional layers are dropped here. But, the core part - the pañca sthūla
bhūtāni - are retained along with the sūkṣma śarīraṃ. This core travels and goes to the next
father’s body. In the father’s body some extra factors are added and then the jīva travels to the
mother’s body. In the mother’s body further coatings are given. Thus, both father and mother give
additional coatings only to the basic core, which is carried from the previous janma itself. The core
remains intact over the janmās, travelling from one to the next.
Consider, for example, we have got some golden ornaments. And we want to convert a set of
ornaments into another set. Say, bangle you want to convert into chain. You destroy the bangle. But,
while destroying the bangle, only the superficial nāma rūpa is destroyed; whereas, the core, the
gold, is retained. And upon that gold only, the goldsmith adds a new nāma and rūpa. Thus, the core
is retained. Only the nāma - rūpa undergo change. Or, in cooking, the vegetable core is there. Upon
that only additives like coconut, oil, salt etc. are added to make it a dish with a new nāma rūpa.
Similarly, the core of the body - the pañca bhūtāni - is never lost by the jīva. That core physical
body – the sūkṣma pañca bhūtāni - will travel from janma to janma to janma. Upon that core only,
all additions are made by the father and mother. Similarly, we have got so many layers received
from our current father and mother. They have added the superficial layers to the core - like our
appearance, colour, hair, physical characteristics etc. And at the time of death, those additional
layers we drop. But, we carry our basic core, the sūkṣma pañca bhūtāni. They go to the next
father-mother pair. May be, as I said, buffalo parents. They will make their superficial additions.
Maybe their DNA, their inheritable diseases etc.
Thus, in our body, added layers are taken and dropped from janma to janma. But, there is the un-
added, un-affected core, the sūkṣma pañca bhūtāni which is retained from janma to janma. And
here, the example is of the ornaments and gold. What is the superficial, variable part? nāma rūpa.
The core - the gold - is the non-variable part. Similarly, our core element will not change at all.
“tadyathā peśaskārī peśaso mātrām apādāya anyat navataraṃ kalyāṇataraṃ rūpaṃ tanute”.
peśaskārī means goldsmith. peśasaḥ means gold. peśaso mātraṃ apādāyā - taking a little part of
the gold, which was there in the previous ornament, anyat navataraṃ kalyāṇataraṃ rūpaṃ tanute
- another better, newer form and shape he gives. It is similar to the people who go around our
streets - ‘பைழய பட் ப �டைவ , பட்� ேவஷ , பட்� அங்கவஸ்திரம் எ� இ�ந்தா�ம் ெகாண்�
வாங்ேக. பண மா வாங்கிக்ேகாங் ’. They collect all our old silk dress materials, remove the
superficial parts and take out the essence. In the same way, the physical body is given up, but the
core is retained.
And the next body who will add? I hope you remember the pañcāgni vidyā topic. The jīva will go to
svarga to megha to pṛthivī to puruṣa to nārī. The jīva goes through 5 factories. The first factory is
svarga. The next one is megha, the cloud. And the third place is pṛthivī, the earth. The fourth place
is father. The fifth and final place is the mother. And as even the jīva travels through each one – it’s
like an assembly line in factories. In one place the plastic cover is added. In the next, milk is poured
into the cover. In the next it gets sealed. In the next labels are added. In the next they will add the
manufacturing and expiry dates. Thus, one milk packet travels through several stations. And, in each
place, little by little, things are added to get the final product for the market. Core is milk. But, so
many additional things are there.
Similarly, jīva goes to svarga, megha etc. And, in each place, further layers are added to the core
sūkṣma pañca bhūtāni. Father gives certain core. In śańkaracāryā’s bhāṣyaṃ and sureṣvarā-
cāryā’s vārtikaṃ and all, they give the details of what all things are added by father & mother. Who
contributes to bone? Who contributes to blood? Who contributes which all ingredients of the body?
mātṛja kośa trayaṃ pitruja kośa trayaṃ. All things are discussed in the śāstra. There is an
upaniṣad - garbha upaniṣad, where all details are given. So, father & mother do not create the
physical body. Father and mother only add to the sūkṣma raw material already carried by the jīva.
“evam eva ayam ātmā idaṃ śarīraṃ nihatya”. So, this jīvātmā having destroyed this physical
body here, “avidyāṃ gamayitvā”. Here also avidyā means, acetanaṃ. Making the physical body
insentient, carries away the core. This is discussed in brahmasūtra in a very elaborate topic called
tadantara pratipatti adhikaraṇaṃ. There, what are the stations jīva will go through, how it will
travel from cloud to earth, how it will travel from earth to the body of the father, how it will travel from
the body of the father to the body of mother – the entire journey of the jīva is tracked. When you
send something by courier there is a tracking facility. You feed the relevant details and the computer
will say where it is located. Similarly, brahmasūtra tadantara pratipatti adhikaraṇaṃ tracks the
journey of the jīva. And that is indicated here.
Having gone finally to the mother’s body, “anyat navataraṃ kalyāṇataraṃ rūpaṃ kurute”.
Mother’s body is the final station in the assembly line. And the full-fledged product will come out of
the mother, after living in the mother’s womb for 9 - 10 months. The fully-made baby comes out.
What type of body it has? navataram kalyāṇataraṃ. Fresh and beautiful. Look at the body of a
baby. It is so nice, tender and beautiful. kalyāṇataraṃ means, it doesn’t have any indication of
degeneration. It is a fresh body. kalyāṇataraṃ rūpaṃ kurute. Okay, all this is determined by what?
The law of karma!
Thus, the body is created by two factors. One is called karmā; another is called īśvara. īśvara
creates the body based on the karma of the jīva. Or, karmā creates the body backed by īśvara.
karmā by itself cannot produce the body without īśvara anugraham. īśvara also cannot create
even an insect by Himself without the karma. Who contributes the karmā? We are the ones!
Therefore, karmā is called viśeṣa kāraṇaṃ. īśvara is called sāmānya kāraṇaṃ. Both, together
alone can produce a new jīva. If either of them is absent, the omniscient, omnipotent bhagavān
cannot create even a blade of grass! We can challenge bhagavān – ‘can you create a blade of
grass if we don’t provide karma?’ īśvara will say, ‘yes sir. But, I need your karmā to produce’. That
is why jñānī’s next janma bhagavān can never create. Because, jñānī doesn’t provide a handle for
bhagavān. Therefore bhagavān is helpless in creating another body for a jñānī. The computer he
presses goes blank. Then bhagavān will say, ‘you are free. You have no more janma’. Therefore,
karmā, backed by bhagavān, produces the next body.
And the next body is determined by what? puṇyaṃ will determine better śarīraṃ, pāpam will
determine inferior śarīraṃ. And a few examples are given. “pitryaṃ vā, gāndharvaṃ vā, daivaṃ
vā, prājāpatyaṃ vā, brāhmaṃ vā, anyeṣāṃ vā bhūtānām”. pitryaṃ means, a body in pitṛloka,
one of the heavens. Or, gandharva śarīraṃ, or deva śarīraṃ. Remembering taittirīya upaniṣad,
manuṣya gandharva, deva gandharva, pitṛ karma deva, ājāna deva etc. In Hinduism heaven is
not one. But, several heavens are there. So, it can be pitṛloka or gandharva loka or daivaloka.
Any one of them. Or, prājāpatyaṃ vā. prajāpati means, virāṭ. virāṭ śarīraṃ. Or, brāhmaṃ vā -
brāhma means hiraṇyagarbha. So, hiraṇyagarbha śarīraṃ. It can be any type of body.
“anyeṣāṃ vā bhūtānām”. And there is no rule that a human being will go to higher loka or janma
alone. It can be higher or lower also. Depends upon how we use our freewill. With our freewill we
can make our future. Or, by abuse of freewill we can destroy our future also. Therefore, it may be
lower janma also. That is what they indicate by the snake and ladder game. The snake and ladder
game is like the human life journey. You put a number. There is a ladder. No 23. Another
appropriate number, another ladder comes. 66. Another appropriate number, another ladder. 94.
manuṣya janma. You have come to 94. Now a 6 means, ahaṃ brahmāsmi!! The moment you put
number 6, advaita jñānaṃ is gained, and in one leap you will reach 100. Liberated!! But, the
problem is, at 95 there is a snake!! At 97, there is another snake. At 99, another snake. 3 snakes
close by. This person doesn’t use the free will properly like you. And so what happens? He puts 5
instead of 6. Lands on 99. One huge snake. It will take you to 53. And then in 59 comes another
huge snake. And so back to number 1. And so, again you have to start, allover. Thus, human birth
can go through a ladder or it can go through a snake also. So, use your freewill appropriately.
Therefore, “prājāpatyaṃ vā, brāhmaṃ vā, anyeṣāṃ vā bhūtānām”. anyeṣāṃ indicates lower
janma. bhūtānāṃ. And what happens in the next janma? So far we have talked about the travel.
Now, what is the story in the next janma? assuming the next janma is a manuṣya janma. That is
given in the next mantra -
स वा “अयमात्म ब्र” �व�ानमयो मनोमयः प्राणमयश्च�ुम श्रोत् प�ृ थवीमय आपोमयो वायम
ु य
आकाशमयस्तेजोमयोऽतेजोमय काममयोऽकाममयः क्रोधमयोऽक्रो धमर्मयोऽधमर्म सवर्मयस्तद्य-
�ददंमयोऽदोमय इ�त; …. ॥५॥
sa vā “ayamātmā brahma” vijñānamayo manomayaḥ prāṇamayaścakṣurmayaḥ śrotramayaḥ
pṛthivīmaya āpomayo vāyumaya ākāśamayastejomayo'tejomayaḥ kāmamayo'kāmamayaḥ
krodhamayo'krodhamayo dharmamayo'dharmamayaḥ sarvamayastadyadetadidaṃmayo'do-
maya iti; …. cont. II [mantra 4.4.5]
So, in the next janma, let us assume that the jīvātmā is born a human being. Then it has an option
to make ‘self-enquiry’, especially if the jīvātmā is born in a vedic culture where veda pūrva, veda
anta, śāstraṃ, satsaṅga and gurus are there. The jīvātmā has got an option to come to vedānta
at some time or the other and enquire, ‘who am I really?’ No doubt I am an ātmā and I have got two
versions. [In the previous chapter 7th mantra it was said, CONSCIOUSNESS has got two versions. One
is the ORIGINAL CONSCIOUSNESS, the caitanyam, which is all-pervading and is in the body also.
There is also a second, the reflected CONSCIOUSNESS, the cidābhāsa. Both versions are there. And
instead of taking myself to be cidābhāsa. I can claim myself to be the all-pervading caitanyam.
We can sort out these two versions remembering the 5 capsules of vedānta. 1] ‘I’ am of the nature
of the eternal and all-pervading CONSCIOUSNESS. 2] ‘I’ am the only source of permanent peace,
security and happiness. 3] By my mere presence ‘I’ give life to the material body. And, through
material body ‘I’ experience the material universe. 4] ‘I’ am never affected by any event that happens
in the material world or material body. 5] [And finally and most importantly], by forgetting ‘my’ real
nature - or disowning ‘my’ real nature - ‘I’ make my life into mahā burden. And by claiming the glory,
‘I’ make my life into a blessing. So, whether my life is a burden or a blessing, who decides? Not
bhagavān. bhagavān has given all the provisions for us. For claiming our glory bhagavān has done
what he has to do. Using them it is for us to claim. But, exactly that only we don’t do!
The upaniṣad says, “sa vā AYAM ĀTMĀ BRAHMA”. mahā vākyam! So this jīvātmā is really speaking
none other than brahman, the ORIGINAL CONSCIOUSNESS. This jīvātmā is none other than brahman.
But what happens? Eventhough we are all brahman, what do we do? We ignore our higher nature
and choose to identify with the cidābhāsa, the individual CONSCIOUSNESS, claiming ‘‘I’ am an
individual conscious being’. We identify with cidābhāsa, the reflection. And, any reflection is
connected to a reflecting medium. Reflection and the reflecting medium are sahaja sādātmyaṃ.
dṛk dṛśya viveka says, “ahaṅkārasya tādātmyaṃ cicchāyādehasākṣibhiḥ, sahajaṃ karmajaṃ
bhrānti janyaṃ ca trividhaṃ kramāt”. Reflection and the reflecting medium are bhrānti janyaṃ.
Reflecting medium is the mind. And the moment I say, ‘‘I’ am reflected CONSCIOUSNESS’, through the
reflected CONSCIOUSNESS ‘I’ get connected to the mind. Thus, ‘I’ have fallen from cit status to
cidābhāsa. And, from cidābhāsa to the mind. That is the snake [in the snake-ladder game]. I enter
into the snake of cidābhāsa and step by step, cidābhāsa to the mind, mind to the sense organs,
sense organs to prāṇā, prāṇā to sthūla śarīraṃ, sthūla śarīraṃ to family. Family to house. House
to bank account. ‘I’ just keep slipping down and down. And so ‘I’ find ‘I’ am stuck in a world
surrounded by situations, which ‘I’ am not able to get out of. In fact, ‘I’ feel imprisoned in my own set
up. ‘I’ am not able to get out of it. ‘I’ don’t know how to get out! All because ‘I’ came down to
cidābhāsa to the mind to prāṇamaya to sense organs to body, family, possession - all of them. This
falling of the ignorant jīvātmā is talked about here.
“vijñānamayaḥ manomayaḥ prāṇamayaḥ cakṣurmayaḥ śrotramayaḥ pṛthivīmayaḥ āpomayaḥ
vāyumayaḥ ākāśamayaḥ tejomayaḥ atejomayaḥ”. vijñānamayaḥ bhavati means, identifies with
vijñānamaya kośaḥ, eventhough in tattvabodha we study pañca kośa vilakṣaṇaḥ! Because of
ignorance I slip down from ānadamaya kośa to vijñānamaya kośa. I identify with my buddhi. From
vijñānamaya kośa I fall down to manomaya kośa. So, jīvātmā vijñānamayaḥ bhavati;
tadanantaraṃ manomayaḥ bhavatii. Means, it identifies with manomaya; manomaya abhimānī
bhavati ityarthaḥ. And then what is the next slip? prāṇamayaḥ bhavati - prāṇamaya abhimānī
bhavati. Then what happens? Further slip and identify with each sense organ. cakṣurmayaḥ
bhavati - identifies with the eyes. And when the eyes are wonderful, I say, ‘I am fine’. When the
eyes are creating trouble, I say, ‘I am not fine’. The ups and downs of the sense organs are not
treated as ups and downs of the sense organs. I treat them as my own ups & down! So,
cakṣurmayaḥ means, cakṣurabhimānī bhavati. mayat śabdaḥ used in abhimāna arthaḥ.
śrotrāmyaḥ bhavati - identifies with śrotrendriyaṃ, the ears. And when the ears are weak, they
say it creates lot of complex. Because, other people are talking, but I am not able to participate in
the conversation. Sometimes they joke and laugh. I don’t know why they are laughing. I feel isolated.
Lot of complex develops. More than the physical ailment, it becomes a deep psychological issue!
If I am a jñānī, I will take advantage of that! Even if someone scolds me, I won’t hear. I can practice
meditation without disturbance. Whatever happens to anātmā has to happen according to the law of
karma. I won’t connect myself to the body. Why? sa vā ayaṃ ātmā brahma!
Thus, every sense organ’s failure can create deep shock, psychologically. In fact, brahma jñānaṃ
is required, if not for anything, at least to grow old without psychological issues. Growing old is a
physical event. But, it becomes a deep psychological problem. We convert old age into a huge
psychological problem only because of self-ignorance.
Up to this is kāraṇa śarīraṃ to sūkṣma śarīraṃ. vijñānamayaḥ manomayaḥ prāṇamayaḥ - these
come under sūkṣma śarīraṃ. And then, from prāṇamayaḥ I slip down finally to annamayaḥ, the
physical body. What type of annamayaḥ? “pṛthivīmaya āpomayo vāyumaya ākāśamayas
tejomayo'tejomayaḥ”. pṛthivīmayaḥ - that which consists of the pañcabhūtāni.
According to śāstraṃ, eventhough all physical bodies are made of the five elements only, in each
physical body certain elements are more dominant than others. According to āyurveda, the
dominance is indicated by kaphaṃ, vātaṃ and pittaṃ. pittaṃ represents agni tattvaṃ. vātaṃ
represents vāyu tattvaṃ. And, kaphaṃ represents jala tattvaṃ. Therefore, āyurveda doctors will
talk about domination. And domination of which element will cause which all diseases, which all
group of diseases will come under kaphaṃ, vātaṃ and pittaṃ etc.
Therefore, pṛthivīmayaḥ is earth pradhānaḥ; āpomayaḥ is jala pradhānaḥ; vāyumayaḥ means
vāyu pradhānaḥ; ākāśamayaḥ means, ākāśa pradhānaḥ. This is not only in humans, even in
other beings too. According to śāstra, all the aquatic creatures will have jala pradhāna śarīraṃ.
And therefore, eventhough they live in water, they will not have problem. If we are in water for some
time, we will have all types of problems. Thus, jalīya śarīraṃ is there for aquatic creatures. All
ghosts are supposed to have vāyu pradhāna śarīraṃ. vāyu, you can’t see. Ghosts also will be
moving like vāyu. vāyavīya śarīraṃ etc. they talk about. So, varieties of bodies.
Then, tejomayaḥ. tejomayaḥ means, devatā śarīraṃ; they are supposed to be tejomayam or agni
pradhānam. So, it will be a shiny śarīraṃ, a glowing body. And, atejomayaḥ means, non-glowing
body. Like, our own body. We have to apply all kinds of lotions. Ours is atejomaya śarīraṃ. Or,
according to another commentator, teja or agni tattvaṃ stands for the organ of speech. So, those
bodies where organ of speech is dominant are tejomaya. In manuṣya śarīraṃ, devatā śarīraṃ
etc. the speaking power is high, whereas in animals, plants etc. it is negligible or absent. That’s why
we say, வாய�ல்லப ப�ராண�. A dog can’t express what problem it has got. Therefore, they are called
atejomaya śarīraṃ. Our body is called tejomaya śarīraṃ. tejaḥ means, the organ of speech is
active. We get abhimanam or identification with the respective body.
“kāmamayaḥ akāmamayaḥ krodhamayaḥ akrodhamayaḥ dharmamayaḥ adharmamayaḥ
sarvamayaḥ tadyad etad idaṃmayaḥ adomayaḥ iti”. And once it is the body I identify with it, then
next problem is, I feel inadequate. Always there is some deficiency in the sthūla śarīraṃ or sūkṣma
śarīraṃ. Always limitations. Therefore, rises the desire to improve their condition. Nose is a little bit
short or long. Therefore we have to correct. Plastic surgery. Do this or that. Why? I am not satisfied
with my body. Or, not satisfied with my mind or my prāṇamaya, manomaya kośa. The body being
apūrṇaṃ, apūrṇatvaṃ always causes kāma or desire. Therefore, how are we slipping down! From
the immortal brahman we slip down to body! Once I am an individual human being, I become
apūrṇaḥ. The moment I become apūrṇaḥ, desires start. If the neighbour’s child has a teddy bear of
barbie doll, our child is unhappy. Get it for me also. So, desire starts from that age itself. And every
desire we keep fulfilling or try fulfilling. As we grow up, more and more the types of desire arise.
Desires vary, but they never end.
I told you the other day the example of the stapler. Nice example. So, like the staple pins in a
stapler, the moment you press one staple down, the next one is automatically ready and in position!
You press that, the next one is ready. At least in stapler the pins will end, will be exhausted. But, in
the mind - even in death bed - we have got unfulfilled desires! As our family expands, not only we
have our personal desires, we borrow the desires of all our family members also! The grand child
wants admission in some college in America. Then, it is no more the grandchild’s desire. It has
become my desire! I do special arcanā that he should get that admission. If the admission doesn’t
come, the grandchild is not bothered, but we are disturbed! Thus, our desires expand and expand
and expand. saṃsāra is like shopping. Goes on and on. No mall can fulfill all our desires. Therefore,
kāmamayaḥ. When one desire is fulfilled, akāmamayaḥ. That desire is gone. I say, ‘I am satisfied’.
But, I don’t say, ‘I have no more desires.’ It is only a comma, not full stop. That is why it is called
comma. kāma means, it is only a comma. There is no period, full stop. Only when I become a jñānī
and bhagavān comes and asks, ‘what do you want?’ “prajahāti yathā kāmān sarvān pārtha
manogatān”. Only then I can say, ‘ahaṃ pūrṇaḥ asmi’. Only then we can chant pūrṇamadaḥ with
total satisfaction!
ॐ पण
ू ्
र मद पण
ू ार्त्पूणर्मुदच | पण
ू ्स
र पण
ू ्
ू ्
स वा “अयमात्म ब्र” �व�ानमयो मनोमयः प्राणमयश्चुम
� श्रोत् प�ृ थवीमय आपोमयो वायम
ु य
आकाशमयस्तेजोमयोऽतेजोमय काममयोऽकाममयः क्रोधमयोऽक्रो धमर्मयोऽधमर्म सवर्मयस्तद्य-
�ददं मयोऽदोमय इ�त; …. ॥५॥
sa vā “ayamātmā brahma” vijñānamayo manomayaḥ prāṇamayaścakṣurmayaḥ śrotramayaḥ
pṛthivīmaya āpomayo vāyumaya ākāśamayastejomayo'tejomayaḥ kāmamayo'kāmamayaḥ
krodhamayo'krodhamayo dharmamayo'dharmamayaḥ sarvamayastadyadetadidaṃmayo'do-
maya iti; …. cont. II [mantra 4.4.5]
yājñavalkya is talking about the journey of an ajñānī after death. And how the ajñānī jīva comes to
his heart at the time of death and from the heart, through an appropriate nāḍī, the jīva goes out. At
that time, the physical body is dropped here. But, the essence or the core of the physical body,
consisting of sūkṣma pañca bhūtāni, the jīva will be carrying. Therefore, the jīva will have all the 3
śarīrams - kāraṇa śarīraṃ and sūkṣma śarīraṃ will be there. Even the next sthūla śarīraṃ will be
there, not in a fully-evolved form; but, in seed form. The next prārabdha karma will be coded into
that physical body. So, a soft copy of the next body will be there in that jīva. And that śarīraṃ alone
will gradually develop, as described in pañcāgni vidyā, when the jīva travels to svarga, megha,
pṛthivī, puruṣa, nārī. In 5 stages, the jīva evolves. At that time, the sthūla śarīraṃ - which was in a
minute form - will gradually develop. The full development takes place inside the mother’s body
during garbha vāsa. Thereafter the jīva comes out with the next physical body.
And once the next physical body is ready, what will the jīva do? That is being described in this
mantra. The upaniṣad starts the mantra with a note - “sa vā ayamātmā brahma”. Really speaking,
this jīva is none other than brahman. The ORIGINAL CONSCIOUSNESS is the real nature of the jīva.
What travels is not the ORIGINAL CONSCIOUSNESS, [�லவர in our language]. It is only the empirical
reflection that is travelling. And what is the distance between the ORIGINAL and the reflection?
Very carefully note, ORIGINAL being all-pervading, wherever the reflection is, there itself the ORIGINAL,
the pāramārthikaṃ continues. Therefore, the upaniṣad reminds, sa vā ayaṃ ātma brahma eva.
The struggling, travelling saṃsārī jīva is none other than brahman only!
But, unfortunately, the jīva is not aware of this fact because of self-ignorance. When did that
ignorance come? Ignorance never comes. It has been there with us from anādhi kālaḥ. Ignorance
has got only an end; it has no beginning. Not only ignorance, anything mithyā is beginning less. But,
it will end in the wake of self-knowledge. But the jīva has not managed to get the knowledge.
Therefore he identifies not with the ORIGINAL CONSCIOUSNESS, but only with the reflected
CONSCIOUSNESS, a finite conscious being he becomes. He doesn’t say, ‘I am the infinite conscious
being’. He says, he is a finite conscious being. The word finite indicates that he has identified with
reflected CONSCIOUSNESS. And once he identifies with reflected CONSCIOUSNESS, naturally the
identification will extend to the reflecting medium, the mind also. And through the mind to the sense
organs. And through the sense organs he finally identifies with the physical body.
What type of physical body it is? One made of pañca bhūtāni, in which one element or the other will
be dominant. Because, according to the śāstra, the aquatic creatures will have a physical body
which is jala pradhānaḥ. jalīyaṃ śarīraṃ they call. And some of the other living beings like ghost
and all will have vāyavīyaṃ śarīraṃ, vāyū pradhāna. Even among human beings, according to law
of karma, either jala pradhāna, kaphaṃ or agni pradhāna, pittaṃ or vāyu pradhāna, vātaṃ are
Class 90 – 11th February 2019 – mantra 4.4.5 & 4.4.6 Download from www.arshaavinash.in Page 1
dominant. When pittaṃ goes up, we say, ‘he is heated up’. agni tattvaṃ! Similarly, vātaṃ. Many of
the joint problems are contributed by vāyu tattvaṃ. nārāyaṇa bhattathripāḍ, who wrote the
nārāyaṇīyam had vāta rogaḥ, rheumatism. That is why he went to guruvāyūrappan, who was
installed by aśura guru bṛhaspati and vāyu devatā.
What I want to say is, we get identified with the body only when the body comes into being. Then
alone sūkṣma śarīraṃ can function. Until then, sūkṣma śarīraṃ will be there; vāsanās will be
there; but, the sūkṣma śarīraṃ cannot actively function. It requires a full-fledged physical body. So,
once the child is born, slowly the mind also becomes active. vāsanās become active. Some children
are very quiet, śāntaḥ. Some children are very violent. Why? All the vāsanās come-up. kāma
krodha lobha etc. which have been brought forward from the previous janma. “taṃ vidyā karmaṇi
samanvāra bhede pūrva prajñā ca” - we are bringing the tendencies also from the pūrva janma.
And this jīva identifies with every emotion that develops. So, kāma krodha dharma etc. When
anger comes, I become one with anger - krodhamayaḥ. Similarly, when desire comes I am one with
desire - kāmamayaḥ. This is called tādātmya saṃbandhaḥ or tādātmya abhimānaṃ, indicated by
the word mayaḥ. mayaḥ means, abhimānavān. tādātmya saṃbandhavān.
“kāmamayaḥ akāmamayaḥ krodhamayaḥ akrodhamayaḥ dharmamayaḥ adharmamayaḥ
sarvamayaḥ tadyad etad idaṃ mayaḥ adomaya iti”. That is what we were seeing. Desire is not
always there. When one desire is fulfilled, there is a temporary lull; like the peace between two wars.
There is a temporary lull. Before long, another desire comes. That is fulfilled. Again another lull. And
so on. Therefore, kāmamayaḥ then akāmamayaḥ and again kāma mayaḥ! The word akāma
indicates fulfillment of one desire and temporary respite from desire. What is that temporary state?
One desire has gone and next has not yet come. Passed the exam. Happy. Then, the next
admission desire comes! Then, dharmamayaḥ and adharmamayaḥ. Not only there are the dṛṣṭaṃ
or visible emotions. We also carry the invisible puṇyaṃ and pāpam. And when puṇyaṃ is
dominant, the thoughts are all noble. ‘I have to do this. I have to do that. What is the use of simple
living? I have to contribute and all’. All noble thoughts arise. Then, at times, he turns hostile. ‘Why
should we do all good work? Anyway world will not change”. So, I justify for not doing also. I justify
for doing also. That’s because, puṇya vāsana and pāpa vāsana keep on fluctuating. Therefore,
dharmamayaḥ, adharmamayaḥ. In short, sarvamayaḥ - identified with everything.
“sarvamayaḥ”. And the sarvamayaḥ indicates that every jīva goes through all the physical bodies
during his long journey of innumerable janmās. Whatever living beings we see, all that we have
gone through also. If you are seeing a mosquito, once upon a time, we had been a mosquito also.
What about octopus? anādhi kālapravṛttaḥ - infinite time has passed. Therefore, we have gone
through all the śarīrams. Not only the inferior ones, indra candra yama and all devatā śarīrāṇi also
we may have gone through. Of course, not in one janma; in innumerable janmās. We become all
living beings. Therefore upaniṣad says, sarvamayaḥ.
“tadyad etad idaṃ mayaḥ adomaya iti”. But, how will we know whether the jīva is puṇyamayaḥ or
pāpamayaḥ?, because both puṇyaṃ and pāpam are adṛṣṭaṃ, invisible! How can you identify
whether a person is puṇyamayaḥ or pāpamayaḥ? If such a question is raised, the upaniṣad gives
the logic. puṇyaṃ and pāpam we cannot see. But, the products of or the consequences of puṇyaṃ
and pāpam we can see! Therefore, by seeing the product, we can understand whether he is
puṇyamayaḥ or pāpamayaḥ. When a person is going through sufferings in life, we can easily
predict he is going through pāpamayaḥ. And, if he is going through all wonderful things, he is
puṇyamayaḥ! Therefore, idaṃmayaḥ adomayaḥ iti. So, idaṃmayaḥ refers to pratyakṣa status of
the living beings. adomayaḥ refers to the invisible parokṣa status. We can infer the parokṣa status
also, by this logic. “tadyad etad idaṃ mayaḥ adomaya iti”. Then what happens? mantra 5 cont. -
… यथाकार� यथाचार� तथा भव�त - साधुकार� साधुभर्व�, पापकार� पापो भव�त, पण

ु ्य पण
ु ्ये कमर्ण भव�त, पापः
पापेन । अथो खल्वाहु काममय एवायं पर
ु ु इ�त; स यथाकामो भव�त तत्करतुभर
् , यत्करतुभर
् तत्कम कुरुत,
यत्कम कुरुत तद�भसम्पद्य ॥५॥
… yathākārī yathācārī tathā bhavati - sādhukārī sādhurbhavati, pāpakārī pāpo bhavati,
puṇyaḥ puṇyena karmaṇā bhavati, pāpaḥ pāpena । atho khalvāhuḥ kāmamaya evāyaṃ
puruṣa iti sa yathākāmo bhavati tatkraturbhavati, yatkraturbhavati tatkarma kurute, yatkarma
kurute tadabhisampadyate II [mantra 4.4.5]
So, if the new body that the jīva gets is something other than a human body - say, it is an animal
body or plant body or insect body - then the jīva cannot express his freewill. Every jīva has got a
freewill to decide his future. This freewill is available for every single jīva. But, the freewill can
become operational, freewill can function, only when the jīva has got a particular physical body.
What is the physical body? manuṣya śarīram. Therefore, a human body can express the freewill,
whereas all other jīvās will have to act only according to their destiny. They are all programmed
living beings. If a tiger is a non-vegetarian, it is not because of its choice. By birth it is non-
vegetarian. If cow is a vegetarian, it is because, by birth it is vegetarian. dayānanda swāmījī says,
‘suppose the cow is planning to go America, say for higher studies, then the parent cow need not
come and advice, “you can go anywhere. Please continue our paraṃparā. We are all vegetarians.
So, continue vegetarianism” - a mother cow need not advice the baby cow, because the cow is
incapable of being otherwise. Unless the other people inject and feed something the cow itself will
not like even to try other things. But if human children are going abroad, the parents are worried, ‘will
the children follow our paraṃparā or not?’ Why? Because human beings can change from
vegetarianism to non-vegetarianism or vice versa. They have a choice.
That powerful freewill makes the human birth an extraordinary birth. Not only we have got a choice,
we have an extraordinary guide manual too, called the scriptures, in the vedic culture. Like using a
GPS for travelling, we can use the vedic guidance in the journey of life. If we have not done any
mistake in this life and yet are suffering, veda will say, ‘it is because of your pūrva janma pāpaṃ’.
Then we come to know that we have got a bank account of puṇyaṃ and pāpaṃ. veda says, ‘you
can change the account. You can invest appropriately and deplete the pāpaṃ and increase the
puṇyaṃ, by choosing an appropriate life style. And veda itself gives an instruction regarding what is
puṇyaṃ and what is pāpaṃ. It’s called vidhi and niṣedaḥ. Also, we have been given an intellect to
study the vedās. Thus, using freewill we can study the veda; and if a non-vegetarian we can choose
to change it. Thus we can change our karma. Can change our behaviour also. Behaviour means,
we can be pleasant with others instead of using a sharp tongue. It’s like, ‘some people give
happiness wherever they go. Some people give happiness whenever they go’! So, our character can
be loveable, gentle, pleasant. Or, it can be terrible, hurting everyone we meet.
शभ ु ाभ्या मागार्भ्य वहन्त वासनास�रत ् । पौरुषे प्रयत् योजनीया शभ

ु ाशभ ु े प�थ ॥ [योग-वा�सष्]
śubhāśubhābhyāṃ mārgābhyāṃ vahantī vāsanāsarit I pauruṣeṇa prayatnena yojanīyā śubhe pathi II
Every one of us has got śubha vāsanā and aśubha vāsanā. After the study of scriptures we have
to change the course of our life pauruṣeṇa prayatnena, by using the freewill appropriately,
yojanīyā śubhe pathi - when the aśubha vāsanā comes and it forces us to do certain wrong
things, at that time, we should remember what the scripture has said. Our vāsanā forces us. Our
knowledge, freewill and will should restrain the vāsanā. We feel like eating a particular thing; we
don’t eat them. We feel like using certain words; we don’t use. Restraint.
rāgadveṣavimuktaistu viṣayānindriyaiścaran I orviyuktaistu ātmavaśyairvidheyātmā
prasādamadhigacchati II [gītā 2-64]
Thus we can have a regulated, disciplined life which will assure a healthy future. Means, either
puṇyaṃ and svarga. Or, we can choose jñānaṃ and mokṣa. All are available for us. And the
choice is whose? bhagavān says, the choice is yours! And if the future is bleak don’t blame GOD.
Don’t blame scriptures. We have to take responsibility for every event in our life. Our present is
because of our past, what we were in the past. And our future is because of our present. Therefore,
take charge of life. Don’t hold on to a fatalistic philosophy – ‘everything is already written on the
forehead; nothing is in our hands. We are merely puppets. NO! It’s an unfortunate argument. veda
says, never hold on to fatalism. We do have a fate; but, we do have a freewill also. Over
emphasizing fate and ignoring freewill will lead to disastrous consequences. Always empahsise
freewill, never fate.
A very important mantrā. The upaniṣad says, “yathākārī yathācārī tathā bhavati - sādhukārī
sādhurbhavati, pāpakārī pāpo bhavati, puṇyaḥ puṇyena karmaṇā bhavati, pāpaḥ pāpena”.
bhagavān is never responsible for our sthiti. We are responsible for everything. yathākārī means,
as our actions are. And, yatha ācārī refers to my ācāraḥ or our conduct or behaviour. As my actions
are as my behaviour is, tathā bhavati - so will be the consequences. tathā phalaṃ bhavati
ityarthaḥ. sādhukārī sādhurbhavati pāpakārī pāpo bhavati - if you do good actions you will get
good results.
‘But swāmījī, I have done good actions but I am getting bad results!’ The current bad result are not
for the current good actions; current bad results are for past bad actions. ‘But swāmījī, I have never
done bad actions.’ You can say, ‘I don’t remember’. We don’t even remember last upaniṣad class!
This is our memory power. Based on such a memory, how can we judge bhagavān? He can never
be unjust. So, always give the benefit of doubt to bhagavān. Never complain against him. We
should doubt only our memory, because we do அக!ரமம very casually! And we easily forget that.
Because, in every house I see mosquito-bat hanging. All these are good or bad karma? I am not
saying whether you should use or stop. But remember, it is a karma. And, when we are wearing silk
cloth and enjoying the wonderful silk, we do not know or care how the silk is made. Silkworms are
dropped in thousands in cauldron of boiling hot water - instantaneous mokṣa - so that we can collect
the silk thread and enjoy weddings & parties. We enjoy! But we do not know or care how much we
have contributed to the destruction of so many living beings, indirectly. We cannot argue that ‘this is
required for my living’. No, silk is not required for our living. We have only chosen to use it.
Therefore, “sādhukārī sādhurbhavati, pāpakārī pāpaḥ bhavati, puṇyaḥ puṇyena karmaṇā
bhavati, pāpaḥ pāpena”. sādhu phalavān bhavati or pāpa phalavān bhavati ityarthaḥ. puṇyena
karmaṇā, puṇya phalaṃ bhavati. pāpena karmaṇā, pāpa phalaṃ bhavati. upaniṣad is repeating
this idea deliberately so that it will be registered very well.
So, when we go through ups and downs in life, we shouldn’t blame anyone else. We have got what
we wanted, what we have ordered. We ordered and forgot, but it is coming now. pāpaḥ pāpena.
“atho khalvāhuḥ kāmamaya eva ayaṃ puruṣa iti”. Therefore only śāstram declares that
kāmamayaḥ eva ayaṃ puruṣaḥ. Every person is a product of his own desire. Here kāma mayaḥ
means, kāma vikāraḥ or kāma phalaṃ. A product of one’s own desires. If one has a healthy body
now, it is because in the past he had healthy habits. Those habits are responsible for the healthy
body now. Unhealthy habits of the past will be responsible for unhealthy body now. We are the
products of our own desires. kāmamayaḥ eva ayaṃ puruṣaḥ. And of course desire by itself will
not produce the result. We have to supply, desire through the relevant actions is the consequence.
So, mere kāma will not produce the phalaṃ. First I should have desire; then I should work for the
fulfillment of the desire. kāma - karma - phalaṃ. And what the upaniṣad wants to say is, the next
janma is based on our karma in this janma. And our karma in this janma is dependent on our
kāma. Therefore, kāma – karma - śarīraṃ. Desire - action - next body. This is the journey of a jīva.
So, kāmamayaḥ eva ayaṃ puruṣa iti.
And that is further expanded here. “saḥ yathākāmo bhavati tat kratur bhavati”. As his desire is, so
will be his plans, programs. If one wants to build a house, the planning starts much earlier. Earning,
investing, borrowing. We have to plan. Thus, between desire and action, there is an intermediary
stage called the planning stage. And the plan is called kratuḥ, saṅkalpaḥ. And, as the desires are,
so the plans are. Even burglars do many dry-runs. Before actually burgling a house, several times
they visit the location, watch who are all coming and going, what time they do this and that,
everything they study. Then only they strike. So, first desire and thereafter, planning. Thirdly,
execution. Even a murder is often pre-meditated. kratuḥ means, meditation. So, desire to
meditation. This we saw in gītā -
dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate I saṅgātsañjāyate kāmaḥ kāmātkrodho'bhi-
jāyate II [gītā 2-62]
So, “saḥ yathākāmo bhavati tat kratur bhavati; yat kratur bhavati tat karma kurute; yat karma
kurute tad abhisampadyate”. Finally, he implements that action. And once the action is performed,
at the appropriate time, the consequences follow. Even burglars are caught and tried. But, between
the burglary and punishment the number of years we can never predict. Because, we read the news
- in a1985 case the verdict is passed now! That means, the gap between a karma and its phalaṃ is
not predictable by us. Some phalaṃ may come in this janma, some may come in the next janma
also. yat karma kurute tat phalaṃ abhisampadyate. Its phalaṃ he reaps, at the appropriate
future time. Continuing, page 360 -
तदेष श्लोक भव�त -

“तदे व सक्त सह कमर्णै� �लङ्ग मनो यत �नषक्तमस । प्राप्या कमर्णस्त यित्कञ्च करोत्यय म ।
तस्माल्लोकात्पुनरैत् लोकाय कमर्ण ॥”
इ�त नु कामयमान: ; अथाकामयमान: - “ योऽकामो �नष्का आप्तका आत्मकाम - न तस् प्रा उत्क्राम,
ब्रह् सन्ब्रह्माप ॥६॥
tadeṣa śloko bhavati -
“tadeva saktaḥ saha karmaṇaiti liṅgaṃ mano yatra niṣaktamasya I prāpyāntaṃ karmaṇas-
tasya yatkiñceha karotyayam I tasmāllokātpunaraityasmai lokāya karmaṇe II”
iti nu kāmayamānaḥ; athākāmayamānaḥ - “yo'kāmo niṣkāma āptakāma ātmakāmo - na tasya
prāṇā utkrāmanti, brahmaiva sanbrahmāpyeti II 6 II
[Correction - If it is yadeṣa in the text, it should be corrected as tadeṣa]. So, tadeṣa śloko bhavati
- with regard to this message there is a mantra. Okay, what is the message here? Our desire
decides our future. So, watch your desires. veda doesn’t say, ‘you should not desire. veda only
says, refine your desires. First, artha icchā - desire for more and more wealth, property, diamonds
and all. Second, kāma icchā - desire for sense pleasures. Third, dharma icchā - the desire for
getting happiness by doing noble things. We have to replace artha and kāma by dharma icchā.
Even those actions can give us joy. We think happiness is only through sense pleasures. No, we
can get happiness through dharma also. [Refer my 2020 New year talk kāmānandaḥ to
dharmānandaḥ to mokṣānandaḥ] Thus, desire should become dharma desire.
And finally, the culmination of that, is the desire for mokṣa. This is the most refined desire a person
can have. Therefore, watch your desires. Refine your desires. Make sure that before long you gain
mokṣa desire. That is why in sādhana catuṣṭaya saṃpatti the 4th one is what? [Don’t ask me what
is sādhana catuṣṭaya saṃpatti?!] So, of the 4 qualifications, the 4th one is called mumukṣutvaṃ -
the desire for mokṣa. Not only that. Finally they say, it should be tīvra mumukṣutvaṃ. It should
become so intense that it should swallow all other desires. One should have no other desire other
than mokṣa. That is refinement.
And therefore, tat - with reference to this message ‘as the desire is so the future is’, eṣa ślokaḥ
bhavati - there is the following ṛg mantra. Look at the second line. “liṅgaṃ manaḥ yatra niṣaktam
asya”. liṅgaṃ manaḥ - the mind belonging to the sūkṣma śarīraṃ. [liṅgaṃ here means sūkṣma
śarīraṃ. liṅgasthaṃ manaḥ iti arthaḥ]. yatra - where, niṣaktaṃ - is firmly set. asya - its [of the
self]. tat eva yeti - that alone it reaches. In short, ‘that on which the body or mind is firmly set, that
alone the jīva attains’.
We all have deep desires. Very many are there. But, they have a gradation. This I want. This I want
badly. This I want still more badly. This I want so desperately; I am ready to give I up everything else
for that one desire. Thus, every human being has got certain desperate, deep desires in which the
mind is strongly stuck. How to know? Try practicing meditation, you will know! Whenever you sit in
meditation, whatever comes effortlessly, that is what is foremost in our mind. Therefore, upaniṣad
says niṣaktaṃ. niścayena. nirūḍhatayāśaktaṃ - deeply entrenched desire. asya jīvasya vartate.
“tat eva saktaḥ saha karmaṇā yeti”. saktaḥ - attached to that desire, saha karmaṇā - and the
actions that he has done to fulfill those desires - in the form of puṇyaṃ or papam [sometimes, when
I cannot legitimately fulfill desire. Mind suggests short cuts also. adharma it means]. Therefore, for
the sake of fulfilling our desires, we do varieties of action. Those actions will be converted into
puṇyaṃ or pāpam, called karma. The jīva is thus driven by, directed by, powerful desires - not the
simple desires. saha karmaṇā - along with the karma, [the good and bad actions he has done
because of those desires]. śaktaḥ - and, along with that kāma also. [tad eva is there. tad must be
connected with yeti]. tat eva yeti - jīva attains only the results of that desire and karma. In short,
along with that desire, the karma and its phalam, a person goes to the next janma. And, of these,
which one comes first? Desire or karma? Desire is more fundamental. That alone triggers karma.
In fact our whole education is driven by those desires only. Nobody gets a degree for refining one
self. We never get educated for sādhana catuṣṭaya saṃpatti. What is the purpose of our
education? Good degree. The admission is gained in a right way or wrong way. Even the degree is
got in a right or wrong way. And, what is the purpose of degree? Nobody says, ‘for citta śuddhi /
mokṣa’. He says, the degree is for a fat salary. And why a fat salary? For a huge flat in the 36th floor.
So, all our actions from LKG is governed by our desire to have better house, better car, better dress.
Generally a luxurious standard of living, physically. Prestige and status in the society. This is the
only desire. This is called a materialistic society. Our own vedic society is now becoming such a
materialistic society. Earlier, in our education system dharma śāstram was compulsory. Along with
it all the other branches of science dharma was taught. Now it is no more there.
So, yeti - [after death] he will go to the relevant loka. “yat kiñca iha karoty ayam” - whatever action
a person does here is governed by that desire. ayaṃ jīvaḥ iha karoti - performs all actions with
worldly desires. “prāpya antaṃ karmaṇaḥ tasya”. tasya antaṃ = tasya karmaṇaḥ phalam, in the
form of punarjanma. [If it is lot of puṇyaṃ, he will go to svarga lokam, because that is the general
desire of the society. ‘We should go to heaven’. Even other religions talk about ‘going to heaven’.
There, you will have all types of pleasures! In Hinduism also, promise of heaven is there! In gītā -
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ I vedavādaratāḥ pārtha nānyadastīti
vādinaḥ II [2-42] kāmātmānaḥ svargaparā janmakarmaphalapradām I … [2-43]
Heaven is the destination. If he has done enough puṇya karma, he will go to heaven. But, how does
he go? With a return ticket! Like, 3 months visa, 6 months visa. So many varieties of visa are there!
And Trump changes the VISA rules!! And so what happens? The time comes for returning back.
Last day in heaven. The last dance program of rambhā - ūrvaśi, with amṛtaṃ in hand.
Then, what happens? “prāpya antaṃ karmaṇaḥ tasya”. karmanaḥ antaṃ prāpya - on exhaustion
of his puṇya karma, “tasmāt lokāt punaḥ yeti”. “te taṃ bhuktvā svargalokaṃ viśālaṃ kṣīṇe
puṇye martyalokaṃ viśanti” [gītā 9.21]. Again back to this loka. Human birth. Again you have to
earn puṇyam to go to svarga loka. So, earn, enjoy, come back. Earn, enjoy, come back. “asmai
lokāya karmaṇe”. asmai lokāya means, manuṣya janmani. For getting manuṣya janma. Why
manuṣya janma? karmaṇe - for doing fresh karma!
So, this punarapi jananaṃ, punarapi maraṇaṃ is the biography of an ajñāni jīva. That is why I
jocularly say, most people’s autobiography is the biography of an auto! What does an auto-rickshaw
do? From here it will go to Adyar. From Adyar it will go to Nungambakkam, from there to Tambaram,
then to Alwarpet … It goes round and round. Like that, the biography of a jīva also is, going from
one place to another.
“iti nu kāmayamānaḥ”. Therefore, yājñavalkya concludes, this is the story, biography of an
ignorant person who doesn’t have mokṣa icchā. But, he has all other worldly desires. Whereas,
what about the biography of the other person? Remember, we have 2 types of people. So, the other
person means, “akāmayamānaḥ” - the intelligent people, who –
parīkṣya lokān karmacitān brāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena I tadvijñānārthaṃ sa
gurumevābhigacchet samitpāṇiḥ śrotriyaṃ brahmaniṣṭham II [muṇḍaka upa 1.2.12]
They have understood that this endless, helpless travel doesn’t make any sense at all. And
conclude that one should transcend this janma - maraṇa cakra; one should go beyond this mortality
merry-go-round. So, they go to karma yoga, upāsana yoga. Accumulate sādhana catuṣṭaya
saṃpatti. Go to a guru. Do śravaṇa, manana, nididhyāsanaṃ. Gain jñānaṃ and mokṣa. When
mokṣa is attained, no more desires.
kāmān yaḥ kāmayate manyamānaḥ sa kāmabhirjāyate tatra I paryāptakāmasya kṛtātmanastu
ihaiva sarve pravilīyanti kāmāḥ II [muṇḍaka upa 3.2.2]
A jñānī is one who doesn’t have any binding desires. If at all he has desires, they are loka
saṅgraha icchā only. So, in which direction he will travel after videha mukti? He will travel back
home! What is home? Don’t give your local address. Home is வ� � . And what is வ� � ? வ�
� ேப�,
mokṣa. That is brahman. A desireless jñānī merges into brahman, here and now at the time of
death. That is the next topic. Desiring ajñāni topic is completed. Non-desiring jñāni is the next topic.
atha akāmayamānaḥ. We will see that in the next class.
ॐ पण
ू ्
र मद पण
ू ार्त्पूणर्मुदच | पूण्
र स पूण्मादा
र पण
तदे ष श्लोक भव�त -
“तदे व सक्त सह कमर्णै� �लङ्ग मनो यत �नषक्तमस । प्राप्या कमर्णस्त यित्कञ्च करोत्यय म ।
तस्माल्लोका्पुनरैत्
त लोकाय कमर्ण ॥”
इ�त नु कामयमान: ; अथाकामयमान: - “ योऽकामो �नष्का आप्तका आत्मकाम - न तस् प्रा उत्क्राम,
ब्रह् सन्ब्रह्माप ॥६॥
tadeṣa śloko bhavati -
“tadeva saktaḥ saha karmaṇaiti liṅgaṃ mano yatra niṣaktamasya I prāpyāntaṃ karmaṇas-
tasya yatkiñceha karotyayam I tasmāllokātpunaraityasmai lokāya karmaṇe II”
iti nu kāmayamānaḥ; athākāmayamānaḥ - “yo'kāmo niṣkāma āptakāma ātmakāmo - na tasya
prāṇā utkrāmanti, brahmaiva sanbrahmāpyeti II 6 II
yājñavalkya has been discussing the journey of an ajñānī jīvaḥ after death. The journey of a jīva is
governed by 4 factors called avidyā, kāma, karma and puṇya-pāpaṃ [or, adṛṣṭaṃ]. avidyā
meaning self-ignorance. And what do you mean by self-ignorance. The ignorance of the fact that we
have got two layers of nature. The lower one, in the form reflected CONSCIOUSNESS; and the higher
one in the form of the ORIGINAL CONSCIOUSNESS. �லவர - உற்சவ pair. Of these two, the ORIGINAL
CONSCIOUSNESS is our real nature. The reflected CONSCIOUSNESS is only an incidental nature. This
particular fact is not known by the ajñānī jīva. This is called ātma avidyā. We can say reflected
CONSCIOUSNESS - ORIGINAL CONSCIOUSNESS confusion; or, ahaṅkāra - sākṣi confusion. [reflected
CONSCIOUSNESS is called ahaṅkāra. ORIGINAL CONSCIOUSNESS is called sākṣi].
And because of the confusion between the two, the jīva takes himself to be the reflected
CONSCIOUSNESS; and, through the reflection, the jīva gets attached to the mind. Through the mind,
the jīva gets attached to the body. And, through the body the jīva gets attached to the parivārās -
the external world of things and beings. And once this avidyā and consequent attachment -
ahaṅkāra - mamakāra comes, kāma or desire is unavoidable. Because, as an individual, as a finite
entity, one will always experience apūrṇatvaṃ or inadequacy at one level or the other. Either at
physical level or emotional level or intellectual level or family level or financial level. Some
deficiency or the other will always be there. Therefore, life becomes a struggle to get out of the
inadequacy. So, avidyā and kāma lead to varieties of karma. And the karma could be dhārmic
also; or, sometimes - when the pressure of desire is too much - one may take to shortcuts also.
Shortcut generally means adharma. And, karma generates puṇya-pāpa phalam. Thus, avidyā >
kāma > karma > puṇya-pāpa phalam. These are the 4 powerful factors that decide one’s life
journey. And, they alone become the propelling force for the jīva to travel from one body to another
also. There again, the jīva gets into the same avidyā > kāma > karma > puṇya-pāpa phalam
cycle. So, again another body. Again another body. This goes on and on and on. The jīva doesn’t
know how to get out of this cakraṃ. This is the saṃsāra cakraṃ. This is the biography of a
desiring, ignorant jīva. This has been described up to this portion. “iti nu kāmayamānaḥ”.
And now we are going to talk about another intelligent, lucky person. He also entertains a desire.
But, a desire to remove the self-ignorance. He understands that the whole saṃsāra cakraṃ is
because of avidyā > kāma > karma > puṇya-pāpa phalam. How does one break this cakraṃ?
puṇya pāpaṃs should end. For that, karma should end. For that, kāma should end. For that,
avidyā should end. For that, jñānam should be gained. And so, to understand THE SELF, some rare
people pursue ātmavidyā to gain ātma jñānam, the knowledge of the ORIGINAL CONSCIOUSNESS.
Thus, they too have a desire. But, their desire is for ātma jñānam. All other people also have
desires. But, the ajñānī’s desire is for anātmā. Therefore, the intelligent shift their desire from
anātma icchā to ātmecchā. “… ātmecchā vyavasīyatāṃ nijagṛhāttūrṇaṃ vinirgamyatām”
[sādhana pañcakaṃ]. Therefore, shift the desire from anātmā icchā to ātma icchā. And how can
one gain ātma͂ or ORIGINAL CONSCIOUSNESS? ātma͂ can be gained only by one method. By
understanding and claiming that, ‘I, myself happen to be that pūrṇa ātma’. Thus, anātmā has to be
attained by acquisition; whereas, ātma has to be attained only by claiming, “I am not the reflected
CONSCIOUSNESS. I am the ORIGINAL CONSCIOUSNESS. This we saw in gītā [3 - 27, 28]
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ I ahaṅkāravimūḍhātmā kartāhamiti manyate II

tattvavittu mahābāho guṇakarmavibhāgayoḥ I guṇā guṇeṣu vartanta iti matvā na sajjate II
So, we have to shift from reflected CONSCIOUSNESS to ORIGINAL CONSCIOUSNESS. From ahaṅkāra to
sākṣi. From jīvātmā to paramātmā. In bṛhadāraṇyaka also we saw about shifting from ahaṅkāra
bhāva to jīvātma bhava to paramātma bhāva to sarvātma bhāva.
... ātmetyevopāsīta, atra hyete sarva ekaṃ bhavanti I tadetatpadanīyamasya sarvasya
yadayamātmā, anena hyetatsarvaṃ veda I yathā ha vai padenānuvindedevam ; kīrtiṃ ślokaṃ
vindate ya evaṃ veda II [mantra 1.4.7]
Thus, once I discover I am the ātma, then what happens? Whatever I have been desiring until now -
in the form of name fame money position possession car house land ornaments - the entire anātma
prapañca, is never away from and never separate from the ātma. Just as the waker understands
that all those things and beings desired by him were born of him, sustained by him, and comes back
to him only, similarly, as a jñānī one becomes a super waker and understands that this world is
never away from or is separate from me. In maitreyī brāhamaṇaṃ yājñavalkya said -
... idaṃ brahma, idaṃ kṣatram, ime lokā, ime devā, imāni bhūtāni, idaṃ sarvaṃ yad ayam
ātmā II [mantra 2.4.6]
‘ātma alone appears as the anātmā prapañca’. The moment this is discovered, one discovers
pūrṇatvaṃ in the mind. Once pūrṇatvaṃ comes, there is no more desire, because desire requires
a feeling of distance and separation. There is neither distance nor separation. Therefore, there is no
more desire. So upaniṣad says, attainment of ātma is simultaneous attainment of all the anātmās!
[Do you understand?] Attainment of ātma = simultaneous attainment of all the anātmās. Because,
all the anātmās are like ornaments and ātma is like the gold. Gold alone appears in the form of
ornaments. Gold prāptiḥ eva ornament prāptiḥ; wood prāptiḥ eva furniture prāptiḥ; ātma prāptiḥ
eva sarva anātma prāptiḥ. Therefore, a jñānī’s mind is totally pūrṇaḥ, desireless. Thereafter, even
if we want to entertain a desire, unfortunately, no desire is able to rise in the pūrṇam manaḥ!
And so the upaniṣad says, “āptakāmaḥ ātmakāmaḥ [bhavati]”. The one who desires the ātma
attains all the anātmās, which he had desired before. Once he becomes āpta kāmaḥ - means, all
his desires are accomplished - not by shopping, but - by knowing that they are all never away from
me. In fact, the entire world is in me! And so, once he becomes āpta kāmaḥ, the upaniṣad says,
“yaḥ akāmaḥ niṣkāmaḥ [bhavati]”. All the desires that until then bothered him vacate his mind.
niṣkāmaḥ means, what? The present desires go out. Just like when you fill a vessel with water, the
air occupying the vessel will have to go out, because the water will push it out. Similarly, when
pūrṇatvaṃ or ātma fills-up the mind, all the worldly desires are displaced. “prajahāti yadā
kāmānsarvānpārtha manogatān”. Therefore, niṣkāmaḥ bhavati.
Okay. After the present set of desires are gone, will fresh kāmās come? [That is our experience.
One desire goes, the next is already waiting. Remember the stapler!] Therefore, ‘will another kāma
replace the earlier one?’ The upaniṣad says, after the available kāmās are pushed out, no fresh
kāmās will arise. Or, akāmaḥ he becomes; incapable of entertaining any more desires for
pūrṇatvaṃ. If at all any desires are there, those desires are not meant for pūrṇatvaṃ, but they are
expressions of pūrṇatvaṃ. Like a person singing when he is very happy. [He may make others
unhappy that is a different thing!] But when he is pūrṇaḥ, song comes out.
“ahamannamahamannamahamannam I ahamannādo'hamannādo' ahamannādaḥ I
ahaślokakṛdahaślokakṛdahaślokakṛt I ahamasmi prathamajā ṛtāsya I”. [bhṛguvallī].
And, like songs, actions also come out; not for the sake of pūrṇatvaṃ, but as an expression of
pūrṇatvaṃ. According to situation, it may express as pūrṇatvaṃ or as compassion for the world.
But, he is no more sakāmaḥ. And, in the absence of binding desires, there are no more selfish
desires. So, His actions don’t arise from ahaṅkāra. Therefore, those actions will not produce either
āgāmi puṇyaṃ or pāpaṃ. His actions are like those of a baby, not legally punishable. So, karma
remaining the same, all His karmās do not produce puṇya - pāpaṃ. karmās can produce puṇya -
pāpaṃ only under certain conditions. In the case of a baby it will not produce. In case of a mentally
deranged person also it will not produce. Or, when a doctor does a surgery and in the process the
patient dies, the doctor is not punishable. Because, his intention is different, noble. In the same way,
in the case of a jñānī also, there is neither ahaṅkāra nor personal rāga - dveṣa. Therefore, His
actions are not capable of producing puṇya - pāpaṃ.
The example they give is of a roasted seed. When you roast a seed, the seed will be physically
there. And, if you consume it, it will be tasty also. But, the main difference between the roasted and
unroasted seed is, the roasted one will not germinate into a plant. In the case of a jñānī also,
“jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā”. All His present āgām karmās are like roasted
seeds. Therefore, neither puṇyaṃ nor pāpaṃ He generates. Therefore, avidyā > kāma > karma >
puṇya-pāpa phalam fuel tank becomes empty. And, when the fuel tank becomes empty, what
happens? The journey cannot continue. Therefore, jñānī doesn’t travel, after death.
And when I say, ‘jñānī doesn’t travel after death’, what do we mean by the word jñānī? Is it His
ātma? No. ātma anyway cannot travel, for anyone! So ‘jñānī doesn’t travel means, His ahaṅkāra
will not travel from one body to another; it will not take another body. Fine. If it doesn’t travel, what
happens to that ahaṅkāra? Remember, ahaṅkāra consists of 4 components. sthūla śarīraṃ,
sūkṣma śarīraṃ, kāraṇa śarīraṃ and cidābhāsa. sthūla śarīraṃ of the jñānī is of course
dropped here and it will merge into the pañcabhūtās. No more karma is required for it. That is why
jñānī’s body doesn’t go through the 13 days of regular obsequies. They are not there, because they
are only meant for a travelling jīva. Packing food for the traveler! But, in the case of jñānī, no such
karma is required. Whatever karma others do are in the form of worshipping Him by equating him to
bhagavān Himself. His body becomes a mūrti in a temple. ṣoḍaśa upacāra pūjā abhiṣekaṃ
dīpārādhana are all done. They are not karmās to enable his travel. Those are pūjās not for jñānī’s
benefit, but for others’ benefit. So, His sthūla śarīraṃ doesn’t require any karma.
And, His sūkṣma śarīraṃ merges into samaṣṭi sūkṣma śarīraṃ, the hiraṇyagarbha. taijasa
merges into hiraṇyagarbha. His kāraṇa śarīraṃ was surviving until now only because of His
residual prārabdha karma. prārabdha karma alone sustains the kāraṇa śarīraṃ. [It is called
avidyā leśaḥ by some ācāryās]. The kāraṇa śarīraṃ of a jñānī was preserved until death because
of His residual prārabdha karma. Once the karma is negated, the kāraṇa śarīraṃ merges into
samaṣṭi kāraṇa śarīraṃ, called māyā, otherwise called antaryāmī, īśvara. viśva merges into
virāṭ; taijasa merges into hiraṇyagarbha; prājña merges into antaryāmī, īśvara.
Okay, what happens to His cidābhāsa? cidābhāsa cannot survive by itself, if the three śarīrāṇi are
gone. Why? Because, reflection depends upon the reflecting medium. Therefore, cidābhāsa also
merges into īśvara, the samaṣṭi cidābhāsa. Individual cidābhāsa merges into total cidābhāsa.
And what happens to cit? The individual cit merges into samaṣṭi cit. Individual cit means, the cit
which was enclosed within body-mind merges into the all-pervading CONSCIOUSNESS. Like, when a
pot is broken, the pot space merges into the total space. A silent merger which doesn’t involve any
movement. We should not say, ‘pot space slowly joins the total space’. Nor even any transformation
is involved. Without movement, without any change, silently, the enclosed space becomes one with
total space. The kūṭastha caitanyaṃ becomes one with brahma caitanyaṃ. sākṣi caitanyaṃ
becomes one with brahma caitanyaṃ. No more journey. So, jñānī continues to exist as brahman.
jñānī continues to exist as īśvara. vyāvahārika dṛṣṭyā jñānī continues as īśvara. pāramārthika
dṛṣṭyā, jñānī continues as brahman. All these ideas are summarised by yājñavalkya. We will read.
[mantra 4.4.6 cont] … athākāmayamānaḥ - “yo'kāmo niṣkāma āptakāma ātmakāmo - na tasya
prāṇā utkrāmanti , brahmaiva sanbrahmāpyeti” II
atha indicates the change of topic. Until now, the topic was journey of an ajñānī. Now, the topic is,
merger into brahman of a jñānī. So, ajñānī topic to jñānī topic. Travelling person topic to merging
person topic! “atha akāmayamānaḥ” - suppose there is a person who doesn’t have any desires at
all. By desire we mean binding desires are not there; because, we are not against desires per se.
Non-binding desire we can have any number. If they are fulfilled also okay; not fulfilled also okay.
What is my example for a non-binding desire? A cricket match series of five games. And the best of
the five whichever team wins, wins the cup. Imagine, we win the first three matches. That too
against Pakistan! We will be so happy and we get the cup also. And even after winning the cup, the
4th and 5th matches will have to be played. Already tickets have been sold, advertisements rights
also have been given. So, the 4th match will be played. And when they play the 4th match, what will
be the mindset of our team? This is the example of the mindset of a jīvanmuktiḥ. ‘Do you want to
win?’ if you ask, they will say, ‘certainly we want to win. But, whether we win or not, we are pūrṇaḥ,
because the cup we have already received’. That means, it is not that interest is not there, but there
is no pang. There is no sting. There is no prick. There is no desperation. jñānī is one who has won
the cup called mokṣa. Thereafter, all his ventures will not make any difference in his pūrṇatvaṃ.
And therefore, akāmayamānāḥ - one with non-binding desires only. Who is that? “yo'kāmo
niṣkāma āptakāma ātmakāmo”. yaḥ akāmaḥ - suppose there is such a person, who is free from all
desires. How did he become free from desires? niṣkāmaḥ - because he drove away all the desires
from his heart. niṣkāmaḥ means, all the desires vacated from his heart. And, how? āptakāmaḥ -
because all his desires got fulfilled in an indirect manner, not in a conventional manner.
Conventional manner of fulfilling desire is what? One by one you have to sweat and toil and acquire.
Here, it is not krameṇa fulfillment. It is ‘so'śnute sarvān kāmānsaha I brahmaṇā vipaściteti’
[ānandavallī]. saha means, simultaneous fulfillment of all desires, in an indirect manner. What is that
indirect manner? Understanding that all the objects in the world are neither away from me, nor or
they separate from me. They are born of me; sustained by me; resolve into me. Which ‘me’? Not the
miserable me; but, the ORIGINAL CONSCIOUSNESS ‘ME’. Therefore āptakāmaḥ - all desires
simultaneously fulfilled [indirectly] through knowledge. jñāna dvārā āptakāmaḥ. And, what
knowledge has He gained? ātmakāmaḥ - he has gained the knowledge of the ātmā. By way of that,
He accomplished the very ātmā itself. Therefore, a jñānī is one who is ātmakāma. Therefore,
āptakāmaḥ. Therefore, niṣkāmaḥ. Therefore, akāmaḥ. Therefore, pūrṇaḥ.
So, what happens to him after death? Even in death-bed he doesn’t have any unfulfilled desires
gnawing the mind, burning the mind. No pangs at all. bhartṛhari says in vairāgya śatakam -
mātarmedini I tāta māruta I sakhe I tejah̗ subandho jala ? bhrātarvyoma I nibaddha eṣa
bhavatāmantyah̗ praṇāmāñjalih̗ I
He addresses all pañcabhūtās, of which our body is made up of. ‘You have given the body to me
for discovering my higher nature. I have utilised the body in the way it has to be utilised. Now I am
full and complete. Therefore, I am returning this body to you with a note of thanks. So, with ‘aham
brahmāsmi’ in his mind the jñānī dies. That is the biography of jñānī.
“na tasya prāṇā utkrāmanti , brahmaiva sanbrahmāpyeti”. prāṇāḥ here represents the entire
sūkṣma śarīraṃ, including kāraṇa śarīraṃ. na utkrāmanti - it doesn’t leave the physical body for
the purpose of travel. utkramaṇaṃ means, leaving the body for travelling to another loka. That
doesn’t take place. Then, what happens to Him? “brahmaiva san brahmāpyeti”. brahmaivaḥ san.
He continues to be brahman. No doubt, everybody is brahman only. So, a jñānī also is brahman.
Only, He claims his brahmanhood, which he has been claiming as a part of nididhayāsanaṃ.
Because, the jñānī has practiced śravaṇaṃ, mananam and nididhayāsanaṃ from whenever he
started jñānayoga. His early mornings begin not with mobile phone; but with –
prātaḥ smarāmi hṛdi saṃsphuradātmatattvaṃ saccitsukhaṃ paramahaṃsagatiṃ turīyam I
yatsvapnajāgarasuṣuptimavaiti nityaṃ tadbrahma niṣkalamahaṃ na ca bhūtasaṅghaḥ II
‘I am not this material body. I am brahman, which I was during sleep’. [I hope you have not forgotten
th topic. In sleep we merge into brahman]. So, even after waking up, a jñānī remembers ‘I am
brahman. The body is only a temporary veṣaṃ. I will never allow the worldly transactions to make
me forget my higher, real nature. Even in a most disagreeable situation - ‘na duḥkhena guruṇāpi
vicālyate’ - I shall not slip down. I shall remain in my higher nature’. This He has practiced, not for
just for few days or weeks, but throughout His life. Therefore, it is deeply ingrained in His sub
conscious mind. Even if he doesn’t willfully think, the subconscious mind revolves around ‘aham
brahmāsmi’ vṛtti only. It is like people who have been chanting vis̗n̗u sahasranāma throughout life
[there are many such] even in their death bed, unconsciously they will do that. No will is involved.
Yet it is repeated. How? It has become an involuntary exercise. Similarly, jñānī’s sub-conscious is
also soaked in binary format. So, “brahmaiva san”. He dies not as a jīva. He dies as brahman.
Finally, “brahma āpyeti”. And, after death also, He is one with brahman. So, jīvanmukta rūpeṇa
brahmaiva san. videhamukta rūpeṇa brahma āpyeti. This videhamukti is talked about. For this
videhamukti an example was given earlier in 4-3-21. Sleep example was given. And the expression
‘yo'kāmo niṣkāma āptakāma ātmakāmo’ was used for a sleeper there also. Because, in sleep also
jīvātmā loses his individuality and merges into his real nature, paramātmā. In mokṣa also, a jñānī
loses his individuality and at the time of videhamukti he becomes one with paramātmā. After that
there is no more travel for him. Thus, both the sleeper and the liberated, both merge into their
essential nature paramātmā. He is one with brahman. Same expressions yokāmaḥ, niṣkāmaḥ,
āptakāmaḥ, ātmakāmaḥ. There it is dvitīya vibhakti, here it is prathama vibhakti. Only difference
is, sleeper merges into brahman, temporarily, and so comes away. But, a jñānī merges into
brahman, never to come away! That is why ajñānī’s death is called antakālaḥ and jñānī’s death is
called parāntakālaḥ. In which upaniṣad? “te brahmalokeṣu parāntakāle parāmṛtāḥ
parimucyanti sarve”. [muṇḍaka 3.2.6] jñānī’s death is said to be final death. ajñānī’s death is
intermediary death. Why? In the olden days when they staged dramas, there might be certain scene
when a person had to fall dead. If the actor did that act very well, the audience will ask for ‘once
more’. So he will get up and repeat! Like that, our ajñānī’s die and again get-up in next janmā to die
again, ‘once more’! But, jñānī dies for good. It is called parāntakālaḥ. Continuing -
तदे ष श्लोक भव�त –

“यदा सव� प्रमुच्य कामा येऽस् हृ� �श्रत । अथ मत्य�ऽृत
म भवत्य ब्र समश्नु इ�त ॥” … ॥७॥
tadeṣa śloko bhavati –
“yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ I atha martyo'mṛto bhavatyatra brahma
samaśnuta iti II” … II [mantra 4.4.7]
So, “tad eṣa śloko bhavati”. tad means with regard to this message. What message? ‘A person
who becomes desireless because of jñānaṃ, after death, merges into brahman’. With regard
to this message, eṣa ślokaḥ bhavati, there is the following ṛg mantrā. This mantrā occurs in
kaṭhopaniṣad also, [which we are supposed to have studied. kaṭhopaniṣad 2.3.14. This alone has
been borrowed by Lord kr̗ s̗n̗ā in the gītā also – “prajahāti yadā kāmānsarvānpārtha manogatān,
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate” [2-55]. That idea is taken from here.
“ye asya hṛdi śritāḥ kāmāḥ” - all the desires in the mind; asya - of this travelling jīva. hṛdi means,
hṛdyaṃ. Here, hṛdyaṃ means, the mind. All the desires cause obsessions in the mind. What are
those desires, we can easily find-out! Early morning when you wake up, what all desires wake up
with us! Therefore, we can watch our mind when we can get up. We can watch our mind when we
go to sleep. We can watch our mind whenever we do namaskāraṃ to bhagavān. We can watch our
mind whenever we sit for mediation or japa. Whatever continuously disturbs the mind, they are
called binding desires. All those binding desires in the mind “yadā sarve pramucyante” - when they
are completely wiped out. And, how are they removed? By removing the cause of desire. jīva
bhāvaḥ or concluding that ‘I am an individual living being’ - that individuality - is the cause of
desires. Therefore, desires will go away only when the individuality is falsified, when it is
understood as mithyā. It is just a projection, exactly like the projection in dream. Only difference is,
one is prātibhāsika projection, another is vyāvahārika projection. If you remember vicārasāgara,
both are prātibhāsika projections only. Individuality is a myth. It doesn’t really exist. This must be
thoroughly assimilated. In mān̗d̗ūkya kārikā [advaita prakaran̗a] we saw this.
na kaścijjāyate jīvaḥ sambhavo'sya na vidyate I etattaduttamaṃ satyaṃ yatra kiñcinna jāyate II [48]
This assimilation should take place. When individuality goes, desire goes, apūrṇatvaṃ goes,
saṃsāra goes. pūrṇatvaṃ comes. And, when that happens, “atha martyah amṛtaḥ bhavati ; atra
brahma samaśnuta iti”. Then, the mortal individual becomes the immortal brahman. videhamukti.
atha martyaḥ - the mortal individual, the jñānī jīvātmā, jīvanmukta jīvātmā, the mortal jīva,
amṛtaḥ bhavati - becomes the immortal brahman. When I say, he “becomes”, we have to put within
inverted commas. No question of “becoming”, but understanding ‘I was, I am and I ever will be’.
It’s like I go to bed in a very nice, cool AC room, with a jug full of water. And I get a dream in which I
am stranded in a waterless place, a deset. And for three days I struggle without water and
desperately looking for some water. And I fall down out of sheer exhaustion. At that moment I wake
up. And, what do I find? The whole thing is just a dream. In fact, I am pūrṇaḥ, with a jug full of cool
water at hand! This awakening to the reality is called brahma bhāvaḥ. “yaḥ sākṣātkurute
prabodhasamaye svātmānamevādvayaṃ” [dakṣiṇāmūrtistotraṃ].
Therefore, “atha martyah amṛtaḥ bhavati ; atra brahma samaśnuta iti”. Awakens to his brahman
hood. And, atra. Means, here and now. At the time of end of the prārabdha, parāntakāle. atra eva
indicating no śuklagati is required. No kṛṣṇagati is required. [Do you feel familiar? nādi dvārā
travel and all we studied]. No more such travel to brahma loka, viṣṇu loka, śiva loka, adho loka.
No more travel. atra means, here and now. brahma samaśnute - He becomes one with brahman.
So, this the ṛg mantrā quotation. Now, the upaniṣad continues [mantra 7 continuation] -
… तद्यथा�ह�ल्वयनी वल्मीक मत ृ ा प्रत्य शयीत, एवमेवेदं शर�रं शत

े ,े अथायमशर�रोऽमत
ृ ः प्रा ब्रह् तज
े एव;
सोऽहं भगवते सहस् ददामी�त होवाच जनको वैदेहः ॥ ४.४.७
[mantra 4.4.7 cont] … tadyathāhinirlvayanī valmīke mṛtā pratyastā śayīta, evamevedaṃ
śarīraṃ śete, athāyamaśarīro'mṛtaḥ prāṇo brahmaiva teja eva; so'haṃ bhagavate sahasraṃ
dadāmīti hovāca janako vaidehaḥ II
So, previously it was said, brahmaiva brahmāpyeti - even when the jñānī was alive, He was one
with brahman. And after death also, he is one with brahman. So, we may get a doubt. How can
you say, a jñānī was brahman when he was alive? Because, when he was alive, he was also a
jīva, like any other person! How can you say He is brahman? When we look at a jñānī, he is just
like any other jīva. He might have become brahman, after death. But, before death, how do you say
‘he is brahman’. Wasn’t he a jīva? The very word jīvanmuktaḥ indicates he is a jīva only?! So how
do you say He is brahman when he is alive? He has a body. He has got prārabdha. And
prārabdha based problems are there in his body too. He becomes old. He becomes sick. He may
be in the bed also. He is a suffering jīva. So, how do you say, ‘he is brahman while He is alive?’
For that the upaniṣad gives the answer. That jñānī, a living jñānī, is a jīva from other people’s
stand point. All other people look at him as a living individual; taking him to be the sthūla sūkṣma
kāraṇa śarīraṃ. But, from jñānī’s own stand point, eventhough he carries the body, he doesn’t
have abhimāna or identification with the body. He doesn’t look upon himself as an individual jīva.
He looks upon himself as brahman only. paśyan śṛṇvan - even when the transactions go on, he
says, ‘naiva kiñcit karomi - I don’t do any transactions.’ nava dvāre pure dehi. naiva kurvan na
kārayan. indriyāṇi indriyārtheṣu vartante guṇā guṇeṣu vartante. If you remember all these
ślokās, wonderful; otherwise, natural; don’t bother. All these indicate that - a jñānī never looks
upon himself as a jīvaḥ. Through nididhyāsanaṃ He has flushed out the jīva bhāva from his sub-
conscious mind itself.
In fact, nididhyāsanaṃ is for the transformation in the sub-conscious mind. śravaṇaṃ and
mananam take care of the conscious mind, nididhyāsanaṃ alone will help in addressing our sub-
conscious and unconscious jīva bhava-centric problems. ‘Who will take care of me in old age? Who
will fund my medical expenses? Will I outlive my savings?’ All kinds of fears will trouble only a jīva.
Whereas, the jñānī declares, “yadā hyevaiṣa etasminnadṛśye'nātmye'nirukte'nilayane'bhayaṃ
pratiṣṭhāṃ vindate”. Therefore, jñānī experiences the body. But, He doesn’t conclude that ‘I am
the body. Body-experience is common to jñānī and ajñānī. Otherwise, he will not know where to put
bhikṣāḥ! In which mouth! Here or there! Because, he doesn’t have dehābhimāna, He will not feel
hunger itself. No. jñānī experiences the body. All biological experiences, including biological pain
and all will continue. EXPERIENTIALLY BOTH JÑĀNĪ AND AJÑĀNĪ ARE THE SAME. BUT, IN THEIR
CONCLUSION, THERE IS A HUGE DIFFERENCE. ‘I experience the body. Therefore I am the body’ is
ajñānī’s conclusion. ‘I experience the body. Therefore I am not the body’ is the jñānī’s
conclusion. And that is said here with an example. We will see that in the next class.
ॐ पणर
ू ्मद पणर
ू ्�मद पणार
ू ्त्पूणर्मुदच | पूणर्स पूणर्मादा पणर
ू ्मेवाव�शष्य | ॐ शािन्त शािन्त शािन्त ||
Page 362, chapter 4, section 4, mantra 7, last para -
… तद्यथा�ह�ल्वयनी वल्मीक मत ृ ा प्रत्य शयीत, एवमेवेदं शर�रं शत
े ,े अथायमशर�रोऽमत
ृ ः प्रा ब्रह् तज
े एव;
सोऽहं भगवते सहस् ददामी�त होवाच जनको वैदेहः ॥ ४.४.७
[mantra 4.4.7 cont] … tadyathāhinirlvayanī valmīke mṛtā pratyastā śayīta, evamevedaṃ
śarīraṃ śete, athāyamaśarīro'mṛtaḥ prāṇo brahmaiva teja eva; so'haṃ bhagavate sahasraṃ
dadāmīti hovāca janako vaidehaḥ II
yājñavalkya talked about the journey of an ignorant jīva after death. He also talked about a jñānī
jīvā’s merger into brahman at the time of death. He explained the causes for that also. In the case
of an ajñānī, he has got ajñānaṃ. And because of the ajñānaṃ or avidyā, he has got ahaṅkāra.
Because of that he has got apūrṇatvaṃ. Because of apūrṇatvaṃ, kāmaḥ. Because of kāma,
karma. Because of karma, puṇyaṃ and pāpam. And because of puṇya - pāpam, punarjanma.
Thus, because of this series, an ajñānī jīva has to necessarily travel after death.
However, a jñānī has removed the root cause of this series, thereby removing all the series of later
causes also. What is that? A jñānī removes ātma ajñānaṃ. And with ajñānaṃ, ahaṅkāra goes.
With ahaṅkāra, kāma goes. With kāma, karma goes. With karma, puṇya pāpam goes. With
puṇya pāpam, punarjanma also goes away! Thus, the entire series of causes is gone in the case
of a jñānī it was pointed out. In this series, yājñavalkya emphasised kāma or desire as the main
cause. Eventhough all the others are very much there, and very much understood also, kāma was
highlighted. He quoted a ṛg mantrā also, which we completed.
“yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ I atha martyo'mṛto bhavaty atra brahma
samaśnuta iti II”
And I said, kāma means binding desires. Non-binding desires any amount okay. Even bhagavān
has got desire! In taittirīya - “so'kāmayata I bahusyāṃ prajāyeyeti I”. Desire for sṛṣṭi, sthiti and
laya. And, “paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām”. He too desires to take avathāra and
save His bhaktās, destroy the rākṣasās, establish dharma. All these desires bhagavān also has
got. But these desires are not born out of a sense of apūrṇatvaṃ. When the desire is caused by
apūrṇatvaṃ, that desire alone can produce puṇya pāpam. When ahaṅkāra and apūrṇatvaṃ are
absent, kāma is a non-binding kāma, like bhagavān’s desire. jñānī’s desire is like bhagavān’s
desire. It is a leelā only. And therefore, “atra brahma samaśnuta iti” - He merges into brahman
here itself when the body dies.
Thus, yājñavalkya talked about the videhamukti of a jñānī, for which the example given in the
previous chapter was suṣuptiḥ or deep sleep state. For ajñānī’s journey, what example was given?
svapna or dream was given as an example. So, for mukti - especially for videhamukti - suṣupti or
deep sleep is the example. Because, in videhamukti also jīva merges into brahman. In sleep also,
jīva merges into brahman, though temporarily. Merger is common in mukti and deep sleep state.
Therefore, he talked about videhamukti.
Then, as an aside note, in the last para, yājñavalkya says, even before videhamukti a jñānī will
enjoy the benefit of jīvanmukti also. And, what is jīvanmukti? A state in which jñānī’s ahaṅkāra
continues to survive because of prārabdha karma. Therefore, His body continues. The family,
possessions, everything may continue for a jñānī also. Even though they continue, by the strength
of self-knowledge, jñānī has negated ahaṅkāra, mamakāra etc. as mithyā. Like the roasted seed.
The seed will continue, but it cannot germinate. jñānī’s ahaṅkāra, mamakāra and śarīraṃ are all
like roasted seed. Therefore, even though they are there, they will not bind Him. And they will not
generate āgāmi puṇya pāpam. So, jñānī has a body; but, no deha abhimānaḥ nāsti.
That is conveyed here through an example. A unique example found only in bṛhadāraṇyaka
upaniṣad. It is the example of a snake which removes its skin at regular intervals. When the
particular external layer of skin becomes old enough, it will remove that skin by fixing the top of the
skin upon a rough surface or a thorn and smoothly it will slither out of it. Like we remove our dress,
the snake removes its superficial layer of skin. And the dead skin has the shape of the snake and so
from a distance it appears as though there is a snake! Just as the snake has detached itself from its
external skin, jñānī also detaches himself from the external śarīraṃ - that is the physical body - He
has detached from. That is the example.
“tadyathā ahi-nirlvayanī valmīke mṛtā pratyastā śayīta,”. tadvyatā - a jīvanmukta is like the
following example. ahi-nirlvayanī [a difficult word. A tongue twister]. It is nothing but, sarpa tvag.
ahi means sarpa, nirlvayanī means tvak. ahi-nirlvayanī means sarpa tvak, snake skin. What
happens to that snake skin? valmīke mṛtā pratyastā śayīta. valmīke means, an ant-hill. Generally,
snake uses ant-hill as an abode. valmīke - on the ant-hill. mṛtā - the old dead skin, pratyastā - is
dropped off. śayīta - lies, detached from the snake. Snake and its old skin are detached.
“evameva idaṃ śarīraṃ śete, athāyamaśarīro'mṛtaḥ prāṇo brahmaiva teja eva”. evaṃ eva - in
the same way, the jñānī also - like the snake, idaṃ śarīraṃ śete - He detaches himself from the
body, through jñānaṃ. Means, He drops deha abhimāna. So, evameva idaṃ śarīraṃ śete. idaṃ
śarīraṃ means, jñānī’s śarīraṃ. śete means, lies down, is there upon the earth. But this example
may give a doubt. Does that mean, just as the snake and its old skin are physically separated, the
jñānī also drops His body somewhere and goes around? �� வ�ட்க �� பாயறமாதி� , will a jñānī
wriggle out of His body and start travelling?! And if he travels without a body, will He not be like a
ghost, roaming around! Therefore, the example should not be extended too much. It is only for
understanding that jñānī doesn’t have deha abhimāna, just as the snake doesn’t have abhimāna
or identification with the removed skin.
And what do you mean by dropping deha abhimāna? This also must be carefully understood. There
are two types of dehābhimāna. One is sāmānya abhimāna, the general identification. And the
second is viśeṣa abhimāna. sāmānya abhimāna or general identification is common to all the
living beings, all human beings. And it is common to a jñānī also. This sāmānya abhimāna is
caused by prārabdha karma. And, as long as prārabdha is there, sāmānya abhimāna will be
there for all living beings, including for a jñānī. And this sāmānya abhimāna alone is responsible for
exclusively experiencing one’s bodily conditions - like biological conditions, physiological conditions,
psychological conditions etc. These I alone experience, through my body. So, my hunger will be
experienced by whom? By me. Your hunger will be experienced by you. Thus, the experience of a
particular physical body is caused by what? prārabdha karma.
And as long as prārabdha is there, jñānī also will experience his physical body only. He doesn’t
experience other physical bodies. So, prārabdha makes one experience one’s own body as an
individual. Since jñānī too has prārabdha, He will also have all biological experiences, including
pain; physiological experiences – like, hunger, thirst; psychological experiences – like, emotions;
intellectual experiences – like, jñānaṃ. Imagine he loses śarīra abhimānaṃ also. Then, jñānī will
not know whether He has jñānaṃ or not! Remember, pañcakośa abhimāna - caused by
prārabdha - will continue for him also. You may wonder – ‘but, I thought that that in jīvanmukti I
won’t have pain! Now, you are negating that!’ For that we have to understand the second abhimāna.
So then, what is the second abhimāna? viśeṣa abhimāna is unique to human beings, because of
his advanced intellect. Animals have got sāmānya abhimāna, but they don’t have a well-developed
intellect. Therefore, they go about, live and die as they are programed. Human beings not only have
prārabdha based experience, but because of his advanced intellect, have experience based
thinking also. His basic thinking being ‘who am I?’ No animal will sit and ask fundamental questions
like, ‘who am I?’ Human beings alone, because of his advanced intellect, thinks about himself, his
world, God, their inter-relationships and so on. “kastvaṃ kohaṃ kuta āyātaḥ kā me jananī ko me
tātaḥ I iti paribhāvaya nija saṃsāraṃ sarvaṃ tyaktvā svapna vicāram II”. [bhajagovindam] -
Who am I? Why am I born in the world? Is there a GOD? Why did bhagavān create me? Why am I
going through all these problems [which my neighbour - unfortunately - doesn’t go through! That is a
greater tragedy! The ‘why me?’ syndrome!] And therefore, based on my experiences I conclude, ‘I
am a mortal individual’; paricchinnaḥ; subject to birth and death’. This is called viśeṣa abhimānaḥ.
These conclusions are based on thinking. And vedāntā questions only these conclusions.
I have given you an example earlier. We all experience the sun rising in the east, going up, and
setting in the west. That is our experience. And based on that experience, we have made a
conclusion, ‘the sun is going round the earth’. So, sunrise and sunset experience is one thing; ‘the
sun is going round the earth’ conclusion is another thing. Experience is universal. We can never
change that experience. What experience? The experience of the sunrise and sunset. It is natural to
entire humanity. It is īśvara sr̗ s̗t̗ i. We cannot stop it. We need not stop it. But, what about the
conclusion? Based on the experience, I have made a conclusion – ‘sun goes round the earth’. Later,
on gaining knowledge, I do not have a revised experience; I just revise my conclusion. So, the
revision is not in the experience, but revision in the experience-based conclusion. And, will the
experience be different for different people? Like, for jñānīs will the sun remain stationary and for
others it will go round the earth? No. Whether I am jñānī or ajñānī with regard to sunrise and
sunset, the experience cannot be changed. It is universally same for all. Only the conclusions based
on that experience differ.
Similarly, first dehābhimāna is experiential dehābhimāna. The second dehābhimāna is conclusion
dehābhimāna. vedāntā cannot change the first one, the sāmānya abhimāna. But, vedāntā
challenges my conclusion and educates me – “manobuddhyahaṅkāra cittāni nāhaṃ; na ca
śrotrajihve na ca ghrāṇanetre na ca vyoma bhūmir na tejo na vāyuḥ cidānandarūpaḥ
śivo'ham” [nirvāṇaṣatkam]. [I am not the mind, nor intellect, nor ego; nor the reflections of inner self.
neither am I the five senses; nor the five elements of ether, earth, fire, nor wind; I am indeed, that
Infinite Eternal Knowing Bliss]. So, I am not the body, even when bodily hunger etc. I continue to
experience. I shouldn’t conclude, ‘I am the body’. Body will come and go. “na jāyate mriyate vā
kadācin nāyaḿ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śāśvato ‘yaḿ purāṇo na hanyate
hanyamāne śarīre” [gītā 2.20]. But, śāśvataḥ aham! Instead of ayaṃ, ahaṃ! I am not a mortal
individual located in śaṅkarālayam, but I am the immortal, all-pervading self. “mayyeva sakalam
jātam, mayi sarvam pratishthitam mayi sarvam layam yāti tadbrahmādvayam asmyaham”
[kaivalya]. Thus, I revise my intellectual conclusions and drop the notion, ‘I am the body’. Dropping
the intellectual notion is called viśeṣa abhimāna tyāgaḥ. That is said here.
“athāyam aśarīraḥ amṛtaḥ prāṇaḥ brahmaiva teja eva”. atha means, after removing the viśeṣa
abhimāna. ayaṃ - this jñānī. aśarīraḥ means, bodyless, videhaḥ. Even though the world will say
jñānī has a body, jñānī doesn’t Himself feel or conclude, ‘I have a body’. He says, ‘I am free from
connection with all the anātmā. “aśarīraṃ śarīreṣvanavastheṣvavasthitam I mahāntaṃ vibhum
ātmānaṃ matvā dhīro na śocati II”. [kaṭhopaniṣad 2.22]. That is why, even when janaka had a
body like everyone, he got the title videhaḥ, since he never took the body as his own self.
Therefore, aśarīraḥ means, śarīre ahaṅkāra mamakāra rahitaḥ. nirmamaḥ, nirahaṅkāraḥ. Then,
amṛtaḥ. And the jñānī doesn’t say, ‘I am mortal’. He understands the mortality of the body. But, He
never claims, ‘I am mortal’. Doesn’t identify with the body. Therefore, He is amṛtaḥ and prāṇaḥ.
prāṇaḥ here means, prāṇasya prāṇaḥ - He understand himself to be the very CONSCIOUSNESS
behind the prāṇa! He is not the travelling prāṇa. But He is the non-travelling CONSCIOUSNESS behind
the travelling prāṇa. prāṇa here means, prāṇasya prāṇaḥ, as said in kena upaniṣad. Then,
“brahmaiva teja eva”. brahma eva. This jñānī jīvanmuktaḥ is none other than brahman, the
limitless CONSCIOUSNESS. And, tejaḥ means, caitanya svarūpaḥ.
And this He will enjoy. As I said, the 5th capsule of vedāntā he remembers! ‘By forgetting my higher
nature, I convert life into a burden; by remembering my higher nature, I convert life into a blessing’.
Why is life a blessing? Because, human life is a unique opportunity in which one can claim one’s
real glory. After videhamukti, I don’t have a body-mind-sense complex to claim, ‘ahaṃ brahma
asmi’. In videhamukti, ‘I am brahman’. But, I cannot claim ‘I am brahman’! Poor brahman, pure
brahman can never claim, ‘I am brahman’! Thus, once I get videhamukti, I lose the opportunity to
claim my glory! Therefore, jīvanmukti is a wonderful rare opportunity. Before jīvanmukti, I was a
saṃsārī. And, after videhamukti, I am brahman. There is only a short duration in between, in
which I am neither a saṃsārī nor a videhamukta also! I have a short jīvanmukti period, in which I
can jump and claim, “aham annaṃ aham annādaḥ ahaṃ ślokakṛt I ahaṃ eva idaṃ sarvaṃ II”
Why miss that opportunity? Therefore, a jñānī never forgets His higher nature. He makes use of His
jīvanmukti to enjoy His ātma svarūpatvam. One can enjoy, instead of worrying about this and that.
yastvātmaratireva syādātmatṛptaśca mānavaḥ I ātmanyeva ca santuṣṭastasya kāryaṃ na
vidyate II [gītā 3.17]
vedāntavākyeṣu sadā ramanto bhikṣānnamātreṇa ca tuṣṭimantaḥ I [kaupīṇa pan͂cakam]
The entire teaching is thus concluded in 3 topics. 1] ajñāni’s travel was talked about, through
svapna dṛṣṭānta, 2] jñānī’s jīvanmukti was talked about, through sarpa dṛṣṭānta, and 3] jñānī’s
videhamukti was talked about, through suṣupti dṛṣṭānta. 3 topics covered through 3 dṛṣṭāntaṃs.
svapna dṛṣṭānta means, dream example. sarpa dṛṣṭānta means, snake remving its skin example.
suṣuptiI dṛṣṭānta means, sleep example. Thus, through 3 examples, 3 teachings were imparted.
So, janaka doesn’t have any more questions to ask. Therefore he says, “so'haṃ bhagavate
sahasraṃ dadāmi iti hovāca janako vaidehaḥ”. ‘I shall give you another 1000 heads of cattle.
And, when He now says that, what is the difference between the previous occasions and this one?
In all previous occasions he said, ‘I shall give 1000 heads of cattle’ and added a sentence, ‘atha
ūrdhvaṃ vimokṣāya brūhi’ – ‘may you teach further about liberation’. But, now we find that janaka
doesn’t say that. That means, He has received the teaching completely. He is totally satisfied.
Therefore the upaniṣad only says, “iti ha uvāca janakaḥ vaidehaḥ”. janaka stopped asking any
more questions. And so we should have got ‘pūrṇamadaḥ’! But, now yājñavalkya wants to
condense / summarise the entire teaching He has so far given, so that janaka can use only those
mantrās for remembering the teaching. Therefore, He continues the teaching, summarising the
glory of jñānaṃ, the jñāna mahimā. He also talks about the jñāna sādhanāni which is what we are
going to get in the rest of this 4th section. We will read mantra 4.4.8.
तदेते श्लोक भविन् ।

अणःु पन्थ �वततः परु ाणो मां स्पृष्टोऽनु�व मयैव । तेन धीरा अ�पयिन् ब्रह्म� स्वग लोक�मत ऊध्व �वमक
ु ्ता ।

aṇuḥ panthā vitataḥ purāṇo māṃ spṛṣṭo'nuvitto mayaiva I tena dhīrā apiyanti brahmavidaḥ
svargaṃ lokamita ūrdhvaṃ vimuktāḥ II [mantra 4.4.8]
So, tad ete – with regard to the glory of the jñāna mārga [which can give both jīvanmukti and
videhamukti] [viṣaya saptaṃī arthe prathama. tasmin arthe] ete ślokā bhavanti - yājñavalkya
quotes the following ṛg mantrās that glorify the jñāna mārga. ślokāḥ here refer to ṛg mantrās. He
is going to quote 14 mantrās of the ṛg veda, from mantrā 8 up to mantrā 21, both inclusive.
Here, a jīvanmuktaḥ - who has received the teaching and so remembers His glory, one who is
enjoying the jīvanmukti - is expressing His joy. This jīvanmuktā - who has gained the mokṣa cup is
glorifying the jñānamārga. What is jñānamārga? advaita ātmā jñānam. What is that? One advaita
ātmā alone appears as jīvātmā. That alone appears as paramātmā. That alone appears as
anātmā. JĪVĀTMĀ, PARAMĀTMĀ, ANĀTMĀ. THE INDIVIDUAL, GOD, AND WORLD. [jīvātmā means, individual
living being. paramātmā means, GOD, the creator. anātmā means, the world]. This triangular format
of JĪVĀTMĀ, PARAMĀTMĀ AND ANĀTMĀ ARE ESSENTIALLY ONE ĀTMĀ ONLY! And the three adjectives
jīva, parama and an - all the 3 adjectives belong to nāma - rūpa, which is māyā, which is mithyā.
And, mithyā is cannot be counted as a second thing. Therefore, ātmā ekaḥ - ātmā alone is. ātmā
advaitaḥ. This he has clearly understood. Not only he has understood the advaita ātmā, more
importantly he has understood that this advaita ātmā is not some other being or thing somewhere
else. IT IS NOTHING BUT MYSELF. ‘yaḥ sākṣātkurute prabodhasamaye svātmānameva advayaṃ’.
And this jñānī says, ‘because of some pūrva janma puṇyaṃ I came to know that such a
jñānamārga exists. [Even now majority of humanity doesn’t know there is a scripture called veda.
And even among them, even among Hindus themselves, many do not know that at the end of the
veda there is a brilliant, profound teaching called vedānta. And even among those who know there
is something called vedānta, most think, ‘they are meant for unemployed saṃnyāsis, who have
nothing else to do. We don’t require that’. This is the conclusion of many. Whereas, a few people
only realise that it is relevant and useful, not only for saṃnyāsis, in fact it is more relevant for people
who are very much in the thick and thin of family and social life. ‘For us also this teaching is
relevant’, very, very few people understand. In bhagavad gītā [7.3] bhagavān says -
manuṣyāṇāṃ sahasreṣu kaścidyatati siddhaye I yatatāmapi siddhānāṃ kaścinmāṃ vetti

tattvataḥ II
And this jñānī says, ‘thank GOD, I was one of them’. “māṃ spṛṣṭaḥ” - because of pūrva janma
puṇya this jñānamārga came into my life, came into contact with. “anuvittaḥ maya eva” means, ‘I
became aware, realised that such a knowledge is existing in the scriptures.’ And what type of
jñānamārga it is? “aṇuḥ panthāḥ vitataḥ purāṇaḥ”. aṇuḥ means extremely subtle; because, it is
talking about the invisible reality. And so, jñānamārga is atisūkṣmaṃ. aṇuḥ means sūkṣmaḥ.
panthāḥ means, mārgaḥ, sūkṣma jñānamārgaḥ. Then, vitataḥ. vitataḥ means, extensive. It has
been very clearly laid out by so many ṛṣis and ācāryās. Not only that, every later ācārya made the
mārga very clear and elaborate, by explaining it in more and more detail. Therefore, the mārga is a
wide, smooth, clear national high way. Rather, an International high way! சக்கன� ராஜ மார் ! So,
vitataḥ means, extensive mārga in which all of us can travel comfortably, without quarrelling,
without traffic jam. Not only it is horizontally extensive and wide, vertically – in depth also - it is
extensive; because, it did not start yesterday or last year. The mārga, the path is purāṇaḥ. Very
ancient. Why? This jñānamārga has been initiated by bhagavān Himself!
sadāśivasamārambhāṃ śaṅkarācāryamadhyamām I asmadācāryaparyantāṃ vande guru-
paramparām II
Thus, this jñānamārga is wide, deep and ancient also. ‘Such a wonderful jñānamārga, thank GOD, I
came across! But, the tragedy is, there are some who even after coming to this mārga do not
understand its glory, completely. And therefore, they don’t continue. They don’t continue in this path,
they move away; they drop out. Like some children dropping out of school, many people drop out
after coming to the path. Some pratibandaḥ. Either the teaching doesn’t appeal to them, because
their mind is not ready. Or, it could be any other worldly obstacles. Therefore, they do not continue.
So, here this jñānī says, ‘I am very lucky, because I got the path and continued in the path’. Means,
‘śravaṇaṃ, mananaṃ and nididhyāsanaṃ I practiced and I have acquired jñānam. I have become
jñānaniṣṭhaḥ’. [When he says so, we should also feel the same thing!]
Therefore, “māṃ spṛṣṭaḥ” - it came to me. And, “anuvittaḥ maya eva”. anuvittaḥ means, I have
completely grasped the path and teaching. And grasped the benefits also. anuvittaḥ means, owned,
claimed, attained success, completely accomplished, realized the jñānaphalam ityarthaḥ.
Moreover, “tena dhīrā apiyanti brahmavidaḥ svargaṃ lokamita ūrdhvaṃ vimuktāḥ”. Not only
am I enjoying jīvanmukti, not only I will enjoy videhamukti, but whoever else gains this knowledge
they will also get the same benefit as me. So, tena here means, tena jñānamārgeṇa. dhīrāḥ
brahmavidaḥ apiyanti. By following the same jñānamārga, dhīrāḥ - qualified, wise people. dhīrāḥ
means, sādhana catuṣṭaya saṃpannāḥ. brahmavidaḥ - those jñānīs, vimuktāḥ [bhavanti] - they
enjoy jīvanmukti. So, tena dhīrāḥ brahmavidaḥ vimuktāḥ [bhavanti] is one sentence.
Not only He enjoys jīvanmukti, “svargaṃ lokam itaḥ ūrdhvaṃ”. ataḥ ūrdhvaṃ - after the end of
jīvanmukti. [What is the end of jīvanmukti? When the body eventually falls because of prārabdha
exhaustion]. ataḥ ūrdhvaṃ thus means, prārabdha kṣaya anantaraṃ, śarīra pāta anantaraṃ,
savargaṃ lokaṃ apiyanti - the jīvanmuktā attains or reaches the svarga loka.
So, when we read this, our eyebrows must go up. If he knows the teaching clearly, how can you say
jīvanmuktā will go to heaven? For jñānīs heaven is a miserable place. It is just a temporary thing!
You go there with a return visa! Therefore, śaṅkarācāryā says, in this context svargaṃ lokam
should be translated as mokṣa padaṃ. videhamukti is the contextual meaning. The word svargaṃ
generally means source of ānandā. mokṣa also means source of ānandā. But, svargalokam is a
relative source of ānandā, unlike mokṣa, which is eternal. Therefore, according to the context, we
have to take svargalokam either as āpekṣika ānanda hetuḥ or ātyantika ānanda hetuḥ. In this
context, svarga means, ātyantika ānanda hetuḥ. That is, videhamukti. This is the glory of
jñānamārga. The following ślokās also talk about the same glory. We will read mantra 4.4.9.
तिस्मञ्छुक्ल नीलमाहुः �पङ्गल ह�रतं लो�हतं च, एष पन्थ ब्रह् हानु�व�: तेनै�त ब्रह्म�वत्पुण्यकृ� ॥
tasmiñchuklamuta nīlamāhuḥ piṅgalaṃ haritaṃ lohitaṃ ca I eṣa panthā brahmaṇā hānuvittaḥ
tenaiti brahmavitpuṇyakṛttaijasaśca II [mantra 4.4.9]
In the first 2 lines, the mantrā talks about a confusion among some vedic students, especially those
who focus on the upāsana portions of the veda, where krama mukti is mentioned. What is krama
mukti? [Do you remember? krama mukti is for an upāsaka, who doesn’t pursue advaita jñānaṃ;
but, he wants mokṣa. So, this upāsaka doesn’t get jñānaṃ in the current janma. But, since he
practices īśvara upāsana even at the time of death, he travels through a special nāḍī - called
suṣumnā nāḍī and śukla gati. Travelling through śukla mārga, he penetrates the solar disc and
goes to brahmaloka and there attains jñānaṃ and mukti. This is the krama mukti we have learnt
in several places, including in bhagavad gītā chapter-8]. And while talking about the nāḍīs, the
upaniṣad talks about different nāḍīs containing varieties of fluids; bodily fluids with different colours.
[This came in bṛhadāraṇyaka also; it came in chāndogya also]. The different colours are based on
the combination of vāda pitta kapha and rudiraṃ [blood]. Because of different combinations of
these, different coloured fluids are there. The upāsakā mistakes these coloured fluids and this śukla
gati as mokṣa mārgaḥ. The multi-coloured śukla gati they mistake as mokṣa mārgaḥ.
“tasmin śuklam uta nīlam āhuḥ piṅgalaṃ haritaṃ lohitaṃ ca”. Here the upaniṣad says, they are
confused. tasmin - with regard to mokṣa mārga, these confused people declare, śuklam - mokṣa
mārga is white in colour; yat nīlaṃ - some others say, mokṣa mārga is blue in colour; piṅgalaṃ
haritaṃ lohitaṃ - or, it is yellow / green / red. Basically, they are confused. Keeping the colours of
nāḍī fluids in mind they misunderstand them as mokṣa mārga. iti - they declare, out of confusion.
Really speaking, śukla mārga doesn’t take one to mokṣa. śukla mārga is there; but, it is not the
mokṣa mārga. It will take a person not to mokṣa. It will take an upāsaka only to brahmaloka. You
should actually call it brahma loka mārga and not mokṣa mārga. For mokṣa mārga, in which
direction should you travel? No travel at all! Therefore, any route, taking one to any place, cannot be
called mokṣa mārgaḥ. So, the upāsaka doesn’t get mokṣa because of travel through śukla gati.
Even if upāsaka gets mokṣa, that is because of what reason? Not because of śukla mārga. Not
even because of brahma loka. He gets mokṣa because in brahma loka he managed to gain
jñānaṃ. jñāna mārga alone is mokṣa mārga. suṣumnā nāḍī or śukla gati are not mokṣa mārga.
Even brahmaloka is not mokṣa mārga. No road – however superior - will take a person to mokṣa.
What then will take a person to mokṣa? jñānaṃ gained either here or gained in brahmaloka alone
will. And an upāsaka gets a second opportunity to get jñānaṃ in brahmaloka! But, suppose he
doesn’t attend classes there also - so brahmājī’s vedānta classes he cuts and goes to movies! –
remember, even there he will not get mokṣa. After enjoying well in brahmaloka, one will have to
come back, and start the journey all over again. Therefore, jñāna mārga alone is mokṣa mārga,
nothing else. And, what is the colour of that jñāna mārga? No colour!
ॐ पणर
ू ्मद पणर्�मद
ू पूणार्त्पूणर्मुदच | पूणर्स पणर
ू ्मादा पूणर्मेवाव�शष्य | ॐ शािन्त शािन्त शािन्त ||
Page 365, chapter 4, section 4, mantra 9, last para –
तिस्मञ्छुक्ल नीलमाहुः �पङ्गल ह�रतं लो�हतं च, एष पन्थ ब्रह् हानु�व�: तेनै�त ब्रह्म�वत्पुण्यकृ� ॥
tasmiñchuklamuta nīlamāhuḥ piṅgalaṃ haritaṃ lohitaṃ ca I eṣa panthā brahmaṇā hānuvittaḥ
tenaiti brahmavitpuṇyakṛttaijasaśca II [mantra 4.4.9]
yājñavalkya had completed the main teaching in the 3rd svayaṃjyoti brāhmaṇaṃ. And, in 4th
śārīraka brāhmaṇaṃ He had talked about the travel of an ajñānī jīva, taking dream as the
example. He also talked about the videhamukti of a jñānī jīvaḥ, by taking the example of suṣupti
or deep sleep. He further talked about the jīvanmukti of a jñānī jīvaḥ, by taking the example of a
snake shedding its skin. Just a snake detaches itself from its dead outer skin, a jñānī also detaches
Himself from the outer anātmā. Thus, through 3 examples, 3 messages of vedānta. King janaka is
also satisfied with this much teaching; and so, he has offered cattle as guru dakṣiṇa. And unlike the
previous occasions, when he offered cattle now he no more asks for further teaching. On all the
previous occasions, he offered the cattle and immediately said, ‘ata ūrdhvaṃ vimokṣāya brūhi iti’.
This sentence was repeatedly stated. But, peculiarly, at the end of 7th mantra, he only offers cattle;
he no more asks for further teaching. And so yājñavalkya is free to go.
But, yājñavalkya wants to consolidate the teaching. The consolidation consists of 2 portions. From
mantra 8 to mantra 21, in 14 mantrās He talks of the glory of self-knowledge. ātmajñāna mahimā.
Simultaneously, He also strongly criticises ātma ajñānaṃ. Thus, jñāna stutiḥ and ajñāna nindā,
criticism. Then, in the second portion of the consolidation, in mantrās 22 to 25, 4 mantrās, He talks
about the entire range of sādhanāni done through the 4 āśramās. Spiritual journey is not an
intermediary journey, started separately in the later part of one’s life. But, right from an early age the
preparation has to commence. How the preparation is done from brahmacaryāśrama onwards,
through gṛhastha, vānaprastha and saṃnyāsa - the entire sādhana range is given in 4 mantrās.
Thus, jñāna stutiḥ and jñāna sādhanāni are the 2 topics.
Of these, we are now studying the jñāna stutiḥ. All the 14 jñāna stuti mantrās quoted by
yājñavalkya are ṛg veda mantrās. Therefore, in the 8th mantra, ‘tadete ślokāḥ bhavanti’ it was
said. ślokāḥ [in this section] means, ṛg mantra quotations are being presented. And the 8th mantra
we have seen in the last class, where a jñānī is enjoying His fulfilment and expressing His gratitude,
saying that, ‘thank God, I came across this wonderful jñānamārga. Not only I came across
jñānamārga, I also fully followed it. I have derived its complete benefit’. Not only that, He further
courageously declares, ‘I am the example for the future generations also! Whoever follows the
jñānamārga also can get liberation, like me’. Boldly He claims Himself as an example.
Then, in the 9th mantra, a particular misconception is negated. The misconception is based on
kramamukti of an upāsaka. An upāsaka who practices saguṇa brahma upāsana will not get
jīvanmukti in this janma. He is supposed to get kramamuktiḥ, later. How will he get kramamukti?
After death he will travel through suṣumnā nāḍi, which is the beginning of śuklagati. Through that
suṣumnānāḍi inside the body and śuklagati outside the body, he travels and goes through
sūryaraśmiḥ. The solar rays represent śuklamārga. Through that the upāsaka penetrates the solar
disc, and passing through the solar disc, the upāsaka goes to brahmaloka and gains kramamukti.
And because of this kramamukti description, many people think that nāḍimārga is mokṣamārga.
In the previous śloka it was made clear that jñānamārga alone is mokṣamārga. Some ignorant
people however think that there is an alternative mokṣamārga! Like, the vaiṣṇavās squeezing
Class 93 – 4th March 2019 – mantra 4.4.9 to 4.4.12 Download from www.arshaavinash.in Page 1
through the paramapada vāsal during vaikuṇṭha ekādaśī! [In fact, that represents the nāḍimārga].
Thus, some ignorant people think that nāḍimārga is an alternative mokṣamārga.
What is our answer? vedānta says, it is a misconception. nāḍimārga will never take a person to
mokṣa. It will take an upāsaka to brahmaloka only. And he can enjoy the brahmaloka phalam - all
kinds of extraordinary sense pleasures and miraculous powers also. And when the puṇyam is
exhausted, he will have to come back from brahmaloka. Therefore, going to brahmaloka does not
guarantee liberation. Then, why is kramamukti talked about? True, nāḍimārga does not give one
liberation. But, it is a stepping-stone to kramamukti. It takes one to brahmaloka. The reaching of
brahmaloka does not give liberation. Then, what gives liberation? In brahmaloka one has to gain
knowledge, jñānam, which he managed to give a slip in manuṣya loka! Therefore, whether it is
jīvanmukti in bhūloka or kramamukti in brahmaloka, any form of mukti requires jñānaṃ. The
only option is, whether you get jñānaṃ here in śaṅkarālayam class or in brahmaloka class. You
cannot escape from the class! You can choose where to attend the class. So, either gain knowledge
here or in brahmaloka. jñānaṃ can never be skirted or avoided.
And, jñānaṃ means ātmajñānaṃ. What type of ātmajñānaṃ? advaita ātmajñānaṃ -
THERE IS ONLY ONE ĀTMA, WHICH APPEARS AS JĪVĀTMĀ, PARAMĀTMĀ AND ANĀTMĀ. NĀMA RūPA ONLY
CAUSE THE DIFFERENCES. BUT, THE ORIGINAL ĀTMA IS EKAḥ. THAT ĀTMA I AM.
This knowledge we can never escape from. We can gain it in this janma or in the next janma. In
kenopaniṣad, indrā got the knowledge in svargaloka. So, you can go to any loka or you can return
to bhūloka. Wherever you go, advaita ātmajñānaṃ is the only ticket which will take a person to
mokṣa, from which no further travel is involved. When I claim, ‘I am the advaita ātma’, the meaning
of the word ‘I’ should be very clear. It is not the body; not the mind; not the sense organs. ‘I’ the
caitanyam. This is the glory of the liberating knowledge. nāḍi has nothing to do with mokṣa. This is
the reply. The upaniṣad mentions this misconception. But, the upaniṣad doesn’t give the reply. And
therefore, śaṅkarācārya in His commentary says, ‘this is the misconception of the people. It is not
right’. And if nāḍimārga is not mokṣamārga, what is that mārga then? The mantra says –
“eṣa panthā brahmaṇā hānuvittaḥ tenaiti brahmavitpuṇyakṛttaijasaśca”. eṣaḥ means, this
ātmajñānaṃ, mentioned in the 8th mantra. eṣaḥ refers to “aṇuḥ panthā vitataḥ purāṇaḥ”. First line
of previous mantra is the jñānamārgaḥ, which is, ‘brahmaṇā ha anuvittaḥ’ - which jñānamārga
will reveal itself to all the people who follow a vedic way of life. A vedic way of life alone prepares a
person to come to vedānta. If the preparation is not there, vedānta will not come to me. Or, even if
it comes to me, vedānta will not be appealing to me. Even if somebody is willing to come home and
teach freely, we will say, ‘we don’t want’. Therefore, desire and opportunity requires puṇyam
gained through a vedic life style of karma - upāsana yogaḥ. And, the one who follows a vedic life
style is here called brahmaṇā. brahmaṇā means, vaidika puruṣeṇa. So, by those deserving
people, fortunate people, who have done much puṇyam - not only in this janma, aneka janma
saṃsiddhaḥ - by such people, ‘eṣaḥ panthā ha anuvittaḥ’. eṣaḥ ha panthā - this jñānamārga,
anuvittaḥ - becomes open to them. And, ‘tena brahmaṇā eti’. tena - by that jñānamārge sati,
brahmaṇā - the qualified student, eti - travels, attains mokṣa.
And who is the qualified student? Three adjectives are given. ‘brahmavit puṇyakṛt taijasaś ca’’.
puṇyakṛt – refers to one who has done enough karmayoga where he has used all his religious
practices only for internal refinement. What do we generally tend to do? Any pūjā we do, we want
to encash it for our worldly benefits like, getting money, children, job, promotion, travel abroad. A
VISA Balaji temple is there somewhere in Andhra! So, we use bhagavān for every purpose, other
than internal growth of sādhana catuṣṭaya saṃpatti. But, puṇyakṛt is a person who uses his
religious life for sādhana catuṣṭaya saṃpatti. When religious life is used for inner refinement, it is
called karmayogaḥ. This is puṇyakṛt. And, because of this lifestyle, he is a taijasaḥ. taijasaḥ
means, he becomes a sātvic person. tejas stands for bright sātvaguṇa. So, may you follow
karmayoga. May you become sātva guṇa pradhāna. Only when sātvaguṇa is dominant, we will
develop interest in vedāntic study. As a result of these two qualities, he will become the third
adjective. What is that? A brahmavit. He becomes a jñānī. So, the puṇyakṛt becomes taijasaḥ.
taijasaḥ becomes brahmavit. brahmavit become muktaḥ. Both, jīvan and videha mukti.
Therefore, ātmajñānaṃ is the only path. Continuing -
अन्ध तमः प्र�वशि येऽ�वद्यामुपासत । ततो भय

ू इव ते तमो य उ �वद्याया रताः ॥ [mantra 4.4.10]
andhaṃ tamaḥ praviśanti ye'vidyāmupāsate I tato bhūya iva te tamo ya u vidyāyāṃ ratāḥ II
So, the veda pūrvabhāga talks about varieties of religious practices which can be broadly divided
into 2 groups. 1] That group of religious practices which are meant for non-spiritual purposes or
worldly benefit, family benefit etc. They are called sakāma karmāṇi or ārta arthārthi bhakti
sakāma karma and ārta arthārthi bhaktiḥ - both are same. When I say ārta arthārthi bhakti, I
don’t know how many students can connect it to bhagavad gīta͂. In the 7th chapter Lord kṛṣṇā talks
about 4 types of bhaktās. ‘ārtaḥ jijñāsuḥ arthārthī jñānī’. Of those, ārta & arthārthi people are
called materialistic bhaktās. For them, many karmās are prescribed in the veda. Those karmās are
called kāmya karmāṇi. 2] And the same veda also talks about several religious practices - which
are meant for internal growth - in which the only prayer is, ‘lokāḥ samastāḥ sukhinaḥ bhavantu’.
These are called niṣkāma karmāṇi, otherwise called jijñāsu bhaktiḥ. So, two groups. 1] ārta -
arthārthi bhakti, otherwise called sakāma karmāṇi and 2] jijñāsu bhaktiḥ, referring to niṣkāma
karmāṇi. pañca mahā yajña will come under which category? They come under niṣkāma karmāṇi.
The idea is one should grow internally by moving away from sakāma karmāṇi to niṣkāma karmāṇi.
Now, in the previous mantra, we talked about those people who practiced niṣkāma karmāṇi. In this
mantra, the upaniṣad strongly criticises all those people who use religion, rituals, temple, pūjā etc.
for all types of non-spiritual benefits, which Lord kṛṣṇā also condemned in the 2nd chapter of gīta͂ -
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ I vedavādaratāḥ pārtha nānyadastīti
vādinaḥ II kāmātmānaḥ svargaparā janmakarmaphalapradām I … [2-42, 43]
He strongly condemns the materialistic bhaktās. Here also, the upaniṣad does the same thing.
“ye'vidyāmupāsate”. ye avidyām upāsate. Here the word avidyā refers to sakāma karmāṇi of
veda pūrvabhāga. avidyā refers to all the religious pūjās which are meant for non-spiritual
purposes. Where will those materialistic bhaktās go? No doubt they all will get puṇya as result.
Like, if they seek heaven as a result, they will certainly gain heaven by sakāma karma. Seeking
heaven comes under sakāma karma or niṣkāma karma? It is sakāma karma only. So, sakāma
karma will give benefit. But the upaniṣad says, ‘from the vedāntic angle, svargam is a dark world!’
We think it is a bright world – Iike, T.Nagar in the evening! The upaniṣad says, svargalokam is
blinding darkness. “andhaṃ tamaḥ praviśanti”. andhaṃ tamaḥ here refers to svargalokaṃ.
Literally, andhaṃ tamaḥ means, blinding darkness. Contextual meaning is, svargalokam. We may
wonder ‘how can you call the heaven as blinding darkness? Is power-cut there also?!’
UPANIṣAD SAYS, FROM THE SPIRITUAL ANGLE SVARGALOKA ALSO IS ANDHAṃ TAMAḥ, A WORLD OF
DARKNESS, BECAUSE THE ONE THAT REACHES IT DOESN’T HAVE SELF-KNOWLEDGE. THE KNOWLEDGE OF
ĀTMĀ IS MISSING IN SVARGALOKA ALSO.
dhatur lokaḥ sādhito vā tataḥ kim viṣṇor loko vīkṣito vā tataḥ kim śambhor lokaḥ śāsito vā
tataḥ kim yena svātmā naiva sākṣāt kṛto'bhūt - śaṅkarācārya says in advaita prakaraṇa mañjarī.
You may go to brahmaloka and come back; you may go to viṣṇuloka and come back; you may go
to śivaloka and come back; so what? You are a saṃsārī. All the sacred lokās by themselves will
not make you liberated. What makes you liberated is ātmājñānam alone. So, in svargaloka also
ajñānī will continue as ajñānī only. Not only that, at least in the bhūloka there is some chance of
coming to vedānta. Why? Many people come to spirituality when they face problems. Suffering has
a brighter side also! For many people, the turning point to vedānta happens because of some
suffering. What is the best example? bhagavad gīta͂ . arjuna͂ never talked about teaching and all
even though he was with Lord kṛṣṇā all the time. Only when he had intense pain in the battle-field,
he turned to Lord kṛ ṣṇā and said, “śiṣyaste'haṃ śādhi māṃ tvāṃ prapannam”. So, sufferings
can also become a blessing. In bhūloka, there is a better chance of turning to vedānta. In
svargaloka, with party after party, there is no chance. amṛtaṃ after amṛtaṃ after amṛtaṃ - gallons
of amṛtaṃ you drink. And watch dance programs. So, all the time dance, music, enjoyment. Nobody
thinks of something superior. Therefore, svarga is considered to be spiritually a darker world. So,
“ye'vidyāmupāsate” - they will go to heavenly loka͂s, which are spiritually blinding.
Then, there is another group of people “ya u vidyāyāṃ ratāḥ”. These people study karmakāṇḍa of
veda. But, they never perform any karma. Worse than the precious group! The previous group
studies karmakāṇḍa and performs karma at least. Whereas these people are interested only in
scholarship. So, they won’t get any benefit by the mere study. Neither svargaloka nor citta śuddhi.
So, they land in a still darker loka. ya u vidyāyāṃ ratāḥ. Those who are committed the vedic
scholarship only, veda pūrvabhāga scholarship only they are committed to; they neither perform
sakāma karma nor niṣkāma karma. So, no benefit at all. They also go to a darker loka. Either
manuṣya loka or a still lower loka. Therefore, “tato bhūya iva te tamo”. te - they, tataḥ bhūyaḥ
tamaḥ - even darker than the svargaloka, iva - as it were, praviśanti - they go to.
Therefore, may you go to veda pūrvabhāga, do niṣkāma karma, gain citta śuddhi, develop
interest in vedānta and gain knowledge to become free. That is the greatest purpose of human life.
Incidentally, this mantra occurs in iśāvāśya upaniṣad also. Refer foot-note. iśāvāśya mantra 9.
अनन्द नाम ते लोका अन्धे तमसावत

ृ ाः | तांस्त प्रेत्या�भगच्छन्त्य�वद्वां जनाः ॥११॥
anandā nāma te lokā andhena tamasāvṛtāḥ I tāṃste pretyābhigacchanty avidvāṃso'budho
janāḥ II [mantra 4.4.11]
This mantra also partially occurs in kaṭhopaniṣad. “anandā nāma te lokāstān sa gacchati tā
adat”, occurs when naciketas tells to his father – ‘if you don’t keep up your word, you will go to
anandā loka’. Not exactly same; but this mantra is partially quoted there also. Also, part of this
mantra 11 occurs in iśāvāśya mantra 3.
Here, the upaniṣad strongly criticises those who are religiously-materialistic people. Unfortunately,
all our temples and all our books are only promoting religious-materialism. Whenever they talk about
the glory of any temple, magazines write only about who all went to that temple and what all benefits
they have got! All materialistic benefits. If it is a TV program, they interview some people who say
that, ‘our daughter or son did not have child; so we went to that temple. Child was born’. Or, ‘we
went to this temple, marriage took place’. Or, ‘all loans were settled’ etc. That alone is promoted.
But, the upaniṣad is strongly criticising religious materialism. It talks about jijñāsu bhakti as real
spiritual bhakti. “avidvāṃsaḥ abudhaḥ janāḥ”. avidvāṃsaḥ janāḥ means, the ignorant people.
abhudhaḥ janāḥ again means, ignorant with regard to ātmā. Lacking in self-knowledge. Two-fold
ignorance is talked about. One ignorance is, self-ignorance. Another ignorance is, karmayoga
ignorance. So, neither they know the ātmā, nor they know the value of spiritual bhakti. They never
understand. They are immersed in materialistic-bhakti only. So, these people are doubly-ignorant
[self-ignorance also and ignorance of spiritual-bhakti also]. Why are they ignorant? “andhena
tamas āvṛtāḥ” - because, they are surrounded by blinding tamoguṇa or ignorance.
That is why in our tradition, scriptural study was compulsory, as pañca mahā yajña. One of these is
brahma yajña. So, we come to know ‘what is religion? What is pūjā? That pūjā can give either
worldly benefits or spiritual benefits. That, worldly benefits are useless and perishable. Therefore,
spiritual benefits alone we should seek. All this information we will get only when we study the
scriptures or when we go to satsaṅga. As śaṅkarācārya says in bhaja govindam -
satsaṅgatve nissaṅgatvaṃ nissaṅgatve nirmohatvam I nirmohatve niścalatattvaṃ
niścalatattve jīvanmuktiḥ II
In satsaṅga the satpuruṣās are supposes to tell, ‘go to the temple and always pray, “sarve janāḥ
sukhinaḥ bhavantu”. In fact, once we pray for that, we need not separately pray for our spiritual
growth also. Spiritual growth is natural, by default, once our prayers are universal. Universal prayers
give spiritual growth by default. We need not separately ask. “svasti prajābhyaḥ paripālayantāṃ
nyāyena mārgeṇa mahīṃ mahīśāḥ“. All wonderful prayers. Somebody has to tell such universal
prayers. Otherwise, we will only be submerged in the family issues; because, family always will have
some issue or the other. When will we come out of them? Every time we do nāmaskāra, we pray for
some issues we have. Our very life is because of pūrva janma prārabdha. So, prārabdha will bring
some issue or the other. And, if our bhakti is going to be sakāma bhakti, we will never get an
opportunity for niṣkāma bhakti. Therefore, they are condemned here.
“anandā nāma te lokā andhena tamas āvṛtāḥ”. anandāḥ here means duḥkha lokāḥ. The next
janma will only be more painful for these doubly-ignorant, because they did not make use of the
wonderful opportunity - manuṣya janma - bhagavān gave. So, they will get an inferior birth and
greater pain. [Here the word anandā must be carefully understood. It is not ānandaḥ. anandā
means, opposite of ānanda. nandaḥ means, happiness. anandaḥ means, unhappiness. ānandāḥ
means, total happiness. Hope, the difference is clear]. Here, anandā means, unhappy janma only
they will get, because of their inappropriate approach. And, “tān te pretya abhigacchanty”. tān
means, only such inferior births, te - these people, pretya - after death, abhigacchanti - will get.
pretya means, maraṇa anantaraṃ.
In short, the spiritually ignorant will slip-down even more, birth after birth. Not only there will be no
spiritual progression, nor even spiritual stagnation, it will only be spiritual regression, slipping down.
आत्मान चेद्�वजानीयादयमस्मी पर
ू ुष | �क�मच्छन्क कामाय शर�रमनसं
ु ज्रे त ् || [mantra 4.4.12]
ātmānaṃ cedvijānīyādayamasmīti pūruṣaḥ I kimicchankasya kāmāya śarīramanusaṃjvaret II
So, indirectly, the message to us is, ‘gradually reduce sakāma karmāṇi’. I am not saying that you
should drop all immediately; many cannot even imagine that. If sakāma bhakti you want to do, you
do. Doesn’t matter. But, gradually, reduce that. For every small thing – ‘I have got a cold, therefore
O Lord, please cure’. No. Don’t use bhagavān and prayer for all kinds of petty things, our family
issues, financial issues etc. Don’t report everything to GOD. On the other hand, make use of the
resources bhagavān has already given to us. bhagavān has given buddhi. bhagavān has given
skills. And, bhagavān has given a body. With the available skills, solve the material problems. Use
bhagavān for a higher purpose. You don’t bring Ganges water to wash the bathroom! Ganges
water you bring all the way from Prayagraj, from the kumbha mela. You want to use it for something
greater. Similarly, bhagavān, religion and prayers are like gaṅgā jalam meant for greater purposes.
For worldly benefit use தன் ைகேய தனக் உதவ�. Use those resources which are already given by
bhagavān. If there is a loan, work hard and earn more. This is the message of the upaniṣad. And
Lord kṛṣṇā also says,
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ I vedavādaratāḥ pārtha nānyadastīti
vādinaḥ II traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna I nirdvandvo nityasattvastho
niryogakṣema ātmavān II [gītā 2-42, 45]
Very powerful. śaṅkarācārya very carefully writes, nistraiguṇya means, niṣkāmo bhava - may you
avoid sakāma bhakti. And as I said, we may not be able to avoid it totally. But, our aim should be to
gradually reduce sakāma pūjās and increase pūjās meant for universal well-being. And, as a
corollary, increase one’s internal growth. niṣkāma karma should become gradually more. And when
it is done more and more, naturally we will get the desire and opportunity for śravaṇaṃ, mananaṃ
and nididhyāsanaṃ. Once opportunity for śravaṇaṃ, mananaṃ and nididhyāsanaṃ comes, what
do you do? Use the opportunity! ‘I have opportunity. Do I use? No, no I don’t use!’ So, what is the
use of that opportunity? Therefore, use the opportunity and gain the knowledge.
And, what is that knowledge? That is summarised in this beautiful mantra. “ātmānaṃ ced vijānīyād
ayam asmi iti pūruṣaḥ”. pūruṣaḥ here means, this mature spiritual seeker who uses all his
resources primarily for spiritual growth. Not that he neglects the family duties. veda never says, ‘you
should neglect the family duties. Do whatever you have to do. But, make sure that you find time for
spirituality’. Like they say, ‘work - life balance’. We have to balance between our work and our life.
Similarly, here the upaniṣad is talking about life - spirituality balance. ‘May you find time for
spirituality’. And such a person is referred to here as pūruṣaḥ.
What does he do? ‘ātmānaṃ ced vijānīyād’ - suppose he studies the scriptures. The upaniṣad
imagines, supposes that such a mature seeker comes to know the ātmā. [ātmā here means,
paramātmā]. Suppose such a person uses śravaṇa mananaṃ and understands the paramātmā.
That too how? It is not enough if you say, ‘I have understood the paramātmā as the śriṣṭi sthiti
laya kāraṇaṃ. He is nitya śuddha buddha mukta sarvagataḥ - all that I know very well’. No. Not
that understanding is meant here. But, understanding, “ayam asmi iti” - that paramātmā is not an
object or a person located in some loka. “yo veda nihitaṃ guhāyāṃ” - that all-pervading
paramātmā is very much there in my body, in my mind. He is there as the pañcakośa vilakṣaṇa,
avasthātraya sākṣī, as the real higher ‘I’. So, ‘ayaṃ asmi’ here means, ‘aham asmi’. ‘I am that
paramātmā’. Thus, jīvātma - paramātmā aikya rūpeṇa he understands the ātmā, the self.
Okay. What about anātmā? The anātmā is different from the advitīya ātmā, eka ātmā. That
anātmā is an expression of māyā. It appears, but it doesn’t have an existence of its own. Just as
dream appears, but doesn’t have an existence of its own. So, who lends existence to the dream? I
lend existence to the dream world. I have often said - I project the dream, I enter the dream, I forget
the dream to be a dream, and so I suffer! This is our glory! vedānta says, this world also is very,
very similar to that dream experience. Who has projected this world? I have projected.
What is the meaning of the word ‘I’, here? Don’t say body-mind. ‘I’, the ātmā, eka ātmā have
projected. I have entered. I have forgotten. I suffer. But, with this ātma - anātma discriminative
knowledge I never suffer, because I know the real status of both ‘myself’ and the world.
Therefore, the upaniṣad says, “kim icchan kasya kāmāya śarīram anusañjvaret”. kim icchan?
The first consequence is, this viveki understands that, the entire world is my own manifestation;
therefore, nothing is away from me, nothing is distant from me, nothing is different from me. And
therefore, ahaṃ pūrṇaḥ asmi. This is called sarvātma bhāvaḥ or pūrṇatva bhāvaḥ. And so, what
is the consequence of this pūrṇatvaṃ? No more desires. I don’t have desire for anything. Only if a
thing is away from me and / or different from me, I have to acquire it. But, once I know that nothing is
distant or different, then all of them are included in ‘me’. mai eva sakalaṃ jātaṃ. Therefore, kiṃ
iccchan? What desires are there, can be there for such a jñānī? That means, he is absolutely
desireless. “yo’kāmo niṣkāma āpta-kāma ātmā-kāmaḥ, na tasya prāṇā utkrāmanti, brahmaiva
san brahmāpyeti” [bṛhad. upa. 4.4.6].
Then, “kasya kāmāya”. And, for whose benefit He has to acquire these things? Because, previously
the ahaṅkāra was the desirer. The ignorant ahaṅkāra, which thought itself to be lacking so many
things, especially after seeing the neighbour! How can the neighbour own it and I do not? Thus,
ahaṅkāra, with a petty mind, desired for more and more things. That desiring ahaṅkāra has been
replaced by pūrṇa ātmā. Therefore, kasya kāmāya means, for whose desire [should he struggle]?
Here, whose desire means, desiring ahaṅkāra is no more there. So, desires are not there. Desirer is
not there. bhoktā nāsti, bhogyaṃ nāsti. “kasya kāmāya śarīram anusañjvaret”. So, should this
jñānī toil in life? śarīraṃ anusañjvaret means, toil more and more.
Why do we toil more and more? Because, we feel the amount of money, the amount of property etc.
we have is not enough. We ourselves add extra duties / burdens on ourselves. Like, ‘each son must
be given a house’. No dharma śāstra says so! Thereafter, we extend that further. ‘Each grandson
must be provided with a house’. Thus, we go on piling up more & more non-existent responsibilities.
We can never retire. Therefore, no rest at all. All these problems are solved for this jñānī because
He is “ātmany eva ātmanā tuṣṭaḥ” [gītā 2.55]. ‘ஶிவேனன்� இ�க்க ேவண்�ய�’! More in next.
ॐ पण
ू ्
र मद पण
र पूण्
ू ्
om pūrṇam adaḥ pūrṇam idam pūrṇāt pūrṇam udacyate I pūrṇasya pūrṇam ādāya
pūrṇamevāvaśiṣyāte I om śāntiḥ śāntiḥ śāntiḥ II
आत्मान चेद्�वजानीयादयमस्मी पर
ू ुष | �क�मच्छन्क कामाय शर�रमनस
ु ज
ं ्रे त ् || [mantra 4.4.12]
janaka - yājñavalkya saṃvāda is continuing, into the 4th section [śārīraka brāhmaṇaṃ]. It was
started in the 3rd section [svayaṃjyoti brāhmaṇaṃ]. The 3rd & 4th sections are complimentary. So,
they are to be studied together. Both sections belong to the 4th chapter. And yājñavalkya completed
His teaching in the 7th mantra of this section. He elaborately talked about the travel of an ajñānī
jīva. He also talked about the merger of the jñānī jīva into brahman. He thus completed the
teaching. janaka also offered his dakṣiṇa. Yet, yājñavalkya voluntarily continues His teaching, sort
of a conclusion or consolidation of the entire teaching. That is from the 8th mantra onwards, up to
the end of this section.
This consolidation topic can be broadly divided into 2 portions. First is the glory of advaita jñānam.
From mantra 8 to mantra 21, in 14 mantrās, He talks about advaita jñāna mahimā or stutiḥ. All
these 14 mantrās are taken from ṛg veda.
What is the glory of advaita jñānaṃ? The glory is, it is the only method for gaining liberation. We
don’t have several methods to gain liberation; we have got just one method. For purifying the mind
there are several methods. karmayoga can purify. upāsanayoga can purify. japaṃ can purify.
prāṇāyāma can purify. dānaṃ can purify. Pilgrimage can purify. annadānaṃ can purify. Thus, for
purifying mind we have hundreds of methods; and we can choose any one or more. A mall full of
sādhanāni. For what? For purification of the mind. But, after purifying the mind, if a person wants
liberation, everyone has got only one route, called jñānam. It is like, for entering the temple we have
got 4 dvārams. gopura dvāraṃs. You can enter the temple through any one of the four. But, for
entering the garbhagṛhaṃ only one door. For preparation, several mārgās are there; but, for
liberation, everyone has to come only to jñānam. advaita jñānam. No compromise. Who says?
yājñavalkya says. ṛg veda mantrās declare that. This is the topic from mantrās 8 to 21.
And, from mantra 22 to 25 is the second part of the consolidation. That is, the life style prescribed
by the veda to attain advaita jñānaṃ, our ultimate goal. You start the preparations from LKG
onwards. We think the preparations from LKG onwards is for getting married! No doubt it is a
qualification for marriage also. But, that is not the intention of the veda. veda considers marriage
also is not an end in itself. In fact, marriage is going from going from advaitam to dvaitaṃ.
Therefore, marriage is also not the goal. The ultimate goal is advaita jñānaṃ. And, veda prepares
everyone right from birth itself, by providing 4 āśramās - brahmacarya, gṛhasthāśrama,
vānaprasthāśrama and saṃnyāsa. Each āśrama is an infrastructure for a spiritual sādhana. Like
the rocket lifting off in 3 stages. After reaching each level, each fuel tank will fall off. Level one, first
fuel tank will fall. Level 2, second one will fall. One by one we take up sādhanās; then, drop it and
go to the next sādhana. karmayoga tank. Use it. Once the fuel is exhausted, drop. upāsanayoga -
use & drop. jñānayoga - use & drop. All of them you use & drop. Then you reach the orbit, called
the mokṣa orbit! Thereafter, there is no question of falling down. Thus, a vedic life style is designed
for advaita jñānaṃ. This is very beautifully presented in the 4 mantrās 22 to 25.
Now we are in the first part of the consolidation. We are seeing the ṛg mantra quotation. There we
have seen up to mantra-12. That mantra is a very famous mantra.
When one gets advaita jñānaṃ, the ji͂ vātma - paramātma aikya jñānam, all the dualities will
disappear. Here the upaniṣad mentions a particular duality, which is the cause of a huge headache.
And, what is that duality? Desirer - desired duality. And, why do you call it a headache? Because, as
long as there is a desirer, there will be the desired. yāvatkālaṃ bhoktā vartate, tāvatkālaṃ
bhogya padārthāḥ api vartate.
Not only that. The desired object gives headache in two-fold ways. How? We see only the positive
side. Whenever we get the desired object, we are full of joy. But veda says, you are not seeing the
other side of the coin! You see only the rose, not the invisible thorn! So, if you embrace the rose and
it pricks you. So, what is the other side of the desired object? If the desired object is not acquired,
there is pain, disturbance. ‘I want, I want. I want’. Even in death bed I feel that emptiness in the
heart. Therefore, non-obtaining the desired object can become a desperation in the mind. Then,
there is the second part. The desired object comes and gives joy. But when the same object goes
away - in spite of our struggle to hold on to it – we are devastated. We want to hold on to our youth.
We want to hold on to our beauty, assuming it is there. We want to hold on to our hair. We wat to
hold on to the colour of our hair. First, we dye; then, we die! Thus, we want to hold on to several
things desperately and all of them in spite of our struggle go away.
ye hi saṃsparśajā bhogā duḥkhayonaya eva te I ādy-antavantaḥ kaunteya na teṣu ramate
budhaḥ II [gītā 5-22]
But, a wise person, a mature person, doesn’t get tapped in that. Therefore, as long as bhoktā is
there, bhogyaṃ also will be there. And, as long as bhogyaṃ is there, there will be two-forms of
pain. Non-arrival pain. Non-arrival of desired object. And, departure pain. Non-arrival pain and
departure pain - these 2 will be continuously nagging our mind. If at all we watch our mind, all the
time these 2 are there. We are disturbed, ‘these items have not yet been accomplished’. Or, ‘these
items are going away or may go away’. Actual departure is not required; even the imaginary
departure, the very thought gives pain.
Thus, the whole life is a prick of the thorn - desirer - desired duality. And, advaita jñānam removes
the desirer-desired duality. ‘I don’t desire anything, because I have discovered that everything
already belongs to me’. How? ‘Because everything is born of me. “mai eva sakalaṃ jātaṃ mayi
sarvaṃ pratiṣṭhitaṃ mayi sarvaṃ layaṃ yāti”, which we called sarvātma bhāvaḥ. From
ahaṅkāra bhāvaḥ to jīvātma bhāva to paramātma bhāva to sarvātma bhava is the journey.
Where we saw this? bṛhadāraṇyaka mantra 1-4-7. [puruṣavidha brāhmaṇaṃ - avyākṛta kaṇḍīkā].
There we saw these 4 stages. The final stage is sarvātma bhāvaḥ - ‘I am in the form of everything.
Everything is my own appearance only’. Why should water desire to become the wave? Or, desire to
become the ocean? After all, wave and ocean are only aspects of the totality - the water! Therefore,
they only are incomplete. They are just different names of one ‘water’. Only by claiming to be ‘water’
they gain pūrṇatvam. So also, ātmā eva idam sarvaṃ.
And therefore, this mantra said, “kimicchan kasya kāmāya śarīram anusañjvaret”. kimicchan is
the negation of the desired object. kasya kāmāya is the negation of desirer subject. bhogya -
bhoktṛ niṣedaḥ. kimicchan is bhogya niṣeda. kasya kāmāya is bhoktṛ niṣedaḥ. Once both are
gone, śarīra jvaraṃ is no more there. śarīra jvaraṃ is, the body struggling and travelling from place
to place to fulfil its desires.
And since this is such a complete verse, in pañcadaśī, swāmī vidyāraṇya chooses this verse for
in-depth analysis. An entire chapter of pañcadaśī titled tṛpti dīpa prakaraṇam is devoted to this
analysis. vidyāraṇya introduces this śloka as the first verse. He says, ‘I am going to analyse this
śloka’. And he analyses this śloka in the 7th chapter, the biggest chapter of pañcadaśī, consisting
of 298 verses. That means, leaving the first śloka - this mantra - 297 verses are analysis of just this
one śloka! Every word He analyses and brings out the entire vedānta.
So, from desirer - desired duality to eka ātmā, non-duality. pūrṇatva prāptiḥ. pūrṇatvaṃ is called
tṛptiḥ. That is why, in Tamil, whenever a desire is fulfilled after so many years of struggle, when we
feel so full, we say, ‘மன� நிைறஞ்� இ�க ; �ைற ஒன்�ம் இல ’. That is called pūrṇatvaṃ. We
should be able to say this before death. That is the time limit. We must be able to say this from the
inner-most heart. [We can say this easily from lip level, for pleasing swāmījī. No. Not lip-service.
From the innermost heart, in the deathbed, I should be able to say, ‘�ைற ஒன்� இல்ை’. I give
the example of ��. When the �� is dropped into the hot oil, it struggles to become pūrṇaḥ. And
until it becomes pūrṇaḥ, it will be running all-round in that vessel - śarīram anusañjvaret! But, the
moment it become pūrṇaḥ, it will become quite and stay. ‘ātmanyevātmanā tuṣṭaḥ sthitaprajñaḥ’
it becomes! If you know how to make ��, you can try. �� is shortened form of pūrṇam. Okay.
“śarīram anusañjvaret” - no more mental jvaraḥ. ‘yudhyasva vigatajvaraḥ’ of gītā [3-30] is

borrowed from anusañjvaret.
mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā I nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ II
Up to this we saw. Continuing. mantra 13 -
यस्यानु�व� प्र�तबु आत्मािस्मन्सन्द गहने प्र�वष, स �वश्वकृत स �ह सवर्स कतार तस् लोकः स उ लोक एव |
yasyānuvittaḥ pratibuddha ātmāsminsandehye gahane praviṣṭaḥ I sa viśvakṛt sa hi sarvasya
kartā tasya lokaḥ sa u loka eva II [mantra 4.4.13]
upaniṣad says, what we are looking for in the external world is very much available within
ourselves. We think Peace, Security and Happiness have to come from outside. But, all these three
put together is called pūrṇatvaṃ. pūrṇatvaṃ is advaita ātmā. advaita ātmā is very much here –
“yo veda nihitaṃ guhāyāṃ”. Unfortunately, we search for peace outside, all the time, and miss it
within ourselves, because we take ourselves for granted!
Swami Chinmayananda presents this as a nice story. A rich man and a thief were travelling in a
train. The thief had entered the train only for stealing money from the rich man. It is a long 3-day
journey, say from Thiruvananthapuram to Jammu. When the rich man goes to bed, the thief
searches all over. He is unable to locate it. On the last day just when the train is close to its
destination, the thief feels defeated and also becomes curious to know where the rich man had
hidden the money. So he confides, ‘I am a thief and I was travelling with you only for one stealing.
But, I could not succeed. Please tell me where you kept money every night? I saw you had it with
you during the day-time. But, where did you hide it during the night-time?’ The rich man said, ‘you
are right. I hid during the nights I hid it where you will never search. Before going to bed when you
used to go the bathroom, I put my money under your pillow. I knew you will never search for it there!
So, my money was safe!!’
Like that, bhagavān has kept pūrṇatvaṃ under our pillow; within our own head – “yo veda nihitaṃ
guhāyāṃ”. Yet, we search for it all-over, except within! vedānta says, “parāñci khāni vyatṛṇat
svayambhūs tasmāt parāṅ paśyati na antarātman” (katha-2.1.1) Therefore, here the upaniṣad
says, this ātmā, the treasure of pūrṇatvaṃ, mokṣa advaitam ānandaḥ - called the ātmā treasure -
is “asmin sandehye praviṣṭa”. asmin sandehyaṃ means, in our own body. ātmā praviṣṭa - ātmā
has penetrated. The ātmā has entered / occupied this very body.
atha yadidam asmin brahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminn antarākāśas -
tasmin yad antastad anveṣṭavyaṃ tadvāva vijijñāsitavyam iti II [chāndogya 8.1.1]
So, within the body ātmā praviṣṭa, ātmā is intimately available. What type of body is this? The body
which has got 5 layers of personality. What are the 5 layers of the body? The pañcakośāḥ.
annamaya, prāṇamaya, manomaya, vijñānāmaya, ānandamaya. “anyontara ātmā prranāmaya
anyontara ātmā manomaya” [taittiri͂ ya]. Behind the pañcakośās. “ānanda ātmā I brahma
pucchaṃ pratiṣṭhā I” [taittiri͂ ya] it is very much hiding. In chāndogya, the example of a hidden
treasure is given. A person looks upon himself to be poor; but, under his very house there is a huge
treasure, which he doesn’t know! “tadyathāpi hiraṇyanidhiṃ nihitamakṣetrajñā uparyupari
sañcaranto na vindeyuḥ evam eva” [chāndogya 8.3.2]. chāndogya upaniṣad compares ātmā to
a golden treasure. In this deep inner recess of the body, ātmā is hiding. Hide and seek game
between jīvātmā and paramātmā! And most people miss this ātmā, because, lifelong they are
extrovert. “bālastāvatkrīḍāsaktaḥ taruṇastāvattaruṇīsaktaḥ, vṛddhastāvaccintā-saktaḥ parame
brahmaṇi ko'pi na saktaḥ” [bhajagovindam]. Life-long, no time.
But, there are some rare people, “yasya anuvittaḥ pratibuddha ātmā”. In this hide and seek game,
they become successful! And, they attain the paramātmā, the hiraṇya nidhiḥ, the golden treasure,
called paramātmā. advaitaṃ. So, anuvittaḥ means, attained, realised, grabbed, found. [vit, vidati -
to find] anuvittaḥ means, found. And how do you attain the treasure of paramātmā? paramātmā,
treasure is never attained like other treasures; because, all other treasures are objects outside
ourselves. Whereas, paramātmā treasure is not an object. It happens to be the very subject.
Therefore, pratibuddhaḥ - attained by knowledge. Gained through knowledge.
And the moment I discover paramātmā, I understand that the paramātmā is the very
consciousness obtaining in the body. Even though the consciousness is in the body it is not of the
body. And it is not confined to the body. Like, the space is within the hall. But, it is not within the hall
only. It is inside and outside. Therefore, I discover, ‘I am the paramātmā’, who is all-pervading. And
not only I am the all-pervading paramātmā, the caitanyam, I am the jagat kāraṇam brahma.
It is like, when I wake-up from dream, I discover two things. I discover first, ‘I am a waker’. That
itself is a big discovery. But, the greater discovery - which is very important - is, as a waker I realise
that, the entire dream world is my own projection! I project the dream. I enter the dream. I forget it is
just a dream. And I suffer in the dream. What a great achievement. Project the dream. Enter the
dream. Forget it is the dream. And suffer the dream. This dream which I suffered from is my own
projection. Dream is born out of me, sustained by me, resolves unto me. This is the next discovery
of the waker. ‘I am a waker’ knowledge is complete only when I know that ‘I am the śriṣṭi sthiti
laya kartā of the dream’.
Similarly, waking to my higher nature is complete only when I can say, ‘this whole world - which is
huge and frightening - is my own creation. And when I say “my” own, the meaning of the word ‘my’ is
not the body-mind-sense complex. Therefore, the upaniṣad says, “sa viśvakṛt”. saḥ - that
awakened jñānī, the pratibuddha jñānī jīvaḥ, viśvakṛt bhavati. He has got a new title viśvakṛt -
awakened jñānī, the super-waker. Now, we are all ordinary wakers. When we become super-
wakers, because of spiritual awakening, the upaniṣad gives us a title ‘viśvakṛt’.
Okay, what is the meaning of that title? The upaniṣad itself explains, “sa hi sarvasya kartā”. sa hi -
that jñānī is, sarvasya kartā - the creator of everything. You should also add śriṣṭi sthiti laya
kartā. And since entire creation is my own product, the whole creation belongs to me. Therefore,
“tasya lokaḥ sa u loka eva”. [Here, the word lokaḥ is interpreted in different ways. I am giving one].
lokaḥ means, the entire creation. tasya means, belongs to the jñānī. Why? Because, the jñānī
claims, ‘I have created it. Therefore, it belongs to me’. I am the owner of the entire creation.
Once you say, ‘I am the owner’, the huge advantage you gain is, you don’t have to desire anything.
All the Benz cars in the show room! [No, don’ try to enter and drive it away]. But, just understand that
- all the diamonds in the mokṣa diamond store belong to me; because, I am sarva ādhāraḥ. That is
why the jñānī is pūrṇaḥ. He doesn’t miss anything. Otherwise, our problem is, once the neighbor
gets something, we get disturbed. Once that neighbour and this neighbor – both have got
something, finished. We cannot withstand that. So, whether we require it not, we have to get it to tell
the neighbors, ‘I also have got that’! So desperate, we are. jñānam gives us pūrṇatvaṃ, a mind
because of which we don’t miss anything. Let all the neighbors say, ‘we have got all these things’;
yet, we can smile and say, ‘wonderful’, without having a heart burn. We can congratulate the
neighbour for his every accomplishment. Outwardly we congratulate, inwardly we sympathise. Do
you think he has total fulfilment because he has got that? By the time he has got that, … Remember
the stapler example. [Very good example! I love it] Every time you press, one staple pin goes down.
But even as it goes down, the next one automatically comes and sits in the vacated space! Every
desiring saṃsārī goes on pressing one staple after another. Only his thumb pains; but the staples
keep-on coming, endlessly!
But, the jñānī will say, ‘wonderful’ and move on. Remember naciketas of kaṭhopaniṣad. yama
dharma rājā offered all the valuable things of bhūloka, free of cost. In fact, we are such people that
anything comes free - whether we need or not - we take it. A bald person takes a comb, if it is given
free. Thereafter, yama dharma rājā offered all extraordinary things of heaven. But, naciketas could
happily say, “tavaiva vāhaḥ tava nṛtya gīte” [katha1.1.26] - I don’t want them even if I get free of
cost. In fact, naciketas was not a jñānī. Even sādhana catuṣṭaya saṃpatti gave him that much
maturity! Imagine after jñānam when all these are offered do you think a jñānī will be tempted?
“saḥ hi sarvasya kartā”. He is the owner of everything. Indicates that he is pūrṇaḥ. Ownership
indicates pūrṇatvaṃ. “tasya lokaḥ”. tasya lokaḥ means, He is the owner of the entire creation.
Therefore, pūrṇaḥ.
Then comes a technical problem. Once you say, jñānī is the owner of everything, again duality has
come! What duality? Owner - owned duality! But, vedānta says, “dvitīyādvai bhayaṃ bhavati”.
Therefore, upaniṣad immediately says, “sa u loka eva”. So, first a jñānī will say, ‘I am the owner of
everything’. But later he will say, ‘really speaking I am not owner of anything. I only am appearing as
everything. Two things are not there.” “sa u loka eva” - He is the world. So, first you say, ‘he is the
owner of the world; then you say, he is the world!’ What does it mean? One ātmā alone, with
different nāma and rūpa, is appearing as everything. Remember the bhajan, I often quote. The
devotee is addressing bhagavān “har deś me tu, har veś me tu, terā nāṃ anek tu, ek hi hai”.
Whole vedānta is captured in this bhajan. You can understand. “In every place, you are. In every
veṣaṃ or costume, you are. Your names are many. But you are one!” Therefore, one ātmā alone
appears as everything. And as a bhaktā I said, ‘you are everything’. But, as a jñānī I say, ‘I am
everything!’ [All very, very beautiful ślokās. Every śloka is a quotable quote. And every śloka is a
mahāvākyaṃ also. Previous śloka [No. 12] is a mahāvākyaṃ. This śloka also is a mahāvākyaṃ.
saḥ viśvakṛt is mahāvākyaṃ]. Continuing, śloka 14 -
इहै व सन्तोऽ �वद्मस्तदम ् न चेदवे�दमर्हत �वनिष्ट, ये तद्�वदुरमृतास् भविन् अथेतरे दःु खमेवा�पयिन् ॥१४
ihaiva santo'tha vidmastadvayaṃ na cedavedirmahatī vinaṣṭiḥ I ye tadviduramṛtāste bhavanti
athetare duḥkhamevāpiyanti II [mantra 4.4.14]
iha eva santaḥ - this [ātma jñānam] can be acquired only in human birth. This was beautifully
pointed out in kaṭhopaniṣad, where it says, knowledge can be gained only in 4 lokās - manuṣya
loka, pitṛloka, gandharvaloka and brahmaloka. The upaniṣad further says, in pitṛloka and
gandharvaloka knowledge can be gained; but it will not be that clear. In brahmaloka, the
knowledge can be very, very clear - as in manuṣyaloka. So, of the 4 lokās, in 2 it will be vague. In 2
lokās it will be very clear - in manuṣyaloka & brahmaloka. So, a student may say, ‘I will get it in
brahmaloka’. But śaṅkarācārya in His commentary cautions, ‘in brahmaloka clear knowledge is
possible; but. going to brahmaloka is not that easy. Whereas, manuṣyalokā is relatively easier’.
Then we will ask, ‘how to get to manuṣyalokā?’ upaniṣad says, you are already a manuṣyaloki͂ , in
manuṣyalokā! Therefore, better you gain the knowledge here itself.
yathādarśe tathātmani yathā svapne tathā pitṛloke I yathāpsu parīva dadṛśe tathā
gandharvaloke chāyātapayoriva brahmaloke II [kaṭhopaniṣad 2.3.5]
Therefore, the upaniṣad says, “iha eva santaḥ atha vidmaḥ tad vayaṃ”. iha eva - in this
manuṣya śarīram itself, ‘santaḥ atha vidmaḥ - suppose we manage to get this knowledge,
suppose we manage. One day or the other, one class or the other, one guru or the other -
anywhere, suppose we manage to gain this knowledge, then - vidmaḥ tad vayaṃ - and suppose
we gain this knowledge of brahman, [mentioned in previous mantra] gain advaita jñānam, then …
[The sentence is incomplete; so, we have to complete it\. vayaṃ hṛtārthāḥ bhavema - then we will
become totally fulfilled. Life becomes meaningful. At the time of death, I can feel that I have made
good use of this life for the best goal. Because, that is the greatest achievement possible. All other
achievements you cannot retain, because they will come in this life. and they will also go away. வ� �
வைர உற�, வதி � வைர மைனவ� , கா� வைர ப�ள்ை … - you cannot carry anything along with you.
Whereas, mokṣa is permanent.
And so, the upaniṣad warns, “na ced avediḥ mahatī vinaṣṭiḥ”. vedi means jñātā. avedi means,
ajñātā san. So, if you do not know this ātmā and remain an avediḥ, ajñātā, an ignorant person,
then whatever be your accomplishments otherwise, you are never going to get fulfilled. Even in the
heavenly world do you think indra is happy? If you read taittirīya upaniṣad, you will find indra is
not totally happy, because there is somebody superior to him in the heaven.
te ye śatamindrasyā''nandāḥ I sa eko bṛhaspaterānandaḥ I śrotriyasya cākāmahatasya II
There is bṛhaspati. Real bṛhaspati in the heaven, who has got better ānanda than indra.
Therefore, with any amount we will not get fulfilment. We would only have travelled from
apūrṇatvaṃ to apūrṇatvaṃ. It is like pedalling a stationary cycle! When you pedal a stationary
cycle, you may have pedalled for one hour, but you are where you were! At least in that cycling you
will get some exercise benefit. Here, even that is not there. So, the upaniṣad says, “mahatī
vinaṣṭiḥ” - the loss is infinite. Why? Because, it is the loss of the infinite. Okay, what is the
difference between the knower and the non-knower? upaniṣad says - “ye tad viduḥ amṛtāḥ te
bhavanti”. ye tad viduḥ - whoever knows this advaitaṃ, ‘amṛtāḥ te bhavanti’ - they become
immortal, free from the fear of old age, disease and death. The biggest fear in life is fear of old age.
And we don’t know when it comes. Therefore, whether it is 40, 50, 60 we will dread that experience.
Therefore, te - whoever knows the ātmā, amṛtāḥ bhavanti - they become immortal. They don’t
have the sense of insecurity. ‘Who will be by my side in the old age?’ Very big fear!
What about others, the ignorant? “atha itare duḥkham eva apiyanti” - they have got this grief,
worry, anxiety, tension etc. regarding old age, disease and death, which are together called
saṃsāraḥ. More in the next class.
ॐ पूण्
र मद पूण्�मद
र पूण्
om pūrṇam adaḥ pūrṇam idam pūrṇāt pūrṇam udacyate I pūrṇasya pūrṇam ādāya
pūrṇamevāvaśiṣyāte I om śāntiḥ śāntiḥ śāntiḥ II
इहै व सन्तोऽ �वद्मस्तदम ् न चेदवे�दमर्हत �वनिष्ट, ये तद्�वुद रृ

म तास् भविन् अथेतरे द ुःखमेवा�पयिन् ॥१४
ihaiva santo'tha vidmastadvayaṃ na cedavedirmahatī vinaṣṭiḥ I ye tadviduramṛtāste bhavanti
athetare duḥkhamevāpiyanti II [mantra 4.4.14]
In these mantrās, which are ṛg mantra quotations given by yājñavalkya, we get the glory of self-
knowledge. There are 14 such mantrās, beginning from the 8th mantra up to the 21st mantra. Of
them we were seeing the 14th mantra, where a jñānī is expressing His fulfilment, saying – ‘thank
GOD, somehow we have known the self’. “ihaiva santaḥ” - while remaining in the current physical
body itself, instead of postponing to the next janma, here itself, somehow, we have managed to
know the self. atha means, kathañcit - somehow or the other, because of puṇyam of several past
janmās, we came across a guru, we had exposure to śāstraṃ, we managed to understand; and,
thank GOD, we know who we are. “atha [kathañcit] ihaiva santaḥ [asmin janmani eva] vidmaḥ” - we
have known the self. vayaṃ tat vidmaḥ. tat here means, that ātmā, which is the ultimate reality.
We have to supply the sentence, ‘because of that, we are totally fulfilled’ - vayaṃ kṛtārthaḥ.
Further He says, “na ced avediḥ mahātī vinaṣṭiḥ”. na cet - if not, or else. If only I had not known
the self, I would have been avediḥ. avediḥ means, ajñaḥ syāṃ - ignorant in this matter. Means, I
would have continued as an ignorant saṃsārī. Like all other people, I would have been ‘an also ran’,
with no benefit or advantage at all. na cet ahaṃ avediḥ bhaveyaṃ. I would have continued as an
ignorant person. Okay, so what? After all, there are so many ignorant people; we also will be one.
What is wrong with that?! He says, “mahātī vinaṣṭiḥ” - without this knowledge, it would have been a
great loss. The very human birth would have been wasted.
And then he makes a general rule. “ye tad viduḥ te amṛtāḥ bhavanti”. ye tad viduḥ - whoever
knows that ātmā, te amṛtāḥ bhavanti - they will become immortal. THE KNOWER OF SELF WILL
BECOME IMMORTAL! What do you mean by that? Whenever we say, ‘one becomes immortal’, the
word “becomes” must be within inverted commas. Because, anything mortal, by going through a
process, can never become immortal. Finite can never become infinite. Infinite can never become
finite. There is no connecting link between the finite and the infinite. So, what is the meaning of the
statement ‘whoever knows this will ‘become’ immortal’? Means, He will drop the misunderstanding
that ‘I am a mortal’. Whoever knows ‘becomes’ immortal’ = ‘whoever knows will drop the notion of
mortality’. Therefore, we don’t have to ‘become’ immortal. Fortunately, we already happen to be
immortal. What self-knowledge does is, it helps us drop the misconception about the self. It is like
the dreamer - who was seeing bad dreams and so was filled with suffering – the moment he wakes
up claims, ‘I am now free from sufferings. My sufferings have disappeared.’ In fact, he only had the
notion ‘I am suffering’. And so was running from pillar to post. At the very instant he woke up, he
found he has no such problems at all. So, he claims, ‘I am now free from suffering’. In reality, he
never had any suffering in the first place to get freed from! “śoṣaṇaṃ bhava sindhoścha jñāpanaṃ
sārasaṃpadaḥ”. amṛtāḥ bhavanti, martyasva buddhiṃ tyajati. ityarthaḥ.
“atha itare duḥkham eva apiyanti”. ata itare - all others who successfully continue their dream run!
Means, the saṃsāri͂ s, duḥkham eva apiyanti - they will continue to have the problems of saṃsāra
and suffer only. Why? Because, for a ji͂ va, prārabdha karma will be waiting to give one problem or
the other. itare duḥkhaṃ eva apiyanti. duḥkhaṃ means saṃsāra. They will wallow in misery.
Continuing -
यदै तमनप
ु श्यत्यात्म दे वमञ्जस । ईशानं भत
ू भव्यस न ततो �वजुगपु ्सत ॥१५॥ [mantra 4.4.15]
yadaitamanupaśyatyātmānaṃ devamañjasā I īśānaṃ bhūtabhavyasya na tato vijugupsate II
‘What is self-knowledge?’ is presented here, in the form of a mahāvākyaṃ. “yada etam
anupaśyaty ātmānaṃ devam añjasā”. ātmānaṃ means, the self. devam means, caitanya
rūpam. THE SELF, which is of the nature of sākṣi caitanyam, THE CONSCIOUSNESS PRINCIPLE. anu
paśyati – [how does one come] to know or realise? anu means, guru-śāstra upadeśa anusāreṇa -
by going along with guru śāstra upadeśa; by travelling along with the guru and śāstram. paśyati -
he recognises. Without guru - śāstra upadeśa he would not have gained the knowledge. Therefore,
upaniṣad uses the word anu. That anu is important. And, ātmānaṃ evaṃ = sākṣi caitanyam,
paśyati. Literally, paśyati means sees. Here, it is not the visual perception; but it is clear
understanding of the self.
And, how does he understand himself? In a totally different manner, other than what he thought of
himself all along. Like, when I am in dream, what is my vision of myself? I am in the dream world.
But, when I wake up, I don’t still say, ‘I am in the dream world’. On the other hand, I say, ‘the dream
world is and was in me’. Similarly, before knowledge he says, ‘I am in the world. But, after
knowledge he says, ‘the world is in me’. And who is that ‘me’ that is meant here? “īśānaṃ bhūta-
bhavyasya”. īśaḥ means, the paramātmā, who is the master, the Lord of bhūta and bhavyaṃ.
bhūta means, the past; bhavyaṃ means, the future. And, you have to supply the present also. So,
īśaḥ is the Lord of the past, present and future! Thus, ātmānaṃ refers to the jīvātmā and īśānāṃ
refers to the paramātmā. Therefore, jīvātma - paramātma aikyaṃ paśyati.
So, when I have this advaita jñānaṃ, what is the advantage? “tataḥ na vijugupsate” – thereafter,
he doesn’t seek security from the external world. Why he doesn’t seek? Because, he no more feels
insecure. He doesn’t seek security from outside means, he doesn’t feel insecure. He feels, ‘I am the
ever secure ātmā, which can never be affected by sañcita āgāmi prārabdha deśa kāla prapañca -
nothing can touch me’. Remembering the 4th capsule of vedānta – “I am never affected by any event
that happens in the external material world, nor by any event that happens in the internal material
body-mind-sense complex. Whatever happens in anātmā cannot touch ‘me’, the ātmā. Therefore,
he feels ever secure. Things are available around, wonderful. Things are going away, wonderful.
Things are gone, very wonderful! Therefore, “gatāsūn agatāsūṃś ca na anuśocanti paṇḍitāḥ” - a
wise person doesn’t grieve for the living ones and the leaving ones. gatāsuḥ means, the leaving
ones; agatāsuḥ means, the living ones. He doesn’t worry about either. Not that he neglects them.
vedānta never makes me drop my duty. I keep doing the duty to the people around. I am not
emotionally perturbed by whatever happens around. This is the advantage of ātmajñānaṃ. The
greatest emotional immunity is self-knowledge. Unfortunately, like other immunity injections,
knowledge injection is not available for poking! If that were available, we can take that injection daily
and walk away smiling. But, no. Here, the injections have to be taken only through śravaṇaṃ,
mananaṃ and nididhyāsanaṃ!
यस्मादवार्क्संवत्सरोऽह प�रवतर्त । तद्देव ज्यो�तषा ज्यो�तरायुह�पासतेऽृतम

म ॥१६॥ [mantra 4.4.16]
yasmādarvāksaṃvatsaro'hobhiḥ parivartate I taddevā jyotiṣāṃ jyotirāyurhopāsate-'mṛtam II
So, here the upaniṣad says, why the jñānī doesn’t feel insecure. All forms of insecurity are because
we are affected by kāla tattvaṃ. It is the time principle which is getting us trapped in saṃsāra. At
the physical level, time principle affects us in the form of asti, jāyate, vartate, vipariṇamate,
apakṣīyate, vinaśyati - the 6 modifications. Time affects us by causing degeneration, old age,
disease and death. Not only it affects us, it affects our near and near ones. Therefore, we are
frightened. Thus, kāla affects the physical body. And, kāla alone ripens of our karma. So, the
prārabdha karma ripens and through that ripened prārabdha varieties of unforeseen problems
come and land us in trouble. That is again because of kāla tattvaṃ only. It is yama dharma rājā
who is chasing us from one corner to another corner.
parācaḥ kāmān anuyanti bālās te mṛtyor yanti vitatasya pāśam, atha dhīrā amṛtatvaṁ viditvā
dhruvam adhruveṣv iha na prārthayante II [katha 2.1.2]
yama dharma rājā frightens all ignorant people, ‘my world wide web is spread through all 14 lokās.
Wherever you go, I will catch you! mṛtyoḥ pāśaṃ! I have given an example - when vāli chases
śugrīva, he runs all over. [That running around all over becomes useful afterwards when he has to
search for Sita! śugrīvā tells Rama, ‘I will search every nook and corner, because I have thorough
knowledge’. Rama asks, ‘how do you know?’ ‘Chased by vāli I have run allover’]. So, śugrīvā knew
where vāli cannot step-in. That ṛṣyamukha parvataṃ, the mountain, the moment śugrīvā enters,
he stops running and turns towards vāli and taunts him. vāli has come up to that point. But he
cannot enter it because he will die if he enters it, due to a curse.
Now the upaniṣad says, there is one area, where kāla tattvaṃ cannot enter. Like śugrīvā, in the
whole universe you may run anywhere. And, yama, like vāli, will chase and catch you. But there is
one ṛṣyamukha parvataṃ, on entering which, you can look back at yama dharma rājā without
running further. That is why Lord dakṣināmu͂rti is facing south. He is telling all the ignorant people,
‘you come to me and take shelter near me, with knowledge. Then, just as I am staring at yama, you
also can look at yama and challenge! yama will in fact salute you then!’. Lord śiva is called kāla
kālaḥ. And kaṭhopaniṣad says, “mṛtyur yasya upasecanaṃ” - death is like chutney for the ātmā!
[verse 1.2.25]
And, what is that ṛṣyamukha parvataṃ for yama? Don’t say, it is in Andhra. No. This one is our
very ātmā, our very svaru͂pam. kāla moves, but it doesn’t touch ātmā. Therefore, the upaniṣad
says, ātmā is beyond time or above time. kālātītaḥ, deśātītaḥ.
sāndrānandāvabodhātmakamanupamitaṃ kāladeśāvadhibhyāṃ nirmuktaṃ nitya-muktaṃ
nigamaśatasahasreṇa nirbhāsyamānam I [nārāyaṇīyam]
Instead of saying, ātmā is above kāla, the upaniṣad puts it the other way around, ‘time is below
ātmā’. “yasmād arvāk saṃvatsaraḥ ahobhiḥ parivartate”. saṃvatsaraḥ means, varṣaḥ or year,
which represents kāla tattvaṃ. Time principle, in the form of year. 2018, 2019, 2020 … in the form
of one year after the other, ahobhiḥ parivartate it is rolling or continuously moving, in the form of
day and night. So, before we wake up and do a few things, night has come! And you sleep. Day has
come. And we run around; again, night has come. Thus, in the form day & night, saṃvatsaraḥ - the
year is continuously passing, frightening us. Suppose we stop the watch, what will happen to time?
Watch will stop, but not the time! Nobody, including bhagavān, can stop time. In fact, bhagavān is
called kālaḥ “kālo'smi lokakṣayakṛtpravṛddho lokānsamāhartumiha pravṛttaḥ” [gi͂ tā 11-32] – ‘In
the form of time principle I am destroying bhi͂ ṣma, I am destroying drona. I am going to destroy your
own son abhimanyu! I will destroy all of them as kāla tattvaṃ’. But, even that bhagavān cannot
touch something. What is that? The ātmā!
So, upaniṣad says, “yasmād arvāk saṃvatsaraḥ ahobhiḥ parivartate”. yasmāt refers to ātmā.
arvāk means adaḥ, beneath. So, below or beneath the ātmā. saṃvatsaraḥ ahobhiḥ - the year,
with its days. Means, time. parivartate - is moving. Time cannot access the ātmā. Therefore only,
na jāyate mriyate vā kadācin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śāśvatoyaṃ
purāṇaṃ na hanyate hanyamāne śarīre II [gītā 2-20]
[At least this one śloka I will request all of you get by heart. Studying so many upniṣads if you can’t
get by heart one śloka, it is not a very appreciable thing. At least one śloka. It is a powerful śloka. It
is talking about whom? Ourselves! Should we not learn about ourselves?]
Therefore, saṃvatsaraḥ parivartate – time is below the ātmā. To put in technical language, ātmā
is pāramārthika satyaṃ; whereas, kāla and deśa are only vyāvahārika satyaṃ. ātmā is like the
screen; time and space are like the movie. Whatever happens in the movie, the screen is not
affected, even though the screen only accommodates the movie. Not that movie & screen are far
away from each other. Screen only accommodates the movie and yet is untouched by it. ātmā also
accommodates everything and still remains untouched. That ātmā I am!
So, “tad jyotiṣāṃ jyotiḥ”. tat - that ātmā is jyotiṣāṃ jyotiḥ - is the ultimate light of CONSCIOUSNESS.
A unique light, which will illumine the presence of other lights. A unique light which illumines
darkness also! Normally, the worldly lights cannot illumine darkness.
Swami Chinmayananda presents this, like this - In the olden days when they had any function at
home, they hired petromax lights, which were carried on the head by servants to give light wherever
required. One carrier came and asked the yajamāna, ‘where should I take the light?’ yajamāna
said, wherever darkness is there, take it there. The servant went around to different rooms [carrying
the light on his head] but, nowhere he found darkness. So, he came back and told the yajamāna,
‘There is no darkness anywhere’. Why? Because, where light is, darkness is absent. Local light
cannot illumine darkness.
But CONSCIOUSNESS is a unique light, which can reveal the light also; it can reveal darkness also! I
am conscious of both the external darkness as well as the internal darkness, called ignorance. And,
CONSCIOUSNESS reveals ignorance also. Because of CONSCIOUSNESS only I am able to say, I have
Chinese ignorance. When you say, I am ignorant of Chinese language or any other thing, you are
aware that the ignorance is there. Thus, along with ignorance, consciousness is also there.
CONSCIOUSNESS - eventhough called a light - is a unique light which exists along with darkness
and illumines the darkness. Therefore, CONSCIOUSNESS is given a title - jyotiṣāṃ jyotiḥ - the
ultimate light. This world has come before in muṇḍaka upaniṣad and in bhagavad gītā.
hiraṇmaye pare kośe virajaṃ brahma niṣkalam I tacchubhraṃ jyotiṣaṃ jyotistad yadātmavido
viduḥ II [muṇḍaka 2.2.9]
jyotiṣāmapi tajjyotistamasaḥ paramucyate I [gītā 13-28]
“tad devā jyotiṣāṃ jyotih ̣ āyuh ha upāsate amṛtam”. So, that ātmā, which is beyond time, is of
the nature of ULTIMATE LIGHT OF CONSCIOUSNESS. And, since it is untouched by time, it is called
amṛtaṃ. amṛtaṃ means, the immortal one. Then, the upaniṣad says, devāḥ - all the celestials,
have become long living ones [celestials are considered to have a very long life and so are called
amarāḥ] because they meditated upon paramātmā as the immortal principle. So, devāḥ tad āyuḥ
iti upāsate - devās meditate upon paramātmā as longevity. āyuḥ means, long life. And why ātmā
has long life? Because, it is beyond time. Therefore, it is given a title - āyur guṇa viśiṣṭa
paramātmā. By meditating upon āyurguṇa viśiṣṭa paramātmā, we can also have long life.
upaniṣad says, devās practiced the upāsana, therefore they have got a long life. It is a saguṇa
upāsana that is mentioned here.
यिस्मन्प पञ्चजन आकाशश् प्र�तिष् । तमेव मन् आत्मान �वद्वान्ब्रह्मामृतोऽ ॥१७॥

yasminpañca pañcajanā ākāśaśca pratiṣṭhitaḥ I tameva manya ātmānaṃ vidvān-
brahmāmṛto'mṛtam II [mantra 4.4.17]
So, in the previous mantra it was pointed out that ātmā was timewise limitless, eternal. Now
upaniṣad says, space wise also ātmā is limitless and is capable of accommodating the entire
universe. Not only it accommodates the universe - the kārya prapañca, but the kāraṇa īśvaraḥ
also. Remembering māṇḍūkya, kārya prapañca means, virāṭ and hiraṇyagarbha; and kāraṇa
īśvaraḥ means, the antaryāmi. All the three pādās - in the form of kārya and kāraṇa - are
supported by the turīyaṃ brahma, the 4th pāda which is, kārya kāraṇa vilakṣaṇam, kārya kāraṇa
atītaṃ. And what is the definition of īśvara here? [We saw this in bṛhadāraṇyaka itself. We had a
special section which was talking about īśvara. That is an īśvara-section, called antaryāmi
brāhmaṇaṃ [3rd chapter 7th section]. There we analysed īśvara. We gave the definition of īśvara.
What was that definition? Entire universe in potential form is called kāraṇa prapañca; also called
māyā. The conciousness reflected in that māyā is called cidābhāsa. With that cidābhāsa
caitanyaṃ māyā is called īśvara. Therefore, kāraṇa prapañca sahita cidābhāsa, īśvaraḥ. And
that is the cause of the entire universe, consisting of sthūla prapañca, su͂kṣma prapañca and
cidābhāsa. Whereas, ātmā we are talking about here is neither kārya prapañca nor kāraṇa
prapañca nor cidābhāsa. But here we are talking about something other than kārya prapañca,
kāraṇa prapañca and cidābhāsa. Beyond these 3, what is there? ORIGINAL CONSCIOUSNESS or cit
is there. That cit is the adhiṣṭhānaṃ of everything. THAT CIT, ‘I’ AM. That is what is said here.
“yasmin pañca pañcajanā ākāśaś ca pratiṣṭhitaḥ”. Now here there are some obscure words. Very
vague expressions are there. Dictionary meaning, we cannot take. Like, the word pañca janāḥ
means, kārya prapañcaḥ. pañca janāḥ is so obscure that there is an analysis in brahma su͂tra to
find out the meaning of the word. śaṅkarācārya gives several meanings. I will give you just one of
those. brhāmāṇa kṣatriya vaiśya śūdra or the 4 groups. And, those who fall outside these 4
groups are the 5th group. These 5 groups put-together, is called pañcajanāḥ. brhāmāṇa kṣatriya
vaiśya śūdra and others. This represents the entire kārya prapañca. All things & beings.
Therefore, pañcajanāḥ = the entire kārya prapañca.
Then, the word ākāśaḥ means, antaryāmi īśvaraḥ. [This word also we saw in antaryāmi
brāhmaṇaṃ. And more in akṣara brāhmaṇaṃ. 3rd chapter, 8th section. I used to ask and you used
to reply. Then. Now, I don’t want to ask you!] ākāśaḥ is īśvaraḥ. Therefore, gārgi asked the
question, ‘kasminnu khalu ākāśa otaśca protaśca iti’. And yājñavalkya gave a long answer -
“asthūlaṃ anaṇu aśabdaṃ asparśaṃ … etc [3.8.8]. [If you have time and interest, you can revise].
Here, note this much. ākāśaḥ means īśvara, the kāraṇaṃ. So, all these things are, in short,
sarvaṃ vyāvahārikaṃ. All these vyāvahārika pratiṣṭhitaḥ are based-upon that ātmā. And,
yasmin means, yasmin ātmani - in that ātmā, the 4th pāda of māṇḍūkya [mantra 7]. Thus,
“yasmin pañca pañcajanā ākāśaḥ ca pratiṣṭhitaḥ”. In short, ātmā is the adhiṣṭhānaṃ of
everything.
“tam eva manya ātmānaṃ vidvān brahma amṛto'mṛtam”. And tam eva - that caitanyaṃ alone is
ātmānaṃ manye - the real ‘I’. Of course, that real ‘I’ cannot do any transaction in the world. When
we want to do transaction, we have to bring in worldly ‘i’, called ahaṅkāra. ahaṅkāra we cannot
discard, just because we have discovered the original, real ‘I’. So, in a hurry, don’t discard
ahaṅkāra. All the worldly transactions require ahaṅkāra kañcukaṃ. In naiṣkarmya siddhi,
sureśvarācārya says, ‘ahaṅkāra is the overcoat or uniform we have to use to go to office. Like
lawyer use a special coat. Doctors also use. Even the cook entering kitchen has apron. Similarly, ‘I’,
the paramātmā, if I have to do any transaction, ‘I’ should put on the kañcukaṃ. What is that
overcoat? ahaṅkāra. What is ahaṅkāra? body-mind-sense complex, with cidābhāsa. Therefore,
veda never asks us to discard ahaṅkāra. veda says, you use the ahaṅkāra; until prārabdha is
exhausted, you require this ahaṅkāra.
But remember, ahaṅkāra is only an overcoat. Fatherhood is an overcoat. Motherhood is an
overcoat. Husband-hood, wife-hood, guru-hood, śiṣyā-hood, all-hoods are only overcoats. Never be
over attached to them. The moment you get attached problems start. What is the indication? Worry!
There will be creases in the forehead. The moment you get attached, questions will come – ‘what
will happen to me? What will happen to my son, my daughter my grandson, my granddaughter?
Always we complain, ‘our children never bring up our grandchildren properly’. Thus, lifelong we will
be expert worriers! Lord kṛṣṇā says, “cintām aparimeyāṃ ca pralayāntāmupāśritāḥ [16-11] and
therefore, He says, “nirmamo nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī [12-13]. Now and then at
least, nirmamo nirahaṅkāraḥ. Then, you will find the mind becomes peaceful. And, when mind is
peaceful, you can think of this teaching, “I am none other than sarva adhiṣṭhānaṃ brahma. The
whole world exists in me, like a dream’s dream world, this also rises and falls in me’.
If we have to enjoy vedānta, we require peace. And if we want peace, now and then, ahaṅkāra and
mamakāra must be set aside. Put it on like a lawyer’s coat. He doesn’t permanently wear it. The
moment he comes out of the Court, he removes it. Like that, daily 15 minutes or 30 minutes remove
the ahaṅkāra over coat and see the beauty of the real ‘I’ behind that dark coat. “nirmamo
nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī - all these events do not affect ‘me’. My mind is full of
kṣamā, endurance, without complaint. [Read the 12th chapter of bhagavad gīta͂ . Lord kṛṣṇā talks
about the benefits of keeping aside ahaṅkāra and mamakāra].
Then, what will happen? upaniṣad says, “vidvān brahma amṛto'mṛtam” - the knower of immortal
brahman amṛtaḥ bhavati, Himself ‘becomes’ immortal. Means, He does not have a sense of
insecurity. He accepts the insecurity of the body. Body is ever insecure, because even a simple act
of crossing the road you have to do dṛṣṭi for yourself! Therefore, anātmā is ever insecure. Accept
that. And, ĀTMĀ IS EVER SECURE! CLAIM THAT. [Don’t say, ‘I accept’]. CLAIM THE EVER SECURE ĀTMĀ.
ACCEPT THAT ANĀTMĀ IS EVER INSECURE. That is the nature of anātmā. One of our PMs was killed by
her very security! What is security, then? Have your home security. Do everything. But, remember
all along that, all these are just for our psychological well-being; none of these are really meaningful.
Real security is ātma jñānam; ātma jñānam alone! So, amṛtaṃ brahma vidvān amṛtaḥ bhavati.
प्राण प्रामण च�ुषश्च�ुर श्रोत श्रो मनसो ये मनो �वदःु । ते �न�चक्युब्र परु ाणम�यम ् ॥१८॥
prāṇasya prāṇamuta cakṣuṣaścakṣuruta śrotrasya śrotraṃ manaso ye mano viduḥ I te
nicikyurbrahma purāṇamagryam II [mantra 4.4.18]
yājñavalkya repeatedly said - quoting the ṛg mantrās - a wise person claims, ‘I am the immortal
ātmā, the immortal brahman’. And while so claiming, the meaning of the word ‘I’ should be clear.
Otherwise, we will expect the body to be immortal, which will never work. He says, ‘I’, the ātmā, is
the CONSCIOUSNESS PRINCIPLE, ‘which is not a part, product or property of the body-mind-sense
complex. It is an independent principle, which pervades the body and which enlivens the body’.
Here, the upaniṣad says, “prāṇasya prāṇam”. CONSCIOUSNESS is the very prāṇa, which makes the
prāṇa, prāṇa. When prāṇasya prāṇa is said, we should remember kena upaniṣad mantra -
śrotrasya śrotraṃ manaso mano yad vāco ha vācaṃ sa u prāṇasya prāṇaḥ I
cakṣuṣaścakṣuratimucya dhīrāḥ pretyāsmāllokādamṛtā bhavanti II [mantra 1.2]
That is why it is said, almost all important mantrās of all other upaniṣads are there in
bṛhadāraṇyaka. Jocularly they say, if anybody asks, ‘where this mantra occurs?’, you can
comfortably reply, ‘in bṛhadāraṇyaka’. Two advantages. First one is, that person will not verify it
since he has to go through the entire bṛhadāraṇyaka. His life itself may end by then. And even if he
looks it up, it will be there somewhere, because most of the important mantrās are here. So, this is
the famous kena mantra.
“prāṇasya prāṇamuta cakṣuṣaścakṣuruta śrotrasya śrotraṃ manaso ye mano viduḥ”. It says,
CONSCIOUSNESS is different from prāṇa. It is in and through prāṇa. It makes prāṇa, prāṇa. Means,
prāṇa is prāṇa only because of CONSCIOUSNESS. Similarly, CONSCIOUSNESS is different from the
eyes. It is in and through the eyes. Eyes are eyes because of CONSCIOUSNESS. ‘Eyes are eyes’
means, ‘eyes can do the eying job only when it is pervaded by CONSCIOUSNESS’. Similarly, it is
different from the ears. It pervades the ears. Because of that only the ears are ears. So is with
manaḥ, the mind.
That CONSCIOUSNESS PRINCIPLE, “ye viduḥ” - whoever knows as the caitanyaṃ - not as an object;
but as ‘I’ the subject. “te nicikyur brahma”, they know brahman. The knower of ātmā knows
brahman. KNOWER OF ĀTMĀ = KNOWER OF BRAHMAN. This is upaniṣadic equation. From that we
can derive another equation. Knower of ātmā = knower of brahman. Therefore, what? What is the
equation we can derive? ĀTMĀ = BRAHMAN. Only if ātmā and brahman are identical, then alone you
can say, ‘knower of ātmā is knower of brahman’. If they are different, you cannot make that
equation. ‘Knower of rice is knower of wheat’ you cannot say, because, rice is not same as wheat.
Therefore, this is called an indirect mahā vākyam. “Knowing myself is knowing brahman”. SELF-
REALISATION IS GOD REALISATION! They are not two separate processes. SELF-REALISATION IS GOD
REALISATION.
And, what type of brahman? The upaniṣad says, “purāṇam agryam”. purāṇam means, ‘the most
ancient one’, indicating it is beginingless, eternal. And, agryaṃ - ‘the fundamental, the primordial
one’, being the kāraṇaṃ of everything. purāṇaṃ agryaṃ brahma.
And, te nicikyuḥ is the verb; which means, ‘they know clearly’. niścayena jānīyuḥ.
ॐ पण
ू ्
र मद पण
ू ्�मद
र पण
ू ार्त्पूणर्मुदच | पण
ू ्स
र पण
ू ्
ू ्
प्राण प्रामण च�ुषश्च�ुर श्रोत श्रो मनसो ये मनो �वदःु । ते �न�चक्युब्र परु ाणम�यम ् ॥१८॥
prāṇasya prāṇamuta cakṣuṣaścakṣuruta śrotrasya śrotraṃ manaso ye mano viduḥ I te
nicikyurbrahma purāṇamagryam II [mantra 4.4.18]
yājñavalkya is quoting a few ṛgmantrās here in these verses from verse 8 to 21. In all these
ṛgmantra quotations, yājñavalkya is talking about the glory of the self-knowledge. And, we were
seeing the 18th mantra in the last class “prāṇasya prāṇamuta” etc.
It says, all these organs are able to function only because of the CONSCIOUSNESS PRINCIPLE. Just as
the different electrical gadgets are designed to do different functions. Fan can fan you; light can
illumine the objects; microphone can magnify the sound and so on. All these electrical gadgets can
do different functions. Eventhough they are designed to do such functions; they can do so only
under one condition. In the absence of ‘electric power’, fan will not be fan, mick will not be mike, light
will not be light. Light functions as light because of electricity. Fan is fan because of electricity.
Therefore, electricity can be defined as the light of the light, fan of the fan. It is an idiom. Means, it is
the electric power, because of which the fan of the fan, etc. The gadgets are all visible. But, the
electricity behind them - which really makes them functional - is not visible.
Similarly, the organs we are able to see and their function we are able to experience. But, they by
themselves, do not have any power to do their function. No intrinsic power in them. It is because of
some other principle only they become functional. And here the upaniṣad says, that principle is
called caitanyaṃ, the ātmā. And, whoever knows this ātmā is the knower of brahman; indicating
that, ātmā and brahman are identical! Eventhough ātmā is found in the body, it is not limited by
the body. Just as electricity is in the fan; but electricity is not confined to the fan itself. It is behind all
the different gadgets. Gadgets are many and different; but the invisible electricity is one and all-
pervading. Similarly, bodies are many. Organs are many. Functions are many. But, ātmā is only
one and all-pervading. And, so, it is not limited by time or space. That is why while talking about
the 5 features of CONSCIOUSNESS we said, ‘CONSCIOUSNESS is not limited by the boundaries of the
body’.
And, since ātmā is limitless, it is called brahman. Therefore, BRAHMAN REALISATION IS IDENTICAL
WITH SELF-REALISATION. We don’t require 2 separate realisations. One happens to be the other. So,
the mantra says, “te nicikyur brahma”, they know brahman. The knower of ātmā knows brahman.
KNOWER OF ĀTMĀ, THE SELF = KNOWER OF BRAHMAN.
And, an aside note here. Here 4 organs are mentioned. “prāṇasya prāṇamuta cakṣuṣaś-
cakṣuruta śrotrasya śrotraṃ manaso ye manaḥ”. 4 items are there. And, in verse 16, we saw,
“taddevā jyotiṣāṃ jyotiḥ”. If you combine, there are 5 items. jyotiḥ representing the external
luminary. prāṇaḥ, manaḥ etc. representing the internal organs. śaṅkarācārya says, these 5 items
alone are referred to by the word pañca janaḥ in the previous śloka. I said pañca janaḥ is a vague
word. śaṅkarācārya gives several meanings. One meaning I gave you in the last class. I said, it
stands for the 4 varṇās - brhāmāṇa kṣatriya vaiśya śūdra - plus others, thus representing the
entire creation. Now, in this second interpretation, pañca janaḥ means, the 4 organs in the
individuals and the luminaries in the external world. Thus, they represent the entire creation. This is
the second meaning for pañca janaḥ śaṅkarācārya gives. But whether you know these finer details
or not, the final meaning of pañca janaḥ is, the entire cosmos. Continuing.
Class 96 –1st April 2019 – mantra 4.4.18 to 4.4.21 Download from www.arshaavinash.in Page 1
मनसैवानदु ्रष्ट नेह नानाऽिस् �कञ्च । मतृ ्यो स मतृ ्युमाप्नो य इह नानेव पश्य� ॥१९॥
manasaivānudraṣṭavyam neha nānāsti kiñcana I mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva
paśyati II [mantra 4.4.19]
A mantra very similar to another mantra occurring in kaṭhopaniṣad -
manasaivedamāptavyaṃ neha nānāsti kiñcana I mṛtyoḥ sa mṛtyuṃ gacchati ya iha nāneva
paśyati II [mantra 2.1.11]
So, previously, a kenopaniṣad mantra was referred. Now, a kaṭhopaniṣad mantra is referred. A
very, very, important mantra. It says, “manasā eva anudraṣṭavyam” - this ātmā or brahman has
to be realised only with the help of the mind. Because, any knowledge will have to take place in the
mind only. So, self-knowledge also has to take place in the mind only. That is why in deep sleep
state, when the mind is not functioning, we are not able to know anything. Only in the presence of
mind, knowledge is possible. Or, in the absence of mind, knowledge is not possible. So, anvaya
vyatirekeṇa, manasaḥ satve, knowledge sātvaṃ. manasaḥ abhāve, knowledge abhāvaḥ. tasmāt
manaḥ eva sarva jñānasya karaṇaṃ, instrument. Therefore, self-knowledge also requires the
mind is a very, very important conclusion.
Many people talk about samādhi as a state, in which self-knowledge takes place. We do not accept
that. Because, in samādhi, one resolves everything. The tripuṭī - subject, object instrument - are
resolved. The thinker-thought; seer-seen when everything is resolved, how can a person get any
knowledge? In fact, in samādhi, even the available knowledge will not be accessible. Because,
there is no functioning mind. There are no thoughts also. We should remember, knowledge doesn’t
take place in samādhi. Knowledge has to take place in the waking state only, when the mind is
available for enquiry. And, available for knowing. Who says so? The upaniṣad says, manasā eva.
May you be awake in the class also. May you be awake when you want to know anything. Not only
the upaniṣad says, you have to know with the help of the mind, it says “manasā eva anu
draṣṭavyam”, with the help of mind alone you can know. ātmā, by itself, cannot know anything.
ātmā, the pure CONSCIOUSNESS, by itself, cannot know anything. What is the proof? During deep
sleep state, ātmā is very much there; CONSCIOUSNESS is very much there; Knowledge is not there!
ātmā is present; CONSCIOUSNESS is present; yet, in deep sleep state, no knowledge is taking place,
indicating that, ātmā, by itself, cannot know anything. That is why ātmā is called akartā, abhoktā
and apramātā. ātmā is a non-knower. In the presence of ātmā the mind alone has to know.
Therefore, the upaniṣad clearly says, “manasā eva”. Then, the question comes, ‘how come in the
kenopaṇiṣad, it is said “manasā na manute” - you cannot know the ātmā with mind. If you
remember kenopaṇiṣad, the question will come. For that answer is given, ‘manasā eva anu
draṣṭavyam’ - mind by itself cannot know; mind assisted by śāstra pramāṇaṃ alone can know.
Mind, by itself, cannot know the ātmā. anu means what? śāstra pramāṇa upakāreṇa or
sahāyena.
That is why I give the example. With your eyes you cannot see your face. Therefore, you require a
mirror. Suppose you keep the mirror in front but close your eyes! Mirror is in front. Yet, you cannot
see your face. Therefore, to see your face, you require eyes also, you require mirror also. Eyes
without mirror is useless. And, mirror without eyes is useless.
Thus, mind without śāstram, cannot know. And, śāstram without mind, also cannot know. This mind
and śāstra combination is indicated by anu. So, manasā, śāstra pramāṇena saha draṣṭavyam.
And, ātmā has to be known in what way? It has to be known, without objectification. Never try to
know the ātmā as an object in the world. If it is not an object, what is it? The subject! Therefore, may
you do subjectification. What do you mean by subjectification? Claim, ‘I am the ātmā’, without
looking for the ātmā elsewhere. And while claiming, ‘I’ am the ātmā, you should not take it as the
prāṇa. The meaning of the word ‘I’ should be, prāṇasya prāṇaḥ; means, the CONSCIOUSNESS in the
prāṇa. When you say ‘I’, the CONSCIOUSNESS in the body, the CONSCIOUSNESS in the sense organs,
etc., filter the CONSCIOUSNESS out, intellectually. Physically you cannot filter. Separate that
CONSCIOUSNESS and claim, ‘I’, the CONSCIOUSNESS, am brahman. This is called ātmajñānaṃ.
After knowing the ātmā, what should you know? upaniṣad says, one more important knowledge is
required. “brahma satyaṃ” is not enough. “jīvo brahmaiva nāparāḥ” not enough. There is a third
component. “jagat mithyā”. And what do you mean by the word mithyā? mithyā means, the world
is mere nāma and rūpa. mithyā means, it is only names and forms. They do not have any
substantiality. Like my example. What is the desk? Desk is not the substance. The weight of the
desk doesn’t belong to the desk. Desk is weightless nāma and rūpa. And what is the weight that we
experience? Weight of the desk belongs to the wood only. If wood alone is the substance, what then
is the desk? It is just a name and form. The entire world is mere nāma and rūpa. Other than nāma
rūpa, there is no second substance at all. Very important pramāṇaṃ for jagan mithyātvaṃ.
So, the mantra says, “na iha nānāsti kiñcana” - plurality is an appearance. There is no plurality at
all in reality. That means what? ‘I’, the ātmā, am advaitaṃ. This is called advaita ātma jñānaṃ.
Then we will ask, ‘why should I know this?’ The upaniṣad says, “anu draṣṭavyam” – ‘you have to
know’. Once somebody says, ‘you have to do’, we will rebel. Human mind is always like that. ‘Why
should I know that I am brahman?’ The upaniṣad says, ‘you need not know; but, be ready to face
the consequences!’ Statutory warning! And, what is the consequence? “ya iha nānā iva paśyati sa
mṛtyoḥ mṛtyum āpnoti”. As long as you take yourself to be the body-mind-sense complex, the
nāma - rūpa as yourself, you will be subject to mortality. Growing, greying, dyeing and dying!
Greying should be followed by dying. This process, you should be prepared. Therefore, mṛtyoḥ
mṛtyuṃ āpnoti. In short, you will be insecure lifelong. Either afraid of your own death or worse still,
afraid of others’ death. Our death we may not be frightened. We are not there. But our fear is the
death of near and dear ones around. Both you will have to face, if you don’t have ātmajñānaṃ.
mṛtyuḥ is death. But then, the death itself will not solve the problem. Even if you die, saṃsāra will
not end. Because, you will be again given another body. You have to face old age, disease, death.
This cycle will go on and on as long as you have no self-knowledge, ya iha nānā iva paśyati - as
long as a person sees the seeming plurality as the ultimate reality, mṛtyoḥ mṛtyuṃ āpnoti.
Seeing plurality is not a problem in itself. But, taking it as reality is the problem. Like a dog
looking at a mirror. Looking at the mirror per se is not a problem. Because, we can see our beautiful
face! But a dog will have a problem; because, when the dog sees the mirror it sees another dog. Not
just another dog; a rival. [When two people are taking the dog for a walk, the moment they cross,
you can see both the dogs barking at each other. The owners are talking, but these dogs have
another type of dialogue!] So, just as the dog barks at its own image, we also will be barking at the
world, if you don’t know the reality of the world. So, “ya iha nānā iva paśyati”. That iva indicates
world is only an appearance. There is, in fact, no duality at all. It is not different from ‘me’. Continuing
ु ्रष्टव्यमेतद ध्रु व । �वरजः पर आकाशादज आत्म महान्ध्र ॥२०॥

एकधैवानद
ekadhaivānudraṣṭavyametadapramayaṃ dhruvam I virajaḥ para ākāśādaja ātmā
mahāndhruvaḥ II [mantra 4.4.20]
Another important mantra. This talks about the absolute truth - called brahman - and the various
objects in the relative world. In the relative world, everything can be seen from different angles,
different perspectives. And you can say, ‘this is good’, from one angle. And, ‘bad’, from another
angle. Bullet train is good for the country or not? There will be a debate here. Look at the letters to
the editor in the newspapers. One group arguing, it is very good. We have to progress. Another
group will say, India cannot afford that. Still there are so many people struggling without food. So,
‘it’s good’, you can argue. ‘It’s bad’, you can argue. Thus, the relative world can always be looked at
from different perspectives.
Now a days, people are arguing, truth also can be different for different people. Your truth can be
different from my truth. You have your truth I have my truth let us not quarrel. It’s like your GOD, my
GOD and all. But, to say that, ‘your truth’, ‘my truth’ etc. indicates you are talking about relative truth,
not the absolute one. Relative truth is only relative. It’s not the absolute reality. Unfortunately,
relative truth cannot liberate a person. Because, relative truth exists within the relative world of
reality. Wherever there is duality, there will be time - space limitation, change, death, all will be there.
But we are talking about mokṣa. mokṣa requires the knowledge of not the relative truth; it requires
the knowledge of absolute truth. Absolute truth will have to be understood only in one way. It
cannot be seen differently by different philosophers, different thinkers, different religious people,
different theologians, different scientists. Even in science, you would have heard, light can be seen
as a wave or as a particle. Two light theories are there! Students of science will know Light can be
seen in both ways. Many things can be resolved by applying either of these theories, taking this or
that angle. Both of them are equally okay. It’s called, model dependent reality. A reality based on
which model you take. Particle model or wave model. You can take either. It’s like measuring in
terms of Pounds or Kg. America uses pound, others use Kg. Which is correct? Both are correct. It is
only 2 different scales.
But remember, here we are not talking about the relative thing; but about the absolute reality.
upaniṣad says, this is mokṣa śāstra. MOKṣA ŚĀSTRA DEALS WITH ABSOLUTE REALITY. ABSOLUTE
REALITY IS ONE. AND IT HAS GOT ONLY ONE NATURE. THAT IS SAT CIT ĀNANDA. saccidānanda
svarūpaṃ. Therefore, upaniṣad says here, “ekadhā eva anudraṣṭavyam etad apramayaṃ
dhruvam”. etat = that. ekadhā eva = ekena prakāreṇa eva. Only in one way it has to be
understood. How? IT IS BEYOND TIME. IT IS BEYOND SPACE. IT IS OF THE NATURE OF PURE EXISTENCE
AND PURE CONSCIOUSNESS. No other way is possible. etat ekadhā eva.
Then, suppose somebody asks, ‘I will choose sat, EXISTENCE as my reality. Let another person
chooses cit, CONSCIOUSNESS as his reality. And a third choose ānanda. Why cannot we choose one
of three? vedāntā makes sure, they are not three different ones. EXISTENCE is CONSCIOUSNESS.
CONSCIOUSNESS is ānandā. They are three names for the absolute. The three names, from
relative angles. How many absolute truths? ONE. But, how many names? Names can be many.
Because, names are used in absolute plane or relative plane? Only in the relative plane that we live
in. Therefore only, we have got languages, alphabets, grammar. SAT CIT and ĀNANDA are the relative
names of that absolute reality. Okay, these are all relative names. What then is the absolute name?
In the absolute, no name is possible! “yato vāco nivartante, aprāpya manasā saha”.
Therefore, ekadhā eva - only in one manner. “etat anudraṣṭavyam”. Again, anu is used to indicate
it is śāstra pramāṇaṃ. Then, “etat apramayaṃ dhruvam”. And when you know the absolute truth,
you cannot look at it from different angles. The upaniṣad says, ’because truth is not look-able at’. [If
you can look at the truth, you can look at it from different angles. If truth can be looked at, you can
go to that side and take a picture. They have something called profile]. You can only look at relative
things from different angles. But truth is not an object to look at. Because, truth happens to be ‘I’, the
looker. Therefore, upaniṣad says, etat apramayaṃ - it is not an object of knowledge to look at from
different angles. There is no profile for brahman. apramayaṃ is a vedic expression for
aprameyaṃ. The word aprameya occured in gi͂ tā – “anāśinoprameyasya tasmād yudhyasva
bhārata” [2.18]. That aprameyaṃ word which Lord kṛṣṇā cites is borrowed from here. etat
apramayaṃ.
Then, “etat dhruvam”. Since it is beyond time, space, duality and relativity, it is dhruvam. dhruvam
means, ever the same, un-changing. So, people ask, ‘in all branches of science there are
innovations and improvements. In vedāntā, what improvement are you doing swāmījī?’ In vedāntā,
no change or improvement is possible, because mithyā is mithyā. When? All the time! And, satyaṃ
is satyaṃ. All the time! So, in vedāntā you can improve the method of communication, language,
example etc. But the underlying content can never be improved. Why? Because, brahman is ever
dhruvam. Like the pole star. dhruva nakṣatravat.
And because of that only, virajaḥ - free from all impurities like, ajñānaṃ karma, avidyā karma. All
are called rajaḥ - impurities. Which cumulatively is the cause for saṃsāra. But ātmā is vi-rajaḥ.
Free from all impurities. And how it is free from all impurities? Not because it is far away, far from the
maddening crowd. No. ātmā is in and through all the impurities. Entire world - which is full of all
forms of impurities - ātmā pervades. It has to pervade. Because, anywhere ātmā doesn’t pervade
that object cannot exist, since ātmā alone lends existence to everything. Despite being all-pervasive,
it is pure, unpolluted. What is the example? Like ākāśa, which accommodates everything but is not
contaminated by anything. The screen accommodates all forms of movies, good and bad. Yet the
screen itself is not affected. Similarly, the ātmā - myself - is nitya śuddha svaru͂paḥ.
And, “para ākāśād”. Here also, the word ākāśa must be given a special meaning, borrowed from 7th
section of the 3rd chapter, antaryāmi and akṣara brāhmaṇaṃ. There we saw ākāśa is īśvaraḥ.
Therefore, paraḥ ākāśāt means, beyond īśvara also. What is the definition of īśvara? īśvara is
māyā + māyā pratibimbhita caitanyaṃ. The CONSCIOUSNESS reflected in the māyā and māyā -
that mixture is called īśvara, who is called the antaryāmi - the third pāda - in māṇḍūkya upaniṣad.
So māyā + reflected consciousness = īśvara. Whereas, brahman is what? It is neither māyā, nor is
it reflected consciousness. Then, what is it? It is the ORIGINAL CONSCIOUSNESS. Therefore, ākāśāt
paraḥ beyond īśvaraḥ. turīyaṃ, caturthaṃ manyante.
And, “aja ātmā mahān dhruvaḥ”. When was it born? ajaḥ - it is unborn. Then, ātmā - it is the very
self, that is ‘I’ myself. And, mahān. mahān means, that which is limitless, infinitely big. And,
dhruvaḥ - it is eternal, changeless. The previous dhruvam refers to the paramātmā. This second
dhruvaḥ refers to jīvātmā. paramātma - jīvātma rūpeṇa vartamānaḥ. Continuing, verse 21, the
last of the ṛg mantra quotation.
तमेव धीरो �व�ाय प्र� कुव�त ब्राह् । नानध ु ्यायाद्बहूञ्छब् वाचो �वग्लापन �ह तत् ॥ इ�त ॥२१॥
tameva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ I nānudhyāyādbahūñchabdān vāco
viglāpanaṃ hi tat II iti II [mantra 4.4.21]
That iti indicates the end of the ṛg mantra quotations, which started from 8th mantra onwards. So
here, this mantra talks about the importance of nididhyāsanam, vedāntic meditation, after the
study of vedāntā. Only after vedāntic meditation, the knowledge will get assimilated into the
personality. Without assimilation, knowledge will not bear any fruit.
As I often say, eaten food doesn’t nourish the body. What food then nourishes? Only the digested,
assimilated food does! I may eat any amount. But, if due to certain disease, body loses the power of
absorption, the food doesn’t nourish; all that is eaten is lost. It is such an unfortunate situation,
because even medicine will not work, because for the medicine to work, the medicine has to be
absorbed in the system. A disease, for which the cure itself becomes almost impossible. Similarly,
anabhyāśe viṣam śāstram ajīrṇe bhojanaṃ viṣam. Undigested food is poison. Undigested
śāstram also can be a poison, in the sense that it can only bloat one’s ego. Knowledge should
eliminate ego, instead what does it do? ‘Do nāmaskāra to me. I am a jñānī. I know bṛhadāraṇyaka.
I know this and that.’ śāstram, wrongly used, can fatten the ego, rather than erasing the ego.
anabhyāse viṣaṃ śāstram ajīrṇe bhojanaṃ viṣam I viṣam sabhā daridrasya durjanasya
ubhāṣitaṃ II [alternate, daridrasya viṣaṃ goṣṭhī vṛddhasya taruṇī viṣam II]
anabhyāśe - if śāstra is not properly digested, viṣaṃ śāstram. Therefore, digestion is important for
benefitting and also for avoiding śāstram becoming a poison. And, how do you digest the
knowledge? Only by vedāntic meditation or nididhyāsanaṃ.
I have talked of 3 types of nididhyāsanaṃ - 1] śravaṇābhyāsa rūpaṃ; 2] brahmābhyāsa rūpaṃ;
and, 3] samādhi abhyāsa rūpaṃ. śravaṇābhyāsa rūpa nididhyāsanaṃ means, continuous
śravaṇaṃ itself is a form of nididhyāsanaṃ. brahmābhyāsa rūpa nididhyāsanaṃ is trying to
recollect the teaching, throughout our transactions. Keeping the teaching in the background, like the
musicians’ tambura śruti. We also should have a śruti. If tambura śruti is behind, the music is
very beautiful. Similarly, if śruti is behind our life, we also will become jīvanmuktaḥ. Therefore,
alertness at all times itself is nididhyāsanaṃ.
Dayānanda swāmījī calls it, ‘avoiding a mechanical life’, ‘avoiding impulsive responses to
situations’. I take a vow that, in any provoking situation I will not impulsively respond. Whether it is at
verbal level or at physical level. I will not. I may disapprove at the mental level. But the disapproval is
not converted into impulsive words or impulsive actions. It is a vrataṃ, a vedāntic meditator should
take. I will never respond impulsively. Daily morning, I have to take an auto suggestion. Come what
may, no impulsive response. This is called an alert living. Mindful living. This is called
brahmābhyāsa rūpa nididhyāsanaṃ.
The third one is, samādhi abhyāsa rūpa nididhyāsanaṃ, in which I claim my higher nature, which
is called brahma bhāva prabalī karaṇaṃ. Strengthening the knowledge, ‘I am brahman’. And
jīvabhāva durbalī karaṇaṃ. Weakening the notion, ‘I am a jīva’. That idea should become weaker
and weaker. What is the indication? jīva bhāva consists of duṣṭa catuṣṭayaṃ. The villain has
come! ahaṅkāra, mamakāra, rāga and dveṣa.
The ahaṅkāra must be diluted, deliberately. deha abhimāna, mind abhimāna etc. must be
weakened by handing them over to īśvara. Then, mamakāra. Attachment to family is the most
powerful emotionally disturbing, emotionally draining one. Unless I weaken that, mamakāra will
continue to cause problem. Peaceful co-existence of knowledge one side and worry on the other
side. When I have too much of worry, it means that, though I have learnt the śāstram, I have not
digested it. Every worry, anxiety, fear, grief, hatred - all of them indicate that mamakāra & ahaṅkāra
are staying put. And then the other 2 are, rāga and dveṣa.
Unless you dilute duṣṭa catuṣṭayaṃ, FIR reduction will never take place. The frequency of
emotional disturbances, the intensity of emotional disturbances and recovery period after emotional
disturbances - all 3 must come down. Otherwise, attending the classes and writing notes will all
become one of the fashion statements! I am not saying, they are useless, I am saying, ‘we have to
watch ourselves. We should become models for others. [Not the other type of model!] Others should
be inspired to study śāstra, after seeing us!
Here the upaniṣad says, “tameva dhīraḥ vijñāya prajñāṃ kurvīta brāhmaṇaḥ”. dhīraḥ means, a
viveki, an intelligent one. brāhmaṇaḥ means, a vedic follower, a vaidikaḥ. viveki taṃ vijñāya -
after knowing that brahman as ‘I am’, prajñāṃ kurvīta. prajñā means, nididhyāsanaṃ.
It is done like this. Daily spend some time deliberately invoking your deepest worries. Those that are
disturbing you and making you sleepless. Analyse all these worries, fears etc. You will be able to
trace them to one of the duṣṭa catuṣṭayaṃ - ahaṅkāra, mamakāra, rāga, dveṣa. Why? Because
rāga - dveṣas are always rooted in ahaṃ and mama. About things and beings unconnected to us,
we have neither rāga or dveṣa. Therefore, rāga - dveṣa are always centered on ahaṃ mama. So,
trace the worry to one of these 4. And having traced, you should say, ‘if I am a sincere śāstric
student, I should sincerely attack these 4, rather than focussing on others and complaining about
family members, neighbours, society etc’. So, stop complaining about others; start attacking your
ahaṃ - mama. As bhagavad gi͂ tā says, the enemy is always within.
bandhurātmātmanastasya yenātmaivātmanā jitaḥ I anātmanastu śatrutve vartetātmaiva
śatruvat II [gītā 6.6]
“kāmādīnāntarānmatsahajaripuvarāndevi nirmūlya vegāt” [kamalajadayitāṣṭakam]
We think, the enemies are outside. vedānta says, we have only one group of enemies. Handle that.
Let the world remain the same. It will not affect us. Therefore, prajñāṃ kurvīta. - deliberately attack
duṣṭa catuṣṭayaṃ, regularly. The duṣṭa catuṣṭayaṃ attack is vedāntic meditation. And the
success in the attack is indicated by mental peace. duṣṭa catuṣṭayaṃ attack is vedāntic
meditation. The result is indicated by mental peace.
Therefore, “prajñāṃ kurvīta brāhmaṇaḥ”. And, “na anudhyāyād bahūñchabdān” - na
anudhyāyāt, bahūn śabdān. Enough of learning or studying more and more text books. Of course,
ānandagiri interprets bahūn śabdān as anātma viṣayān śabdān, other texts which deal more with
anātmā. Because, they will only generate more rāga dveṣa by their attractions. By their
temptations. Therefore, avoid worldly temptations by turning away from over learning. So, bahūn
śabdān - anātma viṣayān śabdān, na anudhyāyāt - one should not spend too much time on.
Initially they may be required for understanding vedāntā. And after this knowledge, study of other
things is – “vāco viglāpanaṃ hi tat” - it is only wasting our speech energy, if you are reading aloud.
It is only draining your energy, our vāk energy. viglāpanaṃ means, draining, weakening.
Thus, knowledge is very important. Assimilation of the knowledge is equally or more
important. Then alone our aim of vedāntic study will become fruitful.
With this, the ṛg mantra quotations are over. This is the first part of the summary by yājñavalkya.
We have 4 more mantrās, which will talk about sādhanās. sādhyaṃ or goal has been talked about.
Here after, sādhanās are reinforced. We will see that in next class.
र पूण्र �मद पूणार्त्पूणर्मुदच | पूण्स
र पूण्मेवाव�शष
र ्य | ॐ शािन्त शािन्त शािन्त ||
तमेव धीरो �व�ाय प्र� कुव�त ब्राह् । नानध ु ्यायाद्बहूञ्छब ् वाचो �वग्लापन �ह तत ् ॥ इ�त ॥२१॥
tameva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ I nānudhyāyādbahūñchabdān vāco
viglāpanaṃ hi tat II iti II [mantra 4.4.21]
So, in these 14 ṛg veda mantra quotations, starting from the 8th mantra up to the 21st mantra,
yājñavalkya, talked about the glory of self-knowledge. He pointed out that human life will become
worthy only when it is utilised for this particular purpose. We don’t say, other goals are not required.
But all those must prepare us for the grand goal of mokṣa. And that is possible only through
jñānam. And therefore, may you gain self-knowledge. But gained knowledge alone will not give
benefit. It should be thoroughly assimilated and internalised. For that purpose, he emphasised the
importance of nididhyāsanaṃ. “tameva dhīraḥ vijñāya”. dhīraḥ indicates the first stage of
sādhana catuṣṭaya saṃpattiḥ. So, first become a dhīraḥ, a qualified person, a discriminative
person, through karmayoga and upāsana yoga. Then, vijñāya. Refers to śravaṇaṃ and
mananaṃ, through which we have to gain the knowledge. And thereafter, prajñāṃ kurvīta. prajña
means, nididhyāsanaṃ.
The purpose of nididhyāsanaṃ is, jīvabhāva durbalī karaṇam; and, brahmabhāva prabalī
karaṇaṃ. My jīva status should be gradually weakened and my brahman status should be
gradually strengthened. And I said, jīvabhāva consists of 4 components, duṣṭa catuṣṭayaṃ -
ahaṅkāra, mamakāra, rāga, dveṣa. They should become weaker. And, how do I know whether
they are becoming weaker or not? For that I have given an acid test! What is the test to find out? FIR
reduction. Frequency of emotional disturbances should come down. The intensity of emotional
disturbances should come down. And even if they come once in a while, the recovery period should
also comedown. If this is happening, it means, we are progressing.
And thereafter, yājñavalkya gave a warning. The vedāntic study also can become a saṃsāra, if we
are not careful. Why? Because we may gradually get interested in more and more scholarship,
rather than internal transformation. Scholarship is also enjoyable! It is also a time pass, a sense
pleasure. So, it also can become addictive. And, there is no limit to the scholarship. In the vedāntic
field itself there are other allied areas, other connected branches also, like tarka śāstra, mīmāṃsa
śāstra, vyākaraṇa śāstra, etc. And a person may initially get interested in getting some working
knowledge about those also. Then that interest may become intense, to specialise. And each
śāstraṃ is a vast ocean in itself. If you go to a huge library you will find shelves and shelves of
books on any one particular śāstram itself! And so, one may feel that, ‘I have not covered so many
books.’ There can be apūrṇatvaṃ from the stand point of scholarship.
Other saṃsāris have got apūrṇatvaṃ from the stand point of money or sense pleasures or worldly
travels etc. Each one wants to visit so many places. But, not able to. Therefore, apūrṇatvaṃ from
kartā angle. apūrṇatvaṃ from bhoktā angle. apūrṇatvaṃ from knower / jñātā angle. All these are
ahaṅkāra. Therefore, if I am going to get caught in scholarship, I am invoking ahaṅkāra from the
intellectual personality. yājñavalkya therefore wants, ‘have that much knowledge to know, ‘I am not
ahaṅkāra’. One should also know that, at ahaṅkāra level limitations will always be there.
In veda they tell the story of a ṛṣi by name karadvājā. He wanted to study the vedās more and
more. He spent his entire life studying. Yet, he couldn’t complete. Therefore, he wanted to take
another birth, exclusively for the study of the vedās. Entire life he studied. One more birth he took.
Class 97 –8th April 2019 – mantra 4.4.21 and 4.4.22 Download from www.arshaavinash.in Page 1
Entire life he spent. Yet, the study wasn’t complete. Therefore, he goes to indrā or brahmāji͂ or
someone and asks, in three janmās how much have I covered?’ [it is not just weekly one class!
Daily, continuously, he has studied]. That person showed a distant object and asked, ‘what do you
see there?’ ‘I see a mountain’. ‘From one of the mountains bring three hands full of soil’. So
karadvājā brings. This person says, ‘this is what you have studied in 3 janmās! And you have ….
‘anantā vai vedāḥ.’ There only the mantra says, anantā vai vedāḥ. You can never complete. So,
let it not be your goal. It is simply not possible’.
Then, what should be our goal? Like the pole-vaulter use the pole but drop it at the right moment.
Use vedānta for gaining self-knowledge, do not hold on to it for scholarship. Understand, ‘I am not
ahaṅkāra. I am not the intellect also. My intellect will always be limited. I accept the limitation of the
intellect. I claim the limitlessness of the ātmā, the caitanyaṃ.’ Joyously we should be able to say, ‘I
don’t know’. Many things I don’t know; one more thing I don’t know! Never get trapped in
scholarship-saṃsāra. yājñavalkya said, “na anudhyāyāt, bahūn śabdān”. You enjoy reading and
studying. But, never hope to complete all the books. It is not possible. Not only that. Even the
available books we are not able to complete. And, daily so many books are getting printed.
Therefore, the warning - bahūn śabdān na anudhyāyāt, vāco viglāpanaṃ hi tat”. It will only drain
the energy more and more. Use that energy to raise your level from ahaṅkāra ‘i’ to ātmā ‘I’. iti.
Up to this we have seen. The ṛg mantra quotations are over. jñānastuti is over. In the following 4
mantrās there is jñāna sādhanāni, the means of gaining this knowledge and the conclusion of the
teaching. A very big mantra. The whole page-375 is one mantra. A very, very important mantra.
Very often quoted. An oft-quoted mantra. 4-4-22.
स वा एष महानज आत्म, योऽयं �व�ानमयः प्राणे , य एषोऽन्तहृर आकाशस्तिस्मञ्छ, सवर्स वशी सवर्स्येशा ,
सवर्स्या�धप� ; स न साधुना कमर्ण भय
ू ान ् , नो एवासाधुना कनीयान ् … ॥२२॥
sa vā eṣa mahānaja ātmā, yo'yaṃ vijñānamayaḥ prāṇeṣu, ya eṣo'ntarhṛdaya ākāśas-
tasmiñchete, sarvasya vaśī sarvasyeśānaḥ, sarvasyādhipatiḥ, sa na sādhunā karmaṇā
bhūyān, no evāsādhunā kanīyān … [mantra 4.4.22 cont.]
So, the upaniṣad wants to point out that, the entire life is a spiritual journey. And we should fix the
spiritual goal in the beginning of our life itself. And if we are born in a vedic culture, it will be
introduced very early in life. That is the advantage of being born in a vedic culture. In the beginning
itself, the goal - the ultimate goal of life - is fixed.
What is the ultimate goal and the result? That is mentioned in these 4 lines. The ultimate goal is
discovering jīvātma-paramātma aikyaṃ. THE ESSENTIAL NATURE OF THE INDIVIDUAL, AND THE
ESSENTIAL NATURE OF THE TOTAL, BOTH ARE ONE AND THE SAME! This discovery is the ultimate goal.
Like the essential nature of wave is water. The essential nature of ocean is water. One water alone,
appears as wave and ocean. One ātmā alone, appears as jīvātmā also, paramātmā also. Both are
appearances of one ātmā only.
So, the goal we have to fix clearly in the beginning. That yājñavalkya says, borrowing from the
previous section. “yo'yaṃ vijñānamayaḥ prāṇeṣu”. [This expression occurred in mantra 4-3-7.
There janaka asked, ‘who is the ātmā or what is the ātmā? And yājñavalkya answered. That is said
here]. “yo'yaṃ vijñānāmayaḥ” - the word vijñānāmayaḥ means caitanya svaru͂paḥ, [it is not the
vijñānāmaya kośa]. vijñānāmayaḥ means, caitanya svaru͂paḥ. Where is that ātmā available?
prāṇeṣu. prāṇā means all the organs of our body. In all the organs, CONSCIOUSNESS is pervading,
lending life to the organs. prāṇeṣu - in every organ; as “śrotrasya śrotraṃ manaso mano yad
vāco ha vācaṃ sa u prāṇasya prāṇaḥ” [kena]. It is the caitanyam in all our organs.
And what is the place of that CONSCIOUSNESS, ātmā? “yaḥ eṣaḥ antarhṛdaya ākāśaḥ tasmin śete”.
Within the body there is the heart. And, within the heart, there is the mind. According to śāstra,
during waking state, the mind is all over the body. But during sleep, it is withdrawn into hṛdaya
ākāśaḥ, the mind will go to the hṛdayaṃ. That is said here. yaḥ eṣaḥ antarhṛdaya ākāśaḥ. [This is
borrowed from mantra 2-1-17. He takes it, cuts and pastes! One part he takes from mantra 4-3-7
and another he takes from 2-1-17, the supta puruṣa waking. A person who was asleep was woken
up by ajātaśatru. That is taken here]. Thus, the ātmā - which is the sākṣi caitanyaṃ - is obtaining
in the heart, in the mind, as aham, aham iti. In the form of self-awareness, the jīvātmā is present in
everyone. So, this is called tvaṃ pada arthaḥ. This jīvātmā, who obtains in the mind of everyone
as self-awareness, is none other than [go back to first line] “sa vā eṣa mahān aja ātmā”. mahān
ātmā means parama ātmā. So, this jīvātmā - which is in the hṛdayaṃ - is none other than
paramātmā, which is ajaḥ. ajaḥ means birthless. And, all-pervading. That eternal all-pervading
paramātmā is none other than the jīvātmā. This we have to discover. That is the goal of life. What
is that discovery? ‘I AM NOT A MORTAL JI͂ VAḥ; BUT I AM THE IMMORTAL BRAHMAN. I NEVER DIE’. This
discovery we should make before death. Before death we should discover that, I don’t die at all!
This is the goal of life.
In the daily sandhyāvandanaṃ, which the person is going to regularly do, there this mantra is said
– “āpohiṣṭhā mayo bhuvaḥ I tā na ūrje dadhātana I maheraṇāya cakṣase yovaḥ śivatamo
rasaḥ I tasya bhājayate hanaḥ I …” So, from a young age itself in all our prayers - not only
sandhyāvandanaṃ - it is said, ‘I should gain the highest knowledge of life. maheraṇāya cakṣase
means, spiritual knowledge I should gain. O Lord! let me become fit for gaining this knowledge. This
is the goal. “sa vā eṣa mahānaja ātmā, yo'yaṃ vijñānamayaḥ” is jīvātmā paramātmā aikyaṃ.
Then, what is the phalam of that knowledge? After śete, put a full stop. And then, you should supply
the subject - evaṃ vit - whichever human being gains this knowledge successfully, He becomes
one with paramātmā. One with īśvara. “saḥ sarvasya vaśī, sarvasya īśānaḥ, sarvasya
adhipatiḥ” [bhavati]. sarvasya vaśī means, the controller of all. Controller of all means, what? Not
as an individual he is the controller. Identified with the paramātmā, īśvaraḥ, ‘as īśvara, I am the
controller of everything’. sarvasya vaśī bhavati. In short, all glories of īśvara become his glory!
sarvasya īśānaḥ bhavati - He becomes the ruler of the entire cosmos! And, sarvasya adhipatiḥ
bhavati. adhipatiḥ means protector. Not as an individual. He identifies with īśvara, who is all these
- sarvasya vaśī etc. In short, he claims the glory of īśvara as his own glory! “mai eva sakalaṃ
jātaṃ mayi sarvaṃ pratiṣṭhitam mayi sarvaṃ layaṃ yāti”, he is able to claim. In short,
jīvanmuktaḥ bhavati.
And not only that. He becomes freed from all the bonds of karma. Not just from the past and present
karma, He will become free from the future āgāmi karma also. And therefore, the upaniṣad says,
“sa na sādhunā karmaṇā bhūyān, no eva asādhunā kanīyān” [bhavati]. puṇya karma will not
increase his status. bhūyān means, an increased status or superior position. puṇyam will not
improve his position. Or, pāpam will not bring down his status also. So, asādhunā means papa
karma. Then, kanīyān na bhavati. kanīyān means, alpaḥ or inferior. That means, he is not
affected by āgāmi puṇya - pāpam. In short, he remains ever pūrṇaḥ. Infinite cannot be increased.
Infinite cannot be decreased also. And this oneness with īśvara or merger into īśvara is the
goal. During jīvanmukti, the jñānī continues to be a ji͂ va. But He identifies with īśvara. During
videhamukti, the jñānī will merge into that īśvara. That is the goal of life. Continuing mantra 22 -
… एष सव�श्व: ; एष भत
ू ा�धप�त: ; एष भत
ू पाल: ; एष सेत�ु वर्धर, एषां लोकानामसम्भेदा; तमेतं वेदानव
ु चनेन
ब्राह् �व�व�दषिन् य�ेन दानेन तपसानाशकेन; एतमेव �व�दत्व म�ु नभर्व� । … [cont.]
… eṣa sarveśvaraḥ; eṣa bhūtādhipatiḥ; eṣa bhūtapālaḥ; eṣa seturvidharaṇa, eṣāṃ
lokānāmasambhedāya; tametaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena
tapasā'nāśakena; etameva viditvā munirbhavati I … [mantra 4.4.22 cont.]
“eṣa sarveśvaraḥ”. It is this īśvara - brahman with māyā śakti - that is introduced to every vaidika,
every follower of the veda, in the very beginning of life itself. The goal of the vaidika’s life is
attaining īśvara or merging into that īśvara. Just as all the rivers are struggling and flowing to reach
only one destination. What is that? They want to go back to the ocean! In between, so many hurdles
and obstacles they encounter and flow in a zig- zag manner. But throughout its flow, its aim is
reaching the ocean. Why it wants to reach the ocean? Because, it has originated from the ocean
only. Even though it appears that rivers have originated from mountains, the mountains are not the
original source of the river. In the mountains water is there because of rain. Rain waters are because
of the clouds. Cloud waters are because of the ocean. Therefore, all the rivers have originated only
from the oceans. And all the rivers, travelling thousands of miles, they want to reach the ocean.
Once they reach the ocean, their journey ends. It stops. Comes to rest. The rivers come away from
the ocean; similarly, all the jīvātmās have come away from the paramātmā. Because of the
sunlight, rivers originated. And, it is because of ignorance jīvā originates.
“eṣa sarveśvaraḥ ; eṣa bhūtādhipatiḥ ; eṣa bhūtapālaḥ ; eṣa setur vidharaṇa , eṣāṃ lokānām
asambhedāya”. So, ‘eṣaḥ sarveśvaraḥ’ - that ocean, called īśvara, is our destination. And, ‘eṣaḥ
bhūta adhipatiḥ’ - this īśvara is the Lord of śriṣṭi, sthiti, laya of all the things and beings. ‘eṣa
bhūtapālaḥ’ – He is the maintainer of the order. The maintainer of the karma account of everyone.
We are all banking with only one banker. That is, bhagavān’s karma bank! bhagavān is the
operator. He sees the karma and gives karma phalam. ‘eṣa bhūtapālaḥ and eṣa setuḥ
vidharaṇa. setuḥ means, the banks of a river which keep the rivers in their course and maintain
their level. Similarly, bhagavān is the maintainer of the physical and moral order of the universe, so
that people and cosmos will not violate the lakṣmaṇa rekhā. bhagavān’s rekhā is the maryādā -
the limit, the boundaries. Because of the physical laws alone, earth is going around the sun; all the
planets are going around it; earth is going around itself. So, who is maintaining all that order? We
only understand that order. But, bhagavān is the creator and maintainer of such physical order. Not
only the physical order, but the moral order of the human beings also. If people violate morality, we
wonder - who will punish them? All the politicians are doing அக்கிரம. They do அக்கிரம, earn
money, use the money to win elections and come back to power, continuously! They seem to
escape the law of karma. They all seem to go scot free. The upaniṣad says, they cannot escape.
bhagavān’s karma will catch up with them, at the appropriate time. What is that appropriate time,
we don’t know. But it will work. Therefore, bhagavān maintains the physical and moral order. So, he
is called the embankment which is sustaining the order of the universe.
“eṣāṃ lokānām asambhedāya”. Otherwise, there will be chaos and confusion in the cosmos. So,
sambhedāya means, confusion or chaos. And asambhedāya means, to avoid chaos or saṅkaraḥ
[confusion, mixing-together] in the cosmos. bhagavān maintains the order. And this is the
bhagavān. And our aim is, start worshipping the Lord. It has to be introduced very early. Because,
getting bhakti later, is not that easy. bhakti has to grow in a bhakti environment.
Therefore, it is the family’s responsibility to create an environment of bhakti. That is why we have a
pūjā room. We have pictures of bhagavān. Early morning getting up. Lighting-up the lamp. Putting
kolam. All these are to create an ambience of religiosity. As a young boy or girl, one will not
understand ‘what GOD is’; it is just faith-based religiosity to create a proper mindset, early in life. It
will get converted into knowledge much later, when we study the upaniṣad. Only when I study the
upaniṣad, I am able to define GOD as the reflected CONSCIOUSNESS in the total kāraṇa prapañca.
That is īśvara, I will understand only when I study the upaniṣad. Until then, our religiosity is based
purely on śraddhā. And, they will give incentives also. Initially they will introduce ārta bhaktiḥ,
because a young boy won’t understand ‘what is mokṣa’. We cannot tell, ‘you will get mokṣa’. So,
we have to introduce ārta bhakti. So, whenever there are problems, you introduce bhagavān as a
saviour. Like, when tough examinations are coming, we will have extra bhakti!
Thereafter, gradually, arthārthi bhakti – for accomplishment of a goal, motive-oriented, for success
in whatever you do - even when a new clothing is purchased, they keep it in front of the Lord, apply
மஞ்ச and then only wear. When a new vehicle is bought, mālā, ārti etc. are done. Of course, at
New home, īśvara pūjā is done. bhagavān becomes an integral part of our life. We don’t know, why
it should be done. We will know that only when we study the upaniṣad. So, ārta bhakti to arthārthi
bhakti.
Thereafter, one grows up and sees the problems of life and death affecting everyone. Like Lord
Buddha, who got vairāgyaṃ after seeing old age, disease and death, we will develop spiritual
questions when we go through several difficult situations. Like, ‘why are we born?’ ‘What is our
goal?’ ‘Why do people suffer / die?’ ‘Why separation happens? All such specific questions will get
added to the fundamental questions.
Then the scriptures will talk about - ‘may you try to understand the truth of the world; why is it
created? Know the truth about yourself. Why are we born? What is the law of karma?’ It will also
say, ‘this janma is not the only janma; it has been preceded by several janmās. And if we don’t get
liberation, it will be followed by endless janmās also’. Thus, slowly we will be introduced to punarapi
jananaṃ punarapi maraṇa cycle. That it is not a merry go round, because the movement of that
cycle is not under our control. Merry go round will be merry go around only when one has control
over the switch. But here we don’t know what is going to come tomorrow! We don’t know what will
be our next birth. It is as though moving round in a huge forest, blindfolded!
Then only we will ask, ‘what is this all about? Is there an end to this cycle? Can I grow out of it?’
Then only the sincere prayer comes - asatomā sadgamaya tamasomā jyotirgamaya mṛtyormā
amṛtaṃ gamaya. [mā here doesn’t mean mother. mā means ‘me’]. May you take me to immortality.
The ārta arthārthi bhaktā will become a jijñāsu bhaktā. The spiritual journey then begins.
Thus, the whole life is a preparation, in the form of the 4 āśramās. In brahmacaryāśrama when we
get the education, vedic education also has to be introduced. Not merely gaining skills for earning
money, but there must be vedic education also, talking about the goal of life. That is called
brahmacaryāśrama.
And having learnt the goal of life, veda says, we have to go through 3 stages - karmayoga,
upāsanayoga and jñānayoga. And each yoga [yoga means, spiritual sādhanā] requires an
appropriate infrastructure also. Because, every room has to be designed in a house to suit the
function of that room. In the dining room, dining table will be there. Chairs will be there, designed for
eating. If it is reading room, there will be table lamp, an ergonomically designed chair! Library of
books. Thus, each room requires an appropriate infrastructure for the job we do. Similarly,
karmayoga requires karmayoga-friendly infrastructure, which is called an āśrama. So, three
āśramas are designed for three sādhanās. gṛhasthāśrama for karmayoga; where a person is
young and active with family members. Therefore, he can do pañca mahā yajña. So
gṛhasthāśrama is the infra-structure for karmayoga.
Once we have served the society enough, and we are old and so cannot be as active as before, we
learn to gradually reduce the activities. That is called vānaprasthāśrama, where activities are
reduced and upāsanās are increased, so that the extrovert mind can turn inwards. Thus,
vānaprasthāśrama is the infrastructure for upāsanayoga. In my language, PORT reduction. That
is, gradually slowing down. Physically we will slow down; that will happen, naturally. But in terms of
extrovert activities slowing down is vānaprasthāśrama. And the mind has to become un-
preoccupied and capable of self-enquiry.
And once we have followed vānaprasthāśrama for some time, then sanyāsa āśrama. Even if we
don’t physically become a sanyāsi, mentally we handover all our relations, possessions etc. which
all we claimed as ‘mine, mine’, we let them go. We no more hold on to things; don’t hold on to
position; don’t hold on to power; don’t hold on to money. Whatever we have been very tightly holding
on, we release that, by handing them over to viśvarūpa īśvara and to the next generation. That is
the vedic dictum. Next generation is the second line. Even in political parties, they groom the
second line. Everywhere you require a second line. In family life also somebody else has to take
over. Of course, nobody is available here, they are abroad. But that is the vedic vision. Reduce.
Thereafter, what do we do? Attend bṛhad upaniṣad class, more sincerely. Not merely śravaṇaṃ;
give time for mananaṃ. Give time for nididhyāsanaṃ. This is a gradual, smooth transition,
envisioned by the vedas. And that vedic āśrama scheme is introduced in this beautiful portion.
“tam etaṃ vedānuvacanena brāhmaṇā vividiṣanti”. brāhmaṇāḥ here does not mean not the jāti
brāhmaṇās. It means, WHOEVER HAS ACCEPTED VEDA AS THE GUIDE FOR LIFE. brahma means
vedaḥ. brāhmaṇāḥ means, a follower of a vedic life style. veda becomes the GPS in the car. Just
as the GPS says, ‘after 80 meters take a right turn’, like that veda gives the directions. So,
brāhmaṇāḥ taṃ vividiṣanti. taṃ means, that īśvara, whom we have been worshipping, we should
develop a desire to know, ‘what, GOD is?’ Don’t stop with mere faith or belief. Faith must be
converted into knowledge. vividiṣa is, from believing in GOD, I should start the journey of knowing
GOD. vividiṣa means, desire to know GOD.
And, not only I want to know GOD, there is also a very big difference in the motive of going to GOD.
Previously, when I was ārta bhaktaḥ and arthārthi bhaktā, I worshipped the Lord with the motive of
getting something in the world. So, I wanted to use bhagavān just as a means - ‘you give me this
and that’. I was not interested in bhagavān himself. ‘You be there wherever you are, I am
worshipping you only for getting this and that’, was the approach. Thus, bhagavān was the means,
worldly things were the goals. In Sanskrit, īśvaraḥ sādhanaṃ, worldly things are sādhyaṃ. This is
religious materialism - you worship bhagavān for getting various things in the world. And when does
religious spirituality start? When I worship bhagavān and He asks, ‘what do you want now?’ I should
answer, ‘I want you yourself, nothing else’. Then alone, bhagavān will feel proud.
Imagine, you have got lot of money and family members and relations come and do nāmaskāra.
You ask, ‘what do you want?’ ‘I want your money’. ‘Do you want me?’ ‘No, you be where you are, I
am not interested in you. Only your money I want’. Imagine, our own children say that. ‘I am not
interested in you. I want your money and property’. How terrible we will feel! That is what bhagavān
also will feel. We go to bhagavān and He asks, ‘what do you want?’ We enumerate everything other
than bhagavān himself, indicating we are never interested in Him. Spirituality comes only when I
say, ‘O Lord, I am worshipping you not for the things you can give, but for getting you yourself as my
goal’. When bhagavān becomes sādhanaṃ and bhagavān himself becomes sādhyaṃ, it is called
religious spirituality. Until then, we are what type of bhaktās? Business bhaktās! It is called rank
religious materialism. I told you about a VISA Balaji temple, which is meant for getting VISA! Huge
crowds. Why? They are not interested in Balaji, they are interested in VISA!
So, vividiṣanti means, we seek bhagavān Himself. But that desire for bhagavān comes only after
going through lot of ārta bhakti and arthārthi bhakti. Only after several years the conversion will
take place. veda anu vacanena - by the study of the vedas. Refers to the brahmacaryāśrama.
Then, in the next line, “yajñena dānena etameva viditvā munirbhavati”. By doing lot of pūjās and
lot of charity. Refers to gṛhasthāśrama. vedanu vacanam refers to brahmacaryāśrama. yajña
dāna refers to gṛhasthāśrama. And, “tapasā anāśakena”. tapas refers to vānaprasthāśrama. A
simple life, not seeking much comfort. Because, in vānaprasthāśrama in the olden days, they had
to go outside the village or town. Therefore, tapasā means, by the practice of austerities and also
meditation. Two-fold upāsana. iṣṭa devatā upāsana and viśvarūpa īśvara upāsana. What is the
main austerity? anāśakena - the main austerity is, avoiding over eating. Avoiding indulgence in all
types of food. I find, next only to brahman, the most all-pervading thing I see on the road is swiggy!!
And they are also wearing kāṣāyam! So, all kinds of food I want. No, don’t have sensory śapalatā.
Restrain your sense organs. That is also part of vānaprasthāśrama. Thus, 3 āśramas are
indicated. By the time I go through them, my desire for īśvara jñānaṃ must become yearning
desire. More in the next class.
ॐ पूणर्मद पूणर्�मद पूणार्त्पूणर्मुदच | पूणर्स पूणर्मादा पूणर्मेवाव�शष्य | ॐ शािन्त शािन्त शािन्त ||

Page 375, chapter 4, section 4, mantra 22 [cont] -
… एष सव�श्व: ; एष भत
ू ा�धप�त: ; एष भत
ू पाल: ; एष सेत�ु वर्धर, एषां लोकानामसम्भेदा; तमेतं वेदानव
ु चनेन
ब्राह् �व�व�दषिन् य�ेन दानेन तपसानाशकेन; एतमेव �व�दत्व म�ु नभर्व� । … [cont.]
… eṣa sarveśvaraḥ; eṣa bhūtādhipatiḥ; eṣa bhūtapālaḥ; eṣa seturvidharaṇa, eṣāṃ
lokānāmasambhedāya; tametaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena
tapasā'nāśakena; etameva viditvā munirbhavati I … [mantra 4.4.22 cont.]
In this long mantra, the upaniṣad is talking about the spiritual journey of a human being who follows
the vedic guidelines. Whoever accepts as the vedā for guide for his life, that person is called a
brāhmaṇaḥ. And he can be called a vaidikaḥ, the follower of the vedās. In modern terms we can
call him a Hindu. So, every vaidika, every Hindu is given an ultimate goal in the beginning of life
itself. So many intermediary goals are permitted - getting educated, getting employed, earning
money, buying house, getting married, getting children, educating children, getting them married - all
these goals can be there. But they are all considered to be intermediary stations only. None of them
is the destination. In the intermediary stations also, the train will stop. You can get down and
purchase things. But then, you have to again get back into the train. Until the destination is reached,
the journey has got only temporary stops. All the other worldly goals are like these intermediary
stops. The ultimate destination vedā provides is īśvara prāptiḥ. And only when we attain that
īśvara, we have reached home, and our journey will end.
And therefore, that destination is presented here – “eṣa sarveśvaraḥ ; eṣa bhūtādhipatiḥ ; eṣa
bhūtapālaḥ ; eṣa seturvidharaṇa , eṣāṃ lokānām asambhedāya”. Up to that is the definition of
GOD, the ultimate goal.
And here a word seturvidharaṇa is there. The word setuḥ occurs often in our scriptures, especially
in the vedās. And bhagavān is often defined as setuḥ. And the word setuḥ is used in 2 different
meanings in the śāstra. And even the dictionary meanings are 2. One meaning is, a bridge to cross
over. Like, there is the setu Lord rāmā built, a setu for going to Lanka. That is also called a setu, a
setu for crossing-over. It is called tāraka setuḥ. In English, we translate it as, a bridge. In that
meaning the kaṭhopaniṣad uses it –
yaḥ seturījānānāmakṣaraṃ brahma yat param I abhayaṃ titīrṣatāṃ pāraṃ nāciketam̐
śakemahi II [1.3.2]
There, setuḥ is used in the meaning of a bridge; bhagavān is said to be the bridge to cross over
saṃsāra. By bhagavān’s grace and bhagavat jñānam, we can cross over.
And, there is a second meaning also. setuḥ means, a bund [வரப்] between two agricultural fields.
When they have got water, to protect the water from flowing from one land to another, that
protective bund is made. It is not meant for crossing, but it is meant for protecting the water within
the limits of one’s farming land. There, the word setuḥ should not be translated as bridge. It should
be translated as bund. Even a dam wall can be called a setuḥ. The wall of a dam is not for crossing,
but to hold the waters within it. And that setu is called vidāraka setuḥ, a protective bund, a
protective wall, a protective embankment.
In that context, the Sanskrit definition is vidāraka setu. And bhagavān is called vidāraka setuḥ.
Protector of the laws of universe. The entire universe is governed by 2 sets of laws. One is, a set of
physical laws, which the scientists discover. The other is, a set of moral laws of puṇyam and
Class 98 –15th April 2019 – mantra 4.4.22 Download from www.arshaavinash.in Page 1
pāpam, which the śāstram talks about. Our life is affected by both the physical law as also as well
as moral laws. Question is, who is enforcing or maintaining the laws? For the local constitutional
laws, we have got courts, police etc. But, for the universal laws - because of which alone planets are
all moving orderly, without crashing. Imagine 2 planets just crash against each other! We never hear
that happening. Therefore, ‘who is maintaining such cosmic laws?’ if you ask, that maintaining bund,
that protective wall, is called bhagavān. In the bhagavadgītā, the word used is śāśvata dharma
goptā. So, seturvidharaṇaḥ means śāśvata dharma goptā - the protector of eternal laws, like the
embankment between fields. Not a natural one, but an artificially created embankment.
bhagavān is thus introduced as the destination. What about the world? World is never considered a
destination. No achievement in the world can be the destination. WORLD MUST BE USED ONLY AS A
MEANS. BHAGAVĀN ALONE SHOULD BE USED AS THE END. Because, an anitya vastu cannot be the
goal. nitya īśvara aloe can be the goal. anitya jagat cannot be the goal. And once we fix bhagavān
as the goal, we are ready for the 4 stages, āśramās of life. brahmacarya, gṛhastha, vānaprastha
and sanyāsa. All are being mentioned in these portions. We were reading, “tametam
vedānuvacanena” referring to brahmacaryāśrama. “yajñena dānena” referring to
gṛhasthāśrama. “tapasā anāśakena” referring to vānaprasthāśrama. By going through all these 3
stages, we should follow the scriptural study. karmayoga and upāsanayoga. And once a person
has practiced these disciplines, a person is ready the final āśrama and the final onslaught. Final
āśrama is sanyāsa āśrama. The final lap is jñānayoga journey - śravaṇaṃ, mananaṃ and
nididhyāsanaṃ. That is what the upaniṣad says – “tapasā anāśakena”. So, three āśramās have
been mentioned. Now the 4th āśramās are going to be introduced.
… एतमेव �व�दत्व म�ु नभर्व� । एतमेव प्रव्रा लोक�मच्छन् प्रव्र । एतद् स् वै तत ् पव

ू � �वद्वांस , प्रज
न कामयन्त, �कं प्रज क�रष्याम येषां नोऽयमात्माय लोक इ�त; ते ह स् पत
ु ्रैषणाया �व�ैषणायाश्
लोकैषणायाश् व्युत्थाय �भ�ाचय� चरिन्; या ह्ये पत
ु ्रैष सा �व�ैषणा, या �व�ैषणा सा लोकैषणा, उभे ह्येत एषणे
एव भवतः । [४.४.२२ cont.]
… etameva viditvā munirbhavati I etameva pravrājino lokamicchāntaḥ pravrajanti I etaddha
sma vai tat pūrve vidvāṃsaḥ, prajāṃ na kāmayante, kiṃ prajayā kariṣyāmo yeṣāṃ
no'yamātmāyaṃ loka iti; te ha sma putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca
vyutthāyātha bhikṣācaryaṃ caranti; yā hyeva putraiṣaṇā sā vittaiṣaṇā, yā vittaiṣaṇā sā
lokaiṣaṇā, ubhe hyete eṣaṇe eva bhavataḥ I … [mantra 4.4.22 cont.]
When a person goes through all these stages of sādhanā, the destination is maintained as īśvaraḥ.
In the purāṇic stories, this is presented in a graphical form, as if bhagavān is staying far, far away,
in a particular loka - like vaikuṇṭha or kailāsa, and so this bhakta undertakes a long travel to reach
bhagavān. And since he cannot travel with this body to those lokās, he has to first die and there-
after only start his journey. And for that long journey he has to prepare throughout his life. This is the
purāṇic picturisation or visualisation. A bhaktā does sādhanā. He dies. He travels. He reaches
bhagavān. This is the imagery we all have. Some of us may still have such pictures at home. In the
movies also they show when a bhaktā dies a flame comes out of his heart and it goes through the
streets, negotiating all traffic and enters the grand temple. It goes through all the prākārams of the
temple and enters the garbhagṛhaṃ where it merges into bhagavān. The movie will end thus.
śubhaṃ. Therefore, reading the purāṇic stories and seeing the purāṇic serials, our idea is,
bhagavān is located somewhere; and, we are located somewhere else. So, we have to travel and
reach or bhagavān has to travel to us. One of us has to travel. Or, both should travel. But, if we
study the scriptures, all these ideas will get falsified. All these will be understood as misconceptions.
What is the mistake we have committed or what is the mistake in this notion? On the one side we
say, bhagavān is all-pervading. acyutāya nāmaḥ, anantāya nāmaḥ. So, if bhagavān is anantā,
all-pervading, bhagavān maybe in vaikuṇṭha, alright. But you cannot say, bhagavān is in
vaikuṇṭha only. You can maximum say, He is in vaikuṇṭha also. That all-pervading bhagavān
happens to be in all the 14 lokās. He happens to be here also. Happens to be inside the body also.
Within ourselves bhagavān is there, in the form of the very ātmā, our essential nature.
Therefore, ‘REACHING’ BHAGAVĀN HAS TO BE MODIFIED AS ‘KNOWING’ BHAGAVĀN. īśvara jñānaṃ eva
īśvara prāptiḥ. Why? Because, once you know that bhagavān is not away from me, but bhagavān
happens to be my essential nature, the question of travelling or reaching bhagavān will drop
automatically. Therefore, for a beginner we talk about īśvara prāptiḥ. But once a person becomes a
student, we change the word, no more īśvara prāptiḥ. prāpti means reaching. THERE IS NO
QUESTION OF REACHING GOD. THERE IS ONLY KNOWING GOD. KNOWING IS REACHING. There is no
reaching, other than knowing.
Therefore, here the upaniṣad says, “etam eva viditvā munirbhavati”. Ultimately, a seeker comes
to jñānayoga and understands bhagavān as not away from himself, not different from himself.
dāsohaṃ bhakti will get converted into sohaṃ bhakti. This is called self-knowledge. Therefore,
etam viditvā eva - only by knowing, through jñānayoga. And, what is jñānayoga? śravaṇaṃ,
mananaṃ and nididhyāsanaṃ. What is śravaṇaṃ? Consistent and systematic study of vedāntic
scriptures [It is not an election manifesto. That will not give mokṣa, but only more bondage!]
Therefore, study of vedāntic scriptures is the final stage of sādhana. viditvā muniḥ bhavati.
muniḥ means, jñānī bhavati.
And, what is the distance between jñānī & bhagavān? If you ask for the distance, you have to read
the bhagavadgītā. There, Lord kṛṣṇā says, arjuna͂, jñānī is not my devotee; jñānī is me, myself!
udārāḥ sarva evaite jñānī tu ātmaiva me matam I āsthitaḥ sa hi yuktātmā māmeva anuttamāṃ
gatim II [7-18]
And therefore, muniḥ bhavati = jñānī bhavati = advaita bhaktaḥ bhavati = muktaḥ bhavati. And
this jñānayoga can be followed in two different ways. A person can very much remain in the society
as a gṛhastha and pursue jñānayoga. Or, the śāstrās give another option. A person can leave the
gṛhasthāśrama and take to the 4th āśrama, called sanyāsa āśrama, where he doesn’t have any
worldly duties. A person who lives in the family has got family duties. The one who is employed has
official duties. One who is in the society, social duties are there. A sanyāsi is one who goes out of
all these. Therefore, he doesn’t have any other duty, except one duty. What is that? śravaṇaṃ,
mananaṃ, nididhyāsanaṃ. This is one option. That is, one can take to sanyāsa āśrama.
And, for entering sanyāsa āśrama also, there are several options. So, he can go through
brahmacarya, gṛhastha, vānaprastha and fourthly to sanyāsa, as the 4th stage of life. It is called
krama sanyāsaḥ. krama means going through one, two, three and four, sequentially. The second
option is, a person goes through brahmacarya, gṛhastha, skips vānaprastha and from
gṛhasthāśrama straightaway he can go to sanyāsaḥ. So, 1-2-3-4 is option one. 1-2-4 is option 2.
What is the third option? 1-4. Like āñjaneya crossed the ocean in one leap, a person can skip
gṛhasthāśrama also, vānaprastha also, if he is ready for sanyāsa. One who doesn’t have any
worldly desires, one who has got vairāgyaṃ for everything else and wants only mokṣa, that person
can - brahmacaryād eva sanyāsaḥ!
‘How is it possible?’ if you ask, Lord kṛṣṇā gives the answer to that. If there are some people who
are spiritually oriented even in a very young age, before marriage, it is only because of the spiritual
sādhanā one has followed in pūrva janma. He has not taken a short cut. He is also taking the
longer route only. But a major has been done in pūrva janma itself. It is like writing an examination
either in one shot or in two instalments. In the 6th chapter, Lord kṛṣṇā talked about a yoga bhraṣṭa.
tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam I yatate ca tato bhūyaḥ saṃsiddhau
kurunandana II [6-43]
So, we will all be yoga bhraṣṭās, if we don’t get mokṣa in this janma. We will come in the category
of the one who slipped from spiritual path. But, the yoga bhraṣṭa of current janma will become
spiritual genius in the next janma, because of the spiritual sādhanā he has followed in pūrva
janma. Therefore, even at a very early stage he will have desire for spirituality. Not mere desire for
spirituality, desire for spirituality only, nothing else! Those rare people here the upaniṣad is
mentioning. The yoga bhraṣṭa type of people.
Who are they? “etam eva pravrājinaḥ lokam icchāntaḥ pravrajanti”. The word loka here means,
mokṣa puruṣārtaḥ. Here the word loka doesn’t mean any particular world. But, it means, ātma
caitanyaṃ. So, etam lokam icchāntaḥ = etam ātma caitanyaṃ [mokṣam] icchāntaḥ. They
desire mokṣa alone even in the gurukulaṃ, even in the brahmacarya āśrama, even before getting
into gṛhasthāśrama. Some rare people get this desire. And therefore, what do they do?
Straightaway from brahmacaryāśrama, they take to sanyāsa āśrama. From veda pūrva
gurukulaṃ to veda anta gurukulaṃ! One gurukulaṃ to another. veda anta lokam icchāntaḥ.
pravṛjanti - they renounce everything committed only to spiritual pursuit. pravrajantiḥ means,
sanyāsīs, the sanyāsa seekers.
“etaddha sma vai tat pūrve vidvāṃsaḥ”. And, it is not a new route started only now. The upaniṣad
says, taking sanyāsa from brahmacaryāśrama itself, direct sanyāsa, has been followed by several
people in the past also. So pūrve vidvāṃsaḥ many other seekers also, who knew the jñānamārga
or mokṣamārga, they - “prajāṃ na kāmayante”. When they are asked, ‘are you not interested in
getting a partner? Are you not interested in raising a family etc?’, their only answer is, ‘we are not
interested in any of that’. prajāṃ means children, grandchildren etc. It is a desire for many. Those
who have such desires, they can go through gṛhasthāśrama. Those who do not have such desires,
śāstra says, ‘you need not’. Therefore, prajāṃ na kāmayante.
And what do they say? “kiṃ prajayā kariṣyāmaḥ yeṣāṃ nu ayam ātmāyaṃ loka iti”. What are we
going to do with children? Everything is temporary. Our life is temporary; the life of the family
members is also temporary. Our relationships are temporary. So, why should we hold on to
something which is aśāśvataṃ? Therefore, we are not interested in anything impermanent. No
doubt they will give joy in the beginning. Those very things and beings which gives us joy now will
give us sorrow later. And the later sorrow will be directly proportional to the present joy.
ye hi saṃsparśajā bhogā duḥkhayonaya eva te I ādyantavantaḥ kaunteya na teṣu ramate
budhaḥ II [gītā 5-22]
This, they are very very clear. Therefore, kiṃ prajayā kariṣyāmaḥ?
Not only that. śāstra talks about the benefit of going through gṛhasthāśrama, in a proper way.
Suppose a person values family life, preserves family life and follows pitṛ yajña, [pitṛ yajña is the
duty to forefathers etc] raises children properly - he gets lot of puṇyam. Raising the family itself is
considered to be a very noble yajñaḥ. And when a person does that with commitment, he gets lot of
puṇyam. Because, gṛhasthāśrama requires lot of sacrifice and commitment. Many personal
desires will have to be renounced for the sake of harmony in the family. And it is because of such
sacrifices only, the family system survives in our society. When the individual cares only about his
individual desires and is not ready to sacrifice for the sake of family, that family will not survive. That
is what is happening more and more, nowadays. Two people get married. Immediately question
arises - who should join whom? They both have got jobs in two different places. Giving up the job is
not an option! So, they quarrel. And so, within a few months, marriage collapses. Married lifer
requires tremendous sacrifice. Sacrifice from whom? Not only one. Every member will have to
sacrifice. That sacrifice is considered puṇyam. Because, we protect the family, family culture,
religion, God, pu͂jā, sādhanās, etc.
And so, whoever sacrifices selfishness and maintains the family well, will get much puṇyam. And
what is the phalaṃ for that puṇyam? The phalaṃ, promised by veda is, in the next janma also he
will be born as a human being. Lot of responsibility is required to keep a family together. And
because he was a responsible human being, bhagavān considers him worthy of human birth in next
janma also. If, however, he lives like an animal now - without any responsibility, family commitment,
just enjoying without a care - that kind of animalistic life proves that he is not worthy of being a
human being. He leads a carefree, licentious life; therefore, bhagavān says, ‘I will make it easier for
you. I will give you an animal janma. No responsibilities. You can freely roam about anywhere. And
do whatever you want to do’.
Therefore, the benefit of going through gṛhasthāśrama is, putreṇa ayaṃ loka jayyaḥ. So, if you
raise a family, you will get manuṣya janma. putreṇa manuṣyalokaḥ, karmaṇā pitṛ lokaḥ,
upāsanayā brahmaloka, it is said in the śāstra. ‘karmaṇā pitṛ loka’ - if you do vedic rituals, you
will get svargaloka. [pitṛ loka means, svargaloka]. And, if you do vedic upāsana, you will get
brahmaloka.
So, this brahmacāri is asked, ‘which loka you want? You want manuṣyaloka, by raising a family?
Or, do you want svargaloka, by doing rituals? Or, do you want brahmaloka by doing upāsana?
You know what this brahmacāri answers? He says, ‘I don’t want all the three. What is the reason?
One reason. All of these are perishable. Even brahmājī’s post is not permanent! [In the next election
- not every 5 years an election! After a long time, election will come. brahmājī will have to vacate.
Another will come in his place!] This brahmacāri has got this nitya - anitya vastu vivekaḥ. He is
not interested in any loka, at all. He has, “iha amutra arthaphala bhoga virāgaḥ”. [tattvabodha].
He has got vairāgyaṃ. vairāgyaṃ does not mean hatred. I am willing to use everything as a
means, but nothing deserves to be an end. That is said here.
“kiṃ prajayā kariṣyāmaḥ”. What do we get by raising children? “yeṣāṃ naḥ ayam ātmā ayaṃ
loka iti”. The loka we want is not these manuṣya, svarga or brahmaloka. “ayam ātmā eva ayaṃ
loka”. We want ātma lokaḥ. What is ātma lokaḥ? It is ātma caitanyaṃ.
“te ha sma putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣā-caryaṃ
caranti”. And therefore, these brahmacāris, putraiṣaṇāyāḥ - give up the desire for children.
vittaiṣaṇāyāḥ ca - give up the desire for wealth. Once you decide to raise a family, you have to
make sure that a regular monthly income is available. You cannot start a family without making sure
of that. [Especially for LKG admission itself you have to pay a few lakhs in a good school! Our
education did not require that much. Now education itself requires lakhs]. Therefore, once I seek a
family, I have to seek money also. But this person is not interested in family. Therefore, he need not
go in search of money also. He doesn’t even live in a house [especially in the olden days. They were
called pravrājinaḥ and parivrājakāḥ. They moved from place to place, with no home]. And, what
about food? bhikṣācaryaṃ caranti. Whenever they were hungry, they seek bhikṣā from any
gṛhastha. And it is gṛhasthā’s duty. In pañca mahā yajña one yajña is, manuṣya yajñaḥ.
manuṣya yajña means, feeding the people of the other three āśramās - brahmacāri, vānaprastha
and sanyāsi. He has to provide bhikṣā, because he only has the resources. That is duty,
responsibility of gṛhasthāśrami. Therefore, putraiṣaṇāyāśca vittaiṣaṇāyāśca. eṣaṇā means,
desire. So, putra kāmaḥ, vitta kāmaḥ - desire for children or wealth [property, ornaments, share
certificates - all of them], he doesn’t have.
And, “lokaiṣaṇāyāśca vyutthāya” loka here means, manuṣyaloka, svargaloka and brahmaloka.
Desire for particular loka also not there for him. [In fact, this mantra came before. It is 3.5.1. Page
no 218. There I have described and explained all this very elaborately]. So, all these desires
vyutthāya. That word is very important. It is not that he suppresses his desires. Suppressed desire
is dangerous. [If he became a sanyāsi because no girl was ready to marry him! ‘Grapes are sour’
sanyāsa it is called. That is a dangerous sanyāsa. Because, after sanyāsa if he finds some girl, he
will renounce sanyāsa also!] So, here, it is not suppression of desire. It is born of maturity and
discrimination. He has grown out of these desires. Just as we have grown out of the toy desire of a
baby. The baby has dolls and toys. And it wants it. I hope we won’t ask for such toys, teddy bear,
barbie doll, all those things. I hope we won’t go shopping. Why? We have grown out of them. We
have some other desires.
Similarly, this person has grown out of all anitya kāmaḥ and he has replaced those desires with
another grand desire! That is called mokṣaḥ, īśvara prāptiḥ, īśvara jñānaṃ. That is his desire. So,
vyutthāya is a very important word. Growing out of, transcending. How do we know whether we
have transcended or not? Even if it is freely available, we will say, ‘No’. It is not, ‘grapes are sour’
vairāgyaṃ. Grapes are not available. Therefore, the fox said, ‘they are sour’. Suppose the very
grapes are given, the fox will change its statement. Like that, even when it is available, like when
naciketas was offered the best of everything, free of cost. Yet naciketas said,
śvo-bhāvā martyasya yad antakaitat sarvendriyāṇām jarayanti tejaḥ I api sarvaṁ jīvitam
alpam eva tavaiva vāhās tava nṛtya-gīte II (katha 1.1.26).
śvo-bhāvā martyasya - all these perishable things I don’t want. Similarly, vyutthāya. And “atha
bhikṣācaryaṃ caranti” - for his basic needs - not because of desire – his survival needs, he takes
to bhikṣā. So, putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca - all these are only one type or
another type of desire only. You can classify all desires broadly into 2 categories. sādhya kāmaḥ
and sādhanā kāmaḥ. sādhya kāmaḥ means what? Desire for the goal. sādhana kāmaḥ means,
whatever is used as a means to attain that goal. Therefore, that means becomes a desire. Thus,
means desire and goal / end desire. I want a house is sādhya kāmaḥ. But I cannot purchase a
house without money. Therefore, I want money. Here, money comes under goal or means? Money
comes under means. House desire is called sādhya icchā. Money desire is called sādhana icchā.
All our desires will come under either sādhana or sādhya icchā only. So, that is said here.
“ubhe hyete eṣaṇe eva bhavataḥ”. ubhe hyete - sādhana and sādhya icchā - both are desires
only. mokṣa comes under means or end? For junior students we have one answer. For senior
students we have another answer. For junior students we say, mokṣa is the end. sādhyaṃ. And
what is the means? jñānaṃ is the sādhanaṃ. īśvara jñānaṃ is the sādhanaṃ or means; and
mokṣa is the end. This is the answer for junior students. [I don’t want to say who are senior
students and who are junior students? That you can decide]. For senior students, mokṣa is neither
the means nor the end. The word sādhyaṃ or goal can be used only for something which is not yet
achieved by me. According to the scriptures, mokṣa cannot be one’s goal, because mokṣa
happens to be our very nature, svaru͂pam. So, what is the Sanskrit word for that. siddhaḥ. mokṣa
is neither sādhanaṃ nor sādhyaṃ, it is siddha vastu. It is my very nature. Continuing -
… स एष ने�त नेत्यात्, अगह

�रष्य�; एतमु है वत
ै े न तरत इ�त - अतः पापमकरव�म�त, अतः कल्याणमकरव�म�, उभे उ है वष
ै एते तर�त, नैनं
कृताकृते तपतः ॥ २२॥
… sa eṣa neti netyātmā, agṛhyo na hi gṛhyate, aśīryo na hi śīryate, asaṅgo na hi sajyate, asito
na vyathate, na riṣyati; etamu haivaite na tarata iti - ataḥ pāpam akaravam iti, ataḥ kalyāṇam
akaravam iti, ubhe u haivaiṣa ete tarati, nainaṃ kṛtākṛte tapataḥ II [mantra 4.4.22]
So, this jñānayogī has come to the final lap of the spirituality, by going through either all the three
āśramās or two āśramās or just one āśrama. He has come to jñānayoga to get īśvara. Initially he
wants īśvara prāptiḥ, then he wants īśvara jñānaṃ. And therefore, he starts the study of the
scriptures. And the scriptures consistently say, ‘that jagat kāraṇaṃ brahma is not far away from
you. “tat tvaṃ asi” [chāndogya]. So, a kāraṇaṃ must always be present in its kāryam. [All these
are fundamentals]. Gold is the cause of every jewellery. And so, it is present in all its products.
Therefore, if paramātmā is the cause of everything, paramātmā must be inherent in the entire
creation, in every individual paramātmā must be there as the very jīvātmā. Therefore, jīvātma -
paramātmā aikyaṃ is revealed. “tat tvaṃ asi”. Then the seeker wants to know, ‘what is that
paramātmā in me? The kāraṇaṃ, the essence, is in me, I know. But then, how to identify that
essential kāraṇaṃ in me?’ he asks.
Then, the teacher gives the method. Whatever is subject to arrival and departure is kāryam.
And, whatever never arrives and departs, whatever is the non-variable principle, that alone is
the kāraṇaṃ. Therefore, you take one by one and analyse. The individual’s annamaya kośa if you
take, it is subject to arrival and departure. So, you say, it is not this = ‘na iti’ = neti. Then,
prāṇamaya kośa, neti. neti means this is not the ātmā. Thus, neti, neti, neti. This is not, this is
not, this is not. You go on negating.
Thus, after negating everything, he will come to a state of blankness. Because, everything has been
negated! It is like what we experience in deep sleep state. Body-mind-sense organs gone. The
whole creation is gone. Time is gone. Space is gone. What is there? Only blankness. Then the
śiṣyā asks, ‘hey guro, when I have negated everything, there is only emptiness left out. Is
bhagavān emptiness?’ guru replies, “you are talking about blankness. That means, there is
someone who is aware or experiencing that blankness. Otherwise, how can you say, ‘there is only
blankness?’ The awarer of that blankness is the sākṣi caitanyaṃ, the CONSCIOUSNESS PRINCIPLE,
which is the witness of the absence of everything. So, sākṣi caitanyaṃ is what is ultimately left out.
That sākṣi caitanyaṃ is the kāraṇa paramātmā”.
Then the śiṣyā asks, ‘you say when everything is negated, sākṣi caitanyaṃ is left behind,
witnessing the blankness. But the left behind sākṣi caitanyaṃ, that witness CONSCIOUSNESS, how
can I experience it? How to see that sākṣi caitanyaṃ? I want to see that’. Then the guru says, ‘it
can never be an object of experience because, it happens to be the very subject. Subject is not
subject to objectification’. Thus, the ātmā alone is left behind. After what? neti, neti. After negating
every anātmā, ātmā alone remains.
And, “sa eṣa neti netyātmā , agṛhyaḥ na hi gṛhyate , aśīryaḥ na hi śīryate , asaṅgaḥ na hi
sajyate , asitaḥ na vyathate , na riṣyati ; etamu haivaite na tarata iti”. And that ātmā, na hi
gṛhyate - you can never grasp the ātmā through any instrument of knowledge, because it is not an
object of any instrument. Therefore, agrāhyaḥ - not graspable. aśīryaḥ - it is never subject to time
or change or degeneration - na hi śīryate. asaṅgaḥ - it is always un-contaminated. Like the light
that pervades the hall. The light illumines everything. But itself light is not contaminated by anything.
Similarly, ātmā is uncontaminated. And finally, asitaḥ. na vyathate - it is never bound or limited by
any kośa - annamaya, prāṇamaya - nothing can bind the ātmā. So, ātmā cannot be trapped within
the body. Because, it is both within and without. Both, inside and outside. So, asitaḥ na vyathate.
And, na riṣyati. na riṣyati means, it never perishes or dies.
So, this mantra also is a famous mantra, a very important mantra, which has come before. [I will
give you reference. In 3 occasions it has come before. 2-4-6 page 147, 3-9-26 page 277 and 4-2-4
page 307].
“sa eṣa neti netyātmā , agṛhyaḥ na hi gṛhyate , aśīryaḥ na hi śīryate , asaṅgaḥ na hi sajyate ,
asitaḥ na vyathate , na riṣyati ; etamu haivaite na tarata iti”. A very important mantra. It says,
you can never know the ātmā. You can negate anātmā and claim, ‘I am the ātmā’. Very important.
You never know the ātmā. You can negate every anātmā. [anātmā includes body-mind-sense
complex]. You negate everything and claim, ‘I am the ātmā, the witness of all the anātmās’. For
claiming, ‘I am the ātmā’, you should use the anātmā mind! Mind is required. But, without identifying
with the mind, you use the mind only as an instrument. And through the mind instrument you realise
that, ‘I am not the instrument mind. It is like using a pen for writing, ‘I am not the pen’. How do you
write? With the pen. What do you write? ‘I am not the pen’. Similarly, with the help of the mind - used
purely as an instrument - I realise that, I am not the mind, the instrument. I AM THE CONSCIOUSNESS
PRINCIPLE BEHIND THE MIND. This is the spiritual journey, culminating in “AHAṃ BRAHMA ASMI”.
We will then ask, ‘what is the benefit? What will I get by knowing this?’ That benefit is said in the
following portion, which we will see in the next class.
ॐ पण
ू ्मद
र पण
ू ्�मद
र पण
र पूण्माद
र ा पण
ू ्मेवाव�शष्य
र | ॐ शािन्त शािन्त शािन्त ||
Page 375, chapter 4, section 4, mantra 22 [cont.] last 5 lines -
… स एष ने�त नेत्यात्, अगह

�रष्य�; एतमु है वत
ै े न तरत इ�त - अतः पापमकरव�म�त, अतः कल्याणमकरव�म�, उभे उ है वष
ै एते तर�त, नैनं
कृताकृते तपतः ॥ २२॥
… sa eṣa neti netyātmā, agṛhyo na hi gṛhyate, aśīryo na hi śīryate, asaṅgo na hi sajyate, asito
na vyathate, na riṣyati; etamu haivaite na tarata iti - ataḥ pāpam akaravam iti, ataḥ kalyāṇam
akaravam iti, ubhe u haivaiṣa ete tarati, nainaṃ kṛtākṛte tapataḥ II [mantra 4.4.22]
We are seeing the 4th section of the 4th chapter of bṛhadāraṇyaka upaniṣad. And this section is
titled śārīraka brāhmaṇaṃ, a long brāhmaṇaṃ consisting of 25 mantrās. Now we are at the very
end of this section. We have to see the last few mantrās. So, just before entering this mantrā, we
saw yājñavalkya quoting several ṛg-mantrās which talk about the glory of spiritual knowledge.
jīvātma-paramātma aikya jñāna mahimā. These mantrās pointed-out that this knowledge alone
will give liberation, and this knowledge alone will make the very human life meaningful and
purposeful. Without the knowledge the very human life will get invalidated. In all, he quoted 14 ṛg-
mantrās [8 to 21] talking about the glory of jñānaṃ. Now, in these 4 mantrās [22 to 25], which we
are seeing at present, yājñavalkya talks about jñāna sādhanaṃ, the method of getting the highest
knowledge. Since this knowledge is not easily gainable, we have to start early in life and practice
various sādhanās throughout life to get this knowledge. It requires life-long sādhanās.
Then He talked about the 4 stages of life prescribed in the vedic tradition, giving 4 types of
sādhanās & 4 stages - brahmacarya, gṛhastha, vānaprastha and sanyāsa āśrama. Each stage
for a particular type of preparation. In the first stage, one has to learn that, ‘mokṣa alone is the prime
goal of life’. That it requires karmayoga, upāsanayoga and jñānayoga. In brahmacarya āśrama,
student-life, one should learn 2 things. 1] mokṣa is the primary goal of life. 2] For that purpose we
have to go through karma, upāsana and jñānaṃ. This understanding of the road map we have to
get from vedic google. Local map will not give!
And, having understood the goal and the path in brahmacaryāśrama, he should start implementing
it from gṛhasthāśrama onwards. The gṛhasthāśrama one has to dedicate for karmayoga
pradhāna life, in which he earns and contributes. Earning and enjoying is not the primary goal.
Earning and contributing is the spiritual journey. Earning and enjoying is materialistic life. Earning
and contributing is spiritual life. This is called karmayoga, which purifies the mind. pañca mahā
yajñaḥ and all will come under this karmayoga way of life.
After following this life in gṛhasthāśrama, gradually one should reduce karmayoga. As even one
grows older and children are growing up, the responsibilities must be transferred to the next
generation and we should learn to slow down. From a fast-phased life to a deliberate slowing-down.
And, instead of extrovert activities, one has to take to upāsana-yoga. This stage of life is called
vānaprasthāśrama. vānaprastha is upāsana pradhānaḥ. upāsana means, meditation upon iṣṭa
devata īśvara and viśvarūpa īśvara. [And I hope you won’t ask, ‘what is viśvarūpa īśvara?’] And
this upāsana will make the mind calmer, less and less extrovert, less and less restless. If the mind is
highly preoccupied, it will be restless. So, pre-occupation must come down, restlessness and stress
must come down, calmness must grow, so that one can meditate upon īśvara and attain śamādi
ṣaṭka sampattiḥ, mind management, focus etc. This is upāsana yoga, in vānaprasthāśrama.
Class 99 –10th June 2019 – mantra 4.4.22 to 4.4.25 Download from www.arshaavinash.in Page 1
Once we have gone through karmayoga and upāsana yoga, we are ready for the final lap of the
journey, called jñānayoga, consisting of śravaṇa, manana, nididhyāsanaṃ. At this stage, we can
either take to sanyāsa āśrama or at least mentally become a sanyāsi to make sure that we have
got sufficient time and a relaxed, focussed mind for vedāntic study. vedāntic study requires 2
things - 1] time; 2] a relaxed, calm mind.
So, in mantrā 22 [which we saw before vacation] He talked about all the 4 āśramas. There it said,
“putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṃ caranti”. That is
the definition of sanyāsa āśrama.
And, having quietened the mind and developed mental focus, one should make self-enquiry through
śravaṇam, mananaṃ and nididhyāsanaṃ and discover the self by “sa eṣa neti netyātmā”. So,
what is that method? Negate everything that we experience, as objects. And when everything
negatable is negated, what will be left out? Don’t say, ‘nothing’. The un-negatable subject, ‘I’, the
CONSCIOUSNESS PRINCIPLE alone will be left behind. How? Only all the objects can be negated, the
subject can never be negated. To negate the subject, it has to be objectified. If the subject has to be
objectified, you will require another subject.
The ultimate subject, the ātmā, is not known as object, not experienced as an object, not contacted
as an object. How do you know it then? Because, ātmā is known only in one way. That is, I claim it.
As ‘I’, the observer, ‘I’ am the observer of the world, observer of the body, observer of the mind,
observer of the thoughts, observer of the ultimate silence. ‘I’ am different from the world. I am
different from the body. ‘I’ am different form the mind. ‘I’ am different from the thoughts. ‘I’ am
different from the silence also. ‘I’ am the CONSCIOUSNESS, which reveals the silence also. And that
CONSCIOUSNESS IS THE ULTIMATE REALITY. It is not only my real nature, it is the reality behind all the
living beings and even the inert universe. So, this is “ahaṃ brahmāsmi” jñānaṃ. As the jagat
kāraṇaṃ, ‘I’ alone appear as everything in the creation, with nāma and rūpa.
Long before, I talked about 4 stages of growth in bṛhadāraṇyaka mantrā 1-4-7. dehātma bhāva to
jīvātmā bhāva to paramātma bhāva to sarvātma bhāva. Once I come to know that ‘I’ am that
brahman, which alone appear as everything in the creation, the journey is complete. So, the next
question is, ‘what will I get by gaining this knowledge? What is the benefit I get?’ The upaniṣad is
talking about the benefits in the following portions following “sa eṣa neti neti”. The last 3 lines of the
mantra we have to see.
“etamu haivaite na tarata iti - ataḥ pāpam akaravam iti , ataḥ kalyāṇam akaravam iti , ubhe u
haivaiṣa ete tarati , nainaṃ kṛtākṛte tapataḥ”. The benefit of self-knowledge can be presented in
several manners. Generally, we say, the benefit is jīvanmukti and videha-mukti. jīvanmukti can
be defined in several different ways. In bhagavad gītā, Lord kṛṣṇā elaborately describes the benefit
of being a jñānī. sthira prajña lakṣaṇāni. 2nd chapter verses 54 to 72, 12th chapter verses 13 to 20
and 14th chapter verses 22 to 27 talk about the benefits of being a jñānī. adveṣṭa sarva bhūtānāṃ,
vīta rāga bhaya krodha etc. That one is enough. No attachment. No fear. No anger. The mind
enjoys calmness through ups & downs. These are all different descriptions. upaniṣad here
describes it in a different manner, which was also done in taittirīya upaniṣad.
One of the problems of the human being is, confronting old age. It is the toughest challenge, life in
the old age. If we are lucky, we live healthy and pass off quietly. It will be wonderful. That is not
given to everyone. Old age, disease, death etc. are the biggest challenges. And, handling the mind
in old age is still more difficult. I have talked about FEDEREL [fear, depression, regret and
loneliness] problem. upaniṣad says, two of the problems in old age are regrets regarding the past
and concern about the future.
And the concern about the future is two-fold. 1] Future of the current life. How many years I will
survive? Will I become bed-ridden? Who will take care of me in the hospital? Etc. This is concern
regarding current life. 2] And, if a person is a believer of Hinduism, then we have concerns regarding
the next life also! What type of rebirth I will have? Will I be lucky enough to get a human birth? What
type of human birth will that be? What type of children, parents, spouse will I get? All these
questions arise. And, a believer in Hinduism also knows that the future janma depends upon one’s
puṇyam and pāpam. And therefore, naturally he begins to wonder, ‘what type of life I have led in
the current janma? How much puṇya karma I did? What all pāpams I did? My puṇyam must be
giving me a better janma. But, pāpam also is there. That may get ma a terrible janma?! Thus, he
will think of past actions and project the future birth. All this may lead to lot of regrets about the past
and lot of worry and fear about future. This is also a type of saṃsāra only.
saṃsāra has got several expressions. One expression of saṃsāra is, regrets over the past and
concerns over the immediate and remote future. By remote I mean, the next janma. And, what is
mokṣa? There, 2 are not there. The greatest advantage of mokṣa is, in old age I will not spend my
life regretting over my actions as kartā in the past. Nor worry about what type of bhoktā I will be in
the future. kartā - bhoktā concerns is saṃsāra. kartā of the past and bhoktā of the future. jñānī
doesn’t have both kartā bhoktā anxiety, because he has understood I am neither a kartā nor a
bhoktā. I am the ātmā, which transcends kartṛtvaṃ and bhoktṛtvaṃ. Therefore, regrets and
concerns are dumped into garbage can.
So, a free-mind is now available. With that mind he thinks of his own glory; because, trough self-
knowledge he has understood, ‘I am not an individual jīvātmā; I am none other than the
paramātmā, which is sadrūpaḥ cidrūpaḥ anantarūpaḥ ānandarūpaḥ śuddha svaru͂paḥ mukta
svarūpaḥ’. All the glories of the ātmā he has learnt from the scriptures. And, through śravaṇa
manana nididhyāsanaṃ he has learnt to claim, ‘I am that ātmā’. Therefore, he enjoys dwelling on
his higher nature, rather than regretting over the past and worrying about the future. The question of
next janma is not there. When one janma itself is not there, where is the question of punarjanma?!
Therefore, he doesn’t suffer saṃsāra. So, “etam u ha iva ete na tarata iti”. These two-fold
disturbing thoughts do not come anywhere near him. ete means, the following two types of thoughts.
etam – for this jñāni, na tarataḥ - they never assail him. And what are those two thoughts? “ataḥ
pāpam akaravam iti, ataḥ kalyāṇam akaravam iti” - I have done lot of good work. Not sure
whether bhagavān has noted them or not! Like children after writing exam claim, ‘I have written like
that for this, I will get this much mark. Total must be this much’. So, just as children dream after
writing exam, our whole life is an examination! In old age we wonder how we are faring in that exam!
But, a jñānī doesn’t have such worries. Because, he is not in the exam at all! Moreover, ataḥ
pāpam akaravam - because of such and reason I did lot of wrong actions. ataḥ kalyāṇam
akaravam - because of such and such reason, I did lot of good actions also. Those are the plight of
ajñānīs. “ubhe u ha eva eṣa ete tarati , nainaṃ kṛtākṛte tapataḥ”. But, a jñānī doesn’t worry
about either the past or the future. Past as a kartā, future as bhoktā, he doesn’t worry about.
nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ I ajñānenāvṛtaṃ jñānaṃ tena muhyanti
jantavaḥ II [gītā 5.15]
‘I’, the ātmā, do not accumulate pāpam also. ‘I’, the ātmā, do not accumulate puṇyam also;
because, asaṅga ātmā is beyond puṇyam and pāpam. Just as the screen is not sullied by the type
of movie. And, even though I am beyond puṇya pāpam, I look upon myself as puṇyavān or
pāpavān. Why do I do that? Lord kṛṣṇā says above, ‘ajñānena āvṛtaṃ jñānam’. Because of self-
ignorance we think, we have sañcita karma. We wrongly think, we have prārabdha. We wrongly
think, we are acquiring āgāmi. All these are delusions. ‘tena muhyanti jantavaḥ’. A jñānī is one
who has transcended this delusion. Therefore, “ubhe u ha eva eṣa ete tarati , nainaṃ kṛtākṛte
tapataḥ”. So, both these worries - regret and concerns regarding the past and future - he crosses
over. tarati means, crosses over.
“enaṃ kṛta akṛte na tapataḥ”. kṛta akṛtaṃ means, omissions and commissions. What I did. What I
didn’t. All these omissions and commissions occupy the mind of old people because lot of free time.
I cannot do many actions. Getting up itself is a project. I cannot engage myself in lot of activities. I
am left with myself. Even sleep doesn’t come properly. 24x7 worry, more worry, still more worry!
This is the biography of a regular saṃsāri. What is mokṣa. No such things. Therefore, time is
available for ātmā nididhyāsanaṃ. ete tarati - he crosses over. enaṃ kṛta akṛte na tapataḥ -
omissions and commissions both belong to kartā only. A doer alone can omit duties. Or, commit
wrong actions. Omission of the duty or commission of wrong action, both are possible for only for
kartā, a doer. You don’t say, ‘the desk has given up its nitya naimittika karma. Poor desk’. Even
animals don’t have nitya naimittika karma. Where is the question of omissions and commissions
by them? A jñānī also is free from all this. That doesn’t mean jñānī is like an animal. jñānī is like
brahman. Continuing, mantra 23 -
तदे तदृचाभ्युक ् ।
“एष �नत्य म�हमा ब्राह्म न वधर्त कमर्ण नो कनीयान ् । तस्यै स्यात्पद�व तं �व�दत्व न �लप्यत कमर्ण
पापकेन ॥” इ�त । [cont.]
tadetadṛcābhyuktam I
“eṣa nityo mahimā brāhmaṇasya na vardhate karmaṇā no kanīyān I tasyaiva syātpadavit taṃ
viditvā na lipyate karmaṇā pāpakena II” iti I … [mantra 4.4.23 cont.]
“tad etad ṛcā abhyuktam” - the glory of a jñānī has been mentioned in the following ṛgmantra also.
This upaniṣad belongs to yajurveda. Here a ṛgmantra is quoted. ṛcā means the ṛgmantra,
abhyuktam - declares the glory of a jñānī.
“eṣa nityaḥ mahimā brāhmaṇasya”. brāhmaṇaḥ here means, a brahma jñānī, one who has
successfully gone through karma, upāsana and jñānam and has become a jñānī. Not a brāhmin
by birth or by profession, but a jñānī. He may not be a brāhmaṇa by birth also. “ccāṇḍālo'stu sa tu
dvijo'stu gururityeṣā manīṣā mama” [manīṣā pañcakaṃ]. Here brāhmaṇaḥ means, a jñānī. eṣaḥ
mahimā - the following is the glory of a jñānī. And what type of glory? nityaḥ mahimā - a glory
which is permanent. All the other glories are temporary, subject to arrival and departure. Whether it
is wealth health status name fame position possession - all these are temporary glories. But, a
jñānī’s glory is permanent glory. What is the permanent glory? He has become one with brahman!
This brahma aikyaṃ or brahma bhāvaḥ or pūrṇatvaṃ is the permanent glory of a jñānī. The
sense of fulfilment. ‘I have made my life’. He can show the victory sign at the time of dying. ‘I made
it’. Therefore, pūrṇatvaṃ or brahma bhāvaḥ is the eternal glory of a jñānī.
And, what is the greatness of pūrṇatvaṃ? “na vardhate karmaṇā no kanīyān”. The pūrṇatvaṃ
can never be bettered nor decreased, unlike all other things. Money, I have got. It can be increased
or it can come down also. Both are problems. If it can be increased, I am restless, ‘how to increase
it? I have got one lakh; I should add one more’ Thereafter, one more. So, if it is increasable, there is
anxiety to increase. If it is decreasable, there is worry it may come down! Anything finite will make us
insecure. Whereas this pūrṇatvaṃ, the infinite one, na vardhate no kanīyān bhavati - neither
increases nor decreases. pūrṇamada pūrṇamidaṃ! karmaṇā - by any amount of effort you cannot
change the pūrṇatvaṃ.
“tasya eva syāt padavit taṃ viditvā na lipyate karmaṇā pāpakena”. Therefore, the upaniṣad
advises all the people, ‘O human beings! this glory is wonderful. This is worth attempting. All of you
please know the value of this glory and work for attaining that’. tasya eva padavit syāt - may you
know the nature of this spiritual glory. All other glories are material glories. May you come to know
the value of spiritual glory called mokṣa. padavit means, svaru͂pa vettā - may you know the
svarūpaṃ, the nature of tasya. tasya means, of that spiritual glory. That nityo mahimā. May you
know the nature of that eternal spiritual glory. Not only you should know its glory and value, may you
work for it.
And taṃ viditvā - once you discover this glory in yourself, as your own real glory, what is the
advantage? na lipyate karmaṇā pāpakena – thereafter, your karma will not touch you. Because, all
the time our anxiety is what? prārabdha is waiting! Our fate is invisible. Life is an unfair boxing
match between one visible boxer and another invisible boxer! Who has the advantage? The invisible
one has the advantage. He will give me punch after punch. I cannot land even one! prārabdha is
the invisible boxer. And, I am the struggling, visible boxer! I don’t know what will come the next
moment. This is the power of karma. Whereas, jñānam is the insulation, protection against all the
karma. So, karmaṇā - by any karma - sañcita, āgāmi, prārabdha; pāpakena - by either pāpam or
puṇyam. na lipyate - a jñānī will not be affected. He will be very safe. This is the glory of spiritual
glory, jñānam. iti indicates the end of the ṛg quotation. Continuing
… तस्माद ेंव �वच्छान दान् उपरतिस्त�त�ु समा�हतो भतू ्वात्मन्येवात् पश्य�, सवर्मात्मा पश्य�; नैनं पाप्म
तर�त, सव� पाप्मान तर�त; नैनं पाप्म तप�त, सव� पाप्मान तप�त; �वपापो �वरजोऽ�व�च�कत्स ब्राह् भव�त; एष
ब्रह्मल सम्ट , एनं प्रापीतोऽसी होवाच या�वल्क् ; सोऽहं भगवते �वदेहान ् ददा�म, मां चा�प सह दास्याये�
॥२३॥
… tasmādevaṃvicchānto dānta uparatastitikṣuḥ samāhito bhūtvātmanyevātmānaṃ paśyati,
sarvamātmānaṃ paśyati; nainaṃ pāpmā tarati, sarvaṃ pāpmānaṃ tarati; nainaṃ pāpmā
tapati, sarvaṃ pāpmānaṃ tapati; vipāpo virajo'vicikitso brāhmaṇo bhavati; eṣa brahmalokaḥ
samrāḍ, enaṃ prāpīto'sīti hovāca yājñavalkyaḥ; so'haṃ bhagavate videhān dadāmi, māṃ
cāpi saha dāsyāyeti II [mantra 23]
Now yājñavalkya, through the upaniṣad, is giving instructions to the entire humanity, and in
particular to those who look for his guidance; to the vedic followers. ‘May you prepare for spiritual
knowledge. May you gain spiritual knowledge. May you gain mokṣa’. PREPARE FOR
KNOWLEDGE; GAIN KNOWLEDGE; ENJOY MOKṣA. This is the instruction or advise. And, preparation is
acquiring the 4 qualifications viveka, vairāgya, śamādi ṣaṭka sampatti and mumukṣutvaṃ. Here,
yājñavalkya is mentioning some of the important qualifications.
“tasmād evaṃ vit śāntaḥ dāntaḥ uparataḥ titikṣuḥ samāhitaḥ bhūtvā ātmany eva ātmānaṃ
paśyati”. tasmāt - therefore, [to make your life meaningful], evaṃ vit - whoever is the knower of
spiritual values, śāntaḥ - with mind management. With thought discipline make your mind your
instrument. Let not the mind overpower you. śāntaḥ is śamaḥ. Then, dāntaḥ - sensory
management. May the sense organs be restrained; both the karme-ndriyās and jñānendriyās must
be under your control. They should not control you. [I am not explaining. They are all tattvabodha
lessons]. Sense control. Mind control. Then, uparataḥ - may you calm down the mind. Let not the
mind be stressed all the time, restless all the time, preoccupied all the time. Learn to calm down.
Then, titikṣuḥ - forbearance or tolerance. The mental strength or toughness to go through the
choiceless prārabdha. For certain types of prārabdha, we have prāyaścittaṃ. For certain others,
no prāyaścittaṃ will work. Like, for certain diseases, there is treatment; and, for certain others, no
treatment. That is called choiceless prārabdha. prabala prārabdha. We all have different types of
such prārabdhās. Learn to go through them, without murmuring, grumbling. titikṣa means sahana
śaktiḥ. Develop mental endurance.
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ I āgamāpāyino'nityāstāṃstitikṣa- sva
bhārata II [gītā 2-14]
titikṣuḥ - go through them. samāhitaḥ bhūtvā – may you be focused in your life. May you be clear
about what you want in your life. So, CLARITY REGARDING THE PRIMARY GOAL OF LIFE. citta
samādānaṃ. So, these represent sādhana catuṣṭaya sampatti.
Having acquired these qualifications through karmayoga and upāsanayoga, may you come to
jñānayoga. And what should we do in jñānayoga? “ātmany eva ātmānaṃ paśyati”. May you
discover the ātmā within yourself. ātmani means, within your body-mind-sense complex. ātmānaṃ
- that real self, called ātmā. paśyati - one has to discover.
And having discovered the ātmā, what is the next stage? sarvaṃ ātmānaṃ paśyati. In the first
stage, we divide the universe into two. ‘I’, the observer of the ātmā. And, everything else is the
anātmā. So, ātmā-anātmā bheda is first stage. But this is not the final learning. Even in that, there
is duality. So, at the end stage we should know that the so-called anātmā is also nothing but the
ātmā only, with nāma - ru͂pa. So, “ātmany eva ātmānaṃ paśyati”. sarvaṃ anātmānaṃ
ātmatvena paśyati. ‘I’ ALONE AM EVERYTHING. This is called sarvātma bhāvaḥ.
Having gained the sarvātma bhāva, may you transcend saṃsāra. “na enaṃ pāpmā tarati, sarvaṃ
pāpmānaṃ tarati”. [It is almost a repetition]. No pāpam will ever touch, reach such a jñānī. And, He
crosses-over all the pāpams. [Sanskrit students, there are 2 tarati in that line. First tarati translate
as, will not reach him. So, na enaṃ pāpmā tarati, means pāpa doesn’t reach him. And, sarvaṃ
pāpmānaṃ tarati, second tarati we have to translate as cross-over. He will cross-over all the
pāpams. So, first tarati is, reaching. The second tarati is, crossing over]. Then, “nainaṃ pāpmā
tapati, sarvaṃ pāpmānaṃ tapati”. pāpam will not scorch or affect him. Literally, pāpam will not
burn him. On the other hand, He will burn all the pāpams! “jñānāgniḥ sarvakarmāṇi
bhasmasātkurute tathā” [gītā 4.36]. So, pāpa doesn’t burn him; He burns the papa!
Further, “vipāpaḥ virajaḥ avicikitsaḥ brāhmaṇaḥ bhavati”. He becomes a brāhmaṇaḥ - a
brahma jñānī; and, vipāpaḥ - free from all pāpa - puṇya karmāṇi. All karmāṇi. pāpam includes
puṇyam also, because both are bondage from the vedāntic angle. And, virajaḥ. rajaḥ means,
impurities. All mental impurities He is free from. kāma krodha lobha moha - all types of impurities.
Then, avicikitsaḥ. vicikitsaḥ means, saṃśayaḥ or doubt. avicikitsaḥ means, He is freed from all
doubts regarding the teaching. ‘I am not a jīvātmā; I am none other the paramātmā himself’, that
teaching. Regarding advaita jñānaṃ He doesn’t have even an iota of doubt. His knowledge is very
clear and complete.
And now yājñavalkya addresses his student, king janaka. “eṣa brahmalokaḥ samrāḍ, enaṃ
prāpītaḥ asi iti hovāca yājñavalkyaḥ”. samrāt - ‘O, Emperor janaka! eṣa brahmaloka this is the
brahma caitanyaṃ. lokaḥ here means caitanyaṃ. This is the brahma caitanyaṃ, which is the
ultimate reality. And, enaṃ prāpītaḥ asi - I have taken you to, helped you attain that brahman,
which is the ultimate goal of life. ‘iti hovāca yājñavalkyaḥ’. Thus said, yājñavalkyaḥ.
And janaka was so happy and so fulfilled. He says, “so'haṃ bhagavate videhān dadāmi, māṃ ca
api saha dāsyāya iti”. I don’t know what dakṣiṇa to give you. No more cows. I give my entire
empire as guru dakṣiṇa to you. videha rājyaṃ I am offering to you as guru dakṣiṇa. Not only the
videha rājyaṃ, māṃ ca api - I am no more the emperor. I am at your disposal as your śiṣyā. I am
ready to serve you in whatever way you want. I am your servant. Thus, he offers his kingdom and
himself as guru dakṣiṇa.
With this the janaka - yājñavalkya saṃvāda is completed. Now in the last 2 mantrās the upaniṣad
wants to conclude. With this, the 4th chapter will be over. Since only 2 mantrās are there, I thought I
will complete these 2 mantrās today. I request you to have titikṣa!
स वा एष महानज आत्मान्ना वसद

ु ान: ; �वन्दत वसु य एवं वेद ॥२४॥
स वा एष महानज आत्माजरोऽमरोऽमृतोऽभय ब्र; अभयं वै ब्र; अभयं �ह वै ब्र भव�त य एवं वेद ॥
sa vā eṣa mahānaja ātmānnādo vasudānaḥ; vindate vasu ya evaṃ veda II [4.4.24]
sa vā eṣa mahānaja ātmājaro'maro'mṛto'bhayo brahma; abhayaṃ vai brahma; abhayaṃ hi vai
brahma bhavati ya evaṃ veda II [mantra 4.4.25]
So, in these 2 final mantrās of this section, the upaniṣad is talking about glory of paramātmā. And
this paramātmā has got 2 versions. 1] One is, the saguṇa paramātmā, along with māyā. And, 2]
the other is, the nirguṇa paramātmā, which is its original nature. So, saguṇa - nirguṇa
paramātmā. Or, in religious language, saguṇa - nirguṇa īśvaraḥ. And the upaniṣad talks about
the glory of īśvara.
What is the glory? īśvara can give any phalam that a person wants to accomplish. If we are
interested in materialistic goal, that also bhagavān will give. But if a person understands the
limitation of material goals and seeks the spiritual goal, that also bhagavān can give. Thus,
bhagavān gives both phalams - bhukti mukti pradātā ca. The 24th mantrā talks about bhagavān
as saguṇa īśvaraḥ, who fulfils worldly desire of a devotee. By receiving the pūjā, bhagavān gives
the material benefit that the worshipper asks for. So, what is that bhagavān. It is described as, “sa
vā eṣa mahān ajaḥ ātmā anna-ādaḥ vasu-dānaḥ”. eṣa ātmā = saguṇa ātmā, saguṇa īśvaraḥ,
who is mahān - who is infinite. And, ajaḥ - birthless and eternal. So, saguṇa īśvara is eternal and
infinite. And you can approach that saguṇa īśvara for worldly benefits also, by offering the
appropriate pūjā or kāmya karma.
What does bhagavān do? He will receive the pūjā and give the pūjā phalam. annādaḥ means,
consumer of the offering. annam means food. Oblation or offerings given to the Lord is called
annam. anna adaḥ means, the one who receives the annam, which refers here to the receiver of
the pūjā, naivedyaṃ etc. And having received the pūjā, what does He do? Whatever material
results a person seeks, according to pūjā, He will bless the devotee with. ārta bhakti, arthārthi
bhakti etc. are there. That is said here. vasu-dānaḥ vasu literally means wealth. Wealth standing
for, all the material goals of the bhaktā. vasu-dānaḥ means, giver of wealth; or, whatever material
result the bhaktā seeks, He will give. And, “vindate vasu ya evaṃ veda” - whoever knows this and
performs the appropriate pūjā, will get the appropriate result also. So, you can approach īśvara for
worldly benefits.
But, suppose a person is a mature human being, like us! And, what is the indication of maturity?
One knows the imitations of worldly results and its three-fold doṣās -duḥkha miśritattvaṃ,
atṛptikaratvaṃ and bandhakatvaṃ. So, for the one who knows the limitation of material pursuits
and who seeks the spiritual result, bhagavān will give that also. For that what should we do? That is
said in next mantra.
“sa vā eṣa mahānaja ātmājaro'maro'mṛto'bhayo brahma; abhayaṃ vai brahma; abhayaṃ hi
vai brahma bhavati ya evaṃ veda”. Here, what is done is not pūjā, not offerings. But, enquiry into
the real nature of bhagavān. If you want mokṣa, what you require is not pūjā, not pilgrimage, not
japa, not oblations. You require to enquire into the real nature of GOD. What is that real nature?
“sa vā eṣa mahān ajaḥ ātmā ajaraḥ amaraḥ amṛtaḥ abhayaḥ brahma”. The lord in His original
nature is mahān – infinite, ajaḥ - eternal, ajaraḥ - without old age and decay, amaraḥ - without
death, amṛtaḥ - without death [again]. So, amaraḥ & amṛtaḥ both mean eternal; without any form of
death. abhayaḥ - free from fear. Because the ātmā is free from old age and death, there is no fear
of old age and death. And, brahma - which is the nature of bhagavān. bhagavān is brahma
svarūpaḥ.
And, “abhayaṃ vai brahma” - this brahman alone is real abhayaṃ, real security. Money is not
security; all the other things are not real security. brahman alone is the real security. Then the
upaniṣad says, “abhayaṃ hi vai brahma bhavati ya evaṃ veda” - THE ONE WHO KNOWS THAT
BRAHMAN, BECOMES ONE WITH THAT BRAHMAN. ‘brahma veda brahmaiva bhavati’. Because, the
knowledge is, ‘AHAṃ BRAHMA ASMI’. Therefore, saguṇa brahma pūjayā, worldly results. nirguṇa
brahma jñānena, spiritual results! Start with saguṇa brahma pūjā. Finally know the nirguṇa
brahma. That is the journey of a vaidika.
“iti caturthaṃ brāhmaṇaṃ”. With this, the 4th section of bṛhadāraṇyaka is complete.
ॐ पण
ू ्
र मद पण
ू ्�मद
र पण
ू ्
om pūrṇam adaḥ pūrṇamidampūrṇāt pūrṇamudacyate I pūrṇasya pūrṇamādāya pūrṇam
In the last class, we completed the 4thsection of the 4thchapter of bṛhadāraṇyaka. And you are
aware that the bṛhadāraṇyakaupaniṣad has got 6 chapters and each chapter is divided into several
sections. A chapter is called adhyāyaḥ; and a section within the chapter is called brāhmaṇaṃ. And
when I started the bṛhadāraṇyaka here, my intention was to teach selected sections from the first 4
chapters. I did not and I do not intend to teach the last 2 chapters –the 5thand the 6th, because these
2 chapters do not have any vedāntic teaching at all. They have got lot of rituals and lot of upāsanās
also. And those upāsanāsare also vedicupāsanās, which are not at all in practice now.
Therefore,at the most, they have only an academic value, no practical value.
We studied one section from the first chapter. That was the 4thsection, called
puruṣavidhabrāhmaṇaṃ, a very important section. Then, in the 2ndchapter, we did all the 6
sections orbrāhmaṇās. And, in the 3rdchapter we did all the 9 sections. Thus,the second and third
chapters we completely did. And, from the 4thchapter - which has6 sections -we did thefirst 4
sections. That we completed in the last class. Thus, all the intended sections of bṛhadāraṇyaka I
have covered in these sessions.
Today I intend to give a summary of the 4thsection.The section is titled śārīrakabrāhmaṇaṃ. Itis a
continuation of the 3rdsection, titled svayaṃjyotibrāhmaṇaṃ. These 2brāhmaṇaṃs -4-3&4-4,
svayaṃjyotiand śārīrakabrāhmaṇaṃs - are inter-connected. The whole teaching is presented in
the form of a dialogue between the great ṛṣi yājñavalkyaṛṣiand King janaka. janaka wanted to
know about the ātmā, which is considered the ultimate light, with whose help only we do all
transactions.ātmā is CONSCIOUSNESS. And,CONSCIOUSNESS is ultimate light with which we do all
transactions. The moment CONSCIOUSNESS is gone, no more transaction is possible, as in the case
of a dead body. The moment a person drops all the transactions, others begin the transactions of
handling the body. Therefore,all transactions require life or CONSCIOUSNESS.janaka wants to
know,‘what is that ātmā, the ultimate light?’yājñavalkya is answering that question in these
2brāhmaṇaṃs. And, in 4thchapter,3rdsection in svayaṃjyotibrāhmaṇaṃ,yājñavalkya introduces
the ātmā -“yo'yaṃvijñānāmayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ” [mantra4-3-7].ĀTMĀ IS
THECONSCIOUSNESSPRINCIPLE.
Having introduced the ātmāascaitanyaṃ, yājñavalkya says,even thoughCONSCIOUSNESS is only

one, it has got 2 versions. 1] One version is the ORIGINAL CONSCIOUSNESS,which is one and all-
pervading. It is called paramaātmā. parama refers to the original,all-pervading,non-dual version.
Then he says that,the ORIGINAL CONSCIOUSNESS is capable of reflecting in every mind, which is there
in every living being.You call it the mind or sūkṣmaśarīraṃ. Every living being has got a body.
Everybody has got a sūkṣmaśarīraṃ or mind. Every such mind can serve like a mirror, capable of
receiving the reflection of the original.2] Thus, we have got reflectedCONSCIOUSNESS also. And, how
many reflections are possible? As many bodies and minds are there, so many reflections are
possible. So, ORIGINAL CONSCIOUSNESS is one;reflectedCONSCIOUSNESSes are innumerable.
ORIGINAL CONSCIOUSNESS is all-pervading;reflectedCONSCIOUSNESSes are located. ORIGINAL
CONSCIOUSNESS is called paramaātmā;reflectedCONSCIOUSNESS is called jīvaātmā. Thus, so many
jīvātmās are there. Every individual is a jīvātmā.
Now, this jīvātmā- especially the human jīvātmā - can choose either of 2coursesin life. One
optionforthe jīvātmāis, it can travel from one body to another. Everybodyloves to travel! Holiday
means, travelling!! Therefore, those who are bitten by the travel bug can choose to travel from one
body to another.That is called punarapijananaṃ and punarapimaraṇaṃ. That is a choice.
Class 100 –17thJune2019 – Chapter 4 SUMMARY Download from www.arshaavinash.in Page 1

The second option is, when the jīvātmā has travelled and travelled and is tired of travelling,it can go
home and relax. Home is calledmokṣa orவ� � in Tamil.Okay, if the jīvātmā wants to end the travel
and relax for good, what should be the jīvātmās course? Instead of going from body to body, the
jīvātmā- the reflected CONSCIOUSNESS- must merge intothe ORIGINAL CONSCIOUSNESS,the all-
pervading paramātmā. Once the jīvātmā has ‘merged’ into the paramātmā, what travel is possible?
No travel is possible, because paramātmā happens to be one and all-pervading. An all-pervading
vastu cannot travel!
The travelling course is called saṃsāra. The mergingoption, ending the travel is called mokṣa.Ajīva
can thus choose either saṃsāra or mokṣa. Choice is yours.
The veda pūrvabhāga, called karmakāṇḍa, assists those who wants to travel. Travel desk is veda
pūrvabhāga, just as we have got tourism department.If you want to go different countries, you can
enquire there. karmakāṇḍa provides tourism information.Not only about local bhu͂loka, but also
about buvarloka, suvarloka, maharlokaetc.Italsogives details about these places. Like, where
dance program is there,music program is there etc.
If,however, you no more want to travel but want to merge into paramātmā, guidance is given by
vedaantabhāga. Thus, both parts of veda help the humanity, depending upon what our desire is.
Here, upaniṣad gives 2 examples,one each for saṃsāragatiandmokṣagati. What are those? For
saṃsāragati,the example given is svapnaḥ or dream. Whysvapna? Because, in dream also we
drop this body and this world.We go to another world, called the dream world where we take another
body, called the dream body. Dream journey.svapna is the example for saṃsāragatiḥ.
And, what is the example from mokṣagatiḥ? suṣuptior deep sleep state is the example. Why so?
Because, during deep sleep state,the mind is dissolved. Not destroyed,it is just dissolved. Kept in
hibernation. What then will happen to the reflectedCONSCIOUSNESS?When the reflecting medium
[mind] itself is not there, no reflection can be there.Since mind is dissolved, jīvātmā[the mixture of
sūkṣmaśarīraṃ, kāraṇaśarīraṃ and cidābhāsa] also dissolves in suṣupti.Dissolves into
theparamātmā only. Thus, during sleep,we are no more located in one place. In sleep,we no more
travel. In sleep,we are non-dual. We arebeyond time. And,beyond space. What is the experience
then? ānandaḥ! Sleep is ānandaḥ. Therefore, suṣupti is the example given for mokṣagatiḥor
merger into paramātmā. These 2 examples were given in svayaṃjyotibrāhmaṇaṃ.
Thereafter, theupaniṣad enters into actual details of what is punarjanma, how saṃsāragati
happens.The details are given. Some of the details are given in 3rdsection and it iscontinued in
4thsection. Theydescribe a send-off ritual and a welcome ritual.Whenever a king travels, he is given
a send-off. And wherever he lands,at that destination, there areagain people to receive him,
ceremoniously. Similarly,when the jīvātmāisin death bed in the ICU or at home, all the people come
and give him send off.And, when thatjīvātmāis born as a new baby, there also so many relations
visit and welcome the baby.Exactly like that,jīvātmā is given send-off.jīvātmā is received. This much
was mentioned in svayaṃjyotibrāhmaṇaṃ.
In śārīrakabrāhmaṇaṃits continuity comes. We will nowgo into some details of
śārīrakabrāhmaṇaṃ. From mantra-1to mantra-6,the mechanism of jīvātmā’s travel is mentioned.
What happens at the time of death, the time of death are alldetermined byprārabdha.When
prārabdha is exhausted, the jīvātmā becomes weaker and weaker. And towards the end, it gets
ready for travel. And jīvātmā, the reflected CONSCIOUSNESS, withdraws into the hṛdayaṃ. hṛdayaṃ
means, our heart. When the cidābhāsa withdraws,along with it, it withdraws all the other organs
also - all jñānendriyāṇi are withdrawn;all karmendriyāṇiare withdrawn;antaḥkaraṇaṃ is

withdrawn;every organ stops functioning.“ekī bhavati na paśyati ityāhuḥ; ekī bhavati ṇa jighrati
ityāhuḥ; ekī bhavati na rasayati ityāhuḥ …” [4.4.2] –so, he doesn’t see, he doesn’t hear, he is not
able to talk, he is unable to identify people.The mind is not functioning.One by one all the organs
and the mind withdraw intothe hṛdayaṃ. Thus,jīvātmāmerges into paramātmābriefly, at the time of
death. In the case of a jñānī, the merger is permanent; whereas, in the case of
anajñānī,temporarymergerinto paramātmātakes place.
The hṛdayaṃ is thus the launching pad for the jīvātmā to travel. And the upaniṣad said, in the
hṛdayaṃ so many nāḍis are converging. And according to the law of karma, a particular nāḍi will
open up for this jīvā. A light will blink, indicating that thisjīvātmā has to travel through that
particularnāḍi. [sūkṣmaśarīraṃ+kāraṇaśarīraṃ+cidābhāsa -this mixture is called jīvātmā].That
leaves through a particular nāḍi. And the nāḍi opens in the periphery of the body.It can be through
the eyes or ears or nostril or lower apertures - through one of the apertures the jīvātmā leaves the
body.And while leaving, it will carry all puṇyapāpakarma. And which karma? Not the entire
sañcitakarma.sañcitakarma will be there, with the next bunch of prārabdha activated. The other
sañcitakarma is passive. Next bunch of prārabdha gets activated.That alone chooses the nāḍi,
that alone chooses the direction of travel - either a higher lokaor a lower loka-
ūrdhvaṃ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ I jaghanyaguṇavṛttisthā adho
gacchanti tāmasāḥ II [gītā 14.18]
So, it can be any type of loka, any type of body. And, what are the primary factors that determine
the travel? Three factors are primary.[1] The first factor - which is universal and common to all
traveling jīvātmās - is avidyā.avidyāmeans, ignorance of the fact ‘I am none other than THE
ORIGINAL CONSCIOUSNESS itself’. ThisreflectedCONSCIOUSNESS is only an avatāraṃ, an empirical
manifestation of the original’.Just as Lord kṛṣṇā remembers ‘I am paramātmā’,even though he is
functioning as though a jīvātmā,if we also have that knowledge, then we are also avatāraṃs!
But,jīvātmā is not an avatāraṃ. Therefore, the most powerful factor is ignorance. If knowledge is
there,jīvātmā will never travel!avidyā is first & important factor that determines the travel.
[2] The second powerful factor is,kāma or desire. Desire to retain the individuality.We always love
our individuality and we want to preserve our individuality. Even after death we want our
individualityto remain in the world, either in the form of a memorial or children or grandchildren. In
some form or the other we want to preserve our individuality. As long as there is this strong desire
that,‘I should survive as a distinct individual’ it is called kāma. Based on the individuality,I want to do
this, I want to do that. That is why I want individuality. I want to be the spouse of so and so. Some
people ask,‘will I get the same spouse in in next janma also?’‘Will I get the same children, same
grand children?’ So, desperately attached we are. Varieties of ahaṅkāra&mamakāra based kāma is
there.kāma is a powerful force which will cause the jīvātmā’s journey. This is the second factor.
[3] The third factor is, this desire will force me to do varieties of action. As long as there is desire, we
cannot remain quiet. We have to do shopping, something or the other. Therefore,kāma will lead to
karma,either good or badkarma, leading to puṇyam or pāpam.“yathākāmo bhavati
tatkraturbhavati yatkraturbhavati tatkarma kurute yatkarma kurute tadabhisampadyate”
[4.4.5,śārīrakabrāhmaṇaṃ].AS THE DESIRE IS, SO THE ACTION IS; AS THE ACTION IS, SO THE FUTURE IS.
THUS, PROPELLED BY AVIDYĀ,KĀMA AND KARMA THE JĪVĀTMĀ’S JOURNEYCONTINUES, JANMA AFTER
JANMA. That is why sometimes when a child is born in a family few days after some an old family
memberdies, they will say ‘he has come as this baby’. That’s because, he does not want to leave the
family. He drops the old body and becomesa baby in the same family! Why? Attachment! Strong
ahaṅkāra& strong mamakāra will keep a person in punarapijananaṃpunarapimaraṇaṃ

cycle.This is the essence ofmantra1 to 6. And an example also given - how an insect while leaving
one plant, already fixes the next plant. The front portion of the insect fixes on to the next plant.Then
only it leaves the previous one. Similarly, through our desire we have already asked the lord for our
next janma.bhagavān has no choice. He is karmaphaladātā. bhagavān does according to the
blue-print we give. This is the story of adesiring person.“iti nu kāmayamānaḥ” [4.4.6].
But there are some other people,“atha akāmayamānaḥ yaḥ akāmaḥ niṣkāma bhavati āptakāma
ātmakāmaḥ na tasya prāṇā utkrāmantibrahmaivasanbrahmāpyeti” [4.4.6].
“parīkṣyalokānkarmacitānbrāhmaṇaḥnirvedamāyānnāstyakṛtaḥkṛtena” [muṇḍaka 1.2.12].They
understand the journey is not a merry go round. Like the huge cakram which is there in London
[London Eye] you can get into and go round. If it happens according to your plan,
wonderful.But,saṃsāracakramis not according to our will, totally. It is heavily determined by our
past karma also. So,the journey is unpredictable, uncontrollable, unsustainable.Therefore, an
intelligent person desires no more individuality, no more mortality, no more punarapijananaṃ,
punarapimaraṇaṃ. No more janmamṛtyu jarā vyādhi bhayam.And so, that person also develops
a desire. Desire for mokṣa. And if we want mokṣa, what should we do? upaniṣad says, you should
become ātmakāmaḥ. “yaḥ akāmaḥ niṣkāma bhavati āptakāma ātmakāmaḥ”. Desirefor
individuality and different lokās is called anātmakāmaḥ. All lokās come under anātmā.Another
body we want,anātmā. Another type of family we want,anātmā.They all come under anātmā. ātmā
means, what? The ORIGINAL CONSCIOUSNESS, which is ‘satcitānandasvaru͂paḥ’.
Once we become ātma kāmaḥ, ourlifeis no more karma-oriented.It becomesa journey in pursuit
ofjñānaṃ. śravaṇamanananididhyāsanaṃis the journey. karmakāṇḍaṃ becomes non-relevant.
jñānakāṇḍaṃalone becomes the guiding light. ‘Who am I’ enquiry becomes relevant.We gradually
negatethe anātmā, one by one.“sa eṣa neti netyātmā”. Or, ‘dehātmabhāva to jīvātmābhāva to
paramātmabhāva to sarvātmabhāva’ will be the journey of a seeker. ‘I am the body’ is the
beginning. From there we come to reflectedCONSCIOUSNESS. From there we go to the ORIGINAL
CONSCIOUSNESS.This is the inward journey. Once we come to the ātmā, we understand, ‘this one
ātmā alone is appearing in the form of everything’. That is called sarvātmabhāvaḥ.
sarvaṃātmāastiitibhāvaḥ.
And, after knowing,‘I’ AM EVERYTHING’, there is no question of desiring anything;because,nothing is
away from ‘me’. Only as long as things are different from me and distant from me, I have to struggle
to grab them. But, for a jñānī, nothing is different,nothing is distant. Therefore, he becomes
‘āptakāmaḥ’. Means, all His desires are fulfilled. Therefore only,He isniṣkāmaḥ. He overcomes all
desires. He doesn’t desire anything, because he understands‘it is mealone, with a nāma-rūpa. Even
inmokṣa diamond shop, nothing He will desire, because He knows all of them are ātmā+nāma and
rūpa only. Therefore,niṣkāmaḥ- all desires go away. What about fresh desires? akāmaḥ- no more
fresh desires!Thus,ātmakāma to āptakāma to niṣkāma to akāmaḥ. Thejñānī is pūrṇaḥ. At the
time of death also he dies as a pūrṇa ātmā. Okay, what about all Hiskarmās? His sañcita karma is
burnt;āgāmikarma is avoided, andHis prārabdha is exhausted.
karmanāsti,kāmanāsti,avidyānāsti,jñānaṃasti.‘ahampūrṇaḥ‘itijñānaṃ asti.
Then, what will happen to Him?“na tasya prāṇā utkrāmantibrahmaivasanbrahmāpyeti” [4.4.6].His
sūkṣmaśarīraṃ will not travel through the nāḍi.Then, will happen to His sūkṣmaśarīraṃ? All the
three śarīrams will merge into the corresponding total.sthūlaśarīraṃ will merge into
sthūlaprapañca;viśva into virāṭ.sūkṣmaśarīraṃwill merge into sūkṣmaprapañca;taijasainto
hiraṇyagarbha.And,kāraṇaśarīraṃwill merge into kāraṇaprapañca;prājña into antaryāmi.The
ORIGINAL CONSCIOUSNESS will not merge with anything.It remains all-pervading.jñānīthus becomes

virāṭ, hiraṇyagarbha, antaryāmiīśvaraḥ, fromvyāvahārikadṛṣṭi. jñānībecomesbrahman,
frompāramārthikadṛṣṭi. And Therefore,bhagavān removes / deletesHis file! One jīva less. This is
how yājñavalkya concludes his answer to King janaka.
And, one additional point. The jñānī doesn’t die immediatelyon gaining knowledge.He lives for some
time as a jīvanmuktaḥ, until His prārabdhakarma is exhausted. And, how a jñānī lives as a
jīvanmukta, is explained by a unique example only in bṛhadāraṇyakaśārīrakabrāhmaṇaṃ. No
other upaniṣad gives this famous example. The snake and itsdead skin. Just as, after removal of its
skin, a snake is totally detached from that skin,a jñānīalso is detached from his body-mind-sense
complex. Not physically as in the case of the snake and its skin, but emotionally he is detached. He
has no more attachment to the body-mind-sense complex."tan man dhan sab kuch terā bina tere
kyā hai merā".jñānīmeansthat,totally. Let anything happen to the body according to the law of
karma.This emotional detachment is freedom from ahaṅkāra.
Once body attachment comes down, family and other attachments also will come down. Why?
Because,we are connected to the family orproperties or money or anythingonly through the body.
Only as long as the body is there, that connection also is there. But, once body attachment
goes,ahaṅkārais weakened,mamakārais weakened,rāga-dveṣa is weakened.‘These things should
happen in the family, these things should not happen in the family’ –such strong expectations and
desperate desires are tīvrarāgadveṣa.jñānī becomes free from ‘vītarāgabhayakrodhā’.“yad
bhāvyaṃ tad bhavatu bhagavan pūrvakarmānurūpam” [mukundamālā stotram].jīvanmukti is
freedom from the 4 powerful negative factors -ahaṅkāra, mamakāra, rāga and dveṣa. With a little
bit intelligence, we will canvedānta. Understanding vedānta is notthe tough part. But difficult part,
the other side of vedāntais,reductionofahammamarāgadveṣa - the duṣṭacatuṣṭayaṃ. And how
do I know whether it is coming down or not? FIR reduction is the indicator. Emotional disturbances –
like, worry, anxiety, fear - should come down. That is called jīvanmuktiḥ.
This jīvanmukta exhausts the prārabdha and merges into īśvara and brahman, which is called
videhamuktaḥ. This is described in mantrās6 and 7. mantrās1to 6 is ajñāni’sgati.6 and 7 is
jñāni’sgati.
Then, from the 8thup tothe 21st, 14ṛgmantrās are quoted by yājñavalkyawhich talk about the glory
ofātmajñānaṃ. jñānasvaru͂pam, jñānaphalam and jñānamahimā. All these mantrās are very
beautiful, especially from mantrās12 to 21.Each mantra is a gem. These
10mantrāsśaṅkarācāryarepeatedly quotes.
So, what is the essence ofvedānta? “BRAHMASATYAṃ” “JAGANMITHYĀ” “JĪVO BRAHMAIVA, NA

APARAḤ”. “brahmasatyaṃ” -BRAHMAN, THE CONSCIOUSNESS ALONE IS THE REALITY. “jaganmithyā” -
The entire world is mere nāma and rūpa - names & forms only,appearing, dancing and
disappearing. The whole world is weightless& hollow, empty names & forms. And where is that
brahman, the CONSCIOUSNESS?“jīvo brahmaiva, nāparaḥ” -That brahman happens to be the very
jīvaḥ. ‘I’ am that brahman, the CONSCIOUSNESS. na aparḥ – none else. That means,‘I’ alone lend
content to the entire world of nāma and rūpa. This is the essence ofvedānta.
This essence is repeatedly mentioned in these 14mantrās. And,jñānaphalam is,jīvanmukti and

videhamukti. And jñānamahimā is,this knowledge alone will make the human-life meaningful,
because through this alone we get that benefit which will be permanently with us. Whatever else we
get, they are all subject to loss. Money,name, fame,position, possession, relationships- everything is
subject to arrival and departure. “காதற்ற ஊசி�ம் வாரா� காண் கைட வழி ” [பட்�னத்த]-you
cannot carry even an eyeless needle with you! Everything is losable.mokṣaalone is the unlosable,

eternal gain. ‘Therefore,ohhuman beings! try to gain this knowledge’. This is the message in
mantrās8 to 21. All 14 are ṛgmantra quotations.jñānasvaru͂pam, jñānaphalamand jñānamahimā.
Then,inmantrās22 to 25. yājñavalkya talks about how to make the entire life into a spiritual
journeywith the guidance ofveda. Thus, the spiritual journey,wonderfully designed by the veda, is
called vaidikamārgaḥ.It is aveda-designed spiritual journey,designed in such a way that before
death one will attain mokṣa. They say, when they want to train children to become world-class
gymnasts, the preparation startsat a very young age. For gaining the Olympic medal,preparations
start very early.Even here children are trained from a very young age to prepare for IIT. We plan
what our baby should become, even when the baby is just 5 years old! It is our plan. veda says, ‘you
may get a job, get married,get children, get a house etc.But all that doesn’t guarantee peace,
security & happiness. Therefore, may you take tovaidikamārgaḥand go thro’the 4 stages of life’.
Studying the scriptures and fixing life’s goal as mokṣa or immortality is the first stage,in
brahmacaryaāśrama.“asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormā'mṛtaṃ
gamaya”.Education becomes a worthypursuit only when it tells me,‘mokṣa alone is the worthy
spiritual goal’. Thus, fixing the goal is the first stage. The second stage is karmayogaḥ connected to
gṛhasthāśrama. In gṛhasthāśrama, the study must continue. It should be a life of karmayoga,a life
of contribution. pañca mahāyajñāḥ.The more we contribute, with a reverential attitude,the more the
mind becomes– “tametaṃ vedānu-vacanena brāhmaṇā vividiṣanti yajñena dānena
tapasā'nāśakenaitameva viditvā munirbhavati” [4.4.22] -śaṅkarācārya quotes this often.Life
should include pañca mahāyajñāḥ and dānaṃ. It is an active life, extrovert life, restless life. Then,
next stage is upāsanayogapradhānavānaprasthāśramā, when we gradually learn to with draw,
slow down, so that there is time for attending 11’o clock class!It is called upāsanayoga. We have
the time andwe have the mind also, making it un-pre-occupied. That requires reduction of
ahaṅkāra,mamakāra,rāga,dveṣa. As long as these 4 are there,the mind will be pre-occupied.
Reducing mental preoccupation by viśvarūpaupāsanais upāsanayoga.
Lastly,the most important one,jñānayogaḥ.yājñavalkya says,‘by entering into sanyāsaāśrama’.
That is how the whole teaching starts, yājñavalkya tells his wife maitreyi, ‘I am going away, taking
sanyāsa.“… putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāś ca vyutthāyātha bhikṣācaryaṃ
caranti”. We need not take to physical sanyāsa;but we have to take mental sanyāsa, by handing-
over every blessed thing to bhagavān. And the indication of handing over is, not worrying about
them. ‘I have given my child to bhagavān’.but now& then I worry,‘whether GOD is doing it properly? I
want to keep in contact with bhagavānand regularly advisebhagavān to take care of my child.’No.
Hand over and forget. Very, very difficult. That is called sanyāsa. Then alone the mind will be
available 100%. With that mind, śravaṇamanananididhyāsanaṃ we do.“sa eṣanetinetiātmā” - I
am not annamaya, I am not prāṇamaya, I am not manomaya, I am not even the
reflectedCONSCIOUSNESS, because reflectedCONSCIOUSNESS also comes and goes. When does it
come? In jāgrat and svapna,reflectedCONSCIOUSNESScomesbecause the mind comes. In suṣupti,
however, the mind dissolves;therefore, reflectedCONSCIOUSNESS also dissolves.So,
reflectedCONSCIOUSNESS also should be taken as anātmā only. pañcakośa is anātmā,
reflectedCONSCIOUSNESS is also anātmā.That localised,reflectedCONSCIOUSNESS,‘I am not’.In
suṣupti, the ORIGINAL CONSCIOUSNESS is available, which is not localised in any one place.In deep
sleep state,what locationwe experience? Others will say,we are sleeping in Chennai.But we don’t
have any sense of location. Therefore,ORIGINAL CONSCIOUSNESS OBTAINING IN SUṣUPTI IS MY REAL
NATURE. In other words,“ahaṃbrahmāsmi”.

When this much is said,janaka says,‘wonderful. I have understood everything.A great gift you have
given me. I don’t know what to give in return. I offer you 2 things.1]the entire videhakingdom I offer
to you. And I offer myself also as your dāsa, servant.“so'haṃ bhagavate videhāndadāmi mām
cāpi saha dāsyāyeti”.With this,the janaka- yājñavalkyasaṃvāda gets over.
Then, in the last 2mantrās, the upaniṣad comes and concludes.It talks about saguṇaīśvaraworship
for worldly benefits and nirguṇaīśvarajñānaṃ for spiritual benefit. The crisp and beautiful mantra24
says,‘worship saguṇaīśvara for material benefit’. Then, the 25th and last mantra says,
‘knownirguṇaīśvarato get spiritual benefit’–
“sa vā eṣa mahānaja ātmā'jaro'maro'mṛto'bhayo brahmābhayaṃ vai brahmābhayamhi vai
brahma bhavati ya evaṃ veda”
And it mentions a technical point. I did not have time in last class. In the 25thmantra, the upaniṣad
says,‘ātmā is amaraḥ amṛtaḥ’.amaraḥmeans,deathless.amṛtaḥalso means,deathless. So, two
words say deathless. Why say,deathless, twice? For that the commentator gives the answer :: death
is of 2 types.One is, death of the objects,anātmāvastu, like - sthūlaśarīraṃ, sūkṣmaśarīraṃ
etc.,which die naturally in time.Physical body dies naturally, in time. Death is caused by kāla.
kālanimittanāśaḥ. Infact, everything in the creation dies in time; even planets and stars die in
time.kāla nimitta nāśaḥ.
Whereas our kāraṇaśarīraṃwill notdiebecause ofkalam!kāraṇaśarīraṃ will continue even
duringmaraṇaṃ,even during pralayaṃ. kāraṇaśarīraṃcan never be killed or destroyed by time.
jñānaṃ alone destroys kāraṇaśarīraṃ.
So, some of them are destroyed by time, certain other things by jñānaṃ. kālanimittanāśaḥ is
called sānvaya nāśaḥ and jñānanimitta nāśaḥ is called niranvayanāśaḥ.
Both types of nāśaḥare not there for the ātmā. ĀTMĀ IS DESTROYED NEITHER BY KĀLA NOR BY
JÑĀNAṃ. Therefore only,two words amaraḥand amṛtaḥ are used here. One word says,ĀTMĀ IS NOT
DESTROYED BY TIME.Another says,ĀTMĀ IS NOT DESTROYED BY JÑĀNAṃ ALSO. Therefore, IT IS
ETERNAL.And,THAT ĀTMĀ‘I’ AM!
With this the 4thsection of the 4th chapter of bṛhadāraṇyakais complete. Our bṛhadāraṇyakastudy is
also concluded. [We will take up uddhavagītā from next class].
ॐपूण्
र मदःपूणर्�म दंपूणार्त्पूणर्मु | पूण्
र स्यपूणर्मादायपूणर्मेवाव�श | ॐशािन्तःशािन्तःशािन ||
[NOTE - Transcription by M/s A. Venkatesan & Bālasubraḥmaṇyam Pattoo.Please communicate corrections to balusha74@gmail.com]

Brihadaranyaka Up

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BRHADARANYAKA UPANISAD

Talks of Swami Paramarthananda

Transcribed by Sri A. Venkatesan &

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ु चनेन ब्राह् �व�व�दषिन् य�ेन दानेन तपसाऽनाशकेनैतमेव �व�दत्व म�ु नभर्वत ् II

Class 01 - 30th Jan 2017 - Introduction - 1 Download from www.arshaavinash.in Page 1

Class 01 - 30th Jan 2017 - Introduction - 1 Download from www.arshaavinash.in Page 4

Class 01 - 30th Jan 2017 - Introduction - 1 Download from www.arshaavinash.in Page 5

Class 01 - 30th Jan 2017 - Introduction - 1 Download from www.arshaavinash.in Page 6

hiraṇyagarbha. And that total hiraṇyagarbha also we must learn to visualise.

आत्मैवेदम आसीत्पुरुष�व I सोऽनुवी�य नान्यदात्मनोऽपश ् सोऽहमस्मीत्य व्याहरत ततोऽहन्नामाभवत I

स वै नैव रेमे, तस्मादेकाक न रमते ; स द्�वतीयमैच्छ । स हैतावानास यथा स्त्म

अथेत्यभ्यमन ् , स मुखाच् योनेहर्स्ताभ् चािग्नमृ

… [cont] अथ यित्कञ्चेदमा द ् तद् रेतसोस

तद्धेद तह्यर्व्याकृतमास , तन्नामरूपाभ्या व्या�क् , असौनामाय�मदं रू इ�त ; त�ददमप्येत�ह

and the inert world cannot have any interaction.

तद्धेद तह्यर्व्याकृतमा स , तन्नामरूपाभ्या व्या�क् , असौनामाय�मदंरू इ�त ; त�ददमप्येत�ह

तद्धेद तह्यर्व्याकृतमा स , तन्नामरूपाभ्या व्या�क् , असौनामाय�मदंरू इ�त ; त�ददमप्येत�ह

Class 07-13th Mar 2017-mantrā 1-4-7 Download from www.arshaavinash.in Page 1

Are you able to differentiate -'enclosed'&'enclosure'? Instead of taking 'myself' to be

So,example No-1."yathā kṣuraḥ kṣuradhāne'vahitaḥ syād".kṣuraḥ means

Class 07-13th Mar 2017-mantrā 1-4-7 Download from www.arshaavinash.in Page 3

agni gets destroyed!No; because, according to law,nothing can be created or destroyed.Therefore,

Class 07-13th Mar 2017-mantrā 1-4-7 Download from www.arshaavinash.in Page 5

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prakṛteḥ kriyamāṇāni guṇaiḥkarmāṇisarvaśaḥIahańkāravimūḍhātmā kartā ahamiti

Class 07-13th Mar 2017-mantrā 1-4-7 Download from www.arshaavinash.in Page 7

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate I pūrṇasya pūrṇamādāya pūrṇam -

Remember in this context the 5 features of CONSCIOUSNESS. 1. CONSCIOUSNESS is not a part,

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate I pūrṇasya pūrṇamādāya pūrṇam -

"tadetatpreyaḥ putrāt preyo vittāt preyo'nyasmāt sarvasmād antarataram yadayamātmā". tad

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate I pūrṇasya pūrṇamādāya pūrṇam -

तदाहु: , यत ् “बह्म�वद्य सव� भ�वष्यन:” मनषु ्य मन्यन् । �कमु तद्ब्रह्मावेद्यस्मा�त्सवर ॥ ९ ॥

ब्र वा इदमग आसीत ् , तदात्मानमेवावेत । अहं ब्रह्मास् । तस्मा�त्सवर्मभ ; ...

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate I pūrṇasya pūrṇamādāya pūrṇam -

[mantra 1.4.10 cont] ... अथ योऽन्या देवतामुपास्त , अन्योऽसवान्योऽहमस्मी , न स वद े , यथा पशरु े वं स

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate I pūrṇasya pūrṇamādāya pūrṇam -

om pūrṇamadaḥ pūrṇamidam pūrṇātpūrṇamudacyate I pūrṇasya pūrṇamādāya pūrṇam -

स नैव व्यभव त स �वशमसज

… अथ यो ह वा अस्माल्लोकात् लोकमदृष्ट प्रै, स एनम�व�दतो न भुनिक्, यथा वेदो वाऽननक ू ्: , अन्यद्

… atha yo ha vā asmāllokātsvaṃ lokamadṛṣṭvā praiti, sa enamavidito na bhunakti, yathā

"asmāddhyevā''tmano yadyatkāmayate tattatsṛjate". asmat hi eva ātmanaḥ - from the ātmā

अथो अयं वा आत्म सव�षां भता

"vyāsaṁ vasiṣṭhanaptāraṁ śaktēḥ pautramakalmaṣam I parāśarātmajaṁ vandē śukatātaṁ

Therefore, "manuṣyān vāsayate" - gives shelter to manuṣyās. "yadebhyaḥ aśanaṃ dadāti".

Now we will enter into chapter-2 of bṛhadāraṇyaka upaniṣad, mantrā-1, section-1.

he is a king responsible for an entire kingdom. Still he managed to become a jñānī!

स होवाच गाग्य: , य एवासावा�दत्य पर ु ु एतमेवाहं ब्रह्मो इ�त; स होवाचाजातशतर् :ु , मा मैतिस्मन्संव�दष् ,

स होवाच गाग्य: , य एवासावा�दत्य पर ु ु एतमेवाहं ब्रह्मो इ�त; स होवाचाजातशतर् , मा मैतिस्मन्संव�दष् ,

स होवाच गाग्य: , य एवासौ चन्द पर ु ु एतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष: ,

स होवाच गाग्य: , य एवासौ �वद्यु� पर

स होवाच गाग्य: , य एवायमाकाशे पुरु एतमेवाहं ब्रह्मो इ�त; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष्,

स होवाच गाग्य:, य एवायमप्स पर

sa hovāca gārgyaḥ, ya evāyamapsu puruṣa etamevāhaṃ brahmopāsa iti I sa hovāca

स होवाच गाग्य:, य एवायं यन्त पश्चाछब्दोऽनूत्यतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष् ,

"yantaṃ paścāchabdo'nūdety etamevāhaṃ brahmopāsa iti". yantam means, dāvantam. When

"sa ya etamevam upāste sarvaṃ haivāsminloka āyureti nainam purā kālānmṛtyurāgacchati".

स होवाच गाग्य:, य एवायमात्म� पर ु ु एतमेवाहं ब्रह्मो इ�त ; स होवाचाजातशत:् , मा मैतिस्मन्संव�दष् ,

स होवाचाजातशतर् , प्र�तलो चैतद्यद्ब्रा ��त्रयमुपेत ् , ब्र मे व�यती�त, व्ये त्व �प�यष्यामी� ; तं