"COMMENTARY ON 'THE KENA UPANISHAD'" BY SRI ANIRVAN, TRANSLATED BY SRI GAUTAM DHARMAPAL, COPYRIGHT
PART ONE
It has been already said that Kenopanishad is in form of a dialogue between the disciple and the teacher. The Upanishad begins with a question of the disciple. After that we see him only twice. But in the few words he speaks we get a beautiful impression of a well-versed inquistive heart.
The method of dialogue was not a speciality for Upanishads only. The old nomenclature for an enquiry about Brahman was “brahmodya” dialogue about Brahman or “Vakovakya” – taking or discussion about. This may be in question- answer format between the knowers of truth or between a knower and an enquirer. There are many illustrations of both in the Samhitas. Enquiry about the mystery of the universe is a peculiarity of the intelligent mind. This also takes form of an enquiry to inner deity as we see it in this agein the case of Sri Rama Krishna – always enquiring the mother about all matters.
One who knows not or understands not was called “pak”. The enquiry that rises in him is due to the influence of the supreme deity – who is Intelligence or knowledge absolute. The influx of the divine, as it helps in the development and the nourishment of all the parts of thebeing, so also awakenes the spirit of enquiry. The spirit of enquiry is not aroused here from doubt or sophistry. It is aroused to understand or to gather true knowledge; from mimamsa. Vedic inquiry of truth is not mere speculation or sophistry. It is an effort to arrive at a definite understanding, a judgement or a theory. European hypothesis about this is misdirected and misguided.
The student has come to the teacher’s house as a alibate to realize and attain Brahman. He is neither an agnostic nor a slanderer of the deity – “devanid”. He is rather a “devayni”, one who desires, wants to realize the divine. He is in fact part and parcel of the divine. He has heard that the divine is realizable to the direct vision of the awakened consciousness. He also knows about the “brahmapurusha’s”. The sense gods within who help in the realization of Brahman. His inquiry now is, how to transform these Gods – brahma-purushas- into Brahman. The God or the supreme deity. From this inquiry begins the Upanishad –
Kenesitam patati prisitam manal
Kena pranah prathamat praiti yuktah
Kenesitam vacam imam vadanti
Caksuh srotram ka u deva yunakti |
Propelled by whom the mind is directed to its object? By who yoked the First Life-breath – Prana – move forward on its patha? By whom impelled is this word that men speak? Who is the God that directs the eye and the ear to their workings?
The question comes from a well-read person – it is full of technical terminology then used. According to Yagnavalkya, the disciple in the case is like Janaka “adhita – Veda Uktopanishad” a person who has mastered the Vedas and has also heard the Upanishadik Knowledge. Whatever he has heard so far, he wants to confirm and establish in him with the speed of mind and carving of the heart. We get a beautiful description of this agitation, this churning of the soul in this mantra of Barhaspatya Bharadwaj.
Vi me karna patayato vi cakshur
vi idam jyotir hridaya ahitam yat
vi me manash carati dura adhit
kim swid rakshyami kim u nu
anis’ye.
Let my two ears and eyes fly onwards; may this light that is imbedded in my heart move forward; my mind moves towards distant ideas; what should I say, what should I think about?
15/7/07
Here, all the fire Brahma-purushas are mentioned only in place of Prana we have “the Light of the Heart”, which is called Vaiswanara Agni – the fire that resides in all human beings – just in the previous Rik. It is the Prajnatmaker Prana – the Prana that is knowledge as well”. We have all the fire Brahmapurushas in the mantra of the Upanishad, though in the Peace Invocation Mind was kept implied.
The senses nourished by the influx of the vast have arisen, though the experiences are still scattered – not concentrated. Flashes of lightenings in the sky just startles them. They do not know as yet where they are established, where they have to concentrate? An enquiry has begun in an atmosphere of light and darkness – it is not the doubt of an atheist. It has arisen from the extreme eagerness of a believes for a close deep conviction. How will it be effulgent, clear reality? by whose inspiration? by whose direction?
The enquiry begins with mind. Because in the spiritual practice (sadhana) mind is the host, the main performer, yajamana. Sadhana begins with the agitation, or movement for progress in the mind. We can clearly see that the mind is not independent- it is impelled – under control – ishita. It flies patati forward in search of something, thirsting for some distant destination, just as a bird flies towards its nest at the end of the day. Just as some one like the Sun behind pushes it onwards, some one like, bhaya, the morning sun attracts it – and so it is prishita as well. The darkness of the night will be over and the dazzling light of the day will grow – the mind that is moving forward towards light is the wayfarerof the divine path, devayana. But who is his guide, the knower of the way who will lead him forward, Vidwan pathan, pura-eta?
But the knowing of the mind is not all! It knows only about the waking consciousness – jagrata – where knowledge is scattered. If that has to be gathered and well-ordered, mind has to dive within. In the depth of the walking consciousness in supti – the sleep consciousness. Where the mind sleeps. But even there the prana is awake. This prana is also a brahmapurusha. To know through prana is deeper than knowing through mind. It is non-dual and unpicered by sin – nirdwandwa, apapaviddha. But at the root of individual spiritual prana lies the prana of the great being – mahanta purusha, whom we call the air – vayu. He is the prathamah pranah – the first pranah. He is called matariswa – one who sleeps in the mother – in the vedas. Matariswa and Vaiswanara are two forms or states of the same deity in two different lokas or worlds – the former belongs to the mid-regions – antariksha- sthana and the latter mostly is the earth – prithvi-sthan. Both are Prana. “Praiti” i.e. to move forward along with the development and growth of Knowledge is the nature of Prana, whose description we have seen in Aitareya Aranyaka and Upanishat. And so the agni who has the nature – dharma- of Prana is called in Samhita “Pretoshanim” – the fire that leads us forward by arousing in us the force of forward march.
In this way the first life breath – prathamati pranah – always moves first in us in search of ever new vistas – moving forward igniting in us fire of aspiration- in us who donot know but aspire to know – But Kena Yuktah – who has yoked him to our life chariot like o horse yoked to a chariot?
We move forward on the way impelled by the mind and Prana, “Vidmane Kam” – to know from the learned from the ports – kavi – manishi. While treaching on the way, how many talks do we hear – how many admonitions, how many sounds of Brahma – brahma – ghosh?
But the speech, they speak – imam vacam vadanti is not ordinary speech. It is ishita – vak – the speech that is inspired, the speech that has entered into the hearts of the rishi’s through sacrifices and from there it has emerged as brahma-ghosha. This speech is not uttered by human wish – the divine propels it. But who is that God? What is his form?
But the speech, that brahma ghosha – which is inseperable from Brahman is not seen or heard by everyone! That speech which is hidden in the cave of heart remain unseen though some see it and remain unheard though some hear it! only if God of Infinity unite – yukta – our eyes and ears – cakshu – srotra – with it, then only we will be able to see and hear it. But where and how to find that God?
We can know Brahman only if we can see and hear the speech – vak. This vak is the Gayatri or Savitri of the Jaiminiya – Upanishat. And She is Uma Haimavati of Kenopanishad, seeing whom Indra had been able to know the mystery of Brahman. We have already talked about it.
While answering the questions of the wonderful student the wise and adapt teacher said:
S’rotrasya s’rotrani manase manoyat
Vaco na Vacam Sa u pranasya pranat
Ckshusha’s cakshur atimusya dhirah
protya- asmad – lokad amrita Bhavanti…..
That who is the Ear of the ear, the Mind of the mind, the speech of the speech, that also is the Life of the Life breath and the eye of the eye. The wise find their release beyond and transcending this world become immortal.
15/7/07
At one stroke the teacher turns the objective outward seeing of the disciple to the subjective inward seeing. He indicates the true nature of the Divine through the objective indirect nature of the Brahmapurushas. Indirect characteristics do not directly give us knowledge of the thing, and they only indicate the true nature of the thingby the help of something that is very close or near to the thing. If it is said that Brahma is “Sat, Chit, Ananand” – Existence, knowledge and Bliss. Absolute – then it is Brahma’s inhereit characteristics – the experience there is direct – subjective. If we say, Brahman is the cause of creation, preservation and destruction – sristi, sthiti, samhara – that will be Brahman’s indirect objective characteristics – Tatastha Lakshana. Brahman is indicated the Vedic vision of Gods is a direct – conscious – vision – to see gods everywhere directly through sense organs. It is the natural inherent way of seeing of the realized persons. Siddhas.
But it is not easy for the seekers – sadhakas. In order to enable the seeker to attain that outlook, the Upanishad has selected the Brahmapurushas from all the sense organs. They are called “Swargasya lokasya dwarapati” – the door keepers of the heavenly worlds in Chandogya Upanishad. Like a flash of lightening it illuminates a reflection of Brahman in the heart-mind of the Sadhaka. Thus they indicate Brahman to the Sadhaka in an indirect way – not directly. What is necessary for the direct realization is introversion – to turn inwards the outgoing consciousness.
In kaushitaki Upanishad we find the method. It is said, “do not try to know (the meaning of) the speech, know the speaker Do not try to know the science of mind or thought, know the thinker. It means that we have to merge our self-consciousness with the consciousness of the outside world. Not only to see, but to see with awakened alert consciousness that “I am seeing”. This is the beginning of the subjective spiritual vision amplified in Brahmanab, Aranyakas and Upanishads. One whose vision dives deep within is called “Ni-cir” “inward looking person in Samhita”. By this inner seeing, one can realize the reality of the inner self as well as the reality of the divine, who has given birth to all this as well as resides in your heart – “ima janana nyad, yushmakam antar babhuva”
The means for the inner self-realization of the Reality hidden within is the purification of the intelligence or the meditating intellect and heart. One who does it is called the wise “dhi-ra” – who is elucidated in this mantra. The three means are Subtler in order. Mind is the bridge between the outer and the inner world – It dramw inside the outer sense, experiences and presents them before the intellect and then starts the process of mediation. Therefore the Rishis in Samhita are called “satgen manasa didhyanati” persons mediating on truth with their minds and intellect: When the mediatation deepens, the eye of wisdom – prajnacakstin – is developed. It is called “pratibodha” reflective knowledge in their Upanishad. The worshippers then are “cakshasa didhyanatu” – mediating with their eyes open!
This mediation at last draws the consciousness in the heart. There at the nerve centre of life is the deep sea – where in meet the springs of Life – force – prana, where the waves of - honey of harmony – somya madhu arise. This realization in the heart is the supreme attainment of the wise, the poet – There the knot of the being loosens in the Unutterable mystery of the Non-Being.
18/7/07
To realize and attain “Brahman” as the indescrible “Yaksha” through the inwardization of the Brahmapurushas is the instruction – command of this Upanishad. In Samhita this inwardization is called “turning back” – nivartan. In the smriti it is called “nivritti” – retirement, ceasing from activity. In yoga it is called “Pratyahara” – drawing back. There is a beautiful description of this “Nivartana” in a hymn of the rig Veda by Rishi Mathita Yamayana as a simili for bringing back the lost cows. Pusha brings back the lost cows. Spiritually Pushan’s place is between the eye-brows. In yoga it is the peace of Mind. In Samhita Indra is called “Prathamo mansvan” – the first mental Being or specially the God of the Mind. Indra and Pusha is a pair of God – placed together. Both have the same mission “nivartan” to bring back the diffused rays of consciousness (= the cows) in their centre into the cowpen. As a result, by the grace of Gods”Agni-soma” is the outgoing energy (rays) of Prana is gathered and concentrated at a point. And from their begins the forward march to the higher worlds (lokouuara) on the path of the Gods (devayana).
In this mantra the teacher in the very beginning tells us how the brahmapurushas will tun back, as well as the reward gained. The result of the mantras in this part are an exposition or a commentary of this mantra.
In the preach invocation we have heard about the Strengthening and development of the Brahmapurushas. Development of Brahmapurushas is undoubtedly means to realize Brahman. But without the process of drawing back – nivartana – strengthening does not succeed or stabilized. By a sudden inspiration of the divine there may be a flash of the Bliss – consciousness in “the enlightened senses. But the density and stability of this objective outward illumination depends on the subjective solidity.
Deeper the sely-consciousness, truer, clearer and wider will be the knowledge of the objects. And the self – consciousness grows deeper by the influx and inspiration of the divine – as if someone coming in from outside pushes and awakens you!
19/07/07 12.30 pm
As said before, the god-vision is also the result of such an influx. It also inspires the self – vision. Then the cognition of the person who sees and what he sees, both are enlightened by the search light of the Divine. Then one feels that he is yet paka – ignorant; he does not know fully: But He is “dhi-ra” – intelligent, He knows fully. His intelligence enters in you and makes you intelligent – dhira, yours seeing your hearing then is His seeing, His hearing through you.
The teacher goes on Saying, “Your self- consciousness is the manifestation of Brahma – consciousness in you.
At the root of your intelligence is the impulsion of His intelligence as Savita as Pusha. The Brahma-purushas in you are the powers of that intelligence. Your ear is His ear. He is your ear’s ear – s’rotrasya strotra. He is as’ruto karma; His ears are in all directions who engages your ear to hear the hidden speech – Vak. Similarly at the root of your far-going mind lies His impulsion. He is your mind’s mind – manasu manta. He is the Universal of Mind – Viswa-manah. The former teachers who are on teaching according their schools, are elucidating His speech – Vak – through their speech- Vak. His speech is the speech of all – Vaco ha Vacam. He is the life force that lies behind your forward-moving life energy, the imulsion of Fire – agni, that stands like a pillar of life – ayu – touching the heavens. He is as Sun the ray of soul – jiva’asuti – in you, which carries forward your life. Therefore He is the life of your life – Pranasya Pranat.
Again, your eye is His eye – He is the Eye of your eye – cakshushah cakshuti – as Sun during the day whose eye of knowledge is spread out in the heavens; as the moon at night whose eye overflows with the bliss as moonlight.
20/7/07
Not only your, He is the speech of the speech, Prana of Prana, eye of the eye, Ear of the ear, Mind of the mind of all. And so He is the purusha with thousand heads, thousand eyes and thousand legs – Sahasra – Shirsha Purushah, Sahasrakshah, sahasrapat – That supreme person who takes the form of the Universe – Viswarupa – all heads are whose Head, all eyes are whose eye, all legs are whose legs. He is all this – all that have been and all that will be.
Your eye is nothing but one eye of the Purusha whose eyes are spread out in the universe – Viswatah, cakshu. Its seeing-vision is only vision of His thousands of Vision and therefore it is limited. We want to liberate
ourselves from that limitations. Contraction of the boundry. It will come about by diving our subjective vision deep within ourselves. The sun outside will set in that depth within, the sky will remain covered by the darkness of the varuna’s night”. The light of the sun that has set in that sky will rise up as the flasme in the fire of consciousness – sidagni – as the purusha who resides as the inner light within the heart, in the pranas (senses) and in the intellect. The whole universe is then asleep and this Fire is on its head.
Then at the end of the night, dawn (usha) will arise and on her breast the dear little child of “anika” of the Gods will ebe born – who is the eye of mitra, varuna and agni – “cakshur mitrasya varunasyagnah – who is the self of all that is moving as well as non moving – “atma jagatas tasthushas ca”. This Sun neither rises, nor sets. He will remain alone in the middle. Your eyes will then dazzle with the light of his eyes – you will be taken like the Ribhus – “sura-cakhah” – whose eyes are like Gods. This synthetic and all purveying vision is the supreme vision is the supreme liberation of the wise – dhiranam atimukte – It is the natural result of Liberation Pretya as mat lokat – that is, it is the liberation after crossing over death, beyond the ordinary consciousness of the wordly life and even beyond that, that the liberation that comes by being the master of both life and death or the enjoying of immortality – amritah te bhavanti.
In this way, God who is the Lord of the Universe and who is seated in your heart is the master and directors of your Brahma purushas – mind, Heart and senses.
But you cannot know or attain him byyour ordinary vision – Because –
na tatra cakshur gacchati, na vag-gacchati nomano
na vidmo na vijanima yatha etad anusishyat
There the eye goes not, nor speech, nor mind. We know not, nor do we know, how to teach that –
The Brahmanpurushas are only the door keepers of the Heaven. They can lead the worshiper only upto the doors of Brahmapura – the city of Brahman. They do not have the strength of entering the city. the thirst for the light is within us. We call upon deity to remove the darkness. O God! Fill our eyes with light, free us from all bondage. But when the flood of light comes down, the eye cannot behold it, bear it. In its defeated sight arises a “deep dense mist” in which there is no signs of day or night. What can the eye see there? In the directionless deep silent void of the supreme heaven, where even the sounds of Gauri is not heard, how this ear can reach there? Where there is no activity of the eye and the ear, the mind too is motionless and clueless. Even if my mind is full of far off thoughts, what shall I think about in that state? Kim u nth manishye? That which is beyond the eye, ear or mind, what the speech Vak will talk about it? So it is said – kim, swid Vakshyami – what shall I speak? All the four Brahmapurushas are motionless in the deep sleep of incognition, but in that silent sleep “Prana” is awake. Prana has consciousness – samvita, Mind has knowledge – vignana. The cognitive power of Prana is inspirational intellect or enlightened intelligence – an all round natural enlightenment like the light of dawn.
Its nature is synthetic, where as though intelligence is above mind, its nature is analytic. Another name for it is “Vichitti”, Knowledge through discrimination.
Knowledge of extracosmic worlds is indescribable . i
t is the result of searching aspiration of the heart, to know or to attain the thing or truth after an anxious seeking all around pratyeshana. `the knowledge in the case is mysterious but the attainment is definitely secured. This understanding can be spoken only by the wise, though even there it is more suggestive than defining.
When we arrive at the shores of the absolute then too we know not – we cannot say that we have fully known or attained. And yet, we cannot say that we have known or attained nothing. We are like him the supreme Divine, who is the lord of all and everything and yet it is not certain whether he too knows or knowsnot the source of His creation, “Veda, na Veda va” and therefore called “na-vedah” – not knower And because of this knowledge which is like Ignorance (avidya) that we have to say na vijanimah – we do not know exactly what the absolute Brahman is, or that if it is possible to teach anushasana anybody about Him. This is not so only about us –
anyad eva tad viditad atho aviditad adhi
iti sushruma purueshan ye nastad vyacacakshire.
That, indeed, is other than the known; again, it is beyond the unknown. So we have heard from the (wise) men of old, who have expounded that before us.
Brahman is that – tat – samhita’s “That one”, tad exam. He – sah – and she – sa – are Its double manifestation. But it is beyond both. It has become All This and yet is beyond All. When it manifests as All and infuses all as existence, It is sat – existence or Becoming and so perceptible to our senses and therefore vidita –Known. But our knowledge cannot fully understand or envelop it, because it is also beyond it. And so it is something else, beyond our known formations, anyat. When that is, we not know exactly. And therefore It is avidita – unknown – beyond our sense perceptions. It is then – asat – non-existence or Non-bcoming. But this non- existence also can be known – not through intellect but through intuition or synthetic knowledge which is jyistha sunitha – highest well guided and all pervading knowledge. But It is not well-defined – vyakrita – It simply enlightens the horizon of infinity by lightening like flashes. And therefore Brahman is neither – Sat – existence, nor Asat – non-existence. It real form is not completely to us Known – Vidita – to us, nor it is completely unknown – avidita – to us. In fact, the Ignorance – avidya – which is beyond Knowledge – Vidya – is the exhaustible spring of Its mystery. And therefore It is indescribable that - tat.
Therefore we had said earlier that we are nor knowers – na vedah – while trying to know or attain that, we are lost or exhausted but that is never exhausted. It is always there beyond all the know. And therefore we do not know how to teach about that to others. We do not possess that full knowledge.
And yet we can give some indications.
We approach and worship Brahma through Brahmapurushas. Tell now, we have known It objectively through outgoing senses in its manifestation. Our developed speech, mind, eye, ear and prana have somewhat known the vast. But we have known only the manifested powers of the Ekam Sat. the one existence; not the unmanifesteted – asat non- existence in which sat is bound, without knowing It, the knowledge of Say – is not complete. And so now we will have to turn inwards, take the path of introversion.
We will have to know that:
yad vaca anabhyuditani yena vag abhyudyate
tadeva brahma twani viddhi nedam yadidam – up a sate – 5
That which is not expressed by the word, that by which is the word is expressed, know that to be the Brahman – not this that men worship here.
Veda is manifested through weird. The essence of the three Vedas is concentrated in the three words, the earth , the mid-reagions and the heavens. These three “Vyahritis” – spoken words took form of the three “lokas” – worlds – the Earth, the midregions and the heavens. Agni – the fire, vayu- the Air and Adithya – the Sun manifest in these three lokas. But beyond them is the word. That word is Om. Om is Brahman. But the word or Om is the denoting word, while Brahman is the denoted object. The word is the means. Brahman is the denoted object. The word is the means. Brahman is the object of attainment, the goal. Though the means and the object of attainment are reality one, and unseparable. And undifferentiated, there is a differencein approach,
In worship. The means becoming subtler and subtler helps in attaining the object. The word or Om that moves forward towards Brahman, the word that the men speak – manushya vadanti – cannot in fact – define, express or reveal Brahman, getting subtler and subtler. But yet Brahman in its reality is not expressed or revealed. Only at the last style, where the vak is thousand worded – sahasrakshara – in the highest heaven, where there is difference and yet no difference – bheda bheda – between the two where it is said, “Yavad Brahma tisthitam, tavati vak” – so far as Brahma stands or spread out, that far vak the word also stands or is spread; like the yaksha and haimavati in this Upanishad. As vak is the Energy or self-power of Brahman, she is called “Brahmi” in the Veda. Beyond madhyama – the middle-one and “sauri” or “Pashyanti” – dazzling like the Sun – vak is called “soumya” the peaceful or the beautiful or “anandamayi” – the blissful. “Souri Vak” is the daughter of the Sun – suryaduhita” – and, “sasarpari” – moving like the snake – she is embodiment of knowledge – prajnanamiyi - it rises and falls like the serpentine lightening. While the “madhyama Vak” – the word that resides at the middle. i.e. at the heart centre – moves about in the midregions – antarisha – swimming the causal waters – Karanasalila – and is called “Gauri pranamayi” – the word belonging to the life-energy. The three forms are the trinity of the one-brahmi vak. They or she is like a cow – dhenu- the word gauri also means a cow and she belongs to Hari or the golden blissful Purusha Bull – Vrishabha.
The Bull and the cow is a couple. The word uttered by the bull to him as aneche returns from the cow. This is the mystery behind Vak.
Thus Brahman is not revealed by the words that we speak. It is Brahman’s utterance that is revealed in us as our speech. We respond to His Call.
We attain Him because He has chosen us. If we can experience our speech as inspired and missioned by Him. Then we can Know Him.
In this way the deity that inspires each and every brahmapurusha is none but Brahman. This one can understand by inwardisation, by becoming calm and composed – dhira, by turning within. Otherwise the worship of this – Idam – objectively, leads us nowhere – we only have a large image of Idam and not Brahman.
Deeper than the speech is mind – mana. The utterance of your mantra, your incantation now desire to attain Brahman through mind. But –
Yan manasa Na manute, yen ahur mano matani
Tadeva brahma tvam viddhi hedam yad idam upasate – 6
That which thinks not by mind, that by which they say the mind is thought know that indeed as Brahman. Not this which they (men) worship here – 6
Your mind that flies in search of distant vistas in search of the invisible infinite is like the moon, whose light increases everyday during the bright fortnight. It becomes the inspirational mind “cikitvar manati” , “Bodhin manta” – dazzling with reflective knowledge the dark fortnight – one by one the lunar digits wane. If one rises beyond these revolutions of the bright and dark fortnights of the moon to the “sixteenth steady digit” Shodashi dhruva kala, if one’s mind becomes like the celestial moon – “devagandharam candrama” – bathing in the ever lasting moonlight, then too know that, that is not your light, your mind is illuminated by the light that comes from the invisible Sushumna swiyu-rashmi – the sunray that flows through your sushumra nerve. The light of your mind is the light of Brahman; at the root of your thinking lies the propelling of Brahman. Whatever you get from the churning of mind is nothing but His power, His grace. What your mind worship’s is the worship of this – idam – only, not of Brahman.
You dive deeper, your mind becomes “daivam cakshuk – The Divine eye, God’s eye. The perception of that mind is not only the ideal inner perception; it is now divine sense perception along with concentrated knowledge. The Sun in the heavens who is the governing deity of your eyesight, enters in you and makes your eyes divine. And yet even though there is no more difference between the inner and outer seeing due to the illumination of the divine eyesight, still that too is not Brahman! Because Brahman is :-
yet cakshusha na pas’yati yen cakshumshi pashyati
tadeva brahma twam viddhi nedam yad idam upasate 7.
Whom (nobody) sees by the eye, by whom the eyes see,
know that indeed to be Brahman, not this which men
(follow after) worship here.
The aryas who always more foreward keeping light before them (jyotiragrah) always worship Sun as the light of Brahman. But the sun whom we see with our ordinary eyes, is he that “Vast Heaven” – swar brihat – or the “Vast Light” – brihat jyotih – which the Rishes have extolled? This sun is only the fron portion of the Purusha – the Divine Person – which his “Pure white light “ – Shuklam bhah” – Behind Him as His background is that “dark blue superdarkness” – neelam parah krishnam – where there is no divider, no sign of the day or night – “ na ratya ahna….praketam”. And yet the play of light and shadow here is the result of that light which is coming out of that darkness! Nobody can see that light which is coming out of that darkness! Nobody can see that Brahman with this ordinary eye, not even by the eye of the deity – daiva cakshu. Not to see him by your eyes, but to see your own self by his eyes. The eye that is the eye of varuna’s night – varuni ratri; by whose all-pervading immortal super dark lights, sight, the darkness of Inconscient vanishes.
Go still deeper. Go beyond the orb of the sun.Dive deep in the blue heavens. There is no fornation – rupa- there and so the eye does not see anything there. And yet something unseen is there with the help of light we see by our eyes; but is not the end of experience. At the end of the day, sun’s light is not there. The moon rises. There is no sign of moon on the new-moon day – there may be only the light of fire. When even that is not there, there is word – sound. Which is a pointer existence. Similarly when all the light is extinguished, in the supreme dark light of the heavens like a streak of gold on the touch stone that brahmi vak – the word that is Brahman, the first ray of revealation – prathama cikitushi – remains awake. It is in descending order lightening like visible word – pashyanti vak – of the first dazzle of Divine vision in your heaven – dyuloka. It is the vibration of Prana of self- manifestation in your mid region – antariksha. Through the divine- hearing, you are hearing that desire word. But even this desired much hearing by the ears – bhuri savastva too is not the knowledge of Brahman
yat srotrena srunoti, yena srotram idam srutam
tadeva brahma tvam viddhi nedam yad idam upasate – 8
whom no one hears by the ear, by whom this (ear’s) hearing is heard, know that indeed as Brahman, not this which they follow after (worship) here.
what we said about the eye cakshu – the same is the case with the ear “srotra” also Not to hear that by our ears – but to hear one’s own self through his ear. the ear that has become all ears everywhere by hearing everything – “asruta karma. He is hearing the echoing Omkara in every heart, His own proclamation reverberating, “yes, I am” , “Yes, I am indeed”.
In this way, all your sense- functioned were directed towards Him. All of them submerged in His breath – nishvasita. Nothing remains of your speech (vak) mind, eye, and ear. In the objectless consciousness descends the darkness of deep sleep. But even in that darkness you remain awake as a flame of fire of Prana – pranagni. But who is that Prana in that objectless sleep- consciousness? You or He? Where there is no sign of day or night, in that darkness covered by darkness, who is asleep? It is His sleep. In that sleep, “There was sky nor air and yet by His own greatness, by His own nature, that indescribable One breathed –
aned avatam svadhaya tad ekam….etc.
In this objectless indiscriminate Void the soul (self) and Brahman are one and together in Prana. And this Prana is Brahman. But as not make the mistake of considering the prana that is yoked in all the beings as Brahman. Because: -
Yat pranena na praniti yena pranati praniyate
Tadeva brahma tvani viddhi nedam yad idam - 9
That which breathes not with breath, by whom the (mortal) breath is breathed, knows that indeed as brahma, not this whom they (these men) worship.
He is Prana. But his breathing is not like the mortal creature who lives by inhalation and exhalation. In fact his breathing is actually Pranayana – one that moves forward, that leads forward. He is the leader – praneta – mover of all beings (himself remaining unmoving) – as Sun – aditya – during the day and varuna during moonlight or darkness of night; in the midregions (antariksha) as Indra and Maruts in the combined knowledge (intelligence) and life-force – Prajna – prana; on earth as – pretishani – agni – the fire that purifies and presses forward. He is Prana because He leads forward. He leads the mortal prana of all beings towards immortal light. He is mahaprana – the great life Energy; prena of your prana. The breath of your breath. But do not keep your worship of Prana contracted to agni; vayu or indra who are only the powers of Brahman. Expand your prana to his Prana. Live inspired and led by that “Great being” – mahat bhuta – the breathless, who breathes, by His own nature. This is the immortal living by the dissolution of the small prana in mahaprana – this is the grace of His prana, his true and real consciousness.
Here ends the first part of the Upanishad and with it the first part of the teaching of the teacher acarya.
Summary of the first part
A question has arisen in the intelligent enquiring student. What is thereality behind the divinity whose indistingt presence I feel in the well-nourished and Brahmapurushas – the senses (as a result of my continence. I can understand that my enquiry too is the result of His inspiration and goading. How can I know and attain Him fully?
The learned teacher replies, “One cannot speak about Him by the mouth! So, I do not know, how and what to speak about him! He is beyond knowing and not knowing; beyond attainment or nor-attainment. Only this much can be said, one cannot attain Him by the objective extrovert senses. To know and attain Him, one has to be – Dhira of steady intelligence as well as introvert whose eyes have been drawn inward. Avritta – cakshu. One has to take the path of inwardisatim. Then one can understand that the light of the brahmapurushas – senses – is His light. His light illumines them. But while treading on that way, the speech (vak), the mind, the eye and the ear all drown in some bottomless bottom. How will you hold Him? But even when all are gone, Prana remains. Then one experiences Him, His prana in one’s prana as the guide and leader. Only this much can be said and indicated about Him. The meditation or worship – upasana – that you have began with Uktha – vedamantra and udigitha – Omkara – literally loudchant ends in Prana.
This Prana, during sleep devours all the speech, mind, eye and ear. This Prana is the one God…..protector and preserver – deva ekah…..bhuvanasya gopah. This Prana again is established in the word – vak and the word is established in Prana. As they are established in one-another, they are a couple.
PART TWO
The dialogue between the teacher and the student continues. The teacher wants to fully convince the student that the Brahman is beyond Vidya and Avidya. He also points, beacons to the mystic way by which Brahman can be known, attained.
The teachers says:
Yadi manyase suvedeti, dabhram (daharam) evapi, nunani tvam vettha brahmano rupam; yad asya tvani, yadasya deveshu, atta nu mimamsyameva te manye viditani – 1
If you think, “I have known Brahman very well”, then you have known little indeed the form that is in the Gods. Therefore I think that Brahman is yet to be deliberated by you.
Brahman has two forms. It is sat existence and asat – non existence! At the same time It is none of these two both. It is with form and also without form. It is again beyond both these two, that lightening which is beyond flashing and closing which the mystics call the “everlasting lightening” – Saterid Vidyut – that is attained through “neti-neti” – not this, not this. It is the iti – indescribable ineffable which is beyond “neti-neti” – not this, not this, and which is called “satyasya – satya” – the truth of the truth, the truth of prana – pranasya satya.
In the ashram, the residential school, the first instruction about Brahman positive – indicative of this - sti. The student is told, “All this is Brahman – whatever you see, hear, think, speak; whatever you are experiencing by your body and sensed, all is Brahman.
“This Brahman” – iti Brahma – again has two forms – one is outside, which is called, belonging to cosmic gods – adhidaivat, -
The other is inside, which is called, dhyatma, belonginh to self. In the language of Rishi Mahidasa, the form you see outside is one “a vih – appearance or “avirbhava” – manifestation, like the light of dawn; and that form that is within is “samyoga” conjuction or union, the contracted attachment abhinivesha of the same manifestation in the body of the self. One has to know both as Vast – Brihat.
30/7/07
The self-existent lord has opened the doors of the senses outward. Therefore man sees outward and not inward. He sees everything keeping them outside his Self and so does not see any thing by inwardisation as a “dhira” – as man of steady intelligence. Through this objective seeing, he can see the small and finite as well as the vast, the infinite. One who sees the Vast, the infinite is a far seeing poet. There is exultation, joy in his seeing. In the heavens, in the mid regions (antariksha), on earth, in the sky, in light and air, in oceans, mountains, jungles and open spaces, everywhere, the poet sees an infinite vastness, the greatness of the creator Brahma. The sense of the sublime inspires, exhults him. But if the objectiveseeing does not draw his eyes inwards (avritta-cakshu), if inwardisation does not take place if the sense of sublimity, the sense of vastness and infinite does not turn him from ego sense to the depth of self sense, to the atma. The self then it cannot be called the supreme seeing parama sandruk.
The universal gods are worshipping the lord; they are paying their obeisance to His ruling, such objective nondual experience will not bring about the fullness of consciousness. Along with it, one should know Him as knowledge, as self “atma” as and Prana as like Force, as Energy – The giver of strength – balada; the will have to know Him as the shade of my death and immortality; will have to know Him as the innerbeing, the self of all beings, and like the Rishi Athrva Brihrddive will have to proclaim one’s own self as Indra, the Supremee Deity.
So – the teacher says, “if you think that the objective experience of the vast through the strengthening of the Brahmapurushas – the senses, is the full knowing and experiencing of the benevolent form of Brahman, then I will say that little indeed – dabhram – you have known the form of Brahman.
That is not the full form of the vast , the Infinite – the bhuma.
The experience of Bhuma is the full experience of Brahman. We have already said that for this, we will have to turn around and take the way of inwardisation. But it is not so easy. One will have to remain very alert. At every step, one will have to examine scrutinize the experience through deep thinking and concentrated meditation.
Outside, you see God, but as many. The One God “sko devah” there, you see as “devah” – (many) gods. No doubt, this form of Brahman in gods – diveshu – has its own greatness sublimity. The “great power” – mahat asuratva – of that supreme lord or the greatness of the free ever expanding Existence is transmitted equally in all the Gids. So, “agni” the Fire- God though belonging specially to Earth, is also the Universal God – Vaiswanara Jataveda – who knows all the births.
So Vayu the wind god though especially belonging to the midregions (antariksha) is the first Prana (life breath) swelling in all the mothers – matarisva. And Indra is the Sun in the heavens (dyuloka) and sole-god in the great void, the Supreme beautitude. All the Gods beacon to that One Supreme God.
And yet the gods are the special powers, different forms of the One – ekam va idam vibabhuva sarvam – 16 the one or this has become all. There is difference between the vast – bhuma – and the special powers. The special power – vibhuti – is only one part of the vast – Bhuma or Brahman. If that is taken as supreme, as one only it will be a divided, incomplete knowledge, conception. If a part is taken as whole, you cannot say you have fully known – that you are – suvedah – a good knower.
All the Godheads special powers – may be united, gathered together in one manifestation – as all the petals of the lotus are united at the stem. There some greatness in this manifestation as beyond the earth and the heavens. We get some glorious glimpse of that in the proclamation of Vak, the daughter of Rishi Ambhrina. But even though the Word “Vak” is inseparable from Brahman. It or she is onl the Energy or Force only the Power – Shakti – of Brahman. Like the lightening, the energy too has its arousing and dissolution; its fluctations. But Brahman is ever steadfast, always unwinking – animisha. And there fore even in manifestations in creation – sambhuti – too Brahman’s form is limited, little – dabhra . In the immutable supreme heavens the thousand lettered word – sahasrakshara – is the assemblage of all the Gods of the Universe. Viswadevah- Even if you attain or arrive at that state, you cannot say that you have attained Brahman, that you have fully known Brahman, that you are a suvedah a true-knower!
And so even in the gods – deveshu- whatever knowledge or experience about Brahman, you have arrived at, it still requires deliberation.
The knowledge and experience of Gods (adhidaivat) is entwined with the knowledge and experience of the self. The direct vision of the universal gods percolates the self. The glory and greatness of the Gods enlightens, awakens the greatness of our self. Then looking at the Sun in the heavens, we can proclaim, “yah asana san purushan so’ham asmi”. The Purush that is yonder that I am. Inspired by the infusion of that first praised “Dhirapurusha” – immutable person – I can proclaim my own self as Indra.
As this enlightened self-knowledge is subjective, it is more intimate than the knowledge of the objective gods.
Then you can realize Brahman not only as Its reflection in the mirror of self, but your own self as Him form – “asya tvam rupam”. Not indirectly as in gods – devesha - but directly as yourself – “tuam” – as incomplete union, total indetification with Him.
Still it can be said that this experience too is not the full illumination “prabhasa” of “bhima- Brahman.” but only a shadow, a glow of Bhuma. This too is the instruction coming through your Ego – ahankaradesha – and therefore this too is little – dabhra – knowlwdge indeed of His true form. The ego then is illuminated by His illumination but still not totally dissolved in Him. when the illumination gets deeper and deeper and the instruction of ego – ahankara – desha is transformed into the instruction of self – atmadesha – then it is not your realization of Brahman through the strengthening of your senses – brahmapurushas – it will be the self-realization of Brahman through their inwardization in all the beings – bhuteshu bhuteshu – Then it is He who is “Suvedaha” – the true knower and not you; you are “na vedah” – the no-knower. The strengthening of your self (ego) through His infusion, enables you to proclaim, “I am that” – so’ham. But your ego is then totally dissolved, drowned in Him. Then even “I am that” does not remain. What remains is like the uncontrolled fond wife in the sweet embrace of the beloved, “asya kvam” – you are His. Having been totally merged in the embrace of the wise seen self “na bahyam vetha na antaram” – you do not know what is outside or what is inside. In this way, being totally merged and having lost all consciousness in Him, you are “Suvedah” – true knower by being “na vedah” – not-knower.
As the teacher spoke thus, there was a long silence. The silence was broken by the hesitating words of the student.
nahani manye suvedeti no na vedeti veda ca
yo nastad veda tadveda no na vedati veda ca – 2
I do not think that I know it well. At the same time (I cannot say) that I know it not; (I feel) I know. Almongst us (who thinks) he has known It, knows it not. (who thinks) he knows not, he knows.
Hearing and condescending to the students words, the teacher slowly spoke:
yasya mata, tasya matam, matam yasya na veda sah avijnatam vijanatam vijnatam avijanatam – 3-
One who thinks (Brahman) I beyond his contemplation, knows it. But he does not know who considers (Brahman) as an object of his contemplation. Those who consider themselves knowers of Brahman, unknown to them. Those who know it do not consider themselves knowers, (of Brahman).
We have heard from the wise that we can realize the Ancient lord, the Supreme Atman (paramatma) by clarifying our Intelligence (dhi) through purifying our mind, intelligence and heart. In view of Sadhana there is some difference in the successive development of mind, intelligence and heart. Mind is the host sense-brahmapurusha. In the beginning, it inwardises our objective-outward seeing
and hearing. Out its cognition or knowledge is neither concentrated nor harmonious. It is restless in its thinking. It desires to fly in the distant skies to find new visions. That mind is concentrated when it receives some illumination from some former recollection – recognition – purvacitti. Then it is called Intelligence – manisha or Vijnana – knowledge or wisdom whilst appeard successively after concentration (dharana) and meditation (dhyana). The indefinite knowledge of mind then becomes sure and definite and its cognition, knowledge becomes stable; steadfast.
But still Intelligence or knowledge – vignana – is not the supreme knowledge or supreme consciousness because there is still the separate discrimination between the knower or supreme consciousness – Prajnana, sanjnana or samvit. Then the knower of Brahman becomes Brahman indeed - “brahma veda brahma eva bhavati” supreme knowledge – prajnana is Brahman – prajnanam brahma – the supreme knowledge that both, the means as well as the goal. Then you are “anantaro hi abahyah kritsnah prajnanaghanma eva” without any inside or outside, totally and entirely full of condensed knowledge. This is the highest ascent. There after there is no separate cognition. All your consciousness is one concentrated solid flow of consciousness.
This is the realization of Brahman through heart. Heart is Brahman, heart is all. To realize Brahman through heart is to realize It through Prana – to realize Prana as the Prana of Prana.
Such realization is the true realization of Bhuma – the vash To realize Brahman or Bhuma through mind or intelligence is little indeed in comparison. One who realizes Brahman through Prana cannot speak about his realization – what he has realized! In the wholeness of his realization – what he has realized! In the wholeness of his realization he is full to the brim and yet there is no end to his realization. And so though he has attained Brahm, he cannot say he has attained, and though not attained, has attained.
This attainment is the attainment through reflective perception or knowledge through revelation and therefore:
Pratibodha- vindate matam amritatvam hi vindate
Atmana vindate viryam vidyaya vindate amritam -4-
(Brahman) is known to mind through reflected perception or through revelation; through it (one) indeed attains immortality by the self one attains vigour, and by the knowledge one attains immortality.
4/8/07
The eternal dawn is awake in the heavens looking at the benumbered almost dead life of earth. To be awakened towards it as its light touches one is Pratibodha – reflective knowledge. In this dawn’s light awakens – jataveda agni – the Fire – god – that knows all births – in you here on this earth and in the heavens yonder, awaken the wide-eyed unwinking gods! All are awake at dawn – usharbudhah – along with you. This upsurge of light inside and outside, one earth and in heavens, does not come from mind, nor from intelligence or even higher mind. It is the grace of that unwinking supreme Lord who gazes at you, which you receive through the eager aspiration of your heart. This light of reflex knowledge falls on your mind and transforms it into intritive mind – bodhin – mahah - by its sudden dazzling light, it makes your intelligence – dhi –or knowledge a sea, flooded by the light of consciousness.
This cascade of reflected knowledge or intuition on the mind, makes in meditation on Brahman fruitful. Then the mind does not attain Brahman but by Its infusion it blooms into god – eye – “daive-cakshu” – becomes infinite – anante – becomes Brahman.
Experience of Brahman is then of three stages – Reflective Intuitive knowledge (pratitodha), known (knowledge) – vidita – and contemplation, thinking – manana – matam, knowing, attaining Brahman through pratibodha – reflective knowledge is know It directly – face to face. Just as we know the objects very closely without any doubt, so we know or attainBrahman very closely, without any doubt through the Brahma – purushas – through direct intimate consciousness Brahma is then an apparition – a direct appearance, a living manifestation before the awakened consciousness like the light of dawn. Rishi Madhuchchanda talks about the urging, inciting and directing of a sea of light – which goddess saraswati with Her rays of light illuminates in us. Intuitive knowledge (pratibodha) is of the same nature. This is the fruitful result of the cosmic godly vision in which we see the gods by being gods through the intimate union- identification with the gods through their infusion inflow in us. We are then possessed by gods. This knowledge is like the cognition in deep sleep, where the seer, the seeing and the seen are all merged in total identification.
When in the unified cognition of the reflective intuitive knowledge (pratibodha) some differentation between the seer and the seen is experienced, Brahma then is Vidita – known or an object of knowledge. That which is known – Vidita – as it is very closely known, along with knowing we also attain it at the same time is like rising from union to amorous sporting. The purusha formely was in the deep – sleep state and enjoyer of Bliss. Now he is in the dream state and enjoyer of particular, different cognitions, that is, he is now sporting, playing in a state where there is difference and yet no difference – bheda bheda.
Where knowledge or cognition is distinct where the difference between the seer and the seen is very clear, it enters the state of mind. Brahma then is an idea, a tenet – mana – or the object of mind.
Mind moves in waking consciousness enjoying gross things. When the object is then outside the knower, it is gross and separate. When the object is within, then it is subtle. In the deep sleep all objects are undifferentrated. To know the object of sense from within – internally, is to attain it. True knowledge begins from here. It terminates in the deep sleep state or in bliss consciousness – it is also called the world of Brahma – “Brahmaloka”. This world of Brahman is man’s summum bonum, supreme destination, supreme wealth, supreme world and supreme bliss.
if the mind is not infused by knowledge or the dream and deep sleep consciousness, the knowing of Brahman by mind will be indirect and gross. This can never be true and full knowledge of Brahman. And so, it was said that one who knows Brahman through mind, through thoughtonly, does not know It – matam yasya, veda sat.
But if the light of reflective intuitive knowledge pratibodha and consciousness falls on the mind, pierces and fills it, minds thinking, mediating of Brahman becomes fruitful. Mind then is not just an ordinary mind but intuitive mind “bodhin – manah”
Ofcourse in spiritual discipline – sadhana – mind too has an important role. The mind is the host of the sacrifice, of spiritual discipline – sadhana – yajna. “mano ha vava yajamanah” – mind indeed is the sacrificer. The desire to live, that is natural to man, takes form in the mind of man as an inspiration for immortality. There is a similarity between the journey of life and journey of sun. There is a natural growth of life – energy like the noon of life. After that starts decay, which ends in death.
Man’s mind wants to arrest this decay, old age and death. But one cannot stop this decay of consciousness moving outward. One has to take the path of inwardisation.
That is one has to find in the waking consciousness the knowledge of the dream state and the reflective intuitive knowledge of the deep sleep state. In the reflective knowledge Pratibodha – of deep sleep, the whole consciousness is full of one homogenous nondual feeling of bliss. This non- duality is Brahman. This nonduality immortality. Thus only through thinking by reflective knowledge of consciousness – pratibodha – vidita – manna – that man can attain immortality.
There is another speciality of the ordinary mind. Self-cognition slowly gets clearer in the mind. At the centre of the world of every individal is his ego. Urified ego is atma – self. Self is atomic – “anu”, Brahman is vast – bhuma. Due to inspiration and infusion of self the reflective cognition of Brahman may be easy and natural but to stabilize that experience according to the necessity of the sodhaka – as per the status of the sadhana – this self experience or self cognition has to be strengthened. Because of that, sanat kumar after his instruction, teaching about Bhuma had instructed Narada about the teaching according to self – ego or I – new – ahankara – adesha – and then about the teaching according to self – atma – adesha.
Vigour, strength – virya, in one’s self is attained as a result of direct vision of self through inwardisation by turning one’s eyes inwards – avritta cakshu. This is the way the wise dhira takes. It is not for all. The minds of the wise are strong and vigourous – urjasvi -. They have already turned towards higher knowledge – vijnana – moving upstream and gained strength. This mind at the end becomes intuitive mind – bodhin manah – the mind that knows, understands and attains Brahman through its conscious senses.
The man who is established in self – vigour – atma verya – is called - svadhavan – established in one’s own self. “Svadha” means to be established and remain in one’s own self, never to lose one’s self, never to become “atmaha” – killer of one’s own self. This is a divine quality. It has come down from above as the basic force at the beginning of creation. The knowledge and attainment of the self- established person, his reflective cognition and conscious knowledge (pratibodha and samvitti) helps him not only to know – “vindate” – or attain, but he also enjoys the nectar – “amrita” - , the spring of sweet nectar that flows from “Brahmananda” the Bliss of Brahman.
With attainment of vigour and knowledge, the attainment of Brahman is complete and fruitful. But there are many obstacles in the way. The teacher now talks about them –
Iha ced avedid atha satyam asti
n aced iha avedin mahati vinastih
bhuteshu bhuteshu vicitya dhirah
pritya asmad lokad amrita bhavanti -5-
If here one knows, then one truly is
If one knows (It) not here, then great is the perdition.
The wise distinguish That in all kinds of becomings
And they move forward from this world and become immortal-
Iha – means here in this world, in this body, in this waking consciousness. Men waking consciousness deals with body, prana (life – force) and mind. One has to bring down the knowledge consciousness of Brahman in this practical day-to-day life. One has to illumine body, prana and mind with that Brahmi-consciousness. In its literal sense man has to become a “brahmacari” – one who moves in Brahman. In that lies the true fruition of his existence here in this world.
9/8/07
Jurisdiction of knowledge – Vidya – extends between two nodes of Ignorance – avidya. One Igorance is the ordinary practical ignorance of man where he has no idea of higher life of body, prana and mind. Here he is busy on the level of outer mind in his full waking co nsciousness. Beyond the mind and deeper within him lies the states of knowledge and bliss – Vijnana and ananda, about which he is not aware. Everyday in natural course of lofe when his outer mind is tired it goes inward and he is drowned in thedream or deep sleep states. This dream and deep sleepstates are the natural forms of knowledge and Bliss states but man does not know or understand it. Everyday during inwardization of consciousness man attains Brahman and yet does not attain.
But if he becomes wise-dhira- with indrawn eyes or a meditator and withdrawing from the outer consciousness dives within in his inner consciousness, at the end of his deep – sleep like state, in the deep trance state, he confronts another Ignorance – where there is neither Existence – sat – nor Non-existence – asat; neither day nor night; neither this world or another world – loka- aloka; there is nothing and yet everything is there. This Ignorance – avidya – is beyond knowledge – vidya; just as worldly Ignorance is below knowledge. In one (worldly) Ignorance Brahma is covered by the world form of Twashtra – the creator God, in the other (higher) Ignorance the world is repudiated in the Super – Existence of Brahma- Brahma being beyond all existence and Non-existence.
In both Ignorances, there is dissolution or perdition vinashti where one loses everything. In the one, Brahma is lost; in the other the world is lost. It can be said that there is great perdition – mahati vinashti- in the second; because there is a secret urge for deliverence in life from the first Ignorance; but no one can say if there is any possibility of deliverence from the other. If everything is drowned and lost in the great destruction, then where is the fruitfulness of the will to live? Where is the fulfillment of the ardour for enjoying immortality? Is losing oneself completely in Non- existence the only goal and truth behind self-existence?
It is not so. As there is losing of Existence in Non-existence, at the same time, there is manifestation of Existence from non-existence. In one, there is restraint, repression. In the other, there is growth, development, nourishment. One is the void of Non- birth, the other is the fullness of Birth. In one is Death, In the other immortality. The fullness of experience lies in experiencing both together, as both are shadows of the golden divine – Hiranyagarbha. One has to ascend on the way of Vinasha – dissolution to increase self-vigour – atma – virya. But there – after follows the exuberance of the lord of creation, the immortal growth and play of fully realized life.
Thus the wise (dhira) like Naciketa in samhita, he is called Kumara Yamayana wrest immortality from death. They return to this mortal world, amongst this world of beings, suffering from decay and death – bhuteshu- bhuteshu. But thrie discriminating consciousness – vi-chiti -, the light of there searching vision. To the ignorant this world – loka – is the playground of death.
But the learned, the wise see in this rising and ebbing waves of lfe and death, an eternal upsurge of immortality. And so they were out death with immortality and going beyond death become immortal – “amrita”
Thus by immersing in the inexhaustible fountain of immortality by their self-effort – svadha- they bring down their experience of immortality in this world, in the play of this body, prana and mind – this is the enjoyment of immortality. This is the true and fruitful nourishment of Existence.
However strong may be the attraction of the great dissolution – mahavinasha, remembers that like Naciketa, crossing over death, we have to come back here on this earth?
Another part of the teaching of the teacher ends here.
PART THREE
10/8/07
So far, we have learnt from the Teacher the following:-
We can not know or attain Brahman fully by any wordly way or means. Our thinking, knowledge or consciousness, none are capable to realize or attain Brahman.We can only puruify our mental and intellectual facilities through mind, intellect and heart to attain Brahman, but it will be a great mistake on our part, if we consider their attainment as full and supreme attainment. It is true that we will have to be good – doers – sukrita. But in the end, - His attainment depends on His grace and inspiration (influx) as effulgence. When He appears (avih) before us, then only illuminated by His illumination our reflective knowledge and consciousness can know or realize Him. This knowing mind only can empower us with immortality. And to realize and attain Him with our minds means to attain Him here in this Body, in this life. Then the energy of the inwardized mind strengthens our self and the intuitive power enables us to enjoy immortality. In fact, we have to realize and attain here in this world. We will have to become Pippatada by making sweet the bitter pippal truit of this world tree. Then only we will attain to that Immortal Being. Otherwise, while trying to attain Him, to lose ourselves in the blind – darkness of Non-existence – asat – and not to do anything to attain Him, will be one and the same thing Both are Ignorance – avidya. Both are perdition.
Now the teacher draws the pupil’s attention to another point. To invigorate and strengthen the self is an indispensable means. But one should be careful and see that this invigoration does not create self-pride – ego in one’s self. Sanat Kumar too had spoken about the teaching regarding to self – atmadesha- after the teaching regarding to ego – ahankararadisha. Self – atma – is the purest form of ego. It is true, that ego is the first upholder of spiritual practice – sadhana. But – siddhi – success is sadhana is impossible unless we transform ego into self-atma. “asyatvam” – you are His; In his teaching the teacher has already given this hint to dissolve the ego. Now he wishes to clarify and amplify that by means of (an anecdote) a parable.
The background behind the parable is the war between the gods and the demons – which is a widely used analogy in Veda regarding the spiritual life and practice of man. The characters in this story are Brahman (yaksha), the assembly of the Gods, the Fire (agni), the wind (vayu), Indra and the woman(stri) – Uma Haimavati. Brahma is a widely used name in samhita, which signifies the vast – brihat – consciousness or expanding consciousness which is inseparably an united with the supreme speech or word – para-vak. So,Brahma is the immutable supreme heaven – parama-vyoma. Other appellations for Brahma are Ritam Brihat – the harmonious, that vast; eko-devah – the One God; ekam sat – the one Existence; ekam tat – the one that. Subjectively Brahma is the efflorencence of the Poetic consciousness due to the influx of the supreme and the revealed divine word – vak – in that consciousness. What is in the self is also in the universe. So, Brahma is both universal – cosmic consciousness as well as Self – consciousness simaltaniously. The woman (stri) is the force, energy of Brahma, the gods are Her special powers. This is how the Jaiminiya Upanishad describes Brahma – He is Nector, ambrosia; He is Prana, He is the person or the Man – Purusha; He is sama – the Harmony. He is the first proclaimer of the ambrosial gayatra sama. It is worth nothing that Brahma is also called the Supreme Heaven – paramer Vyoma.
The story narrates in the Godly context (adhi daivat) how we can attain, realize Brahman. The contemplation in the godly – context is universal or cosmic contemplation, whereas subjective or self-contemplation is individual. Both contemplations are interwoven. Modern theory in this respect is – what happens in the macrocasm – (brahmanda) happens in the microcosm (pinda) as well.
The acharya – the teacher says: -
brahma ha devebhyo vijigye, tasya ha brahmana vijaye deva amahiyanta, ta aiksanta asmakam eva ayam vijaya- smakam eva ayam mahima iti.
Brahma – the eternal conquered for the Gods. In that victory of Brahma the gods felt – came to greatness. They saw, “this victory is ours, it is our greatness indeed” – 1
All over the world, the war between the gods and demons is going on – it is like a fight between light and darkness. The gods are the power of light, demons of the darkness, what is light outside in the world is knowledge – vidya- in the individual. Similarly what is darkness outside is Ignorance – avidya – inside. The awakening and growing of knowledge is like the rising of light in the morning, vanquishing darkness. In the Veda, the fight between light and darkness is shown as the fight between Indra and Vritra. Indra is the head of the gods and vritra that of the demons.
In the cycle of day and night we see the rotation revolution of light and darkness.
There is a natural increasing of light from morning to noon, just as the increasing of energy –pranic- consciousness – is natural in life from childhood to youth. After noon, slowly the light starts decreasing, gets dim and in the evening it goes out. In our life too come decay, oldage and death.
We do not desire that light is defeated. We do not desire to be seized by old age and death. We wish to possess inexustible knowledge and energy. Is it not possible?
Taittiriya Brahmana says, revolution of day and night is only below the Sun. If we can rise beyond the sun, we will see that the revolution of the day and night is going on below our feet. Above the Sun is “ever lasting day” – sakrid diva – There is only the light of the day. To reach there is to attain Brahma.
We have seen that both light and darkness, knowledge and Ignorance are powers of Brahma. In the language of the Upanishads, both gods and demons are the sons of Prajapati – the creator God – “prajapatyah”. So the opposition between the two can be finally solved only in Brahma, on the level of the Everlasting Day beyond the Sun and not below it.
Below on the ground level, so long as we are moving forward in the tide of the rising energy – prana – we think how easy is this progress. This victory of light over darkness is our victory, our greatness! But this pride does not last till the end. When our day comes to an end we see that we cannot stop the darkness. Then we understand, it was lighted by someone else. We have experienced the greatness of the victory of light over darkness. But how is it, that greatness is defeated after mid-day? So, this is not the light that we are seeking. Where is that light which is beyond this light, in whose reflection lies our greatness? In this story we have suggestions for the solution of that problem.
In the very beginning of the story, we get Four denominations – Brahma, gods, victory and greatness. Victory of the Brahma and the greatness of Gods – of course in our life and therefore in the Universe.
In Samhita the characteristic of Brahma is swar brihad vast light are forms of Brahma – we experience light and sound in them. Another characteristic or name for Brahma is “Ekam sat” – the one Existence or Ekam tat – the one that – the one indescribable Existence only, from which all gods have come out. Again Brahma is beyond sat Existence and asat non-existence.
If we consider “Brahma” as Sun then all the rays of the sun are the universal gods – “Viswa-devayana”. If we see Brahma as sky then the gods are the directions – diksamuha- or the mystic “Thousand syllable word” – “sahasrakshara vak”which can be heard by our ears – each syllable or letter is a name or a mantra of a god. It can be said that gods are the powers of Brahma – in us the senses.
Growth and development of consciousness is the goal of universal life. In the language of Samhita, the supreme deity varuna, who is like a mystic ocean to us, dispels the illusions of the demon by the Kicks of His radiant legs and ascends to the sorroless world – this is His - vrata – vow or dexterity – daksha – i.e. True will – “satya sankalpa”. This will of Vrauna radiates in the progress and evolution. This will of Varuna radiates in the progress and evolution of our life – “ayu- pratarana”.
This is the victory “vijaya” of Brahma and it blossoms into the greatness – mahima – of the gods, “mahima” is a technical word in samhita – it means the spreading in abundance, greatly extended expansion of Light. This is the power, energy of Brahma and regarding this there is another name for Brahma – “Ritam Mahat” – the mighty harmony. “Rita” means rhyttmical fruition of universal
order. It manifests in nature as the revolution of the wheel of seasons – ritu-cakra –As “svar’e” light. Brahma is vast; as rhythmical harmony it is “mahat” is the first manifestation of “avyakta” – the “Un-manifest”. In ourselves it appears as Intelligence, Being or knowledge – sattva or Vijnana. From here, the One becomes many and in each of the many, ego, the lower self permeates. The I-ness – ahanta of Brahma in its manifold manifestation appears as “asmita” – egotism, self – assertion, in the ego of “I-ness”. Gods are the first powers or manifestation of Brahma. Victory and greatness of Brahma permeates in them and stimulates, awakens their egotism. They felt that this victory and greatness is ours – asmakam eva – not of anybody else; our’s only. This ego is the first result of Ignorance.
The vastness of Brahma shrinks in the ego of its power – particular manifestation. The danger, the difficulty starts from here. Brahma has become all this and so feeling total oneness with it, in reality the manifestation – the separate power can say “I am Brahma” – aham Brahmasmi. Though this can be true at the time of ascent, it is not so during descent – in the state of manifestation – creation. Manifestation, creation falls in the region of power, energy – Shakti.
In this victory and greatness of Brahma lies the power of Brahma. In oneness of being the manifestation can be equal to Brahma, but can never be equal in power. Here lies the error of the ego.
This was the error that the gods committed. This is the Knavishness, deception, “dhurti”, a whirl on the way – moving in circles round one’s ego. In fact this is not the vastness or greatness of self- atma. This “amhah” – shrinking of consciousness. Offcourse without this egotism – asmita – the manifestation of one a many was not possible . And therefore it is indisperasable but is not unsurpassable. The One who has created the problem, will also solve the problem – by somehow striking out or present the ego from making mischief!
Tod ha esham vigagnau. Tebhyo ha pradur babhuva tanna vyajanata kim idam yaksham iti – 2-
That (brahma) verily knew their thought. That verily appeared before them. They could not discuss – recognize That. Who this Doemon was?
The gods were thinking, “we have been victorious over this darkness – this is our might. We have spread out as the light of knowledge – this is our greatness. We have been quite successful in both ways – might and knowledge. There is nothing more to be done orknown”
We very well know about this gratification or self – satisfaction. It has been already said that one who thinks that he has known Brahma, little has he known. On the contary, He alone knows, who thinks that though he has known so much he has known nothing or knows very little. To think that I have known all and everything inspite of not knowing all – this vanity is the great danger of egotism.
Ego is like a pot. It is bounded on all sides. If a light is put in it, everything within it is illuminated, but that light does spread out of the pot. This is the danger in trying to know the unlimited by limited means.
but this contentment is not the nature of all gods. We will know later that atleast three gods are not self-satisfied. They went very near to Brahma and touches It.
Brahma is that, the ineffable, beyond the known and the unknown, beyond all our knowledge and consciousness at the same time. That is pur solid knowledge; Its knowledge is all pervading. Because of that, Brahma very well knew. Vijajnah Gods self- pride and self – satisfaction.
The ascending movement is caught in a whirlt. It has to be freed from the coils. And so Brahma appeared Pradurbabhuva before them. This appearance was like a flash of lightening – it disappears as soon as it is seen. It is called – smara – memory, which is greater than sky. It is like a frequent remembrance of the unknown in unlimited void. We feel as if we know it and yet cannot recognize it.
Because of the grace of Brahma, the light of the unknown flashed in the hearts of Gods. But they could not know It – na vyajanata – whose indicator it was. The pride of their knowledge got a shock. They thought, “On, it seems like some mighty Daemon – yaksha – some mysterious thing! What is It? We must know.
Brahma is “yaksha” – an ineffable, unknowable mystery beyond knowledge and Ignorance – vidya, avidya, at the same time, He is the lord, the master, the controller. In the nomenclature of “yaksha” there is a strange combination of knowledge and power. And so He is illusive – “mayavi” Varuna is illusive – mayavi – In samhita, maya – the illusion – in samhita is the knowledge – power conductive of creation – manifestion.
The gods are standing before a great but strange mystery. A new horizon has opened before them. There is no end to knowing. So a new inquiry aroused in them and then.
Te’gnim abrivan, jataveda etad vijanihi kim etad yaksham iti, tatheti -3-
They said to Agni, “who this mighty Doemon is ? (He said) “so be it”.
A new expedition infinity begins. Who will be the leader? The god who was the leader in the beginning of this life’s journey, that Agni – the fire-god will be the leader.
Agni is the godhead – the deity on the earth. In our bodies He manifests as the heat and light of the earthly consciousness. Amongst the Gods, He is avam, below all other Gods; just as the Mid-day Sun – Vishnu – is above all. The flame of Fire is always rising upwards, as if it is trying to rise to the Sun similar is the aspiration for the Vast – brihat – in us.
A particular name for Agni is Jata veda – He knows all that is born. According to brihad a ranyaki Upanishad. He is the immanent soul of all beings that are created. This nomenclature is used only once for the Sun. There it is said that surpassing darkness one sees higher and the highest light. There, this is said about the rising of the flame of fire to the sun or the arriving of the soul – consciousness to the light of Brahma.
A form of a might Doemon has appeared in the sky. Surely Fire the knower of all births – jata veda is in the heart of this new born too! So the gods hope, they will be able to know about the Doemon from Him.
Whatever we wish to attain, can be attained by the intense force of aspiration. And so the Agni –
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tad abhyadravad, tam abhyavadat. Ko’is iti, Agnirve aham asmi it abravit, jataveda va aham asmi iti –
He (agni) rushed towards that. That (yaksha) asked Him, “who are you?”. (Agni) said, “I am Agni – the – Fire-god and I am the knower of all births”.
Agni is running towards Him. But the surpassing him the yaksha is standing unmoving. Before Agni says anything, a deep voice from the void is heard, “who are you?”
is transmitted to Agni with some pride Agni introduces himself yaksha justingly asks Agni.
tasmimstayi kim virya iti, api idam sarvam daheyam yad idam prithivyam iti – 5-
(yaksha) said to, “since you are such, what power is in you?” The fire said, “I can burn all this that is on earth.”
Then yaksha:
Tasmai trinam nidadhan etad daha iti. tad upapreyaya sarvajavena. Tan na s’asaka dagdhum. Sa tata eva nivavriti. Na etad as’akam vijnatum yad etad yaksham iti – 6-
(That) put before him a blade of grass and said “Burn this”. He (Fire) rushed towards it with all his speech. But could not burn it. From there ceased and returned. ( He said to the Gods) “ I could not know (anything) about that, who indeed is this mighty Daemon?
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Subjectively the meaning of the story is very transparent. Brahma is that, Brahma is that; Brahma is the mighty Daemon (yaksha) that is an indescribable transcendent mystery. Gods are Its special powers or manifestations – Vibhuti. In the word “Vibhuti” – special manifestations – there is another principle; that of “sambhuti” – three principles (1) Non- birth or non- manifestation asambhuti, (2) – Birth or manifestation – sambhuti and (3) Special birth or special manifestation or special powers – vibhuti. All of them are divine, all of them are conscious. In view of adhibhuta materal birth or manifestation, non-birth or unmanifestation is the void of the infinite sky. “Sambhuti” or birth or manifestation in it is the Sun – aditya and the gods “Viswe- devah” the gods in the Universe, according to Samhita – the rays of the sun. Piercing the “brahma-randra – the hole on the head- the rays enter in all the souls – jivas. Thus as each soul is different – specific its god too is different – specific. Taking hold of a specific Brahma – this is the goal of subjective spiritual practice – sadhana. In between, we meet – sambhuti –the mass of light of the sun. Here, gods of all are my gods.
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There is a difference again of gods according to the difference in worlds – loka. Loka – the world means the world of light, the hand of consciousness. Generally there are three worlds – the earth – prithivi, the midregions – antarisha and the heavens – dyand. Subjectively, spiritually there are three places – fields – body, prana (life) and the field of the light of mind – manojyoti. The godheads – the deities there are the fire – agni, the wind – vayu and the sun – aditya. God Indra is the bridge between the mid-regions and the heavens. Beyond the Sun is the void of the sky. Incidently, we can say that the “yaksha” of this story is the sky and the “woman” – stri is the globe of the Sun or the goddess “ savitri” of Jaiminiya Upanishad.
Sadhana – the spiritual practice – begins from the earth from body. It ends in the sky. In the language of Taittiriya Upanishad the spiritual experience is “akasha – shariram brahma, satyatma, pranaramani, mana- anandani, shanty samriddani amritani - the body is like the sky – akasha-brahma; satyatma- is its soul - ; his prana is always in disport, delightful; his mind becomes bliss, always happy; his whole being is enriched with peace and it is immortal (amritam) by nature. Brahma here has four parts – on one side is the sky, the truth, the disport and the Bliss. On the other side is their dense- conscious formations in body, soul, prana (life) and mind. They all are gathered in immortality which is enriched with peace. It is worth noting that here we get all the four deities found in this Upanishad. Of course when the body becomes like sky the Fire- god agni is then “Vaiswanara” – the being residing in the whole world – which is god agni’s most blessed form. “Jata Veda”the knower of all births - is the Fire- gods original form which is hidden in the two pieces of wood and is produced as a result of churning. We have already said that this Jata Veda is the Sun. In one of the hymns of rig Veda we see Vaiswanara Agni and the Sun as one so the name Jata Veda for Agni; the story should apply to Vaiswanara as well. But as the description there belongs to the beginning of Sadhana, the force is laid on the term Jata Veda – the term vaiswanara is also implied in it
In the samhita the term “tapaswan” – one who performs austerities – is particularly used for Agni. This austerity is His burning power, which transforms firewood in fire.
It is said in the swetaswatara Upanishad, “making one’s body the lower piece of wood and the Pranava (omkara) the upper piece of wood and practicing churning in the form of meditation” one should be able to produce fire in one’s body and there by manking the body full of fire of yoga, one should go beyond desease, old age and death. This is the acme of austerity or the sadhana – spiritual practice of Agni – the fire god. In Samhita it is called “to be of sunlike skin – Suryat wak. In the Brahmana it is called to be of golden body – “Hiranya – sharira”. We have already talked about this achivement at the time of the nourishment or strengthening of body and limbs.
We can see that there are two limits of this spiritual practice – 1) Recitation of Pranava – pranava Japa and 2) Mediation. Recitation of Pranava – especially by loudly reciting the name – uccarana – and thereby making resonating sound of Sama – is the best sadhana of Pranava. Fire is kindled in the body. In fact Fire takes the form of vak – word or speech and enters the mouth. Recitation of Name becomes “austerity with words” or a flow of firey words. This word is one and inseparable from Brahma, a means of realizing Brahma, a brahma purusha personalized Brahma of Chandogya Upanishad or the Brahma – giri – the mountain Brahma of Aitareya Upanishad.
When Agni said, “I can burn every thing that is on earth, that is my power” then he was pointing towards his capacity to bestow golden body. This is a great attainment no doubth, but it is not the supreme attainment. It is said in the chandogya Upanishad this is the first drink of nectar a first attainment – have a sun – worshipper. This is the fruit of the worship of daylight. The worshipper does not go beyond of the bounds of earth. Agni also says that He can burn onlu whatever is in this earth – yad idam prithivyani. And so, this siddhi – superhuman power – is that of Jataveda only and not of vaiswanara.
Any extra ordinary power or victory brings about self – pride or ego of greatness. It also brings about contentment. One thinks that nothing more to attain.
But he whom the supreme Brahman chooses cannot rest. He attains a state, a stage and for sometime, he rests there and enjoys the riches and splendour of that state. But after sometime feels the pangs of unfulfilled aspiration like Nachiketa. He feels, “no, nothing is activated, I have got something more, something higher”.
This eager solicitation of his raises in distant horizon a faint indication of the ineffable.
His beckoning forces the sadhaka to begin his journey again. Sometimes he feels that he will win Him by whatever he has gained till then. But he cannot. Why?
The Rishi of Kathopanishad has given the answer. He says, “One cannot realize or attain self or Brahma simply by speeches, intelligence or much hearing.
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He who has been chosen by Him alone can attain Him – that means that whatever power is attained is in fact due to his grace only. If I have attained the golden body, it is due to the entering and settling of the sunlight of the Infinite in me. My sadhana – my churning of the firewood has only purified me, removed the covers from the light – this much is only my doing, my accomplishment. When my effort, my austerity and His grace go together, then only true siddhi – attainment – is possible in Sadhana. Even in those two, His grace is more important. Even the push for my austerity comes from Him. Its because He wills, that I begin the sadhana!
Agni was once defeated by Vritra – the mighty Daemon! By His own self – power Agni had in the end defeated Vritra, but He could not overpower yaksha. He could overpower the whole earth but could not do anything to the small blade of grass laid before Him by yaksha.
It was proved that the powers of the body are not enough. Now follows the attainments of Prana. Before going into it let us say something more about the Brahma – purushas – the five persons the five doorkeepers – dwarapal – the five senses with whose help we can attain realize Brahma. It will be easy to understand the parable there after.
Subjectively the Brahma – purushas – are speech – the word = vak, Prana – the life force, Mind - mana, the eye – cakshu and the ear – srotra. Each of these has their presiding deity. They are different manifestations of the universal conscious force. Chronologically these deities are Agni (fire), vayu (the wind or the Air), Indra (the mind), Chandrama (the moon), surya (the sun) and Dik (the directions). They can be placed in the three worlds – Agni, on earth, Vayu and indra.
In the midregions – antariksha and surya and dik in the heaven (dyan). The midregions are lioke a bridge between the earth and the heavens. One end of the bridge is touching the earth – the deity there is vayu; the other end is touching the heavens – the deity there is Indra. In the Samhita, Vayu is prana and Indra is “Prathama manasvan” – the first person with mind, that is pure Mind. The senses (indriya) were the vigour of Indra (indravirya). Later in philosophy they became faculities of mind. In the Vedic Philosophy generally speaking mind is not a sense. Its place is between Prana (life-force) and Prajna (knowledge-intelligence). In kaushitaki Upanishad Indra therefore is “pranah prajnatma” – prana whose self is knowledge (prajna). In samhita – this is the natural form of “marutvam Indra” – Indra accomplished by maruts (windgods – powers of vayu), who is the destroyer of the demon vritra. After destroying Vritra, Indra is not accomplished by the maruts; indra then is without any company (nihsanga) – all Alone (nishkivalya) that is “tranquil sky” where there is no wind of conscious prana is blowing.
Brahma is “Aupanishad Purusha” i.e. the person of the Upanishads. In Chandogya Upanishad He is called “Antaraditye Hiranmaya purusha” – the golden person who is in the Sun – He has both Pure white Light as well as supreme Black Darkness. Objectively, materially He is the Sun as well as the sky beyond. The Sun is the heavens; the sky by the eyes – cakshu shya” – As sky, He is the Heard – shruta – by the Ear. In the mystic language of Samhita, He is the vast light – sound – “svar-brihat” that is both vast light and vast rhythm. Beyond light is sound (musical note). Light is in the sun – sound is in the sky. The author of the Purana will say it is like the music of the flute of Krishna. In our story Yaksha is sky and the woman (stri) is its most beautiful pure white light – “Bahushobhamana shukla bhati” –
So as regards Brahmapurushas the eye and the Ear come after the word (vak), Prana and the mind. Ofcourse this is not our physical eye and the ears. They the divine eye (seeing) and the divine ear (hearing) beyond Mind. Then to the mystic everything is conscious direct vision. The seeking, the search for Brahma begins with the word – vak, with the repetition of the word as denoted by Pranava (Om). But so long as we do not go beyond the earth, Brahma cannot be attained. The earthy riches, prosperity, attainments is not the attainment of Brahma. Prana helps and enriches Vak. But that Prana too is of the earth, earthy. Brahma cannot be attained by that Prana too. At last, It can be attained by the pure mind which is “Prajnatmaka prana” – Prana full of knowledge – very close to the heaven. That mind dees Brahma as the vast light – brihat – jyoti and diving in that light hears Brahma as the vast symphony – “Brihat sama”.
It is worth noting that there is a well-ordered sequence of the brahma-purushas according to self (adhyatma) as well as according to gods (adhidaivat).
Agni failed and returned from yaksha. Then the gods –
Atha vayum abruvan, vayur etad vijanihi, kim etad yaksham iti, tatheti -7
tad abhyadravat, tam abhyavadat, ko’is iti, vayur va aham
asmi iti abravin matarisva va aham asmi iti – 8
tasministvayi kim viryam iti, api idam sarvam adadiyam
yad idam prithivyam iti – 9
tasmai trinam nidadhan, etad adatsva iti, tad upapriyaya
sarva-javen, tad na shashaka adatum, sa tata eva nivavrite,
na etad as’akam vijnaluni, yad etad yakshani iti – 10
Then they said to vayu, “O, vayu, go and discern, who is this yaksha? He said, “So be it”.
He rushed towards that yaksha. Yaksha asked him, “who are you?” He said, “I am vayu, I am matariswa – He who expands in the Mother.
So being that, what is the force in you? He said, “I can take all that is on this earth”.
Yaksha put before him a blade of grass and said, “Take this”. He rushed towards it with all the speed, but could not take it. From there he returned (and said to the gods) – “I could not discern, what that (yaksha) is”.
The enquiry about Brahma moves one step forward. After Agni, gods try to know Brahma through Vayu. Vayu is the deity of Mid-regions, so He is one step higher. Still He is very near the earth. The one important difference between Agni and Vayu is that Agni is with form, but Vayu has no form. Subjectively Agni resides in the body. Where as vayu resides in Prana. Agni is experienced as heat and light, which is the illumination of Brahma – “Brahma-vareah” in body; Where as the experience of vayu as formless touch. In mediation the flow of Prana flows upwards through the veins. As regards Agni, this flow is experienced as liquid heat – technical name for which in the veda is :dravina” – the flowing fire. Agni is then called “dravina dah” When the mind goes in the mediatation, a formless flow of touch is experienced in the veins; then the sense of solidity of the body also disappears. The technical term for the vein then is “niyut”, the word “niyut” is generally used in the plurul and the “niyuts” are then the carriers of Prana.
In Chandogya Upanishad Rishi Raihva calls both vayu and prana – “samvarga” – meaning the place of dissolution. Whatever we see by our eyes – Fire, sun, moon, and water (all these are gods in Veda) – all disappear in the formless vayu (air). Similarly in deep sleep the word, the eye, the ear and even mind, all dissolve in Prana. Both vayu and prana are all-devouring. The word “adana” of the Upanishad means “to open the mouth”, to take in, to devour.
Though vayu is formless, one adjective for it in samhita is “darshata” – that which is seen. Of course this seeing is due to contractual closeness – when the vayu ascends in the veins there is subtle feeling of form – vayu touches the veins. This experience rises to its acme “dravina” also means wealth – as the wealth also flows! The name “dravina” of agni – then will mean “giver, bestower of wealth”. (From root Vdru – to flow)
Nityut from root yu – yanti – to bind, to fasten, to be near, compact order eti. “Niyut” will mean fixed drawn by a team of horses – used for vayu, indra, maruts.
One whose ear (ratha) is drawn by a team of horses R.V. X .26! Niyut also means a very high number – more than a million eti
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In the “ Marudgana” – the assembly of Maruti (the fast moving dazzling winds) another form of vayu. The maruti are universal Prana – in the seven worlds “pranah guhasshaya nihitah sapta sapta” – the pranas that sleep in the cavity and are deposted in groups of seven. Marut literally means dazzling light. Marudgana are constant companions of Indra during slaying of Vritra. But in the supreme sole ness of Indra, they dissolve in Him. We have discussed the subject of the supreme soleness of Indra in Aitareya Upanishad. That Indra and the yaksha here are the same principle. So, Marudgana or the universal Prana is lower principle, than Brahma. The lower principle can indicate the higher or supreme Principle but cannot reveal it. Therefore, vayu even as marudgana cannot reveal Brahma.
The highest excellence of vayu is in Matarisva. It is the first form of Prana. Here, like Agni, vayu too tells, yaksh about this form of his – with some pride About “Matariswa” it is said in samhita – “matarisva yad amimita matari”– He is matarisva who takes form in the mother. The mother is Aditi, the first and foremost mother. Matarisva or the Universal Prana swells in the mother like waves in the calm sea. According to chandogya this is Brahma-kshobha – queering in Brahma. This queering is the Birth of Brahma. He (It) himself is beyond queering. And so Matariswa too cannot know or attain Brahma fully.
Subjectively, Vayu is Prana, Brahma is knowledge (prajnana). Though life force and knowledge (prana) and (prajna) go together, prana is generated from prajna – knowledge. Prana is the pulsation, vibration of Prajna; so prajna is attached inseparable in Prana. But when Prana is not vibrating, it is dissolved in Prajna. Even then Prajna is wake, unwinking. Samhita describes this
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Unwinking condition thus: Death was not there, nor immortality; there was no sign whatsoever of day or night, there “anid avatam svadhaya tad ekam – that one breathless without air, breathed by Its own nature
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The jurisdiction of Vak and Prana extends far and wide. They can lead us to Brahma, but still they are “dwar-palas”, doorkeepers. They have no capacity to enter into Brahma (principle). They are great because of the greatness of brahma. Because of that they can be as good as Brahma. Vak is then one and inseparable from Brahma, Prana with Prajna – conscious knowledge. Still they are manifestations, born of Brahma, not Brahma. Our object of life (purushartha) to attain Brahma with the help of these means or doorkeepers! But Brahma is realized, attained only by the grace of Brahma. The evening star presages the Sun, but its glow is the sun’s glow reflected light. When the Sun rises its glow loses, dissolves in the sunlight. Thus fruitfulness, gratification of the Brahmapurushas lies in such enlightened death, death in light!
The defeat of two brahma purushas lies been described so far. Now Mind is called upon – Its deity – Godhead here is Indra. Alternately mind’s deity is “chandrama” – the moon. Mind then is not the divine mind. It is earthly mind – it waves and waves increases and decreases like Moon . Indra is the first and formost mind. “prathamo manasvan” – in the language of Veda, it is “Cikitvinmanah” the searching and seeking mind – or “bodhin-mahah” – the knowing mind. In Agni – the Fire and Vayu – the Air, there was touch (contact) of earth. Though they are seeker of Brahma, they carried the smell of human beings – “manusya-gandha” like the Ribhus. But Indra is nearer, closer to the heavens – dojan. At this stage the mind of the worshipper, seeker is in the language of chandogya “daivam cakshu” – the divine eye.
Like Agni and Va+yu the special name for Indra is “Maghava” – the master of Plentitude of strength and greatness. In Rig Veda, this appellation is exclusively used for Indra: It means one who is “great, illumined, powerful” – in one word Truly Great – “mahima – maya” in every respect.
Whom Indra saw in the sky, is Haimavati or is the stream of Saraswati the daughter of the snows – which is united flow of life force and knowledge – prana and prajna. The sky-form (akasha-rupa) of yaksha is indicated by his disappearance – tirodhana. We have already talked about this sky, this void. And that, He is Prana, We have seen in Jaiminiya Upanishad. In the Upanishads Akasha – the sky and Prana the life force are two forms inseparably united – the sky is the basis, the abode and prana is its dynamis. Objectively materially as element what is Akasha – the sky is subjectively in the self Prajna – the knowledge. Mind’s becoming sky is its characteristic of Prajnana – knowledge.
We can see that just as Indra is the Union of Prana and Prajna – life force and knowledge – so is Haimavati and yaksha too. The three are of the same principle characteristic. The three together are the trine form of Aditi – as said by Aishi Gotam Rahugana – “aditir mata, sa pita sa putrah” Aditi is the Mother, She is the Father, she is the son. Yaksha is the father haimavati is the mother and Indra is the son.
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Now let us look at the story from the view of the Brahmapurushas, the doorkeepers – dewarpalas – the senses – the spritual side of the story will be then clearer to us.
Vedic Sadhana – spiritual practice – mostly is the sadhana of the word – vak. It is Mantra sadhana – incantation of the mystic word, words, formulas, verses and hymns to particular deities, supreme Divine, Brahma. At the highest stage of this sadhana, vak and brahma are one united. Though the sadhana is begun from The fourth – the turiya – state of the human speech, it is not fruitful until its state hidden in the cave of the heart is discovered, attained. The immutable supreme heavens, where all the universal gods reside. All the riks – Veda mantras – terminate in. One who does not understand that, what will ne gain simply by reciting the Riks? He is only the hymn chanter, his eyes are enrapt in misty cloud. This with this spoken speech we will never realize Brahma.
Spoken speech (vaikhari vak) is life less, prana less. When it is accompanied by prana it becomes “madhyama vak” – the middle state of vak – that rises from the heart. Then oblations of vak are given in prana. Then with the help of inhalation and exhalation (pranana and apanana) the utterence of vak becomes subtle. In kaushitaki Upanishad this is called the inner fire sacrifice, called “samyamana” discovered by Rishi Pratardana.
In brihadaranyaka this is called the middle Prana or “Ekavrata” ceremony in which vayu is worshipped.
But Prana is the principle of the mid regions (antariksha). Midregions is touching the earth on one side and the heaven on the other side. Heaven is the region of knowledge – prajnana. If Prana is not united with Prajna, then Prana too cannot lead us to Brahma.
Indra is Prana united with Prajna - life-force united with knowledge – prjnatmaka prana as well as “prathamo manasvan” – the first one endowed with mind. He is the pure mind. In samhita it is called “citti” or “bodhi” – awakened knowledge. In this Upanishad it is “pratibodha-vidit manna” – thinking that is reflective, awakened knowledge – by which Brahma can be attained.
This mind has divine eye and divine ear, which are called “caksha” :- the seen and “sravah” – the hearing. The mind sees by this eye, the white light of the Sun and hears
The dark blue glow of the sky. Beyond what it saw is light – svar – what it heard is also “svar” – sound. Both together is music of light. This is in the language of Candogya,”Om iti etad aksharam vdgithati” – It is the loud uprising chant of Om; the immortable word. This is the mysticism of samaveda.
All the five brahmapurushas are pleased, oblated by the act.
We will now conclude this discussion by telling something about the two main characters of this story – “yaksha” and the “woman”. First, about the woman.
Yaksha appearance and His disappearance before Indra, both take place in the great void or the sky – akasha. So long as the yaksha was there, there was some feeling of mysteriousness in the sky. There was nothing left after the yaksha disappeared – everything was covered by the supreme dark blue darkness. Indra is moving forward in that dark sky. Going forward, he came across – “ajagama” – a woman – stri. This woman was as if like the Dawn – the daughter of Heaven, the beautiful light that dilutes, softens the darkness of Night.
The simile of dawn is appropriate in many ways. We have seen that Kenopanbishad’s introduction is gayatra – sama Upanishad and it is concluded with the savitri principle. The whole Upanishad is graced by Gayatri and savitri. Gayatri is the metre of Agni – the Fire. Agni is called “Usharbhut” – who takes birth, awakens at dawn. And savitri is the illumination of the sun at the time when the sun is below the horizon but its rays rise and spready all over the sky illuminating the path to Heavens (devayana). Yaska says, the heavens then is full of rays and bereft of darkness “apahata-tamaka evam kerna-rashmi”, but there os darkness on earth as the sun has not yet risen. Time of Savita is after Dawn- Usha, seeing from the spiritual viewpoint at the dawn of Sadhana, the fire of aspiration is litin the heart. On the overhead consciousness the light of the ineffaceable
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has fallen by the grace of God, but the darkness of the mortal consciousness is still there. We see this picture in the beginning of the story.
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The appearance of the woman is the first flash of light of the ineffable in the wide sky of the Indra-consciousness like the yaksha, this woman too is indescribable. She has appearance but no shape; she has consciousness but no name. It is said in chandogya that the Akasha – the sky is the revealer of the name and form. In the language of the daughter of Rishi Ambhrina”, she is the great Birth, that great existence beyond the earth and the heaven, tha blows as the trumpest of the universal manifestation. Yagyavalkya speaks about the experience of such a woman in Briladarayaka at the beginning of chapter about creation. Therefore each one of us is like one half of a split pea. Thereforethis akasha – this space is indeed full with the Woman. In the language of the Nasadiya – hymn, this is the breathing without air of the “Ekam fat” – that one- or the First desire which is also the Primal seed of the Mind. The first flower of existence attached in kinship to non-existence”.
The glow of the dawn slowly changes into the bright light of “Brihaddiva”. Indra sees the woman as the “most beautiful” – Bahuos’sobhamana- her white pure light is illuminating all sides. There is one technical term for this pure white beauty. It is called, “shubh in samhita. The murudgana are the light-storm of the universal Prana – they are always running towards “shubhe kam” – towards some ineffable bright purity – goodness. The storm of the midregions rises to the heaven, from heaven to “svar-loka” – the heavens of light and sound and from there to-----naka- the highest heaven. The terms “shubh” and “svara” mean the same. “Svar” is both the light of the Sun and the rhythm of the sky – the goddness savitri and the goddess gayatri
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“svar” is light, “naka” is bliss-ananda. The goddess is consciousness – cinmgyi and bliss personified – anandamayi. Her bliss ruined over Indra as Her grace, encircled him as an armour or a spell; Because of that act of love, she became Uma. “Uma” here is not a name but like “bahhu-shobhamana” –very beautiful – an adjective of “stri” – the woman. We will talk about it later. In Veda it is used as a name on in Taittiriya samhita “Ambika” is Rudra’s sister- She gets equal portion of sacrifical oblations. One who is a sister, becomes a beloved wife too!This is another type of the idea of “half female half male” – “ardhanariwar” – deity – like twin flowers on the same stock. There is a nother instance in samhita. In Purana, Uma is wife of Shiva, the mother of Kumar (kartikya). The word “Uma” is most probably derived from the root vav. The two words “avah” and “uti” are derived from the same root; “avah” means god’s grace, Uti means protection from all sides. The first is “yoga” – aquirement of necessary wealth the other is “Kshema” – maintenance of welfare. The goddess is lord of both and therefore she is Uma.
Then the grace of the light and force of the goddess came down from the snowy peaks of knowledge as the flow of Prana like the snow-melt water. The goddess now became Haimavati. This too is an adjective, not a name we find its use in the hymn to ap (the water) of Sannaka – samhita, in the very beginning of which is the RIk “Samite apo haimavatih, sam n te sapta-utiyah” – May the waters of Haimavati Blissful to you; may the seven rivers be blissful to you. According Panini, this is after the word Haimavati – tatra bhavarthe an pratyayanishpanna- Suffix a’n’ introduced after the normal stem (here Haimavat) snowclad peak or mountain) – thus from Himavat – as born of Haimavat.
We get the “ime himavarte mahitva” – see these have become like the Himalayas – Himavantah – due to the grace of Hiranyagarbham the god Brahma – Prajapati. The description comes from a person who is seeing directly; otherwise the word “ime” – these would not have been used. We get another mention of the river Haimavati in the discourse between Gargi and Yagyavallya in Brihadaranyaka Upanishad. “Etusya va aksharasya prashasane gargi pracyoanya nadyah syandante shvetebhyat, parvatebhyat, praticyonyah, yam yam ca disham anu” – under the mighty rule pof this immutable, O gargi, some rivers flow eastward from the white Mountain, others keep to their respective courses – there is snowpeak of the Himavat mountain north of Videha. But it seems the desription is about the whole of the Himalayan Range.
One river coming down from snow peaks – Haimavati – is quite famous in the Vedic tradition – that is the river “Saraswati”. Saraswati is both a river and a a deity. “Ekacetat saraswati nadinam shueiryati giribhyah a samudrat…….ghritam payo duduhe” – Amongst all the pure in her course from the peaks of the mountain of the earth and beyond that from the seasof the midregions; she possesses the wonderful wealth of consciousness of the wonderful worlds; she is milehed – poured- for the son of Nahusha (her milk and all the wealth). The pure stream of Saraswati is the combined pure stream of knowledge, word and life-force – prajna, vak and prana. This stream is the flowing ambrosia of Pavamana Soma, which has been tasted and drunk by the first Prana – Matariswa and the grace of knowledge wich takes birth in the hearts of the Rishis.
Disappearence of Yaksha and the appearance of the goddess in the consciousness of Indra is like dawn rising on the snowy peaks of the Himalayas.
Now let us consider the word “Uma” as a name and trace it histerically.
We have said earlier that the word “Uma” as a name has occurred only once in the Veda – that too in the supplement of taittiriya aranyaka. There Rudra is both “Umapati” and “Ambikapati”. But in Taittiriya samhita “Ambika” is the sister of rudra! The words “Rudra”, “Ambika” etc. are names but not meaningless like “dittha” or “dabittha”. No names of Vedic gods are such. The names are indicative adjectives of the Gods, in many places there is definite explanation, defination. Even where defining is not possible, they are not meaningless. There is definite meaning for Rudra. But though the “nirukh” definite explanation of the word “Ambika” is not known it is use as “mother” is found at many places in yajuh samhita regarding “saraswati” – Best mother, best of rivers, best of goddesses, O Saraswati.
In Taittiriya Aranyaka “Uma” is Ambika – that is Mother like “brihad-dive” or Aditi, the Mother of the U iverse. What is the derivation of the word?
There is one word in Riksamhita, which is derived from the root “av” – It is “Uma”. The word is often used as an adjective of Gods. There are many use of the root “av” in Veda, to show close intimate relation between god and the worshipper. The meaning is to be pleased or to be favourable, benign. Or to protect to gaurd. For the first meaning the word is used widely in neuter gender “avah” and in the second the word is used in feminine gender – as “uti”. In some place the word “Oman” is used to mean “grace”. In Samhita the word “vyoman” is used instead of Akasha – Sky.
In fact “Vyoman” is “Vitoman” – which means special grace, favours and protection of the sky through its unlimited, unbound vastness; the sky as if leans over us with all love and affection. This is the picture of “Dyanspita” – sky the father.
The word “Uma” can fall in the same category of all these much used words. Adjective of male gods is “Uma” and that of female goddesses is “Uma”. In this regard there are other examples of short – long alternatives: Usha || “Ushas” udha || “udhas”.
The word “Uma” is used at one place in Shatapatha Brahmana. It means a type of grass, which lives for one year. It is a type of cereal like sesame or mash, a kind of pulse; it was customarily cultivated. We find it in the aphorisms of Panini. Sayana, the commentator of Vedas, saya, “Rshauma – vastra – upadana-bhutas trina-visheshak umah” – Uma is a type of grass which is used as ingredient of silk cloth – Amar in his lexicon says, “atasi syad uma kshuma – atasi is uma or kshuma – “atasi is called “tisi” In Bengali i.e. flax or Linum. Its flower is of blue colour. In bangla the flower “zanzaniya” is also called “atasi”. Its flower is yellow. Like the flowers “drona” and “aparajita” they are used in Tantra worship. And “Krhuma” is what was called in ancient Benbla “khuiya” – from the yarn of which fine cloth was woven. Oil is made from the seeds of Uma and Atasi, cloth from their fibers – Panini intended seeds and shatapatha Brahmana – the fibers. Aatasi is of many types and it is cultivated on earth from ancient times.
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In Shathapatha Brahmana, there is one interesting description of how Uma is to be used. Agni – fire has to be ignited in the Fire-pot and in agni-sthali – a special plate of Ukha. A special nest like
Kulaya – place has to be prepared by firewood all around, so that the fire can be easily kindled. First “Uma” – colon? has to be placed, then jute, then “munja” grass ( from which the girdle of the celebate is made). Agni is like an embryo. Uma all around it, is like the womb or placenta in which the embroyo develops; the jute is like uterus and the manja is like vagina.
It is said in the Vedas that Agni – the fire is like the embroyo of the plants. In wet plants agni – the fire is hidden within. In mystic sense then Agni- the fire is their prana – life force. When the plants are dried like the forest (vana) or wood they become fuel-firewood. When the plants are wet, sap or fluid flow in them, Agni then is “dravinoda” – flowing fire – It has then close relation with Soma or the flowing conscousness. But if we want flow of fire we have to make the fuel sapless. Therefore even now the sahajiyas, the Bawls, the mystic singers say, “That the body has to be made like dry wood!” The Munja, the Jute, the cotton(Uma) are all dry and is a collection of some fibres. These wombs made of Munja etc are like nets of Veins in which the fire of yoga (yogagni) is easily ignited. Uma is the inmost net. Agni will be ignited first in it and then slowly the fire will spread in the two nets round it.
Uma is therefore the first mother or proginitress. Again Aditi (the goddess) is the mother of the Universe and Agni is “Aditi’s embryo”. So Uma is Aditi’s symbol.
Here is the root of “Uma” of Kenopanishad. Then is no need of dragging “Umma” of Babylone here, from similarity of sound. In Tamil language too, the word for mother is not “Umma” but Amma – just as in mary-amma. There is much similarity with it of of “Amba” of the Veda. If it is said that “Amba” too has come from Babylone, then it will be the prattle of a fanatic.
In fact “Uma” is the name of a plant generally preyolent in the Vedic society. Fine cloth was woven from its fibres. Fibres of Jute are finer than that of Manja. Uma’s fibres were finer than Jute’s. The fibres of the Soma plant are symbol of the veins that carry fluids like blood etc.
There are many indications to that in the Soma- mandala (books) of Rik – Samhita. From the fibre- net both the flames of five and the liquid soma flow. The ritual of sacrifice is the sadhana of this flow. “Uma” in the beginning was a part, an ingredient of sacrifice. To ascribe divinity even to the ingrdients of sacrifice was anormal practice in the Vedic times. We find many instances of the cloth woven from Uma or Kshuma in the ancient literature. And so the adjective of “bahushobhamana” – very beautiful or well decorated for Uma is also very apt.
Most probably Uma is a non-derivable word. But when it is used in Veda as a symbol, a derivation from the viewpoint of that symbolism becomes necessary so that its mystic sense becomes easy to understand. This also is a Vedic tradition. We can then easily take “Uma” as the feminine form of “uma” which signifies a deity. Some scholars derive the word “Uma” from the root “Va” e “Ve” which denotes weaving. This derivation, which is generally prevalent, is also possible. It should be remembered that the whole ritual of sacrifice is compared with the weaving of cloth. We find it even in Rik Samhita. But when the word “Uma” was raised to the high status of a goddess, they would have surely taken up (applied) the mystic derivation too along with the worldly derivation. In this way through the tradition of the succession of knowers, poets and rishis, the meaning of the word “Uma” has developed into “Ambika” or the First Mother in Taittiriya Aranyaka. In the Purana this Uma is the mother of Kumara (Kartikeya) and Agni too is Kumara, Her son.
This Uma is again Haimavati – not the daughter of Haimavat, but the river flowing down the snow peaks of Haimavat. Later Haimavati became “parvati”. In the west there is a mention of an ancient goddess. She is not the daughter of the mountain, but a dweller and controller of the mountain and riding on a lion. We find the goddess as “Candi” in the saptashati- of markandeya purana. There are manmy names of the goddess there but nowhere we find the name “Uma”. In Saptashati, three characters of the goddess are presented, the first character is that of the goddess who is the yoganidra (yogie sleep) of the lord Vishnu sleeping o the serpent shesha. She is neither Parvati, nor has she any relation with the Himalayas. In the second character too, she is not Haimavati. Of course she takes birth as the anger of the gods; she is like a mountain on fire; such is the mass of Her light. This idea of the appearance of the goddess as a mass of light has come from the two “Manyu” Hymns in Rik – Samhita. The same is also the seed of the fight of the Goddess with the demons. Though the goddess is not “Haimavati” – she rides on a lion and the lion is the gift of Haimavana – the Himalaya. After killing the demon “Mahishasura” she continued to live in the Himalayas and there after was called “Parvati” and the lion was Her mount. In the middle and the last (second and third) characters the Goddess is called “Ambika” as well as “Candika” – both the names are conventionally used for Her.
Thus we see that the goddess “Ambika” is “Haimavati Uma” in Veda and “Haimavati Candika in the Purana – Uma is her Peaceful image and Candika is Her dreadful form. In Veda she is both the sister as well as wife of Rudra. In Puruna, instead of Rudra, we have Ishana or Shiva. The goddess in Purana is independent but inseparably one with Shive. In Veda, Rudra is a dreadful God; when He is in Peaceful mood. He is Shiva, like calm after tempest in the Sky. The form of Shiva-Shakti described in Purana is complimentary to the form described in the Veda. In Veda the god is terrible, dreadful and the goddess is calm, peaceful. In Purana the goddess is dreadful, the God is calm. In the language of the Upanishad Uma therefore is not riding on a lion, but Uma and candika both are Haimavati and Parvati.
Shankaracharya the great commentator of the Upanishads has given two meanings of “Haimavati”. At one place, he says, Haimavati is one who is decorated with golden ornaments. At another place, he says she is the daughter of Himalaya. But no where in the Veda or Brahmanas the word “Hema” meansgold and we have already said tat in the word “haimavati” the infliction doesnot refer to the offspring. Ofcource in the eyes of the mystics both the definations by Shakar can be true. The Image of the woman that appeared in the consciousness of Indra in the vast sky was golden, or she was born of the white heights of consciousness – both can be true and are true in the experience of the mystics. In Veda “parvata” or “giri” (both mean mountain) both are symbols of the ascent of consciousness.
“Parvati” is “Parvamana” – it rises up step by step, and “giri” means, as if it is disgorged, all of a sudden it has risen up. The ascent of the spiritual consciousness is like mounting up the paeks, one after another and at the same time there is expansion pf horizon before one’s sight. In the end the consciousness rises to the white snowing heights under the unbound vast blue sky. This is the realization, attainment of the Goddess, as well as attainment of the infinity beyond all the worlds. This is why the goddess is “haimavati”. Do note, that all the main gods of the Veda are “giristhah” – stay or stand on the mountaintops – or “girikshit” – dwelling in the mountain. In Rik Samhita, they are Marundgana, Indra, Soma, Vishnu. In YajushSamhita Rudra is “girishanta” ; “Girishaya” – staying on the mountain – lord of the mountain , or sleeping on mountain. The greatness of the snow peaks of the Himalayas is the Shiva form of Rudra. There are many references of the Himalayas in the Samhita. That’s the Vaidiks were one resident of the Himalayan ranges can be guessed from the chronological change in the beginning of their years. At first it was at the time snow fall “Hima”. Then it was “Sarat” or antemn when the leaves fall and atlat when they came down it was “varsha” – when the rain falls. It is quite natural for the people whose religion administers them to look at all the nature as divine to be aroused with divine consciousness looking at the white heights of the snow peaks on the earth and feel that their gods also are dwellers on the mountain. Therefore there is no need so ever to drag the goddess Parvati from Babylone to Himavana! There is no less mention of the strength and valour of the lion in the Riksamhita. Ofcourse it is worth noting that though both Uma and Candika are Ambika and Haimavat. Candika alone rides on the lion – she is as if the anger image (manyu0 murti) of Uma.
After the “woman” – stri – let us talk shortly about “yaksha” the moghtl daemon. Something indescribable had appeared in the distant horizon before the gods – which was neither light nor darkness – as if some illusion – maya – of shades and light. This appearance is “yaksha”.
“Yaksha” is a much used word in the Veda. We can see a very clear meaning in the many varied uses of the word. In Riksamhita it is used as an abstract idea – it points to some “mystery”. Vaiswanara Agni is the “lord of the vast and mighty yaksha” because He is beyond all, He is the witness of the mystery beyond all the worlds. This mysteryis Varuna’s maya (mystery) and so Varuna is called “yakshin”.
Brihaspati is the god of the strength and power of mantra – therefore He is also called “yakshabhriat” – He is carrying in Him the unknowable mystery. Marudgana – the maruts – too is “yaksha-drishati” like Vaiswanara Agni – they can see this yaksha and seeing Him they become pure, white and bright. It is worth noting that Agni as Vaiswanare and Vayu as Marudgana, both are Lord and seers of Yaksha and the Brihaspati the companion Indra is “Yakshabhrit” – this idea has its echo in the story of Kenopanishad. Spritually we have delibration of realized consciousness, where as in the Upanishads, the deliberation is more on the Sadhaka – practitioners –consciousness.
Just as the word “Brahma” is used in Samhita both as knowledge and its power , “Yaksha” also means both the mystery and its power. As in the case of “Asura” – the demon and “maya” – the Illusive mystery, in the case of “yaksha” too, there is some degeneration – reduction- of meaning in some places, while alluding to his power – yaksha’s meaning comes down to “yakshma” – tuberculosis! We have to remember that the attack of disease comes from the action of some evil force! Ths is a very ancient belief. Because of this degeneration of meaning yaksha has in later times come to mean a “godly person” – devajana – who can do to men good or evil.
In saunaka Samhita (yajurveda), the Self “atma” in our body is a mystic entity (our body) is the invincible divine (adodhya) city with eight wheels (circles) and nine doors. In it there is a golden lotus like chest protected by the light of the heavens; in that golden chest with three spokes like three supports; there is “yaksha” – the mysterious one, who is the self – like “atmanvat”; only the knowers of Brahma know It.
In another place it is said, “There is a lotus flower with nine doors (portals), enclosed by the three bonds, the three qualities – sattwa, rajas and tamas) where abides “yaksha” – the mysterious Being – whom men versed in sacred knowledge know. Again “Yakshan” is the great Gos (Mahadeva) of the Universe, “Absorted in the austerities, is the mighty Being (yaksha) in the world’s centre on the water’s surface; to him all the Gods whoever they are take shelter. He stands like the tree trunk with the branches round It. Again, “ he lives afar with full vase, is left far off by the week; the mighty Daemon (yaksha) abiding in the creations Centre, to Him the rulers of the realous bring tributes.” Yaksha here is like the king Soma. He is both the light of the full moon and darkness of the new moon. All the world is his kingdom and the gods are his governors. Again yaksha is the mysterious power of Rudra, all lord of all animals(Pashupati), who abides in the depth of casual waters; “For thee the forest beasts and sylvam, acreatures are placed in the woods, also the small birds, the swans, and the eagles; all the creatures living in the waters are Thine. O Yaksha, the lord of all beasts! To swell strength the celestial waters flow down. We see here, Rudra too is yaksha (mysterious being) like Varuna. He is in his beautiful form here. At the end of the mantra, the picture of miditating Shiva, the upholder of Ganga is apparent. Both Varuna and Shiva have the same nature. The relation of Yaksha to Rudra- Shiva has been developed later in the Puranas. We are the association of Rudra-Umapati with yaksha of Kenopanishad can be easily traced.
In the Madhyandin Samhita the Mind is described as “apurvam yaksham antah prajanam” – wonderful, strange mystery (yaksha) in the hearts of living beings.
In Shatapatha Brahmana, the name and form are called two “great yakshas” the two great mysterious powers – of Brahma. In Taittiriya Brahmana when the bricks are being placed during the piling ceremony of the Naciketa Fire, each brick is addressed as “by thee the interior mystery of the world, the mystery of the beings of the world are well supported. Yaksha here is the mysterious power of the origin of the world. Elsewhere Yaksha is Brahma’s Power coming from Austinity. In Gopatha Brahmana brahma is called, “the great yaksha, the one and only”
We see yaksha as “god-person” in Brahmanas – there He is both good and evil. When He is good, He is on the same side of Gandharvas celectial musicians apsara (celestial damsels), Vaisravan and Indra. He is very beautiful, charming. When He is evil, He is on the side of the Rakshasas – devils – goblins, demons etc.
In Purana Vaisravana Kuber is the lords of the yakshas. Kuber is the treasurer of Shiva and other Gods. Yaksha is then clearly the powers and prosperity of yoga . Yoga is the spiritual discipline of naras – the munis – these strong men who perform – mainly the worshippers of Vishnu. In this former there is unfoldment of Self-power; in the other there is worship of the powers of God. It is worth nothing that the lord of the yakshas –kuber is only the carrier of man-nara. Ravana once snatched away his chariot Pushpaka. Now, it is the naras-powerful men who have snatched away his chariot! In Buddhism Yakshas are favourable yogic powers. In our country (Bharat) long before Christ, there has been profuse use of the idols of yakshas and yakshinis in the architecture of houses and temples.
“Yaksha” and the “women” of Kenopanishad reminds us of Uma and Maheswara (shiva) of the Puranas.
The story is continued in the next part.
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PART IV
The advent of the very beautiful goddess Uma Haimavati in the sky is like the glow of the midday sun “a pra dyava prithivi antariksham” – illuminating all the heaven, the earth and the mid-regions. Indra saw her and enquired who this yaksha was? Indra heard-
sa brahma iti ha uvaca brahmana va etad vijaye
mahiyadhvam iti; tato vidaneakara brahma iti -1-
1) That (woman) said this, “It is the eternal (Brahma). Of Brahma is this victory in which you have grown great”. Then alone He came to know that this was Brahma.
The Goddess said and Indra heard. As soon as he heard, knowledge awakened in him. This was the grace of the thousand-worded supreme Vak in the highest heaven. It was she who had spoken through the daughters of Rishi Ambhrina Evennow she goes on singing –
aham eva svayam idam vada mi
jushtam devebhir uta manushebhih
yam kamaye tam tam ugram krinomi
tam brahmanam tam rishim sumedham.
I myself announce and utter these words that gods and men will alike admire. Whomever I love and wish. I make him aveeding mighty; make him a brahmana (knower of brahma), a Rishi and a man of great intelligence.
In Chandogya we are told about a person who isnot human, who leads the soul to brahma. The soul of a man taking the celestial path goes to the sun world (aditya) from Samvatsara (the years), from adithya the candrama the moon and from candrama to vidyut – lightening. Then this non-human person takes him to brahma. Goddess here is this non-human person. Her advert is like aurora. In kenopanishad to, a little later we are told about lightening.
When the goddess herself appears and helps to attain Brahma, then only it becomes easy and full to attain. It all gods move towards Brahma, but all do not attain it. Faintly they know Brahma but cannot clearly define Him. The Goddess Uma haimavati is “aditir decatamayi” - Aditi mother of all gods – gathering a collection of all gods and beyond something more.
And so, she alone can bestow the knowledge of Brahma – by gathering together all the senses and synthesis of consciousness.
There are three worlds – The earth – prithivi, the mid-regions- antariksha and the heavens- dyauh. they are the three states of consciousness like a stair leading towards brahma. In every state of consciousness there is a god who Rords over it. Other gods are there powers. Here the ruling gods are Agni (of earth), vayu (of mid-regions) and Indra (of heavens). In Samhita we find other names – like Agni, Indra, mitra-varuna or Agni, Matarisva and surya-yama. In the three worlds there are three – devaganas – groups of gods – they are Vasugana, Rudragana and Adityagana – they are the powers of the main three gods. Subjectively these gods are Body (anna), Prana and Mind (mana) or vak, prana and mana as they are here. In the Vedic ontology similar terminology is Bhuta, Bhuvana and Bhuma, That is, what has happened , what is happening and what is already there – the state where what has happened, what is happening and what will happen is always there – the state that is natural and unbound, we have to arrive.
at “Bhuma” or “Brahma” ascending the three steps (states) of happening with the help of Agni, vayu and indra – this is the accomplishment (siddhi) of the sadhana (spiritual discipline) of knowledge (Vignana). To arrive there is to reach supreme bliss (maha-sukha)
Therefore:
tasmad va ete deva atitaram iva anyan devan yad agnir
vayur indrat te hi enan nedisthani pasparshush te hi enat prathamo vidancakara
brahma iti -2-
tasmad va indrotitaram iva anyan devan. Sa hi enan
nedistham pasparsa. Sa hi enat prathamo vidancakar
brahma iti -3-
2) Therefore these gods as if have gone beyond all gods, these Agni, vayu and Indra; because they came nearest to the touch of That---- (because they are the first to know that it was Brahma).
3) Therefore it is Indra as it were who is beyond all the other gods because he came nearest to the touch of that, because He first knew as Brahma.
This is the end of the story. Agni, vayu and Indra, specially Indra – are the main means of knowing, realizing Brahma. The word iva as if is worthnothing. They have as if gone beyond all other gods. Infact one can realize with the help of any God. Brahma is “Ekam sat”. The one Truth or Existence. Other gods are His powers. From Vibhuti – Powers to Sambhuti
Existence, beyond Existence is Non-Existence – asmbhuti. This is the sequence of possible experience. The highest supreme experience realization is that of “na-vedah” – “not-knower”. Neither existence nor non-existence is there. From there the gods are born manifest. All the creation and manifestation is that of That one – Ekam tat, therefore “mahad devanam asurtvam ekam”- Great is the God’s supreme and sole dominion and so one is the greatness and beyondness of all Gods. In reality all are Brahma, all and everything is Brahma – sarvam khalu idam Brahma!
A mode of realizing or attaining Brahma – consciousness is “Nedistha sparshana” – to touch Brahman by approaching nearest to It. There is a sequence in the experience of mysties - to see Brahma outside one’s self, then within one’s self – to fuel and experience within one’s heart. This experience is the experience os the consciousness of Brahma. Then to hear the humming, lilting sound in the depths of one’s heart. The touch in the heart is the touch of Prana. In this way by tasking the joy of the most wonderful ascending experience of the form, the touch and the word of Brahma through the eye Prana and the ear is the acme of realizing Brahma.
In Samhita this nearest touch of Brahma is compared with the union of husband and wife. Rishi Aruna Vaitahavya addressing Agni says, “I know, He desires me. I as if go very near to His heart for His touch (nisprishe), like a well-dressed fond wife approaching and clinging to her dear husband. Nodha Gautam approaching Indra says, “My thoughts and ideas have touched you, just as the yearning wives cling to the yearning husband”.
Elsewhere Rishi Vairupa Nabhah prabhedana gives an- indirect decription of this touch. Indra is the greatest drinker of Soma. The rishi invites Indra for the first drink of Soma at the ritual of extraoting Soma – juice in the morning (1). The deity wants self-sacrifice (oblation of self). Therefore the oblation given to the deity in the form of material things is symbol of self. Soma generates joy. It is my joy, my own sup, flavour – represents my bliss consciousness. That has to be purified and offered to the deity. Like the fire soma too has to be purified. Spiritually as regards to self. Agni the fire is aspiration – intense desire to realize God; Soma is joy or bliss.
consciousness. Both of them are purified by the infusion of Sun or “Vast light”. – Brihat jyoti. The Joy of soma then is enlightened by the light of knowledge. So vairupa says to Indra, “See, our joy is dazzling by the golden light of Sun. There is no limit no comparision to its beauty. O god let your body touch it.- tanvam sparshayasva…… takes your seat within me, be one with me and revel yourself. In the language of the Vaishanas (the worshippers of god Vishnu) – this yoga of touch is not for the love of one’s senses, atmendriya priti iecha) but for the love of the senses of Krishna (krishnendriya priti-iccha) – to please Krishna – the lord. My decoration, my beautification is for Him; my satisfaction lies in his enjoyment.
In Veda, the deity of this touch-sense is “Prishni”. She is the mother of Marudgana – the lightening trumpest of Prana blowing in the universe. Mother Prishni takes the form of a cow. The father “prishni” is the bull (ayam gauh prishni) - in samhita she is Prana – that is the Sun. The father and the mother have the same name – both together are a pair principle. By the copulation of the two, the tempest of light that , blows in the universe is the universal Prana (viswa prana). We get its aquaintance in the self-experience of the vak the daughter of rishi Ambhrina.
From all these ideas we can understand the truth behind the closest touch – nedisth sparsha. We can compare this with the “extreme of happiness of a yogi due to the intimate touch of the Brahma as described in the Gita. There is a beautiful description of this “extreme joy” in the last but one hymn of the some-mandela of Rik Samhita.
The goal of the three Vedas is to enjoy this bliss of Brahma. The Upanishads talk in different places in different ways about this bliss. In samhita we see that immortality and bliss are one and the same thing. Bliss is attained as a result of soma-sacrifice, bliss is “sweet honey” – somyam madhu. The enjoyment of Brahma through all the senses as described in the “Paryanka Vidya” of Kaushitaki Upanishad; the instruction about “bhuma” the vast in chandogya Upanishad, the “madhu vidya” – “the knowledge about honey” in the Brihadaranyaka and chandogya, “ananda-mimamsa” – the discussion about Bliss in Taittiriya and Brihadaranyaka; the uplifting of enjoyment through renumeration in the Isha Upanishad – in all these places we hear the melody of Bliss and fulfillment and nourishment of the will to live. This is the main characteristic of the Vedic philosophy of life. At the end of Jaiminiya Upanishad – the source of Kenopanishad – there is a wonderful description of the play of savita – the Sun and Savitri his consort – every where in the universe – inside and outside – between Agni- the fire and Prittivi –the earth, varuna and the apa- the water , vayu (air) and the sky (akasha), stanayitnu – the thundering of the clouds and the lightening, the Sun and the heavens – dyaun, the moon and the stars, the sacrifice (yagna) and the metic –chanda, mind and the word (vak), the Purusha – the man and stri – the woman –everywhere is meeting of Savita and savitri- “dve yoni ekam mithunam” – two women places of generation – one couple. This principle of a pair, a couple is the Sama of the rished of Chandogya and is the Upanishad of samaveda. At the end of the story of Kenopanishad we see the illumination of the above mentioned close – contact of Brahma (brahma sansparsha).
The story ends here. The kacher –acarya – gives us here the reason why we cannot realize or attain Brahma, as well as show us how we can realize Brahma. Till now his instructin was almost the negetive side – Brahma cannot be realized by this or that means. Only in one verse it was said, one can realize Brahma by reflective perception. Now the teacher speaks about Means in some details in the form of two instructions and one discipline.
Tasya eshah adesho yad etad vidyuto vyadyutad a 3
Iti in nyamishad a 3-iti adhidaivatam – 4
Atha adhyatmam, yad etad gacchati iva ca manah anena
ca etad upasmarati abhikshnam sarikalpah -5
1) Now this is the teaching about that (brahma) – as is this flash of lightening flashes (upon us); or as is this following of lid so is the lightening as if closer its eye. – so it is regarding the gods - 4-
2) Now the teacher regarding the self – as the motion of the mind seems to go towards That (brahma), and by this mind, afterwards the will in the man continually remembers it 5-
Adesha Teaching is a technical term. The main meaning is indication or instruction or pointer. Infact it is like a formula, dilating on teaching in short; so that one gets some direction about the path. But along with it, there is some impelling, some driving force of the speaker – like the teaching of Buddha regarding Dharma. There are many instances of such teachings in the older Upanishads. In Taittiriya Upanishad such teaching (adesha) is called, self of the mental being and the four Vedas its limbs. In cHandogya there is some talk about “guhya adesha” secret teaching. They like honey-bees collect nectar from the Brahma-flower and deposit it in the upper rays of the Sun. Thus the teaching (adesha) is the supreme instruction about Brahma.
Here we have two teachings – one is adhidaivat- pertaining to gods; another is adhyatma, pertaining to self. We have already talked about these two viewpoints; pertaining to gods (adhi daivat) and pertaining to self (adyatma). These two terms are very ancient and they are like keys to understand the Vedas. Their first use is found in Aaitareya Brahmana. Their use is profuse in the Upanishads. Let us have a short preview.
If we have to look at a thing or a principle, it can be seen from outside one’s self or from within the self. Let us take Brahma. Brahma is outside of us as well as inside. Outside, Brahma has become the universe. Inside us It is self (atma). Both the universe and the self are interdependent. In Brahma both are united.
We experience outside world as things or objects; inner-self we experience as feeling, as idea, as consciousness. But as our innerself has taken the form of object as our body, sililarly in the heart of object outside there is Prana, there is consciousness – in a way that also is “Atmanvi” – with self. With body and soul (self) I am a “puruska” – a person. Similarly the outside too is a “Virat Purusha” – the great, the expanded person. I am the Vibhuti – a special power or part of that Virat Purusha what is there in Him, the same is also in me. Because it is in Him, therefore is in me. ( I am the microcosm and vice-verse).
We see the Sun outside. Because of its light and heat the whole of this animate and inanimate earth is illuminated and active. This Sun is “atma jagatas tasthushasca – the self atma of all that is moving and unmoving literally standing. When we see that Purusha outside, then we experience that, “purush eva idam sarvam, yad bhutam yac ca bhavyam”. That person alone is all this, whatever has (taken birth) been and whatever will (take birth) be. That is, whatever is happening in this world, is happening in Him, He is becoming all. This outlook is
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