Questions:

1. What are the principles sustaining the body: Gyanendriayam, karmandhriyam panca boodha and andhagraganam (intellect.). 19 principles and 24 including panca pranas. But pranas are excluded as they will be introduced as the most superior.
2. Who all glorify themselves. All 19 principles (except panca prana) glorify themselves.
3. Among all the sustaining principles which is most powerful – varishtaha.

The first two questions are answered in verse 2. To answer the third question, a story is told, personifying all tatvas or pricinciples.

Verse 3

One day prana called all 19 principles. Don’t get deluded regarding the glory of who sustains the body, because I the prana alone divide into five, prana (respiratory), apana (excretory) , vyana (circulatory), samana (digestive) and udhana (reversing),  and sustain the whole individual. However, the 19 principles did not believe because of their vanity.

Verse 4

To prove the point, Prana pretended to go out. As prana started to leave other principles also followed prana because their very existences dependent on Prana.  And prana came back and all the 19 principles came back. This is the direct proof that all principles are dependent on prana sakthi. The 19 principles were pleased as the Prana did not go away permanently. Swamiji gave the example of Queen Bee, where the entire beehive follows the Queen Bee without any question. Similarly, the 19 principles followed Prana without any question. With this the 19 principles understood the glory of prana.

The rest of the section is prana sthuthi by the 19 principles.

Verse 5

In this verse, prana is glorified at micro and macro levels.

Glorificattion at individual level – prana sakthi gives power to eyes, ears etc. At the cosmic or macro level, hiranyagarba alone appears as burning power of agni, appears as light energy in sun. Similarly, Indira, Vayu, Earth, Moon are all powered by Prana sakthi. Prana sakthi broken down is all Murtha (formed) and amurtha (formless) vasthu (objects).

Verse 6

All the vedas, yagyas, warriors, brahmanas, the whole creation is based on prana. Without prana nothing can survive. In a wheel, the outer rim appears to be supported by spokes, but in reality, the spokes are supported by the hub. The whole wheel supported by the hub. Similarly all principles are supported by prana sakthi. In this example, each spoke can be taken as different principle; the wheel as the whole creation and prana as the hub.

Important points made by first section:

Shristi is the first point: Life and death are not opposite but complementary pair of nature; similar is growth and decay. We must accept the pair. Shrusti as a form of mithunam. Five shristies mentioned in the first section are:

1. Mithuna shristy
2. Loka shrishty
3. Kala shristy
4. Anna Shristy
5. Prajapathi

Second point is Chukla Krishna Gathi topic was discussed after shristi as a diversion.

Third point is discipline of brahmanacharyim

Second Section

Para vidhya and apara vidhya are from Mundaka Upanishad. Apra Vidhya or preparatory knowledge consists of karma and upasana. First chapter of Mundaka Upanishad elaborately discussed karma (e.g. agni hothram) but upasana (mental activity for saguana brahman) was not discussed in detail. Physical activities like pooja are not upasana. Vedanta is mental activity for nirguna brahman.

Second section: Hiranyagarbha (prana) sthuthi. Prior to upsana, the upsana deity should be glorified.

Hiranyagarbha is consciousness with the total (all) subtle body. This total subtle body is available as individual subtle body for everyone. Of the 17 organs of sukshma sareeram, prana is the most important one. Prana keeps body alive. Also during sleep, all sense organs come to a standstill except prana.

Third Section: Hiranyagarbha (prana) upasana is samashti prana, because Hiranyagarba blesses everyone as prana.

V1

Question: What are the devadas that sustain the people (sareeram)? Devadas are various factors or principles behind every inert object. This consciousness principle is called Devada. Sun is not just an object, but when we consider that sun is pervaded by Eeswara, we call it Surya Deva. Each principle is called deva for this reason. So the first question is how many devas are sustaining the sareeram. Second question what principles (devas) are publicizing their own glories. Third Question is among these devas who is the greatest devada?

V2

First principle sustaining the sareeram is 19 devas. because it provides a place to live. The 24 devas are:

• Panca Botham (akasa – space, vayu – air, agni – fire, apaha – water and prithvi – earth)
• Panca indriyam (hearing, touch, sight, taste and smell)
• Panca karmandhra (Vak – express, upasatha – procreate, payu – excrete, Pani – grasp and Pada – move
• Manaha
• Budhi
• Ahangaram
• Chitham

All 19 devas except prana claim they are the most important.

The rest of the section is answer to third question.

Prasna Upanishad, Class 6 – Dec 20, 2015

Continuation of explanation of verse 11.

[divah: bhuvarlOkha. pare: beyond]

SuryalOkha is in a place beyond bhuvarlokha. (bhUlOkha is earth, bhuverlOkha is intermediate, suverlOkha is in a higher space).

Adhithya is also purishinam (plenty of water). Why? Sun alone is responsible for rain. Some sages glorify the sun in these terms. Other sages glorify the sun in other terms, including vichakshanam (illuminator of all), Hiranyagarbha (which is samashti buddhi), omniscience, one with 7 chakras (7 horsed), 7 colours, six-spoked (each season being a spoke and life moves in seasons alone).

With this, the samvatsare shrishti is over but not the kAla srishti.

Verse 12. mAsa shrishtih: (division of month)

mAsa is a manifest of PrajApathi. Must come in dual (mithuna) form. – complementary pair: krishna and shukla paksha. For those rishis that meditate on shukla prAna, their rituals will be as good as when done in shukla pakshi. Rituals during Shukla pakshi are more efficacious than in krishnapakshi. If you do upAsana on shuklaprAna, rituals on k-p will be as effective as done in sh-paksha. Any karma done with upAsana will have better effect.

Verse 13. (division of day into day and night)

Day and night are also prajApathi. Day is prAna and night is matter. The rule given to householders is that sthri samyoga should only occur at night, otherwise if during daytime, they lose all their energy. Daytime is presided over by prAna and they will be dissipating it. At night time, it is as good as observing bhramcharyam.

Verse 14. anna Shrishtih:

After dEsah: and kAlaH:, now comes annam. PrajApathi alone is food. Annam also must consist of rayih: and prAna but this not mentioned here. From food is derived the seed (retah:) (meaning here sperm and ovum). All beings are borne from the combination of the male and female seed and hence from food and hence from PrajApathi.

Verse 15. phala stuthi

Some vratham has to given to those not into vEdantam. PrajApathi vratham develops self control in sthri samyoga. Thos who follow this p-vratham will get mithunam (complementary pair). P-vratham is an important condition for attaining krishnagthi and shuklagathi. [in this verse bhulokha stands for chandralOkha]. This will be attained for those who follow austerities’discipline and who are truthful. For vedAnta jnAnis also, brahmacharya vratam is highlighted.

Verse 16.

Only for those following Brahmavratham is BrahmalOkha possible. BrahmalOkha’s benefit is shukham. An important qualification is that one must be free from 3 evils:

1. Free from vakra buddhi (negative motives, seeing wrong side of things).
2. Lying
3. Fraud, cheating (mAyA chethi)

Rayee and prana are conceptual pairs. Prajapathi alone comes as conceptual pairs of rayee and prana.

Samvatsara, consisting of dakshinayana and utharayana (kala) is prajapathhi.

Krishna kathi and chukla kathi are subtle or divine road through which a jiva travels to other logas. Krishna kathi leads to Chandra loga and chukla kathi leads surya loga or brahma loga. Those people who perform rituals go to Chandra kathi and those who perform upsaha will go to surya loga. Gyani does not go through either of the logas because he gets moksha here and now. Dhashinayanam represents Krishna kathi and represented by various dhashinayana devadas; utharayanam represents chukla kathi presided by utharayana devadas.

Krishna gathi, dakshinayanam and Chandra loga are all rayee; Utharayanam, surya loka and chukla gathi are all prana.

Verse 10

Chukla kathi is the path; the travelers are upasaha or karma upasa samuchayaha. Brahama loga is immortality because brahmaloga gives moksha which is immortality. Upasaha seek surya loga, upasana by following discipline (control of sense organs and faith in scriptures). For all pranas, this surya loga is the goal. This loga is mean for upsahas only and not available to others.

Verse 11

Adhithya praised as a destination of chukla gathi: Surya is endowed with five feet (five seasons are taken as feet of Surya loga because Surya moves creating the five seasons) so surya is called panca patham. Six seasons in scriptures are spring, summer, rainy, autum, pre-winter and winter. In this verse pre-winter and winter are combined as one season. There are 12 different appearance to sun one for each month. Due to utharayanam and dakshinayanam, sun is the father of all beings.

I had difficulty in comprehending and digesting this class and summarized as best as I can.  I greatly appreciate any corrections, additions and comments to my summary.

In the last class, Swamiji stated that Rayee is a non translatable word. For my own sake of understanding this Upsanishad, I equate Rayee to matter and Prana to energy with the full recognition that Rayee and Prana are spiritual and philosophical terms and they encompass much more than the modern scientific terms of energy and matter – for example, prana and rayee include formless thoughts and action. While equating Rayee and Prana to matter and energy is not recommended, I found it easier to understand these classes.

First creation is in form pairs or mithuna shristy or the creation of rayee and prana. Rayee and prana are two principles pairs of opposite mutually complementary; both of them together make a whole. This division between rayee and prana is superficial; rayee is prajabathi or cause or karanam; prajapathi alone becomes rayee and prana. Superfically we call amoortha as prana and moortha as rayee. But since both rayee and prana came from prajapathi, everything can be called rayee and similarly everything can be called prana. For example, ice is also be called water, stream is also called water. The ice/stream division is superficial and both are water. Similarly the division between rayee and prana is also superficial as both are prajapathi.

V6

After mithuna shrishty, Swamiji discussed loga shristy or sun (prana) and moon (rayee). By spreading the rays from the east, the sun is embracing all jivas and becoming one with all jivas. The sun alone is giving life and energy to all beings and therefore the existence of beings is due to sun’s energy and therefore there is no jivas other than sun. Physical energy, prana energy and intellectual energy all are given only by surya prakasha.

V7

The sun is known as vaisvanara, the macro gross body in waking stage.  The surya alone is in the form all human beings.

Surya is known as visvaroopa, prana (life of everyone), Agni (fire). When the fire principle is up above, we call it surya and when it is down on the earth, we call it Agni. Without sun, there will be no life. This principle is also supported by the following mantra in Rig Veda.

V8 (Mantra from Rig Veda)

Sun is omniscient because it illuminates everything. Rishis knew sun to be all of the following:

• Visva roopaha – Ever pervading
• Harinam – rays
• Jaata Vedhasam: One who is omniscient:
  • One who illumines all
  • A devada from Chainthanyam angle.
• Parayanam: The ultimate supporter of everything
• Joythihi: One who is effulgent
• Ekam: One
• Tapantam: The one who shines all the time
• Sahasra rahihi: With thousands of rays
• Satadha vartamana:  Manifests in hundreds of form
• Pranaha:  The very prana of all beings.

The conclusions of these three slokas is that prana or sun is everything.

V9

After loga shrishity, comes the kala shrishti, which is recognized by the movement of sun and moon. Surya prakasam determines the day; Chandra’s, on the other hand, determines thithi. The whole year is prajapathi because sun and moon are manifestation of prajapathi. So kalam is a manifestation of prajapathi. A year has two ayanam (solstice). Dhakshinayanam (rayee) and utharayanam (prana).

Greetings All,

Swamiji continued his talks on Prasna Upanishad. He cautioned that the Upanishad in following Shlokas may be a little confusing and that he will try to make it as simple as possible to understand.

Discussing Shloka # 3,Kabandhi Katyayana, wanted to know the order and manner in which creation came out

Shloka # 4: The teacher Pippiladaha answered by introducing Hiranyagarbha. He says, Brahman created Hiranyagarbha. Hiranyagarbha, in turn, created the creation. Hiranyagarbha performed Tapas. Tapas here meant the ability to visualize the previous Srishti or Creation. All Karmas of creatures must be kept in mind including their different fields of activity. This visualization is called Gyana. Here God’s Sankalpa is the basis of creation. Thus, Srishti consists of:

Mithuna Srishti
V
Loka Srishti
V
Kal Srishti
V
Anna Srishti
V
Praja Srishti (The final stage of creation of all Beings.)

Swamiji says, this shloka, while discussing creation is also discussing some other things. Shankara’s commentary helps us better understand this sholka. Pippilada, while discussing Srishthi, also discuses Karma and Upasana. Those who perform Karma will get Swarga through Krishna Gathi. Those who perform Karma and Upasana will get
Shukla Gathi and this will lead them to Brahma Loka. This is known as Apara Vidya, consisting of Karma and Upasana.

Pippilada brings up Karma and Upasana while discussing Srishti. Why does he do so? What is its benefit?  Swamiji says it is discussed for Vigyana Sidhyartham. Both Karma and Upasana do not give Knowledge, while I require knowledge.  Moon Srishti is considered Swarga Loka while Sun Srishti is considered Brahma Loka.  Dakshinayanam is Krishna Gathi, while Uttarayanam is considered Shukla Gathi.

Mithunum:

Discussing this first of the five stages of creation, Prajapati first created a pair. They are called Rayi and Prana. Rayi and Prana are two concepts. When two things are mutually complementary that pair is called Mithuna. Examples are day and night together make a full day. Utarayana & Dashinayana; Positive and negative charges; thus whole
creation is made of such mutually complementary pairs. Life and death is another example that makes up Life. Male and female are also relative pairs.

Introducing concept of Bhoktha (Subject or Experiencer) and Annam (Object or experienced) Swamiji says Subject cannot be complete without an object. This relative concept is created first by Prajapathi. Rayi and Prana is also such a pair created by Prajapathi so that they may create many more living beings for him, the Grand Father (Prajapathi) of all Beings. Thus Rayi can be the egg and Prana the sperm, depends upon which principle predominates.

Shloka # 5:

Loka Srishti:

After Mithuna the next Srishti is Loka Srishti. This will require a pair of Lokas that are mutually complementary. They are the moon and sun loka pair. Day is presided by sun and night by moon, thus a full Day is maintained. This makes life. Sun presides over activity while Moon presides over rest.  Here Sun is Prana and Moon is Rayi.

Swamiji says the Upanishad now takes a diversion from here up to Shloka # 8. A deep analysis of Rayi and Prana discloses that both are one and the same deep inside. So we can say, everything is Rayi or everything is Prana. This naming is only superficial. Steam and Ice are identical. Both are water in different states. Steam is Amurthy (without form) while Ice is Murthy (with form).

Rayi is essential nature of Prajapathi.
Prana is essential nature of Prajapathi.

Prajapathi has become both or male and female. They, in turn, produced more off springs. Rayi alone is everything. Whatever is Amurthy is Prana, while Murthy is called Rayi.  Also, Prana alone is everything, since Surya is Prana.

With good wishes to all,

Ram Ramaswamy

Greetings All,

Swamiji continued his talks on Prasna Upanishad.

Shloka # 1: Refreshing our memory on Shloka 1, he says, this Upanishad begins with an introduction of Guru and Shishyas. It is similar to other Upanishads. The six qualified students are named and described. The way they were qualified is as follows:

1. They were committed to worship of Saguna Brahma Upasana.
2. They have gone through Karma Kanda and Upasana Kanda. They have Sadhana Chatushtiya Sampathi. (From Tatvabodha they are: Vivekaha – discrimination, Vairāgyam – dispassion, Mumukshutvam – desire and Shatka Sampattihi – discipline.)
3. They are established in Saguna Brahman.
4. They are Nishtaha or grounded. They are followers of Vaidic Margaha.

It takes some time to develop Shraddha in Vedanta. However, as one follows Karma Kanda and Upasana Kanda, by the time they reach Vedanta, the student develops strong Shraddha.

What is the purpose of their visit to the Guru?

They are seeking Param Brahman. They understand the limitations of Saguna Brahman. They are not satisfied with this knowledge.

Why was Pippiladaha chosen as the teacher?

He was Bhagwan Pippiladaha. Bhagwan is one who has knowledge of all Shastras. He also has superb communications skills.

How did they approach their teacher?

They approached with humility and respect to the teacher. Serving the teacher is not serving the person rather it is serving Shastram. Shastri puja is same as Shastram puja. They approached teacher with some offering as well. Swamiji says, usually fruits, nuts, fuel etc. are considered normal offerings. They approached the teacher as if he was the Lord in a temple.

What is their motive?

They wanted Pippiladaha to teach them everything. So they approached with respect and a proper attitude.

Shloka # 2:

Seeing them and their approach Pippiladaha knew their qualifications. He tells them: All of you must stay here for one year. Even after that there is no assurance that you will get an answer to your questions.

In ancient times teachers were hesitant to give answers. Teachers were not sure how casual the student was. Unless the student was sincere the teaching would not go in. Many tests were given to students. Also Teacher had to know if student was qualified or if they were lacking in any area such as intelligence, industry, shradha etc. The one-year was also important to develop rapport between teacher and student. Thus a loving relationship was developed.

Pippiladaha tells them “You should live in the ashram for a year. You should live a life of Tapas, Penance and Brahmacharya. Swamiji says comfort and knowledge do not go together. Brahmacharya meant giving up comfort while maintaining Shraddha. Sanyasa means detachment from everything.

Illustrating the concept of sanyasa, Swamiji narrated story of a student who was asked to leave the ashram suddenly in the middle of the night. The student did not know what to do. He was lost as to why he was thrown out. He wandered around from village to village seeking food and shelter. After a few days the Teacher sent some students to call him back. The student asked the teacher why he was thrown out to begin with. The teacher told him that he saw the student was getting attached to the Ashram. He wanted the student to maintain his detachment even in Ashram. To teach him this lesson, he was thrown out.

Shloka # 3:

After one year of tapas and brahmacharya Pippiladaha allowed the students to raise their questions. The first one to go was Kabandhi Katyayana. They were called in reverse order as named in shloka #1.

Kabandhi asked: Bhagwan, from what source are all these living beings coming up or originating? Or, how did creation occur?

The teacher Pippiladaha answered by introducing Hiranyagarbha. He says, Ishwara created Hiranyagarbha also known as Brahma. Brahma in turn created the creation. Vishnu taught Brahma how to create. Kama is the force behind creation. Thus, after Brahma performed tapas on Ishwara, Lord gave him knowledge. Tapas here meant he was given the ability to visualize the previous Srishti or Creation. The creatures are created based upon their respective Karmas. Thus came the creation

On November 8, 2015, the Vedantic Study Group of HTGC started to listen to Prasna Upanishad by Swami Paramarthananda.

Swamiji started the class with the meaning of Vedanta:

• Vedantaha: Because this comes at the end portion of vedas,
• brahma vidhya because this deals with the knowledge of Brahman
• gyana kandaha: In this part of vedas only knowledge is discussed and not karma

Then Swamiji discussed different meanings of the word Upanishad :

1. Destroyer of samsra or sorrow;
2. Upani means taking Jivatma near Brahman; Shath means destroys ignorance that causes division between jivatma and paramatma as well as anything born out of ignorance: samsara, (ahangakra, karthrutwam, kama, karma, karma palam punarjenma and suga dhukkam )
3. That which unites paramatma and jivatma and destroys samsara.
4. The word Upanishad or vedanata can refers to the book or the knowledge that born out of the book is also Upanishad. Upanishad as sabtha or sound is Pramanam (means); Upanishads as knowledge is praman (result); the literature or the sound is pramanam and praman the result is gyanam. The knowledge born out of the Upanishad is the primary meaning of the Upanishad.

Prasna upanishad belongs to Atharvana Veda and one of the upanishads commented by Sankarachariyar.

This upanishad is a commentary on Mundaka Upanishad. Apara Vidya and apara vidya is mentioned in Mundaka Upanishads will be elaborated in Prasna upanishad. Condensed version in Mundaka Upanisahds are manthro upanishad and elaborated versions in Prasna upanisahds are brahmano Upanishads.   Brahmno portions in Mundaka Upanishads are elaborated in Prasna upanishads. Chapters elobarated in Prasna Upanishad are:

1. Krishna and chukla Gathi
2. Upasana prana or hiranyagarba
3. Upasana
4. Brahama Vidya through susukthi
5. Om Kara upasana
6. Brahma Vidya through param Brahman

Prasnaha means question; each chapter begins with question and each chapter is answer to that question. Each question is asked by six different students.

Shanthi Pada: My sthula, shuksma sareeram should function in a fitting manner so that I can absorb the teaching. This shanthi pada is same as the one in Mundaka Upanishads and as a result, Swamiji did not elaborate the meaning.

Verse 1

The first two mantras are introductions by way of bringing the teacher and student together. In this mantra six students are introduced. Each student has two names. The first name is an original name and second is based on parampara. They are: Sukesa Bharadvaja, Satyakama Sibi, Surya Garga, Kausalya Asvalayana, Bhargava Vidharbha, and Kabandhin Katya. The names tell us of their great parentage. It informs us that they had good Samskara. Samskaras are there to create Shraddha in Vedas. All of them are well qualified. They are all Gyani’s. They have now come for higher knowledge. This mantra also teaches us:

• Upanishads should always be learned from a Guru
• Unlike Science where new or fresh information is constantly sought after, in the area of spirituality, the old and traditional knowledge is prized more. The teacher is thus following tradition. There is no new topic or new method. Thus the glory of Sampradaya is emphasized. While in most sciences, a scholar is recognized by their new contribution, in Vedanta it is important to follow the teachings of previous guru’s and teachers.