Taittiriya Upanishad - A Contemporary Interpretation

Introduction

2007-10-16T14:35:00.000+05:30

Transcending dualities is the central theme of Hindu spirituality. It is said that duality is the cause of all sorrows.

The duality that plagues Indian society today is the general belief that spirituality and worldly life are irreconcilable poles of a duality, and a person has to choose one or the other.

Taittiriya Upanishad connects up spirituality with real life. It tells us how to transcend the duality of spirituality and worldliness to attain true prosperity, which is the spaciousness of infinite resourcefulness. The abstracts of the ideas that led to the technological revolution, and paradigm shifts in management science, in the recent decades can be seen in the lines of Taittiriya Upanishad. The west had no inhibitions about applying these ideas. The Indians on the other hand are still obsessed with imperfect practical solutions for their problems, and in that process are accentuating the divide between spirituality and worldly life.

The interpretation of Taittiriya Upanishad attempted by me tries to bring out that the theme of Taittiriya Upanishad is the application of spirituality to worldly life to attain true prosperity.

After the introduction please read the sections in chronological order.

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A.V.Gopalakrishna Warrier

Nourishment is Brahman

2007-10-16T11:43:00.000+05:30

A man experiences his existence in the plane of sensations. Bhrugu is the epitome of a man who has to necessarily connect himself with the universe in the domain of sensations. To transact in this domain without compromising spiritual evolution he ought to have a proper pattern to regulate his movements. The concluding chapter of Taittiriya Upanishad attempts to derive the general parameters of a pattern that can provide the guidance for transacting in the domain of sensations.

An entity has value because of its ability to provide nourishment at some level. Bhrugu had started his search from the form of nourishment and ended it with the realization that the subtlest of the manifestation of Brahman in the manifested universe is the bliss of Brahman. This does not mean that nourishment is to be taken lightly. Nourishment is very much a manifestation of Brahman. We can even say that when the perspective is broadened Brahman itself is seen as nourishment.

Annam na nindyat tad vratam
Prano vaa annam shareeramannadam
Prane shareeram pratishthitam shareeram pranah pratishthitah
Tadetannamanne pratishthitam
Sa ya etadannamanne pratishthitam veda pratitishthati
Annavanannado bhavati
Mahan bhavati prajayaa pashubhir brahmavarchasena
Mahaan keertyaa

Treat nourishment with great respect. Never show disrespect to nourishment. That should be a vow. Nourishment is verily vitality and the physical body is the consumer of this nourishment. Vitality is established in physical body, which is the form of nourishment, and physical body is established in vitality. One can not survive without the other. Here nourishment remains established in nourishment. When one realizes this mutuality he transcends the duality of physical body and vitality and remains unwavering in the path of spiritual evolution. He can sense his true appetites and hence recognize what is good nourishment for him. His system will now crave only for good inputs. The products and processes that emanate from him will contribute to his greatness by the glory of Brahman. With his intimate connection to the essence of the universe he becomes well-known because of his essentiality.

Annam na parichaksheeta tad vratam
Aapo vaa annam jyotirannadam
Apsu jyotih pratishthitam jyotishyaapah pratishthitaah
Tadetannamanne pratishthitam
Sa ya etadannamanne pratishthitam veda pratitishthati
Annavanannado bhavati
Mahan bhavati prajayaa pashubhir brahmavarchasena
Mahaan keertyaa

Never turn away from nourishment. That should be a vow. Attractions and repulsions arise from sensibilities. The water of sensibilities is the nourishment for the inner fire of passions. Sensibilities are established in the fire of passions and the fire of passions is established in sensibilities. One can not survive without the other. One acts as the nourishment for the other. Here nourishment remains established in nourishment. When one realizes the mutuality he transcends the duality of sensibilities and passions and remains unwavering in the path of spiritual evolution. He can sense his true passions and hence recognize what is good nourishment for him. His passions will now be directed only towards good inputs. The products and processes that emanate from him will contribute to his greatness by the glory of Brahman. With his intimate connection to the essence of the universe he becomes well-known because of his essentiality.

Annam bahu kurveet tad vratam
Pruthvee vaa annam aakaasho annaadah
Pruthvyaamaakaashah pratitishthanti aakasho pruthvee pratitishthanti
Tadetannamanne pratishthitam
Sa ya etadannamanne pratishthitam veda pratitishthati
Annavanannado bhavati
Mahan bhavati prajayaa pashubhir brahmavarchasena
Mahaan keertyaa

Work for the proliferation of nourishment. That should be a vow. Nourishment proliferates when it breaks free from the limitations imposed by the solidity of earthiness and transgresses into the domain of the infinity of inner space. The solidity of earthiness is the nourishment for the ethereal inner emptiness. Earthiness is grasped by the ethereal nature of the inner space. Earthiness is established in ethereal nature of inner space and vice versa. The ethereal nature of inner space is nourished by the solidity of earthiness. The solidity of earthiness in turn is nourished by the ethereal nature of inner space. One can not survive without the other. Here nourishment remains established in nourishment. When one realizes the mutuality he transcends the duality of earthiness and the ethereal nature of inner space and remains unwavering in the path of spiritual evolution. His perceptions will now convert everything into good nourishment. The products and processes that emanate from his virility will contribute to his greatness by the glory of Brahman. With his intimate connection to the essence of the universe he becomes well-known because of his essentiality.

Na kanchana vasatou pratyaachaksheet tad vratam
Tasmaadyaa kayaa cha vidhaya bahunam praapnuyat
Araadhyasmaa annamityaachakshate
Etadvai mukhato annam ratdham
Mukhato/sma annam ratdhyate
Etadvai madhyato/nnam ratdham
Madhyato/sma annam ratdhyate
Etatdvaa antato/nnam ratdham antatosma annam ratdhyate
Ya evam veda kshema iti vaachi
Yogakshema iti pranaapanayoh kameti hastayoh gatiriti paadayo
Vimuktiriti payou iti manushee samaajnaa
Atha daiveeh triptirit vrushtou balamiti vidyuti

Accept whatever inputs come to you with equanimity. That should be a vow. To accommodate palatable and unpalatable inputs in the same manner one has to be resourceful. It is to be understood that the basic purpose of nourishment in any plane is to accumulate resources. If nourishment has been cooked with this attitude it provides excellent resourcefulness. If nourishment has been cooked with a partial acceptance of this attitude it yields resources that are of tolerable quality. If nourishment is prepared indifferently it yields resources of very poor quality. When one is aware of this he will be careful about how he prepares nourishment. His words will be productive. The play of his vitality will be for the good of all. His hands will always be busy with productive work. He will be dynamic and will not fumble for sense of direction. The outputs from him will have plenty of takers and will not suffocate him as stale inventory. That is a balanced existence as we see from the plane of an earthy man.

Seen from the plane of ideals the state of equanimity when all demands are satisfied is to be thought of as manifest in the shower of sensibilities in a state of total relaxation. All sacrifices are to be directed towards this end. The resourcefulness that comes out of this state of relaxation is the insights that flashes like lightening.

Yasha iti pashushu jyotiriti nakshatreshu
Prajaatiramrutamaananda ityupaasate
Sarvamityaakaashe
Tatpratishthetyupaaseet pratishthaavaan bhavati
Tanmaha ityupaseet mahaan bhavati
Tanmana ityupaaseet maanavaan bhavati
Tannam ityupaseet namyanteasmai kaamaah
Tadbrahmetyupaseet brahmavaan bhavati
Tadbrahmanah parimara ityupaseet
Paryangam mriyante dvishantah sapatnaah
Pariyoapriyaa bhratruvyaah sa yashvaayam purushe
Yashvaasaavaaditye
Sa ekah

Whatever is there in the microcosm has to be there in the macrocosm as well. Now the same theme is pursued in the universe of which a man is only a part. Here, for processes in general, proper nourishment bestows the enhancement of their relevance. In the sparkling stars in any field, to which one looks up for inspiration, nourishment contributes to the enhancement of the power to illuminate. In the processes of production nourishment leads to the enhancement of the durability of the lineage of products and the delight experienced during the process of production. In the empty space that provides the atmosphere for all things, which is the same as the inner ethereal space in all beings, nourishment enhances general well-being. When the problem of existence is approached in this manner it ensures a solid basis for harmonious being. By meditating on the inner space as greatness one becomes great. By uniting his mind with the inner space he acquires the adoration of all beings. By meditating on the inner space as the medium for the consummation of Brahman all enmities and jealousies cease to exist. Then whatever is not to one’s liking gets weeded out. His virility becomes highly esteemed. He becomes as relevant to all as the sun. He merges with the universe and becomes peerless.

Sa ya evamvit asmallokaapretya
Etam annamayamaatmaa anupasamkramya
Etam manomayamaatmaa anupasamkramya
Etam vijnaanamayamaatmaa anupasamkramya
Etam aanandamayamaatmaa anupasamkramya
Imamllokaan kamaanni kaamaroopyanusamcharan
Etat saamam gaayanaaste
Ha3vu ha3vu ha3vu
Ahamannam ahamannam ahamannam
Ahamannado3 ahamannado3 ahamannadah
Aham slokakrut aham slokakrut aham slokakrut
Ahamasmi prathamajaa shrutasya poorvam devebhyoamrutasyanaabhyai
Yo maa dadaati sa ideva maavah
Ahamannam annamadantama admi
Aham vishvam bhuvanamabhyabhavaa3m
Suvarna jyotih ya evam veda
ityupanishad

One who conducts his life in accordance with a pattern on these lines, after leaving this world, goes beyond the form of nourishment, beyond the form of vitality, beyond the form of mind, beyond the form of knowledge and beyond the form of bliss. He becomes a free spirit that roams freely in all the worlds. He has command over all forms that have the potential to be objects of desire. He keeps humming the celestial song of harmony…’I am the nourishment in the three domains… I am the consumer of nourishment in the three domains …I am the consummator of nourishment in the three domains… I am the harmonizer of all things in the three domains. I am here from the beginning of the manifested universe. I am the navel of immortality from which all creative activities sprout. When someone propitiates me thus, as nourishment, he protects me as I am. I, the embodiment of nourishment, eat those who eat without offering their food to Brahman. I engulf the entire universe. I am effulgent as the sun”. When one knows himself like this he establishes intimate connection with the Brahman.

The Upanishad concludes with the shantimantra

Om
Sahana/vatu
Saha nou bhunaktu
Sahaveeryam karavaavahe
Tejasvinaavadheetamastu
Maa vidvishaavahe

Bhrugu's Realization of Brahman

2007-10-14T11:43:00.000+05:30

Om
Ssahanaavavatu
Sahanaubhunaktu
Sahaveeryam karavavahai
Tejasvinaavadheetamastu
Maa vidvishaavahe
Shantih shantih shantih

The third chapter of Taittiriya Upanishad commences with the same prayer of the teacher and student as the one with which the second chapter ended. The second chapter dealt with the organized manifestation of Brahman and the evolution to total belonging pursuing the bliss of Brahman. If Brahman is a sanatana principle it is not something that is to be experienced in the future, or something that exists in the memories of past. It has to be a lively experience here and now. It has to be an expression of the timeless present moment. This theme is dealt through the transactions between Bhrugu and Varuna.

Bhrugurvai vaarunih varunam pitaramupasasaara
Adheehi bhagao brahmeti tasmaa etatprovavacha
Annam praanam chakshuh shtrotram mano vaachamiti
Tam hovaacha
Yato vaa imaani bhootaani jaayante yena jaytaani jeevanti
Yat prayatyabhisamvishanti
Tadvijnaasva tadbrahmeti
Sa tapo atapyata sa tapastaptvaa

Varuna is the presiding deity of sensibilities. The pristine purity of universal principles gets affected by the toxicity of empirical applications. The open sky gets tainted when it is imprisoned in a closed room. The sense organs are intoxicated by their contact with the objects of the universe. In this process of attachment both the seer as well as the object seen loses their character to some extent and melts to fuse together. When the melting is total the seer finds himself in an ocean of sensibilities. Varuna is the overlord of this intoxication, this ocean of sensibilities. Bhrugu is the son of Varuna. Bhrugu epitomizes the crackling sound of the fire of sensations experienced by a virile being in the manifested universe. The sensations are there because of the sensibilities. Sensibility is the cause and sensation is the effect. While remaining in the manifested universe Brahman is to be realized by a virile being by the processing of the sensations intelligently.

Bhrugu approach his father Varuna and requests him: ‘Get me established in the effulgence of Brahman.’ Varuna starts with the statement that nourishment, vitality, the faculty for enlightenment, the faculty for receiving the messages from the environment, mind and speech are the tangible manifestations of Brahman. They provide the equipment for the processing of inputs. The awareness of Brahman is necessary to tune the processing for remaining established in Brahman. The introspection of the sensations to find their roots takes them to the ocean of sensibilities. In response to the query of Bhrugu Varuna tells that Brahman is that from which all beings are born, by which all beings continue to be and that by which all beings gets consummated. And all beings keep moving towards Brahman. Initiated thus, Bhrugu strived intensely for the intimate knowledge of Brahman. He pursued it through austerities.

Annam brahmeti vyajanaat
Annaadhyeva khalvamaani bhootani jaayante
Annena jaataani jeevanti
Annam prayantyabhisamvishanti
Tad vijnaaya punareva varunam pitaramupasasaara
Adheehi bhagao brahmeti
Tam hovacha
Tapasaa brahma vijnaasasva
Tapo brahmeti
Sa tapo atapyata sa tapastaptvaa

Bhrugu started with the form of nourishment. He recognized that all beings are born from nourishment, live by imbibing nourishment and eventually become nourishment for others. And all beings keep moving towards nourishment. So by applying the norm suggested by his mentor nourishment is a manifestation of Brahman. But Bhrugu is not satisfied that this form represents Brahman completely. So he goes back to Varuna with his quest again. Varuna tells him that Brahman is to be known through the kinetics of the form of nourishment. The potential that cause agitations is verily Brahman. Persuaded thus, Bhrugu strives intensely for the intimate knowledge of Brahman. He pursues it through austerities imposed on the form of nourishment to agitate it.

Prano brahmeti vyajanaat
Pranaadhyeva khalvamaani bhootaani jaayante
Praanena jaataani jeevanti
Praanam prayantyabhisamvishanti
Tad vijnaaya punareva varunam pitaramupasasaara
Adheehi bhagao brahmeti
Tam hovacha
Tapasya brahma vijijnaasva
Tapo brahmeti
Sa tapo atapyata sa tapastaptva

What is the potential that agitates the form of nourishment? Reflecting on this question Bhrugu found that vitality causes the agitations in the form of nourishment. Bhrugu now concentrated on the more subtle form of vital forces. He recognized that all beings are born from the currents of vitality, live by imbibing the currents of vitality and gets consummated by the currents of vitality. And all beings keep moving in pursuit of vitality. So vitality is a manifestation of Brahman. But Bhrugu is not satisfied that this form represents Brahman completely. So he goes back to Varuna with his quest again. Varuna tells him to discover Brahman through the kinetics of the form of vitality. The potential that cause agitation is verily Brahman. Persuaded thus, Bhrugu strive intensely for the intimate knowledge of Brahman. He pursues it through austerities imposed on the form of vitality to agitate it.

Mano brahmeti vyajanaat
Manasohyeva khalvamaani bhootaani jaayante
Manasaa jaataani jeevanti
Manah prayantyabhisamvishanti
Tad vijnaaya punareva varunam pitaramupasasaara
Adheehi bhagao brahmeti
Tam hovacha
Tapasya brahma vijijnaasva
Tapo brahmeti
Sa tapo atapyata sa tapastaptva

What is the potential that agitates the form of vitality? He found that mind causes agitations in the form of vitality. Bhrugu now concentrated on the more subtle form of mind. He recognized that all beings are born from the transactions of mind, live by the mind and gets consummated by the transactions of mind. And all beings move in pursuit of mind. So mind is a manifestation of Brahman. But Bhrugu is not satisfied that this form represents Brahman completely. So he goes back to Varuna with his quest again. Varuna tells him to discover Brahman through the kinetics of the form of mind. The potential that causes agitation is verily Brahman. Persuaded thus, Bhrugu strives intensely for the intimate knowledge of Brahman. He pursues it through austerities imposed on the form of mind stuff to agitate it.

Vijnaanam brahmeti vyajanaat
Vijnaanaadhyeva khalvamaani bhootani jaayante
Vijnaanena jaataani jeevanti
Vijnaanam prayantyabhisamvishanti
Tad vijnaaya
Punareva varunam pitaramupasasaara
Adheehi bhagao brahmeti
Tam hovaacha
Tapasaa brahma vijnaasasva
Tapo brahmeti
Sa tapo atapyata sa tapastaptvaa

What is the potential that agitates the form of mind? Bhrugu found that awareness causes the agitations in the form of mind. Bhrugu now concentrated on the more subtle form of awareness. He recognized that all beings are born from the play of awareness, are sustained by awareness and gets consummated by awareness. And all beings move in pusuit of awareness. So awareness is a manifestation of Brahman. But Bhrugu is not satisfied that this form represents Brahman completely. So he goes back to Varuna with his quest again. Varuna tells him to discover Brahman through the kintetics of the form of awareness. The potential that causes agitation is verily Brahman. Persuaded thus, Bhrugu strives intensely for the intimate knowledge of Brahman. He pursues it through austerities imposed on the form of awareness to agitate it.

Aanando brahmeti vyajanaat
Aanandadhyeva khalvamaani bhootaani jaayante
Aanandena jaataani jeevanti
Aanandam prayantyabhisamvishanti
Saisha bhargavee vaarunee vidya
Parame vyoman pratishthitaa
Sa ya evam veda pratitishthati
Annavaanannaado bhavati
Mahaan bhavati prajayaa pashubhirbrahmavarchasena
Mahaan keertyaa

What is the potential that agitates the form of awareness? Bhrugu found that the blissful feeling of happiness causes the agitations in the form of awarenss. Bhrugu now concentrated on the subtle form of bliss. He recognized that all beings are born from bliss, are sustained by bliss and are consummated by bliss. And they keep moving in pursuit of bliss.

That was the end of the search for Bhrugu. Bhrugu found that in the manifested universe there is nothing beyond the bliss of Brahman. There is nothing in the manifested universe that can cause a ripple in the form of the bliss of brahman. This bliss of Brahman becomes known by the transactions between the sensations and the sensibilities in the transcendental inner space within oneself. When one knows the bliss of Brahman, and gets established in the knowledge, he will not starve for inputs at any plane of his existence. And he will be able to digest all inputs in a wholesome manner that leads him to the realization of Brahman. He expands his sphere of influence through the products and processes that emanate from him. He becomes well-known because of the enhancement of his relevance.

The Bliss of Brahman - Evolution to Total Belonging

2007-10-06T15:31:00.001+05:30

All beings are parts of the universe. But they do not feel this relationship with sufficient intensity always. Very frequently they dissociate themselves from this relationship and accentuate their personal identities.

The anxieties, regrets and resistance associated with the maintenance of a separate identity works against the perfect union of virile objects with the essence of the universe. That leads to alienation and the miseries associated with separation. When these inhibitions are properly taken care of the intensity of the relationship leaps up many folds with each step of improvement. Harmonious relationship with the universe as a whole is the recipe for lasting happiness. When this relationship is perfectly established one experiences the bliss of Brahman. Taittiriya Upanishad examines the relationship of a specific empirical entity with the universal principle to discover the steps that lead to total belonging, when it experiences the bliss of Brahman.

Asanneva sa bhavati asad brahmeti veda chet
Asti brahmeti chet vedah santam enam tato viduriti
Tasyai ya eva shareera atmaa yah poorvasya
Athato anuprashnah
Uta avidvaan amum lokam pretya kashchana gachchati
Aaho vidvaanamum lokam pretya kashchil samashnutaa u

Everything is a manifestation of Brahman. But the experience of this relationship depends on whether one acknowledges the principle of Brahman or not in his mind. If one does not acknowledge the existence of Brahman Brahman does not exist for him. If one acknowledges the existence of Brahman Brahman exists for him. Only those who acknowledge the existence of Brahman can conceive the form of bliss of Brahman as the inner spirit of the form of spontaneous cognition. Two questions arise from this observation. Where does one who does not know Brahman while living goes when he leaves this world? Does the one who has realized Brahman go anywhere at all leaving this world?

Searching for the answer to these questions Taittiriya Upanishad examines the modality of the devolution of the universal principle into the myriad empirical details that together forms the manifested universe. When an empirical object wants to experience the universal principle it must be prepared to traverse back in this path of devolution by evolving itself. The identity the object develops in the course of this evolution determines its ability to experience Brahman, the essence of the universe.

Sa akaamayata bahusyaam prajaayeyeti
Sa tapo atapyata idam sarvam asrujat
Yadidam kincha tat srushtva tadevaanupravishat
Tadanupravishya sat cha asat abhavat
Niruktam cha aniruktam cha nilayanam cha anilayanum cha
Vijnaanam cha avijnaanam cha satyam cha anrutam cha
Satyam abhavat yadidam kimcha tatsatyamiti aachakshate

The bliss of Brahman is the primordial source of virility. Brahman spontaneously desires to express itself in many forms. This spontaneous desire is beyond the time domain and the field of causation thriving in that domain. Perceiving from the time domain it was, is and will be always there. All the things in the manifested universe evolve from the inner fire propitiated by this desire. The principle of Brahman resides in all the created beings as an integral part. By entering these beings the abstract principle of Brahman gets tainted with conditionality. Depending on the attitude of the being it became substantial or unsubstantial...conceivable or inconceivable…established or not established…specific knowledge or the lack of it…truth or untruth. Reality in the domain of the manifested universe is a composite of all dualities. These dualities in the domain of manifested universe evolved from the abstract principle of Brahman. Here all these appear as real.

Asad vaa idamagra aseet tato vai sad ajaayata
Tad aatmaanam svayam kuruta tasmaat tat sukrutam uchyate iti
Yad vai tat sukrutam raso vai sah rasam hi eva ayam labdhaa aanandee bhavati
Ko hyevaanyaat kah praanyaat yadesha aakasha aanando na syaat
Esha hyevaanandayaati

To begin with there was no substance. Everything starts from the primordial emptiness of non-being. From this principle of emptiness the principle of substantiality was born. Substantiality became the inner spirit of beings. This inner spirit is the spontaneous manifestation of the abstract principle of Brahman. This spontaneous manifestation is the juice that makes the form of the bliss of Brahman possible. It is the essence of all enjoyments. This juice pervading the ether of emptiness keeps persuading all beings to perform their functions.

Yadaahyevaisha etasmin adrushye anaatmye
Anirukte anilayane abhayam pratishthanam vindate
Atha sa abhayagato bhavati
Yadaahyevaisha etasmin daramantaram kurute
Atha tasya bhayam bhavai
Tatvesha bhayam vidusho amanvaanasya
Tadapyesha sloko bhavati

Knowing is being when knowledge is perfectly internalized. Knowing is imperfect and is separated from being when one assigns to oneself an identity that alienates one from the inner spirit. When a being establish oneself in the form of bliss, which is subtle, primordial, undifferentiated, not captivated and capable of providing shelter from all fears, it anchors itself in Brahman. But when it deviates from this identification it becomes a victim of fear and apprehensions. Merely having the knowledge of Brahman at the level of the intellect is not sufficient. The knowledge should be internalized to connect one’s heart to the inner sovereign substance. Learned persons who have not managed to connect their knowledge to their inner space by meditation are still prone to fears and doubts that inhibit the effective application of their knowledge. The presence of this inhibition is a negative indication of Brahman.

Bhisha asmad vatah pavate bhishodeti suryah
Bhishaasmaadagnishcha indreshcha
Mrutyurdhavati panchama iti

The sovereign inner substance that makes the form of the bliss of Brahman possible governs everything in the manifested universe. The winds of vitality blow in accordance with its will. All sources of energy, fires of passion and ideals that provide the foci for the application of energy follow its wishes. The five categories of objects that constitute the manifested universe play their roles in accordance with its wishes. All functions of time operate by its wishes.

Saisha aanandasya meemaamsa bhavati
Yuvaasyaatsaadhuyuva aadhaayakah aashishtho drathistho balishthah
Tasyeyam pruthvi sarva vittasyapoomasyaat
Sa eko maanusha aananda

All quests are the search for the bliss of Brahman. Joy is a manifestation of the bliss of Brahman. In the pursuit of the bliss of Brahman one has to climb several steps. At each step he has attained certain capacity to experience joy. As he climbs higher and higher his capacity for enjoyment keeps increasing manifold. Ultimately, when he attunes himself to the principle of Brahman, he is led to the peak of the bliss of Brahman. To explain the various steps the capacity of a disciplined, strong and resolute worldly man to experience joy is taken as the fundamental measure. The world with all its treasures is at the command of such a man.

Te ye shatam maanusha aanandah sa eko manushyagandharvaanam anandah
Shroutriyasy chaakaamahatasya

When this man fine tune his sensibilities to develop artistic perception his capacity for experiencing joy, when he is engaged in the pursuit of knowledge and is not tainted by desires, is hundred times the joy experienced by a worldly man. Adherence to the pursuit of knowledge and remaining detached from worldly desires is essential at all steps. Whatever be the identity one has managed to evolve into, complacency and avarice will compromise one’s ability to experience joy.

Te ye shatam manushyagandharvaanaam aanandah sa eko devagandharvaanaam aanandah
Shrotriyasya chaakaamahatasya

An idol is the personification of an ideal. When the artistically evolved man identifies himself as an idol the joy experienced by him, when he is engaged in the pursuit of knowledge and is not tainted by desires, grows hundredfold.

Te ye shatam devagandharvaanaam aanandah sa eka pitrunaam chiralokaanaamaanandah
Shrotriyasya chaakaamahatasya

The idol becomes a legend when he gets entrenched and perpetuated in the memories of others. The joy experience by such a legend, when he is engaged in the pursuit of knowledge and is not tainted by desires, is hundred times the bliss experienced by an idol.

Te ye shatam pitrunaam chiralokaanaamaanandah sa eka aajaana jaanaam devaanaam aanandah
Shrotriyasya chaakaamahatasya

A legend evolves into ideals that transcend the time domain. Such ideals are not touched by the comings and goings in this world. They are timeless and not affected by the events here. The bliss experienced by a man when identified with an ideal that transcends time, when engaged in the pursuit of knowledge and is not tainted by desires, is hundred times the bliss experienced by a legend.

Te ye shatam aajaanajaanaam devaanaam aanandah sa eka kamadevaanaam devaanaam aanandah
Shrotriyasya chaakaamahatasya

An idealist is like a volcano that can ignite the fires of passion in others, to move them into action that contributes to universal welfare. The bliss experienced by an active idealist, when engaged in the pursuit of knowledge and is not tainted by desires, is hundred times the bliss experienced by a true but passive idealist.

Te ye shatam devaanaam anandam sa eko indrasya aanandah
Shrotriyasya chaakaamahatasya

By propitiation of the fires of all passions in projects that contribute to universal welfare one becomes Indra, the master of all ideals. The bliss experience by a master of ideals, when engaged in the pursuit of knowledge and is not tainted by desires, is hundred times the bliss experienced by an active idealist.

Te ye shatam indrasya aanandah sa eko bruhaspateraanandah
Shrotriyasya chaakaamahatasya

The ideals can be perceived and communicated only by one who has a broad vision. He is Bruhaspati, the preceptor of all ideals. The bliss experience by a visionary, when engaged in the pursuit of knowledge and is not tainted by desires, is hundred times the bliss experiences by a master of ideals.

Te ye shatam bruhaspateraanandah sa eka prajaapater aanandah
Shrotriyasya chaakaamahatasya

Visions emanate from the ability to transact with integrity in the states of wakefulness, dreams and deep slumber. All transactions give rise to products in their wake. These products are to be nurtured and governed for the development of visions. The bliss experienced by one who responsibly governs all the products that emanated from him, when engaged in the pursuit of knowledge and is not tainted by desires, is hundred times the bliss experienced by a visionary.

Te ye shatam prajaapater aanandah sa eko brahmanah aanandah
Shrotriyasya chaakamahatasya

Absolute command over the three states of wakefulness, dreams and deep slumber can be attained only when one is in touch with the fourth state, which is none other than the Brahman. One who has attained absolute command over the three states is established in Brahman. The joy experience by such a person, when engaged in the pursuit of knowledge and is not tainted by desires, is hundred times the bliss experienced by the one who responsibly takes care of the emanations from him.

This is a description of the steps to be climbed to reach the final goal of the realization of Brahman.

In any system the degree of belonging of a virile object to its universe depends on the step in the ladder of evolution with which it identifies itself. One who has not realized Brahman engages himself with the universe in a manner depending on the progress he has made in the evolutionary path. Now the question of what happens to one has realized Brahman is being addressed.

Sa yashchaayam purushe yashchvaasavaaditye
Sa ekah say a evam vit
Asmaallokat pretya etam annamayamaatmaanam upasmakramanti
Etam praanamayaatmaanam upasamkramanti
Etam manomayamaatmaanam upasamkramanti
Etam vijnaanamayamaatmaanam upasamkramanti
Etam aanandamayamaatmaanam upasamkramanti
Tadapyesha sloko bhavati

Everything is an expression of Brahman, the essence of the universe. We are but only tools in the hands of Brahman. The false identification that one’s ego is the doer is the cause of all dualities. When one imagines that he is the doer he finds that he is surrounded by many other egos which are contending with him. Everything now becomes a challenge and a source of anxiety. The steps detailed above lead one from the false identification with ego to the total identification with Brahman. When one attains the identification with Brahman he realizes that the source that energizes the cosmos is also manifesting through his virility. Then he transcends all dualities. All separations vanish and spontaneously knows all that is there to be known. He is freed from the bondages of this world. He transcends the forms of nourishment, vitality, mind and knowledge to reach the form constituted of the bliss of Brahman. He experience the universe through the bliss of Brahman.

Yato vacho nivartante aprapya manasaa saha
Aanandam brahmano vidvaan na bibheti kadaachaneti
Etam ha vaava na tapati kimaham sadhu naakaravam
Kimaham paapamakaravaamiti
Sa ya evam vidvaaneti aatmaanam sprunoti
Ubh hyovaisha ete aatmaanam sprunute
Ya evam veda ityupanishad

The bliss of Brahman is beyond the domains that can be reached by the mind. All words formed by mind rebounds from the boundary of the domain of the bliss of Brahman, unable to penetrate it. For knowing the bliss of Brahman one should transcend the mind and all the faculties governed by mind. When one achieves this transcendence he is freed from all fears and anxieties. Fears and anxieties can be there only in the domains where dualities are present. Where there are no dualities there is nothing that is separate from oneself and there can not be any fear or anxiety. He never regrets thinking ‘why did I not do good deeds’ or ‘why did I spend time doing bad deeds’. He is able to accept himself as he is. When he knows the bliss of Brahman he is touched by the inner spirit. By transcending the dualities he identifies himself with the inner spirit. That is the purport of all Vedas. That is the theme of all knowledge that leads one to the intimacy with Brahman.

Having explored the evolution from worldly existence to the realization of Brahman the second chapter of Taittiriya Upanishad concludes with the prayer:

"Om
Sahanaavavatu
Sahanou bhunaktu
Saha veeryam karavavahe
Tejasvinaavadheetamastu
Maa vidvishaamahe"

The Organized Manifestation of Brahman - Harmonious Networking of Objects

2007-10-02T12:06:00.000+05:30

Brahman is the principle that transcends all objects, which makes harmonious networking of virile objects possible.

The subtle immutable principle of Brahman, which is the essence of manifested universe, and which transcends the manifested universe, can be understood and applied only in terms of the organized manifestation of the principle here. The second chapter of Taittiriya Upanishad, which deals with the bliss of union with Brahman, starts with a description of the organized manifestation of Brahman in this finite universe.

Om
Brahmavidapnoti param tadeshabhyukta
Satyam jnanam anantam brahma
Yo vedanihitam guhayam parame vyoman
Sa ashnute sarvan kaman saha brahmana avipaschiteti

The guru starts with the meditation on pranava, as at the beginning of any serious venture one should remind oneself about the essence of the manifested universe, grasping which is the ultimate objective of all endeavors.

Brahman is the principle that transcends the manifested universe. One who understands the principle of Brahman transcends the manifested universe. As a true master he can govern the events here without being affected by them in a detached manner. He can act as a solid anchor for the others depending on him. Anyone who wants to deal with the world from a position of leadership ought to be intimate with the principle of Brahman.

The three attributes of Brahman perceptible in the manifested universe are its true persistence, its ability to illuminate through knowledge and its infinite nature.

Everything in this manifested universe appears differently in different contexts. They change with the location where they happen to be and time when they happen to be. Their verity depends on the perspective of the seer. The truth associated with them is relative and not absolute. The essence of things however is independent of the perceiver. A pen will look different from different angles but the pen-ness of the pen will remain the same always. This principle of pen-ness will continue even when the physical pen is destroyed. So the essential principle is not touched by the events related to its physical manifestation. Brahman manifests through all things here as the essential principles residing in them.

Knowing illuminates the mind. The light thrown by knowledge brings into being something which was not there in the mind till then. The several empirical details associated with an object throw light on its gross aspects. But the object can be comprehended in its totality only when its subtle nature is also known and integrated to the gross nature. The knowledge about the subtle nature throws light on the object, to make it come alive. Brahman manifests through this attribute of illumination.

Every object in the manifested universe is an entity limited by it identity. Identity is a product of space and time. But each of these objects is also vested with the infinite possibilities associated with them. When identified with its current being an object is a finite thing. When identified with its infinite possibilities it is infinite. So every object has a component of finite nature and a component of infinity in them. Brahman manifests though the infinite nature of all objects.

The purpose of Vedic studies is to know the principle of Brahman intimately. It is not sufficient to mechanically imbibe the words that express the Vedic knowledge. It is not sufficient to train the mind to apply the matrix of logic contained in the Vedic knowledge. All this will take one only to the gross body of the Vedic knowledge. The subtle body that is true, luminous and infinite can be grasped only by the subtle transcendental emptiness within oneself. And when the Vedic knowledge is grasped in this manner one is in possession of the undifferentiated essence of the universe. He spontaneously keeps enjoying all desirables in the manifested universe.

The true, illuminating and infinite nature of Brahman is the cause of the virility that drives events in the manifested universe.

Tasmad va etasmadatma askashah sambhoota
Akashat vayuh vayor aghih anger apah
Apbhyapruthvi pruthvya oshadhayah
Oushadhebya annam annat purushah

The emptiness of ether that longs to be fulfilled was born from the infinite nature of Brahman. The currents of life forces in the manifested universe were born from the abstract longings of this emptiness. The passions of the beings in the manifested universe were formed of these life forces. The melting of the icy equanimity into likes and dislikes happened because of the passions. The likes and dislikes gave beings their earthy form. The earthy form gave the beings their ability to perceive deviations from the path of dharma and the ability to make course corrections. From this ability the beings acquired the nourishment for their movements in the manifested universe. This nourishment remains dormant as the potential energy, the virility, of a being.

Sa vaa esha purusho annarasamayah
Tasmadeva shirah
Ayam dakshina pakshah ayamuthara pakshah
Ayam atma
Idam puchcham pratishthaa
Tadapyesha shloko bhavati

The virility of a being manifest in different forms. The less subtle form contains all the other forms that are subtler than it. Thus the grossest of the forms contain within it all the subtle forms that are superior to it in the hierarchy of subtlety. All these forms conform to a general format. In each of the forms there is a head that receives inspirations from its environment. There is a right side that concentrates on making contributions to the environment. There is a left side that concentrates on receiving sustenance from the environment. The right and left sides represents the dichotomies that need to be balanced. There is an essential content that provides a form its identity. There is a haunch of relevance on which it is firmly seated. A form is cognizable by these aspects. Now the different forms are examined conforming to this general format. Brahman is known through these forms.

Annad vai praja prajayante
Yah kaashcha pruthveem shritaa atho annenaiva jeevanti
Atha ened apyantyantatah
Annam hi bhootaanaam jyeshtham tasmad sarva oushadhamuchyate
Sarvamvaite annam aapnuvanti
Ye annam brahmam upaasate
Annam hi bhootaanaam jyeshtham tasmad sarva oushadhamuchyate
Annad bhootaani jayante jaataani anyena vardhante
Adhyaate atichabhootani tasmad annam taduchyata iti

The grossest form is the one that receives nourishment from the environment. Nourishment sustains the physical existence of a being. The embryo of a being is generated from nourishment. All the beings lives by the nourishment they receive and digest. When they end their lives they become nourishment for other beings. Out of all the beings in the manifested universe nourishment precedes everything else. Because of this fundamental nature nourishment is capable of modifying the beings to avoid all defects. During their life span all beings move towards nourishment. So it is the manifestation of Brahman and is to be worshipped as such. All beings are influenced by the nourishment ingested by them. So the defects in the nature of a being can be cured by regulating the nourishments reaching it. Nourishment is the source from which beings came. Their identities proliferate by consuming nourishment. Nourishment ingests all things and at the same time it itself is being ingested. The duality of the consumer and the object being consumed vanish when nourishment is looked at from the right perspective. From this perspective nourishment becomes the manifestation of Brahman.

Tasmadvaa etasmaadannarasamayaat anye antara atmaa
Pranamayah tenaishapoornah sa vaa purushavidhah eva
Tasya purusha vidhataam anvayam purushavidhah
Tasya prana eva shirah
Vyano dakshina pakshah apaana uttara pakshah
Akaasha atmah pruthvee pucham pratishtham
Tadapyesha sloko bhavati

The form of vitality is subtler than the form of nourishment, and resides within it as its inner spirit. This form is composed of life forces and it conforms to the general format described earlier. It endows vitality to the form of nourishment by its presence. The head of this form is the life forces inhaled by it. That is the inspiration it receives from the environment. The propensity to fill everywhere by its liveliness is its right side. The liveliness is its contribution to the environment. The life force flowing out through its self expressions is its left side. The opportunity for self expression is what it takes from the environment. The essential nature of this form is the emptiness of ether. The relevance of this form that firmly establishes it is the earthiness of the being. Brahman is known through the form composed of life forces.

Praanam devaa anupraananti manushyah pashavashchaye
Praanohi bhootaanaamayuh tasmaad sarvaayushamuchyate
Tasmad sarvayushamuchyate
Sarvameva ta aayuryaanti
Ye praanam brahmopaasate
Praanohi bhootaanaamaayuh
Tasmad sarvaayushamuchyati it
Tasyaisha esha shareeraa atmaa yah poorvah

The attributes of the subtle body of vitality is described here. This vitality gives life to ideals. That is true for men as well as for the processes owned by them. This vitality gives life to all beings. Therefore it is said to be the endower of life. All beings live through their life spans by this vitality. At the end of their life spans they merge with the expanse of vitality surrounding them. So vitality has the attributes of Brahman and is to be worshipped as such. Vitality determines the life span of beings. Therefore it is responsible for the liveliness of beings. The subtle body of vitality is the inner of spirit of the body of nourishment described earlier.

Tasmadva etasmaadpraanamayaat
Anye antara atmaa
Manomayah tenaisha poorna
Sa vaa esha purushavidhah evam
Tasya purusha vidhaataam anvayam purushavidhah
Tasya yajur eva shirah
Ruk dakshina pakshah saama uttara pakshah
Aadesh aatmaah
Atharvaangirasah puchcham pratishtham
Tadapyesha sloko bhavati

The form of mind is subtler than the form of vitality and resides within it as its inner spirit. This form is composed of psychic stuff and it conforms to the general format described earlier. It endows virility to the form of vitality by its presence. For this subtle form of mind rituals occupies the position of head. The inspirations for mind come from the orderly performance of organized actions. Codified knowledge is the right side of the form. This is what the mind contributes to its environment. Harmonious belonging is its left side. This is what the mind takes from its environment. The essential nature of this form is the insights flashing in the mind. The relevance of this form that firmly establishes it is the tactical application of knowledge. Brahman manifests through the form composed of mind stuff.

Yato vacho nivartante aprapya manasaa saha
Aanandam brahmano vidvaan na bibheti kadaachaneti
Tasyaisha shareera atmaa yah poorvasya

All attempts for expression along with the mind that generates them rebound from the domain of spontaneous cognition, unable to penetrate its boundaries. The bliss experienced by one who has realized Brahman is in this domain. One who experiences this bliss is immune from fears. The form of spontaneous cognition resides in the form of mind as its inner spirit.

Tasmadva etasmanmanomayat anye antara atmaa
Vijnaanamayah tenaishapoornah
Sa vaa esha purushavidhah evam
Tasya purusha vidhataam anvayam purushavidhah
Tasya shradha eva shirah
Rutam dakshina pakshah satyam uttara pakshah
Yoga atmaah
Mahah puchcham pratishtham
Tadapyesha slokobhavati

The form of spontaneous cognition is subtler than the form of mind and resides within it as its inner spirit. This form is composed of specialized knowledge and it conforms to the general format described earlier. It endows the subtle body of mind with virility. The head of this form is alertness. The inspiration for this form is received from its environment through its alertness. The direct connection with the absolute is its right side. Spontaneous insight is what it accepts from its environment. The perception of truth is its left side. Truth is what it gives out to the environment. The essential nature of this form is the perfect union with the universe. The relevance of this form that firmly establishes it is the ambitions it generates to pursue greatness. Brahman manifests through the form composed of spontaneous cognition.

Vijnaanam yajnam tanute kamaani tanutepi cha
Vijnaanam devaah sarvah brahmajyeshthamupaasate
Vijnaanam brahmachetvada tasmaachenna pramaadhati
Shareere paapmanohitvaa sarvaan kaamaan samashnuta it
Tasyaisha eva shareera atmaa yah poorvasya

Knowledge in specific fields unites a limited mortal being to the essence of the universe. All projects aimed at universal welfare are formed of this knowledge. All ideals that power actions performed as part of such projects are oriented towards the realization of Brahman, the essence of the universe, which precedes all other notions. When one realizes Brahman nothing can deter him from the true path. He is freed from all defects associated with his body. He keeps enjoying all desirables effortlessly. The bliss he experiences in that state of fulfillment is the spirit of the body of spontaneous cognition described earlier.

Tasmadva etasmaadvijnaanamayaat anye antara atmaa
Aanandamayah tenaishapoornah
Sa vaa esha purushavidhah evam
Tasya purusha vidhataam anvayam purushavidhah
Tasya priyam eva shirah
modo dakshinah pakshah pramodo uttara pakshah
aananda atmaah
brahma pucham pratishthaa
tadapyesha sloko bhavati

The form of bliss is subtler than the form of spontaneous cognition and resides within it as its inner spirit. This form is composed of bliss and it conforms to the general format described earlier. It endows virility to the form of spontaneous cognition by its presence. For this form of bliss the feelings of preferences occupies the position of head. The form of bliss is inspired by the feelings of preferences. The feeling of well being is its right side. That is what it gives to the environment. Bubbling exhilaration is its left side. That is what it takes from the environment. The essential nature of this form is the experience of bliss. The relevance of this form that firmly establishes it is the realization of Brahman. Brahman manifests through the form composed of bliss.

This layered organization of forms is the architecture that is to be followed by objects for harmonious networking with the environment.

Practical Tips for a Cultured Being

2007-09-20T18:14:00.000+05:30

The first chapter of Taittiriya Upanishad is about the knowledge pertaining to the manifested universe. The concluding section of this chapter provides some practical tips for the application of knowledge for productive involvement in this world. Knowledge bears fruit when it is applied. Education becomes meaningful only when the educated is able to apply the principles learned to practical life.

Vedam anuchya acharyo antevasin anushasti

The study of Vedas is the comprehensive study of the principles that govern the transactions in this world in all planes of existence. After acquiring this knowledge the student is looking forward to get involved in this world as a grihasta. So the teacher instructs the student on the application of the worldly knowledge to the business of practical living.

Satyam vada

Ensure that whatever you say is truth. Truth contains the light of knowledge. Telling untruths shuts off this light and compromises the direct connection with the intellect.

Dharmam chara

Dharma is the thread that attaches one to the divine essence of the universe. When one discards this connection life will become meaningless. Then one’s thoughts, words and actions will alienate him from the world around. The path of dharma is different for different persons depending on one’s nature, background and position. One should maintain the relationship with divinity by meticulously pursuing the path of dharma appropriate for him.

Svadhyayan ma pramadah

The complacence that one has learnt everything arrests the process of evolution. If the goal is to know the essence of the universe by becoming one with it learning has to be a process that goes on and on till one totally dissolves oneself in the ocean of knowledge. One should go after inputs in such a way so that they keep enhancing one’s level of awareness.

Acharyan priyam dhanam ahrutya

What is the type of wealth that is dear for the teacher? The greatest aspiration of a true teacher is that his students gain recognition and relevance in this world. Fulfilling this aspiration is the biggest reward which a student can give to his teacher. So one should strive to enhance one’s recognition and relevance in such a manner that it enriches the world around.

Prajatantum ma vyachelsi

There is a network of causal relationships that maintains the rationality of this world that makes it suitable for healthy co-habitation. This network of causal relationships makes creative processes possible. Never meddle with this rationality for the satisfaction of shallow sensual pleasures.

Satyat na pramaditavyam

Compromising on truth for temporary advantages obstructs true perceptions and lands one in endless confusions. When truth is compromised thoughts, words and actions will not contain any meaning. The temporary advantage gained by compromising truth is at the cost of one’s own virility. One should not deviate from the vow to abide by truth at any time.

Dharmat na pramaditavyam

Dharma is the ray that emanate from the fourth state at any plane. One has to go upwards to higher planes holding on to this ray. This is the narrow path that maintains one’s relationship with divinity. Deviating from the path of dharma will destroy one’s connection with inner divinity. Even if the dharma assigned to one appears to be not attractive one should not deviate from it. One should recognize the dharma assigned to him by nature and should never deviate from it, even in the presence of enticing temptations to do otherwise.

Kushalan na pramaditavyam

Freedom from the concerns of this world is necessary to go upwards to the higher worlds. This freedom is to be sought by achieving true prosperity in this world. One should recognize the course that brings true prosperity and should never deviate from that course.

Bhootyai na pramaditavyam

Acceptance of one’s own position is necessary for making evolutionary strides. This acceptance implies respecting the process of sustaining one’s own being. This being is a composite of one’s identity, the field of interactions and relevance. One should not default in doing whatever is necessary to maintain one’s position in this world.

Svadhyayapravachanabhyam na pramaditavyam

The process of acquisition of knowledge and sharing the knowledge acquired with others is the best form of austerity that one can practice in this world. Every transaction here is to be seen as an opportunity to gain and share experience. Then the transactions enhance the openness of a person. This is very unlike the closed feeling that develops when one try to take advantage of others. One should not default from the attitude of ‘study and teach’ at any time.

Devapitrukaryabhyam na pramaditavyam

Devas are the ideals that make legitimate passions possible. Pitrus are the resources of memories that position one for the effective pursuit of ideals. These ideals and resources are in the plane of mind and they have to be nurtured and refreshed meticulously. Do not default in this function because without ideals and the means to pursue the ideals one may find life meaningless.

Matru devo bhava

Let divinity be thy mother. Mother sets the field for the play of the child. As the child grows up the biological mother withdraws and the divine mother takes her place. Let the field that you set for yourself be inspired by idealism.

Pitru devo bhava

Let divinity be thy father. Father represents the accumulated resources that make one potent. Let the resources you acquire be pure and untainted, conforming to your innate ideals, so that they do not hold you back in the evolutionary path.

Acharya devo bhava

Let the ideal of inner divinity be thy guide. Acharya guides one through the rituals of life. These rituals are the meaningful movements one makes during the course of life. The acharya while providing guidance should not misguide the follower by his prejudices and vested interests. This is possible only when the ideal of inner divinity itself is the guide.

Atithi devo bhava

Let divinity be the guest that visits your home to connect it to the universe around. The home for a worldly being is constituted of the field for action, resources that makes the actions possible and the guiding forces that enables one to make meaningful movements. The existence of this home becomes meaningful when it is properly connected to the universe around. The visitations from the universe that make demands on the home, when they are appropriate, make its existence meaningful. Let these visitations be inspired by the ideal of the inner divinity of the universe.

Yanyanavadyani kamani thani sevitavyaani noitarani

Engage yourself in consummating the desires that divinity has ordained for you. Do not waste your time in any actions other than these.

Yanyasmakam sucharitani tani tani tvayopasanani noitarani

Be inspired only by those who are having better credentials than you. An ideal is an energizer when it is true and relevant. Simply the proclamation by somebody that something is a worthy ideal should not drag you along. If that ideal is not a true ideal or if it is not relevant to your context it may lead to a dissipation of energy rather than productive use of it. If the ideal is true and relevant it would have been radiating its manifestations through its preacher. So watch out for the credentials of the persons trying to preach to you before deciding on being their follower.

Yeke chasma chreyam so brahmana:
Tesham tvaya asanena prashvasitavyam

Brahmins are those who recognize their ideals by establishing their connection with Brahman, the essence of the universe, and have attained recognition and relevance by living in accordance with those ideals. They should be honored by giving them the position they deserve.

Shraddhaya deyam ashraddhaya adeyam

When you give something it is a contribution made by you to the universe. It is an offering to the essence of the universe. So be very careful that the process of your giving is not a whim on your part but is something that enriches the universe in a real sense. Never be careless about what you give.

Hriya deyam

Never imagine that the process of giving makes you great. You are giving to the universe of which you are only a small part. So give with humility.

Bhiya deyam

Be properly afraid of improprieties while giving. Unless all the proprieties are observed well the process of giving can not yield productive results.

Samvida deyam

Give with proper attitude. Your mind should be fully in the process of giving.

atha yadite karmavichikilsa va vruthachikilsa va syat
ye tatra brahmana: summarshina: yukta: ayukta: alushadharmakama: syu:
yathete tatra varteran

It is quite possible that even with all these explicit instructions you still get doubts about what to do and how to do things at times. In those times observe the qualified unbiased persons who are capable of thinking and acting with integrity in accordance with the themes of harmony and dharma. Take cues from them to get over their confusions.

Esha adesha: esha upadesha: esha vedopanishad
Eshadanushasanam evamupasitavyam evachaitadupasyam

This is the command as well as advice from me. This is what the Vedas and Upanishads preach. This is also what the nature ordains. You should bear these things in mind always.

The seeker is initiated into this world with these essential tips on productive transactions in the manifested universe. He has to make further progress in the spiritual path by living productively in this universe. He acknowledges the core of instructions about the nature of manifested universe and the practical tips on his own involvement in the manifested universe. He launches himself in this world chanting the shantimantra.

Sham no mitra: sham no varuna: sham no bhavat aryama
Sham na indro bruhaspati: sham no vishnururukrama:
Namo brahmane namaste vayo
Tvameva pratyaksham brahma vadishyami
Rutam vadishyami
Satyam vadishyami
Tanmamavatu tadvaktaramavatu
Avatu mama vatu vaktaram
Om shanti: shanti: shanti:
(The purport of this shantimantra had already been described in the first article in this series)

'Study and Teaching' is the best form of Tapas

2007-09-02T11:05:00.000+05:30

Tapas is heating up oneself. It is the process of conversion of the indifferent potential energy into active kinetic energy. Engaging in any transaction is a form of tapas. There are several possible forms of tapas. In its best form tapas will lead one to greater glory and freedom. It will remove all alienation and integrate one to the essence of the universe.

According to Hindu philosophy the presence of God is to be experienced within oneself. This godliness is the same as the oneness with the entire universe, where one loses a separate identity by dissolving in the universe. Experiencing is knowing in an intimate sense. So ultimately knowing and helping others to know is the best form of tapas. A rishi performs all transactions as part of the process of knowing and teaching. The different aspects of this process are described in Taittiriya Upanishad.

Rutam cha svadhyaya pravachanecha

Every object in the universe is a manifestation of Brahman, the essence of the universe. Each object has a component that directly connects it to Brahman and a component that alienates it from Brahman by accentuating its separate identity and alignments with the other objects. Dwelling on the first component is the pursuit of righteousness. It is the pursuit of the essential principles that defines the relationship of the object with the essence of the universe. It is the approach of a scientist. Approaching all transactions as a study and preaching of these principles takes one nearer to being a free spirit.

Satyam cha svadhyaya pravachanecha

Truth is eternal. It doesn’t change with context. What changes with context is falsehood. It is just a feeling propped by the context. When the context vanishes it vanishes too. One who depends on falsehoods finds in the turmoil of changes that are imposed from outside. He can never find peace and make progress in the path of spirituality. So one should keep dwelling on truth and reject falsehoods, however enticing they may be. Approaching all transactions as a discovery of truth and preaching of the process of differentiating truth and falsehood to establish the alignment with truth, takes one nearer to being a free sprit.

Tapascha svadhyaya pravachanecha

Focus is important. Austerities limit the avenues of expression and focus the flow of energy for the realization of a particular ideal. Approaching all transactions as an opportunity to discover the possibilities of application of austerities for focused energy flow, and to share this knowledge with others, takes one nearer to being a free spirit.

Damashcha svadhyaya pravachanecha

Dissipation is to be arrested to accumulate potential energy within. The sense organs, when they are left to themselves without any control, go after their objects, without any discrimination. As these external objects can not provide any ideal the energy spent for their pursuit is wasted without any useful result. The ideals ought to govern the intellect, mind and external transactions. Keeping the sense organs under control to prevent unproductive energy flow is dama. Approaching all transactions as an application and demonstration of dama takes one nearer to being a free spirit.

Shamashcha svadhyaya pravachanecha

Inner conflicts eat away energy. Whatever we do should not disturb the peace within. It should be something that appeases the deepest of inner wants. Approaching all transactions as an exercise for experiencing and illustrating inner peace takes one nearer to being a free spirit.

Agnayashcha svadhyaya pravachanecha

Passions canalize the energy flow. Discovering and identifying with the right passions is very important to ensure that the flow of energy is productive. Engaging oneself always in the discovery of right passions and helping others to discover right passions takes one nearer to being a free spirit.

Agnihotram cha svadhyaya pravachanecha

Everything is to be dedicated for the satisfaction of the right passions. Every moment should be spent in discovering and showing to others fresh avenues for the satisfaction of right passions. Engaging in this exercise takes one nearer to being a free spirit.

Atithayashcha svadhyaya pravachanecha

A guest connects a home to the society around. The visitations of ideals that wander in from the surrounding atmosphere connect one to the universe around. These ideals sets a value system that supports the accumulation of energy possible. Life must be spent in discovering, and helping others to discover, ideals. Going through life like this takes one nearer to being a free spirit.

Manushamcha svadhyaya pravachanecha

Everything else is worthwhile only when the fine connection with humanity is in tact. One should continuously strive to discover and preach the many dimensions of humaneness. Living like this takes one nearer to being a free spirit.

Prajashcha svadhyaya pravachanecha

Every thought, emotion and action generates their own products. To live meaningfully one should be sensitive to these products. Spending one’s time discovering and teaching others the many possibilities of these products takes one nearer to being a free spirit.

Prajanashcha svadhaya pravachanecha

The process of generation of the products is also important as it is the efficiency of these processes that determines the efficiency of one’s life. Understanding and illustrating to others these processes takes one nearer to being a free spirit.

Prajatishcha svadhyaya pravachanecha

The factors that affect productivity are as important as the knowledge of the process of production. Discovering and preaching the principles of productivity takes one nearer to being a free spirit.

Satyamiti satyavacha rathiratah

All these are true for anyone who wants to truthfully engage in this world.

Tapa it taponityah pourushishtih

Those who pursue virility by constantly engaging themselves in austerities say that austerity is the most important thing.

Svadhyayapravachane evoti nako moudgalyah

All ideals are to be discovered through study and preaching

Tadvitastadvidastapah

So know that 'study and preaching' is the best form of austerity.

Here the theme is the pursuit of knowledge pertaining to harmonious existence in this world, which is important for the pursuit of Brahman. The important components that contribute to harmony in this world are righteousness, truthfulness, austerity, self control, pursuit of peace, discovery of true passions, satisfaction of the true passions, development of ideals and aspirations, humaneness and production processes and productivity related to the products in the planes of actions, emotions and thoughts. All these are relevant for one who wants to live in this world honestly. For him they should form the subjects for study, preaching and practice. Those who pursue virility through austerities think that the performance of austerities is the most important thing. This is indeed true. But it should be understood that the process of study and preaching themselves are the highest of the forms of austerities.

Pranava

2007-07-19T19:03:00.000+05:30

A stable object in this universe is a manifestation of pranava. Pranava is the transcendental principle that keeps an object fresh and ready for higher pursuits. It keeps the universe fresh and lively. The three fundamental processes we associate with objects in this universe are the process of their coming into being, the process of their sustenance, and the process by which they get used up. The right proportion of these processes contributes to freshness. Any unbalance between these processes manifests as a disease that inhibit the flights to higher planes.

Symbolically pranava is represented by the sound ‘Aum’. In Sanskrit this sound is the conjunction of the three vowels… a, u and am. These three vowels represent the presiding deities of creation, sustenance and consummation. The balance between the processes of creation, sustenance and consummation determines the stability of an object. Pranava is the central principle of an orderly universe.

‘om iti brahmah om iti idam sarvam om ityedanukruteehasma’

Brahma is known as pranava. All that is here is a manifestation of pranava. Pranava accompanies all actions performed as a part of a sacrifice.

‘va apyo shravayetya shravayanti
om iti samani gayanti om shomiti shastrani shamsanti
om iti adhvaryuh pratigaram pratigrunati
om iti brahma prasouti’

What is being pronounced and what is being heard during yajnas is the pranava.. Pranava accompanies the theme that integrates all rituals. Pranava accompanies the expostulation of the subtle formulae in all sciences. Pranava accompanies the instructions imparted by the master conducting a sacrifice. Pranava accompanies the process of creation initiated by a creative artist.

‘om iti agnihotram anujanati
om iti brahmanah pravakshyan aha brahmo prapnuvanti
brahmaivopapnoti’

Pranava accompanies the permission given for the satisfaction of the legitimate fires of passion. Pranava accompanies the utterances of one who pursues Brahman. When one regulates all his utterances as expressions of pranava he becomes one with Brahman.

Pranava is the essential principle of the universe. It is to be invoked in all actions that are performed as parts of projects aimed at universal welfare. It is to be invoked while instructions are being passed on during the execution of such projects. It is to be invoked in all efforts for the harmonious linking of procedures. It is to be invoked when the masters of ceremonies pronounce their instructions. It is to be invoked while permitting oneself the consummation of the legitimate fires of passion.

All physical systems when left without any control tends to stray from the true course. It is as true for a mind pursuing the realization of oneness with the universe as it is for a motor car. The mind tends to accumulate all sorts of junk that contributes to anxieties, fears and doubts. It gets hijacked by all sorts of pratyayas and loses its freshness and openness. A Vedic scholar performing the rituals of a yaga is as much vulnerable to this problem as a communist who pretends that he has established a scientific basis for his obsession with pratyayas.

To steer through this jungle of pratyayas without getting lost the fundamental principle that resides in all stable objects is to be constantly remembered. Just as the driver of a car keeps meditating on the course charted, even without his consciously being aware of it, a man pursuing spiritual progress, by perfect alignment with the universe, should keep meditating on pranava. The invocation of pranava keeps one on course in his pursuit of Brahman and makes his identification with Brahman possible.

For the worldly people temples are the equipment to facilitate the upasana of pranava. The belief of a devotee is the fuel that powers this equipment. To that extent the effectiveness of temples is highly conditional. The greatest threat to belief is the cynicism of a non-believer. The walls of a place of worship are built to keep out the non-believer and the purifying ceremonies are meant to remove the contamination caused by the presence of non-believers. A Hindu who can feel the echoes of pranava in a Christian church perhaps does not need a temple for worship. Similarly a Christian who can experience the communion with the Holy Ghost in a temple does not need a church for worship.

The Elements of Being

2007-06-02T06:41:00.000+05:30

The Hindu vision of life is experiential and not existential. Here being is experiencing, and experiencing is to be in possession of knowledge. It may be seen that the underlying theme in all Hindu spiritual practices is the achievement of perfect correspondence between being, experiencing and knowing. The rishi addresses the problem of being from this point of view. He makes a fundamental examination of the elements of being, so that he can remove the conflicts between his being, experiencing and knowing. The ‘truth’ that leads to perfect equanimity and thus to total liberation has to come from the perfect harmony between being, experiencing and knowing.

sa ya esha antarhrudaya akasha: tasmin ayam purushomanomaya:
amruto hiranmaya: antarena taluke
ya esha stana iva avalambate

What is the basis for our being? What is it that provides the nourishment for our being? The rishi starts with this question. The source of nourishment for our being is deep within us. It is beyond the body, mind and intellect. It resides as the virile spirit, the pususha, in the deep emptiness that resides at our core. We use the term emptiness to indicate the total absence of objects that populate the plane of our experience. This purusha, is the glorious product of a mind untouched by impurities. It enables one to experience the nectar or immortality. It contains within it all the treasures that make this world a worthwhile place. This spirit of enterprise appears in the empty sky of the inner heart as an indention that is keen to provide nourishment to all those who depend on it.

ya esha stana iva avalambate
sa indrayoni
yatra asou keshanto vivartante
vyapohya sheershakapale

One depends on this purusha as if it is the nipple on a mother’s breast. It is the fountainhead of all experiences. The roots of all emanations are embedded in this. The opening at the crown of the head, which is the most exalted point in the physical body, through which a being draws inspirations from the universe, is also situated in it. The essence of one’s being is established in this spirit of enterprise.

bhooriti agnou pratitishthanti
bhuva iti vayo suvariti aditye
maha iti brahmani
apnoti svarajyam manasaspatim vakpati:chakshuspati: shroutrapati: vijnanapati:

The earthiness of one’s being is established in one’s passions. Passions act as the source of virility for earthiness. The atmosphere that contains one’s dreams is established in the currents of circulating life forces. The circulating life forces acts as the source of virility for the dreams dreamt. The expansive mood to achieve greatness is established in one’s perception of Brahman, the essence of the universe. The perception of Brahman acts as the source of virility for the propensity to expand. A wholesome alignment with the universe makes expansion a satisfying experience.

One who organizes his being around this awareness attains sovereignty. He is in command of his mind. He is in command of his initiatives. He is in command of his faculties for seeing and hearing. He is in command of his faculties for knowing.

etat tato bhavati akashashareeram brahma
satyatma pranaramam mana anandam shantisamrudham
iti pracheenayogyopasva

He identifies with that which transcends everything. He becomes one with the ethereal body of the essence of the universe. He identifies with truth. He enjoys the play of life forces. His mind is filled with bliss. He is rich, endowed with an abundance of peace.

This was the format in which the ancient sages worshipped divinity. The ultimate ideal for the ancient sages was the realization of truth and through that, equanimity and sovereignty.

The matrix that sets the field for being is composed of objects that have already come into being and the objects that experience and participate in the process of being.

prithvi antareeksham dyour disho avantaradisha:
agni vayu aditya chandrama nakshtrani apa oushadhayo
vanaspataya akasha atma iti adhibhootam

The objects that have already come into being are described here. Earth, atmosphere, heaven, the directions that set the coordinates, the interstitial space between the directions, fire, air, sun, moon, stars, water, herbs, trees, ether, the essence of individuality…these are the objects that have already come into being. All progress starts with the acceptance of the current status. One should start with the appreciation of one’s own earthiness, the environment that provide opportunities, the understanding of the ideals that one holds dear, the possible directions for advancement, the space available for maneuver, the inner passions, the currents that operate within and without, the source of energy, the equipment for coordinating knowing and doing, the sources of inspiration, sensibilities, the means for making corrective actions, the significant emanations that influence others, the emptiness at the core of being and the essence of oneself.

atha adhyatmam
prano vyano apana udana: samana: chakshu: shroutram
mano vak tvak charma mamsa majja

Now the objects that experience and participate in the process of being are described. The five life forces (prana, vyana, apana, udana, samana), the organs for perception, the mind that integrates the inputs brought by the organs of perception, the organs for self expression, the organs for supporting the emanations from oneself, the organs for differentiating oneself from others, the organs for forcefully influencing the environment and the organs for regenerating the medium for the circulation of life forces – these are the objects that experience being.

These objects are the elements of organization that gets superimposed on the objects that have already come into being.

etad adhividyaya
rishiravochat panktam va idam sarvam
panktenaiva panktam sprunoteeti

Now the object that constitutes knowledge is being described. The rishis said that the characteristic of knowledge is its stacked nature. The working of the elements of being and becoming are to be grasped by stacking them in terms of their interrelationships. A possible order for the stacking of the objects is suggested below.

Stack 1:
Earth; Atmosphere; Heaven (Ideals); Directions; Interstitial space

Stack 2:
Fire; Air; Sun (Source of energy); Moon (Reflects energy to illuminate); Stars

Stack 3:
Water; Corrective actions; Proliferating Vegetation; Emptiness; Consciousness

Stack 4:
Prana (Life forces flowing in); Apana (Life forces flowing out); Vyana (Life forces prompting expansion); Samana (Life forces striving for balance); Udana (Life forces prompting upward movement)

Stack 5:
Sense ofgans; Organs of action; Mind; Physical body; Speech

The stacks 1 to 5 are to be arranged side by side in order to form a matrix.

Here the last element in a row is to be taken as adjacent to the first element in that row and the bottommost element in a column is to be taken as adjacent to the topmost element in that column. Each element in these stacks is related to and affected by the neighboring elements. For example the development of sense organs affects the earthiness, the resourcefulness, of an entity. The resourcefulness in turn affects the passions which in turn affects the sensibilities. Looking backwards the sensibilities influence the passions and the passions affect the resourcefulness. The resourcefulness in turn affects the efficiency of operation of the sense organs. Similar chains of affections can be thought of about all possible adjacencies to deal with any particular situation.

The nature of the affections decides whether an entity is striving towards freedom or not. For example, for a free agent, perfect faculties will determine the life forces being drawn in, that in turn will determine the sensibilities, the sensibilities in turn will determine the passions and the passions in turn will determine the resources accumulated. On the contrary, for a bonded agent, the available resources will set the constraints for passions and the constrained passions will dull the sensibilities and the dulled sensibilities will affect the life forces being drawn in. The entire episode will end up in a general lack of enthusiasm, which is a basic feature of a slave.

The awareness of the matrix structure for the objects inhabiting this universe is important as it gives a means to systematically organize our affections in such a manner that our existence don’t hang as a heavy burden on our own shoulders.

The Three States and Their Projections

2007-05-18T14:26:00.000+05:30

Integrity is the prime requirement for progress. To move towards the realization of lasting happiness, one should attune himself for this purpose, removing all inner conflicts and contradictions. The discussion on the different states, and their projection in different planes, that follow provides the basic methodology for ensuring this attunement.

The objects in the manifested universe are caught in a flux that passes through different states. These innumerable states can be resolved into three primary states, the different combinations of which give all the possible states. The three primary states are the state of dormancy, the state of passive manifestation and the state of active manifestation. We may call these as the state of deep slumber, dream state and the state of wakefulness.

In the state of deep slumber the organs of sensing and action, as well as the mind that supervises them, are not functioning. There are neither experiences nor actions in this state. The only thing that remains active in this state is the ideals that form the core of one’s being. This is a state of bliss as there are no demands on any system that cries out for satisfaction in this state. This is the state we normally associate with ‘svarga’, which is the abode of devas.

The dream state is the state that lies between the state of deep slumber and the state of wakefulness. In this state the organs of sensing and action are passive, but the mind that governs them is active. Here the mind can weave dreams conforming to the ideals that form the core of one’s being, unencumbered by distractions from outside. The quality of dreams differentiates a creative person from the others. The dreams dreamt by a creative person do not contradict the core ideals and the realities of the external environment. Such dreams form a solid basis for actions in the wakeful state. They are different from the jumble of unconnected images one sees during ordinary sleep, which serves only as an outlet for pent up emotions that fail to find a legitimate avenue for expression.

In the wakeful state the organs of sensing and action as well as the mind that supervises them are wide awake. In the case of a free person, actions based on the dreams dreamt in the dream-state are performed, and the results of the actions are enjoyed, during the wakeful state.

One is caught in the flux caused by the three states as long as he belongs to the manifested universe. To manage the three states properly one must reach a fourth state that transcends the three states mentioned above. The three states in the domain of the manifested universe and the fourth state that transcends the manifested universe are dealt with in the following verses of Taittiriya Upanishad.

bhur bhuva suvariti va etaastritayo vyahrutaya:
tasaamuhasmaitaam chaturthim mahachamasya: pravadayate
maha iti tad brahma angaan anyadevataa

The wakeful state of gross earthiness, the dreamlike state of ideas and the heavenly state of ideals are essentially the three states we see in the manifested universe. There is a fourth state which transcends these three states. This fourth state can be conceived only by enlightened persons who are intimately familiar with the workings of the time domain. The ideals are preserved, the dreams are dreamt and actions are performed in the time domain. Total mastery of all functions of time is required to remain unaffected by the time domain. It is mentioned here that Mahachama, the son of Yama, the presiding deity of the passage of time, was the one to acquire this qualification first. A father bequeaths dharma, the relationships in the time domain to his son and nobody could have been closer to Yama than Mahachama in the matter of dharma. This shows the degree of intimacy one should establish with the time domain to conceive the fourth state. The fourth state is the essence of the manifested universe, the Brahman, the primary ideal that manifests through everything in the manifested universe. All other ideals are only limbs of this.

Now the different manifestations of the four states when projected in different planes are explained.

bhuriti va ayam lokah bhuva ityantareeksham suvarityasou lokah maha ityadityah
adityena sarvaloka maheeyante

Firstly the projection of the states in the physical plane is described. In this plane the world we perceive by our sense organs is the wakeful state of gross earthiness. The atmosphere surrounding the world contains the dreams of this world. This atmosphere is pregnant with opportunities. The world draws the impulses for movements from the atmosphere that surrounds it. The world beyond is the rarefied world of ideals to which all movements are directed to. The sun that provides the nourishment for all these is the fourth state here. The energy for knowing and doing, the brilliance that lights up the atmosphere with opportunities, the purity that rears the ideals…all these are the contributions of the sun. All worldly beings prosper by imbibing the sun. This description is true also all entities in the world. All of them are engrossed in their own earthiness and are surrounded by their own environments and ideals. They also have independent sources of energy around which they move just as the earth orbits around the sun.

The fourth state in the physical plane is the ideal in the next higher plane, viz. the plane of emotions. This establishes the continuity between the physical plane and the plane of emotions.

bhuriti va agnih bhuva iti vayuh suvariti adityah maha iti chandramah
chandramasavava sarvani jyotishee maheeyante

In the plane of emotions the fire of passion is the earthy state. The circulating current of vitality is the atmosphere that surrounds the earthy state. This vitality kindles the passions and maintains them. The sun, the inexhaustible source of energy, is the ideal that prompts the happenings in the emotional plane. The nourishment for all these comes from the active mind, which is the fourth state here. By attending to the mind the intensity of ideals, vitality and disciplined passions proliferate.

The fourth state in the emotional plane is the ideal in the next higher plane, viz. the plane of the intellect. This establishes the continuity between the emotional plane and the plane of intellect.

bhuriti va ruchah bhuva iti samani suvariti yajurshi maha iti brahmah
brahmanavava sarve veda maheeyante

In the intellectual plane codified knowledge is the earthy state. The infinite possibilities associated with knowledge form the atmosphere that surrounds this earthy state. An active mind for the productive application of the knowledge is the ideal here. All the intellectual pursuits get nourished by Brahman, the essence of the universe, which is the fourth state here. Knowledge, the possibilities associated with knowledge and the vision for appropriate application of knowledge proliferates when one dwells on the essence of the universe.

The fourth state in the intellectual plane is the ideal in the next higher plane, viz. the plane of life forces. This establishes the continuity between the plane of the intellect and the plane of the life forces.

bhuriti va pranah bhuva iti apanah suvariti vyanah maha iti annam
annena vava sarve prana maheeyante

Prana and apana are not merely the inhalation and exhalation of air. Prana is the life forces a system takes in from the environment. Similarly apana is the life forces the system gives back to the environment. Prana is associated with all the inputs we take from the universe. Apana is associated with all the outputs we give out. Even a word of encouragement one speaks to energize another person is an expression of apana. In the plane of life forces we take in energy from the universe and gives out energy to the environment. Here the energy flowing in is the earthy state. The energy flowing out from all systems is the atmosphere that surrounds this earthy state. The ideal for energy flow being pursued is the energization of the entire environment. Vyana refers to this expansion to fill everywhere. This ideal of filling everywhere demands that one should always strive to give more than what one takes. The currents of life forces are nourished by food, which is the transcendental fourth state here.

The fourth state in the plane of life forces viz, food, is the ideal in the physical plane. The food that sustains the life forces is the same as the idealism that prompts movements in the physical plane. Every object in this world should be driven by the ideal where they are serving as food for others. This establishes the continuity between the plane of life forces and the physical world.

ta va etaaschatasrah chaturthaa chatasrachatasro vyahrutayah
ta yo veda sa brahma sarvesmai deva balim avahanti

One who understands the projections of the four states in the four planes, viz. physical, emotional, intellectual and virile, is endowed with all strengths by the abundance and stability of ideals. He is equipped well to deal with any worldly contingencies.

The integrity of a person depends on the correspondence of his ideals, dreams and movements. This integrity is to be ensured in the physical, emotional, intellectual, and vital planes. Also one should ensure the correspondence between what is happening in the four different planes…physical, emotional, intellectual and vital. This integrity is spontaneous, if the nourishment is taken from the transcendental fourth state defined for a plane, for the three states in that plane, for each of the planes. That will also ensure the continuity and correspondence between the various planes of one’s existence.

Be a Brahmachari While Pursuing Knowledge

2007-05-07T09:41:00.000+05:30

All categories of objects find themselves in a flux that traverses across different states. The turbulence of this flux can be frightening and confusing if one is not able to control himself. For establishing control one needs something that is unaffected by the currents to hold on. For man this stable support is the pure awareness that remains true and unwavering in all states. This pure awareness is the fountainhead from where all knowledge emanates. So the teacher and student meditate on the potent core of all branches of knowledge.

यश्छ्न्दसाम रृषभो विश्वरूपा: छ्न्दोभ्य अध्याम्रुतात सम्बभुवा
सा मेंद्रो मेधया स्प्रुणोतु अम्रुतास्यदेवा धारणो भूयासम
शरीरं मे विचर्षणम जिह्वा मे मधुमत्तमा
कर्माभ्याम भूरी विश्रवं
ब्रह्म: कोशो असी मेधया पिहिता:
श्रुतं मे गोपाय

This core is the sum of the immortal components of all intelligent utterances. This core of enlightenment is the divinity residing within all objects in this manifested universe. It contains the seeds for all auspicious things in the manifested universe. This core of divinity empowers the student as well as the teacher to grasp knowledge. The teacher and student, together, are trying to touch that core. This process of identification involves doing the right things with competence, without breaking the harmony of the environment. To ensure this harmony it is necessary that one receives appropriate inputs and gives out appropriate outputs. So the teacher and student pray: ‘Let that, which is also myself, the divine master of my sensibilities, enable me to touch that core formed of the immortal component of all mantras with my intellect. Let me be filled to the brim by that immortal presence. Let my body be competent for its role. Let the words uttered by my tongue be sweet. Let my ears remain wide open to listen to the good words uttered by others. I am but only a covering of the Brahman that remains hidden by my intellect. Let me process and preserve with care the inputs that reach me from all sides.’

A right input is a vector that progresses in search of Brahman, the essence of the universe. It is a brahmachari. These inputs flowing in are like the students flocking to a teacher for instructions. They get processed and are sent back in a better form. One needs these inputs so that they can be given back to the world in a more refined form. These inputs are the resources for the manifestation of Brahman. For assimilating the inputs and generating a profusion of outputs one needs processes with a very high degree of productivity. So husbanding the processes is also an important matter. So the teacher and student pray together:

आवहंती वितन्वानाम कुर्वाणा चीरमात्मना:
वासाम्सी ममगावाश्च अन्नपाने च सर्वदा
लोमशम पशुभि: सह स्वाहा
आमायंतु ब्रह्मचारिणः स्वाहा
विमायंतु ब्रह्मचारिणः स्वाहा
प्र्मायंतु ब्रह्मचारिणः स्वाहा
दमायंतु ब्रह्मचारिणः स्वाहा
शमायंतु ब्रह्मचारिणः स्वाहा

‘I aspire to draw all these inputs into me so that I can make them proliferate to provide the worldly resources to envelope divinity, along with the lively processes associated with it, with form, sustenance and sensibilities. I aspire that the processes that are capable of generating profuse emanations come to me. I aspire that the inputs directed towards the realization of Brahman come to me. I aspire that they flow out from me to all sides. I aspire that the inputs in the domain of intellect come to me. I aspire that the inputs in the domain of a disciplined mind come to me. I aspire that the inputs in the domain of consummation come to me.’

यशो जाने असानी स्वाहा श्रेयां वास्यसा: असानी स्वाहा
तं त्वा भगा प्रविशा स्वाहा
तस्मिन् सहस्राशाखेनी भागाहम त्वयिम्रुजे स्वाहा
यथापः प्रावता यन्ति यथा मासा अहर्जरम
एवं मां ब्रह्मचारिणः धातारायांतु सर्वता: स्वाहा
प्रति वेषोसी प्रमा भाहि प्रा पद्यस्वा

Knowing is to be approached with an attitude of self-surrender. The goal is to enhance one’s relevance so that extensive contribution can be made for universal welfare. The attractive power of relevance has to come from the alignment with inner divinity. Inner divinity is like a holy river that has a thousand branches. The teacher and student take a dip in this holy river and pray: ‘I aspire to acquire relevance among these people. I aspire to acquire the power to attract that comes with the alignment with divinity. I aspire to enter that auspicious presence. I aspire that that auspicious presence will descend on me. I aspire to dip myself in this holy river with a thousand branches. I aspire that like the water flowing to the ocean, like the months merging with the years, let all those inputs tending to converge to the essence of the universe come to me for merging with me. Let me be the resting place for them. Reveal yourself to me. Reach out to me and make me filled by your presence.’

A pursuer of knowledge must see and respect the glory of the central theme of what he is seeking above everything else. For him it is very important to see that a predominant part of the inputs reaching him are related to his pursuits. For this he must keep away from a life of dissipation. He must differentiate between recreation and dissipating entertainment. And he must keep all his faculties tuned to receive and properly process the desirable inputs flowing in from all sides. He must remain as a brahmachari.

Categorization - A Tool for Knowing

2007-04-27T09:32:00.000+05:30

(Categorization, if it is not applied properly, has the potential to cause divisions by placing objects into unconnected compartments. Then, instead of unifying the many objects by thorough enlightenment we shall be dividing them by the process of knowing. A very bad example for this is the caste system, which has been a blemish on the Hindu community. The attempt to understand human nature through the four varnas gave rise to the watertight compartments when the leaders chose to block the connectivity between the compartments by linking the placement in a varna to one’s birth. So keeping the flow between the categories open is very important while devising and applying categories. Education, when it is not properly imparted, instead of promoting courage and resourcefulness, can convert one into a blind fanatic.)

The world is full of objects. Some of these objects can be perceived by the sense organs. Some of them can be recognized only as ideas. To understand the manifested universe one should know comprehensively all the objects that form it. As these objects are innumerable they can be grasped by a limited human mind only by organizing them appropriately in categories. Taittiriya Upanishad treats categorization as a tool for knowing.

ॐ शिक्षाँ व्यख्यासाम
वर्ण: स्वर: मात्रा बालम साम: संधान: इतयुक्ता शिक्षाध्याय:

This verse gives the basic approach for the pursuit of knowledge. The knowledge being pursued is the knowledge pertaining to the manifested universe. Only this can be pursued with the faculties available to a human being. The study of this world is essentially a study of objects. The ultimate purpose of the study is the discovery of the thread that connects all objects to the immutable unifying principle that lie behind all observed phenomena. The myriad forms with a multitude of attributes are to be studied by categorizing them and giving them names in accordance with the categories to which they belong. Once the categories are made the study can proceed systematically by exploring the essential attributes of the categories. The essential attributes are the nuances of the forms in a category, the beats of their persistence in the time domain, the powers exerted by them, the contributions they make to the upkeep and evolution of the universe and the possibilities of the generation of other forms from them.

सह नौ यश: सह नौ ब्रह्मवार्चासम
अथात: सम्हिताया उपनिषदम व्यख्यासाम:

Inthe pursuit ofknowledge all of us play the roles of a teacher as well as a student. The teaching is as much an exploration for thethe teacher as it is for the student. So it is said: ‘Let us explore the threads of relevance together and experience the glory of Brahman, the essence of the manifested universe together.’ Relevance gives things their essentiality. The glory of the essence of the universe manifests as the essentiality of the objects residing in it. What essentially are the objects in this manifested universe? Addressing this question it is said: ‘For that let us study elaborately the intimate details of the collectives।’

पंचेष्वधिकरणेषु
अधिलोकम अधिज्यौतिषम अधिविद्यम अधिप्रजम अध्यात्मम
ता महासम्हिता इत्याचक्षाते

When seen in isolation an empirical detail has limited meaning. Its complete meaning evolves only when the detail is seen in the context of the environment to which it belongs. Categorization is a tool for facilitating such a study. Categorization limits the range of vision and provides focus for the study. When the categories are properly chosen the empirical details can be properly organized for systematic study without compromising thoroughness. The five categories under the heads of which the essentiality of objects can be studied are adhilokam, adhijyoutisham, adhividyam, adhiprajam and adhyatmam. Adhilokam is the category of objects related to earthiness. Adhijyoutisham is the category of objects related to astral influences. Adhividyam is the category of objects related to the process of cognition. Adhiprajam is the category of objects related to the generation of products. Adhyatmam is the category of objects related to the essence of oneself. These categories are being further elaborated in the subsequent verses in terms of their origin, movement and the effect of their movement.

अथ अधिलोकम
पृथ्वी पूर्वरूपम द्यौरुत्ताररुपम अक्ष: संधि: वायु: संधानाम
इत्याधिलोकम

Firstly the category of objects related to earthiness is being described. This category of objects is constituted of forms in the physical world. These forms originate in physicality and they aspire to reach out to ideal states. The medium for the pursuit of their aspirations is the ethereal emptiness. The pursuit of ideals endows them with the winds of vitality. The vital sensibilities connect these objects with the next higher category.

अथ अधिज्यौतिषम
अग्नी: पुर्वरुपम आदित्य उत्तररुपम अप: संधि: वैद्युत: संधानम
इत्याधिज्यौतिषम

The next higher category is that of objects related to astral influences. Every object in the physical world is influenced by the aura of the astral bodies surrounding it. These astral bodies are significant presences that have the gravity to influence nearby objects. They originate in the astral plane as the inner fires ignited by passions. The ideal for these fires is to become a source of inexhaustible energy that can sustain all other life forms. The medium for their evolutionary movement is sensibilities. The evolutionary movement endows these objects with electrifying energy. The restlessness caused by this energy, which prompts curious exploration, connects these objects to the next higher category.

अथ अधिविद्यम
आचार्य: पुर्वरुपम अन्तेवास्युत्तररुपम विद्य संधि: प्रवचनम संधानम
इत्याधिविद्यम

The category that comes next is that of objects related to the process of cognition. These objects originate as the teacher. Everyone starts with the excitement to display the little knowledge one has. He wants to get involved in everything as a master. Knowledge, however, has a limiting effect. Generally one tends to categorize any input that reaches him in terms of the things he already knows. So knowledge, if it is not absorbed with the proper attitude, will limit the ability to learn further. The ideal here to internalize knowledge in such a manner that one can continue to learn for ever. Proper assimilation of knowledge converts one from an extrovert with the compulsion to get involved in everything to a self-contained introvert with his ears open wide for receiving knowledge from wherever it might come from. The teacher wishes to convert himself as a student with a perpetually fresh mind. The medium for this transformation is the intuitions prompted by the restlessness of a curious soul. The goal here is to be pursued by refining the knowledge base for greater and greater purity to remove all misunderstandings. The product of this evolution is the utterances of wisdom that gets pronounced in the process. These profound words connect these objects to the next higher category.

अथ अधिप्रजम
माता पुर्वरुपम पितोरुत्तररुपम प्रजा संधि: प्रजननम संधानाम
इत्यधिप्रजम

The next is the category of objects related to the process of production. These objects originate as nature. Nature is the mother that nurtures all things. This nurturing nature evolves into the virility of the father. It is the meeting of the mother and father that makes the generation of products possible. The medium that keeps the motherliness and fatherliness united is the products. The result of their union is the process of generation of products. The raw materials when committed to meet the market demand make the outflow of healthy products possible.

अथ अध्यात्मम
अधरहनु पुर्वरुपम उत्तरहनुरुत्तररुपम वाक् संधि: जिह्वा संधानाम
इत्याध्यात्मम

The last is the category of objects related to the awareness of oneself. These objects originate from the lower palette. The sound generated by the lower palette is ‘mmm…’, which is associated with the presiding deity of consummation. Man in this universe is an artist. Every product generated by him is a work of art. To begin with the theme of this artist is consummation. He is concerned about the use, the application, of the creations generated by him. At this stage he is dependent on the approval of others. The ideal for this artist is the status of a self assured creative artist who sets the trend for the others. He wants to evolve towards the status of Brahma, the presiding deity of creation. The sound associated with Brahma is ‘aaa…’, which is the sound generated by the upper palette. The medium for this artistic evolution is the words of the universal language of arts. The result of this process of evolution is the attainment of the ability to enunciate ideas.

इति मा महासम्हिता:
य एवामेत महासम्हिता व्याख्याता वेदा: संधियाते प्रजाया पशुभि:
ब्रह्मवर्चासेन अन्नाद्येन सुवार्ग्येन लोकेन

These are the great categories into which all objects in the manifested universe can be classified. One who knows the elaboration of these categories is the master of all products and processes. He realizes the glory of Brahman, the essence of the universe. He is endowed with food for all contexts. He enjoys the bliss of the realization of all worthy ideals.

Categorization, if it is not applied properly, has the potential to cause divisions by placing objects into unconnected compartments. Then instead unifying the many objects by thorough enlightenment we shall be dividing them by the process of study. A very bad example for this is the caste system, which has been a bane of the Hindu community. The attempt to understand human nature through the four varnas gave rise to the watertight compartments when the leaders chose to block the connectivity between the compartments by linking the placement in a varna to one’s birth. So keeping the flow between the categories open is very important while devising and applying categories. Education, when it is not properly imparted, instead of promoting courage and resourcefulness, can convert one into a blind fanatic.

Taittiriya Upanishad describes the categorization that should be followed intelligently for understanding the manifested universe without being bound by it. The categorization is done here in such a manner that the legitimate products of a category form the population in the next higher category. The flow of objects across the categories is what keeps the world moving.

The Eternal Theme of Education

2007-04-22T20:02:00.000+05:30

Education ought to ensure the continuity and evolution of culture. It should connect persons, as well as the community of which the persons are parts, to the source from where ideals emanate, and endow them with resources for the pursuit of those ideals to attain lasting happiness. This is the eternal theme of education. The validity of all other themes is conditional. It depends on the period and place where one happens to be. And none of them can lead to happiness unless they are supplemented by this eternal theme. The opening stanza of the first chapter of Taittiriya Upanishad is a vision statement for this eternal theme of education. It is the prayer of an aspirant of knowledge when he approaches a guru qualified to impart knowledge to him.

ॐ

The aspirant starts with the meditation on ‘Om’. ‘Om’ is the pranava mantra. Pranava means something which maintains freshness. Any entity in the manifested universe is affected by the passage of time. They take birth, lives for sometime and then die. In such a scenario, which is infested by time, freshness can be maintained only by treating birth as an expression of creativity, being as the wonderful manifestation of dynamic balance in a time-dependent field and death as the purifying act of consummation. By the chanting of ‘Om’ the aspirant fixes in his mind the primary ideal he wants to pursue through education. The sound ‘Om’ is a combination of three vowels in Sanskrit alphabet that represent Brahma, Vishnu and Siva, the presiding deities of creation, sustenance and consummation।

शम नो मित्रः शम वरुणः शम नो भवतर्यमा

The happiness accompanying the process of creation is a friendly feeling. Only the happiness derived from friendliness is apolitical and without strings. The thirst for this happiness prompts men to be creative. So the aspirant sets the satiation of this thirst as his first goal. Any unbalance has a disturbing effect on one’s sensibilities. Any deviation from a harmonious order makes the senses to cry out for corrective action. Harmonious being can be ensured only by attending to the restlessness of the senses. So the aspirant resolves to keep the pacification of his senses as the second goal. The consummator for our thoughts, feelings and actions is the culture to which we belong. What we think, feel and act have relevance only within the framework of our culture. The distillate of the collective experience of all our ancestors forms our culture. So the aspirant resolves the satisfaction of the demands of the culture to which he belongs as the third goal.

शम नः इन्द्रो ब्रुहस्पतिः शम नो विष्णुरुरुक्रमः:

All meaningful movements are prompted by ideals. So the aspirant vows to live in accordance with the dictates of the apex of the hierarchy of ideals and the divine source from which all ideals emanate. While moving one is swayed by the winds of time. Then dynamic balance is the attribute that provides stability. The principles of dynamic balance make their presence felt everywhere in the manifested universe. So the aspirant resolves to recognize and respect these principles always and everywhere.

The blessings of Brahma, Vishnu and Siva, manifest as inner peace. It manifests as the glow of friendly feelings. It manifests as enhanced sensibilities. It manifests as the harmony one experience when there is no conflict with the culture to which one belongs. It manifests as the fulfillment of the high ideals one sets for oneself. It manifests as the opening up of the fountainhead from which the ideals emanate. It manifests as the feeling of relaxation that comes from perfect dynamic balance. The prayer of the aspirant is that he may be blessed with all these.

नमो ब्रह्मणे नमस्ते वायो
त्वं एव प्रत्यक्षम ब्रह्म वादिष्यामी
रृतम वादिष्यामी
सत्यम वादिष्यामी

The aspirant now bows to Brahman, the essence of the manifested universe, by establishing contact with which, one knows the entire universe. He bows to the circulating currents of vitality, which he recognizes as the perceptible form of this essence. He acknowledges that vitality indicates the path of righteousness that connects one to the essence of the universe. He acknowledges that vitality is the manifestation of truth that reflects Brahman.

तन्मामवातु तद्वाक्तारमवातु
अवतु मँ अवतु वक्तारम

The aspirant now prays to Brahman, the essence of the manifested universe, to make him a fit vehicle for receiving the revelations about the profound principles that form the core of the manifested universe. He prays to Brahman to make his instructor a fit medium for the conveyance of the knowledge. He prays to Brahman that he may be protected from the wrong type of knowledge. He prays to Brahman that his instructor may be protected from the wrong choice of words while conveying the instructions to him.

ॐ शांतिः शांतिः शांतिः

The aspirant now concludes his prayer by meditating on ‘Om’ to make his body, mind and intellect tranquil to remain tuned for receiving the knowledge.

Every politician in India has his own pet theory about what is appropriate education. All such theories generally have one thing in common. That single point is that the aim of education is to gain employment. The general assumption is that given such an education employment will follow, and employment will then lead to happiness. When seen in this light education is the development of a set of skills with limited application. But there is no guarantee that an employment, however good it is, will lead to happiness. In reality the working life is very often spent in an environment infested by competition, jealousies, exploitation and anxieties. Happiness is not a commonly found commodity in such an environment. Happiness here is thought of as important only to the extent it contributes to the productivity of a great machinery of which the employee is a small part.

The sages of ancient India had a different view. For them lasting happiness was the paramount thing. Happiness can be experienced only by human beings. The ancient sages of India realized that the theme of education ought to be to develop the resourcefulness and receptiveness of man so that he can live as a sovereign being. Sovereignty alone can give unconditional happiness. Seen in this way the main trunk of education ought to be one that empowers a person to generate employment by the pursuit of ideals, rather than to receive employment. All other branches of education that lead to the development of specific skill sets are only limbs that are attached to this main trunk. In the subsequent sections Taittiriya Upanishad explains the approach to education as envisaged by the ancient sages.