Professional Documents
Culture Documents
PRASHNA
UPANISHAD
Questions from
Disciples
TEXT Reflections by
SWAMI GURUBHAKTANANDA
08
Sandeepany’s Vedanta Course
List of All the Course Texts in Chronological Sequence:
Text Text
TITLE OF TEXT TITLE OF TEXT
No. No.
1 Sadhana Panchakam 24 Hanuman Chalisa
2 Tattwa Bodha 25 Vakya Vritti
3 Atma Bodha 26 Advaita Makaranda
4 Bhaja Govindam 27 Kaivalya Upanishad
5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- )
6 Forgive Me 29 Mundaka Upanishad
7 Upadesha Sara 30 Amritabindu Upanishad
8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text)
9 Dhanyashtakam 32 Tapovan Shatkam
10 Bodha Sara 33 The Mahavakyas, Panchadasi 5
11 Viveka Choodamani 34 Aitareya Upanishad
12 Jnana Sara 35 Narada Bhakti Sutras
13 Drig-Drishya Viveka 36 Taittiriya Upanishad
14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living)
15 Dhyana Swaroopam 38 Kena Upanishad
16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation)
17 Manah Shodhanam 40 108 Names of Pujya Gurudev
18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad
19 Isavasya Upanishad 42 Dakshinamurty Ashtakam
20 Katha Upanishad 43 Shad Darshanaah
21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras
22 Vedanta Sara 45 Jivanmuktananda Lahari
23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge
– The Editor, 1st June 2017, Sannyasa Day of Sri Swami Sivananda
Om Namah Shivaaya!
Text
08
|| mÉëzlÉÉåmÉÌlÉwÉiÉç ||
PRASHNA UPANISHAD
Questions from Disciples Answered
by Rishi Pippalada
Reflections
by Swami Gurubhaktananda
on the 18 Lectures delivered by Swami Tejomayananda,
Guruji, during the 15th Batch Vedanta Course at
at the Sandeepany Sadhanalaya, Powai, Mumbai
February 21st – March 2nd, 2012
© 2017 All Rights Reserved. Copyright held by Chinmaya International Foundation, Kerala.
Declaration by the Author: The material in this series is under inspiration of the Sandeepany
Vedanta Course, but largely consists of the Author’s reflections on the Course. He is
deeply indebted to the Chinmaya Mission for its excellent presentation of the Course
by their renowned and dedicated Acharyas.
Personal Dedication
1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan
who inspired me to study in life, to stick to the path of Dharma and pursue the
highest ideals; and swamped me with their abundant Love;
*****
|| mÉëzlÉÉåmÉÌlÉwÉiÉç ||
PRASHNA
UPANISHAD
“Questions from Disciples”
FOR SAMSKRIT TEXT WITH SANDHEES
Guide to Splitting Sandhees
Conventional Samskrit Format is used in the body of the book.
Split-Sandhee Samskrit Format is given at the end of the book, for the benefit of
beginners. Word-combinations (Sandhees) are highlighted in bold underline (as shown in
the table below) to help indicate the splitting of words. This is an original feature.
Purpose: To assist new students who are just finding their way in Samskrit to break
up the words (Pada Chheda). It is not intended for those already proficient in Samskrit.
How it Works: 1. Enables normal chanting. The bold underlined letters are Sandhees,
not words, and are needed only to join words for correct chanting.
2. Indicates splitting of words. To determine the words on either side of the
Sandhee, the following table may be used. [The table has been applied in the transliteration
within the body of the book, where individual words are used.]
*****
PRASHNA UPANISHAD
“Questions from Disciples”
CONTENTS
1
Verse 2.9 v) Prana as Creator, Destroyer & Preserver 31
Verse 2.10 vi) Prana as the Giver of Rain 32
Verse 2.11 vii) Prana – the “Un-Baptised One” 33
Verse 2.12 Prayer to Prana – 1 34
Verse 2.13 Prayer to Prana – 2 35
2
Verse 5.5 Three Letters (Separately) – Gift of Brahmaloka 71
Verse 5.6 Three Letters (Together) – Gift of “Unshakable Yoga” 72
Verse 5.7 Sruti Quotation: Summarising this Chapter 73
TOTAL 67 verses
*****
3
INTRODUCTION TO UPANISHADS
by Swami Tejomayananda
“The Treasury of Scriptures”
As three parts they tie up nicely with the three types of imperfections in man:
i) Mal – the impurities of the mind, made up of all the Vasanas or subconscious
impressions of tendencies, the desires, the likes and dislikes. These are dealt with through
the Karma Kanda.
ii) Vikshepa – the restlessness or tossing of the mind. These are the continuous
mental agitations which we observe in our mind. These are thinned out through the
Upasana Kanda or the section dealing with worship of the Lord.
iii) Avarana – the veil of Ignorance. This is the root cause of the other two imperfec-
tions. It can be dealt with only through knowledge of the Self. This is where Jnana Kanda
comes into the picture, that is, the Upanishads. The Upanishads are the portion which deals
directly with putting an end to the ignorance of our true nature, and bringing us to the point
of realization of the Self. The knowledge does not ‘DO’ anything. It just dispels ignorance.
5
is that the texts have to be ‘revealed’. These are termed Srutis. The Geeta is a Smriti, a text
that has been ‘remembered’.
How many Upanishads are there? Some say 108. Generally 10 are considered as the
major ones. Some sources quote it as 11, adding the Swetaswatara Upanishad to it. The
Isavasya Upanishad is usually the first to be studied.
How many Upanishads do we need to study to know the Truth? If the student is ripe,
one is sufficient to get firmly established in the knowledge. The different Upanishads merely
show the same truth from different perspectives.
Some Upanishads are named after the word with which they begin, e.g. Kena
Upanishad and Isavasya Upanishad.
Prashna means “question”. In this Upanishad, there are six students who each ask a
question to the Guru, and the Guru answers them. Hence arises the name of the Upanishad.
Among the top 10 Upanishads, 3 are from the Atharva Veda. They are Mundaka,
Maandukya and Prashna Upanishads. This text is the Prashna Upanishad, also written as the
combined word, “Prashnopanishad”. (Note the a and the u combine to become o).
Upanishad literally means ‘to sit near” and listen to the Truth being expounded. That
is precisely what happens here in this Upanishad.
*****
OM
The Vedic Symbol for Brahman,
the Absolute, Non-Dual Reality.
6
|| mÉëzlÉÉåmÉÌlÉwÉiÉç ||
THE PRASHNA UPANISHAD
6 Questions, 67 Verses
“Questions from Disciples Answered”
|| qÉ…¡ûsÉÉcÉUhÉç ||
INVOCATION
THE PEACE INVOCATION gives an auspicious start to our study. It invokes ‘Peace’
without which the mind is not in a fit state to be enlightened. A mind in turmoil cannot have
grasping power to understand the subtle truths.
Through an invocation to the Gods, we also tune our minds to them, and to the
teacher. There is a spirit of sanctity with which a scripture is studied. There has to be
complete harmony between teacher and student, for transfer of knowledge to take place.
*****
7
KABANDHI’S QUESTION
Query No 1:
“Matter & Energy”
WE ARE INTRODUCED to the six students. The order may have some significance:
They are presented to us in an order reverse to the order in which they present their
questions. In ordinary protocol, in the welcoming at public functions, we welcome the most
important guests first, e.g. the Guest of Honour, and then the rest of the visiting guests. But
when it comes to the speeches in the programmes, the chief guest is the last one to speak.
It seems this was the protocol even in Vedic times!
8
1-6 What is noteworthy in this verse is that it establishes that the students are from
good homes, good families, with good spiritual Samskaras, with great respect for the
scriptures, and with strong spiritual inclinations.
7 They are all devoted to some form of Upasana or worship of God. They seem to be
worthy students; the Guru will not be wasting words of wisdom. Their description also gives
us some idea of the subject matter of the text. We know that it will deal with Brahma Vidya.
8 Samit Paani: “firewood in hand”. The tradition has it that students should carry
firewood to the Teacher. It is a symbol of their acceptance of the rigorous life they will lead;
it is also a sign of respecting the Guru’s household; and it shows their readiness to do any
form of service required of them. It says: “O Master, I am ready to serve you and to learn
from you.”
9 Guru Upasannah: “Approach to the Guru”. Their humble approach is exemplary,
which shows they are in a fit state of mind to benefit from the knowledge. Their minds are
open and receptive to the words from the Guru.
9
Guruji here told us a story of a doctor who was not genuine. He was known to make
serious errors. At one place, the family locked him up in a room because he had given the
wrong medicine. Somehow he got out through the window, swam across the river and
reached his home. There his son was busy with his studies in medicine. The man advised his
son, “Before you learn medicine, better learn swimming also! That saved me today.”
The point here is this: If we are serious about studies, forget comforts. If we want
comforts, forget about knowledge.
10
The answer is pitched in such a manner that it opens a whole wide subject of
absorbing interest. The very origin of creation is traced, and the result is left limitlessly open
for further discussion.
1-2 This briefly introduces this verse. In Tattwa Bodha, we have the hierarchy from i)
Brahman downwards. From Brahman + Maya arises ii) Ishwara, the Supreme Creator.
Ishwara also stands for the consciousness in association with the causal body. A step below
that is consciousness with the subtle body, which we had termed iii) Hiranyagarbha (the
“Cosmic Womb”) in Tattwa Bodha and which is here termed as iii) Prajapati. This is
consciousness in association with the Total Mind. It is at the mind level that the “Tapas” or
austerity is performed. The thinking or willing with concentration is the austerity.
4 RAYI PRANA
Matter Energy, Power
Object, the “Eaten”, Food Subject, the “Eater”
5
Gross Elements Subtle Elements (Tanmatras),
Inert, insentient, visible to senses Dynamic, sentient, invisible to senses
3 From the point of view of Prajapati, both Matter and Energy are equal in status. It
does not matter that the first is the gross visible and the second is the subtle invisible. The
Samskrit terms Rayi and Prana for these two are preferred because they contain different
connotations to the above English equivalents, which are used in a different sense in
modern science.
4 Here, Prajapati places the responsibility on these two primary aspects of creation
to produce the endless stream of objects born from them. Rayi and Prana are the parents of
creation from Prajapati’s standpoint. Both have equal status, as we shall now see…
11
1 Aadityah ha vai praanah, The Sun is, verily, Energy (or life);
rayih eva chandramaa; and the Moon is, verily, Matter.
2 rayih vaa etat sarvam, Indeed, Matter is all this,
yanmoortam cha amoortam cha that which has form as well as the formless.
3 tasmaat moortih eva rayih. Therefore, form is indeed, Matter.
12
1 Atha aadityah udayat yat First the Sun, rising,
praacheem disham pravishati; goes towards the East;
2 tena praachyaan praanaan and all the Pranas in the East
rashmishu sannidhatte. are embraced (thrilled) by its rays.
5 dishah yat sarvam prakaashayati; - when all these directions are lit up;
6 tena sarvaan praanaan then all the Pranas (in those directions)
rashmishu sannidhatte. are embraced (thrilled) by its rays.
The Upasanas:
1-2 Step 1: Using the simile of the Sun to represent the source of all Prana that is
manifested, the imagery is set up by which the student meditates on the Sun as ‘embracing’
with its rays everything that is in the East.
3-4 Step 2: Once that is done, the student learns to see the Sun ‘embracing’ all other
directions as well. Gradually he sees that Prana is included in Rayi also. We start by seeing
God in one thing, but we should not stop there. It is easy to start seeing the Lord in a saint,
but we have to soon learn to see Him even in a sinner.
5-6 Step 3: When the student is able to do that, i.e. see God in all, irrespective of
what or who stands before our gaze, then “all the Pranas are embraced by the rays”; i.e. he
sees that both Prana and Rayi are Prana only. He trains his mind to be discriminative.
13
Verse 1.7 Vaishwanara – The Immediate Source of Prana & Rayi
xÉ LwÉ uÉæµÉÉlÉUÉå ÌuɵÉÂmÉÈ mÉëÉhÉÉåÅÎalÉÂSrÉiÉå |
iÉSåiÉSØcÉÉÅprÉÑ£üqÉç ||1.7||
1 Sah eshah vaishwaanarah, He is this Vaishwanara (the sum total of all beings),
vishwaroopah; assuming all forms;
praanah agnih udayate; Prana is the fire that rises everyday.
2 tad etat rik abhi-uktam: This is supported by a Rig Veda Mantra:
By the Upasana done in the previous two verse, the student learns to behold the
Total Creation (Hiranyagarbha or Vaishvanara) in everything. This is the height that can be
achieved through the Apara Vidya or lower knowledge. Vaishwanara is the one who
possesses all forms and also all formless creation. Prana and Rayi together are Vaishvanara.
1 Vaishvaanara is the Consciousness that is associated with all creation, whether
visible or invisible, i.e. both gross and subtle, both Prana and Rayi. As a Deity, he is called
Hiranyagarbha (the “cosmic womb”) or Aditya (the Sun Deity). Vaishvaanara stands at the
apex of creation; it is from him that everything is created. Hence, he is also called the “First-
Born”. This explains why he is regarded as “the sum total of all living beings”.
The symbol of the Sun for such a Lord is very clear in this line. The strong suggestion
is that we should see ourselves as being the Sun, and live for the sake of others.
From an Absolute standpoint, in Vedantic philosophy there is no such person as “the
individual being”! He does not exist. He is a mysterious non-entity. In this context, our
thought that “we” are the enjoyers in our bodies is shattered to bits. We shall see later that
it is this Vaishwanara who is seen as the Enjoyer through all bodies.
14
Verse 1.8 Sruti Quotation: “The Sun That Rises”
ÌuɵÉÃmÉÇ WûËUhÉÇ eÉÉiÉuÉåSxÉÇ
mÉUÉrÉhÉÇ erÉÉåÌiÉUåMÇü iÉmÉliÉqÉç |
xÉWûxÉëUÎzqÉÈ zÉiÉkÉÉ uÉiÉïqÉÉlÉÈ
mÉëÉhÉÈ mÉëeÉÉlÉÉqÉÑSrÉirÉåwÉ xÉÔrÉïÈ ||1.8||
A quotation from another part of the Vedas, the Rig Veda, is given by the teacher to
add authority to what he has just explained to them.
1-7 The Rising Sun: The resemblance to the previous verse is very distinct and needs
no further explanation. The verse is uttered by knowers who have had the vision that is
described in it. As we have already explained above, this is an interim vision of God, not the
Absolute one of the non-dual, ultimate Reality.
Guruji explained this with an analogy: A rich man was showing a Mahatma around
his property. He pointed out the full extent of his huge estate, which ran into several
hundreds of hectares. Then he came to his bungalow which he said was his home. The
Mahatma looked curiously at the rich man and said, “You have all this vast land; yet why do
you call only this bungalow as your home?” The point is that the bungalow represents one’s
narrow individuality, whilst the whole estate represents universality – of course, only in the
eyes of the rich man. To a sage, universality is the whole vast universe, let alone an estate!
It is our narrow vision that restricts us to our mind-made limitations which don’t
really exist. The Sun is the inspiring symbol of a vision beyond them.
15
1 Samvatsarah vai prajaapatih The YEAR is indeed Prajapati;
2 tasya aayane and there are two paths –
dakshinam cha uttaram cha. the southern and the northern;
3 Tadye ha vai tad ishtaa-poorte Those who follow the ‘Path of Desire’ alone
kritam iti upaasate; by the performance of sacrificial and pious acts,
4 Te chaandram asam eva lokam obtain only the world of the Moon, i.e. the realm
abhi-jayante of transmigration,
5 ta eva punah aavartante, and certainly they do return here (get reborn).
6 tasmaad ete rishayah Therefore, those worshippers
prajaakaamaa who desire to have offspring,
dakshinam pratipadyante; take this southern route.
7 Esha ha vai rayiryah For Matter (Rayi) is verily
pitruyaanah. the ‘Path of the Forefathers’, i.e. of rebirth.
1-2 The concept of Time is here itself used as a simile for the Creator Prajapati. One
year is taken to be Him, the Lord Prajapati. It is split into two portions, the northern and the
southern paths. [There is a similar reference in the Bhagavad Geeta, Chap 8.] We have to
remember that northern and southern directional paths are symbolic. The northern is also
represented by the Sun; the southern by the Moon.
3-4 If our life’s focus is on the external manifested world, we are travelling the
southern path. This is the path described in this verse. [The northern path is covered in the
next verse.]
On the southern path are those who work only for their own material prosperity,
and for the satisfaction of their desires. If they work for it, of course, they will get it. There is
no surprise in that. We see many western countries having very advanced material lifestyles
because they have worked hard for it. The gain is commensurate to the vision. The narrow
vision with which such people work restricts them to a gain that is of this world only.
5 A hint is given out in the verse that such a path leads to one’s return to this world.
The path trodden is not liberating, it is binding. There is no release from the bondage of
birth and death. That will be explained further down at the appropriate time. Here it is
hinted at only.
6-7 The southern path’s characteristic feature is described in these lines. Desire for
offspring is the primary motivation to remain stuck in this path. Hence another name for this
path is “Path of the Forefathers”. We see a stagnation of the spirit when man is restricted to
this path. The Grihasthashram is the only Ashram to which these words can apply.
1-3 The Solar Path (northern path) is for those who have recognized the illusory
nature of the world and are therefore already practicing penance, celibacy, faith and
knowledge to get liberated from it. Remaining steadfast to one’s duty is Tapas. Just through
that the mind becomes one-pointed.
Just as the southern or Lunar path applied to the Grihasthashram (householders), so
also the northern or Solar path applies to the Sannyasin or the one who is willing to
renounce all desire for progeny and practise Tapas and Brahmacharya. Through the
householder’s life one attains the highest fulfillment of all his desires; through Sannyasa,
one attains the highest realm beyond all worldly entanglements. Which world is that?
4-5 Paraayanam: this is the highest goal, namely Brahman, the Immortal (Amritam)
and the Fearless (Abhayam). The “Home” (Aayatanam) of all beings is the Source from
which we all arise. In this northern path, one goes to this very Source, by which total
liberation from worldly life is obtained.
Those (Sannyasins) striving towards such a goal but not able to attain it in this birth,
are said to go to Brahmaloka, which is called here as the world of the Sun. Although this is
not the final goal, it is an interim stage to it. Hence, in this verse, even going to Brahmaloka
is said to be realm of “No Return”. It is better than the southern path which takes one to
more and more entanglement with the world, the realm of “Endless Return”.
From Brahmaloka, these souls go further to the final realisation of Brahman by being
instructed along that path directly by Brahmaji Himself. This is technically called Krama
Mukti, or gradual or progressive liberation, or liberation in stages. There is no return to the
Earth-plane for these souls.
6 They are on the path which takes them to ultimate liberation. The cycle of births
and deaths ends once and for all for these striving souls.
Important Note: An important point of difference exists between the two paths
described here and the third path of Jnana Yoga which leads one to Jivanmukti, or liberation
while one is still living. The former paths deal with the route taken after death. The latter
deal with the path that takes one to freedom while one is still alive. The latter is the path
the Upanishad is hoping we would follow. But the Upanishadic sage is well aware that it is
not possible for all to pursue this path and succeed. Thus at this point it sticks to the two
paths mentioned above, which are easier to follow.
17
Verse 1.11 Sruti Quotation: A. The Year as Time Cycle
mÉgcÉmÉÉSÇ ÌmÉiÉUÇ ²ÉSzÉÉM×üÌiÉÇ
ÌSuÉ AÉWÒûÈ mÉUå AkÉåï mÉÑUÏÌwÉhÉqÉç |
AjÉåqÉå AlrÉ E mÉUå ÌuÉcɤÉhÉÇ
xÉmiÉcÉ¢åü wÉQûU AÉWÒûUÌmÉïiÉÍqÉÌiÉ || 1.11||
We now have the Sruti quotation which was announced in the last line of the
previous verse. This verse sums up verses 1.9 and 1.10, giving the symbolic view of seeing
one year as the representative form of Prajapati or God the Creator.
Two pictorial ideas are presented from different viewpoints:
18
Vedic Symbolism
The verse also provides us with a classic example of the literary style used in the
Vedas. Unless one is familiar with this as a style, the translation can appear ludicrous to the
untrained mind. Vedic symbols have a deep meaning, as seen in this verse.
1 Another representation considers one month as the time cycle. Prajapati or the
Lord is the month, and is split into the dark and the bright fortnights of the moon. As you
may guess, the bright fortnight stands for Prana and the dark fortnight for Rayi. These
represent the two main categories or types among men.
2 Those devoted to austerity, and meditational practices to attain the higher regions
are said to use the bright fortnight and go to Brahmaloka, as explained already (1.10).
3 As before, those devoted to enjoyment of sense pleasures through earning wealth
are said to use the dark half of the fortnight.
19
Verse 1.13 C. The Day as Time Cycle
AWûÉåUɧÉÉå uÉæ mÉëeÉÉmÉÌiÉxiÉxrÉÉWûUåuÉ mÉëÉhÉÉå UȨ́ÉUåuÉ UÌrÉÈ |
mÉëÉhÉÇ uÉÉ LiÉå mÉëxMülSÎliÉ rÉå ÌSuÉÉ UirÉÉ xÉÇrÉÑerÉliÉå
oÉë¼cÉrÉïqÉåuÉ iɱSìɧÉÉæ UirÉÉ xÉÇrÉÑerÉliÉå ||1. 13||
1 By now the reader, knowing the trend in the above two verses, may well guess
which half of the 24-hour Day represents Prana (Energy) and which half Rayi (Matter).
2-3 Two symbols come to a confluence in these lines, which adds somewhat to their
misinterpretation.
i) The first symbol is Day, representing the two Paths open to each individual.
ii) The second is Love (or Sex), representing Devotion for one’s chosen path.
If symbolic meanings are used, then there is no new thing being said in this verse. As
per one’s choice of Path, so would be one’s devotion to it.
20
Verse 1.14 D. Food as the Symbol of the Lord
A³ÉÇ uÉæ mÉëeÉÉmÉÌiÉxiÉiÉÉå Wû uÉæ iÉSìåiÉxÉç-
iÉxqÉÉÌSqÉÉÈ mÉëeÉÉÈ mÉëeÉÉrÉliÉ CÌiÉ ||1. 14||
1 Annam vai prajaapatih; Food is indeed Prajapati.
tatah ha vai tad retas; From which proceeds the semen in man.
2 tasmaat imaah prajaah From semen all these “desire-creatures”
prajaayanta iti. are brought forth.
1 Tadye ha vai tat prajaapati Thus, verily, those who observe this rule laid
vratam charanti, down by the Lord Himself,
2 te mithunam utpaadayante; and bring forth only a pair of children,
3 teshaam eva eshah brahma-lokah they alone are worthy of Brahma Loka
4 yeshaam tapah, brahmacharyam, due to their penance, restraint in sexual acts,
yeshu satyam pratishtitam. and their firm abidance in truth.
21
1-2 Restraint is the keyword in the scriptural injunctions regarding sex. There is no
room for any compromise from the sage.
3 Brahmaloka is the highest plane to which a dutiful man and woman may rise.
4 The minimum qualification to enter the plane of Brahmaloka is to live by the ideals
of penance, celibacy and adherence to truth. These are absolutely essential to enter the
path that ultimately leads to emancipation or liberation from worldly life. As already
mentioned, this is not the highest spiritual attainment, but is en route to it.
In this first chapter, we do not deal with the topic of Jivanmukti or complete
liberation from the cycle of rebirths while living. Thus far, we have been concerned only
with the two options open to people after death. In Jivanmukti, there is no question of
death, as it can be attained while one is living. This path is only dealt with towards the end
of chapter 4, and then continues till the end.
For this reason, the definitions in this verse for restraint, Brahmacharya, austerity
and abidance in truth are pitched at a relatively low level. They are defined in terms of
relative existence as a householder in the world; not in terms of absolute existence as a
Sannyasin would be committed to.
It is not that the standard is dropped, but rather, the appropriate standard is being
upheld in accordance with the persons addressed. This happens many times in Vedic
literature, and can lead to confusion unless the scriptures are learnt from authoritative
people who are able to differentiate the different standards.
1 The “Gate-pass” for the path of Liberation is repeated in this concluding verse, so
that there is no doubt in anyone’s mind that Liberation is a totally separate path from the
one which takes a man to heavenly worlds for further enjoyment, which is a path which still
ties one to the realm of births and deaths (Samsara).
This concluding verse clearly tells us that, from the next chapter onwards, the sage is
addressing the seeker who wishes to progress along the path of Liberation from worldly
existence. Those who still wish to pursue desires will find themselves in a strange land!
2-3 The pure, desireless life is valued because it is conducive to further spiritual
evolution towards attainment of Self-realisation. It forms the launching pad for further
progress in spiritual life. It is, one may say, the basic requirement for spiritual life.
22
To the one who does not care to practice these basic principles of truth, celibacy and
penance; to one who opens himself to all the negativities of life by resorting to falsehood,
deceit and indulgence in sense pleasures, of what use will it be to speak to him of a higher
spiritual life?
Guruji was very clear: “There is no compromise if one is really serious about spiritual
life. Diplomacy is for those who still have hope in gaining something material.”
*****
SRI HANUMAN
the Symbol of Brahmacharya and Purity of Conduct
23
BHARGAVA’S QUESTION
Query No 2:
“The Supremacy of Power”
THE END OF THE last chapter sets the conditions one has to fulfil to enter this
chapter. It was, as we saw, the “gate-pass” to go forward. The conditions are repeated here:
“He in whom there is no deceit or falsehood, pretence or dissimulation, only he is fit for
Brahmaloka.”
From this point onward we are entering into a deeper discussion of Prana, or the
invisible Power by which material life is sustained. The subject of Power, or Prana, or the
Formless becomes meaningful only to the person who seeks to rise beyond the gross,
material level of existence. One who fulfils all the moral conditions of material life, is
qualified to enter into discussions about the spiritual aspects of life. He alone will truly
benefit from such discussions.
The second question turns our feet in the direction of the true spiritual path,
towards the realm of the Spirit, called Prana in this chapter. Subsequent chapters will
actually lead us along this path. The Rishi now begins to raise the level of understanding of
his students to greater and greater heights, until at the end of Chapter 4 he leaves us at the
threshold of the Supreme Brahman.
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Body? Who is the CEO amongst these Devas? What makes his role so crucial? What makes
him so powerful, praiseworthy and supreme? That is the theme covered by this chapter.
2 The student wants to know the administration set-up in this universe to govern
every tiny part of it, especially the living beings. If there are natural laws in place, there have
to be law-enforcing agents to ensure that they are followed. Who are these agents or Devas
who ensure that we follow the law and order? This is answered in verse 2.2.
3 The second part is, “Among them who actually is responsible for giving Life to this
human body?” This is answered in verse 2.3.
4 The third part is, “Who is the chief among them?” This is answered in verse 2.4.
The rest of the chapter, from verses 2.5 to 2.13, is the glorification of the Chief Deva,
Prana, by all the other Devas. They all sing the glory of Prana, lest it may go on strike!
An Example of Administration
Guruji gave a nice little example of how things can run smoothly. A man went to see
the CEO of a big company, but was told that he was not in and will not be in for the whole
day. He did not give up, but said he will just wait there. Now the boss was in a fix because he
wanted to come out of his office but could not do so without being seen by his visitor.
Eventually he asked the secretary to call him in.
The boss asked him, “Why did you wait when I told you I was not in?” The man said,
“I knew you were in.” The boss asked, “How did you know that?” The man replied, “Simple. I
saw everything was running smoothly. Everyone was busy at their desk. No one went for
small coffee breaks or smoking breaks. So I knew you must be in!”
That is precisely how the Universe also runs. The Boss need not be seen, but his very
presence is sufficient to make all the ministers do their duties. Under His nose, everything
runs smoothly. All the Devas take their orders from Him, and work in harmony.
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As in Tattva Bodha, the Devas who govern the various functions of the body are
being named, thereby answering the first part of the question. Their details are as follows:
2-3 The Five Great Elements: Space, Air, Fire, Water and Earth – from these all the
subtle and the gross elements are born.
4 The Five Organs of Action: “Speech” has to be taken as the tag for all the five
organs of action.
The Five Organs of Knowledge: “Eye and Ear” has to be taken as the tag for all the
five organs of perception or knowledge.
The Antahkarana: “Mind” has to be taken to stand for all the four inner instruments,
namely, mind, intellect, the ego-consciousness and the memory.
1 The most significant thing about the previous verse is that no mention is made at
all of the Prana or the Life-force! Without Life what can all the ‘dead’ senses and the mind
do? Clearly the omission is a means used by the Rishi to highlight Prana’s special place.
2-3 In the midst of the quarrel amongst the other Devas, Prana, who had to silently
suffer the indignity of not even being mentioned above, walked in and said, “Don’t be so
foolish. It is I who keeps everything going on here.”
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Prana is someone whom we may call, in colloquial English, a “back-room boy”. He
does not come out into the limelight. He says very little. But he is the one behind all the
work that goes on. When it comes to credits, a hundred others are there ready to claim it,
but they are not in the picture where the work has to be done.
Prana is, indeed, truly saintly when it comes to selflessness. He does not go for name
and fame – they come running to him!…
4 The others in their immense pride did not accept Prana’s claim. The Devas
grumbled to themselves: “That Prana has his own pride; let us all leave him. We’ll have
nothing to do with his words.” Thus did the rest of the Devas think.
4 Tad yathaa makshikaa This is just what happens in the case of bees,
5 madhukara raajaanam when the Queen-bee
utkraamantam, gets up to leave the hive,
sarvaa eva utkraamante; all of them also have to get up to go;
6 tasmin cha pratishtamaane, and when she returns to it,
sarvaa eva praatishtanta; all of them also return!
1 Prana decided to down tools and go on strike! He made as if he was going to leave.
Of course, we know he wouldn’t do that, he is far too saintly to do such a thing.
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A rather humorous scenario is being enacted – and all credit to the witty Rishi for
having expressed himself in such a simple, childlike manner, and in poetry that is so
symmetrical and appealing!
2 Prana threatened to quit. As he got up to leave, the others came to there senses
and pacified him. They knew that if he did leave, they too would have to depart from the
body, for they cannot survive without the presence of Life!
3 It is only when there is presence of Prana that all the other organs are able to
perform their respective functions. A computer may be able to do a hundred functions, but
only as long as it is plugged to an electricity supply. Prana is like the electricity supply for the
body’s functions.
4 Pippalada was quite happy to give the Queen Bee as his example, but Guruji had
his own modern example:
5-6 “It is like the politicians in our country. When the leader walks out of the Sabha,
all his chamchas (teaspoons) walk out with him, even if they don’t know why! He might have
just gone out for a cup of tea, or empty the previous cup – so they, too, all go out with him.
If he thumps his hands on the table, they all do the same! That is what was happening with
the Prana and the others.”
7-8 Continuing with Guruji’s example, the politicians behave in the same as the other
Devas behaved towards Prana. The politicians know that their survival depends on their
leader or Prime Minister. So, even if grudgingly, they praise him and sing his glories, just so
that they remain in his good books, and so that they can keep their jobs!
GLORIFICATION OF PRANA
From this point to the end of this chapter, we have 9 thrilling verses glorifying the
Prana – an aspect at a time. Seven aspects are covered from verses 2.5 to 2.11. The last two
verses (2.12-13) are a prayer for protection made to Prana in chorus by all the senses and
mind. They have all come to their senses at last!
As we go through these verses, we feel the very stature of Prana increasing in our
mind. This Prana is certainly no ordinary Deva; he begins to resemble none other than God
the Creator Himself. The sage is bringing home the truth about Prana as in a suspense movie
– episode by episode, verse by verse!
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1 Eshah agnih tapati, eshah sooryah; As Fire, Prana burns – this is its Energy aspect.
2 eshah parjanyah maghavaan It is seen as rain and clouds,
eshah vaayuh, in its aspect as Air (and Water);
3 eshah prithivee, rayih devah; Earth is its Matter aspect, seen as the Moon; so
4 sad-asat cha, amritam cha yat. Prana is formless and has form; it is Immortal!
1 Here the sage tells us that on Prana everything in the universe is pegged. All these
are like spokes in a wheel which are centred at the hub, and that hub is Prana. The entire
management of all living beings is centred in Prana.
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categories of functions since they serve them. Thus the entire functioning of all sectors of
human society is possible only due to Prana.
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All Beings Are God’s Manifestations:
The attitude suggested by this verse is very educative. All beings are manifestations
of God alone. This is the vision of the great Indian scriptures, the Vedas. The worship
mentioned is also unusual. God in the form of each being is worshipping God in the
universal form! Life takes on a completely new meaning when lived in accordance to what
this verse implies. This vision creates the right feeling in us in all our daily activities. Every
act becomes an act of worship.
The fact that we do not feel in this way is due only to one single factor: Our Ego steps
in between and tries to snatch away all the glory for itself!
1 Devaanaam asi vanhitamah Thou art the best “courier” to the Gods;
pitrunaam prathamaa svadhaa; and carry the first oblations to the forefathers.
2 risheenaam charitam satyam Thou art the true, right conduct of the senses,
athah va-angirasaam asi. which are the essential factors of the body.
1 Vanhitamah: “the best carrier”. Now, yet another aspect of Prana is glorified – its
power to “deliver our messages” to the correct desk in the Higher Government.
In its form as fire, the Prana delivers our prayerful intentions to the respective Heads
(Devatas) of the Cosmic Government, which it is in overall charge of. This is the symbolism
of the havan which was an essential practice amongst the Indian community in Vedic times,
and still is among Hindus.
We can just picture the scene: As the ghee is poured into the fire and the word
“Swaha” is uttered, a flashing flame of fire leaps up from the havan kund and “delivers” the
message immediately to the right department. This is the super-efficient cosmic delivery
service, which never fails. Incidentally, the offerings to the forefathers are accompanied by
the word “Swadha” as mentioned in the verse, and not “Swaha”.
2 Charitam Satyam: “the true, righteous behaviour of the senses.” The Rishi is telling
us, “Why can’t we all work as our own sense organs do? Look how completely selfless they
are. They just carry on with their duties, not worrying about the results. They obediently
carry their ‘gifts’ to their Master, the Prana, whether it is success or failure, whether a thing
is likeable or disagreeable. They do not see Raga-Dwesha in anything.”
And Guruji added, “Look how they help us to maneuver safely in our Indian traffic!”
Angirasa: “the Juice of the Body.”The senses are the essential parts of the body.
Without them the body dries up (dies). What a vision the Vedic seer had of life!
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1 Indrastvam praana tejasaa, O Prana, the Lord Indra of all Energy!
rudrah asi parirakshitaa; Thou art Rudra in prowess and protection.
2 Tvam antarikshe charasi Thou movest in the sky; You are the
sooryah tvam jyotishaam patih. orb of the Sun, the Lord of all lights.
The glorification of Prana continues; it is unending. Remember, Prana was not even
listed when we started this topic, and now it is being acknowledged to have all these unique
qualities. Its glory is being sung in lines going up and up in a crescendo!
The glorification is not just an idle chant. Every word of it is abosolutely true. The
Prana, as Prajapati Himself, deserves every one of these accolades. It is the Source of all life
in the universe.
The glorification of Prana takes yet another turn: this time it is seen as the
benevolent Giver of all our needs. “Rain” symbolises everything needed by man to sustain
himself.
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The Bestower of All Needs
1 Our good deeds please Him greatly and He sends down His blessing in a shower of
rain. “Rain” need not be taken literally. It can refer to all the bounties that Nature provides
us with to live a contented, happy life. The onset of the rainy season is marked by joyous
festivities in the community. It fills the hearts of people with much-needed enthusiasm to
work hard to sow the seeds that will bring fruit in its own time.
2 When the rains come down, it is a delight to all living beings. Everyone rejoices.
They are relieved of the oppressive heat of the sun. They give Him another round of
enthusiastic praise!
The pleasant showers also bring with it a great promise of rich rewards. All life
rejoices because there will now be plenty of food for everyone. Guruji was exuberant in
capturing this aspect of the verse:
1. The cooling, refreshing rain is welcomed by everyone. On that first day of the
Monsoons, children come out and play in the puddles of water. The birds are more vocal in
their songs. Elephants trumpet out their joy. All life is celebrating. Farmers are delighted and
look forward to a bumper crop – “as much food as they desire”! The picture painted is
awesome, touching on the common joy felt by all living beings.
2. The “Water of Life”, meaning the joy of life, depends on the rains sent by Prana.
The earth delights to ‘feel’ the flow of fresh heaven-sent rains. It does not feel the same joy
when ‘sterile’ dammed water flows through it in canals. There is a special feeling when it
comes directly from above!
3. The politicians especially express their joy. Now they can tell the people, “See how
much has been produced during our tenure in office!” So quick to snatch all the glory!
1 Vraatyah tvam praana, O Prana, thou art a Vratya (an un-baptised one);
ekarshih attaa, thou art the sacred fire (Ekarshi) that ‘eats’ everything;
vishvasya sat-patih; thou art the good Lord of the whole world;
2 Vayam aadyasya daataarah; We are only giving Thy own ‘food’ back to Thee.
pitaa tvam maatarishva nah. O Divine Being, thou indeed art our Father.
It is truly remarkable to just see how imaginative the Rishi is in finding an unending
string of aspects to pour out his glorification of Prana. There is no end to Prana’s glory!
Here, in the seventh and final aspect of Prana, we have an unusual addition to that family of
epithets.
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When applied to the Prana, it actually turns out to be a compliment. How?
Prajapati is the first-born. If He is first born then who is there to train or baptize
Him? And if He is first born how can He have any impurity to be removed from Him by
baptism? Refinement is only needed for one who is impure, dirty. Prajapati is in no need of
that as He is Purity itself.
Therefore, only He can be called a Vraatya without it being an insult!
2 There is a fire called Ekarshi into which any oblations can be offered, and they get
consumed by it. Similarly, whatever we offer to Prana is accepted by Him, as it is His only.
Guruji gave the example of how, on Father’s Day, a child takes money from his father
only to buy him his own present.
Guruji also recounted how in Pujya Gurudev’s time people who came to visit him
used to pluck flowers from the Ashram itself to give to him as an offering. Gurudev,
obviously knowing the Ashram garden quite well, used to remark, “You have got this from
my garden only, is it not?”
Sat-Patih: “the Lord of all that exists”. Sat is what exists; and Patih means ‘father’.
Maatarishva Nah: (8th case, Vocative)“O Wind-God, you are our Father.”
Alternatively, it can be translated as:
Maatarishvanah: (6th case, Possessive) “of Wind” – You are the Father of Wind.
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they send out an S.O.S. to their Master to stop this from happening. When used properly,
they know that they can perform all their functions much better.
What a broad vision the Rishi has of the senses and the mind!
3 These words, “Please do not abandon them!” are uttered in anguish, reflecting
their plight of being misused.
Have we ever thought of putting ourselves in their shoes to understand how painful it
must be for them to live under the tyranny of a deluded ego! The very thought sends us into
complete detachment from the ego-consciousness.
1 Praanasya idam vashe sarvam All ‘this’ is within the control of Prana;
tridive yat pratishthitam; all ‘that’ , too, is under its control.
2 Maataa eva putraan rakshasva Protect us as a mother protects her children;
3 shreeh cha prajnaam cha May prosperity (splendour) and wisdom
vidhehi nah, iti. be ordained for us!
The glorious praise and prayer of the senses and the mind (independent of the ego)
that was begun in verse 2.5, concludes with this verse.
The instruments of Prana (the senses and the mind) are well aware of their duty; it is
just that their functions have been cruelly hijacked by the Ego in man. They know fully well
that they are servants meant to be under the control of Prana, and wish to live and function
that way, i.e. under His rulership. They do not wish to be under the tyranny of the Ego.
1 Idam: “this”. Whatever is enjoyed here on Earth. Yat: “that”. Whatever is enjoyed
there in Heaven. Both are under Prana’s control.
2 They appeal to Prana to look after them as a mother sees to her children. They
yearn for this loving, sympathetic care from Mother Prana. Others also protect us, but do it
as a duty, for example the police and the army. Even the father and mother do not match
the “Prana-mother” in devoted service to Her children. The real source of all protection,
independent of external protection, is that obtained by obedience to the inner Mother, who
is none other than Prana.
3 And finally, the answer of the Rishi to Bhargava’s question is concluded with a
prayer for prosperity or splendour, combined with a prayer for wisdom or intelligence. Both
these are combined in the prayer. Why?
Prosperity on its own can be dangerously misdirected. Only in the presence of
wisdom and intelligence is it well-utilised.
We once again remind ourselves that the above verses of glorification are addressed
by the senses and mind as individual “bodies” free of the influence of the Ego. Only under
this condition can they function as they are designed to by Nature. And only when
performing their designed functions can they attain the prosperity and wisdom that is their
earnest prayer in this verse.
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Guruji quoted a parting story about this to close the chapter:
A beggar had one day won the lottery and was quite excited about his sudden
wealth. The press interviewed him as usual hoping to get a fairy-tale write up. They asked
the beggar what he planned to do with the money. The reply was, “Now I can do my
begging with a golden bowl!”
*****
Yashoda Mata
with Baby Krishna
“Protect us as a mother protects her children!” (2.13)
*****
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KAUSHALYA’S QUESTION
Query No 3:
“The Management of Power”
THE THIRD QUESTION takes the reader a little further into the subtle realm. From
the gross world we shifted our attention in the last chapter to the subtle manifestation of
Prana. We glorified Prana above all the grosser organs. Now curiosity makes the students
wish to know more about the chief Deva, Prana. “If he plays such a major role,” think the
students, “then tell us more about him. Has he got someone who is his superior?” This is the
curiosity that has built up in the students’ minds.
The students would like to know how this cosmic power called Prana is managed.
We see it functioning in every little organ, in every movement in the body. How is it that
everything works so smoothly? Surely there must be a Master Plan behind all this!
The disciple is still feeling that Prana cannot have this power on its own. There must
someone superior to him who gives him that authority. This is typical of human intellectual
curiosity. It always strives to know of the unknown.
1 Not satisfied to ask just one question, Kaushalya goes on to ask six questions on
the workings of Prana as briefly glorified in the last chapter. He wants to know how Prana
actually manages to carry out such a huge responsibility. What are the nuts and bolts of his
management system? Today’s CEO’s will really relish the answers.
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“Contents” for the Chapter:
As in Chapter 2, this verse also forms a “Contents” for this chapter: Kaushalya asks
his question in 6 parts. They are answered in the following order.
1-2 The Guru is pleased with the questions, and congratulates the questioner. He is
willing to answer them, seeing the sincerity in his question. The Guru seems to have a soft
corner for this student, for he has not praised the other two like this, nor given them the
freedom to ask so much at once. Anyway, he is happy to see their interest.
The praise by the Teacher could be interpreted as his satisfaction in seeing the
subject matter being advanced to a higher level. The teacher is glad that attention is shifting
from the mundane and the gross to something more abstract and subtle. This is a good sign.
Spirituality deals with that which is completely beyond the senses and even beyond the
mind. We still have a long way to get there, but here is a welcome trend among the
students.
1 Aatmana eshah praanah jaayate. This Prana is born of the Atman (Self).
2 Yatha eshaa purushe cchhaayaa, As a man’s SHADOW is born of him only,
etasmin etat aatatam. so is this (Prana) born of that (the Self).
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3 Manah kritenaa By the action of the mind,
aayaati asmin shareere it enters into this body.
3.3.1 Question 3A: From whom does this Prana take its birth?
1 Is the Atman affected in any way by bringing forth or “giving birth” to Prana, as a
mother is by bringing into the world a child, or gold is by being beaten into an ornament?
No. The Atman or Pure Consciousness is not affected in this manner. So, philosophically
speaking, it would be incorrect to say ‘born out of’.
To show that the birth of the Prana does not in any way affect the Atman, the sage
chooses an appropriate simile that explains the nature of the Atman-Prana relationship.
3.3.2 Question 3B: How does Prana come to Abide in this Body?
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Verse 3.4 Q-3C How is Power Delegated –Overview
rÉjÉÉ xÉqÉëÉSåuÉÉÍkÉM×üiÉÉlÉç ÌuÉÌlÉrÉчåû |
LiÉlÉç aÉëÉqÉÉlÉÉåiÉÉlÉç aÉëÉqÉÉlÉÍkÉÌiɹxuÉåirÉç-
LuÉqÉåuÉæwÉ mÉëÉhÉ CiÉUÉlÉç mÉëÉhÉÉlÉç
mÉ×jÉMçü mÉ×jÉaÉåuÉ xÉͳÉkɨÉå ||3.4||
The delegation of power is now taken up in verses 3.4-3.7. Prana sub-divides itself
into five Upa-Pranas, and these are explained in these four verses.
3 In the management of Power, there has to be some hierarchy. The Upa-Pranas are
the second tier in the management system of Prana. In another Vedantic text, even these 5
Upa-Pranas are further sub-divided, setting up a third tier in the management hierarchy. For
the purposes of this text two tiers is sufficient to drive home the point.
4 Each of the five Upa-Pranas is placed in charge of one department of work. He is
given his respective rules of how to do his job, and then sent away with full authority to
execute his function. It is real power that he has; he is not just a “puppet” of the Chief.
In the divine Management Plan, the superior has trust that his second-in-charge has
the ability and the knowledge to do his job exactly as expected. This is a principle of
management that needs to be highlighted in today’s business world. Successful businesses
are found to be those wherein one sees this delegation with trust to a large degree.
Suspicion and too much supervision has negative results on performance of executives.
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Verse 3.5 Q-3C The Apana, Prana and Samana Assistants
mÉÉrÉÔmÉxjÉåÅmÉÉlÉÇ |
cɤÉÑÈ´ÉÉå§Éå qÉÑZÉlÉÉÍxÉMüÉprÉÉÇ mÉëÉhÉÈ xuÉrÉÇ mÉëÉÌiɹiÉå |
qÉkrÉå iÉÑ xÉqÉÉlÉÈ LwÉ ½åiÉ®ÒiÉqɳÉÇ xÉqÉÇ lÉrÉÌiÉ |
iÉxqÉÉSåiÉÉÈ xÉmiÉÉÍcÉïwÉÉå pÉuÉÎliÉ ||3.5||
The first three sub-Pranas are delegated their responsibilities in this verse. Each Upa-
Prana is told in precise terms what his function is to be and where he is to reside!
i) Apana: 5 This handles the downward function, that which has to be pulled down
and eliminated. Excretion and generation are its main functions. It resides in the pelvic
region.
ii) Prana: 6 This handles the upward functions covering the part from the chest
upwards. This Prana resides in the head. The main organs of knowledge are located in the
head. The eye is its headquarters.
iii) Samana: 7 Digestion and distribution are the main function of this aspect of
Prana. Its nature is to produce fire. The seat of this Prana is the stomach and abdominal
region.
8 The Seven Flames stand for the seven holes in the head: the 2 eyes, 2 ears, 2
nostrils and the mouth. These are the organs of knowledge. When the Pranas are
functioning well, these seven flames are all lit up and bright. One can see the glow on a
healthy person’s face. The opposite is true of an unhealthy person; his ‘dullness’ is known
only too well by doctors!
The “seven flames” are known as such because through each of the seven holes, one
may imagine a ‘flame’ shooting out by which its particular function is performed. These
flames can perform only the function which they have been delegated to perform:
a. The ‘flame’ from the eyes can only recognize form;
b. those from the ears can only recognize sound;
c. those from the nostrils can only recognize smell;
d. the flames from the ‘fiery tongue’ can recognize taste, and utter words, at times
very ‘fiery’ words!
In a government, a successful minister is one who carries out his orders well. So too,
these secondary or Upa-Pranas execute their respective orders to perfection, and thereby
contribute to the general welfare enjoyed by the whole body.
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Verse 3.6 Q-3C The Vyana Assistant
™ÌS ½åwÉ AÉiqÉÉ | A§ÉæiÉSåMüzÉiÉÇ lÉÉQûÏlÉÉÇÇ
iÉÉxÉÉÇ zÉiÉÇ zÉiÉqÉåMæüMüxrÉÉÇ ²ÉxÉmiÉÌiɲÉïxÉmiÉÌiÉÈ
mÉëÌiÉzÉÉZÉÉlÉÉQûÏxÉWûxÉëÉÍhÉ pÉuÉlirÉÉxÉÑ urÉÉlɶÉUÌiÉ ||3.6||
iv) Vyana: 9-11 The fourth Prana governs the circulatory system, and is centred in
the heart. When the above arithmetic is done, we find there are 72,72,10,201 Nadis or
‘astral tubes’ in all! Vyana is the great ‘telecommunication network’ within the body.
Guruji was reminded of a nice incident about Akbar and his trusted chief minister,
Birbal. Birbal was always disliked by the other ministers because he was Akbar’s favourite.
Akbar wanted to prove to them why. He asked them all to give him a count of the
population by the next day. No one had enough time to do the counting. When asked to
give their answer, they all kept quiet. Birbal confidently stepped forward and said, “There
are 7 crores and 25 lakhs.” The other ministers immediately objected to this fact. So Birbal
said, “If you don’t believe me you can count them yourself!” One minister asked, “What if
there are more?” Birbal said, “That would mean some people must have since migrated into
the country.” “And what if there were less?”asked another objector. “That would mean
some people must have migrated out of the country.”
Now all of them had to agree that Birbal was smarter than them. So Birbal came to
be admired by all for his clever wit!
Guruji said we’d better accept the Rishi’s word or we can count the Nadis for
ourselves! Modern biology agrees entirely with this complex network of nerves.
12 Atha eka yah urdhva udaanah, Then, there is one UDANA which, ascending,
13 punyena punyam lokam nayati; i) leads us to the virtuous world by good deeds;
(i.e. at the time of death, it ejects the subtle body)
14 paapena paapam, ii) to the lower world by sinful deeds;
15 ubhaabhyaam eva, iii) and, when the deeds are mixed (virtue & sin),
manushyalokam. to the world of men (i.e. this Earth-plane).
v) Udana: The most important function of Udana is to take away the subtle body or
“Linga Sharira” with it at the time of death.
Udana also deals with all the sudden reverse movements in the body, such as
coughing, sneezing, hiccupping, yawning, etc.
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12 Eka Yah Urdhva: The ‘special nerve’ mentioned here is the Sushumna Nadi, the
central and most important Nadi among all 72 crores of Nadis. The Udana ascends up this
channel at the time of exiting from the body (at death).
13-14 Paapa & Punya: “Merit and demerit;” the point about the virtuous person
being taken upward and the unrighteous person being taken downward to lower worlds is
largely cultural, as it applied at the time of the Vedic period. Upward referred to “heavenly
regions”; downward refers to the “hellish regions”.
Such matters may differ from culture to culture. However, the essential point is how
the soul leaves the body through the ‘push’ given to the subtle body by the Udana.
Another interesting point in the Hindu religion is that when the two are mixed – and
as a rule this has to be the case for humans – then the soul is sent back to the Earth-plane to
be reborn here to continue its evolution.
The whole point about merit and demerit arises only in man, and in no other
creatures. This is because man has self-will governed by his ego, which produces merit and
demerit. Animals live by instinct and so they do not incur merit and demerit.
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Verses 3.8 /9 Q.3E Coupling of Inner With Outer Upa-Pranas
At this point, we skip Part 3D of the Question and go to Part 3E, which is answered in
these two verses. “How does Prana support what is outside and how what is within the
body?” ‘Outside’ stands for the macrocosm; ‘within’ stands for the microcosm.
3.8.1 i) Prana:
1 Aadityah ha vai baahyah That Sun is verily the external counterpart
praanah udayati eshah of the PRANA that rises up (in this body);
2 hi enam chaakshusham indeed, the eye in the body is able to function
praanam anu-grihnaanah. due to its affinity with the Prana in the Sun.
3.8.2 ii) Apana:
3 Prithivyaam yaa devataa saa That external orb, the Earth, is the very Deity
eshaa purushah yaa functioning in this human body
apaanam avashtabhya. as APANA, pulling it down earthwards.
3.8.3 iii) Samana:
4 Antaraa yah aakaashah That external intermediate Space, has affinity to
sah saamaanah this SAMANA operating in the abdomen.
3.9.1 iv) Vyana:
5 vaayuh vyaanah. That external Wind relates to this internal VYANA.
3.9.2 v) Udana:
6 Tejah ha vaa udaanah; That external Fire relates to this internal UDANA.
tasmaad upashaanta tejaah Due to its function, when his light goes out (dies);
3.9.3 Rebirth:
7 (sah) punah bhavam indriyaih he goes to his next birth with all his senses
manasi sampadyamaanaih. intact, absorbed in the mind (as before).
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ii) Apana: 3 This finds its counterpart in Earth. The common characteristic is
gravitational pull downwards. The earth’s gravity assists Apana to do its work of elimination.
iii) Samana: 4 This has its counterpart in Space (between the sun and earth). As
stomach digests and supplies the nutrition throughout the body, the ‘space’ or atmospheric
air upholds life in all creatures.
iv) Vyana: 5 The circulation function of the body has its counterpart as Wind in the
macrocosm, which circulates the air, taking away the stale air that we expirate and bringing
in fresh air for inspiration, exactly what the blood circulation in the body.
v) Udana: 6 The Udana’s counterpart in the macrocosm is Fire. Just as when the fuel
runs out, the fire gets extinguished by itself; similarly, in the body, when time has run out,
the fire of Udana terminates life (pushes it out), and the lifeless body becomes cold. What is
pushed out?
7 Rebirth: All the sense organs enter into (“get packed up into”) the mind, and are
ready to be pushed out of the body by Udana to go to its next destination.
15 Yat chittah tena eshah Together with whatever thought he had (at the time
praanam aayaati; of death) he enters into the Prana.
16 praanah tejasaa yuktah, Prana, in its aspect as Udana (luminosity),
saha aatmanaa; carries away the soul (subtle body of the Jiva);
17 yathaa sankalpitam according to the desire of the Jiva,
lokam nayati. it (i.e. the Prana) leads him to that world.
We are now in a position to answer Part D of the Question, which we had skipped
earlier as we needed to know something more about Udana before we can answer it. 3.7
touched on how Udana leads ‘me’ to the respective worlds. However, it gave no details of
who that ‘me’ is.
1 Ya evam vidvaan praanam veda; Any man of knowledge who thus knows Prana,
2 na ha asya prajaa heeyate for him his line of progeny sustains no break.
amritah bhavati; He becomes immortal.
3 tad eshah shlokah: Pertaining to this there is this Sruti Mantra:
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1 This is the “Phala Stuti” of this chapter, describing the merits earned by grasping
the contents just explained. This does not mean just memorizing the verses concerned, but
living accordingly. The information given in this chapter will help one to decide correctly
how to live his life so that he can attain his desired goal.
Yah Vidvaan: The illumined person referred to here does not mean the spiritually
enlightened sage! It simply refers to the pundit who is knowledgable in matters concerning
the householder’s life. Hinduism caters for a vast range of desires and goals, and hence it
becomes necessary to say which goal is being referred to.
2 In connection with Phala, it is normal in the Vedas that a Phala or fruit or result is
always stated for a particular practice or Upasana. This arises from the nature of man to
always expects something in return for what he does.
The incentive given here, of having an unending line of progeny, is fully in keeping
with the knowledge we are dealing with – that of the life forces operating in all living beings.
There is no need to construe it as the goal of spiritual life.
3 The Rishi wishes to quote another Vedic verse to support his teaching.
1 Utpattim, aayatim, sthaanam, The origin of Prana, its entry and residence (in
vibhutvam cha eva panchadhaa the body), and its fivefold overlordship;
2 adhyaatmam cha eva praanasya; its existence outside as well as within the body;
vijnaaya amritam ashnute; Knowing all this, one achieves immortality;
3 vijnaaya amritam ashnute, iti; Knowing all this, one achieves immortality.
This Mantra is quoted to add credibility to what has just been explained to the
students about the efficacy of the knowledge about the Prana. It also effectively serves as a
summary of the whole chapter.
1 The origin of Prana was seen to be the Self, in verse 3.3A. Its coming into the body
and its place of residence or jurisdiction within the body was seen in 3.3B. The overlordship
of the Prana over all the sub-Pranas and their functions was seen in verses 3.4 to 3.7.
2 The close correlation between the external and internal manifestations of the five
sub-Pranas was seen in verses 3.8-3.9. Not mentioned here is how Prana leaves the body at
death, which was seen in 3.10. All this is the “knowledge” that bestows Immortality.
*****
47
LORD SHIVA’S HOUSEHOLD
A Perfect Example of Management of Prana,
as well as Management of a Household,
in accordance with this Chapter.
*****
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GAARGYA’S QUESTION
Query No 4:
“The Experiencer of Power”
HAVING LEARNT SO much about Prana and its management in the world of living
beings, we are naturally now looking forward to experience it as such in our own lives. This
chapter deals with the Experiencer of that Power. Who is it that experiences this life?
Surely, however fascinating the expression of power may appear to be, it would be futile if
there was none to experience it.
In this question the students seek and strive to understand a layer of existence that
is more subtle than the Pranic body explained in the previous chapters. We are now going to
deal with the experiencer of Power. This is not so easy a topic as we shall soon discover. The
difficulty is to identify who is the actual experiencer? There are three “I”s that can claim to
be experiencing Life through this body. Which is the true “I”? That is the difficulty.
The Truth or Reality behind the individual and the cosmos is approached gradually –
that is the plan of this Upanishad. We are slowly getting to the core of Reality. The method
used in this chapter is to carefully examine those states in life when the being is closest to
God. The states of dream and deep sleep provide some eye-opening clues to our inner
Reality. Hence, these are scrutinized in this chapter.
Our laboratory in this chapter is our bedroom!
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1 Apart from the first question, each subsequent question seems to be more and
more well-prepared and lengthy. The students are coming to the Master with long lists!
Their questions are also becoming more and more subtle in their content. They are helping
us to probe through deeper and deeper layers into Reality.
Unless we think and ask questions, we will never learn. This attitude is encouraged
by the sage among his students. It is also reflected in the fact that the questions are getting
more and more detailed and penetrating.
We have been given all these instruments (senses, mind, intellect, etc.) so that we
use them properly for what they are designed. In doing so, we have to think.
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The whole idea of the first three chapters of Prashna Upanishad is to lead us from
the grosser manifestations to more and more subtle levels of experience; from RAYI to
PRANA, from MATTER to ENERGY. We have been dealing with the relative world of sense
experience. This knowledge is called Apara Vidya.
Then the last two chapters, Chapters 5 and 6, deal in in greater detail with the Para
Vidya or knowledge of the Supreme Brahman. Para Vidya is the highest floor of the edifice
of Vedanta.
Guruji was reminded of an interesting observation: Someone was asked, “How long
can you live without air?” The reply was, “Two minutes at most.” “How long, without
water?” “A day, not more”. “How long, without food?” “About 10 days, I suppose.” “And
how long without thinking?” “Forever!”
Guruji light-heartedly said something very serious: “If we don’t think, no one will
ever force us to!”
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4.2.3 iii) The Senses During Sleep
6 Tena tarhi eshah purushah Therefore, at that time (when asleep), this person
7 na shrinoti, does not hear,
na pashyati, does not see,
Organs of Perception
na jighrati, does not smell,
na rasayate, do not function
does not taste,
na sprishate, does not touch,
8 na abhivadate, does not speak,
na adatte, does not grasp,
Organs of Action do
na aanandayate, does not enjoy,
na visrujate, not function
does not eject,
na iyaayate, does not move;
9 swapiti iti aachakshate. then people say, “He is sleeping”.
Guruji particularly focused on the sheer beauty of the simile applied here – i.e. the
setting sun representing the sleeping man!
2-4 He described at length the setting of the sun, and how the rays appear to just
draw towards it and disappear into it as it sinks below the horizon. Then, the next morning,
as it emerges, the rays of the sun stream forth full of vigour, brightness and ready for action.
5 The same happens every night when we go to sleep. The Pranas withdraw from
their respective sense organs at bedtime and retract into Pare Deve, the higher deity named
Viswa, or the Mind. All the sense organs go to sleep. We do not see or hear anything.
Feelings are switched off. The bowels are also closed. Everything takes a good rest.
6-9 The experience of Viswa, the experiencer of the waking state, is expanded here.
Sleep is used only to track down the waking state, to find out which organs are not available.
By deduction, those are the organs which are available in the waking state.
9 A study of sleep is an excellent way of getting an intellectual conviction of the
underlying Consciousness common to all three states – namely Viswa in waking, Taijasa in
dream and Prajna in deep sleep. Dream first separates the senses from our consciousness.
Then deep sleep separates the mind itself from our consciousness.
An Anecdote: A “Sleep-Talker”
This humorous incident slipped out from Guruji: A man went to his doctor and said,
“Doctor, I have developed a habit of talking in my sleep. What should I do?” The doctor
advised him, “Don’t do what you should not.” The man could not grasp this strange
instruction. “What do you mean?” he demanded. The doctor explained, “If you do what you
should not, you are bound to say it in your sleep, and then everyone will come to know!”
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4.3.1 i) The Overall Prana (All the Upa-Pranas)
1 Praana agnaya eva etasmin (During sleep) It is the flames of Prana alone
pure jaagrati; that keep awake in this “city” of the body.
4.3.2 ii) The Upa-Prana – Apana
2 gaarhapatyah ha vaa Resembling the Garhapataya fire,
eshah apaanah; is the Apana (downward Prana);
4.3.3 ii) The Upa-Prana – Vyana
3 vyaanah anvaahaarya-pachanah; Resembling Vyana is the Anvaharyapacana;
4.3.4 iii) The Upa-Prana – Prana
4 yat gaarhapatyaat praneeyate Since from the source fire, Garhapataya,
5 pranayanaat aahavaneeyah does the Ahavaniya get its fire, the latter
praanah. resembles Prana, (the chief of all Pranas).
i) Garhapatya Fire: 2 This is the fire that was, in ancient times, kept in the home or
temple burning continuously, and from which all other fires were lit. The point of interest is
that all other fires went ‘out’ from this fire; in the same way, Apana is the Upa-Prana which
is responsible for inhalation or pulling the breath down into the body, from where it “lights”
all the other Upa-Pranas. Hence, this fire represents the Apana.
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ii) Anvaahaarya Fire: 3 The priest always faces the east. His right side is the
southerly direction. This is where the Anvaharya fire is placed. Being to the right of the
priest, this fire is always within his reach as he performs the rites with his right hand. The
idea of circulation is associated with this fire. Hence, it symbolizes Vyana or the circulatory
function, which begins its circulation function from the right side of the heart centre.
iii) Aahavaneeya Fire: 4-5 This is the main sacrificial fire used to receive the
oblations. It is also the first fire that is lit from the Garhapatya fire. In the body, the “head” is
the seat of the Prana. The head is also the first point which receives all the sensory
impressions from the organs of perception. Hence, this fire is said to represent the Prana, or
the chief of all Pranas.
*The oblations balance the fire in the haven kund; the exhaling and inhaling balance the life-
energy in the body.
**Both the Yajman and the Mind are the respective beneficiaries; the former receives the
fruit of the sacrifice, the latter receives life from the act of breathing.
***So also, Udana, the fruit of the action of breathing, leads the Mind towards fulfilment of
its desire-goals or its spiritual goal, Brahman.
We continue the simile begun in verse 4.3. From the three fires, our attention shifts
to the Agnihotra, the sacrificial rite itself. This is truly an unusual metaphor conceived by the
Rishi – it is absolutely amazing; in fact, it is simply “breath-taking” (pardon the pun for fun)!
1 The exhalation symbolizes the life-giving Prana; while the inhalation symbolizes the
drawing down action of Apana. These two are represented by the oblations or offerings
made into the fire of a Havan.
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2 Both incoming and outgoing breaths have to be balanced delicately – what comes
in has to go out in the same measure. Then the life is maintained.
In the case of a Havan the oblations are what keeps the FIRE maintained. In the
body; the exhalation and inhalation keeps LIFE maintained. This is the point of similarity.
Sah: “the priest”. It is the priest who makes the oblations into the fire. He is the one
who is responsible for the balance needed to maintain the fire. In the body, that function of
maintaining balance in the breath is performed by Samana. Thus the priest symbolizes
Samana!
3 Manah: In the sacrifice, the one for whose benefit the whole sacrifice is performed
is the Yajmaanah or the Sacrificer. In the body, the one for whom the senses are bringing in
all the information from the objects is the Mind. Also it is the Yajman who has to organize
the whole sacrifice; similarly, it is the Mind that organizes the functions of the senses. For
these reasons the Yajman symbolizes the Mind.
4 Ishta Phala: “the Fruit of the Sacrifice”. Now this is a very interesting point of
similarity with Udana. The Yajman is “pulled” or drawn into the sacrifice because of his
desire for the fruit of the sacrifice. Otherwise he would not do it. So, it is the fruit that pulls
the Yajman.
5 In the application of this simile, what is that fruit towards which the Mind is
pulled? Every night in deep sleep, the mind desires the fruit of rest in Brahman. Brahman is
the fruit it desires. And it is pulled to it by Udana in deep sleep every night. Thus, due to this
similarity, the fruit of the sacrifice stands as a symbol for Udana. Although Udana is not
Brahman, it leads one to Brahman every night. Hence Udana itself is called the fruit.
The whole simile, which compares the fires burning in the body to those burning in a
sacrificial rite, makes for a very meaningful study and adds depth to the ritual performed.
55
4.5.2 ii) The Unfettered Nature of Dream
6 drishtam cha adrishtam cha, Seen and not seen,
shrutam cha ashrutam cha, heard and not heard,
7 anu-bhootam cha ananu-bhootam cha, perceived and not perceived,
sat cha asat cha – real and unreal –
8 sarvam pashyati, It (the Mind, now called Taijasa) perceives them all.
sarvah pashyati. Indeed, being all, it perceives them all.
The third question raised by the student is now being answered – Who is the Deva
that sees the dream? The answer is now given:
1 Eshah Devah: Earlier, in 4.2.2 line 5, we came across Pare Deve, i.e. the Mind
referred to as a deity named Viswa in the waking state. The same Mind in the dream state is
named Taijasa. The conditions have changed a bit. In dream, the mind is cut off from all the
senses. If the senses are not available, then where does the dream get its “content” from?
2-4 This is answered very poetically in these three lines. It is as if a small ‘hole’
remains open in the mind to peep into the impressions created during the waking state.
From those impressions and a little bit of wild imagination – called here as the “greatness”
of the mind – is staged the dream in the mind. The answer is therefore the Mind, enjoying
all the impressions once again, even though it could be in a jumbled up order.
About this garbled version of seeing the impressions in a dream, Guruji gave a
delightful example. A person who is a regular visitor to many public speeches, has seen
monkeys, and passes buffalos in a farm daily, had a dream once of a monkey delivering a
thundering lecture to an audience of buffalos!
It is the totally unrestrained imagination of mind that gives the dream Experiencer
the name of Taijasa, meaning “bright or dazzling”.
6-8 The description of the unfettered mind in dream is continued here. The mind can
perform great feats in dream. There are no body-Upadhis to restrain it. The laws of Physics
do not apply in dream – one can fly in one’s dream! A whole storehouse of past impressions
is available to it to choose from. The “content” to compose dreams can also be previous
dreams! That makes the new dream completely unrestrained and therefore unpredictable.
The mind can choose to be whatever it desires to be.
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1 Tejasaa Abhibhootah: When the mind tires of being entertained by dream, i.e.
when even this small ‘hole’ in the mind (to view the impressions in memory) gets sealed at
some point during dream, the person is said to slip into deep sleep.
2 Now there is no dream to engage the mind. The senses were already resting in
dream; now the mind itself has a complete rest in deep sleep.
3 In this state a beggar is equal to a king. All go into this state, whether he is a thief
or a saint. All enjoy deep bliss in it. Deep sleep is a “leveller” of people.
As explained by the “City” simile earlier, everything goes to bed in the body, except
the Pranas. They continue to function in all the three states, since the body has got to be
kept alive. The Pranas are the emergency services which remain open 24 hours a day.
Understanding the deep sleep state gives us the key method of learning more about
spirituality. We get an idea about where the Atman or Self is seated.
IN SEARCH OF REST
Everything in Nature seeks rest; all wish to reach their original “HOME”. Until
they reach it, they can never be satisfied. This applies even to each item that makes up
the human being. Here is the summary so far of each person:
i) The Body: It longs every day to return to its place of residence to its family.
ii) The Senses: The 10 sense organs of action and perception within the body also
long every day for a period of rest from the hectic activity they are engaged in. While the
body goes to sleep, they, too, return to their “home”, the mind, and retire for their rest.
iii) The Mind: Mind also gets tired. Soon after the senses have retired, it enjoys
some self-entertainment by going to the land of dreams. But how long can it go on with
this play? Soon, it dozes off. Where is its home? No one knows, because the mind is our
only known instrument to know anything. When it goes to rest, who is there to know
where? We can say it goes peacefully to rest because it has faith that the Pranas will
keep the body alive while it sleeps. The Pranas are thus the “home” to which the mind
retires.
iv) The Pranas: Finally, of course, we come to the Pranas, which is the sole
unknown left in our mathematical equation. To which “Home” do they go for their rest?
The great Rishi Pippalada has to tell us the Truth here without any possible
explanation: the Pranas seek their rest in the Supreme Self. That is their ultimate resting
Tree! And so this implies that everything is “proceeding towards the Self”.
The Self is the only Reality which needs no rest Itself. It is Eternal and Immortal!
That is the Truth towards which the Rishi has been driving his six eager, dumbfounded
students.
The whole of the Vedas drive its adherents towards the Upanishads to rest there.
And the Upanishads drive their adherents towards the Supreme Self to find rest in the
Eternal! The next verse speaks in detail about this much-sought after Rest.
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Verse 4.7 Q.4D – Prajna: Always Heading Home
xÉ rÉjÉÉ xÉÉåprÉ uÉrÉÉÇÍxÉ uÉÉxÉÉåuÉפÉÇ xÉqmÉëÌiɸliÉå |
LuÉÇ Wû uÉæ iÉiÉç xÉuÉïÇ mÉU AÉiqÉÌlÉ xÉqmÉëÌiɸiÉå ||4.7||
Similes decorate the message of the teacher, studding it as stars stud the night sky.
The Vedic Rishis seem to have in readiness a limitless storehouse of similes for every idea.
From ‘body’ to ‘Prana’, all are like birds – behaving identically to birds that never rest until
they reach their particular nesting tree.
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4.8.1 i) The Five Elements:
Prithivee cha prithivee-maatraa cha; The Earth and its subtle elements;
apah cha aapah-maatraa cha; Water and its subtle elements;
1 tejah cha tejah-maatraa cha; Fire and its subtle elements;
vaayuh cha vaayu-maatraa cha; Air and its subtle elements;
aakaashah cha aakaasha-maatraa cha; Space and its subtle elements;
4.8.2 ii) The Five Organs of Knowledge:
Chakshuh cha drash-tavyam cha; The Eye and what can be seen;
Shrotram cha shrotavyam cha; The Ear and what can be heard;
2 Ghraanam cha ghraa-tavyam cha; The Nose and what can be smelt;
Rasah cha rasayi-tavyam cha; The Tongue and what can be tasted;
Tvak cha sparshayi-tavyam cha; The Skin and what can be touched;
4.8.3 iii) The Five Organs of Action:
Vaak cha vak-tavyam cha; The Tongue and what can be spoken;
Hastau cha aadaa-tavyam cha; The Hands and what can be grasped;
3 Upasthah cha aanandayi-tavyam cha; The Genitals and what can be enjoyed;
Paayuh cha visarjayi-tavyam cha; The Anus and what can be excreted;
Paadau cha gan-tavyam cha; The Feet and what can be walked on;
4.8.4 iv) The Four Antahkaranas:
Manah cha man-tavyam cha; The Mind and what can be thought of;
Buddhih cha bod-dhavyam cha; The Intellect and what can be determined;
4 Ahamkaarah cha ahamkar- The Ego and what can feed or expand it;
tavyam cha;
Chittam cha chetayi-tavyam cha The Memory and what can be remembered;
4.8.5 v) The Life-Giving Principles:
Tejah cha vidyotayi-tavyam cha; The Body Heat and what has to be kept alive;
Praanah cha vidhaarayi-tavyam and the Pranas and the objects that they
5 cha. keep alive and functioning –
[No text – this is an extrapolation All go to rest in their own state of sleep, like
to the verse] birds in their nest.
1-4 A detailed account of what rests during the deep sleep is given here. It is a long
list, but essentially it is everything that the gross and the subtle body are made up of.
Everything has to shut down sooner or later. These items rest during deep sleep each night.
5 In the case of the life-giving principles of Tejas (body heat) and the Prana (life-
force), they stand guard even at night, like the few essential services in a city that are kept
open 24 hours a day such as the convenience stores on the highway, and the hospitals.
However, they also need to rest. When they take their rest, it simply means one
human birth is over. When they wake up the next “morning” it is the dawn of a new birth!
59
FROM APARA TO PARA VIDYA
We have arrived at a crucial divide in the text. At this point we make a major change
in our subject matter. We are moving from dealing with the relative existence as known to
us, to the absolute existence as known to the realized Rishis and sages. The Rishi Pippalada
must surely be savouring this moment when he is about to disclose to his students the
greatest secrets of the spiritual path.
And we the readers, too, if we have been as thirsty for knowledge as the six
students, will be hanging onto his every word as he takes us to the end of this text.
We have come to where the Upanishad wants to take us – to the brink of Self-
Knowledge. This knowledge is what is called Para Vidya. This knowledge leads to the
Supreme Brahman.
With Question 4E, the great plan of this Upanishad is beginning to unfold itself. This
knowledge is the bud which flowers out, ripens into fruit, and culminates in Self-realisation.
Para Vidya will continue right up to the end of Chapter 6.
Right now we are at the very threshold of the leap into “unchartered territory”
(Brahman). What follows from here onwards is a discussion on the transcendent Self, the
Unknowable, the Immortal, the Eternal, and the Indestructible Self!
1 Eshah hi drishtaa, sprishtaa, This Self is indeed the seer, the feeler,
shrotaa, ghraataa, rasayitaa, the hearer, smeller and taster;
2 manta, boddhaa, kartaa – the thinker, ascertainer and the doer –
vijnaanaatmaa purushah; He is the Purusha who is a knower by nature;
3 sah pare aksharah He who lives in the supreme, indestructible
aatmani sam-pratishthate. Self, becomes fully established in It.
At the end of the last verse, everything that we associated as being “me” – starting
from body and ending with Prana – is found to go to rest at some point in time. They
appear, fulfill a function, and then they disappear into that which is their immediate cause
or controller. When we come to the Prana, we find that it goes to rest in the Self.
1-2a This tells us that “I” am none of these, because I am their experiencer. “I”, the
Self, am the real seer, feeler, hearer, etc who experiences all variety of experiences in the
medium of the body.
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2b Since the Self experiences every single function performed in the body, it is said
to be the Purusha, which means “man”. This is a way of indicating that it occupies the whole
“man”; It is in every cell of the “man”. Hence, the Self is called Purusha, implying that it is
our true identity.
3 By deduction this means that the Self does not die when the Prana leaves the
body. It also tells us that the Self is superior to the Prana – the Prana gets absorbed into the
Self at the time of death. With this knowledge we are able to sift out exactly who is the real
“Me” – It is the Self. The person who lives in the awareness that he is this Self, cannot have
the experience of death. He becomes completely established in the Self, and so he also has
the same Indestructibility and Immortality that is attributed to the Self.
This Self is therefore also the Jiva or individual soul that gets associated with the
body, senses and mind in each person. This means that the true “I” is eternal or ever-
existing. The Jiva in us does not go to rest at all. In this sense it is like the Prana which does
not rest at all while we are alive. However, now we can understand that the Jiva is very
different from Prana. Prana goes to rest when we die, but the Jiva is the eternal part of our
being that is beyond birth and death!
When all the Upadhis are withdrawn as in deep sleep, the Jiva or individual soul is
none other than Brahman alone. There are then no Upadhis to separate Jiva from Brahman.
This true identity of ours is established every night when we go into deep sleep. The only
problem is that we are not aware of this. If we were aware, we would be said to be Self-
realised sages!
When one does become aware of the Jiva’s identity with Brahman, one is said to be
in the Turiya State. This means “Fourth State” as opposed to the three states we know of –
waking, dream and deep sleep states. The Turiya is the Consciousness which is associated
with all three states. This is the message of this verse, and it is the answer to the fifth part of
the Gargya’s Question.
Pujya Gurudev says that in this verse, “We have a beautiful description of the Self
which is comparable with the best available in all the scriptural literature of the world, and
which defines in the language of the finite that which is the infinite, eternal Truth Principle.”
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FIVE TECHNICAL TERMS FOR THE SELF
Five technical terms are used here to describe the Self. This means they have a
specific meaning in the context of Vedanta:
i) Acchhaayam: “shadowless”; refers to the complete absence of Ignorance, the root
principle that produces the fundamental illusion in the mind. In Vedanta, Ignorance
represents the Causal body.
ii) Ashareeram: “bodiless”; this expresses absence of all forms. The body, or form,
represents the Gross body.
iii) Alohitam: “devoid of redness”; this represents the presence of the life energies in
the inert body. Redness, symbolizes the flow of blood, warmth, the glow of life, etc, without
which we will have only a corpse. Thus, this word represents the whole Subtle body.
iv) Shubhram: “pure”; in Vedanta this means being free of all attributes. There are
no attributes in the Self, hence it is considered as pure.
v) Aksharam: “indestructible, unchangeable”; the Self can have no modifications,
such as birth, growth, maturity, decay, old age, and death. This is another typical
characteristic by which the Self is described.
1 The person who has realized the Turiya state is the subject of this verse. It is clearly
said here that the one who realizes the Immutable Self, himself becomes Immutable. In
another Upanishad (the Taittiriya) it is said, “He who realizes Brahman, becomes Brahman.”
How is such a daring statement possible?
2 These two lines give the reason. The sage who attains this state goes beyond the
gross body (shadowless and bodiless); beyond the subtle body (colourless, which implies
formless); and beyond the causal body of ignorance (pure). When these three bodies are
transcended, the person is said to one with the Supreme Self, i.e. Indestructible.
3 Such a person also is said to become omniscient. How is that?
1 Vijnaana aatmaa saha “The cognizing self (conditioned Ego), together with
devaih cha sarvaih; all the deities (of the 10 sense organs and mind),
2 Praanaa bhootaani as also the (5) sub-Pranas and all the (5) elements –
sam-pratishthanti yatra all these merge into that which
3 Tad aksharam vedayate is known to be That Immutable One.
yah tu, Somya, He who (thus knows), O beloved one,
4 sah sarvajnah sarvam that omniscient one, being all,
eva avivesha iti. he verily enters everything.” Thus says the Sruti.
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In 4.7 we have mentioned the step by step merging of the body, senses, mind, Prana
and Self, the grosser into the subtler in that order. It is as if each item from the grossest
level is packed into bags increasing in size, with one bag being packed into the next, until
everything is packed into the bag called ‘Prana’ and then delivered to the Self.
In this quoted verse we see the same thing is being said, with one refinement in the
procedure: In line 1, Vijnaana Aatmaa refers to the “conditioned Ego” which is the Jiva or
individual soul. This Jiva is also included in the list that is packed. In order the Jiva would be
higher than Prana; the ‘Prana’ would be packed into the ‘Jiva’ bag before jiva merges finally
into the Supreme Self. This refinement is added in this verse.
4 Omniscience is explained as the experience of “being ALL”.
i) The Apara Vidya Identity: This identity is in the realm of Creation. There is Duality
there always due to the presence of the illusory power called Maya in it. Einstein’s Theory of
Relativity, showing identity between matter and energy, is a case of Apara Vidya.
In this the identity is between the cause and the effect at all levels of creation from
Hiranyagarbha downwards. The merging spoken of is that of the effect into its cause, e.g.
the senses into the mind, and the mind into the Prana, and Prana into the Jiva. At the outset
we are taught the importance of seeing no difference between Rayi (the effect) and Prana
(its cause). The two are to be seen as two sides of the same coin.
ii) The Para Vidya Identity: This identity is in the realm beyond Maya. It concerns
Pure Consciousness only where there is no Duality at all. Creation is considered to be
“Unreal”. It is a totally different order of identity than the one in Apara Vidya.
In this the identity is beyond the reach of cause and effect. We are dealing with a
realm which is the “causeless Cause” of all creation. Causality does not apply to the non-
dual realm, in which everything is one unified Consciousness. The identity is between the
individual consciousness and the universal consciousness. The former is discovered to be
only a myth; it never existed in the first place, yet all people have it due to the presence of
the delusion under Maya. The one Supreme Consciousness, Brahman, is all that there is. It is
Absolute Existence.
Thus the identity is the discovery that our essential nature, the essence of Jiva, is
nothing but Brahman or universal Consciousness. There is no concern with the ‘unreal’
creation in this identity. Everything unreal has to be discarded in order to realize this
oneness with Brahman.
We shall see more of this identity in the last two chapters.
*****
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LORD RAMA & MOTHER SITA
The Divine Incarnation & His Shakti
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SATYAKAMA’S QUESTION
Query No 5:
“The Development of Power”
RISHI PIPPALADA answered in the last chapter in the shortest possible manner the
nature of the Reality towards which every being is merging – the Supreme Self. Only the
most prepared student will find that sufficient to reach there himself. For the majority of
students, it would be necessary for some Upasana or contemplative practice to be practised
before he is able to even grasp the significance of what has been said so far about the Self.
With that practical difficulty facing the Rishi, we arrive at the fifth chapter – greatly
motivated to pursue the spiritual journey, but having little experience of having the
development of mind needed to achieve success in it.
The student comes to know of a practice called the “Om-Upasana”, prescribed by
the Vedas. Naturally he would like to know how it is going to help him reach That
attributeless Brahman which has just been spoken of. What is the necessity of this Upasana?
Where does it lead us to?
1 Atha hi enam Shaibyah Satya- Then Satyakama, the son of Shibi, asked the
kamah papracchha; following question:
2 sah yah ha vai tad That rare one (having the above as his goal,)
bhagavan, manushyeshu among men, O Bhagavan,
3 praayanaatam omkaaram who until death, on Omkara,
abhidhyaayeeta; intently meditates;
4 katamam vaava To which particular
sah tena lokam jayati? iti. world does he thereby go to?
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Pujya Gurudev gives us a general introduction to the Upanishadic techniques: “We
find that the Rishi would always insist on the practice of one method alone. This is to steady
the mind of the aspirant, integrate his personality and make it single-pointed. Without this
preparation of the mind and intellect, an average man’s comprehension cannot appreciate
the unity that is underlying the diversity.”
The seeker we are concerned with may be of the following two types:
i) Hiranyagarbha or Saguna Brahman: he seeks the source from which all creation
arises. The Upasana Kanda applies to such a person.
This may not be the highest spiritual goal, but it is higher than what most people
strive for. It requires breaking away from one’s narrow egocentric vision of life, and
encompassing the entirety of creation. To do this one reaches out or worships the very
source from which all beings are born, namely, Hiranyagarbha. This is the conditioned or
Saguna Brahman.
ii) Supreme Brahman or Nirguna Brahman: this goal is sought by the one who wants
to free himself altogether from the stranglehold on his life by the forces of Samsara. The
Jnana Kanda applies to such a person.
He wishes to escape from the clutches of Maya once and for all, i.e. he wants to be
liberated. He knows that even if he attains the status of Hiranyagarbha, the King of the
Universe, he is still tied to the realm of birth and death. Therefore, he goes a step above
Hiranyagarbha and worships the Nirguna Brahman without any conditioning. Naturally, such
a high goal requires a commensurate increase in sacrifice and development. Such a person is
even rarer than the above seeker of Saguna Brahman.
4 It is of a person who falls in one of these two categories that Satyakama asks,
“Where does he go to, practicing Om Upasana?”
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3 tasmaat vidvaan Therefore, the illumined soul,
etena eva aayatanena with the aid of this means alone, (i.e. Om Upasana)
ekataram anveti. attains either of the two.
1 This verse is like the “Contents” for the rest of the chapter. It gives the overview of
the Rishi’s answer. The remarks about the two types of seekers applies here:
2 Omkara Upasana can be done to attain both Saguna and Nirguna Brahman, as we
have already mentioned above.
3 Again as already shown above, according to the goal desired, one attains either the
Saguna Brahman with form and attributes or the formless Nirguna Brahman without any
attributes:
Saguna Brahman: Verse 5.3 to 5.5 give the three lower or “inferior” levels of
attainment possible with Om Upasana, namely, the Earth-plane, the intermediary plane and
the heavenly planes.
Nirguna Brahman: Verse 5.6 gives the higher or “superior” level of attainment, also
attained by the same Om Upasana, but done with a different attitude and equipped with
knowledge of the Self. Here the goal is the Supreme Brahman Itself, the highest goal held up
by Vedanta.
Verse 5.7 is a quotation which summarises all these levels of attainment.
Guruji described the stage by stage journey as the ‘hopping stops’ one takes on a
long flight, when the plane makes one or more intermediate stops along the way. Some
passengers may not even get off the plane at such stops, some may alight and spend a while
at the intermediate station before boarding the next plane to the final destination. And
some may have chosen to get off at the intermediate airport, without any thought of going
to the final destination. When they are ready for it, they will book the plane to get there.
Guruji said this is the liberty available on “Omkar Airways” or Pranava Airlines!
[Pranava is another name for Omkar.] Just as ordinary airlines provide different classes of
travel for different prices, so also “Omkar Airways” can take the aspirant to different
destinations, depending on the price (sacrifice) he is willing to pay!
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Verse 5.3 One Letter – Gift of Human Birth on Earth
xÉ rÉkrÉåMüqÉɧÉqÉÍpÉkrÉÉrÉÏiÉ xÉ iÉålÉæuÉ xÉÇuÉåÌSiÉÈ | ||5.3.1||
iÉÔhÉïqÉåuÉ eÉaÉirÉÉÍpÉxÉqmÉkrÉiÉå |
iÉqÉ×cÉÉå qÉlÉÑwrÉsÉÉåMüqÉÑmÉlÉrÉliÉå | ||5.3.2||
xÉ iÉ§É iÉmÉxÉÉ oÉë¼cÉrÉåïhÉ ´É®rÉÉ xÉqmɳÉÉå
qÉÌWûqÉÉlÉqÉlÉÑpÉuÉÌiÉ ||5.3.3||
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Such an Upasaka, when he dies, returns back to earth to continue the spiritual
journey. It is also said this happens ‘quickly’, which shows how valuable Sadhana can be to
get a good human birth.
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1 Two Matras means the second level of understanding. If the worshipper uses only
the first two letters, his consciousness settles on the subtle creation, represented by the
dream state. The mind stands as a representation of the subtle creation. The Consciousness
associated with this is called Hiranyagarbha. Hence, this type of Upasana is termed
Hiranyagarbha worship.
Beyond the gross level of the first stage is the subtle level of this stage. The subtle
includes all the organs of action, and knowledge, as well all the Pranas, but their master is
the fourfold mental equipment which controls them all. The mind is the arena of the
Upasana in this stage. The worship has grown beyond the physical level and entered the
mental realm.
2 The Upasana here is more subtle, and the reward is also greater. The control of all
the mental functions, in particular the thoughts and desires, which is the root of our
delusion, is attained.
Although it may not be the highest attainment, it is no mean achievement to gain
control over one’s mind. The thoughts and emotions are purified. They become more
refined. The person becomes very influential and has a strong, pure character. This itself is a
reward for his Sadhana.
When a fair amount of success is achieved in ‘Manasic’ Pooja, the devotee is well
rewarded. He is led by the Devata to the Moon, the Deity of the mind, by the Yajur Mantras.
3 He is not whisked away from there and quickly brought back as in the first stage,
but he can spend time and enjoy the new region where many other great devotees are also
present. However, when the time is up, he is guided back to this world to continue his
evolution.
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iÉSåiÉÉæ zsÉÉåMüÉæ pÉuÉiÉÈ ||5.5.4|
Rare is the person who can raise himself to this stage. For this leads to liberation.
1 Three Matras means the third level of understanding. If the worshipper uses all the
three letters, chanting them separately, syllable at a time,
2 and having the Supreme Purusha as his goal, his consciousness settles on the
causal consciousness, represented by Deep Sleep. The Consciousness associated with this is
called Ishwara. Hence, this type of Upasana is termed Ishwara worship.
This is the stage that demands the maximum self-sacrifice. The Sadhaka here is a
master of his senses, has intense dispassion, practises Brahmacharya or celibacy, and
follows a rigorous, austere routine in his daily life. In his Sadhana he has raised his vision to
see Brahman in all the three states – this is the meaning of ‘by all its three Matras’.
Such a person, at death (implying that although he tried very hard, he did not
succeed in realizing God), gets united with the Sun. He is guided by the Devata to Suryaloka
(same as Brahmaloka). There is no return for him to this earth plane.
5 Brahmaji Himself comes to take the saint away to His abode, to the
accompaniment of all the Sama Veda hymns.
6-7 There Brahmaji Himself gives him the required knowledge of the Self by which he
gets liberated (Krama Mukti).
This ends the Sage Pippalada’s message on the fifth query. He now quotes two
verses from the Veda that support what he had taught so far. Students will remember that
Pippalada’s story appears in a Brahmana, not an Upanishad of the Vedas. Therefore he finds
it necessary to quote from an Upanishad to consolidate his teaching.
8 The next verse is the first of the two verses quoted by the sage.
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Such a person is freed from all “trembles”. This means he is not shaken by any
incident he experiences, because he is firmly established in the Supreme Brahman. He is
“unshakably established in Brahman”.
This is the second verse being quoted, and supports verses 5.3, 5.4 and 5.5. It acts as
a summary of what has been covered in this chapter.
Apara Vidya:
1-2 These first half of the verse covers the Apara Vidya, the “inferior” Brahman. In a
manner identical to that of sage Pippalada, it speaks of the different Lokas one goes to when
the meditation on Om is done for one, two or three Matras separately.
1a When one Matra (“A”) is meditated on, it represents the Earth-plane attained by
the Rig Mantras, as in 5.3.
1b When two Matras (“A & U”) are meditated on, it represents the intermediate
region or Space which stands for the lower heavenly region up to Pitru Loka, the Abode of
the Forefathers. This is attained by the Yajur Mantras.
2a When all three Matras are meditated upon separately, the higher heavenly region
up to and including Brahmaloka is attained, through the Sama Veda Mantras.
2b Vedayante: “the intelligent ones”. These are intelligent, learned ones who follow
the Apara Vidya, and who are well-versed in the Karma and Upasana Kanda of the Vedas.
They practise the Om Upasana on its own, without accompanying it with knowledge of the
Self. They are eligible only for these threefold regions just described.
However, there is also the Para Vidya which is practised by the very wise ones . . .
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Para Vidya:
3-4 These lines cover the Para Vidya. By the very same Om Upasana done with all
three Matras together (“with the aid of Om”), and accompanying it with the knowledge of
the Self, the wise one reaches the realm that is beyond the Om sound symbol. This is the
“superior” Brahman, the non-dual Ultimate Reality.
3 Vidvaan: “the wise ones”. These are the ones who desire only the Supreme. They
have completely renounced all worldly pleasures. They are the highest calibre of seekers of
God. Note that in their case, Om is used only as “an AID” to reach the Supreme.
Aayatanena: While the Apara Vidya goal is attained only after one’s death, the Para
Vidya Goal is attained while one still lives in his present body, in this birth itself!
4 This Goal of Para Vidya is the Ultimate Reality, called here as Tat. This Reality is
described as best as possible through the following list of words:
Shaantam: total quietness and serenity;
Ajaram: unborn; or beyond old age;
Amritam: immortal; eternal; having no death, because it is not born.
Abhayam: fearless, because there is no “other” to be feared.
Param: the Highest, Supreme, Ultimate; this is the same as saying Non-Dual.
The verse also can be read to mean that the sage who chants OM correctly in full,
can use the Mantra to take him to any plane he wishes at will, because he sees no
differences in them at all. He is ever rooted in the consciousness of Brahman, which
pervades everything. This integrated attitude is the essential feature for chanting OM
‘correctly’, i.e. together as one syllable.
*****
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SUKESHAA’S QUESTION
Query No 6:
The Source of Power
WE ARE TRYING TO understand the Reality via the intellect. There is nothing wrong
in this method, and it can even be said that it is the only way available to man in bondage. A
great boost to that enquiry is provided by the equal development of our devotion to the
Lord through the forms of Upasana taught in the previous chapters of this Upanishad.
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Verse 6.1 The Sixth Question: by Sukesha
AjÉ WæûlÉÇ xÉÑMåüzÉÉ pÉÉU²ÉeÉÈ mÉmÉëcNû |
pÉaÉuÉlÉç ÌWûUhrÉlÉÉpÉÈ MüÉæxÉsrÉÉå UÉeÉmÉѧÉÉå
qÉÉqÉÑmÉåirÉæiÉÇ mÉëzlÉqÉmÉ×cNûiÉ |
wÉÉåQûzÉMüsÉÇ pÉÉU²ÉeÉ mÉÑÂwÉÇ uÉåijÉ | ||6.1.1||
1 The sixth disciple, Sukesha, now steps forward to ask his question. His introduction
to his question itself teaches us something interesting, as an aside to the question:
i) 2 The fact that a Prince is interested in this matter shows that it is of concern not
only to spiritual aspirants but also to leaders of society. And the Prince was very
disappointed not to be enlightened on this point.
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ii) 3-4 The incident brings to light that we as students are duty-bound to society to
learn such matters thoroughly so that we can pass it on to those in the community who
need to know them, too, for their own further understanding of the Truth.
iii) 5-8 Yet, if we do not know, there is no harm at all in saying so rather than
pretending to know. Worse still would be to lie and give a false answer. Intellectual honesty
is upheld as a value among those who teach the Shastras.
iv) 9 The Prince goes away in deep disappointment, without saying a word. This
shows how much people look up to the teachers in society for proper guidance. The status
in which an Acharya (teacher) of the Vedic period is held is seen in the Prince’s reaction.
v) 10 It is the duty of a good Acharya to get to know what he does not know.
1 Rishi Pippalada, with the directness of a man rooted confidently in knowledge and
wisdom, answers straight to the point, without beating about the bush:
2 All the 16 Kalas are within the body itself! They all originate in the Body.
When the Master gives such a terse, direct answer, can we imagine what the
reaction in Sukesha’s mind would be? Guruji gave an example: A mother has her baby tied
to her back, but is running about trying to find it. What would her reaction be when she is
told where the baby is?
Purusha literally means “Lord of the city” (Puri + Ishah). The city is our body, and the
Lord of it is the Supreme Purusha. If we are going in search of the Kalas of the Purusha, it
must be most relieving to know that we do not have to go very far.
3 The 16 Kalas: One of the meanings of ‘Kala’ is “an art”. We have Sangeet Kala
(music) and Nritya Kala (dance). The art form hides the person who is displaying the art. The
actor who is acting is not the real person. In this sense Kala would mean “that which
indicates the Purusha who is veiled from our vision.”
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THE 16 KALAS
A Brief Explanation of their Significance
ANOTHER MEANING is Kala is “a ray”, like sun-ray or X-ray. We could also think of a
ray as a “roadway”, and this would tie up nicely with the “city” simile introduced earlier for
the word Purusha. If the city-centre, or CBD as we call it today, is the Purusha, then the
Kalas would resemble the road network leading out of the city. We will have the large
motorways or expressways first, then come the branches which get smaller and smaller,
from highways, arterials, main roads, streets and lanes as we get further from the city.
The above is a very appropriate meaning for ‘Kala’ in the context of this chapter’s
message. The point is: The same roads that lead us out of the city-centre in one direction,
would also lead us towards the city in the other direction! That is the point of similarity with
the Kalas. More will be said on this topic as we proceed further.
In the “Art” meaning, we have the same idea coming through: An art form brings us
great joy as we watch it; but it also hides the inner joy that exists always within us. The
outer joy distracts our attention from the inner joy of the soul! We cannot have our
attention on both at the same time, even as we cannot travel in both directions at the same
time.
The 16 Kalas are exactly like that. In one direction, they reveal the external glitter of
life; in the other direction they lead us back to our deeper Self, the Purusha within.
The 16 Kalas appear on Purusha’s face and hide it. Purusha Itself has no Kala – He is
defined as attributeless, unmoved by anything, and unchanging.
Guruji here played on the word Kala very cleverly. He said Purusha is Akala (without
Kala) but we see him as Sakala (with Kala). Now we have to use our Akkala (intelligence) to
find Him out behind these Kalas!
Purusha is the substratum and the 16 Kalas are appearing on It (Yasmin, the 7th case
Samskrit, is used in line 2 to refer to this, so it translates as “on” or “in”). The Kalas are
values superimposed upon the Purusha. The Shankara Bhashya describes this beautifully:
i) Only the ‘appearance’ aspect of a thing can be subject to negation. The snake seen
in a rope can be negated by knowledge of it, but the rope cannot be negated. Similarly, the
Kalas of Brahman can be negated, but Brahman itself cannot.
ii) The Kalas are the flickering of Consciousness. The flickering, however attractive
and spell-binding it may be, is only an appearance, not real in itself.
iii) Purusha cannot be described in words. Words are inadequate for Him. The
moment we open our mouth to describe Him, we are already making a mistake. Words
point to Him, but do not reach Him.
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Verse 6.3 What Determines Our Life or Death?
xÉ D¤ÉÉÇcÉ¢åü | MüÎxqɳÉWûqÉÑi¢üÉliÉ Ei¢üÉliÉÉå pÉÌuÉwrÉÉÍqÉ
MüÎxqÉluÉÉ mÉëÌiÉ̹iÉå mÉëÌiɹxrÉÉqÉÏÌiÉ ||6.3||
1 sah eekshaam chakre: The Purusha deliberated deeply: (or penetrated into)
2 kasmin aham utkraanta “As a result of whose rising up (departure)
utkraantah bhavishyaami; shall I also rise up (depart, or die)?
3 kasmin vaa pratishthite, As a result of whose continuance (in the body)
pratishthaa syaam, iti. shall I also continue (to live)?”*
*i.e. What is it whose absence or presence determines our death or life?
This verse has a very mystic tone about it; we can err in its interpretation in two
ways – either by reading too much into it, or by not giving it its due. The safest is to adhere
to the Truth about creation (the body) as has already been explained in the text. We have
been told that the Supreme Brahman is no different from His creation. He is in every bit of
His creation.
1 Sah: The Supreme Being, the Purusha, is imagined to be deliberating Himself on His
own creation. What did He want to know, and about what subject? The Bhashya of Sri
Shankaracharya gives a clue to this difficult probing of Purusha. It suggests that Purusha
enquired into 3 matters:
i) Creation – when He enquired into this subject, He was able to come up with 16
categories into which creation could be split. These are the 16 Kalas which are listed in the
next verse.
ii) Results – in creation, such as the departure of any particular category from the
body, or its continuance in the body.
iii) Order – of the creation of the 16 categories, from Prana to name, which means
the relational or sequential chain of cause and effect.
Brahman thus meditated upon Himself in this manner. Very mystical, indeed! And
what did He come up with? If we keep in mind Brahman’s imminence in Creation, we get:
2 Can anything depart from creation without Him also departing?
3 Can anything go on existing here without Him being present in it?
This is the fundamental principle to be remembered when we interpret the verse. In
effect, these are the two questions being asked in these lines. One senses that Brahman was
just having a repast and light-heartedly mused upon Himself! Guruji seemed to agree:
Guruji toyed with this idea a bit and said, “Left to Himself, being the One without a
second, there was no one to appreciate Him. So He started this world-show so that the
whole world would appreciate Him! Otherwise it would be like the peacock’s dance in the
forest – there are no onlookers to enjoy and appreciate its dance. And when he had this
thought Maya, His power of Delusion, at once superimposed Herself on Him, producing
Ishwara the Total Soul (Ishwara of the macrocosm), and the individual soul (Jiva of the
microcosm).”
In short, this is the answer to Brahman’s reflection in this verse – Ishwara and Jiva, at
the macrocosmic and microcosmic level respectively. When these two depart, Brahman
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cannot stay here (in the world). When will they depart? – When Knowledge of the Self
arises, the world does not exist; it departs, so Brahman also has to depart!
Now the serious part is that the illusion can last only as long as Maya or Avidya lasts;
and Self-Knowledge alone can dispel Maya or Avidya. The reference here is entirely to the
Vedantic idea of Maya superimposing itself on Brahman to give rise to the projection of this
manifested world.
The staying and the departure of Brahman refer to the experience of life and death
in individuals. What are the essential factors upon which life rests? What is the essential
thing which has to depart in order to define death of the body? This is another way of re-
casting the questions of this verse.
The deliberation of Brahman on this matter produces the following verse which gives
the full list of what He had to create, the result produced by each, and the order or
sequence they were created in.
The chain of creation is given in this verse. All the above sixteen Kalas were created
in that order, in conformity with their respective seeds. The primary seed producing the
whole chain is Ignorance and its train of misconceptions. Thereafter, each Kala produced
becomes the cause or the seed for the subsequent Kala.
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The above describes the process of Superimposition or Evolution, the expansion of
creation. When Knowledge comes into a person, the above process gets reversed. Now we
have the process of De-superimposition or Involution. Then from Name upwards to Prana,
the distinctions are removed one by one, i.e. convergence or mergence takes place back
into the Supreme Purusha whence all the creation came from. As the latter process
progresses, one by one the Kalas to govern them become redundant and fall away.
The Kalas may be thought of as the Laws set up to regulate the drama of life created
by Ignorance. When true Knowledge comes into one’s life it eventually liberates one from
this vicious cycle set up in Ignorance. In that process, the same 16 Kalas assist the person to
come out of the realm of creation and into that of the Supreme Purusha.
It is the 16 Kalas of Brahman by whose presence He comes to stay in the world, and
by whose absence He has to depart (refer to verse 6.3).
Thus, the Supreme Purusha and His 16 Kalas may be thought of as the Sun and its
numerous rays. For this reason, the Sun is the most common simile used to represent the
Supreme.
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LuÉqÉåuÉÉxrÉ mÉËUSì¹ÒËUqÉÉÈ wÉÉåQûzÉMüsÉÉÈ mÉÑÂwÉÉrÉhÉÉÈ |
mÉÑÂwÉÇ mÉëÉmrÉÉxiÉÇ aÉcNûÎliÉ ÍpÉkrÉåiÉå iÉÉxÉÉÇ lÉÉqÉÂmÉå |
mÉÑÂwÉ CirÉåuÉÇ mÉëÉåcrÉiÉå | ||6.5.2||
xÉ LwÉÉåÅMüsÉÉåÅqÉ×iÉÉå pÉuÉÌiÉ |
iÉSåwÉ zsÉÉåMüÈ ||6.5.3||
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The Application of the Simile
4-6 This gives the application of the simile. It is perfectly straightforward.
7 As is the style of the Upanishad, the Phala is given at the end, i.e. the result one
attains when the Kalas are transcended. The reward is Immortality. One goes beyond the
pale of Death. There is no future birth for such an illumined soul.
8 A Sruti quotation is given to support the statement made by the Rishi:
1 The simile of spokes in a wheel was used earlier (1.11) in this text to represent the
march of the seasons through Time. Here the same symbol represents how this whole
universe, i.e. all the 16 Kalas, are centred on the Supreme Purusha.
2-3 Of all knowledge, this knowledge of the Purusha is the most important. It is the
one thing that is worth knowing. Knowing It, everything else is known due to the link It has
to all other things.
“Death does not harm you” is an important result of knowing the Purusha. There is
no fear of Death any longer. The meaning of this is that one has crossed over the realm of
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Samsara or endless births and deaths. Death will not “trouble you” because such a person
will not face death any longer.
Guruji gave the beautiful example of the death of Bhakta Dhruva. When this great
devotee was leaving this earth, Lord Yama himself came to take him. He asked Dhruva to
climb onto his head and be seated there in honour so that he (Lord Yama) could take him
safely to his destination, the North Star, which was reserved for him. What a glorious
moment that must have been, and who would weep for a moment like that!
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Verse 6.8 The Students Offer Filial Salutations!
iÉå iÉqÉcÉïrÉliÉxiuÉÇ ÌWû lÉÈ ÌmÉiÉÉ
rÉÉåÅxqÉÉMüqÉÌuÉkrÉÉrÉÉÈ mÉUÇ mÉUÇ iÉÉUrÉxÉÏÌiÉ |
lÉqÉÈ mÉUqÉGÌwÉprÉÉå | lÉqÉÈ mÉUqÉGÌwÉprÉÈ ||6.8||
We ourselves experienced that feeling directly in the presence of Guruji, who was
emotionally charged at this concluding point of the text.
His voice began to break up in describing the gratitude felt by the disciples. How
much this scene must have reminded Guruji of his sacred moments at the feet of his own
Master, Pujya Gurudev!
1 Discipleship is, indeed, the crest-jewel of Indian spirituality. The Rishis have placed
an enormous value upon it. They have invested all their efforts to nurture the next
generation in the treasures that they have experienced. In return the disciples
unhesitatingly offer to them their highest adorations and loving tribute. Such a relationship
is ingrained in the very culture of spiritual India, and has yet never been exceeded.
85
*****
CÌiÉ mÉëzhÉÉååmÉÌlÉwÉSè xÉqÉÉmiÉÉ ||
Iti Prashnopanishad Samaaptaa
Here ends the PRASHNA UPANISHAD.
Om Tat Sat!
*****
86
PRASHNA UPANISHAD
“Questions by Disciples”
Answered by Rishi Pippalada
INVOCATION
xuÉÎxiÉ lÉ ClSìè-AÉå uÉ×®´ÉuÉÉÈ |
Á pÉSìÇ MühÉåïÍpÉÈ zÉ×hÉÑrÉÉqÉ SåuÉÉÈ |
xuÉÎxiÉ lÉÈ mÉÔwÉÉ ÌuɵÉuÉåSÉÈ |
pÉSìÇ mÉzrÉå qÉɤÉÍpÉ-Uç rÉeɧÉÉÈ |
xuÉÎxiÉ lÉ-xÉç iÉɤrÉïç-AÉå AËU¹lÉåÍqÉÈ |
ÎxjÉUæ-U…¡æû-xÉç iÉѹÒuÉÉð xÉxiÉlÉÔÍpÉ-Uç |
xuÉÎxiÉ lÉç-AÉå oÉ×WûxmÉÌiÉ-Uç SkÉÉiÉÑ ||
urÉzÉåqÉ SåuÉÌWûiÉÇ rÉSè AÉrÉÑÈ ||
Á zÉÉÎliÉÈ zÉÉÎliÉÈ zÉÉÎliÉÈ
87
AÉÌSirÉç-AÉå Wû uÉæ mÉëÉhÉç-AÉå UÌrÉ-Uç LuÉ cÉlSìqÉÉ |
UÌrÉ-Uç uÉÉ LiÉiÉç xÉuÉïÇ rÉlÉç-qÉÔiÉïÇ cÉç-AÉ-qÉÔiÉïÇ cÉ |
iÉxqÉÉlÉç-qÉÔÌiÉï-Uç LuÉ UÌrÉÈ ||1.5||
88
mÉëÉhÉÇ uÉÉ LiÉå mÉëxMülSÎliÉ rÉå ÌSuÉÉ UirÉÉ xÉÇrÉÑerÉliÉå |
oÉë¼cÉrÉïqÉç LuÉ iɱSè UɧÉÉæ UirÉÉ xÉÇrÉÑerÉliÉå ||1.13||
iÉxqÉæ xÉ Wèû-AÉå-uÉÉcÉ - |
AÉMüÉzÉç-AÉå Wû uÉÉ LwÉ SåuÉç-AÉå uÉÉrÉÑ-Uç AÎalÉ-Uç AÉmÉÈ
mÉ×ÍjÉuÉÏ uÉÉ…¡éû qÉlÉ-zÉç cɤÉÑÈ ´ÉÉå§ÉÇ cÉ ||
iÉå mÉëMüÉzrÉç-AÉ-ÍpÉuÉSÎliÉ - |
uÉrÉqÉç LiÉSè oÉÉhÉÇ AuɹprÉ ÌuÉkÉÉUrÉÉqÉÈ ||2.2||
iÉå-ŴɬkÉÉlÉÉ oÉpÉÔuÉÑÈ - |
xÉç-AÉå ÅÍpÉqÉÉlÉÉSè FkuÉïqÉç Ei¢üqÉiÉ CuÉ |
iÉÎxqɳÉç Ei¢üÉqÉiÉç-rÉç AjÉç-L-iÉUå, xÉuÉï LuÉç-AÉå-i¢üÉqÉliÉå |
iÉÎxqÉÇ-zÉç cÉ mÉëÌiɸqÉÉlÉå, xÉuÉåï LuÉ mÉëÉÌiɸliÉå ||2.4.1||
89
LuÉÇ uÉÉ…¡éû-qÉlÉ-zÉç cɤÉÑÈ ´ÉÉå§ÉÇ cÉ,
iÉå mÉëÏiÉÉ mÉëÉhÉÇ xiÉÑluÉÎliÉ ||2.4.3||
90
oÉë¼Ìlɸè-AÉå ÅxÉç-D-ÌiÉ iÉxqÉÉiÉç iÉå-ÅWÇû oÉëuÉÏÍqÉ ||3.2||
91
Query No 4: GAARGYA’S QUESTION
iÉxqÉæ xÉ EuÉÉcÉ -
rÉjÉÉ aÉÉarÉï qÉUÏcÉrÉç-AÉå ÅMïüxrÉç-AÉ-xiÉÇ aÉcNûiÉÈ
xÉuÉÉï LiÉÎxqÉlÉç iÉåeÉÉåqÉhQûsÉå LMüÐ-pÉuÉÎliÉ |
iÉÉÈ mÉÑlÉÈ mÉÑlÉ-Uç ESrÉiÉÈ mÉë-cÉUliÉç-rÉç | ||4.2.1||
92
AjÉ iÉSè-Lå-iÉÎxqÉlÉç zÉUÏUå LiÉiÉç xÉÑZÉÇ pÉuÉÌiÉ ||4.6||
1. mÉ×ÍjÉuÉÏ cÉ mÉ×ÍjÉuÉÏ-qÉɧÉÉ cÉ |
2. AÉmÉ-zÉç cÉ AÉmÉç-AÉå qÉɧÉÉ cÉ |
3. iÉåeÉ-zÉç cÉ iÉåeÉç-AÉå qÉɧÉÉ cÉ |
4. uÉÉrÉÑ-zÉç cÉ uÉÉrÉÑ qÉɧÉÉ cÉ |
5. AÉMüÉzÉ-zÉç cÉ AÉMüÉzÉ qÉɧÉÉ cÉ ||4.8.1||
6. cɤÉÑ-zÉç cÉ Sì¹urÉÇ cÉ |
7. ´ÉÉå§ÉÇ cÉ ´ÉÉåiÉurÉÇ cÉ |
8. bÉëÉhÉÇ cÉ bÉëÉiÉurÉÇ cÉ |
9. UxÉ-zÉç cÉ UxÉÌrÉiÉurÉÇ cÉ |
10. iuÉMçü cÉ xmÉzÉïÌrÉiÉurÉÇ cÉ ||4.8.2||
93
|| CÌiÉ mÉëzlÉÉåmÉÌlÉwÉÌS cÉiÉÑjÉïÈ mÉëzlÉÈ ||
iÉxqÉæ xÉ Wû EuÉÉcÉ - |
LiÉSè uÉæ xÉirÉMüÉqÉ mÉUÇ cÉç-AÉ-mÉUÇ cÉ oÉë¼ rÉSè AÉåqMüÉUÈ |
iÉxqÉÉSè ÌuɲÉlÉç LiÉålÉç-Lå-uÉç-AÉ-rÉiÉlÉålÉç-Lå-MüiÉUqÉç AluÉåÌiÉ ||5.2||
94
|| CÌiÉ mÉëzlÉÉåmÉÌlÉwÉÌS mÉgcÉqÉÈ mÉëzlÉÈ ||
iÉxqÉæ xÉ Wû EuÉÉcÉ - |
CWèû-Lå-uÉç-AÉ-liÉÈ zÉUÏUå xÉÉåqrÉ xÉ mÉÑÂzÉç-AÉå
rÉÎxqɳÉç LiÉÉÈ wÉÉåQûzÉ-MüsÉÉÈ mÉëpÉuÉÎliÉ, CÌiÉ ||6.2||
THE 16 KALAS
xÉ D¤ÉÉÇ-cÉ¢åü - |
MüÎxqɳÉç-AWûqÉç Ei¢üÉliÉ Ei¢üÉliÉç-AÉå pÉÌuÉzrÉÉÍqÉ? |
MüÎxqÉlÉç uÉÉ mÉëÌiÉ̸iÉå mÉëÌiÉ¸É xrÉÉqÉç? CÌiÉ ||6.3||
95
LuÉqÉç LuÉç-AÉ-xrÉ mÉËUSì¹Ò-Uç CqÉÉÈ wÉÉåQûzÉ-MüsÉÉÈ |
mÉÑÂzÉÉrÉhÉÉÈ mÉÑÂwÉÇ mÉëÉmrÉç-AÉ-xiÉÇ aÉcNûÎliÉ |
ÍpɱåiÉå iÉÉxÉÉÇ lÉÉqÉ-ÃmÉå mÉÑÂwÉ CiÉç-rÉç LuÉÇ mÉëÉåcrÉiÉå ||6.5.2||
iÉÉlÉç Wèû-AÉå-uÉÉcÉç-Lå- |
iÉÉuÉSè LuÉç-AÉ-WûqÉç LiÉiÉç mÉUÇ oÉë¼ uÉåS |
lÉç-AÉ-iÉÈ mÉUqÉç AÎxiÉ, CÌiÉ ||6.7||
*****
96
PRASHNA UPANISHAD
“Questions by Disciples”
Answered by Rishi Pippalada
INVOCATION
97
¡dity-µ ha vai pr¡³-µ rayi-ra £va candram¡ |
rayi-ra v¡ £tat sarva¯ yan-mÀrta¯ c-¡-mÀrta¯ ca |
tasm¡n-mÀrti-ra £va rayi¦ ||1.5||
98
brahmacaryam £va tadyad r¡trau raty¡ sa¯yujyant£ ||1.13||
tasmai sa h-µ-v¡ca - |
¡k¡¾-µ ha v¡ £½a d£v-µ v¡yu-ra agni-ra ¡pa¦
p»thiv§ v¡±g mana-¾a cak½u¦ ¾rµtra¯ ca ||
t£ prak¡¾y-¡-bhivadanti - |
vayam £tad b¡³a¯ ava½¿abhya vidh¡ray¡ma¦ ||2.2||
t£-:'¾raddadh¡n¡ babhÀvu¦ - |
s-µ :'bhim¡n¡d Àrdhvam utkramata iva |
tasminn utkr¡mat-y ath-£-tar£, sarva £v-µ-tkr¡mant£ |
tasmi¯-¾ ca prati½¿ham¡n£, sarv£ £va pr¡ti½¿hant£ ||2.4.1||
tad yath¡ mak½ik¡ madhukara r¡j¡nam utkr¡manta¯,
sarv¡ £v-µ-tkr¡mant£ |
tasmi¯-¾ ca prati½¿ham¡n£, sarv¡ £va pr¡ti½¿hanta ||2.4.2||
£va¯ v¡±g-mana-¾ cak½u¦ ¾rµtra¯ ca,
t£ pr§t¡ pr¡³a¯ stunvanti ||2.4.3||
99
£½-µ :'gni-s tapat-y £½a sÀrya
£½a parjany-µ maghav¡n £½a v¡yu-ra |
£½a p»thiv§ rayi-ra d£va¦
sad-asac-c-¡-m»ta¯ ca yat ||2.5||
100
yath:'-£-½¡ puru½£ cch¡y:'-£-tasminn £tad ¡tata¯ | ||3.3.1||
101
Query No 4: GAARGYA’S QUESTION
1. p»thiv§ ca p»thiv§-m¡tr¡ ca |
2. ¡pa-¾ ca ¡p-µ m¡tr¡ ca |
102
3. t£ja-¾ ca t£j-µ m¡tr¡ ca |
4. v¡yu-¾ ca v¡yu m¡tr¡ ca |
5. ¡k¡¾a-¾ ca ¡k¡¾a m¡tr¡ ca ||4.8.1||
6. cak½u-¾ ca dra½¿avya¯ ca |
7. ¾rµtra¯ ca ¾rµtavya¯ ca |
8. ghr¡³a¯ ca ghr¡tavya¯ ca |
9. rasa-¾ ca rasayitavya¯ ca |
10. tvak ca spar¾ayitavya¯ ca ||4.8.2||
103
tasmai sa ha uv¡ca - |
£tad vai satyak¡ma para¯ c-¡-para¯ ca brahma yad µmk¡ra¦ |
tasm¡d vidv¡n £t£n-£-v-¡-yatan£n-£-kataram anv£ti ||5.2||
104
tam aha¯ kum¡ram abruva¯ :- n-¡-ham ima¯ v£da |
yad-y aham imam v£di½a¯, katha¯ t£ n-¡-vak½yam? iti |
samÀl-µ v¡ £½a pari¾u½yati y-µ :'n»tam abhivadati |
tasm¡n-n¡rh¡m-y an»ta¯ vaktum ||6.1.2||
tasmai sa ha uv¡ca - |
ih-ai-v-¡-nta¦ ¾ar§r£ sµmya sa puru¾-µ
yasminn £t¡¦ ½µ¢a¾a-kal¡¦ prabhavanti, iti ||6.2||
THE 16 KALAS
sa §k½¡¯-cakr£ - |
kasminn-aham utkr¡nta utkr¡nt-µ bhavi¾y¡mi? |
kasmin v¡ prati½¿hit£ prati½¿h¡ sy¡m? iti ||6.3||
t¡n h-µ-v¡c-ai- |
t¡vad £v-¡-ham £tat para¯ brahma v£da |
105
n-¡-ta¦ param asti, iti ||6.7||
t£ tam arcayanta-s - |
tva¯ hi na¦ pit¡ y-µ :'sm¡kam avidy¡y¡ |
para¯ p¡ra¯ t¡rayasi, iti ||6.8||
*****
106