Introduction

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

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

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

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

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

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

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.