The Gayatri Mantra is considered the most sacred of all mantras in Sanaatana Dharma (Vedic Hindu religion). Lord Krishna says in the Bhagavad Gita that among all the mantras, He is the Gayatri. The Gayatri Mantra originates from the Rig Veda – the most ancient of Indian scriptures and the Mantra’s power was revealed to Brahmarishi Vishwamitra.

It is known as Gayatri as it is set on the Vedic meter called ‘Gayatri’. It is made of three lines with eight syllables in each totalling twenty four syllables. It is also called ‘Savitri Mantra’ as it invokes ‘Savitr’ – a Vedic God who is often linked to the Sun God ‘Surya’.The Gayatri Mantra is unique in that it is a praise to God, a spiritual practice, and a prayer – all 3 rolled into one. It goes as follows.

“Aum Bhoor Bhuvah Svahaa
Thath Savitur Varenyam
Bhargho Devasya Dhee Mahi
Dheeyo Yo Nah Prachodhayaath”

Basically, the meaning of the Mantra is “We behold the illuminating radiance of the Sun God (i.e., Savita). May He inspire our minds and lead us onto the righteous path”.

The first part of this mantra is a praise to the Almighty who created the three worlds – the earth, the astral world and the heavens respectively – and who is that divine force that created everything and worthy of our admiration. The second part is a yogic practice which requests the Almighty who is the brilliant destroyer of sins to descend and grace our minds to remove our sins. The third part is a prayer to Gayatri Devi to enlighten our minds and raise our intellects to the highest levels possible towards righteousness or Dharma.

This mantra, when chanted after knowing the meaning, makes the aspirant access the whole cosmos in a few syllables, draws the aspirant’s minds first outwards to the three major worlds, and then after the consciousness expands from dullness, it brings us back inwards with a spiral energy flow requesting the divine to burn the darkness in the aspirant’s brains and then elevate the aspirant’s consciousness outward again to the highest level possible – now as an individual soul more integrated with the Divine spirit present everywhere.

Only twenty four sages since creation have been credited to have understood the essence of Vedas and obtained the grace of Gayatri Devi. Sage Vishwamitra was the first and Sage Yagynavalkya was the last.

The perseverance and austere Tapas (penance) of Sage Vishwamitra are world recognized. As per the Indian epic “Ramayana”, He achieved in a single birth what was considered an impossibility – a warrior class person elevating to the higher Priest class by austerity and selflessness alone. Sage Vishwamitra was able to form a new heaven and new stars with constellations in the sky through the power of the Gayatri mantra. He also imparted various spiritual lessons and secret weapons to Lord Rama which was to help Sri Rama in his wars later for reinstating righteousness (Dharma).

The Buddha pays homage to Sage Vishwamitra as one of the Saptrarishis (7 Highest Sages) who understood the Vedas and their messages. More recently, the author Hemad Pant also pays his respects to all Brahmarishis and Maharishis to bless the Sai Satcharita – which is the primary biography of Sri Shirdi Sai Baba’s holy life (Sage Vishwamitra is among those in his list).

Gayatri Devi – the Goddess personifying the Gayatri Mantra, is the essence of everything i.e., Brahman -the Universal Spirit. She is depicted with five faces and is the equivalent of the Hindu Trinity of Gods – Brahma, Vishnu and Siva. She is also worshipped as the unified form of Durga, Lakshmi and Saraswati – the Goddesses who are consorts of the Trinity of Gods. It is well accepted for thousands of years that Gayatri Devi removes sufferings and adversity of whoever prays to Her and She motivates that devotee gradually towards the path of righteous wisdom.

The All World Gayatri Pariwar – created by Pandit Shriram Sharma Acharya provides valuable guidance on Gayatri awareness, spiritual practices and self-realization Saadhana.

Author’s website: bharathkumark.simplesite.com

Dharma is a very familiar term in Hindu epics, purāṇas and other literary works that highlight the ideal ways of human life. We find the term in the major Upaniṣads and Bhagavad Gīta also, used in varying senses like virtue, righteousness and religious duties. Bṛhadāraṇyaka Upaniṣad says in verse 1.4.14 that Dharma is instrumental in making the world flourish; in the beginning, it was created on finding that world was not flourishing through the earlier creations of four Varṇas.

Taittirīya Upaniṣad (1.11.1) insists that Dharma should be strictly observed in life, without fail. In Chāndogya 2.23.1 three types of Dharma (religious duties) are prescribed. Thus scriptures assign great importance to Dharma. Nevertheless, this term is not seen defined anywhere exhaustively. If Dharma exercises so great an influence in human life as indicated, we should definitely find out what it exactly consists of. Let us here make an enquiry for the purpose.

In the first chapter of Gīta on ‘Despondency of Arjuna’ (अर्जुन विषाद योग – Arjuna viṣāda yoga) Arjuna laments about the probable breach of Dharma that he may incur if he kills his close relatives, preceptors and friends in the battle. At the moment of commencing the fight, Arjuna became grief-stricken and confused on seeing his own relatives, Bhīṣma in particular and also Gurus, on the opposite side. The very thought of killing them in battle was excruciating for him. He was ready to forsake anything including his life for their good. He makes his own evaluation on what to do or not to do at the moment, weighing all the options on the touchstone of Dharma.

Arjuna’s thoughts proceeded on these lines: ‘I am not delighted in killing the Sons of Dhṛtarāṣṭra since they are my relatives; slaying one’s own people is a sin. Even if they don’t realise what will happen if one’s own clan is ruined, we are well aware of it. When the clan is ruined, its age-old Dharma will decline and Adharma will take its place. Adharma will cause the women of the clan to be immoral, which in turn will result in varṇasaṅkara (mixing of varṇas). As a result, the whole clan will be destined to hell; forefathers will be deprived of the offering of piṇḍa and water and consequently, they also will fall into hell. Varṇasaṅkara will also cause erosion of caste-dharma(s). With all the Dharmas lost in this way, what awaits us is permanent lodging in the hell. It is pity that we have resolved to commit such a great sin by killing our own people, simply for wresting the throne. It would be better for us if the sons of Dhṛtarāṣṭra kill us when we are not fighting and without arms.’ Deeply moved by these thoughts Arjuna gave up his arms and sat down in the chariot with great sorrow.

Thus, Arjuna’s thoughts are singularly concentrated on Dharma and its possible violation in his actions. But what does he understand about Dharma? To him, killing one’s own kinsmen is not Dharma under any circumstance. He fears that such killing will ruin their clan and its Dharma. Varṇasaṅkara will follow, which in turn will result in erosion of caste-dharma(s). Finally, the entire clan will go to hell. In short, he thinks that killing relatives initiates a series of grave violations of Dharma. He also thinks that each clan and each caste have their own well-defined Dharma.

When someone refuses to arrogate material wealth through killing own relatives, he would normally be hailed as an ideal person inspired by the highest sense of Dharma. As such, Arjuna deserves acclaim and encouragement for his concern about Dharma and for his well-matched speech and action. But, on the contrary, Lord Kṛṣṇa condemns him, depicting his despondency as mere weakness; He also indicts Arjuna, charging that his actions are totally unbecoming of a man of his stature in the given context. This denunciation of what apparently is a great act of Dharma indicates that Arjuna’s concept of Dharma is not acceptable. Realising that what Arjuna apprehends is really the strike of sin allegedly involved in killing relatives, Kṛṣṇa commences a series of detailed instructions on how to do Karma without being smeared by sin. These instructions constitute the revered text of Bhagavad Gīta.

Kṛṣṇa’s chiding of Arjuna’s concept of Dharma and His advice on worry-free performance of Karma give some clues about what Dharma actually is. No action, however cruel that may appear to be, can be condemned as sin, outright. Similarly, no action, however esteemed it may appear to be, can be prima facie branded as Dharma. The criterion for classifying actions as Dharma or sin is very sophisticated; it depends upon the way of doing the action, the purpose served, the intention of the doer, etc. Yes, the basic scriptural texts of Hindus do not attempt an exhaustive classification of actions into Dharma and Adharma (sin); nor is there any blanket sanction or restriction for any action. Our day-to-day experience vindicates this stand. Killing a person is normally considered a punishable act. But, when a soldier kills the enemy, it is hailed as a brave act. Similarly, to cause a wound on another person’s body is considered objectionable. But, the same act is permissible when a surgeon undertakes it as part of a clinical operation. That means, we cannot classify the mere act of killing or wounding as expressly Dharma or Adharma.

In Bhagavad Gīta, while refusing to fight, Arjuna forgot the atrocities and heinous acts of Duryodhana and his cronies inflicted on the Pāṇḍavas in the past. Meek submission to such atrocious acts and injustices would amount to their tacit endorsement. Reluctance to react against Adharma is tantamount to Adharma, as that would abet its repetition and perpetuation. Acts of Adharma is to be fought out by any means; if use of force is required we have to resort to it. Arjuna’s fear of breach of Dharma was therefore out of place. In the current stream of social order also, this notion is already in acceptance. For example, an instance can be cited from our criminal laws. The method of arresting described in Cr.P.C of India provides for use of force if there is no submission to custody by word or touch; if the offence is punishable with death or life imprisonment, arrest is to be made even by resorting to the death of the culprit.

Let us now make an attempt to further unveil the true nature of Dharma through the reverse route of Adharma or Pāpa (sin). What is Pāpa? It is any action that attracts a punishment. Why does it attract punishment? Because it involves some wrong, done to somebody. What wrong can a person possibly do to somebody? Many, innumerable. These innumerable numbers can be classified into three categories; first, that affects the right to exist; second, that curtails one’s right to self-expression and third, that obstructs one’s happiness. These three, viz. existence, expression and happiness, are very important. Expression involves knowledge also. For, without knowledge, expression is void and reversely, knowledge inspires expression. Knowledge and expression sustain mutually in an inseparable combination.

All actions of all people of all epochs are motivated, without exception, by the trio of existence, expression and happiness, either jointly or severally. That means, every action is done in furtherance of either existence or expression (+knowledge) or happiness (enjoyment). Therefore, Pāpa is to be understood as any action that impedes existence-expression-happiness trio of others. Ancient Hindu Sages abstracted and understood this trio as SAT-CIT-ĀNANDA (सत्-चित्-आनन्द) and called it Ātmā (आत्मा). They also postulated that Ātmā is the origin and ruler of all. With this understanding about Ātmā, Pāpa can be deduced as that which negates Ātmā. Conversely, Dharma is that which is in conformity with Ātmā. In other words, Dharma represents any action that contributes to the existence-expression-happiness of others. The word ‘others’ include every other being and, vicariously, means the whole.

This concept of whole is very important. For, existence of the whole is a pre-requisite for the existence of the individual members. When the whole is destroyed, individuals will not be there anymore. Therefore, that which serves only a few at the cost of others is not Dharma. This does not mean all are equally served; it is to be ensured that the whole as a whole is protected. In this context, let us recall a prayer in the peace invocation of Sāmavedīya Upanishads, ‘May I never deny Brahma’ (माहं ब्रह्म निराकुर्याम् – māhaṃ brahma nirākuryām). The prayer warns against ‘thinking to be separate or different from Brahma’ when one furthers his interests, which means that he should take care of others’ interests also. This endorses the importance of ‘the whole’ highlighted above.

Before proceeding further, let us now consider how Pāpa attracts punishment as mentioned above. We know that Pāpa represents Karma that is not in conformity with the ultimate principle of existence-expression-happiness. It is a fact that the doer of Pāpa also is ruled by this inner principle. Pāpa occurs when he does not pay heed to the dictates of this ruler within himself. But the ultimate principle is inviolable and indestructible; so it retaliates and intervenes to reassert itself. This creates conflict in his mind and as a result, his peace and tranquillity are upset. This in turn takes away his power of judgment that ultimately leads to his total ruin. The re-assertion by the ultimate principle happens naturally, whenever it becomes essential. This process is what is described in Gīta 4.8 as ‘saṃbhavāmi yuge yuge’.

Now that the essence of Dharma is known, what remains to be probed is how it happens to be Sanātana (eternal). We have seen that every action of every being is motivated by the urge for either self-existence or self-expression or self-happiness. We have also seen that while furthering such individual urge, it is to be ensured that the existence-expression-happiness of the whole is not infringed, since individual existence is not possible without the whole. Every individual action for existence-expression-happiness has to maintain a balance with those of the whole. In order to ensure this balancing, which is essential for universal existence, formulation of certain codes of conduct becomes inevitable. Such codes designed for regulating the performance of Karma by individuals are known as ethical laws and they define human virtues, morals, principles and conscience. These laws have been there in every epoch of human history and they constitute the essence of judicial system of the corresponding periods.

Peaceful co-existence is impossible in the absence of such regulatory edicts. In spite of the different forms these laws take in different ages of history, the underlying objective has always been the same, which is nothing but ensuring conformity of Karma with SAT-CIT-ĀNANDA. Because of the presence of this unity of essence beyond spatial and temporal limitations, these laws are called eternal. Hindu scriptures call them the Sanātana Dharma. Some ignorant ones often scoff at the word ‘Sanātana’ (सनातन – eternal) saying that there is nothing eternal in the universe. They are of the opinion that values of each epoch are different from those of the others. But, whatever be these differences, it could be seen in ultimate analysis that all apparently different values of various epochs emanate from the exclusive objective of conformity of Karma with ‘SAT-CIT-ĀNANDA’ and that the differences owe their existence to the level of understanding of the ultimate reality in that epoch.

Even if we know that Dharma is that which is in conformity with ‘SAT-CIT-ĀNANDA’, it may be difficult for us to confine our actions to Dharma. This is because of the inability to discern what exactly conforms to ‘SAT-CIT-ĀNANDA’. Gīta says in 4.16 that even the wise people are confused in choosing the right action. This confusion was the reason for Arjuna’s despondency at the beginning of the war. Naturally, Gīta is all about how Karma can be performed without being smeared by Pāpa. It may be seen that Hinduism totally rejects the idea that God dictates the choice of Karma and the manner of its execution by us. Such determinism is not recognised by the Hindu Philosophy, wherein it is declared that the Ātmā is only a witness; all actions are done because of the Guṇa(s) (Śvetāśvatara 6.11 and Gīta 3.27, 13.29, 14.19 & 18.16).

In this world the only thing in which we have a free will is the choice of our Karma (karmaṇyevādhikaraste – Gīta 2.47). All the remaining things are not ours and we have no right over them (Īśa 1 & 2). Gīta also says that the Lord never assigns any duty upon anybody or grants the results of any action to anybody (5.14). Nor does He recognise any Karma as either virtuous or sinful (5.15). Therefore, our Karma is our own responsibility and we can never absolve of it with any external grace. When the circumstances necessitate the performance of any particular Karma, it is our choice whether to do or not to do it and also how to do it.

In lieu of choosing a Karma, Gīta puts forth two important options, namely, 1. Sacrifice the results of the Karma for the benefit of the whole, which act is known as Yajña (यज्ञ – sacrifice; Yajña is Karma in which results are sacrificed for the benefit of all) (Gīta 3.9); and 2. Give up all attachments and also remain equanimous to the outcome of the Karma, be it favourable or otherwise (Gīta 2.48). Both are same ultimately, since, without giving up attachment, sacrificing the results is not possible. The entire preaching in Gīta consists in repeated efforts to inculcate these two options in the mind of Arjuna, together with matters ancillary thereto. At last, winding up the instructions, Kṛṣṇa exhorts Arjuna to expel from his mind all that he considers as Dharma and then concentrate on His teachings only, so that he will be relieved from all Pāpas. Please see below the climaxing advice contained in verse 18.66:

सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज |
अहं त्वा सर्व पापेभ्यो मोक्षयिष्यामि मा शुचः || 18.66 ||

(sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja,
ahaṃ tvā sarva pāpebhyo mokṣayiṣyāmi mā śucaḥ.)

This verse is seen interpreted in different ways by Ācāryas and scholars. Mostly, the interpretations assign the meaning ‘all righteous deeds’ to ‘sarvadharmān’. Ādi Śaṅkara interpreted the phrase ‘sarvadharmān parityajya’ as an advice to give up all Dharma and Adharma together, since, in his opinion, Naiṣkarmya (नैष्कर्म्य) is intended to be taught here. (Naiṣkarmya is a state of mind wherein, due to absence of desire, there is no inner urge to undertake any Karma). But these interpretations do not conform to the message of Gīta, which does not relieve anybody from performing Karma, but only prescribes the ways to stay away from being smeared. Lord Kṛṣṇa says in Gīta 3.22 that He too is always engaged in Karma, though there is nothing to gain personally. This obligation to perform Karma is in full agreement with the instruction in Mantra 2 of Īśa Upaniṣad, which holds that only by doing Karma one should aspire for living a full life.

Moreover, how can Gīta which calls upon us to sacrifice the results of our Karma for the benefit of the whole, make an advice to give up all ‘righteous deeds’? Is it that Karma performed in this way is not a ‘righteous deed’? It cannot be so. Again Gita asserts in verse 3.4 that Naiṣkarmya cannot be attained by simply abstaining from Karma. This utterly disproves the contention of the Ācārya. Such interpretations might be the result of not giving due importance to the contents of chapter 1 of Gīta, wherein Arjuna is presented as deeply worried about what he understands as Dharma. The concluding verse of 18.66 directly connects to the opening topic ‘despondency of Arjuna’ and advises him to set aside all that causes worry, which is precisely his own version of Dharma. Kṛṣṇa disapproves Arjuna’s perceptions about Dharma and therefore asks him to abandon them all.

We may wind up our discussions by concluding thus: Dharma is that which conforms to the ultimate principle of and in order to ensure this conformity in our Karma, we must either sacrifice the results thereof or perform Karma without attachment and without considering whether the result is positive or negative. Dharma is Sanātana as it does not change by the change of time or place; in all epochs and all places, it is invariably Dharma that sustains and supports everything. Hinduism is the religion of Dharma which is Sanātana. The supreme spiritual accomplishment envisaged in Hinduism is attainment to the ultimate principle of SAT-CIT-ĀNANDA (ie. Ātmā) to which Dharma owes its conformity.

(Author: Karthikeyan Sreedharan)

“We are what we think. All that we are, arises with our thoughts. With our thoughts, we make the world,” said Buddha. Humans have set footprints on the moon, made valiant efforts to explore the universe and the mysteries hidden in its womb, but are yet to fathom the enigma called the mind. The human mind is continuously cannonaded by innumerable thoughts, largely antipathetic in nature which diminishes our aura.

The book is a collection of articles on various dimensions of the mind and dramas enacted in its arena in relation to mind management, fears, existentialism, environment, students, attitudes, yoga and the power of healing. It is also part autobiographical as it deals with my addiction to alcohol and how I overcame the disease by practicing the unique rhythmic breathing technique of ‘Sudarshan Kriya’ as imparted to humanity by H. H. Sri Sri Ravi Shankar. The articles also offer an aperture to those suffering from various addictions and those stuck in a cesspool of negativity. The strategies suggested help to increase their level of prana, thereby embrace positivity and live in the present moment.

The book was unveiled by H. H. Sri Sri Ravi Shankar  on Vijayadasami Day at Art of Living Ashram, Bangalore. The book is available at  Crossword book stores, through Amazon.com, Amazon.in, FlipKart  and www.crossword.in.

Available on Amazon: The Matter of Mind

There are several documented incidents of Hindu Gods and Saints responding to prayers and devotion of foreigners while staying in India and also blessing people of other religions residing in India. The few instances mentioned here show that God looks at something deeper in devotees than just race, religion or national origin.

1. Pazhani, Tamil Nadu (550 – 300 BCE)

Bhoghar Siddhar of Sri Pazhani Dandayudhapani Temple fame was considered by many to be of Chinese origin by birth. Lord Muruga appeared to him and bestowed him all yogic siddhis inspite of his Chinese origin. He crafted the idol of Lord Muruga at the Pazhani Temple and is widely respected as one of the famous 18 Siddhas (Perfected beings) in Tamilnadu.

2. Tiruvannamalai, Tamil Nadu (1750-1829)

Isanya Desikar (1750-1829) was a Siddha Sannyasin born in the Saiva traditions who lived his latter parts of his life and attained Samadhi in Tiruvannamalai. He exerted a strong influence on the then District Collector Ayton – an Englishman. Ayton lived and breathed the name of Isanya Desikar whom he affectionately called ‘Thatha’ (grandfather). His chronic tuberculosis ailment was cured instantly by Isanya Desikar. Once he crossed over a flooded river by the invisible hand of Isanya desikar and his faith in Him. Isanya Desikar heard his cries from his ashram at the same instant and showed his spiritual powers and moved him to safety. Ayton used to pull the chariot of Lord Arunachaleswarar by himself at the Deepam festival every year chanting Isanya Desikar’s name.

3. Mantralaya, Andhra Pradesh (1800)

It is recorded by the then British Collector of Bellary, Sir Thomas Munro that the great Saint Sri Raghavendra Swamy appeared before him in spirit at Swami’s Samadhi at Mantralaya in 1800, blessed Munro and cleared Munro’s doubts about the extent of land owned by the Swami’s Mutt, nearly 130 years after taking JivaSamadhi in Mantralaya.

4. Shirdi, Maharashtra (19th century)

Shri Sai Baba of Shirdi is said to have given a deserving British officer and his wife who were childless for a long time with the gift of child. Sri Sai’s whole life was filled with incidents of fostering spiritual awakening, human oneness and unity within India.

5. Agar Malwa, Madhya Pradesh (1883) (Baijnath Mahadev Temple)

When British Lt. Colonel Martin was delayed in Afghanisthan in 1879 with no news of his safety, his wife prayed to Lord Shiva at this temple for his safe return. A letter from Martin informed her that Lord Shiva appeared as a tribal warrior or yogi armed with Trishul (trident) and saved the British officer Martin from being killed by Afghans just when his wife finished a 11-day long chanting of Rudra Mantras with priests in this temple praying for his safe return. This temple was fully renovated by them in 1883 and is the only Hindu temple in India rebuilt or renovated by the British.

6. Varanasi, Uttar Pradesh (2005) (Sri Rudreshwar Mahadev Shiva Temple)

The Rudreshwar Mahadev Temple at Gangeshpur locality in Varanasi was built by Noor Fatmi, a devout Muslim widow and practising lawyer. She said that Lord Shiva had appeared in her dream and instructed her to construct a temple for Him. This temple was constructed in just three months with full support of both Hindu and Muslim leaders and communities in Varanasi and opened to devotees for worship in March 2005.

Author’s Site: bharathkumark.simplesite.com

Hatred, envy or fear for another person often intimidates and consumes us. When the primary purpose of our existence becomes dictated by hate or rivalry towards a specific individual, it forces us to give up living our own lives and start imitating the life of the person we envy.

There is a popular maxim (logic) in the Sanskrit language which carries an important life-lesson for those of us who are at any point of time affected by such hatred or envy. This is the Kīṭa-bhṛṅgī-nyāya or the maxim of the trapped worm and the wasp. This maxim is quoted by Srila Shukadev Goswami in the Śrīmad-bhāgavatam (7.1.28):

kīṭaḥ peśaskṛtā ruddhaḥ
kuḍyāyāṁ tam anusmaran
saṁrambha-bhaya-yogena
vindate tat-svarūpatām

Translation: A worm (kīṭaḥ) who is trapped (ruddhaḥ) by the wasp (peśaskṛtā) in a hole in the wall (kuḍyāyām) keeps meditating repeatedly (anusmaran) on the wasp (tam) out of envy (saṁrabha) and fear (bhaya-yogena) and thus attains (vindate) the form of a wasp (tat-svarūpatām) in its next life.

Besides the Śrīmad-bhāgavatam, this logic is also quoted by Gauḍīya-vaiṣṇava ācāryas such as Sri Narayan Bhatta Goswam, Sri Rasikottamsa, etc.

This maxim carries the important lesson for us that if we become consumed by the negative emotions of hatred, envy or rivalry towards another person, then we start meditating on them repeatedly instead of meditating on our desired object – Krishna. We thus try to outsmart our rival in each and every possible way. We stop living our own lives and start living the life of our rivals.

For example, I may not be an expert in kīrtana but seeing the talented performance of a kīrtanīya attract various devotees, I may develop some envy or rivalry. If my negative feelings are not checked and addressed by me or my well-wishers in their nascent stage, they may turn into deep-seated hatred for that talented kīrtanīya. I may even give up my own fields of specializations and try to learn kīrtana and music simply to satisfy my burning desire to subdue, surpass and succeed over my rival.

I may start meditating upon that person day and night, and in my blind hatred I won’t even realize that I have actually turned into a clone of that person. I won’t realize that in my madness of conquering a rival, I’ve ended up losing my soul. Seeing my deep-seated desire to be an expert kīrtanīya, Krishna may give me another birth simply to satisfy my desire.

Krishna says in the Gītā (7.8) — pauruṣaṁ nṛṣu — I am the ability in a human being. In the Gītā (10.41) he reminds Arjuna again that all sorts of creativity and talents are sparks of his opulence. Thus, when we see some creativity, some talent or art in an individual, we should offer our respects to Lord Krishna who is manifesting his specific opulences through that individual.

Ultimately, talents and creativities are not the glory of those individuals, but rather are the glory of Lord Krishna. Knowing this, we should conquer our envy and hatred for that individual. If we keep going down that pathway of rivalry, we may end up taking another birth simply to satisfy our whims of acquiring a specific talent which we cannot possibly attain in this life. If at all we dislike a certain individual, the best we can do is to ignore them completely and move ahead in our lives, by serving god using our god-given natural propensities.

We all know that man is mortal. But, there are also people who are immortal. They are called as chiranjeevi in Hinduism. As an example, Lord Hanuman can be mentioned here. He is supposed to be alive even today, though we cannot spot Him.

When I think on this line, Markandeyar Rishi, comes to my mind. He is the one who conquered death.

Sounds interesting… right?

Let me narrate his story here.

A Rishi by name Mrikandu was living with his wife Marudavati. Both of them were ardent devotees of Siva. They were happy on singing hymns on Lord Siva and on spreading the glory of Siva. But they  also had something to regret. Their concern was that they were not belssed with children. Time and again they were praying Lord Siva to bless them with children. But in vain.

So they decided to do penance, to draw Lord Siva’s attention and blessings. And of course they succeeded in it. Pleased with their penance and devotion Lord Siva gave darshan to the couple. On having darshan, they first bowed to him and praised him.

Lord Siva now asked, “Mrikandu and Marudavati! Iam pleased with your penance. What do you want?  Why is  this penance for?”

Mrikandu then answered, “Oh Lord! We have been praying for a child. Please grant our wish and bless us with your grace.”

Lord Siva seemed to be thinking for a while. Then asked the couple, “What type of a child do you want? wise or foolish?”

The couple looked at each other with confusion.

“Why is Lord Siva asking this? Will anyone pray for a foolish child?” With this thought in mind Mrikandu gathered courage and asked the Lord, “Lord! We don’t understand the question.”

Lord Siva cleared his doubt. He asked, “Would you like to have a wise son, who will live only for sixteen years  or a foolish son who can live for hundred years?”

Without hesitation, Mrikandu answered, “We would like to have a wise child.”

Lord Siva granted their wish. Though the Rishi couple had asked for the wise son, they were sad, that their son’s life would be only limited.

Very soon they were blessed with a son. They named him Markandeyan. He grew up as an intelligent son. He mastered the Vedas and sacred scriptures with great devotion.He helped his father in performing puja to Lord Siva. In accordance with the family cult, he too, turned to be an ardent devotee of Lord Siva.

As an intelligent boy, he was able to sense the anxiety and sadness that ran through his parent’s mind. But he was not able to find out what troubled his parents.

As he was approaching his completion of  sixteen years, he could see anxiety written large, on his parents’ faces. He asked his parents, “Father and mother! I can understand that you are experiencing sorrow. Can I know the reason for it. As a son it is my duty to make you happy.”

Now, Mrikandu told the whole story surrounding his birth and said, “How can we part with you? But it is destiny that your life will end soon.” Saying this, both of them cried a lot.

Though he was intelligent, Markandeyan was taken back. But he gathered himself and said, “Father and Mother! Do not cry. Lord Siva will never leave us in trouble. He will surely bless me with a long life.”
Saying this, he tried to console his parents.

On the destined day, Markandeyan went to the seashore and built a Sivalinga with the sand and started his bhajans and meditation. Soon he lost himself into deep trance.

Lord Yama, God of Death,  as usual sent his messengers to collect the soul of Markandeyan. Messengers came to take Markandeyan’s soul. His meditational powers did not allow them to come near him. They went back to Lord Yama and told about their inability. Surprised Yama, decided to go by himself. So, he gallopped in his vehicle, the buffalo and reached the seashore where Markandeyan was meditating.

Markandeyan’s meditational powers did not allow even Yama, God of death to collect the soul. But he has to complete the job. So with the  noose of the long rope (pasa kayiru) he tried to catch the soul of Markandeya.

When Markandeyan realised Lord Yama’s intentions, he quickly embraced the Sivalinga. The noose which was thrown to the neck of Markandeya, fell around the Sivalinga too. Now both Markandeyan along with him Lord Siva were inside the noose.

Lord Siva (in the noose), angry at this act of Yama, came out from the Linga furiously. He threw his spear towards Yama. Yama realising his misdeed, begged forgiveness. He also expressed his helplessness. But Lord Siva refused to hear anything. Lord Yama, with great fear mumbled, “Markandeyan’s earthly life has come to an end. This is the God’s boon. I was just doing my duty.”

Now Lord Siva thundered, “This boy Markandeyan shall remain, as sixteen years old, eternally. And you cannot take his soul.” Saying so, Lord Siva killed  Yama. This is called as Kalasamharam. The God is also called as Kalasamharamurthy (meaning one who killed Kala/Yama, the death God). On seeing this the Gods and demigods prayed and reminded Lord Siva, the indispensability of God of Death. Lord Siva then gave  back life to Yama. But only, on the condition that Markandeyan will have eternal life.

Lord Siva, saved Markandeyan and bestowed on him “ever sixteen years” blessing.

A temple now stands there in Thiukkadaiyur, where Markandeyar was blessed with eternity. The presiding God is Amirthakadeshwarar and His Consort is the Goddess Abirami.
(This temple is also the place where Abhirami Pattar was blessed by the Goddess.)

Sashtiapthapurthy(60th birthday), Bheemarathasanthi (70th birthday) and Sadabhishekam (80th birthday) for couples  are performed in this temple. It is believed that Lord Siva blesses the couples with long life.

Markandeyan, being an ardent devotee went on to become a great sage. He is a Chiranjeevi, though not visible to us. His presence was felt even in  the Mahabaratha age. The conversation between him and Jamini Rishi in Mahabaratha came to be known as Markandeya Purana.

With full devotion and confidence in the Supreme power, Markandeyar conquered death. Thus there are many lessons to be learnt from this great Maharishi,  Markandeyar.

Author’s Website: saintsofhinduism.blogspot.in

శివానందలహరి — చాకిచర్ల నాగసుదర్శన్ రావు

ఎందరో మహాపురుషులు తిరుగాడిన పుణ్యభూమి మన హింధూదేశం. వారిలో ఆదిశంకరులు అగ్రగణ్యులు. వారు ప్రాత:స్మరణీయులు. దైవం మానుష రూపేణా అన్నట్లుగా 32 సంవత్సరములు ఆ మహానుభావుని పాద స్పర్శతో పునీతమైనది ఈ అవని. ఏమనుకున్నారు మరి , రూపొందిన సాక్షాత్ శంకర స్వరూపము ఆదిశంకరాచార్యులు ! ఆశేతు హిమాచలము పర్యటించి అవైదిక వాదనలు ఖండించి , మరలా వైదిక ధర్మాన్ని మనదేశములో నిలబెట్టిన కారణ జన్ములు ఆదిశంకరలు !

ఆయన భక్తి పారవశ్యం భాష్యాలు, ప్రకరణ గ్రంధాలు , స్తోత్రాలు రూపంలో కట్టలు తెంచుకొని పరవళ్లు తొక్కింది. ఆయన రచనలు యావత్ ప్రపంచాన్ని అద్వైత సిద్ధాంతము మరియు సనాతన ధర్మం వైపు దారి మళ్ళించాయి. వాటిలో శివానందలహరి ప్రధానమైనది. ఇందులో పొందుపరిచిన అత్యంత విశిష్టమైన భక్తి మార్గం గురించి ఇప్పుడు మనము తెలుసుకొందాము. అందునా కార్తీక మాసములో ఈ విశేషాలను తెలుసుకోవటము ఎంతో పుణ్యదాయకం !

లహరి అనగా ప్రవాహం, ఆనంద లహరి అనగా అనంద ప్రవాహము. శివ తత్వాన్ని పట్టుకున్నవారి జీవితం ధర్మ మార్గమై ఆనంద ప్రవాహములో తేలియాడుతుంది అంటారు శంకరులు. ఆనందముతో ప్రకాశించు ఉమామహేశ్వర్లుకు ప్రణతులు అర్పిస్తూ తమ శ్లోకాలని ప్రారంభిస్తారు. అన్ని శ్లోకాలలో మన మనస్సు అనే కోతిని స్వామి పాదాలవద్ద కట్టి పడేస్తే మన జన్మ చరితార్ధమై మోక్షానికి సోపానము అవుతుంది అంటారు. ఈ కింద తెలియపరచిన కొన్ని శ్లోకాలని మననం చేసుకుందాం , ఆచరిద్దాం , ధన్యులమవదాం.

కలాభ్యాం చూడాలఙ్కృత శశి కలాభ్యాం నిజతపః-
ఫలాభ్యాం భక్తేషు ప్రకటిత ఫలాభ్యాం భవతు మే ।
శివాభ్యామస్తోక త్రిభువన శివాభ్యాం హృది పున :
ర్భవాభ్యామానన్దస్ఫురదను భవాభ్యాం నతిరియమ్
భావము:

చంద్ర కళలను తమ సిగలలో అలంకరించుకొని ముల్లోకాలకు శుభాలని అనుగ్రహించే ఉమామహేశ్వర్లుకు ప్రణతులు సమర్పిస్తూ తమ శ్లోకాలని ప్రారంభించారు శంకరులు. లోకం కోసం ప్రార్ధన చేసిన శంకరలు ఎంతటి దయామయుడో ఈ శివానంద లహరి ఒక అధ్బుత తార్కాణము !

-2-

త్రయీవేద్యం హృద్యం త్రిపురహరమాద్యం త్రినయనం
జటాభారోదారం చలదురగహారం మృగధరమ్ ।
మహాదేవం దేవం మయి సదయభావం పశుపతిం
చిదాలమ్బం సామ్బం శివమతివిడమ్బం హృది భజే ॥

తల్లి జగదాంబతో కలసివున్నవాడు, ఆదిదేవుడు , త్రినేత్రుడు , నిజసర్పమును ధరించివున్నవాడు , జ్ఞానస్వరూపుడు, అనుకరించుటకు శక్యము కానివాడు అయిన ఆ ఉమాపతిని హృదయములో సేవించుచున్నాను. అంతే కాక ఇందులో మరో విశేషమున్నది , ఆ స్వామిని వేదములు ద్వారానే తెలుసుకోగలము అంటారు. వేద ధర్మాని ఎవరు ఆచరిస్తారో వారికే ఆ స్వామి సానిధ్యం లభిస్తుంది గా మరి !

మనస్తే పాదాబ్జే నివసతు వచః స్తోత్రఫణితౌ
కరౌ చాభ్యర్చాయాం శ్రుతిరపి కథాకర్ణనవిధౌ ।
తవ ధ్యానే బుద్ధిర్నయనయుగలం మూర్తివిభవే
పరగ్రన్థాన్ కైర్వా పరమశివ జానే పరమతః

భావము:

ఓ పరమేశ్వరా నా మనస్సు నీ పాద పద్మములందు , నా వాక్కు నీ స్తోత్ర పఠనములందు ,చేతులు నీ పూజయందు, చెవులు నీ కధలను వినుటయందు బుద్ధి నీ ధ్యానమునందు కన్నులు నీ స్వరూపము దర్శించటయందు, లగ్నం అవుగాక. మహా భాగవతములో ప్రహ్లాదుడు కూడా మన ఇంద్రియాలు అన్నీ కమలాక్షుడైన ఆ నారాయుణుడు స్మరణలో నిమగ్నం కావాలంటాడు. శివాయ విష్ణు రూపాయ , శివ రూపాయ విష్ణువే అని తెలుసుకొని, భగవతత్వం ఒకటే అని గ్రహించాలి.

గభీరే కాసారే విశతి విజనే ఘోరవిపినే
విశాలే శైలే చ భ్రమతి కుసుమార్థం జడమతిః ।
సమర్ప్యైకం చేతః సరసిజముమానాథ భవతే
సుఖేనావస్థాతుం జన ఇహ న జానాతి కిమహో

భావము:

ఓ ఉమామహేశ్వరా ! నిన్ను పూజించటానికి మంద బుద్దికల ఈ మానవుడు పూల కోసం లోతైన కొలనులో, ఎత్తైన కొండ ప్రదేశాలలో , మహారణ్యాలలో తిరుగుతున్నాడు. తన మనస్సు అనే పుష్పాన్ని సమర్పిస్తే చాలు అనే విషయాన్ని తెలుసుకోలేక పోతున్నాడు, ఆశ్చ్యర్యముగా వుంది అంటారు శంకరులు.

-3-

వటుర్వా గేహీ వా యతిరపి జటీ వా తదితరో
నరో వా యః కశ్చిద్భవతు భవ కిం తేన భవతి ।
యదీయం హృత్పద్మం యది భవదధీనం పశుపతే
తదీయస్త్వం శంభో భవసి భవభారం చ వహసి

భావము:

బ్రహ్మచారో, గృహస్థుడో , జటాధారో ఎవరైతేనెమి , ఎవరి హృదయపద్మము ఆ స్వామి పాదక్రామౌతుందో వారి సంసార భరాన్ని ఆ పరమేశ్వరుడే భరిస్తాడు , ప్రతి శ్లోకాంలోను మన భక్తి ఏ విధంగా ఉండాలో తెలియ చేసారు.

సదా మోహాటవ్యాం చరతి యువతీనాం కుచగిరౌ
నటత్యాశాశాఖాస్వటతి ఝటితి స్వైరమభితః ।
కపాలిన్ భిక్షో మే హృదయకపిమత్యన్తచపలం
దృఢం భక్త్యా బద్ధ్వా శివ భవదధీనం కురు విభో

మోహమనే అడవిలో ఆశలనే కొమ్మలమీద సంచరించే కోతి లాంటి మనస్సు నాది, దాన్ని భక్తి అనె తాడుతో నీ పాదాలచెంత కట్టి బడేసేటట్లుగా చెయ్యి ఓ పరమేశ్వరా అని వేడుకుంటున్నారు ఆది శంకరులు, నిజంగా ఆయన మనస్సు అంత చపలమైనదా , కాదు కాదు , మన కోసమే అయన ఆధ్రత అంతా. ఎంతటి త్యాగశీలి మన శంకరులు !

కరస్థే హేమాద్రౌ గిరిశ నికటస్థే ధనపతౌ
గృహస్థే స్వర్భూజాఽమరసురభిచిన్తామణిగణే ।
శిరస్థే శీతాంశౌ చరణయుగలస్థేఽఖిలశుభే
కమర్థం దాస్యేఽహం భవతు భవదర్థం మమ మనః

భావము:

ఓ పరమేశ్వరా ! నేను నీకు ఏమి ఇవ్వగలను, సమస్త శుభాలు నీ వద్దనే ఉన్నాయి , బంగారు కొండ నీ చెతిలోనే వుంది , కుబేరుడు నీ పాదల చెంత కూర్చుని ఉన్నాడు, కల్పవృక్షం నీ చెంతనే వుంది. చింతామణి గుణనిక నీ ఇల్లు , నీ తలపై చంద్రుడు వున్నాడు. పరాత్పరా! అందుచేత నా మనస్సే నీదగుగాక.

-4-

భృంగీచ్ఛానటనోత్కటః కరమదిగ్రాహీ స్ఫురన్మాధవా-
హ్లాదో నాదయుతో మహాసితవపుః పఞ్చేషుణా చాదృతః ।
సత్పక్షః సుమనోవనేషు స పునః సాక్షాన్మదీయే మనో-
రాజీవే భ్రమరాధిపో విహరతాం శ్రీశైలవాసీ విభు

ఓ బ్రమరాంభ మల్లికార్జున స్వామీ , ఓ మహేశ్వరా , భృంగి ఇష్టపడనట్లుగా తాండవము చేయువాడా నారాయుణునికి అనందము నిచ్చువాడు , తెల్లని శరీరము కలవాడు అయిన ఆ పరమేశ్వరుడు నా మనస్సు అనే పద్మములో విహరించుగాక అని శరణు వేడ్తున్నారు.

ఈవిధంగా ప్రతి శ్లోకంలోను స్వామి పాదాల చెంత మన మనస్సుని , బుద్ధిని పెట్టి ప్రార్ధన చేస్తే , మన బుద్ధి వికసించి ధర్మ మార్గము వైపు పయనిస్తుంది అని తన ఆర్తిని వ్యక్తం చేస్తారు ఆది శంకరులు. అందుకే ఆ మహాపురుషుడు జగద్గురువైనాడు !

ఆయన స్తొత్రాలు అన్నీ ఆనంద ప్రవాహమయము , మన వైదిక ధర్మం యొక్క పరిమళాలు యావత్ప్రపంచం వ్యాపించి గుబాళించాయి. అహం బ్రహ్మస్మి స్థాయికి చేరుకున్న పూర్ణ యోగులు , మన ఆదిశంకరులు. అటువంటి మహాపురుషులు చూపిన ధర్మ మార్గములో నడుద్దాము , మన సనాతన ధర్మాన్ని కాపాడుదాం .

జయ జయ శంకర , హర హర శంకర !

[Editor’s note: The following story is narrated by Mayesvara Dasa, who is a disciple of Sri A.C. Bhaktivedanta Swami Prabhupada. He had the unique service of building many Ratha chariots for use in temple festivals in major cities all over the world including for the ISKCON temples at Calcutta and Bombay. One of the most exhilarating Rathayatras he had the fortune to coordinate was the one for Calcutta ISKCON in 1978. Here he begins the narration of the events surrounding that historic program, which will be presented weekly in a total of 24 parts.]

This story really begins in the city of New York. It was 1976 and I was a new young devotee thrust into the genera of Ratha-yatra out of necessity. Jayananda prabhu had been working frantically to complete two new very big chariots for the now quite famous 1976 parade down 5th Avenue. He needed help and I was asked to refocus the temple construction crew to help at the Rath site for the last three days prior to the parade. What originally sounded like a simple thing turned into a major all-night affair that changed my life. I have already documented that story in a different tale entitled: The Historic 1976 New York Ratha-yatra Parade. The reader is invited to hear me narrate that story at the following link if they would like to hear it:

Srila Prabhupada was very pleased with the acquisition of the 13 story building on 55th street but it was very costly to maintain. So it was decided that the Radha Damodara traveling Sankirtan party would consolidate with the New York temple in order to help meet the huge overhead because it consisted of an army of more than 100 book distributors, ie: income producing devotees. I had come to N.Y. as a member of the Radha Damodara bus program and after helping with the emergency rebuild of Balaram’s cart it now appears my destiny had already been decided before I was aware of it.

Jayananda prabhu had concealed his illness very effectively so I did not even know how sick he was until Tamal Krishna Maharaja and Adi Kesava called me to their office to talk to me about his medical prognosis and what they now wanted me to do. To conserve his energy, the doctors ordered that Jayananda prabhu was to be relieved of all heavy work. It was further decided that he would do much better if he relocated to a more accommodating environment than the wet/icy below freezing weather of New York City. So it was decided that he would be sent to Los Angeles in less than two weeks and I was to: “Learn everything I could from Jayananda prabhu about building rath carts.”

Consequently my new responsibility was to do whatever Jayananda prabhu felt would help me prepare to head up the Ratha-yatra parade the following year in New York. The first order of business was to completely dismantle the carts after the 1976 parade. Those chariots were so huge each one had a 3×3 footprint of 9 parking spots. The only place we could possibly store them was in the temple parking garage but that meant they had to be completely dismantled. The carts had been built like a big wooden erector set using ½ inch diameter threaded rod and steel angle plates to hold the large 4X8 horizontal chassis beams to the 4X4 upright deck posts. Jayananda prabhu advised we mark every piece so we could rebuild the carts the following year and that is what we did. In this way I was fortunate enough to study nearly every single part of the NY rath carts. Meanwhile Jayananda prabhu explained everything he could think of about Ratha-yatra to me. I did not realize it at that time… but in retrospection he seemed to know he would not be available in person or by phone the following year.

I do not recall who gave me this photo but it is an excellent shot of Balarama’s Cart as it rolled down 5th Avenue. Jambavan Prabhu is on the ground steering the cart using the two bar system Jayananda designed. I am standing on the right (starboard) side of the deity deck.

I bonded quickly with Jayananda prabhu because he was such an easy person to get to know and there was a lot to admire about his humble demeanor. He was not at all tinged with pride about his legendary accomplishments. This photo was also given to me so I am not certain where or when it was taken but if I had to guess I would say sometime in the summer of 1976, maybe even on the day of the parade!

Author’s website: jagannatha.com
Author’s email: mdjagdasa@gmail.com

There is an interesting story about the God Ganesha in the Puranas. Once, a demon named Gajasura was about to face Lord Shiva in a battle. He decided to pray to Ganesha, the remover of all obstacles, before the battle.

“Get an deity of Ganesha made for me quickly,” thundered the mighty Gajasura. This resolve of the demon got Lord Shiva worried, “If this demon worships Ganesha, then it will be impossible to slay him. He will become invincible.”

Shiva then asked the Goddess Shakti for help, “Assume your Maya form. Disrupt the demon’s thinking by clouding his mind. Make sure he does not pray to Ganesha before he starts the battle with me.”

Maya obliged and entered Gajasura’s mind. The demon, who had gone to the river to perform ablutions, looked at his image and felt immensely proud of himself.  Now under the spell of Maya, Gajasura thought, “Look at me! When I walk, the grounds shake. When I punch, big mountains crumble. When I stand tall, my head scatters the clouds. Why am I, the Lord of the three worlds, thinking of praying to an elephant-headed god!” He abandoned the thought of worshiping Ganesha. He went into the battle full of arrogance and got killed by Shiva with his trident.

Lord Shiva defeating Gajasura

Now Lord Ganesha got angry with Maya. “Goddess! You have prevented a devotee from offering his prayers to me. I curse you that from now on you will dwell only in the minds of the ignorant and not in the minds of the wise.”

Now, here is a point to ponder. Our scriptures say that any negative emotion – anger, attachment, greed, lust, or desire – is due to Maya or delusion of the mind.  So the next time we are angry, sad, or proud, let’s remember that we are being ignorant and delusional and get Maya out our heads as quickly as we can!

[Editor’s note: Vani Mahesh has a deep rooted interest in the Indian mythology and classics. She is a consultant writer for Amar Chitra Katha where she scripts stories from the Puranas. She has so far authored two comics and a novel published by Amar Chitra Katha. (‘Tales of Creation From the Brahma Purana’, A Kingdom for His Love, a novel based on Bhasa’s play, and now Saptarshi – The Seven Supreme Sages.)]

Author’s website: vanimahesh.com

Prime Minister Narendra Modi on Tuesday laid the foundation stone of Char Dham highway development project in Uttarakhand’s capital Dehradun. PM laid the foundation stone for Char Dham Yatra- an annual pilgrimage to the shrines of Kedarnath, Badrinath, Gangotri, and Yamunotri.

Earlier in the day, Modi had said that he will visit Devbhoomi Uttarakhand for the inauguration of a key infrastructure project, the Char Dham highway development programme.

In a series of tweets, Modi had said that the Char Dham highway project will lead to creation of over 900 km of roads and tourism will also get a strong boost.

“Adding of bypasses, tunnels, bridges and flyovers will ease travel. Proper slope stabilisation will ensure protection against landslides,” he had said while ensuring uninterrupted all weather safe journey for pilgrims to the four shrines.

The Prime Minister also had said that he will address a public meeting in Dehradun during his Uttarakhand visit.

Source: timesofindia.indiatimes.com

Prabhupada: “Everyone engaged in some particular department, he must improve and… Then things will go on nice(ly). – Room Conversation – April 22, 1977, Bombay

Prabhupada: “Expert means whatever he is doing, he must do it very nicely That’s all. Suppose you are sweeping this room. You can do it very nicely, to your best knowledge. That is expert. The people will say, “Oh, you have very nicely done.” Any work you do, do it very nicely. That is expert. Don’t do it haphazardly. To your best talent, to your best capacity, try to finish it very nicely, whatever it may be. You are entrusted with some work. Do it nicely. That is expert. If you think that you are unable to do that work, then whatever work you can do, you take. But do it nicely. That is expert. Don’t imitate. “Oh, I have no capacity to work in that way, but I want to imitate. Oh, he is doing that. I shall do that.” Don’t do that. That is not expert. You take up what you can do very nicely and do it nicely.” – Room Conversation — July 16, 1968, Montreal

It was during this time that Jayananda prabhu went out of his way to inform me about the various things he wanted improved on the carts. He was particularly dissatisfied with the canopy lifting mechanism especially after the colossal failure the night before the parade. The also required a 2X4 to prop each stage up so the center pole could be let down where pins were then put in at a lower point to crank it to the next section. It was both clumsy and dangerous and he knew there had to be a better way to lift the canopy safely.

The other thing Jayananda prabhu was unsatisfied with was the braking mechanism. He confided in me that although he provided what he called brakes on the NY carts they really didn’t work. He said they were made to look very effective to appease the regulating authorities but he confessed that they were completely inadequate to stop the cart.

What he had done was weld a 4ft pipe on the existing brake lever with the idea that a strong 200lb brahmachari would throw all his weight against it when we wanted the stop the cart. However a short study in simple physics easily explains how this impressive looking system could not possibly bring the Rath to a halt.

Yes, 200lbs hanging on the end of a 4ft lever might seem like a lot of force, but we also have to consider the force on the other side of the equation. That consisted of the entire Rath cart which had a conservative weight of about 2500lbs. However it was also reasonable to assume that the upper deck of the cart would carry a dozen or so well fed dignitaries which meant the opposing counter force could be as much as twenty times what the brakes could handle! “Sure we got brakes officer… just look at that big strong man in the back. When he pulls on that four foot lever it expands the brake calipers and the cart stops!” Hare Krishna! (But my name isn’t Yudhisthira!)

Jayananda prabhu reassured me that the way he figured out how to actually keep the cart from rolling out of control was to tie another set of ropes to the back axle. Then, with the help of 2nd team of devotees using those ropes, they could slow the cart down or stop it when they were instructed to do so. It troubled Jayananda prabhu that these two things in particular had still not been resolved to his satisfaction. I promised him I would do all I could to make the improvements we discussed.

One day Jayananda prabhu said he wanted to walk me through the entire process of how to build a Ratha-yatra cart from scratch. Somehow I knew that was a very special benediction so I got my tape recorder and to this day I have the recording of those special moments. During that 45 minute exchange one can hear Jayananda prabhu explaining how to select an axle, how to frame the chariot, and design large steel wheel properly as well as numerous other petty details related to building a Rath cart.

I apologize for the poor quality of these images but I am actually fortunate to still have them in decent enough shape to even share them as they are here. This one is the engineering drawing for cart auto tilting spire apparatus.

This drawing shows the cross sections of how the cables pass thru the telescoping system I affectionately referred to as the “20th Century Ratha-yatra Telescope.” This technique was used on the 1978 Calcutta Ratha-yatra chariot and every cart I contributed to since then as explained in Episode 6 of this story.

This drawing details out the reinforcements required at the top of the telescope so it doesn’t fail when the inner portions are extended out 2ft up to the base of the top kalash.

Hinduism is the world’s third largest religion with an estimated 1 billion adherents or approximately 14% of the world population of 6.9 billion. Some of my friends belonging to other faiths have, on a number of occasions, told me derisively that Hinduism is no religion, that it is only a way of life.

Many Indian writers have spoken and written about the virtues of showing toleration towards other religions by the Hindus. In one of his important literary works ‘The Discovery of India’, the illustrious politician and freedom-fighter, the late Shri Jawaharlal Nehru extols Hinduism for being a way of life rather than a rigid structure.

Hinduism, like every other religion, has its own world view or conception of life and reality. This Hindu view of life and existence is founded on a few fundamental concepts summed up in six key words: Jivatma (read as Jivaatmaa), Paramatma (read as Paramaatmaa), Karma, Punarjanma, Maya (read as Maayaa) and Moksha (read ‘o’ as in ‘roll’). To understand Hinduism and how it perceives the world, we need to clearly understand what these 6 words mean and connote. The purpose of this article is precisely to do that in as simple a manner as possible.

Paramatma (Parama+Atman) or Brahman:

This is the universal soul or spirit, the Absolute which pervades the entire universe. (In English, it is addressed as God). The universe and all objects within it have emanated from this one self-existent absolute impersonal spirit, the Paramatma (Supreme soul), the eternal object of meditation and knowledge. All the material contents of the universe, which include the living as well as the non-living, are like a spider’s web in which every thing is connected to everything else. So in Hindu philosophy/theology, creation flows out from Brahman and is a part of Brahman. The word Brahman is derived from the root brih and literally means growth, expansion, evolution, swelling of the spirit or the soul. It is a sacred word like Veda is a sacred text. Paramatma is formed from the two words parama  (highest, chief, most excellent, best, supreme), and atman, atma (read as atmaa) or spirit.

Jivatma (Jiva + Atman)

Jivatma is any living personal soul that resides within all the living beings, not in humans alone. Jiva is anything living or any living object. Atman is the soul or the spirit. Hinduism postulates that this jivatma is in essence the same in all living systems and is one with Paramatma.

Karma:

Every jivatma is bound by the law of karman or act. The law stipulates that the moral quality of a person’s or animal’s actions determines the nature of his/her future existence or incarnation. To put in simple words, what the theory of karma tells is: if you do good deeds or karmas, you will receive good things in return. If you do bad deeds, you will get bad things in return. The karma theory introduces the concept of inevitable consequences in life, a system of transcendental reward and punishment which sticks to us in an unending chain not only for one life but for all the lives, past present and future. This naturally leads to fatalism, the concept of an irrevocable destiny in which a former act leads to inevitable result as the certain consequence of acts in the previous life or lives. Karma-paka and ­karma-vipaka are two Sanskrit words which mean the ‘ripening (paka) of actions (karma)’, that is the good or the evil consequences in this life of human acts performed in previous births. 86 such consequences are spoken of in the epic Mahabharata and elsewhere.  A person suffers because he has done some bad karma in the present life as well as in all the previous births. If he has a cozy life in the present birth, it is because of the accumulated good karmas (sattvic deeds) of all his previous births.

Karma determines births. A lowly station in the present life is due to some bad things done in previous births. A rich or privileged circumstance in the present life is because of accumulation of lots of punya (religious merit) in earlier births.

Maya

Maya means illusion, deception, unreal or illusory image. In Hindu philosophy, Maya is looked upon as that curtain of ignorance which envelops and shields our consciousness from seeing our true divine nature and makes us feel that we are different from Paramatman Brahman, the one and the only one true reality that lies hidden behind this world of beings and becoming. What we experience in our normal state of existence is nothing but Maya. We are under the delusion of this Maya and the ignorance or ‘ajnana’ (read as anjaana)’ that results from this deceptive perception makes us take the unreal as real, the rope (unreal) for the snake (real). Maya is also likened, sometimes, to dust on a mirror’s surface that prevents us from seeing the true reflection/image of an object. Mirror is here the pure consciousness of our mind and the dust is the moha caused by maya. Maya is a kind of pasa or snare that causes moha and entangles the soul of every living thing.

This does not mean that what we see around is unreal, as some people wrongly interpret. All the objects in the universe are real. But they are of a lower level of reality than Paramatma Brahman, the primary reality. You may call the physical world the secondary reality. There is no conflict between jivatma and paramatma because Maya is not disobedience against Paramatma. It is a peaceful existence between the two atmas based on mutual toleration.

The theory of Maya and the Jivatma-Paramatma theory assume that reality is not two, na dvaita; but only one, though the learned Brahmanas speak of many. Ekam sat viprah bahudhah vadanti. Jivatma and paramatma, being the same in essence, the jivatma can merge in paramatma and become one with it. Reality then becomes one, not two, advaita. This union (yoga) of the individual spirit with the supreme spirit is a mathematical/conceptual one

Hindu religion does speak about the creative activity (rajas guna) of Brahman; but the creation is an emanation from Brahman like the web that issues from a spider. There is no essential distinction between the Creator (Paramatma Brahman) and his Creation (Brahmanda). When this distinction is lost, there is no difference between the Supreme Self and the empirical Universe.

Punarjanma (Punar + Janman):

Punar means again, again and again, repeatedly. Janma means birth or life. So Punarjanma means re-birth, reincarnation or regeneration of the soul. It is metempsychosis.

Karma and punarjanma go hand in hand. They are the two sides of the same coin.  We are born again and again because of the bad deeds we committed in the present as well as in the previous lives.

Cases of supposed re-incarnation keep being reported in media. Many years ago, I saw a 1975 English movie by the name “Re-incarnation of Peter Proud”. The film was gripping like all films of such genre. But the truth is: none of those stories of rebirth or reincarnation have been substantiated to-date.

Moksha:

This is the ultimate goal of life, says Hinduism. Moksha means emancipation, liberation; release from worldly existence or transmigration. In the present context, Moksha means the final or eternal emancipation, salvation or the deliverance from the cycle of births and rebirths and attainment of and union with Brahman. It is well nigh impossible to explain what that state of union with Brahman (Brahmatva) is because it is a subjective experience that is beyond words and description. It has been said by Rishis that this state is like a drop of water merging with the ocean and becoming an integral part of it. The Upanishadic pronouncements Aham Brahmaasmi (I am Brahman) and Tat Tvam Asi (You Are That) are well-known and often quoted in learned circles; even lay Hindus quote them. They are the buzz-words of Hindu religious faith.

When a person comes to realize his identity with Paramatma, he is liberated for good. Rebirth ceases for him for all time to come. Such a person becomes known as a Brahma-jnanin, Parama-jnani, Atma-jnani, Brahma-vidvas, Brahmana or Yogi. The knowledge so acquired is sacred or spiritual and is opposite to religious observances and bodily mortifications (Tapas). This highest knowledge is called Atma-jnaana, Brahma-jnaana, and Brahma-vidya in Sanskrit; in English, it is known as Self-realisation or God-realization.

The author, Dr. Sachidanand Das, can be contacted on facebook.

The granddaughter is 7 years of age. The grandfather is 75 already. This is a dialog between 7 and 75, while they were walking in a park with a dog.

75: Do you know what is a life?

07: Life can move.

75: So, you and I have life. We are walking, now. Whether a dog has life?

07: Yes, the dog has life also. It has four legs and the dog can run.

75: If the stone on the roadside has life?

07: No, stone has no life. It can’t move by itself.

75: What are those light spots twinkling over the shrub?

07: They are fireflies.

75: If a firefly has life?

07: Yes, you see, they are flying. And flying is moving.

75: Everything that can move has life, isn’t it?

07: Yes.

75: You have a paper-fan in your hand, if a fan has life?

07: No, a fan has no life.

75: But, you see it is moving.

07: It was shaken with my hand. And I have life.

75: That means a life can cause a none-life thing moving.

07: Yes.

75: If the duck in the lake has life?

07: Yes, it can swim. And swimming is a kind of moving.

75: Did you see that waves are moving up and down?

07: Yes, I saw that waves were moving.

75: Since you said that life can move, if waves have life?

07: No, waves have no life. They were blown by the wind.

75: Since the life can cause a none-life thing moving, if wind has life?

07: No, wind has no life. You can’t see it.

75: So, to be a life, it must be seen.

07: Yah!

75: Can you see a tree?

07: Of course, I can see a tree. It is quite big.

75: If a tree has life?

07: Yes, a tree has life.

75: However, a tree has no legs. It can’t move.

07: Its leaves are shaking.

75: But, shaking is not a real moving. The trunk of the tree can’t walk from place to place. How can you say that the tree has life?

07: The tree has life inside.

75: So, there exist two kinds of life: The outside life and inside life. What is the fundamental characteristic of both inside-life and out-side life?

07: En, En, let me think it over.

75: Good. Maybe you can get it. I am listening to you.

07: En, En, let me think. Let me think over and over.

75: Maybe you could ask your teacher: “What is life?” She might be able to say: “That is a good question. Let me think it over as well.” Maybe both of you will get the same answer.

07: What is your thinking of life?

75: A good question. You keep my answer in heart, to see if your teacher will say the same story.

07: OK. Now tell me what is your perception of life?

**** **** **** **** ****

(You clever readers, what is your perception of life? Don’t go further reading before you can answer that question.)

**** **** **** **** ****

75: First, life can grow. You eat foods and drinks, and than you poo poop and pee-pee out your waste. Thus, you grow up bigger and bigger. That is called as metabolism.

07: Anything else for life besides of metabolism?

75: Life can self multiply. That is called reproduction. A hen lays eggs. And eggs after hatching turn out chicken. And chicken can grow up to become more hens and cocks.

07: Anything else for life besides reproduction?

75: Life can do variation, adaption and mutation.

07: What is variation?

75: You see no leaves are of the same size and same shape. That is life’s characteristic called variation.

07: What is adaption?

75: Life forms can fit in the ocean, such as fishes, crabs and even whales. Life can live on the land, such as horses, cows trees and grasses. Life can fit to the air, such as birds and dragonflies, etc. That is called as adaption of life.

07: What is mutation?

75: Life form can make its off spring alike, but a little bit different. This can ensure that some of its descendants could be better to adapt their surroundings and to become the winner in the natural selection.

07: What is the natural selection?

75: It is also a very good question. Today is a little too late. Shall we remain that question to discuss tomorrow? Or, you may also ask your schoolteacher.

07: OK. Is that all for today.

75: Yes, clever girl. That is all for today!

Recently in the news the topic of Puri Jagannatha temple prohibiting western devotees from entering came up due to some unfortunate confrontation between a German devotee and a temple priest outside the temple.

Many devotees tend to say that just because the Lord doesn’t intervene to stop a bad thing that it indicates it is sanctioned by the Lord and is the Lord’s will. Thus they conclude that the temple policy to discriminate against devotees based on their skin color must be the Lord’s desire and his own policy.

There are many things the Lord doesn’t change, which doesn’t necessarily mean he approves of it. Cow slaughter goes on even in holy tirthas in India. The Lord doesn’t change it. We can’t say it goes on because the Lord wishes it either. This material world is the playground for the conditioned souls to rebel against the will of the Lord, and He gives them that freedom to misuse their free will and exploit the resources of this realm.

To pass off all wrong things as just being the will and policy of God appears to be an escapist attitude. I don’t agree that all wrongs are the will of Krishna and as humble devotees we should let all abuse be done to us without objection.

Usually some people will say we should follow the example of Haridas Thakur, a 15th century muslim devotee of Lord Chaitanya and mahabhagavata, who would only look at the temple chakra and never tried to enter the temple.

But imitation is not following. If we really believe it, that we are so fallen and have no right to stand before the Lord’s deity, then we will not enter ANY temple. That would mean that we actually believe we are fallen and not pretending and making a show of it. But if we don’t actually believe it, and just avoid one temple because we are refused by one temple administrator, then it is just an imitative show. We are definitely not following the example of Haridas Thakur, but it is just a sour grapes situation. So either believe it and avoid all temples, or pretend and make a show by just avoiding Puri temple because today there is a rule where they forbid us entry.

Another argument they give that goes along with this theme is that we should see in all events (such as this discrimination) the hand of the Lord being involved. What they fail to understand is that these two positions are not compatible. If you follow Haridas Thakur’s example as a mahabhagavata and actually consider yourself too fallen and low to be in front of the Lord, then you will see all wrongs not as the Lord’s personal involvement to help you, but as the reactions to your bad karma for being sinful in past lives. The moment you see these things as the Lord’s personal involvement and special mercy to you, you are seeing on the platform of the madhyama – where realistic intellectual viveka exists.

So their suggestion is that we should imitate the actions of the mahabhagavata while having the conception of the madhyama bhakta. This is an incompatible situation. Your actions must match your conception. When your conception differs from your action, but you still try to act similar to those on a higher platform you are pretending.

To put it into practical terms, if one copies the actions of Haridas Thakur, then he should also have the same conception of Haridas Thakur, that we are the most fallen and unfit to enter the temple of the Lord – all temples of the Lord.

If your conception is that of the madhyama bhakta, and you see everything, including difficulties and trials, as the divine hand of the Lord showing favor to His devotee, then you also understand your own position as a devotee fit and qualified to worship the Lord in the temple, and should make effort to worship the Lord in His archa murti. You should not then pretend that you shouldn’t enter the temple because you are the most fallen and unfit – something you don’t actually believe because you have proper viveka – you see things as reality, as they factually are.

The mahabhagavata sees things falsely – he sees himself as fallen and unqualified. Though he believes it, it is not factually true. Thus it matches for the mahabhagavata to avoid entering the temple, because his conception matches that action. But it is wrong for a madhyama bhakta to do the same because his conception does not match that action, and therefore he is pretending or making a show.

Srila Prabhupada mentions in regards to Haridas Thakur’s behavior that one should not imitate him:

“No ordinary person can chant so many names, nor should one artificially imitate Haridāsa Ṭhākura’s behavior.” – Chaitanya Charitamrita, Adi-lila 10.43

The mahabhagavata sees himself as the most fallen, and all others as very advanced, and considers all wrongs done to him to be due to his past sins (even though from an objective perspective the mahabhagavata is completely free from all sins and reactions). That is a conception that can’t be followed artificially. There is no way to follow Haridas Thakur in his display of being a mahabhagavata without being a mahabhagavata.

Another point is that fighting for the rights of devotees is not a selfish act or a sign of lack of humility. Individually someone may feel they are fallen and have no rights. But what about the millions of devotees throughout the world, amongst whom many pure devotees exist. Defending the rights of the devotee community and the pure devotees throughout the world is more important than our own show of individual humility.

There is another aspect to the history of this temple policy of discrimination which should be mentioned.

In 1568 all Orissan temples were destroyed by an Oriya Brahmin named Kala Pahada who converted to islam because the pandas wouldn’t let him enter the temples after he married the daughter of a muslim king in Bengal. To avenge the insult he led the army of the muslim king into Orissa, killed the king of Puri at Cuttack, who he previously served as general, and then preceded to destroy all the temples in Orissa he came across. He destroyed Konarak temple, sacked Puri temple, destroyed Kanthila Nilamadhava temple, Cuttack Chandi, Viraja, Kichakeswari temple, basically every single temple in Orissa. This is just a few decades after the departure of Chaitanya Mahaprabhu. People often cite that Haridas Thakur and other Siddha Purushas were not allowed in the temple, but what about the consequences? Lord Jagannatha allowed his temples to be destroyed just a few years later.

It was an Oriya brahmin who led the destruction of Orissa’s temples, taking revenge because he was made an outcaste by the Puri pandas, who he had fought for and risked his life to defend, as general of the Puri king. This is the history of how Orissa was conquered by muslim invaders, led by a brahmin convert and how every temple was destroyed and desecrated.

There is another bit of history on the negative effects of this discrimination. Due to this temple’s past restrictions against adivasis (tribals and forest people), in the 1800’s a saint named Mahima Gosai in Dhenkanal started a religion that became known as Satya Mahima Dharma, commonly referred to as Alekha Sampradaya. Because the pandas would not allow the adivasis into any temples, this religion subsequently rejected all temples and deities, and taught only to worship God in the form of nirguna brahma through fire. So they reject worship of Jagannatha and Shiva, and only worship God as Alekha. Their sampradaya mostly follows mystical yoga sadhana, and has a huge following in rural Odisha, with hundreds of thousands of followers. Due to discrimination by priests, these people have turned away from the devotional worship of Jagannatha and reject all deities and temples.

Prior to Gandhiji’s intervention, Puri Jagannatha temple did not allow low caste Hindus, tribals, adivasis, etc., to enter the temple. I think most people, including Indians and the pandas, will agree it was correct for Gandhiji to fight for the rule to be changed, despite it being a very old rule enforced for thousands of years. Simply being an old tradition does not make something correct.

Just as the rule was changed in the time of Gandhiji to allow the low caste Hindus entry to the temple, so in the same way the rule can be changed again in the future to allow the western Hindus to also enter the temple. Not all traditions are eternal. Those that weaken the foundations of sanatana dharma need to be adjusted for the greater good. How many low caste Hindus and adivasis over the last 100 years have converted to Christianity, Islam and Buddhism because they have been denied entry to temples in India and told God does not want to see them? Even today, despite the laws allowing it, there are untouchables who are denied entry to temples in the interior areas of Orissa, and it comes up in the news from time to time. It is time for these outdated customs to be removed so that sanatana dharma can spread far and wide.

The reality today is that there are Hindus throughout the world from all nationalities. In the past a foreigner may have been synonymous with a non-Hindu. But times have changed and now there are Hindus from every country. The temples need to take this new reality into account and properly define what a Hindu is so that Hindus from all countries, nationalities and races can have access to worship the Lord in His temples.

Author’s website: sadhusanga.org

Upaniṣads are treasures of Indian spiritual thoughts of ancient times. The ten most ancient Upaniṣads belong to the period of 1500 BC to 600 BC, according to commonly agreed estimations. They are called the Principal Upaniṣads and are considered to be the most authentic ones.

There is another Upaniṣad by name Śvetāśvatara Upaniṣad belonging to a later period, but viewed at par with the Principal Upaniṣads, considering the dexterity and erudition with which the subject matter is dealt with therein. In this discussion whenever we refer to Principal Upaniṣads, it may be understood to include Śvetāśvatara Upaniṣad also. There are many other Upaniṣads written during later periods, the total number being 108 according to some, while others put the number at 200 plus. But in the present discussion we consult only the Principal Upaniṣads.

All the spiritual thoughts of ancient India which got accumulated through ages were existing in a single lump without any orderly arrangement or classification. It was Sage Vyāsa who successfully classified all into a proper order on the basis of specific topics dealt with in each piece and their comparative importance. This is how we got the four Samhita-s, the Brāhmaṇa-s, the Āraṇyaka-s and the Upaniṣad-s. Samhitas are mostly hymns for praising or invoking various gods for well-being and favours. Brāhmaṇas and Āraṇyakas mainly deal with ritualistic illustrations of the Samhitas. Upaniṣads represent philosophical postulations either extracted from these three or compiled independently. Of the eleven Principal Upaniṣads, one (Īśa Upaniṣad) is part of a Samhita (Śukla Yajurveda), four (Bṛhadāraṇyaka, Chāndogya, Kaṭha, Kena) are parts of Brāhmaṇas and two (Aitareya, Taittirīya) are parts of Āraṇyakas. The remaining four (Praśna, Muṇḍaka, Māṇḍukya of Atharva veda and Śvetāśvatara of Kṛṣṇa Yajurveda) are independent compilations. Why should the same contents of an Upaniṣad find a place in some Samhita, Brāhmaṇa or Āraṇyaka? Because the same text contains certain portions that qualify for inclusion in the Upaniṣad and some other portions suitable for Samhita, Brāhmaṇa or Āraṇyaka. While studying the Upaniṣads we have to make due allowance for this fact.

Upaniṣads are not like ordinary spiritual texts which dwell on glorification and appeasement of an almighty god through prayers, rituals and offerings with an intention to secure protection, prosperity, happiness and long life. The primary concern of Upaniṣads is not the physical life as such, but the ultimate principle that sustains the physical life. Upanishads recognize the existence of an entity beyond the phenomenal world. They advance the concept of reality from a relative plain to the absolute state, to the reality that is free from all limitations of time and space. This advancement is the greatest achievement that Indian meditative mind accomplished and it is the greatest ever height that human mind scaled in speculative thinking. It was with this advancement that, in India, mere spiritual thinking graduated into pure philosophical deductions.

It is therefore imperative that any attempt to understand the teachings of Upaniṣads must be with due consideration for this unique feature inherent in them. Any alternative attempt employing the traditional tools of interpretation is unwelcome as it would only obscure the scientific spirit of the Upaniṣads and degrade their sublime teachings to mere theological compositions. Moreover, being extracts from other three parts of the Vedas, most of the Principal Upaniṣads contain some portions that do not fit well with the main theme under discussion in that particular Upaniṣad. Therefore, while interpreting the Upaniṣads to derive lessons therefrom, these portions have to be omitted from detailed consideration. In the present endeavour we keep in mind these observations as a guide in explaining the contents of each Upaniṣad. That means, we concentrate on those teachings that a rational mind should take note of and assimilate into its own cognitive constitution; in this process we simply ignore those contents which are rather ritualistic or purely mythological in nature.

With these words let us approach the Upaniṣads one by one for enlightenment. In this endeavour we take up only the eleven Principal Upaniṣads mentioned above.

(Author: Karthikeyan Sreedharan)

[Editor’s note: In following articles the author will present an analysis of each of the 11 main Upanishads.]

This Upaniṣad stands first in size among Principal Upaniṣads; content-wise also this has a unique place. It forms the end part of Śatapatha Brāhmaṇa (शतपथ ब्राह्मण) belonging to Śukla Yajurveda and contains six chapters, in prose. Each chapter is further divided into sections called Brāhmaṇa(s), which in turn are again divided into sub-sections. Therefore, a reference to any part of the Upaniṣad is made by denoting the chapter, section and sub-section; for example 1.2.1 indicates chapter 1, section 2 and sub-section 1.

Chapter 1

The first chapter contains six sections. The first section describes a Sacrificial Horse, which actually is an allegoric presentation of the physical manifestation of the Ultimate Principle (1.1.1). For, in 1.2.7 it is clarified that horse is that which expands and is therefore fit to be sacrificed. The cumulative implication is that for attaining to the Ultimate Principle, the physical possessions are to be sacrificed.

From 1.2.1 to 1.2.7 we find a mystic description of how the physical world evolved from nothingness of physical existence. In the beginning there was nothing; Death (Mṛtyuḥ), acting as unquenchable hunger, devoured everything that existed until then (1.2.1). This description is akin to the concept of black hole that absorbs everything into itself and it also reminds us of the final contraction of the presently expanding universe into a single atom as the Bing Bang theory predicts. Opposite to this devouring force, a force of generation was still active, which at one point willed to have a body. It persistently invoked its brilliance for this purpose and what came out first was the element of water (Āpaḥ). From water the element of earth (Pṛthivī) was produced, from which, in turn, the element of fire (Agni) came out. From fire originated the element of gas (air – Vāyuḥ) and from Vāyu, the element of space (Ākāśaḥ) (1.2.1, 1.2.2 & 1.2.3). Thus, the full complement of five elements came into existence. But, without time there is no movement. So, Mṛtyuḥ (Death, Hunger) willed to have a further body, for the sake of future devouring. As a result Time started ticking (1.2.5). Consequently, everything that is here appeared. But, with the opposite force of expansion thus gathering momentum, the devouring force of Mṛtyuḥ suffered decline, in spite of all its efforts (1.2.7). Notwithstanding this decline Mṛtyuḥ thought that it can exist as the force of devour, since all that manifested are destined to be withdrawn at some point of time (1.2.7). Thus, Mṛtyuḥ became an accompaniment of all that come into existence.

This description gives us the idea that in every creation two opposite forces act together, one of expansion and the other of contraction. The fact of which among these two gets upper hand over the other, decides the growth or decay of the creation.

In section 1.3 it is described that physical manifestation is essentially dual in nature, divine and devilish. This duality exists in speech, smell, sight, hearing and thinking. Only when one goes beyond this duality, does he attain to his true self. It is in this section that the famous Pavamāna hymn (popularly known as ‘asato mā sadgamaya’ is discussed — 1.3.28). The hymn is given below:

“असतो मा सद्गमय, तमसो मा ज्योतिर्गमय, मृत्योर्मा अमृतं गमय”

“asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormā amṛtaṃ gamaya”

The simple meaning is thus: “Lead me from ‘Asat’ to ‘Sat’, from darkness to light and from mortality to immortality”. Asat and Sat have specific philosophical meaning, though they are often translated as ‘unreal’ and ‘real’ respectively, which are rather misleading. ‘Asat’ is that which has no state of existence and ‘Sat’ is that which has no state of non-existence (Gīta 2.16). It is to be understood that Asat does not exist by itself; it does not have an independent existence. In contrast, Sat exists by itself. That is the specific difference between the two. The phenomenal existence is neither Sat nor Asat, since it has a beginning and an end. It is actually Asat sustained by Sat; Asat represents the physical part and Sat the eternal sustaining energy. So, the first part of the hymn means this, ‘may I be oriented towards the eternal principle of existence, instead of the transient worldly pleasures’. In the second part, darkness indicates ignorance and light represents enlightenment. It may be noted that ignorance relates to Asat and enlightenment relates to Sat; therefore this part is rather a repetition of the first part in a different form. Similarly, the word ‘mortality’ in the last part refers to Asat only and immortality to Sat, going by the imports of Asat and Sat given above.

The next section (1.4) speaks about the Sat and its projection of Asat to form this universe. Sub-section 1.4.1 states that in the beginning there was only Ātmā (Ātman) in the form of Puruṣa. That means, Ātmā is the ultimate principle of existence. Its essence is Sat-Chit-Ānanda. We have seen what Sat is. It is pure existence. Chit is pure, transcendent consciousness and it finds expression in the desire to know and express. Ānanda is abstract, transcendent bliss. Seeking happiness is its expression. These three facets of Ātmā are nothing but abstractions of all the various phenomenal activities in the universe. Inversely, all activities in the universe are motivated by the urge, (i) either to exist (ii) or to know and express (iii) or to derive happiness. The hypothesis put forward in the Principal Upaniṣads is that Ātmā periodically projects and withdraws the universe. It is the process of this withdrawal that we saw above in 1.2.1 of the Upaniṣad. Now, here in 1.4, the process of projection is allegorically described in continuation from 1.2. It starts with the declaration that in the beginning only the Ātmā existed in the form of Puruṣa. What is the meaning of Puruṣa? The process of projection of beings presupposes the power of Ātmā to appear in different forms. This power is known as Māya or Prakṛti. In the ultimate stage of withdrawal Ātmā contains this power also within himself. But, as a prelude to initiate projection, he invokes this power. With the Prakṛti invoked, he is known as Puruṣa. This explains the declaration that in the beginning there was only Ātmā in the form of Puruṣa. Making use of the power of Prakṛti he attained a dual form and then he expanded himself to grow in size. He later divided this form into two opposite halves. It is from these halves that all that is here came out in different stages. Thus, expression of opposites is the secret of projection of the universe; everything exists in opposites (1.4.3, 1.4.4, 1.4.6). Prakṛti represents the physical part and Puruṣa the supporting element. This idea is expressed in 1.4.6 saying that the universe consists in food and its eater. This means that Puruṣa is the eater (enjoyer) and Prakṛti is the food (the enjoyed); Puruṣa is the energy that hears, feels (by touch), sees, smells and tastes everything. The nameless, formless Ātmā thus manifests into names and forms constituting the universe (1.4.7). He pervades the entire universe; at the same time it is unseen just as a razor lying in its case. It is because of him only that breathing, smelling, seeing, hearing, etc are possible. He is behind each and all of these phenomena. It is because of Ātmā only that everything is known. He is dearer than anything else since he is the innermost (1.4.8); He is eternal also and therefore one should hold fast to the ultimate principle of Ātmā.

Again, in 1.4.10 it is stated that there was only Brahma (Brahman) in the beginning. We have already seen in 1.4.1 that only Ātmā existed in the beginning in the form of Puruṣa. The cumulative implication is that Brahma is equivalent to Ātmā existing in the form of Puruṣa. Ātmā is absolute Sat-Chit-Ānanda, whereas Brahma is Ātmā in the form of Puruṣa, having invoked Prakṛti. This means that Brahma has a physical element, in contrast to Ātmā. Thus there exists a subtle difference between Ātmā and Brahma, though both these words are usually used to be synonyms. We will see this aspect further in the remaining chapters.

Being without a second entity, Brahma realized itself as ‘I am Brahma’ (अहं ब्रह्मास्मि – ahaṃ brahmāsmi), which is considered as one of the four great declarations (mahāvākya-s) in the Upaniṣads. It is from mere expansion of Brahma that the entire universe originated. The very word Brahma indicates expansion. Thus Brahma corresponds to the primeval atom of the Big Bang theory. Since the universe is the expanded Brahma, everything here is Brahma only. Attaining to this consciousness, that is ‘ahaṃ brahmāsmi’, is considered as the greatest realization man can achieve. This realization makes him see everything as his own part and thus drains off all evils like passion and hatred. On the other hand, one who adores another god as different from himself, turns out to be an animal to that god, just as what an animal is to man.

From 1.4.11 to 1.4.15 we find a description about the creation of four Varṇa(s) (वर्ण). The concept of Varṇa is very ancient. It is seen mentioned in the very old Puruṣa Sūkta of Rgveda (10.90.12). There are four Varṇas, namely, Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra. It needs to be asserted here that Varṇa is not caste. There are thousands of castes, but only four Varṇas. There is no scriptural authority classifying various castes into Varṇas. Moreover, the Varṇa classification applies to the whole mankind, including those nationalities where caste differentiation is absent. Then how is one’s Varṇa determined? The answer is seen in Gīta 4.13 & 18.42 to 18.44. Varṇa is not assigned on the basis of family to which one is born. It is determined by the type of deeds one is inclined to do, under the influence of the proportion of the three Guṇas (satvam, rajas, tamas) within him (Gīta 18.42 to 18.44). The best expression of one’s Varṇa is therefore his deeds that he embarks upon with inner urge, not the deeds he takes up under external compulsion. This makes the determination of Varṇa very difficult; and there is no need to ascertain the Varṇa of each and every individual in the society.

It is stated in 1.4.11 that Brāhmaṇa is verily Brahma, implying that a Brāhmaṇa is one who has attained to the principle of Brahma, the highest state of realization. With only the Brāhmaṇa, the world would not sustain or flourish; therefore, Brahma created Kṣatriya. Even then world was unable to flourish and so the Varṇa of Vaiśya was created (1.4.12). That too was not enough to ensure a prosperous world. Brahma then created the Varṇa of Śūdra (1.4.13). Finding that the creation of the four Varṇas was not sufficient to ensure sustenance of the world, Brahma finally created Dharma. There is nothing greater than Dharma, as even the most weak becomes strong with Dharma (1.4.14). Dharma is the regulating tool that musters conformity of deeds to the ultimate principle of Sat-Chit-Ānanda, by which the continued existence of the world is ensured. In 1.4.15 it is stated that since among the humans, Brāhmaṇa is verily Brahma, people wish to become Brāhmaṇa just as gods (Devas) wish to become Agni. It is further stated that everyone should strive to attain to Brahma. In sub-section 1.4.17 it is declared that Ātmā is the one and only one principle of existence.

Chapter 2

Now we move on to the 2nd chapter, leaving behind the remaining sections 5 & 6 of chapter 1, as the contents thereof are rather theological than philosophical.

Chapter 2 opens with a reference to one Bālāki of Garga clan, well versed in Vedas, approaching Ajātaśatru, King of Kāśi to speak about Brahma. Ajātaśatru was only happy hear what Bālāki had to say. Bālāki at first said that Brahma was the Being in the sun; but Ajātaśatru rejected it. Bālāki continued in the same way, by citing moon, lightning, fire, air, etc. instead of sun, each of them being promptly rejected (2.1.1 to 2.1.13). At last, he requested Ajātaśatru for proper instruction about Brahma. Ajātaśatru took Bālāki to a sleeping person and called him several times to wake up. But he did not. At last, the king pushed him with his hands again and again; then he got up (2.1.15). Ajātaśatru asked Bālāki, “Where was the knowing being (the faculty of cognition, powered by pure consciousness within) when the person was asleep and how did it return?” Bālāki had no answer (2.1.16). Ajātaśatru explained thus: ‘when the person was asleep, the knowing being absorbed the cognitive power of all the senses and lay dormant in the inner heart of consciousness’ (2.1.17). (This inner heart is the Thalamus in modern physiology, which is the centre of information exchange in the body). He continued, “When the person is fast asleep, the cognitive functions of the inner organs of action (the four antaḥkaraṇas namely Manas, Buddhi, Chitta and Ahaṃkāra) are also cut off” (2.1.19). In other words, when a person sleeps, his senses are shut down and when he enters deep sleep his antaḥkaraṇas also are shut down, reducing him to a state of pure consciousness shining inside.

The second part of the question is answered in a comprehensive manner in 2.1.20. It says that all senses, all worlds, all gods (devas) and all beings manifest from the Ātmā, just as a spider emits its threads, or sparks emanates from fire.

Now, skipping section 2, we move on to section 3. Sub-section 2.3.1 says that Brahma has two forms, namely the perceptible and the imperceptible; the mortal and the immortal; the unmoving and the moving; the known and the knowing.

“द्वे वाव ब्रह्मणो रूपे – मूर्तं चैवामूर्तं च, मर्त्यं चामृतं च, स्थितं च यच्च, सच्च त्यच्च” || 2.3.1 ||

(dve vāva brahmaṇo rūpe – mūrtaṃ caivāmūrtaṃ ca, martyaṃ cāmṛtaṃ ca, sthitaṃ ca yacca, sacca tyacca).

With these dual aspects in form, Brahma creates all that is experienced by the senses. Therefore whatever we experience with the senses do not constitute the Brahma proper. They are only expressions. So, nothing of them is really the Brahma; with reference to the things of experience, the appropriate description of Brahma is therefore ‘not this, not this’ (नेति, नेति – 2.3.6).

Now, we move on to section 4 of chapter 2. Here enters the most renowned, erudite and celebrated Sage of Upaniṣads, Yājñavalkya (याज्ञवल्क्य). He had two wives, Kātyāyanī (कात्यायनी) and Maitreyī (मैत्रेयी). Of these, Kātyāyanī was an ordinary housewife while Maitreyī was interested in scriptural studies too. Having decided to renounce the householder’s life for a higher life, Yājñavalkya tells Maitreyī that he is going to divide whatever wealth he has, between his two wives (2.4.1). Upon this, Maitreyī, being interested in attaining to immortality, asks her husband whether she would be immortal on her becoming the owner of the whole earth full of wealth. “No”, said Yājñavalkya, “immortality cannot be attained by wealth” (अमृतत्वस्य न आशा अस्ति वित्तेन – amṛtatvasya na āśā asti vittena – 2.4.2). Maitreyī sees no use with that which is unable to bring her immortality. So she asks Yājñavalkya to teach about the thing which would lead to immortality. Yājñavalkya clarifies that nothing in this phenomenal world is able to provide us immortality, since they are mortal by nature. The only immortal thing is Ātmā and therefore, those who seek immortality have to strive for attaining to it. Ātmā is Sat-Chit-Ānanda; we are but Ātmā holding this body. What works in us is the inner urge of existence (Sat), of knowledge and expression (Chit) and of joy (Ānanda). It is because of this inner urge that we engage in various deeds. We love things in furtherance of this urge of ours, not for the sake of the things. Love for father, mother, spouse, son, daughter, wealth and everything in this world is not for their sake but for furthering this urge only. In order to perpetuate what we want to derive from this love, we have to attain to the ultimate principle of Ātmā, as, it is Ātmā that is eternal (2.4.5). It is through knowing Ātmā that everything comes to be known properly; for, everything here is only Ātmā in essence. Consequently nothing can be known in isolation of Ātmā, just as the different notes of a drum beat cannot be known by sounds other than that of its own general note (2.4.7). That means, everything known to be separate is involved in the general, all-inclusive one. Merged with the general, there is no separate identity. Take the case of lumps of salt. They come from ocean water and in the form of salt they have separate identity. But, when they dissolve in the ocean water, this identity is lost; everything becomes ocean only. Likewise, every being or thing here comes out from the endless, boundless ocean of gross elements that is nothing but a mass of Pure Intelligence, and merges into it at the end. After such merging, there is no separate identity for individual being or thing (2.4.12). Yājñavalkya reasserts this ceasing of individual identity when Maitreyī seeks a clarification (2.4.13). He further says that the activities of smelling, hearing, knowing, etc. are necessitated, only when there exists duality. But, when everything becomes Ātmā, nothing of that sort happens; for, there is only a single identity that is Ātmā and nothing else to be known.

In the 5th section of Chapter 2, the concept of Ātmā is expounded comprehensively from 2.5.1 to 2.5.14, illustrating with phenomenal objects. See what is said in 2.5.1:

यश्चायं अस्यां पृथिव्यां तेजोमयोഽमृतमयः पुरुषः यश्चायं अध्यात्मं शारीरस्तेजोमयोഽमृतमयः पुरुषः अयमेव स योഽयमात्मा इदममृतं इदं ब्रह्म इदं सर्वम् || 2.5.1 ||

(yaścāyaṃ asyāṃ pṛthivyāṃ tejomayoഽmṛtamayaḥ puruṣaḥ, yaścāyaṃ adhyātmaṃ śārīrastejomayoഽmṛtamayaḥ puruṣaḥ ayameva sa yoഽyamātmā idamamṛtaṃ idaṃ brahma idaṃ sarvam) – 2.5.1.

Meaning: ‘That dazzling, immortal Puruṣa within the Earth, that transcendent, embodied, dazzling, immortal Puruṣa is the Ātmā; He is what is immortal here, He is Brahma and He is all’.

The verse is repeated from 2.5.2 to 2.5.14, replacing Earth with Water, Fire, Air, etc. covering everything in this phenomenal world. The implication is that Ātmā is transcendent, immortal Being which expresses and sustains the whole world. Here, the use of the word Puruṣa may be noticed. We have already seen what Puruṣa is. He is Ātmā with the power of Prakṛti invoked. It is this Puruṣa or the Ātmā with the invoked Prakṛti that is equated to Brahma here; Puruṣa is also equated to everything here. These equations are justified by the declarations in 1.4.10 that everything here originated from Brahma and in 2.3.1 that Brahma has two forms. A statement of direct equation between Ātmā and Brahma or the phenomenal world would not be so justified. In short, Ātmā and Brahma are not truly, purely identical. This will be further seen in the remaining parts of this Upaniṣad itself.

In 2.5.15 it is stated that just as the spokes of a chariot wheel are fixed to its nave and felloes, in the same way all the beings, all gods, all worlds and all organs are fixed upon the Ātmā. That means, it is Ātmā that sustains everything.

Chapter 3

This is the most important chapter of this Upaniṣad, as it deals with scriptural discussions with Yājñavalkya on the one part and Brāhmaṇa-s in the court of Janaka, the Emperor of Videha, on the other part. Janaka was an ardent seeker of Brahma and used to promote such discussions by offering valuable gifts to the participants. Now he desires to know the most erudite of all the Vedic scholars assembled in his court from Kuru and Pāñcāla countries. The prize in offer was a gift of thousand cows with 10 Pāda-s of gold (100 grams approx.) attached to the horns of each. None of the Brāhmaṇas dared to claim the cows. But, Yājñavalkya directed one of his disciples to drive home the cows. Others present were enraged at this perceived haughtiness of Yājñavalkya. They wanted to know whether he claimed to be the best Vedic scholar among them. He replied, “I bow to the best Vedic scholar; I just wanted the cows”. At this, some among them decided to question him on Vedic knowledge. Eight of them questioned him on various topics. Yājñavalkya answered them all and at the end he returned a question which none of them was able to answer. Eventually, Yājñavalkya was recognised as the best Vedic scholar.

The first question came from Aśvala, the Rgveda priest of Janaka. Being a priest he asked about sacrifices and how the institutor of a sacrifice is liberated from the bondage of the phenomenal world through the sacrificial performance. Yājñavalkya answered the question satisfactorily and therefore Aśvala withdrew from the discussion (3.1.1 to 3.1.10).

The next in turn was Ārtabhāga belonging to the line of Jaratkāru. His questions too were not centred on any serious philosophical issue (3.2.1 to 3.2.13). After Ārtabhāga, it was Bhujyu; he asked only one question relating to the whereabouts of the descendants of Parīkṣit (3.3.1 & 3.3.2). This too is not of interest to us.

Uṣasta, son of Cakra (चक्र) then asked Yājñavalkya to explain Brahma, which is the Ātmā within all, in exact and definite terms (साक्षात् अपरोक्षात् ब्रह्म, य आत्मा सर्वान्तरः). Yājñavalkya replied, “The Ātmā within all is the same Ātmā that is within you; that which energizes your breath” (3.4.1). Not being satisfied by this answer that is centred on certain characteristics like breathing, Uṣasta persisted in eliciting a specific answer as to what Brahma precisely is. Yājñavalkya clarified that Ātmā is the energy of seeing, hearing, thinking and knowing; that he cannot therefore see, hear, think and know it. For, nobody can see that which sees, hear that which hears, think that which thinks and know that which knows (3.4.2).

Kahola follows Uṣasta and repeats the same question to Yājñavalkya, who in turn throws light on another aspect of Ātmā. He says that Ātmā is that which transcends hunger, thirst, grief, delusion, decay and death; knowing this very Ātmā, Brāhmaṇas renounce desire for sons, wealth and worlds (3.5.1).

The next questioner was the famous lady of the Upaniṣads, Gārgī (गार्गी), daughter of Vācaknu (वाचक्नु). Her question related to the ultimate substance that pervaded everything. She started with water and proceeded up to the concept of the world of Brahma. At this juncture, Yājñavalkya warned against going further, as they reached the limit of explanation; for, the substance that lies beyond was not amenable to explanation.

The most important of the questions asked of Yājñavalkya in that assembly is that of Uddālaka son of Aruṇa, who is also a famous Sage and appears in other Upaniṣads also. He wants to know whether Yājñavalkya is aware of the Sūtra (सूत्र – the force that holds together everything here) and of the Antaryāmi (Inner Ruler within all); he insists that without knowing the Sūtra and Antaryāmi, Yājñavalkya is not eligible to take away the prize of thousand cows with the gold. Yājñavalkya answers him rightly that the Sūtra is air and Antaryāmi is Ātmā (3.7.2 to 3.7.23). He explains that the one who is immanent in everything, whom nobody knows; whose body is everything here, and who controls everything from within; it is the immortal Ātmā within every being. To illustrate his answer Yājñavalkya starts by taking the case of earth and goes on with the same wording replacing earth with other objects like water, fire, sky, light, stars, etc (3.7.3 to 3.7.23). See the case of earth below:

‘यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरः, यं पृथिवी न वेद, यस्य पृथिवी शरीरं, यः पृथिवीमन्तरो यमयति, एष त आत्मान्तर्याम्यमृतः’ || 3.7.3 ||

(yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaraḥ, yaṃ pṛthivī na veda, yasya pṛthivī śarīraṃ, yaḥ pṛthivīmantaro yamayati, eṣa ta ātmāntaryāmyamṛtaḥ).

This is an excellent description of the concept of Ātmā. It is declared that Ātmā pervades the entire universe and is the inner force sustaining and controlling it; universe is its body or physical expression and external appearance; Ātmā is not perceived by the beings as it is beyond the reach of their knowing faculties; it is immortal while the body is mortal. We may here recall the revelations in 1.4.7 above.

At the end, in 3.7.23, Yājñavalkya repeats what he told Uṣasta in 3.4.2. He says that Atma is not seen, heard, thought or known; but he is the seer, hearer, thinker and knower; there is no other seer, hearer, thinker or knower. He is the immortal inner controller.

Now, Gārgī intervenes again with two questions which she says if answered by Yājñavalkya he would not be defeated by anybody in his knowledge of Brahma (3.8.1). Answering her questions Yājñavalkya gives an excellent description of the ultimate entity that pervades the entire universe. It is thus:

‘अस्थूलं अनणु, अह्रस्वं अदीर्घं, अलोहितं अस्नेहं, अच्छायं अतमः, अवायु अनाकाशं, असङ्गं अरसं अगन्धं अचक्षुष्कं अश्रोत्रं अवाक् अमनः अतेजस्कं अप्राणं अमुखं अमात्रं अनन्तरं अबाह्यम्, न तदश्नाति किंचन न तदश्नाति कश्चन’|| 3.8.8 ||

(asthūlaṃ anaṇu ahrasvaṃ adīrghaṃ alohitaṃ asnehaṃ acchāyaṃ atamaḥ avāyu anākāśaṃ asaṅgaṃ arasaṃ agandhaṃ acakṣuṣkaṃ aśrotraṃ avāk amanaḥ atejaskaṃ aprāṇaṃ amukhaṃ amātraṃ anantarṃ abāhyam na tadaśnāti kiṃcana na tadaśnāti kaścana)

Meaning: ‘That entity is neither big nor minute, neither short nor long, neither red in colour nor oily, neither shadow nor darkness, neither air nor ether; it is devoid of attachment; it is without taste, odour, eyes, ears, sound, mind, light, breath, mouth, measure, interior and exterior; it does not absorb anything, nor is it absorbed by anybody’.

The negation of attributes done here is not exhaustive. The implication is that this absolute entity, the Ātmā, is beyond all the attributes of the phenomenal world. The last part indicates that nothing is in existence other than Ātmā; so, there is no scope for absorbing or being absorbed.

Yājñavalkya says further in 3.8.9 that this immutable entity controls with its mighty rule every earthly and heavenly object maintains its assigned position and course and also functions properly. Whoever departs from this world without knowing this eternal entity is a miserable person (कृपण – kṛpaṇa); whoever knows it, is a Brāhmaṇa (ब्राह्मण) (3.8.10). Therefore, knowing of Brahma is the culmination point of being a Brāhmaṇa. Those, who are not even in the path of attaining this supreme knowledge, are not worth the name Brāhmaṇa.

Section 3.9 opens with a long debate between Yājñavalkya and Vidagdha (विदग्धः), son of Śakala (शकल:) on the number of gods and Śakala was defeated at the end (3.9.26). Then Yājñavalkya invited other Brāhmaṇas assembled there to ask questions, but none of them dared to take up the challenge. He in turn asked a question to all of them, “If a tree, after it is felled, springs again from its root, in a newer form, from what root does man springs forth after he is cut off by death?” (3.9.28-4). None of the Brāhmaṇas did know the answer. At last Yājñavalkya himself gives the answer:

‘जात एव, न जायते, को नु एनं जनयेत् पुनः|
विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम्|
तिष्ठमानस्य तद्विद इति’ || 3.9.28-7 ||

(jāta eva, na jāyate, ko nu enaṃ janayet punaḥ;
vijñānamānandaṃ brahma rātirdātuḥ parāyaṇam;
tiṣṭhamānasya tadvida iti.)

Meaning: ‘He is only a manifestation (jāta eva), not born (na jāyate). Who produces him again? It is Brahma that is pure intelligence and bliss, the ultimate dispenser of grace/favour and the final resort of those who realised and stays within it’.

This does not however mean that the same person is reproduced again. When a person dies his personal identity is lost for ever as we have seen in the discussion of 2.4.12 above. The material is very well there and from it another being may appear; this is what is intended here. In the case of tree also, the particular identity is not recovered, but only the general identity is retained. The original tree with its specific physical appearance will not re-enter again. The question and the answer are therefore intended to establish the fact that nothing is lost for ever, but, only a change in appearance takes place in the process of repeated renewals.

Chapter IV

This chapter opens with a discussion between Emperor Janaka and Yājñavalkya on Brahma and related issues. At one point, in 4.3.7, Janaka asks what Ātmā is. Yājñavalkya replies that Ātmā is the Puruṣa that is the impelling force of organs and the effulgence within. Then he adds that when this Puruṣa attains a body, evils (पाप – pāpa) are let loose on to that body and when he leaves the body, the evils are discarded (4.3.8). The message is that Ātmā is unaffected by evils; they are only associated with the body. It is also to be understood that when one leaves his body, ie. when he dies, the evils also vanish with the body; they are not carried over.

Section 4.4 finds some verses that are dealt with in detail in other Upaniṣads. For example, 4.4.7 appears in Kaṭha (कठ) Upaniṣad 6.14; the verses in 4.4.10 to 4.4.12 are also found in Īśa Upaniṣad with some minor variations. We will take up these in detail while we study the said Upaniṣads. These verses discuss the impact of realisation.

In 4.4.22, we find a detailed explanation about the concept of Ātmā. It says thus:

‘स वा एष महानज आत्मा योഽयं विज्ञानमय प्राणेषु य एषोഽन्तर्हृदय आकाशः तस्मिञ्छेते, सर्वस्य वशी सर्वस्येशानः सर्वस्याधिपतिः, स न साधुना कर्मणा भूयान्नो एवासाधुना कनीयान्, एष सर्वेश्वर एष भूताधिपतिरेष भूतपाल एष सेतुर्विधरण एषाम् लोकनामसंभेदाय …. स एष नेति नेत्यात्मा, अगृह्यो न हि गृह्यते, अशीर्यो न हि शीर्यते, असङ्गो न हि सज्यते, असितो न व्यथते, न रिष्यति; एतमु हैवैते न तरत इति, अतः पापमकरवमिति, अतः कल्याणमकरवमिति, उभे उ हैवैष एते तरति, नैनं कृताकृते तपतः || 4.4.22 ||

(sa vā eṣa mahānaja ātmā yoഽyaṃ vijñānamaya prāṇeṣu ya eṣoഽntarhṛdaya ākāśaḥ tasmiñchete, sarvasya vaśī sarvasyeśānaḥ sarvasyādhipatiḥ sa na sādhunā karmaṇā bhūyānno evāsādhunā kanīyān eṣa sarveśvara eṣa bhūtādhipatireṣa bhūtapāla eṣa seturvidharaṇa eṣām lokanāmasaṃbhedāya ….. sa eṣa neti netyātmā, agṛhyo na hi gṛhyate, aśīryo na hi śīryate, asaṅgo na hi sajyate, asito na vyathate, na riṣyati; etamu haivaite na tarata iti, ataḥ pāpamakaravamiti, ataḥ kalyāṇamakaravamiti, ubhe u haivaiṣa ete tarati, nainaṃ kṛtākṛte tapataḥ)

Meaning: ‘The mighty, unoriginated Ātmā is the impelling force of organs; he pervades the subtle interiors of beings; he is the controller, ruler and lord of all; he is unaffected by good as well as bad deeds; he is the protector of all beings; he acts as a bridge connecting all the worlds (worldly/heavenly bodies) and also as a restraining force keeping all of them in proper places; ………. He is described as ‘not this, not this’ (ie. He is transcendent); he is imperceptible as he is never perceived, indestructible as he never decays, unattached as he never aspires and he is unfettered too; he never feels pain and never suffers injury; he is never overtaken by the thoughts of having done an evil or good deed and he is not troubled by what has been done or not done’.

Section 5 of this chapter is same as section 4 of the 2nd chapter and section 6 is a list of the line of teachers. We therefore move on to next chapter.

Chapter V

This chapter opens with a story that tells us about Prajāpati (प्रजापति) teaching his progenies who were of three classes, namely sura-s (devas – gods), humans and asura-s. What he taught to all of them was only the syllable ‘द’ (da). Suras understood it as ‘दाम्यत’ (dāmyata – self-control), humans as ‘दत्त’ (datta – charity) and asuras as ‘दयध्वम्’ (dayadhvam – compassion) (5.2.1 to 5.2.3). Prajāpati was satisfied, as he knew that each of them got the lesson that they needed. The concept of three classes of progenies is very meaningful. Suras and Asuras represent two opposite extremes and humans represent the middle class who possess the qualities of both the extreme classes; consequently, humans may at times be suras and asuras otherwise.

In 5.5.1 a definition of ‘satyam’ is given. The definition underlines the perception that there exists a distinction between ‘sat’ and ‘satyam’. As we have seen already, ‘sat’ is that which does not have a state of non-existence. It is defined here that ‘satyam’ is ‘asat’ (anṛtam – अनृतम्) sustained or ruled by ‘sat’. This is seen further clarified in 8.3.5 of Chāndogya Upaniṣad.

Section 15 of this chapter contains only verses 15 to 18 of Īśa Upaniṣad, which we shall take up for discussion when that Upaniṣad is studied.

Chapter 6

This chapter does not present anything relevant to our line of study of the Upaniṣad and therefore we omit it. This is the last chapter of the Bṛhadāraṇyaka Upaniṣad. Thus we come to the close of its study.

Listen to these wonderful children sing “Brahmam Okate”, a classic telugu song from Annamacharya.

Lyrics and Ragas

thandanana abi (brahma okaTE)
raagam: bowLi
15 maayamaaLava gowLa janya
Aa: S R1 G3 P D1 S
Av: S N3 D1 P G3 R1 S

OR

naadanaamakriyaa
15 maayamaaLava gowLa janya
Aa: S R1 G3 M1 P D1 N3
Av: N3 D1 P M1 G3 R1 S N3

taaLam: aadi
Composer: Annamaacaarya
Language: Telugu

pallavi

tandanAnA Ahi tandanAnA purE tandanAna bhALa tandanAnA bhaLA
brahmamokaTE para brahmamokaTE brahmamokaTE para brahmamokaTE

caraNam 1

kanduvagu hInAdhikamu lindulEvu andariki shrI harE antarAtmA
indulO jantukulamu intA okaTE andariki shrI harE antarAtmA

caraNam 2

ninDAra rAjU nidrincu nidrayu okaTE anDanE baNTu nidra adiyu okaTE
meNDaina brahmANuDu meTTu bhUmi okaTE caNDAlundEti sari bhUmi okaTE

caraNam 3

anugu dEvatalakunu ala kAma sukhamokaTE ghanakITa pashuvulaku kAma sukham okaTE
dIna mahOrAtramulu tegi dhanAdyuna-kokaTE vonara nirupEdakunu okaTE aviyu

caraNam 4

koralu SiSTnnamulu gonu nAkkalokaTE tirugu duSTAnnamulu dinu nAkkalokaTE
paragu durgandhamulapai vAyuvokaTE varusha parimaLamupai vAyuvokaTE

caraNam 5

kaDagi Enugu mIda kAyu eNda okaTE pudami suanakamu mIda bolayu-nendokaTE
kaDu puNyalanu pApa karmulanu sarigAva jaDiyu shrI venkaTEShvaru nAma-mokaTE

Meaning:

pallavi: “Tandanana” is a word giving the punch of rhythm in the song. Ahi, Pure, Bhala are the words expressing the excitement or ecstasy or appreciation. The absolute spirit is one & only one.

caraNam 1: There are no differences of low & high. “Srihari” (A name of Vishnu. Vishnu is the form of God who is in charge of maintenance, protection of the good & destruction of the bad. In this context, Srihari is the Supreme Spirit) is the indwelling Spirit to one and all. All the beings in creation are one because the indwelling spirit in every creature is one and the same.

caraNam 2: Sleep is same to all, be it a king or a servant. Be it a “Brahmin” (man of the highest caste) or “Chandala” (man of the lowest caste), the earth they live on is the one and the same.

caraNam 3: The sensual pleasure is one and the same either for angels or for the insects and animals. The day and night are equal to the rich as well as to the poor.

caraNam 4: One could afford to eat tasty food and the other the condemned food. But the tongues that taste the food are alike. An object of fragrance or an object of foul smell, the air that carries the smell is one and the same.

caraNam 5: Be it an elephant or a dog, the sun shines alike on both of them. For the good and the bad, Lord Venkateshwara alone is “The Savior”.

Since the time of ancient Vedic civilization, the syllable “Om” has had a prominent place in Hindu philosophy.  Today, it can be found in many Hindu contexts, whether or not authentic, and it has several mentions in pop culture.  But regardless of its representation, “Om” has retained its profound spiritual significance for Hindus around the world.

Om often serves as a divine invocation in prayer and precedes the revered Gayatri Mantra (Om Bhur Bhuvah Svah).  However, the syllable can stand alone in our prayers, as well.  Shvetashvatara Upanishad likens the perishable body and the syllable “Om” to two distinct fuel-sticks; together, they can spark the flame of knowledge of our own divine nature (1.14-16).  Likewise, Mundaka Upanishad metaphorizes that if the individual soul is the arrow and the target is the indestructible, supreme Brahman, then “Om” is the bow that makes it possible for us to discover our unity with that Divine (2.2.4).  Indeed, the Gita says that anyone who utters the monosyllabic “Om,” with the mind continually affixed on the Divine, transcending the material body, attains the Supreme Goal (8.13).

Apart from its spiritual function, “Om” represents the Divine in and of itself.  It is the sound of Brahman, of the atman, and describes the divine as part of the threefold appellation Om-Tat-Sat (B.G. 17.23).  In enumerating His vibhutis (divine manifestations) in the Bhagavad Gita, Sri Krshna says, “Of speech, I am the transcendental syllable Om” (10.25).  In detailing the way in which the universe rests in Him, He says, “I am the divine syllable Om in all the Vedas” (7.08).

The iconic syllable “Om” actually has its own threefold division, A-U-M, representing many concepts in Hindu philosophy.  One important one is the progression of the universe:  A involves the opening of the mouth, the beginning of sound, and the manifestation of the material universe (presumably through the Big Bang).  U involves the narrowing of the lips as tapas, concentration of consciousness, propels the universe forward in its progression.  Finally, M brings the closing of the lips and the demise of the universe.  This model of creation corresponds with the Holy Trinity:  Brahmā the Creator, Vishnu the Protector, and Mahesh the Destroyer.

But apart from the course of the universe, the threefold division of AUM symbolizes many other concepts in Vedanta.  Maitri Upanishad declares that AUM, the sound of Brahman-atman, manifests as the:

• gender-endowed body, through male, female, and neuter (in terms of the workings of creation, not the strict identities of humans)
• light- and heat- endowed body, through vayu (air, which scatters light and carries heat), agni (fire, energy), and aditya (sun)
• knowledge-endowed body, through Rig, Sama, and Yajur (the three main Vedas)
• time-endowed body, through past, present, and future
• growth-endowed body, through food, water, and the moon
• thought-endowed body, through mana (mind), buddhi (intellect), and chitta (storehouse of memories and impressions)

In fact, AUM encapsulates the human condition itself.  According to Mandukya Upanishad, A-U-M represents the three realms consciousness—waking, dream, and deep sleep.  This corresponds with the three sub-lokas of mrityu loka, the realm of mortality—Bhu, Bhuvah, Svah—and with the three principal states recognized by neuroscience—waking, non-REM (rapid eye movement) sleep, and REM sleep.  Once again, Hinduism never had to be amended to coincide with science.

Overall, the mantra “Om” has great power in allowing us to synchronize with the universe and appreciate the divine.  Many non-Hindus recognize its significance, as its usage has spread from Hinduism to Buddhism, Sikhism, and Jainism.  Regardless of what Hinduism means to you, and regardless of your spiritual journey, consider embracing Om—and see where it takes you.

Author’s website: findingthetruthsite.wordpress.com

In this part of the series ‘The Science of Upaniṣads’, we take up for study, the Chāndogya Upaniṣad (छान्दोग्य). Previously we studied Bṛhadāraṇyaka Upaniṣad and as an introduction to that study we had made the following observations defining the perimeters of our analytical reach in unravelling the scientific spirit of the Upaniṣadic thoughts.

“Upaniṣads are not like ordinary spiritual texts which dwell on glorification and appeasement of an almighty god through prayers, rituals and offerings, with an intention to secure protection, prosperity, happiness and long life. The primary concern of Upaniṣads is not the physical life as such, but the ultimate principle that sustains the physical life. Upanishads recognize the existence of an entity beyond the phenomenal world. They advance the concept of reality from a relative plain to the absolute state, to the reality that is free from all limitations of time and space. This advancement is the greatest achievement that Indian meditative mind accomplished and it is the greatest ever height that human mind scaled in speculative thinking. It was with this advancement that, in India, mere spiritual thinking graduated into pure philosophical deductions.

It is therefore imperative that any attempt to understand the teachings of Upaniṣads must be with due consideration for this unique feature inherent in them. Any alternative attempt employing the traditional tools of interpretation is unwelcome as it would only obscure the scientific spirit of the Upaniṣads and degrade their sublime teachings to mere theological compositions. Moreover, being extracts from other three parts of the Vedas, most of the Principal Upaniṣads contain some portions that do not fit well with the main theme under discussion in that particular Upaniṣad. Therefore, while interpreting the Upaniṣads to derive lessons therefrom, these portions have to be omitted from detailed consideration. In the present endeavour we keep in mind these observations as a guide in explaining the contents of each Upaniṣad. That means, we concentrate on those teachings that a rational mind should take note of and assimilate into its own cognitive constitution; in this process we simply ignore those contents which are rather ritualistic or purely mythological in nature.”

We abide by this observation, in considering Chāndogya Upaniṣad here and also all the remaining Principal Upaniṣads later. This Upaniṣad comprises of the last 8 chapters of the Chāndogya Brāhmaṇa; obviously it contains 8 chapters. Each chapter is divided into sections and each section contains a number of verses. So, a verse is identified by chapter, section and verse number respectively like 6.2.1. In size this Upaniṣad comes next to Bṛhadāraṇyaka. Sage Uddālaka Āruṇi whom we have seen in Bṛhadāraṇyaka asking questions on the principle that holds together and rules from within all beings, is the leading figure in this Upaniṣad. Here we see him teaching his son Śvetaketu about the ultimate principle. His teaching is the most important part of this Upaniṣad and it forms the contents of chapter 6. The famous declaration of ‘Tattvamasi’ is also found in this chapter, as uttered by Uddālaka Āruṇi.

Chapter 1

This chapter contains 13 sections, of which the first opens with a call to meditate upon the syllable ‘Om’. What is the reason for such a call? The syllable ‘Om’ represents the Ultimate Principle of Ātmā which is SAT-CHIT-ĀNANDA in essence. Ātmā is free from all dualities like pleasure-pain, affection-aversion, heat-cold, ups-downs, etc. that define the diversity of physical manifestation. It is these dualities that cause the miseries in the worldly life; when we are felled by them we are subjected to miseries. As such, in order to enjoy sustained happiness in life we have to keep ourselves insulated against the strike of these dualities. Since Ātmā is free from all dualities, it is advisable to stay close to it as far as possible for this purpose. That is why we are asked to meditate upon ‘Om’ which is verily the symbol of the principle of Ātmā. We will see further details of ‘Om’ in chapter 2 below.

Verse 1.1.10 declares that only those actions that are performed with knowledge, faith and meditation is more efficacious (1.1.10). This is because such performances extract the best from us due to the full concentration of all our faculties.

Section 2 speaks of rivalry between Devas and Asuras, which we may understand as the unending conflict between two opposite forces in every being, which give rise to various actions of different nature. A similar description can be seen in Bṛhadāraṇyaka 1.3 also.

Sections 3 to 13 of the 1st chapter speak about the different objects of meditation of ‘Om’ and related topics, which are of little interest to us, as our objective is to unravel the scientific spirit in the Upaniṣad. So we now move on to Chapter 2.

Chapter 2

In this chapter we go straight to section 23 since the preceding ones are not of much philosophical relevance. Verse 2.23.1 sets out the collection of laws (धर्मस्कन्ध) one should abide by, for leading a virtuous life; they are (i) Sacrifice, Study and Charity (yajña, adhyayana, dāna – यज्ञ, अध्ययन, दान); (ii) Austerity (tapas); and (iii) Chastity and Living in preceptor’s house (brahmacarya and ācāryakulavāsī – ब्रह्मचर्य, अचार्यकुलवासी). All these lead to the world of the virtuous; but, only one who is firm in Brahma attains immortality.

In verses 2.23.2 and 2.23.3 we see a description of how the syllable ‘Om’ evolved from intense meditation by Prajāpati. The worlds on intense meditation gave forth the Vedas (प्रजापतिर्लोकान् अभ्यतपत् तेभ्योഽभितप्तेभ्यः त्रयी विद्या संप्रास्रवत् – prajāpatirlokān abhyatapat tebhyoഽbhitaptebhyaḥ trayī vidyā saṃprāsravat -2.23.2), which in turn gave forth the ‘bhur-bhuva-svaḥ’ in the same manner. It is these three sounds that finally gave forth the syllable ‘Om’ through the same process. Thus ‘Om’ is the abstraction of all the Vedas and all the worlds; ‘Om’ is all this (ओंकार एवेदं सर्वम् – oṃkāra evedaṃ sarvam – 2.23.3).

Chapter 3

This chapter starts with an enquiry into the essence of various objects in this phenomenal world and finally comes to the conclusion that all this is Brahma only (सर्वं खल्विदं ब्रह्म – sarvaṃ khalvidaṃ brahma – 3.14.1); everything originates from it, exists in it and finally merges into it. One has to meditate upon it calmly, without being disturbed by dualities such as affection-aversion and pleasure-pain. Since man consists in his will, he would become what he wills. So he must do the meditation with a firm determination. In the following three verses, viz. 3.14.2, 3.14.3 & 3.14.4 we see what this Brahma is. It is Ātmā who is absolute cognizance, having vital air (प्राण – prāṇa) as body, brilliance as appearance and ether (आकाश- ākāśa) as form; within him are all deeds, all desires, all smells, all tastes and he pervades everything here; he is calm and also unattached (3.14.2). (The phrase, ‘all deeds, all desires….’ means that he is the source of these all. Since every phenomenal thing exists in opposites, an entity that is declared to be the source of all these should contain none of these; they should cancel each other. Ātmā is therefore devoid of all these phenomenal things). This is the very same Ātmā that is in our inner heart of consciousness; smaller than a corn, barley, or the kernel of mustard seed and at the same time greater than the earth, the sky and all these worlds (3.14.3). One attains to Ātmā, on leaving this phenomenal existence (3.14.4).

The implication is that Ātmā is the subtlest of the subtle and grossest of the gross; it pervades all beings and things. Ātmā is one without a second; it is an incessant continuity, without any break, pervading the entire universe. The description about body, appearance, etc. is an indication that it is not graspable by sense organs.

Chapter 4

In this chapter we see some stories about how certain people sought to know the Brahma. The most interesting of these is that of Satyakāma Jābāla (4.4.1 to 4.9.3). The boy Satyakāma wanted to be initiated into religious studies; in order to approach a teacher for the purpose, he needs to know the name of his clan (family). He asked his mother; her reply was very strange. She said, “I do not know, my child, of what family you are. In my youth I used to move about much, as a servant and then I conceived you. So, I do not know of what family you are. But I am Jabālā and you are Satyakāma; so mention yourself as Satyakāma Jābāla”. He went to the teacher by name Gautama, son of Haridrumata and requested to be instructed. About his clan, he revealed what his mother said. Gautama was impressed by his honesty and took him as a student. Then Gautama chose four hundred lean and weak cows and asked Satyakāma to go with them. While going with the cows, Satyakāma vowed that he would return only when the number of cows rises to thousand. When the cows were thousand in number, the Bull in the herd asked Satyakāma to take them to teacher’s house. The Bull also instructed him on one quarter of Brahma, ‘Brahma is Radiant’ (prakāśavān – प्रकाशवान्). The radiant Brahma consists in the four directions. Satyakāma learned about the other three quarters of Brahma from Fire, Haṃsa (flamingo) and Madgu (water-bird). They respectively taught him about Brahma as Endless (anantavān – अनन्तवान्), Effulgent (jyotiṣmān – ज्योतिष्मान्) and as the Abode (āyatanavān – आयतनवान्) respectively.

Having thus learned about Brahma, Satyakāma returned to his teacher, who found him to be shining like one who knew Brahma. Satyakāma told him that he was taught about Brahma by those other than humans; but he still wanted to be taught by the teacher as he had heard that knowledge learnt from the teacher is the best. The teacher indeed taught him, but it was same as what he had already learned. With this story we now pass over to the next chapter.

Chapter 5

The first section of this chapter says about a dispute between the organs of speech, eyes, ears, mind and breath, on who among them is the best. They approached their father Prajāpati to resolve the dispute. He told them, “He is the best on whose leaving, the body becomes the worst”. Then, each of them in turn left the body and stayed away for a year; when finally, the breath was about to depart, the other organs began to be detached from their respective places. Thus, it was established that breath (prāna) is the best among them (5.1.1 to 5.1.15). The rest of the chapter is full of contents of the nature of mythological descriptions having no direct declarations of philosophical nature and therefore we skip them to move on to the next chapter.

Chapter 6

This is the most important chapter of the Chāndogya Upaniṣad; for, it takes us to the most express declarations of Ātmā and Brahma. These are revealed in a conversation between Śvetaketu and his father Uddālaka Āruṇi. When Śvetaketu approached the age of initiation into Vedic learning (ie. 12 years), his father asked him to live the life of a religious student (ब्रह्मचारि). He wanted the son to become a real Brāhmaṇa rather than a Brāhmaṇa for namesake (ब्रह्मबन्धु – brahmabandhu); in their family there had been none ever who was only a Brahmabandhu. Having been so instructed by his father, Śvetaketu went to a teacher and lived there for 12 years studying Vedas. At the age of 24 he returned to his father as a young man arrogantly thinking that he had learnt everything in the Vedas. The father sensed his conceit and wanted to demolish it by showing that he did not have the real knowledge; for, those who have the real knowledge cannot be arrogant about their learning; Vedic knowledge is only a tool to attain that knowledge. So he asked, “Dear son, did you ask for that instruction by which the unheard becomes heard, the unperceived becomes perceived and the unknown becomes known? (6.1.2 & 6.1.3)”

“… तमादेशमप्राक्ष्यः येनाश्रुतं श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातं इति …… (6.1.2 & 6.1.3)

“…. tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati, amataṃ mataṃ avijñātaṃ vijñātaṃ iti …)

What the father asks about is the knowledge of the ultimate principle that cannot be grasped by the ordinary faculties of cognition. The implication of the phrase ‘unheard becomes heard, etc.’ is that this particular knowledge cannot be acquired by physical faculties of cognition. It is also indicated here that knowledge of Vedas is fruitless if, with it, one is not able to know the ultimate principle. Śvetaketu was unaware of such a type of knowledge, though he had studied the Vedas properly. So he desired to know what kind of instruction that was. The father explains thus:

“यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं स्यात् वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || 6.1.4 ||

“yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam” (6.1.4)

“यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं स्यात् वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्” || 6.1.5 ||

“yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt vācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam” (6.1.5)

“यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं स्यात् वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यं एवं सोम्य स अदेशो भवतीति” || 6.1.6 ||

“yathā somyaikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” (6.1.6)

Meaning: ‘That instruction, my dear, is just as: (i) by a single lump of earth, all that is earthen becomes known as mere modifications expressed in names based on words, the truth being that all is earth only;

(ii) by a single ingot of gold, all that is golden becomes known as mere modifications expressed in names based on words, the truth being that all is gold only; and

(iii) by a single nail-cutter, all that is made of iron becomes known as mere modifications expressed in names based on words, the truth being that all is iron only’.

The implication is that there exists only one entity and all that is here is only modifications of that entity expressed in names and forms. If that entity is known, everything it manifests also is known. It does not however mean that one who realises that entity would know all nuances of the physical world; for example, such a person cannot be expected to speak all languages of the world or to do a complicated neurosurgery. He would only know the truth of the world so that he gets a vision to view the whole world to be a part of his being and vice versa. This will enrich his life with everlasting peace and happiness. Upaniṣads consistently declare that Ātmā is this entity. We have seen this declaration in Bṛhadāraṇyaka and will see it again and again in course of our study. Ātmā is ‘SAT-CHIT- ĀNANDA’ (‘सत् चित् आनन्द’ – ‘sat-cit-ānanda’) in essence. SAT is that which does not have a state of non-existence (Bhagavad Gīta – 2.16), CHIT is pure, absolute consciousness and ĀNANDA is transcendent bliss. Why Ātmā, that is said to be the ruling force of the universe, is ‘SAT-CHIT- ĀNANDA’? Because, the whole universe is motivated, in all its activities, by the urge either to exist or to express or to enjoy. SAT denotes existence, CHIT denotes cognition and expression, and Ānanda denotes enjoyment. So, Ātmā is ‘SAT-CHIT- ĀNANDA’; it is only a logical abstraction of the urge behind all the actions in this universe. Now, in the next section we see how from SAT the entire universe emerged.

In 6.2.1 and 6.2.2 it is declared that only SAT existed in the beginning and nothing else; from it, all came forth. It was not nothingness that existed in the beginning as believed by some, since nothing can come forth from nothingness. In the beginning, energy (tejas) emerged from SAT, from energy, water emerged and from water, food (annam) emerged; it was from annam that all beings came forth (6.2.3 & 6.2.4). (Food or annam is simply that which cater to the emergence of beings; it need not be something eaten). At this point, it may be noted that to the modern science atoms are the fundamental particles of matter constituting the universe. Atoms are only ‘drops’ of energy separated into oppositely charged particles. Thus, it is evident that separation of energy into opposites is the secret of manifestation of the phenomenal world and this process presupposes presence of energy.

Since from SAT, the three entities of energy, water and food emerged progressively resulting in emergence of beings, every being contains all the three; and they also contain the principle of SAT which sustains their very existence (6.3 & 6.4). Annam when consumed becomes three-fold, viz. the grossest becomes faeces, the subtlest becomes mind and the middle part becomes flesh. Water consumed similarly becomes urine, prāṇa and blood respectively. Energy in the same way becomes bone, speech (vāk) and marrow. Thus, mind consists in annam, prāṇa in water and speech in energy (6.5.1 to 6.5.4 and 6.6).

In section 6.7 Uddālaka Āruṇi demonstrates to his son Śvetaketu without annam the mind does not work properly. Śvetaketu was asked not to take food for fifteen days; he did so and then, he was unable to remember the Vedas he studied. Later he ate and was able to remember all. Uddālaka concludes by asserting that mind consists in annam, prāṇa consists in water and speech consists in energy (अन्नमयं हि मन, आपोमयः प्राणः, तेजोमयी वाक् – annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk – 6.7.6).

Uddālaka continues his teaching in 6.8 by explaining what sleep means. In sleep one is fully possessed by SAT which is his origin (स्वं अपीतो भवति, तस्मात् एनम् स्वपितीत्याचक्षते – svaṃ apīto bhavati, tasmāt enam svapitītyācakṣate – 6.8.1). In deep sleep, even the mind ceases to work and rests on prāṇa (प्राणबन्धनं हि मन – prāṇabandhanaṃ hi mana – 6.8.2). When mind does not work, it is obvious that speech also will not work. So, in sleep, only prāṇa is active, apart from SAT, the origin.

Then, in 6.8.3 to 6.8.5, he once again repeats what he said in 6.2.3 and 6.2.4 that annan is the cause of beings, water is the cause of annam and energy is the cause of water; all these are effects of some cause and nothing here occurs without a cause (नेदं अमूलं भवति – nedaṃ amūlaṃ bhavati – 6.8.3 & 6.8.5). But, SAT is the cause of all; everything emerges from SAT, exists in SAT and finally merges into SAT. When a man departs from here, his speech merges in mind, the mind in prāṇa, the prāṇa in energy and the energy in the highest entity (अस्य पुरुषस्य प्रयतः वाङ्मनसि संपद्यते, मनः प्राणे, प्राणस्तेजसि तेजः परस्यां देवतायाम् – asya puruṣasya prayataḥ vāṅmanasi saṃpadyate, manaḥ prāṇe, prāṇastejasi tejaḥ parasyāṃ devatāyām – 6.8.6).

In the next verse, it is clarified that that this highest entity is Ātmā which is subtleness itself and therefore, SAT, which, as we have seen, as the source of energy, prāṇa and annam, is implied to be a constituent of Ātmā. The declaration that on leaving from here or, in other words, on shedding this body, every being merges into Ātmā, is a very important one. It scotches all talks about rebirth of the same individual. Personal identity is lost on merging with Ātmā which is an incessant, all-pervading entity, without a second. This fact finds expression in Bṛhadāraṇyaka 2.4.12 also; we will see it again in 6.9, 6.10 ibid also. Now coming to 6.8.7, the verse goes like this:

स य एषोഽणिमा ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो …|

(sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo.)

Meaning: ‘He (that Great Being mentioned in the previous verse) is absolute subtleness (subtle essence) which inheres in all that is here; that (all that is here) is Satyam, He (the Great Being) is Ātmā; you are that (Satyam), O, Śvetaketu.

This sentence is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3. Incidentally, it is the very phrase ‘तत्त्वमसि’ ‘(tattvamasi)’ appearing here, that is designated as one of the four Mahāvākya(s) in the Upaniṣads.

The word ‘Satyam’ is usually translated as truth or simply ‘true’. But, it is not the case; ‘Satyam’ has got specific philosophical meaning. That which has SAT is Satyam; this is explained in detail in 8.3.5 of this Upaniṣad as well as in 5.5.1 of Bṛhadāraṇyaka. Further, in 2.6 of Taittirīya Upaniṣad it is declared that whatever here is only Satyam. We must keep these in mind while trying to understand the real import of the verse 6.8.7. The verse means that Ātmā is SAT; it pervades all that is here; therefore, every being is Satyam; O, Śvetaketu, you are that (what is Satyam).

In 6.9, Uddālaka explains to his son further about how personal identity is lost on being merged with the Supreme Entity as mentioned in 6.8.6, by citing the example of the process of making honey by honey bees. The bees collect nectar from various trees and make honey mixing all; when honey is produced, the nectar of a tree cannot distinguish itself from the nectar of other trees; its personal identity is lost. All beings, whether it be a tiger, or lion, or wolf, or a pig, or insect, or gnat, or mosquito, all continue their existence in the same manner. This means that they exist as merged in the Supreme Entity without knowing their personal identity, as in the case of nectar of various trees in the honey. The verse says as follows:

‘त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दंशो वा मशको वा यद्यद् भवन्ति तदाभवन्ति’ || 6.9.3 ||

ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyad bhavanti tadābhavanti. (6.9.3)

आभवन्ति (ābhavanti) = continue existence.

In spite of this express declaration and the enlightening examples to the effect that on merging with Ātmā personal identity of beings is lost, some interpret this verse to mean that these creatures retain their identity and take birth again as the same beings. This is because they misunderstand the meaning of ‘ābhavanti’ as continuance of existence ‘with the same identity’, the italicized part being their inadvertent contribution. It may be specifically noted that this verse is followed by the declaration in 6.9.4 that the said Supreme Entity is Ātmā and all, as in 6.8.7.

We find further elaboration of this idea in 6.10 also, the example quoted being that of rivers merging with the sea and losing their personal identity. Till the end of the chapter, the same idea is dealt with again and again.

Chapter 7

This chapter is about Sanatkumāra teaching Nārada on the enquiry into the ultimate principle of Ātmā. Nārada approaches Sanatkumāra saying that he knows all the Vedas and ancillary literature, but still has not overcome sorrow as he does not know the Ātmā. This may remind us about the context and relevance of the question Uddālaka Āruṇi was asking his son Śvetaketu in 6.1.2 above. Now, Nārada similarly asks for that instruction which would carry him beyond sorrow. Accordingly, Sanatkumāra teaches Nārada starting with the possibilities and limitations of meditating upon various objects. Initially he proposes ‘Names’ as the object since he says Vedas, etc. are mere names and Nārada knows only them. Step by step he moves on to various other objects like speech, mind, imagination, etc. and finally reaches prāṇa (vital force). He says that Prāṇa is the ultimate of all the other objects having physical origin, since it is Prāṇa that sustains all of them, all organs and faculties and also the beings themselves, and at the same time, Prāṇa is independent of them all. Therefore, Prāṇa is everything (as far as physical existence of man is concerned); one who knows thus is called an Ativādi (अतिवादि – 7.15.4). Ativādi is one who speaks assertively. In order to speak assertively one should know the truth (7.16.1). One knows by reflecting only; nobody knows without reflecting (7.18.1). This declaration is very important; our senses do not gather knowledge directly from anywhere. They obtain signals and these signals are interpreted by mind (manas-मनस्) under the supervision of intelligence (buddhi-बुद्धि) by accessing and comparing with the already existing data in memory (citta-चित्त); it is through such reflecting that the ‘knowing person within’ (ahaṃkāra-अहंकार) knows. Incidently, these four, namely manas, intelligence, memory and the knowing person, are collectively known as ‘inner organs of action’ (antaḥkaraṇa-अन्तःकरण).

In the next verse, it is said that reflection is possible if only we have composure (7.19.1). To have composure, steadiness of mind is needed (7.20.1). To be steady, one should be active so that no work is left undone (7.21.1). One would be active, when he gets happiness by acting; if happiness is not there he would not act (7.22.1). Everlasting happiness exists in that which is infinite in essence (7.23.1). Infinite is that wherein nothing else is seen, heard or cognized; (when there exists nothing else, there is no need for desire for anything or action to acquire it; as a result there is no room for unhappiness); that which is infinite is immortal and that which is finite is mortal (7.24.1). The infinite and immortal is Ātmā which pervades all and everything; whatever here has emerged from Ātmā (7.25.2). Thus knowing the ultimate principle of Ātmā, Nārada was relieved of his sorrows.

This episode of Nārada justifies Uddālaka’s criticism of Śvetaketu’s presumed conceit.

Chapter 8

Now we enter the last chapter of this Upaniṣad. It contains a very detailed discussion on Ātmā and Brahma. The chapter opens with a direction about what should be sought for and known; it is that which is there in the space inside the lotus-abode within our Heart (8.1.1).

.. यत् इदं अस्मिन् ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोഽस्मिन् अन्तराकाशः तस्मिन् यदन्तः तदन्वेष्टव्यं तद् वाव विजिज्ञासितव्य्म् … || 8.1.1 ||

… yat idaṃ asmin brahmapure daharaṃ puṇḍarīkaṃ veśma daharoഽsmin antarākāśaḥ tasmin yadantaḥ tadanveṣṭavyaṃ tad vāva vijijñāsitavym … (8.1.1)

ब्रह्मपुर (brahmapura) means Heart; but it is not the heart of blood circulation. It is the centre of consciousness, which in modern scientific parlance is Thalamus. What is the authority for this claim? Verse 3.6 of Praśna (प्रश्न) Upaniṣad says that the Heart, which is supposed to be the seat of Ātmā, is where the nerves are connected. Ātmā, we know, is pure consciousness in essence (in addition to existence and bliss) and therefore, its seat is the centre of consciousness. This is Thalamus, because, it is the nerve centre and is considered to be the switch board of information. All signals come to it and then transmitted to the concerned organs. Through the nerves emanating from the Thalamus, consciousness pervades throughout the body. Thus, Ātmā is in the Heart and the verse says that it is that (Ātmā) which should be sought for and known. Most interpreters take the word ‘Heart’ to mean the heart of blood circulation and consequently misinterpret nāḍi (नाडि) in the scriptures as artery instead of the true meaning of ‘nerve’; this mistake results in misleading the understanding and conveying the true message of the Upaniṣads. In this connection please also see the contents of 8.3.3 mentioned below.

From the description given in verse 8.1.3, it is amply clear that what is there in the lotus-abode is Ātmā. The verse states that the space within the said lotus-abode is as large as the space outside and it contains whatever here in the sky and in the earth and still more. That means everything outside is contained within. The phrase ‘and still more’ indicates that the world outside is an expression of the entity within and that there is scope for further expression.

The usage ‘lotus-abode’ is also meaningful; as lotus is not wet by water, though it is established in water, so is the entity in this abode, namely, Ātmā.

In 8.1.5, it is declared that Ātmā is not deteriorated by old age when the body gets old and does not become dead when the body is dead; the Heart is Satyam and therein are established all the wishes; but Ātmā is free from evils, old age, death, sorrows, hunger and thirst; whatever he wills and resolves, they all come true. The expression, ‘Ātmā is free from evils, etc.’ means that Ātmā is devoid of all dualities of evil-virtue, pleasure-pain, etc; it is pure (serene) SAT-CHIT-ĀNANDA which transcends all the dualities.

In continuation of what is said in 8.1.1, it is stated in 8.3.3 that this Ātmā is in the Heart. The etymology of the word ‘Heart’ is given here as: हृदि + अयम् = हृदयम् (hṛdi + ayam = hṛdayam). ‘hṛdi’ means in the inner chest; ayam indicates Ātmā. Therefore, Heart or hṛdayam means the inner chest where Ātmā is seated. Thalamus in Greek also means ‘chamber’.

The phrase ‘Ātmā is in the Heart’ has to be understood thus: ‘The subtlest physical form of a living being is a cell. It contains some physical features and also the coded information on genetic qualities and on hereditary traits. It also contains the energy of consciousness which reads and interprets this information and also motivates physical functions in furtherance thereof. This pure consciousness is the CHIT part of the Ātmā and the physical part wherein it is situated is the Heart. As the cell multiplies and grows into a full-fledged being, this Heart also develops into its matured form and along with it a net-work of nerves is also established, through which Ātmā pervades the entire physique of the being. Therefore, Ātmā is not exclusively located in the Heart, though it is stated, ‘Ātmā is in the Heart’. Even otherwise, the SAT part of Ātmā is already there pervading throughout the being, supporting its physical existence’.

Verse 8.3.4 says about the body and the serene being within. From 8.1.5 we know that this serene being is Ātmā. So, the reference here is to Ātmā holding the body. This is Brahma. It is asserted in this verse that the name of the said Brahma is ‘Satyam’. When the body is dead, the ‘CHIT’ part of Ātmā withdraws itself into the supreme unified form of SAT-CHIT-ĀNANDA.

The ‘Satyam’ is explained in 8.3.5 thus: तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतं अथ यत्ति तन्मर्त्यं अथ यद्यम् तेनोभे यच्छति …. (tāni ha vā etāni trīṇyakṣarāṇi satīyamiti tadyatsattadamṛtaṃ atha yatti tanmartyaṃ atha yadyam tenobhe yacchati … )

Meaning: ‘It (Satyam) is these three letters, sa, ti, yam; sa is immortal, ti is mortal and yam holds them both together’. We may compare this explanation of Sayam with that given in 5.5.1 of Bṛhadāraṇyaka; both convey the same idea. Moreover, this definition conforms well with the declaration in 2.3.1 of Bṛhadāraṇyaka that Brahma has two forms, viz. the mortal and immortal, etc. As against this notion of Brahma, it may be noted that Ātmā is absolutely immortal.

It is further taught in verse 8.4.1 that Ātmā keeps everything in this universe in proper position so that they maintain their individual existence and that it also serves as a binding force establishing an inter-connection among them all; it is not overcome by day and night, old age and death, sorrow and good/bad works. These are only a further enlightenment on what we have already understood about Ātmā.

The thoughts about the Heart and the nerves are further continued in section 8.6. In verse 8.6.1 it is stated that the nerves in the Heart are extremely fine in nature and are of various colours such as brown, white, blue, yellow and red. Verse 8.6.3 says that when a person is fast asleep, in perfect rest, his consciousness withdraws from the sense organs and remains within the nerves; he is then possessed solely by the brilliance of Ātmā; then he knows not sorrows.

Verse 8.6.6 tells us about the number of nerves. The verse is,

शतं चैका हृदस्य नाड्यः तासां मूर्धानमभिनिःसृतैका
तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्ति || 8.6.6 ||

śataṃ caikā hṛdasya nāḍyaḥ tāsāṃ mūrdhānamabhiniḥsṛtaikā tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavanti (8.6.6)

Meaning: ‘There are 101 nerves attached to the Heart, of which one goes up; moving by that nerve, one attains immortality. All other nerves lead to different directions’.

The same verse is seen repeated in Kaṭha (कठ) Upaniṣad at 6.16 and the same topic is dealt with in detail in 3.6 and 3.7 of Praśna (प्रश्न) Upaniṣad. The Praśna says that the number of main nerves is 101 which branch into secondary and tertiary nerves, the entire total being 72 crores and 72 lakhs. The one that refers to in the above verse is obviously a main nerve. Since its direction is upwards, it must be inferred to be the communication highway of the brain. The upward movement through the nerve, mentioned in the verse, must be directed to the brain which actually is the centre of knowledge. ‘Going upward’, therefore, means ‘going to the brain’ which, in turn, implies pursuing knowledge. Cumulatively, the declaration in the verse would mean that by acquiring knowledge one would be able to attain immortality. The remaining nerves, on the other hand, are entrusted with bodily functions; therefore ‘following them’ means indulgence in worldly pleasures, which would lead us astray. How do we attain immortality by acquiring knowledge? When we are enlightened on the secret of existence, we would realise that it is foolish to be overcome by Kāma (intensified attachement) and thus we are saved from falling into worldly miseries. Immortality is that state wherein Kāma does not overtake us. Death simply means capitulation to Kāma. We will see more about this in later articles.

Now, from 8.7 to the end of the Upaniṣad’, the topic is Prajāpati imparting knowledge to Devas and Asuras. Prajāpati once declared thus: ‘what one should seek after and know is the Ātmā which is free from evils, decay, death, sorrow, hunger, thirst; his wills and resolves are accomplished; whoever seeks and knows him, attain to all worlds and all desires’. Devas and Asuras heard about this. Having been desirous of fulfilling their desires and of winning all the worlds, they decided to approach Prajāpati for the specified instruction. Accordingly Indra from among the Devas and Virochana (विरोचन) from among the Asuras met Prajāpati with the prayer for the desired instruction. They stayed with Prajāpati for long thirty-two years; at last Prajāpati instructed them, “I have said about the Puruṣa who is seen in the eye; this is Ātmā, immortal and fearless; this is Brahma” (8.7.4). At this, Devas and Asuras raised a doubt whether ‘this Puruṣa is the one who is seen in the mirror or in water’. Prajāpati clarified that ‘it is he who is perceived in all these’. He then asked them to look at themselves in a cup of water; they did so and saw themselves as they were. He again asked them to repeat the same task after adorning, dressing and cleaning themselves well; they did so and found themselves as they were and told Prajāpati as such. Realising that these two were matured enough to see beyond the physical appearance, Prajāpati sent them back saying that they saw what they sought. They went away fully satisfied in their hearts (8.8.3). Virochana spread this instruction among the Asuras; consequently, Asuras still decorate the body of the dead with food, dresses and ornaments with the hope that these would earn for him the boons of the next world (8.8.5).

But, Indra, before reaching the Devas, found some difficulty in the instruction. He thought, “If the Ātmā becomes well dressed, adorned and cleaned as the body is, then if the body is dead Ātmā will also die. But Ātmā is immortal”. So, he found the instruction unacceptable and consequently returned to Prajāpati for further enlightenment. This time also he had to spend thirty-two years with Prajāpati. This episode recurred several times with the total stay rising to one hundred and one years, with Prajāpati uplifting Indra each time to new levels of awareness about Ātmā.

At last Prajāpati said to him, “Indra, this mortal body is held by Death; but it is the abode of the immortal, incorporeal Ātmā. The corporeal one is seized by pleasure and pain, but the incorporeal is not so (8.12.1). Ātmā causes the eyes to see, the nose to smell, the ears to hear, the speech to speak and the mind to think (8.12.4, 8.12.5). Those who meditate upon this Ātmā obtain all worlds and all desires (8.12.6)”.

The Upaniṣad winds up the instructions with the advice that the one who, having studied the Vedas in the proper manner and having discharged the duties of a house-holder, lives a life devoid of sensual enjoyment, by restraining the senses and at the same time, refrain from causing undue injuries to other creatures, reaches the world of Brahma and never returns. The implication is that he transcends all the dualities and resultantly, feels complete calm and peace; he gets established in it. The insistence on spiritual enlightenment through proper study of the Vedas and indifference to physical pleasures may be noted. These two precisely define the state of detachment and equanimity constituting the world of Brahma. One who reaches this world will never return, simply because of the experience of pure bliss therein which can never be matched by any physical pleasure; he will realise how lowly the pursuit of physical pleasure is and will therefore remain therein with full contentment.

Prior parts in this series by the author, Karthikeyan Sreedharan:

The Science of the Upanishads
The Science of Brihadaranyaka Upanishad

Mantras – Sound vibrations that permeate every cell of your being and allow your mind to dissolve and repose. But what are they? What do they mean? Where did they come from? There are so many questions surrounding these ancient syllables.

Speaking about Mantras is the revelation of ancient secrets that have been kept sacred from several ages, secrets that continue to benefit humanity irrespective of its circumstances.

What are Mantras?

Mantras are impulses or rhythms of the consciousness. They create vibrations in the spirit. Their effects, influence, method and mode of working are all a mystery.

In Sanskrit, it is said, Manana trayate iti mantra.Mantra is that which saves you from repetitiveness. A repetitive thought is a worry. Mantras help to free you from your worries. Often we wonder why we chant some sounds without understanding their meanings? Can something beyond our understanding help us?

The meaning of every mantra is infinity. It is a sound vibration beyond the cognition of the mind. When the mind is unable to cognize, it simply dissolves and moves into a meditative space.

How Mantras Affect the Mind?

The mantra is like a seed. Every seed has the potential to become a tree. Similarly, these sound vibrations contain all the possibilities of creation. Some mantras are in the seed form, called the bija mantras. Others are fully expressed, i.e, the fruit of the mantra is also expressed, such as the Gayatri mantra.

Mantras are a secret. That which is kept a secret alerts the sub-conscious mind. The mantras work at the level of the consciousness. When we want a seed to sprout, it needs to be sown into the soil, hidden, a secret. If it is simply thrown around, birds may eat them up. We can read and learn about mantras and their uses from books and the internet but that will only satisfy the intellect and not translate into experience.

Mantra and Meditation

When we chant the mantras, or listen to them, we get purity of mind and word. This prepares us for meditation. As a result of the sound vibrations, different patterns of the mind re-arrange themselves to become tranquil. Agitation is reduced, helping us to turn inward. For instance, when we laugh, our happiness increases.

When we cry, the heaviness of our sorrow is released. Just the sounds of laughter and crying have helped. Mantras act in a similar manner. Repetition of the Mantras creates a psychological or mental response that is very deep and beyond the realm of words or expression. It can only be experienced. Speech falls short as it cannot go beyond the expression level into the experiential level.

When the mind is calm and centered, it can turn inward. Only a mind turned inward can experience the vastness and beauty of the Divine consciousness. When our focus is outward on the objects of the senses, our mind is scattered and racing behind one craving or another. Physical senses seek to know all about the external universe. Meditation is the tool for inner exploration.

Antarmukhi Sada Sukhi – one whose mind is turned inward is ever in bliss. Mantras are the tools which allow the mind to dissolve and repose in the Self.

Why should we repose in the Self? How is this going to help in our day-to-day life?

When the river is calm, the reflection is clearer. When the mind is calm, there is greater clarity in the field of expression. Our sense of observation, perception and expression improve. As a result we are able to communicate effectively and clearly.

Most of our problems or misunderstandings arise because of a lack of proper communication. When our mind is free from agitation, the way we interact and communicate is so much more pleasant and effective. Our efforts are not hindered by rifts caused due to communication gaps. This leads to a lot of positivity in our outlook and progress in life.

Mantras are as subtle as the air which creates ripples in the water as it gently moves over it. Air is all-pervading and at the same time affects specific regions. The field of the mantras is also such. It is all –pervading and also creates an impact on the one who is practicing.