Greetings All,

Chapter # 1, Anuvakaha # 9, Shloka # 1:

The practice of what is right and proper, as fixed by the scriptural texts, is to be done along with reading the texts oneself and propagating the truths of the same. “Truth”, meaning practicing in life what is to be understood to be right and proper, is to be pursued along with regular studies and preaching. Penance, study, and preaching; control of the senses, study and preaching; tranquility, study and preaching; the “maintenance of fire”, study and preaching; offering oblations in fire sacrifice, study and preaching of the Vedas; serving the guests, study and preaching; the performance of duties towards man, study and preaching; duties towards children, study and preaching of the Vedas; procreation, study and preaching; propagation of the race, study and preaching; all these are things to be practiced sincerely. Satyavaca, son of Rathitara, holds that truth alone is to be strictly practiced. Taponitya, a son of Purusista declares that penance alone is to be practiced. Naka, son of Modgala, holds the view that the study and preaching of the Vedas alone is to be practiced; that verily, is penance; aye that is penance.

Continuing his teaching of the Upanishad, Swami Paramarthananda said, after talking about the five Upasanas, now in anuvakaha # 9 Karma yoga is being discussed. Karma Yoga is an integral part of spiritual sadhanas. One can drop Karma Yoga only at death or at time of Sanyasa. Until then, in all three ashramas, one has to perform Karma. In Brahmacharya and Vanaprastha there are fewer Karmas while Grihasthashrama is dominated by Karmas. A Grihastha can get away without performing any Upasanas but he cannot escape performing Karmas. Karmas, performed as a means of spiritual sadhana, are known as Karma Yoga. One of the important spiritual Karma’s is Pancha Maha Yagna. Both Pancha maha yagna and Daivika Sampathi are Karma’s that are required to be performed.

In Pancha Maha Yagna, in different contexts, different Yagnas are highlighted. Study and teaching of scriptures is highlighted. The word Pravachanam, in the shloka, has a second meaning. It also means performing Brahma Yagna as a ritual. Brahma Yagna as a ritual used to be performed in the past. It is still performed as a part of Avani Avittam (upakarma) samskara. In this ceremony thanks are given to scriptures and their authors. Vyasa is honored as Krishna Dvaipanya as are the various authors’ wives. This part of the Samskara takes about seven minutes of the overall ritual. As per the requirements of Brahma Yagna one has to study scriptures every day. Five items are mentioned in Brahma Yagna. They are:

1. Svasakha: The branch to which one belongs is to be worshipped.
2. Gita: Entire Gita is to be studied.
3. Vishnu Sahasranamam: Has to be chanted.
4. Rudrum: has to be chanted.
5. Purushasuktam: Has to be chanted.

Smaller versions of these mantras are also accepted. Thus, for Svasakha one can chant the Gayathri. All these five mantras are to be regularly chanted. This is considered ritualistic pravachanam.

A part of Brahma Yagna includes sharing the knowledge of scriptures with another person, everyday.

The ninth Anuvakaha highlights Brahma yagna as very important.

Ritum: is understanding the purpose of life according to the Vedas. Primary purpose of life is moksha. Dharma, artha, kama etc., are just stepping stones towards moksha.

Satyam: Knowing is not enough. One also has to practice the teachings daily with sincerity. An ounce of practice is worth a pound of theory. Practice of aacharas and anushtanas is satyam.

Tapaha: means practicing austerity or discipline of willful self-denial to master my sense organs i.e., the five gyanendriyas, the five karmendriyas and the pancha pranas. How to know if I am in control of my sense organs? Once in a while say no to something you do every day. If by doing so your mind is disturbed, it means you are being enslaved by your senses. This willful self-denial is very important. Enforced discipline from outside is suppression. Self-denial is Tapas. All Vratams fall under Tapas. Upavasa and Maunam are two great examples of Tapas. Managing the tongue is very important. If tongue is mastered other Indriyas will also come under control. Many Upasanas are prescribed under Tapas and they include Krichram and Chandrayanam. Chadrayanam upavasa description includes: From Shukla paksha onwards take one handful of rice and increase it daily by one handful. Thus, on full moon day you are taking 15 handful of rice. On Krishna paksha day take 14 handful of rice reducing one handful everyday. On new moon day it is upavasam or no food day.

Damaha: Sensory discipline. We have discussed this topic in Tatva bodha. It is also called Indriya Nigraha. Suppression of senses is not recommended. If so, what directions should senses take? For example, what to see and what not to see?  Scriptures say, anything that activates Asuri Sampathi should not be seen or performed. Anything that activates one’s Daiviha Sampathi can be seen. Going down is easy and natural. Going up is difficult.

Kshama: Thought discipline. Watch your thought. They become actions. Thus: Thought>action>habit>character>destiny (destination).

God does not determine destiny. It is determined as seen from the flow shown above finally by thought. Your thoughts determine your destiny. Since nobody can see them, we take our thoughts for granted. It is like in a house one tends to keep the drawing room very neat and tidy while basement is left dirty. We do this as nobody comes to the basement. So, we should be more aware of our thoughts. So, thought discipline is important.

Suryanamaskara mantra has thought discipline in it. If one does not have this discipline one tends to blurt out without awareness. Every word should be uttered thoughtfully. Seeing even one termite means a great portion of your house has been already been infested. Be aware of your thoughts.

Agnyaha: means fires. It symbolizes fire ritual or Deva Yagna. Why are rituals called Agni? Before starting a ritual the householder has to kindle the fire ritualistically. This fire is called Garbhapathya Agni. The Grihasta is required to maintain this fire at all times including for its use in cremation.

Ahavani Agni and Dakshina Agni’s are kindled out of Garbhapthya Agni and used for other rituals and later placed back at their place of origin. For a Grihasta, 26 rituals are mentioned such as seven homa yagnas, seven havir yagnas, seven soma yagnas and pancha maha yagnas.  Agnihotram is a fundamental Vedic ritual.

Atithya: means entertaining guests, housing them and feeding them. It is also called anna danam yagna. It is all part of manusha Yagna.

Manusham: means to fulfill societal obligations. One gets many benefits by being a part of society such as the gas, phone, bank etc. Relatives and friends come to your assistance during times of trouble. So, one has to contribute back to society. In Sanyasa ashrama all such social obligations end. Manusham is also a Manushya yagna.

Praja, Prajna, and Prajati: All three are part of Pitr Yagna. It is a duty to our forefathers. It is our duty to perpetuate including marrying and having children.

Praja: means beget children. Why is it a duty? Why are scriptures interested in children? Our scriptures consider even natural activities are to be converted to worship. Citing two examples: 1) Breathing is a natural and essential phenomenon. Vedas point out breathing can be pranayama sadhana. Gita, chapter 14, discusses this sadhana in detail. Pranayama is to be performed with a proper attitude, at a particular time, place and duration.

2) Feeding: Baby goes to mother for food. For feeding the sadhana is Prana-agnihotra sadhana. Hunger is Pranagni. Eating is an offering to God. The time, place, amount and attitude towards eating are important.

Begetting children also is a Yagna. Marriage is a ritual. The rituals’ purpose is to increase dharma. Garbadhana samskara is an important ritual. Naming a child is also a ritual. Thus, many natural processes are converted to samskaras by the Vedas. Vivaha and Garbadhana rituals are related to marriage.

Prajati: means getting grand children. This, in turn, means your children have to be married. Let children know marriage is for spiritual growth, while material growth may be its byproduct. Even in marriage Dharma predominates. Spouse is chosen with this in mind. So, one has to make sure children have a proper attitude towards marriage.

If a child does not want to get married, it should have a higher purpose in life. Thus, one can be a Grihasta or a Sanyasi.

Bhuta Yagna has not been mentioned but should be performed.

It is the worship of plants and animals. Let all your actions be environmentally friendly. Respect ecological harmony. Even an earthworm is a very important creation of God.

So, follow Pancha maha Yagna.

Last section of anuvakaha # 9 emphasizes study and propagation of Vedas as important part of Brahma Yagna.

Take Away:

1. Karmas, performed as a means of spiritual sadhana, are known as Karma Yoga.
2. Pancha Maha Yagna should be performed by all of us every day.

With Best Wishes,

Ram Ramaswamy

Chapter # 1, Anuvakaha # 8, Shloka # 1:

The sacred sound Om is Brahman. All this is the syllable OM.

Chapter # 1, Anuvakaha # 8, Shloka # 2:

It is widely known that Om is uttered to indicate consent. The priest officiating at the sacrifice encourages his assistants with the words “O Sravya”. With the chanting of Om they start singing the Sama verses; and with “Om Som” they recite the shastras; Adhvaryu answers with the syllable “Om”.

With Om the chief priest, Brahma expresses his assent. One permits the offering of oblation to the fire with “OM”. May I obtain with Brahman; with this determination, the Brahmana says” Om” before he begins to recite the Veda; and he does obtain the Brahman.

Continuing his teaching of the Upanishad, Swami Paramarthananda said this shloka is a glorification of Omkara. It is a mantra used in Gyana Kandam, as analysis of Omkara, in Upasana Kandam where Omkara is used as a symbol for saguna Brahma Upasana and in Karma Kandam where it is used in rituals. Priests of Rg, Yajur, and Sama Vedas also use Omkara extensively. Even a beginning Brahmachari starts his chanting or Veda Adhyayana through Omkara chanting. In Veda Adhyayanam one only learns how to chant, as such it is Shabda Pradhana. Later the Brahmachari moves on to Veda-mimasa where he learns the meaning of the chant.  Typically, he learns his branch of Veda that is Rg, Yajur or Sama. Some may also learn more than one Veda. In our tradition memorizing and chanting alone existed in the past and not reading and chanting.

In this Shloka Brahma means Yoga. Thus the Brahmachari starts his chanting with Om. Uttering Om is mangalam. As a result of this prayer he certainly completes Veda Adhyayanam.

Some clarifications were provided on Omkara.

How should one utter or pronounce the word Om?

In English Om is often written as AUM, however the pronunciation is not Aum. In Sanskrit A +U= O, due to a sandhi. Thus, in English, AUM should change to OM. OM is the correct pronunciation.

How long does one chant Om?

In the beginning of a Vedic chanting O must be three matras long or as O3M. At end of a Vedic chanting O should be four matras long or as O4M.

Omkara Japa is prescribed only for Sanyasis. People in other ashramas such as Brahmacharya and Grihasta are not allowed to chant Omkara alone as a kevala mantra. For a Sanyasi it is a compulsory mantra. Sanyasi chants Omkara instead of Gayathri. A Sanyasi can prolong the Om mantra chant as much as he wants such as OOOM.

Dayananda Saraswathi used to say that the mere Omkara chanting creates Tivra Vairagyaha (extreme sense of detachment) and because of it a Grihasta may wish to take up Sanyasa after such a chanting. This, of course, can create problems in society. Therefore Omkara is always mixed with other mantras for Grihasta’s. Now, concluding the anuvakaha #8 with shloka # 1, it says, May the seeker practice Omkara.

Chapter # 1, Anuvakaha # 9, Shloka # 1:

The practice of what is right and proper, as fixed by the scriptural texts, is to be done along with reading the texts oneself and propagating the truths of the same. “Truth”, meaning practicing in life what is to be understood to be right and proper, is to be pursued along with regular studies and preaching. Penance, study, and preaching; control of the senses, study and preaching; tranquility, study and preaching; the “maintenance of fire”, study and preaching; offering oblations in fire sacrifice, study and preaching of the Vedas; serving the guests, study and preaching; the performance of duties towards man, study and preaching; duties towards children, study and preaching of the Vedas; procreation, study and preaching; propagation of the race, study and preaching; all these are things to be practiced sincerely. Satyavaca, son of Rathitara, holds that truth alone is to be strictly practiced. Taponitya, a son of Purusista declares that penance alone is to be practiced. Naka, son of Modgala, holds the view that the study and preaching of the Vedas alone is to be practiced; that verily, is penance; aye that is penance.

 With previous shloka the five Upasanas of Samshito Upasana, Vyahriti Upasana, Hiranyagarbha Upasana, Pankta Upasana and Omkara Upasana have all been completed. These Upasanas are meant to purify, concentrate and expand one’s mind. These Upasanas will make the mind ready for Gyanam. We should keep in mind that these Upasanas will not give us Moksha. For that one has to go through Gyana yoga of sravanam, mananam and nidhidhyasanam of Vedanta scriptures under a qualified Guru.

There are many types of Upasanas. Chandogyo Upanishad has countless Upasanas. Puranas and Itihasas also have many Upasanas. Bhagawatham also has many Upasanas.  It is not compulsory to practice a Vedic Upasana. Nowadays, Vedic Upasanas are not preached or practiced anymore. Rather, Ganesha, Rama, Krishna and other such Upasanas are more common and as good for purification of the mind. In todays context Vedic Upasanas are only of academic interest.

Now, the Upanishad talks about karma as well. Karmas can be Kayika or Vachika karmas. Thus, in the beginning stages, Brahmacharya stage, one starts with Karma yoga. Later, Karma decreases and Upasana increases during Vanaprastha stage. So, one should not neglect Karma. Karma Yoga has been discussed extensively in the Gita. Karma Yoga involves actions that contribute to the spiritual growth. Thus we have:

Para Upakara Karmani: This involves work that helps more people as such leads to spiritual growth.

Para Udasana Karmani: Here my work helps me. I don’t care about others. He does not do any good or harm to others. In this state one is in a stage of spiritual stagnation.

Para Apakara Karmani: These are actions harmful to others. It brings one down spiritually.

Swami Chinmayananda used to say:

Godman:Para Upakara

Man man: Para Udasana

Animal man: Para Apakara

So, one should strive to increase Para Upakara or Satvika Karmani. One should bring Tamasika Karmani to a minimum. The word Suna means “necessary evil”. If one performs Suna, one should also perform prayaschita. Vedas have Prayaschita built into it so that any errors are corrected immediately. Sandhya Vandanam has Prayschita mantras built into it.

All prayers and Pancha Maha Yagna, all contribute to spiritual growth. Pancha Maha Yagna is a Prayaschita as well as a Shodhaka karmani.

Refreshing our memories on Pancha Maha Yagna, they are:

1. Deva Yagna: Puja or Sandhya vandana are examples
2. Pitr Yagna: Prayers and puja to ancestors. One should not forget one’s living parents as well.
3. Rishi or Brahma Yagna: Study of scriptures and teaching others about our scriptures.
4. Manushya Yagna: Social Service
5. Bhuta Yagna: Service to lower beings such as animals and plants. Daily placing of Kolam (rangoli) using rice powder, Tulasi puja are all examples of this.

The Upanishad says, of the five-maha yagna’s, while all are important, Brahma Yagna foremost. People are naturally more rituals oriented. However, Taittiriya Upanishad recommends a systematic study of scriptures. Many people consider such a study as of academic interest only. However, recognizing that knowledge is power and that spiritual knowledge is very powerful, study of scriptures should not be just for academic interest. Furthermore, spiritual knowledge helps with our Prarabhda Karmas as well. It is a Kavacha against Prarabhda karmas.

This Upanishad also emphasizes values or Daiviha Sampati. Daiviha Sampati means discovering God in my heart. To obtain this sampati one has to acquire Godly character. Therefore values are important.

Discussing the shloka, following words were explained:

Svadhyaya: Study of scriptures. In Brahmacharya ashrama Dharma shastra is studied in addition to learning professional skills such as warfare, business etc. Dharma shastra, in poorva bhaga, was a common subject for all students. Thus, in Brahmacharya ashrama one studies Dharma while in Grihasta and Vanaprasta ashramas one lives the Dharma, hence the saying Dharmam Chara. The idea was to learn Dharma in Brahmacharya, then follow Dharma in practice and then learn about Brahman or go to Gyana Yoga.

Pravachanam: Means sharing knowledge. Only a competent Guru can teach you the Vedas. Self-study can be dangerous. This also gives me the responsibility of teaching future generations as well as a part of the Anadi Guru Shishya Parampara.

In the Vedic society everyone had to share by talking and living the teachings of the Vedas. Vedas also ask a segment of society to make the study and spread of scriptural knowledge their only profession. This segment of society is known as Karma Brahmana. Their livelihood is teaching and sharing information and for this they accept as dakshina whatever is given voluntarily. Thus, they had to lead a simple life. Since they were not rich, they were also not burdened with problems and this allowed them more time to study scriptures. Their only job was to learn and share. This is known as Pravachanam. One segment of society was dedicated for this.

Ritum: It means knowledge about life in line with scriptures. Life beyond Pratyaksha Gyanam was also to be studied. Thus, one was required to learn about Aupursheya Gyanam as well. Generally, materialistic (Artha kama pradhana) societies’ goals are entertainment and enjoyment. Here, however, a Dharma Moksha Pradhana life ( a spiritual life) is important and it is known as Ritum.

Satyam: It means to live life according to scriptures. One should not be a hypochrite. What I know and what I do must have minimum gap. Leading a Vaidica life or a life of Anushtana’s (religious life) is Satyam.

With Best Wishes,

Ram Ramaswamy

Shloka # 5:

उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।6.5।।

Elevate the self by the self; do not weaken the self. Self is indeed the friend of the self. Self-alone is self’s foe.

Continuing his teaching of Gita Swami Paramarthananda said, in the beginning of chapter six, Sri Krishna is dealing with the general disciplines to be observed throughout his transactions so that he will enjoy a mind, which is conducive to meditation. These disciplines are called samanya sadhanani or bahiranga sadhanam.

The first Bahiranga sadhana is maintenance of Samatvam of mind even when we go through many experiences. I have no control over the experience itself, which is a product of the external world. I don’t even know how my family will react at any point in time. Even after fifty years of marriage a wife is not sure of her husbands reaction to situations. I can only control my response to experiences of life. This control is a Karma Yoga mind. So, having a poised mind is a first discipline. Such a mind is free of violent emotions and it does not get out of control. This capacity to recover from emotional trauma is called Samatvam. If we have that, we are reasonably healthy, psychologically. Psychological health is Samatvam. It is brought about by karma yoga in which the Lord himself plays the primary help or role. So Lord is the backup. We talked of this samatvam up to the 4^th shloka of this chapter.

In shloka # 5 Sri Krishna introduces another Bahiranga Sadhana called self-effort. Scriptures say human beings have free will. Plants don’t have free will. Animals also don’t have choice; as such they also don’t have punyam and papam.  Many people however are fatalistic and don’t accept concept of free will. They consider everything as pre- determined. It is difficult to argue with them. To them we say everything is destiny or Prarabhdam. Now, there are two types of prarabhdams, one is punyam and other is papam.

If a person has got punya prarabdham meaning if he has a good destiny, that good destiny will influence the mind in such a way that he will accept the concept of freewill. And when the destiny is negative meaning papa prarabdham, the very destiny will influence the mind in such a way that he will not accept freewill. Therefore, we say, those who have got punya destiny will accept freewill. Those who have papa destiny, they will not accept freewill and Sri Krishna is addressing those people who have got punyam and accept the concept of freewill.  Shastra’s want us to accept freewill as well.

Once you accept free will do you also accept destiny or do you think it is free will alone that functions at all times? Shastra’s say both free will and destiny play a role in our lives. Fate is the result of our own past actions while freewill is the course of action that we choose to take because of our thinking or because of our buddhi. Between these two, which is more powerful, is it Vidhiya (fate) or Madiya (free will)? We cannot answer this question as we do not know when fate comes in and when free will actuates, as their relative strengths vary. Fate is determined by a particular action of ours and the intensity of this action will vary.

Thus, prarabhda can occur as prabala (strong), madhyama (middling) or as durbala (weak). So also it is with free will, the intensity of free will varies, as does the result.

Prabal Prarabhda: Free will is helpless. It can only ask for inner strength to face such a powerful fate.

Madhyama prarabhda: Free will can manage the prarabhda. It can reduce the impact of fate.

Durbala Prarabhda: Prayaschitam (as free will) can wipe out the Prarabhda karma.

So, fate can be changed depending upon its intensity. Citing an example, it is like going to a doctor. The doctor will never say, “I can or I cannot.” He will desire to examine you first then pronounce his diagnosis. In some cases he will say it is curable, in some cases he will say it can be controlled and in other cases he may say medicine may not be able to help you. Thus, our future is neither controlled by fate or free will. Rather it is controlled by a resultant of the intensities of fate and free will respectively.

Therefore, freewill has got a contributory role in determining our future; and since the freewill has got a contributory role, an asthika purushah, one who follows vedic teaching, he always has an attitude that I can take charge of my life. This is the reason why our goals are called purushartah. Purushartah means goals, which are sought after by human beings; and the goals, which are accomplished by human beings.  Moksha is such a purushartah and it is to be chosen and accomplished by me.

Sri Krishna says, “And Arjuna, I expect you to be the chooser of your future; and once you believe in free will and you have decided to choose your future, I am ready to help you”.

God can help only those who are willing to put forth the necessary effort. A guru can help only those students who believe in themselves. Therefore, first, you should have faith and confidence in yourself.

Swami Vivekananda said that “ I believe in a man who believes in himself”. Such a man is an Astika.

So take charge. For whatever goal you have to accomplish, you have the same set of instruments i.e., body, mind and intellect complex. In shloka # 5, this instrument is called Atma. Success depends upon your instrument. If they are in decent shape, you can accomplish your goals. It is like a car, if it is in good shape, it ill take you far. Katho Upanishad compares our body to a chariot. Just as musicians fine-tune their instruments before a concert so too should we fine-tune this body mind instrument. This is the instrument given to us for this life.

Many people spend a lifetime without knowing what they want in life. Our body and mind must function in coordination. Many organizations fail despite having great people. This happens often due to poor coordination. So, to succeed in life, our body and mind must be in coordination. This is called integration or Gyana Yogyatha prapthihi.

Question comes how do I fine tune my body mind complex? Sri Krishna says one has to use your own body mind complex to perform this fine-tuning.

So, integrate your instruments with your own instruments.  Do not weaken your instruments. The most weakening attitude is “ I cannot accomplish this”. Get over such self-diffidence. Get over the inferiority complex. Be optimistic. This is called self-confidence and self-effort.

Your own Atma is your true friend. Scriptures and God can only contribute indirectly to your assistance. You alone can contribute directly. You alone are also your own enemy.

When you are a friend, the whole world is a friend.

When you are an enemy, the whole world is inimical.

Shloka # 6:

बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्।।6.6।।

The Self is the friend of that self by which the self has been subdued. The Self alone operates as the foe of one unsubdued by the self.

In previous shloka we noted that this mind body complex is our best friend. If so, how can I be my own friend as well as enemy? How can opposite attributes remain in one person in life?  Sri Krishna says any instrument can be a friend or an enemy. An instrument is a friend if I know how to operate it. Atomic energy and electricity are good examples of this. On the other hand, if I don’t know how to use the instrument, it can be deadly. Thus, wrong use of atomic energy or electricity can kill. Thus, a managed body mind complex is a friend while an unmanaged one is an enemy. It is like a militant within one’s own country. So real victory is self-victory. Therefore, Self- Management is most important.

A body-mind-complex that is under my control is my friend. The body-mind-complex that is beyond my control becomes my own enemy. I do not know what to do? Whatever the body wants I give; whatever sense organs want I give; whatever the emotions want

I give. I consider it my friend; but I do not realize that my own organs are enslaving me and a time comes when I cannot even proceed further nor withdraw. It is like an addiction. If I continue the addiction, the addiction destroys me. If I withdraw from the addiction the withdrawal systems create problems for me.

Who has created this condition? I alone have created this condition.

Shloka # 7:

जितात्मनः प्रशान्तस्य परमात्मा समाहितः।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः।।6.7।।

The supreme Self is concentrated for one who has subdued the self and is quiescent, in cold and heat, in pleasure and pain, and in honor and disgrace.

Let us assume there is such an integrated person, a jitaatma (one who has learned sense discipline). The more I win myself over, the calmer I become. Jitatma is a Prashanta purusha. He is gyana yogyaha. He is not liberated yet. He is, however, ready for Gyana yoga or Vedantic enquiry.

How do I know that I am master of myself? What is the sign? Sri Krishna says prashantah; the more I win a victory over myself the more my life is calm. This calmness (prashantaha) of mind is the acid test. Otherwise, my mind will be turbulent and I am not able to control this turbulence.  Therefore, a jitatma is a prashantah purushah and Sri Krishna calls such a person yogarudhah. He is a sadhana chatushtaya sampannah person or a Gyana yogyaha person. He is not yet liberated though. He will have to take Gyana Yoga to obtain moksha.

Only a person who reaches this stage will find Vedanta appealing. The different types of intellects (budhi) are described below.

Karpura Budhi: It catches fire immediately.

Kari (coal) Budhi: It will catch fire slowly.

Plantain Budhi: It won’t catch fire rather it will put out the fire.

Vedanta also classifies students as: Manda, Madhyama and Uttama. An uttama budhi student gets knowledge very easily. He will get Mukti as well.

And, therefore Arjuna, first develop self-belief in free will and develop the confidence that the future is in my hands. Then, with self-confidence, put forth self-effort. The first stage of self-effort is attunement of my own instruments (body mind complex). If you do this, rest will be taken care of.

Take away: Scriptures believe in free will and so should you.

With Best Wishes

Ram Ramaswamy

Greetings All,

Chapter # 1, Anuvakaha # 8, Shloka # 1:

The sacred sound Om is Brahman. All this is the syllable OM.

Chapter # 1, Anuvakaha # 8, Shloka # 2:

It is widely known that Om is uttered to indicate consent. The priest officiating at the sacrifice encourages his assistants with the words “O Sravya”. With the chanting of Om they start singing the Sama verses; and with “Om Som” they recite the shastras; Adhvaryu answers with the syllable “Om”.

With Om the chief priest, Brahma expresses his assent. One permits the offering of oblation to the fire with “OM”. May I obtain with Brahman; with this determination, the Brahmana says” Om” before he begins to recite the Veda; and he does obtain the Brahman.

Continuing his teaching of the Upanishad, Swami Paramarthananda said we have completed the first four upasanas of chapter # 1. They are Samshito Upasana, Vyahriti Upasana, Hiranyagrabha upasana and Pankta Upasana. Now in anuvaka # 8, the fifth and final upasana of this chapter known as Omkara upasana is introduced.

In this upasana the word OM is introduced as a symbol or Alambanam and upon it Ishwara is invoked. Omkara can represent Virat (Samashti Prapancha), Hiranyagarbha (Sukshma prapancha) and Ishwara ( Karana Prapancha). Omkara can thus represent the macro or Samashti. “ May you practice upasana of Brahman on Omkara” It is a Saguna Brahman. Nirguna Brahman cannot be an object of Upasana. If it is an object it cannot be nirguna. Thus, if an object is meditated upon such an object cannot be nirguna. In such an instance the meditator alone is the Nirguna Brahman.

Therefore, Brahma upasana connotes Saguna Brahman. It can represent the Virat (Samashti Guna), Hiranyagarbha (Sukshma guna) and Ishwara (Karana Guna).

When there are so many scared words in Scriptures why choose Omkara? Omkara is a most sacred and unique mantra. We have seen before in Shikshavalli’s anuvaka # 5 that Brahmaji extracted Omkara from Vedas. Therefore, Omkara chanting is equal to chanting all Vedic mantras. Thus, we get the Omkara mahima. Any word in scripture can refer to a particular object. Thus, when we say chair it means only “chair” and not a table. So it is also with the name Rama or Krishna. Thus, words have limitations. They don’t represent the totality of Brahman. To describe God, a word describing all objects in cosmos should be used. One word should represent all objects of creation. OM is such a word. Om encompasses all objects of creation Thus:

A: All Sthula objects

U: All Sukshma objects.

M: All Karana objects.

A is the beginning of sound. Last sound produced is M. U represents all intermediate alphabets. Thus, AUM represents all characters. They also represent all words of the language. Thus: OM represents alphabets. Alphabets represent words or padam. Padam represents objects.  Therefore, OM represents all objects of the world. All objects put together represent the Lord. Hence Om is his best description. Lord is one and OM is also one. Therefore, Om is Pranavaha or the ideal name for God. Hence it is used in the upasana.

Omkara is very important in upasana. It is also very important in meditation. Omkara is also very important in Karma Kanda. Everywhere Om is important.

How is it important in rituals?

Omkara is a versatile mantra. Thus, Omkara is used as:

Anukriti or acceptance. Omkara conveys acceptance. Hasma-vai-api means well known. In olden times different priests were involved in rituals. There are special invitation mantras for specific devatas. The concerned priest had to be ready with oblations. Then the main priest asks his assistants to invoke the God.

O Sravya, he says to his assistants. Then, the assistant starts the Vedas with Omkara.

OM iti samani gayanti. Each priest of the ritual handles one mantra. Thus Rg, Yajus and Sama are chanted.

The Rg Veda priest is called Hota. His assistants are called Hotraganaha. Usually there is a main priest with three assistants or a total of four.

The Yajur Veda head priest is called Adhvaryuhu. His assistants are called Adhvarganaha. Here also there is a head priest with three assistants.

The Sama Veda priest is called Udgata and his assistants are called Udgataganaha. They also total four.

The Atharavana Veda has no direct application in Vedic rituals. The priest does not play a direct role. Therefore, he becomes the supervisor of the entire ritual. He is called Brahma. He too has three assistants known as Brahmaganaha.

Thus, a total of 16 priests are involved including the husband and wife (Yajamana and Yajamani). They all add up to 18 people for a yagna.

The Brahma (atharvanavedi) supervises to ensure all priests are performing their rituals properly. If mistakes happen there are built in prayaschittas in every ritual. The prayaschita can vary depending upon the mistake made in the ritual. Thus, prayaschita can include from donating one’s property to chanting gayathri japa.  Thus, a Brahma must be very knowledgeable and must be very alert. He has to be a Chaturvedi, one who knows all four Vedas. All four ganas use Omkara in rituals. Thus, OM iti Samani gayanti.

Rg veda mantras are called Shastrani and they can be chanted with or without swaras. They also start the mantras with Om.

Swamji said nowadays there are not many Chaturvedi’s available for such Yagnas. Therefore, a seat is assigned for one in a yaga, although it is empty. It is assumed a Brahma is sitting there.

Adhvaryuhu, the Yajur Veda priest, gives permission using OM. Agni Hotra is a basic Srauta karma performed twice every day. It is a fire ritual.  Aupasana is also a fire ritual performed every day after one’s marriage.

In these daily pujas OM is the beginning of all mantras. For spiritual cleansing of house too water is sanctified in front of God and then used with chanting of OM and sprinkling in many parts of a house.

A Brahmachari starting to learn Vedic chanting also begins his chant with Om. Through the chanting he grasps the Vedas.

A Sanyasi does not have gayathri mantra. They only have Omkara mantra to chant.

Since a Brahmana, Kshatriya, Vaishya and Shudra, all chant Omkara mantra, it is a very important mantra for all castes as well.

With Best Wishes,

Ram Ramaswamy

Shloka # 2:

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन।।6.2।।

That which they call renunciation, know to be yoga, O Pandava Prince! None indeed who has not discarded mental constructions can become a yogin.

Continuing his teaching of Gita Swami Paramarthananda said, I had pointed out in the last class that in the 6th chapter of the Gita, Sri Krishna deals with five important topics with regard to the dhyanam or meditation and those five topics are:

1. Bahiranga sadhanani or general disciplines to be observed throughout one’s transactions, so that one can practice meditation successfully.
2. Antaranga sadhanani or specific disciplines to be observed just before the starting of the meditation;
3. Dhyana svarupam, the actual process of meditation;
4. Dhyana phalam, the benefit of meditation;
5. Dhyana pratibhanda pariharau; obstacles to meditation, and their remedy.

Bahiranga sadhanani: are preparations before taking up dhyanam. If we don’t have discipline during a transaction mind can be disturbed. Such disturbances, also known as Samskara’s, can scar the mind.  This Samskara will bubble up later when the mind is quiet. They are a like piece of wood held down under water that pops up the moment you release it. Our subconscious mind has many such Samskaras that can come up at any time the conscious mind is resting. During meditation the conscious mind withdraws then the subconscious impressions come up. Violent disturbances during the day can come up as well.

How to stop such disturbances from occurring in the mind?

Training the mind for Samatvam can stop this. Citing an example, a philosopher and businessman was told, “you have lost everything.” He said in agitation, “What”? Calming down, later, he said, “So what?” This change from “what” to “so what” requires great training of the mind to maintain Samatvam. In Samatvam, the mind does not get too high or too low. Practice of Karma Yoga helps with Samatvam. Sri Krishna thus glorifies a Karma Yogi or a Grihasta. Chapter six begins with glorification of householder, and through this glorification God is glorifying Karma Yoga as well and thus Samatvam too.

We can say: Grihasthashrama=Karma Yoga=Samatvam.

How does Sri Krishna glorify? He says the householder is the real Sanyasi. He says regular Sanyasis are not the real Sanyasi’s. Then, again, Sri Krishna points out that a conventional meditator is not a real meditator. Who is a conventional meditator? It is one who has withdrawn from all the activities; taken to a quiet place, taken the proper posture; closing his eyes and keeping the body straight; such a person is a conventional meditator. Krishna says that conventional meditator is not true a meditator. Then who is a true meditator? Sri Krishna says, it is the karma yogi, the grihastha, who is a true meditator.

Shankaracharya, a champion of Sanyasis is disturbed by this criticism of Sri Krishna. He says, Sri Krishna does not want to criticize a Sanyasi rather he wants to glorify the Grihasta. He is using “Nahi Ninda Nyayaha”, a process where you criticize something to glorify something else. So, the focus is on glorification. Sri Krishna is glorifying Karma Yoga.

In the second shloka he justifies why he calls a Grihasta a real Sanyasi. The Grihasta has after all not renounced anything. He has all kinds of possessions (house, money, land..), family etc. How can such a person be a Sanyasi? What makes him a Sanyasi?

Sri Krishna clarifies that Sanyasa means renunciation.  The word renunciation does not always mean renouncing wife and children; or one’s home and job.  Sri Krishna says a Karma Yogi Grihastha is a renouncer because he has renounced concerns for the future. Biggest concern of people is what happens in the future. One who drops such worry is a Sankalpa Sanyasi.

 Worrying versus planning. Planning is acceptable. It is a deliberate action at a stipulated time. Worry is not deliberate. It is a reaction or obsession that happens at any time. It makes us inefficient. Karma Yogi may plan but he does not worry, hence he is a Sankalpa Sanyasi.

Shloka # 2: In the second shloka Sri Krishna says, “O Arjuna, by the word sanyasa or renunciation, I do not mean the conventional renunciation”. Swamiji says Gita is a Grihasta book. Sri Krishna was a Grihasta as was Arjuna. Vyasa too was a Grihatha. So, he says, if you are a good Karma Yogi you will get benefit of both Grihasta and Sanyasa. So, if one has to become a Karma Yogi one has to renounce Sankalpa or our obsession with future. So, renounce worry.

Shloka # 3:

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।
योगारूढस्य तस्यैव शमः कारणमुच्यते।।6.3।।

Work is said to be the cause in the case of the silent sage who seeks to scale the peak of Yoga; as regards this very sage who has scaled it, quiescence is said to be the cause.

How long should one follow karma Yoga? Is it an end or is it an intermediate step? Karma Yoga is not an ultimate sadhana. It only makes you Gyana Yogyata Prapthihi. It purifies the mind. Limitation of Karma Yoga is it cannot give liberation.

Some people claim Karma Yoga alone will give liberation. The other extreme is Karma Yoga is useless and should not be taken up. Citing an example one person says I will never enter the college; his argument is after all finally I have to come out, so why even enter?

Sri Krishna says, use Karma yoga then transcend and get liberation.

So, initially follow Karma yoga. In the shloka Yogam means Dhyana Yogam. No scripture prescribes meditation in the beginning. Sri Krishna recommends meditation only after five chapters. Patanjali recommends meditation only after sixth stage of Yoga. There are eight stages of his Yoga.

Without studying scriptures the only meditation recommended is Nama japam.

Yama and Niyama of Patanjali, the Do’s and Don’t of Yoga, are the same as Karma Yoga.  If one has to purify the mind he should perform Karma Yoga. Therefore, Vedas begin with Karma kandam. How long do you perform Karma Yoga? Once you have the necessary mental preparation then you grow out of it. It is like the life of a fetus in a womb, after nine months, nature will throw the baby out. So withdrawing from Karma Yoga can be done in two ways:

1. Taking to Sanyasashrama or Sanyasavidhi, a formal process. Just as the sacred thread ceremony is used for initiation, this process is used for withdrawal from life. Sanyasavidhi’s goal is to get out of rituals and start the process of self-enquiry.

2. There is another form of withdrawal in which a person reduces the amount of activity remaining in grihastha ashrama itself. So, if he was doing rituals for many hours he now reduces the duration. Even mundane activities, he reduces, handing them over to someone else. This requires detachment. Thus, this is also a kind of a vanaprastha ash

Therefore, either by becoming a sanyasi or by taking to vanaprastha one withdraws. Both of them involve reduction of extrovert activities. Now, I spend my time in sravanam, mananam and nidhidhyasanam.

Shloka # 4:

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते।।6.4।।,

When the sage is no longer attached to sense objects and works;  he discards all mental constructions; then he is said to have scaled the peak of Yoga.

In previous shloka we learn that one should follow karma yoga also known as Pravrithi marga and then follow up with Gyana Yoga or Nivrithi marga. How do I know when to switch to Gyana Yoga? Swamiji said, for going to a college we have pass examinations that tell us our next step. Similarly nature also tells us the next step when it expels a baby from the womb after nine months. Unfortunately, the rate of inner spiritual maturity is not uniform for all. The rate of acquiring inner maturity is also not uniform for all. Some people become mature within short while other people even after 95 years of life experiences don’t mature. Citing an example, a child asked its grandfather, are you ready to marry? He answered, who will give me a girl?

Sri Krishna says a mature mind is free from obsession of sense pleasures. Here the emphasis is on obsession. Artha and Kama are allowed but obsession with them is wrong. Until mind is preoccupied with money and entertainment, you are not ready for Vedanta.  The key is obsession. If you don’t get what you want, you should not be upset. Preference is acceptable but not need. Craving after sense pleasures should not overwhelm me. Hating sense objects is also not good. This too can be an obsession.

Dayananda Swamiji said, when you are a child and play with marbles, one tends to be possessive of the marbles. Now, when you are much older, you don’t have a problem of playing without attachment.  Thus, playing and not playing both should be acceptable. This is known as Vairagyam. Artha kama (wealth and entertainment) are Sadhyam. Karma is Sadhanam. He is not attached to both. He is attracted to moksha purushartha’s. Therefore sign of maturity is “detachment”. Such a person is called Sarva Sankalpa Sanyasi. He is not obsessed with the coming and going of material things.

Security never depends on external conditions. It is an internal state of mind. Even possession of wealth can cause insecurity. So, better surrender to Lord. Such a person becomes a Sankalpa Sanyasi.  When a person enters Sanyasashrama his only security is God. This is also true for a Karma Yogi.

Shloka # 5:

उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।6.5।।

Elevate the self by the self; do not weaken the self. Self is indeed the friend of the self. Self alone is self’s foe.

 With previous shloka Sri Krishna has completed Bahiranga sadhanani. Enjoy equanimity and maintain balance of mind. Avoid worry about the future. This is Samatvam.  In this shloka Sri Krishna introduces two more Bahiranga sadhanas. They are:

Self-Effort: or using one’s free will, appropriately. He says we have our own free will. Many think everything is predetermined or believe in fatalism. Scriptures, however, do not support this fatalism. While scriptures do talk about fate as that which affects the future the following should be considered.  Fate is poorva karma phalam. Fatalism means that fate is the only factor that determines future. Fate, in reality, is only one of the factors. The other factor is our own free will or self-effort.  Our free will can eliminate or reduce the intensity of fate. Thus:

Powerful fate: Cannot be stopped by free will

Medium fate: Can be controlled by free will.

Feeble fate: Can be stopped by free will.

Take Away:

1. Sri Krishna says we have our own free will. Fate, in reality, is only one of the factors. The other factor is our own free will or self-effort.
2. A mature mind is free from obsession of sense pleasures. Here the emphasis is on obsession. If you don’t get what you want, you should not be
3. One who drops worry of the future is a Sankalpa Sanyasi. Worry is not deliberate. It is a reaction or obsession that happens at any time.

With Best Wishes

Ram Ramaswamy

Greetings All,

Chapter # 1, Anuvakaha # 6, Shloka # 1:

Here in this space within the heart resides the intelligent, imperishable, effulgent “Purusa” or “Entity”. Between the palates, that which hangs like a nipple (the uvula), that is the birthplace of Indira, where the root of hair is made to part, opening the skull in the center.

Continuing his teaching of the Upanishad, Swami Paramarthananda said we are concluding this anuvaka six. In this anuvaka we were getting the details of the Hiranyagarbha Upasana. Hiranyagarbha represents Samashti Sukshma Sharira Chaitanyam.  Hiranayagarbha has two main organs and they are Prana and Mind. Very often Hiranyagarbha is represented as the Total Mind or Total Prana. It is then called Ahamgraha.

In this upasana god is visualized on myself. The Upanishad says this upasana bestows two phalams. They are:

• If performed as nishkama karma then spiritual growth occurs. Through this upasana purity, focus and expansion of mind occurs.
• If performed as sakama karma one obtains Brahma Loka. This, however, occurs only after death.

How is Brahma Loka reached? Jiva at death withdraws into Hridayam. From there, via Shukla Gathi (Indra Yoni), a bright path, Jiva travels through Sushumna Nadi and then through the head (Brahma Randhra). It continues through the solar disc to Brahma Loka.

Chapter # 1, Anuvakaha # 6, Shloka # 2:

With the word Bhu, he stands in fire; in the air in the shape of Bhuvaha; as Suvaha in the sun; in the Brahman as Mahaha. He obtains self-effulgence. He obtains Lordship over minds. He becomes the Lord of speech, lord of the eyes, lord of the ears and lord of knowledge. Then he becomes this Brahman whose body is space, whose nature is truth, who sports in dynamic life Prana, whose mind is bliss, who is full of peace, who is immortal. Thus, Oh descendant of the ancient yoga culture, meditate.

This shloka tells us what happens to a Hiranyagarbha Upasaka after death. The Upasaka has practiced Hiranyagarbha upasana with Vyahrithi upasana. Both are performed together. Thus, the upasaka has performed Hiranyagarbha upasana as well as upasana of other Devatas. All devatas (anga’s) are a part of Hiranyagarbha, the total, also known as Angi. He will become one with all devatas as well. In this process at the merger first occurs with anga devatas and later with angi devata as well.

Thus, first merger is of the seeker as Bhu with Agni, then of seeker as Bhuvah with Vayu, then of seeker as Suvaha with Surya, then of seeker as Mahaha with Hiranyagarbha. Brahman in the shloka means Saguna Hiranyagarbha.

After merger, the sadhaka attains sovereignty over 14 Lokas, as Brahma Loka is the highest Loka. He is now lord of all individual minds. He is also lord of speech and karmendriyas (speech, eyes, ears, tongue and knowledge). Varuna Devata presides over speech. Additionally, Hiranyagarbha has akasha; as such he has lordship over space as well. Since Hiranyagarbha is shown as saguna Brahman, his body consists of both visible and invisible bodies (sthula and sukshma shariras).

In shloka Sat means visible universe. Prana-ramam means Total Prana. Hiranyagarbha also controls Total Prana. Thus, Sadhaka enjoys the ananda through every mind. Why does he not get dukha is a question that can come up. Hiranyagarbha is total punyam hence he gets only sukham. Hiranayagarbha is also total peace and prosperity. Such a Hiranyagarbha the Sadhaka obtains through this upsana.

In Shloka, the words Prachin Prayoga means: O student you who are eligible to receive this ancient wisdom.

Chapter # 1, Anuvakaha # 7, Shloka # 1:

The earth, the sky, the interspace (antariksham), the heaven, the main quarters, the intermediate quarters; the fire, the air, the sun, the moon and the stars; the waters, the herbs, the forest trees, the space and Atman, so far regarding all living creatures and then come regarding the Soul (adhyatmam) ,the prana, the vyana, the apana, the udana and the samana; the eyes, the ears, the mind, the speech and the touch; the skin, the flesh, the muscles, the bones and the marrow. After analyzing and determining these, the seer said, “All this is panktam or five fold or pentadic. The one set of five fold grouping sustains the other pentadic grouping.”

With previous shloka anuvakaha 6 is complete. With this, the three upasanas of Samshito, Vyahrithi and Hiranyagarbha are all complete. This section deals with a fourth upasana called Pankta Brahma Upasana. Here too the upasana is taking us to Jivatma paramatma aikyam. Here again we are practicing the visualization of macrocosm in the microcosm.

This creation (macro) is divided into three groups. Each is called Panktam or Pankta-trayam. Why call it panktam? Panktam means group of five numbers. Thus, here we have 3 groups with five members in each adding up a total of 15 members. These 15 members constitute the creation.

Individual creation (micro) is also divided into three groups. Here too each group has five members and thus total of 15 members are present at the micro level as well.

In this upasana, Samashti Pankta-Trayam (macro) are visualized on Vyashti Pankta Trayam (micro).

This is the reason it is called Pankta Brahma Upasana.

The members of each group are now listed.

At macro or samashti level:

1. Loka Panktam consisting of: Earth, interspace, heaven, four directions (NSEW) and four intermediary directions (such as NE, SW etc)
2. Dev Panktam consisting of: Fire, Air, Sun, Moon and Stars.
3. Bhuta Panktam consisting of: Water, Herbs (small plants), Trees, Space and Virat. In the shloka atma means everything else mentioned in creation or Virat.

At the micro or Vyashti level:

1. Vayu panktam consisting of: Prana, Vyana, Apana, Udhana and Samana.
2. Indriya Panktam consisting of: Eyes, Ears, Mind, speech and organ of touch.
3. Dhatu Panktam consisting of: Skin, flesh, muscle, bone and marrow.

Thus, we have total six panktams.

A Vedic rishi prescribed these six panktams. The whole creation is nothing other than these panktams. So visualize Samashti panktam via Vyashti Panktams. Through this visualization of totality, one gets strengthened. Just as an individual gets courage through family, or a family gets courage from their tribe, you too strengthen your self by invoking God in You.

This upasana is called pankta upasana. It can also be performed either as Nishkama karma or Sakama karma. When performed as nishkama upasana one gets chitta shuddhi. When performed as sakama karma upasana one gets Brahma loka.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Continuing his teaching of Gita and the introduction to chapter 6, Swami Paramarthananda said, in last class we talked about the role of meditation for a Vedantic seeker. It is purely from point of seeking liberation. There are meditations meant for extraordinary powers as well. A Vedantic seeker is not interested in such powers. Extraordinary powers place one in bondage or in samsara. Such powers can lead to fights and jealousy. So, here we are only interested in Self-Knowledge and liberation. This does not require extraordinary powers. Thus, there are Gyani’s without such extraordinary powers, while there are Agyani’s with such powers. Rakshasas are a good example of Agyani’s with extraordinary powers. Our interest is only in purity of mind and assimilation of knowledge.

Thus, meditation has two roles. The roles are:

• Meditation before study of scriptures is called Upasana
• Meditation after study of scriptures is called Nidhidhyasanam.

The study process itself is called shravana mananam or gyana yoga. Study of scriptures itself is called sravanam.  And therefore the entire spiritual journey can be presented in three stages: Upasana, Gyana yoga and Nidhidhyasanam.

Upasana: This upsana is saguna ishwara upsana. It is performed for Gyana yogyata prapthihi or for purification of mind.

Gyana Yoga: is consistent and systematic study of the scriptures for a length of time, under the guidance of a competent acharya and this study alone gives self-knowledge. If one does not get knowledge through scriptures there is no other way to obtain this knowledge. Scriptural study is the only means of knowledge.

Nidhidhyasanam meditation is meant for assimilation of knowledge. I would like to add a few more ideas with regard to the assimilation, because doubts do come up in this area.

After gaining knowledge one contemplates on the knowledge received that “That I am not the Body. I am not the mind. I am not the senses. However, I am the awareness which is aware of all of them ”. This contemplation is not meant for converting knowledge into Brahman.  Rather this meditation after scriptural study is for experiencing the Gyana phalam.

Scriptures point out that we experience Brahman all the time as consciousness. No special effort is required to experience the light in the hall. So also it is with consciousness. Everything else is evident to us because of consciousness. Every word I hear now is due to consciousness. Consciousness is self evident and ever evident. It is Brahman. So, Brahman anubhavam is not an issue. Therefore meditation after scriptural studies is only for Gyana Phalam. The benefit that knowledge brings is shanti, tripthi and abhayam. This experience of peace, fullness, contentment, fearlessness and security is called assimilation or jivan mukti.

Sri Krishna will tell us how to meditate in this chapter. However an overview is as follows:

• Upasana Meditation is to purify the mind.
• Study of scriptures is to attain knowledge
• Meditate to experience benefit of knowledge, which is peace and fullness.

The first meditation is called upasanam. The second meditation is called nidhidhyasanam. The sixth chapter of the Gita is focusing on nidhidhyasanam, which I translate as Vedantic meditation. The sixth chapter is nidhidhyasana yoga or Vedantic meditation. This chapter can be divided into five main topics. They are:

1. General preparation for meditation or called Bahiranga sadhana. These are disciplines that have to be observed throughout the transaction. These are meant for day-to-day transactions or Samanya sadhanani.
2. Specific disciplines: Vishesha Sadhanani are disciplines to be observed just before meditation. They are also known as antaranga or vishesha sadhanani.
3. Dhyana swaroopam: What is meditation? The process of meditation? Is it concentrating on something or is it remaining thoughtless? Is it destruction of the mind or is it transcending the mind? All these points are clarified here.
4. Benefit of Vedantic meditation: Is it reading other peoples mind or predicting the future? All these points are clarified.
5. Obstacles to meditation: What are the obstacles and how to remedy them are discussed. Dhyana  pratibhanda parihara, here pratibhanda means obstacles and parihara means remedy, are discussed. One such obstacle is sleeping during meditation. Sri Krishna describes such obstacles and how to overcome them.

A sixth topic is also discussed which Swamiji preferred to bring up later.

General preparation for meditation:

Why have this preparation? We have only one mind for our day-to-day transactions and meditation. In our daily transactions we go through all kinds of experiences. Before meditation one must free one self from all these experiences and meditate with a fresh mind. The daily transactions leave strong impressions on us that affect meditation. Violent emotional disturbances adversely impact meditation. Both the winner and loser of Wimbledon cannot get sleep. One should learn the art of keeping a balanced mind. This does not mean an emotionless mind. An emotionless mind is like a wall. Rather it is a mind without violent upheavals. So, one has to keep a balanced mind or Samatvam and not get carried away by joys and sorrows. I should have mental mastery. It is one of the pre-conditions of meditation.

So, how to get Samatvam? Sri Krishna has talked about this extensively in chapters 2 and 3 respectively. A Karma yoga way of life leads to samatvam. It is the art of living for a balanced mind. What is karma yoga? It is a means for Dhyana yoga.

Swamiji said that while Sri Krishna has not classified the chapter into five topics, he has done so done to better present the information in the chapter.

Shloka # 1:

अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः।।6.1।।

Not depending on the fruits of it, whoever performs the work that has to be done is the renouncer and Yogin; not he who has rejected the household fires and is a non-worker.

Sri Krishna starts at the general preparation or Samanya sadhana. It is Karma yoga for keeping the mind poised or as a means for Dhyana yoga.

Karma Yogi is one who considers spiritual growth as a priority in life. Material growth is subservient to spiritual growth. He prefers the spiritual to material. For him dharma and moksha are a priority rather than artha and kama.

Citing an example, Swamiji says, it is like eating curd rice with pickle. Usually a little pickle is used with rice to eat. The problem comes when one eats a lot of pickle with a touch of rice. Thus, in life we require money as well as entertainment. But they should not be our primary activity. Spiritual growth should be our priority.

The karma yogi does not focus on material benefits. He performs actions specified by scriptures for inner growth.

Scriptures prescribe two types of activities.

• Enjoy life, eat well etc., that are artha kama pradhana.
• Perform spiritual activities like pancha maha yagna that contribute to inner growth and Chitta shuddhi. Through these activities more people are benefitted by selfless activities. These are nishkama karmas or selfless activities. The selfless actions are performed only for spiritual growth. Spiritual growth is often subtle and not visible while material growth is often visible. Spiritual growth will change how you look at yourself.

Sri Krishna says such a karma yogi is as good as a sanyasi. Why? He is considered a sanyasi because he has renounced concerns for material growth. What can come out of such renunciation? Such renunciation may result in failure in the material world, nevertheless, inner growth will occur. Sri Krishna says for a karma yogi there is never a failure because he is growing inwardly, whatever be the external outcome of his actions. As such he has no anxiety. He accepts whatever is going to come as Ishvara prasadam or God’s will. Each experience is considered a lesson, good or bad. Sri Krishna says such a person can also be considered a meditator.

After all meditation is mind dwelling on a field. A karma Yogi is not agitated about past or worried about future. He is fully available to the present.

 He is not worried about result. He has a focused mind. He is practicing open-eyed meditation. He offers all his actions to god (see ch.3, shloka # 30 and ch.5 shloka #10). Every action is an offering to god. This is nothing but meditation. He is a karma yogi.

A sanyasi in ocher robe, while in meditation, is thinking about his foreign trip, number of disciples etc., he is only an external sanyasi. He is not a karma yogi.  However, a householder who is active is a karma yogi, if his activity is focused.

Shloka # 2:

 यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन।।6.2।।

That which they call renunciation, know to be yoga, O Pandava Prince! None indeed who has not discarded mental constructions can become a yogin.

 In previous shloka we learnt that a Karma yogi is the real sanyasi and not the person in ochre robe. Here Sri Krishna justifies it.

What is renunciation? Sri Krishna wants to say that external renunciation can never be considered a real renunciation; because self-knowledge is not connected with the external body rather self-knowledge is connected with the mind or intellect. So by making a few external changes if the mind continues to be the same what is the use? External renunciation is not real renunciation. Many take sanyasa and regret the decision, as it is a one-way traffic, one cannot go back to grihasthashrama again. For real renunciation, one needs to be free from concerns about future. What will happen to me? What will my wife do? If wife dies, what will I do? Most of our time is spent in planning for the future. Until one gives up thought of the future, you cannot have meditation. This is true for Sanyasi as well as Grihasta. Renunciation of the worry regarding future is true renunciation. Such a person is a karma yogi and a sankalpa sanyasi (one who has given up worry about future).

Now worrying about future is different from planning for future. Planning is a deliberate action. Worrying, however, is impulsive and can happen at any time. While planning is acceptable worrying is an obstacle. Worrying makes one inefficient. One who does not worry is a Sanyasi.

Take Away:

1. Meditation is mind dwelling on a field. Thus, anybody, performing any activity, totally immersed in it, is in meditation and as such a karma yogi.
2. A Karma Yogi is not agitated about past or worried about future. He is fully available to the present. One who does not worry is a Sanyasi.

With Best Wishes

Ram Ramaswamy

Chapter # 1, Anuvakaha # 5, Shloka # 6:

These above mentioned four are themselves fourfold and the four Vyahrtis are each four in number. He, who knows these, knows Brahman. All the devas carry offering unto Him.

Continuing his teaching of the Upanishad, Swami Paramarthananda said, we are completing anuvakaha # 5 dealing with Vyahrati Upasana, the second upsana. The first upasana was Samshito upsana. In Vyahrthi upasana four objects were invoked one on each of the four Vyahrthi’s and an upasana was performed on each of them. This process was performed four times, each time with varying four objects. Thus, all together, they became a composite upsana at four levels.

Shankaracharya says objects of meditation should always be in proper sequence. First is Rg (Bhu), second is Sama (Bhuvaha) and the Third is Yajur ( Suvaha). This sequence should not be changed. Objects should also not be interchanged.

Now the phalam is discussed.

Suppose one practices these four Vyahrithi upsanas as mentioned in Upanishads, one is actually practicing Hiranyagarbha Upasana. In the shloka, Veda means upasana. Brahman, in shloka, means Hiranyagarbha. In previous shloka Brahman meant Omkara. Such an Upasaka will become one with Hiranyagarbha through this upasana.

What is Hiranyagarbha? It is samashti chaitanyam. It is reflected consciousness reflected in sukshma sharira. Therefore, Hiranya garbha =Total mind (all minds) +Total Prana.

Now shankaracharya raises a question. If a person is practicing Vyahrati Upasana, why does he obtain Hiranyagarbha as Phalam? He is, after all, not performing Upasana on Hiranyagarbha? When one performs saraswathi upsana one gets knowledge. When one performs Lakskmi upasana one obtains wealth. But, here, why is it different? Swamiji says, it is a question of interpretation. Shankacharya answers his own question and says when Vyahrati upasana is performed with Hiranyagarbha upasana one obtains Hiranyagarbha as phalam. The next anuvaka, number 6, in fact starts off with Hiranyagarbha upasana.

One obtains this Hiranyagarbha phalam only after death. The advantage of Hiranyagarbha phalam is that he obtains infinite power of the Totality. Therefore, all devatas worship him as well.

How do you say all devatas worship hiranyagarbha? Surya represents chakshu or total eye power. Dig devata (god of space) represents total hearing power. Thus, each devata represents the total power of each sense organ. Hiranyagarbha represents total power of all indriyas, pancha pranas and manaha. So, he is total power. Therefore, all devatas worship him.

What benefit accrues to an upasaka? The upasaka becomes one with Hirnayagarbha after death. He will be worshipped by all devatas. This phalam is obtained only through a sakama upasana. If one is not interested in Hiranyagarbha phalam, can one practice this upasana as a nishkama karma? Yes. This upasana then provides chitta shudhi and chitta vishalata (expansion of mind). What is benefit of chitta shuddhi and chitta vishalata? It gives the seeker nirguna brahma aikyam.

Chapter # 1, Anuvakaha # 6, Shloka # 1:

Here in this space within the heart resides the intelligent, imperishable, effulgent “Purusa” or “Entity”. Between the palates, that which hangs like a nipple (the uvula), that is the birthplace of Indira, where the root of hair is made to part, opening the skull in the center.

Starting anuvaka # 6, swamiji said, in this shloka he is invoking hiranyagarbha or total sukshma shariram (total knowledge). The meaning of the word Hiranya is gold but here it means knowledge. Why compare gold with knowledge? The reason is both of them shine. Thus knowledge removes darkness of ignorance; hence it is compared to gold, like shining knowledge. The word garbha means inside or within. The one within who is of infinite knowledge is called Hiranyagarbha. He is to be meditated upon.

Since it is difficult to conceive of Hiranyagarbha in our minds, due to its huge size and its invisibility as a subtle body, how do we conceive it? Here, we use a symbol or an alambanam to conceive it. Thus, a flag stands for a country. So, too, the symbol for Hiranyagarbha is my own individual mind. Vyashti manas is the alambanam for Total mind. Often one thinks of God as someone outside of us. It is our orientation. So long as we think of him as outside of us, Vedanta vichara becomes difficult. After all, in Vedanta, God is conceived as within me or as Me. In Karma kanda, however, the thinking is different. There, I am a Dasa while You are Swami. I am small and useless. Vedanta however teaches that I am the purest of pure Brahman. How do we reconcile this huge gap in understanding? In this shloka this understanding is reconciled by invoking God in your self. May my Dvaita budhi vanish gradually. May my Bheda Budhi (god and I are separate) also vanish gradually. This process is known as Aham Graha upsasana. Here God is invoked in myself. Lalita sahasranamam and Sandhya vandanam both include Aham graha upasana. Here one starts to think first as an imagination (aham graha) then converts it to a fact, aikya gyanam.

Where is this individual mind located? Shastras talk of a mind, which is different from brain. Science only recognizes the brain. It does not recognize a mind as in Vedanta.  Mind is subtle while brain is physical. Brain is burned after death. The Mind, however, continues after death and travels in search of another body.

Every subtle instrument, indriyam, has a physical location called Golakam. One can see the golakam but not the indriyas.  Thus, ears are the golakam while hearing ability itself is the indriyam. Scriptures say mind is in the Hridayam or heart. Which heart? It is the physical heart that resides in the left side of the body. In this physical heart resides antahakaranam where the mind resides. In jagrita avastha the mind functions all over the body. In sushupti avastha it withdraws into hridayam alone. In hridayam there is an inner space. The space is as big as the thumb. The heart is as big as the size of a fist. The fist covers the thumb like space. In this thumb like space is the individual mind. In this mind one invokes Hiranyagarbha. What type of Hiranyagarbha is invoked? One who has many virtues. The virtues are:

• Mano mayaha. The Total mind pervades the individual mind as well.
• Amrita: immortal one. This immortality is relative only. It just indicates that Hiranyagarbha has a very long life. Brahma’s life is supposed to be 2000 chatur yogas. Hiranyagarbha’s life is shorter than that.
• Hiranyamaha: He is everywhere.

Such a hiranyagarbha should be invoked during meditation. Now, the phala sruthi starts. If I meditate upon him, what happens? The Hiranyagarbha upsaka, after death, will go to Brahma loka. Who actually goes to Brahma loka? It is not the sthula sharira, as it is burned after death. Atma cannot go, as it is everywhere, as such it cannot travel.  So, only sukshma shariram travels via Shukla gathi. Shukla gathi is known as the well-lit path. Shukla gathi starts at Hridayam.   Sukshma shariram is withdrawn at death into hridayam. Several nadi’s go out of Hridayam. Nadi’s are subtle paths. Sushumna Nadi originates from Hridayam and travels through the middle to the throat and then to head and then to the top of the skull (uchi). The brahma-randram is the opening on top of the skull. The sukshma shariram passes through Brahma randram through solar disc via shukla gati and reaches the Brahma Loka. This path is also called Indriya Yoni or Brahmaji’s marga leading to Brahma Loka.

Some word meanings: Taluka means inner throat; Sthana means nipple; Keshanta means roots of hair are parted.

When a Sanyasi dies we do not know if he was a gyani or not. Sanyasi has two goals. If he gets gyanam he a slo gets moksha as such there is no travel. Even without gyanam he will still go to Brahma loka. This is the reason some people, just before death, tend to take sanyasa and it is called Apat sanyasa.

How about a Grihasta? He too will go to Brahma Loka if he practices this upasana.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Continuing his teaching of Gita and having completed chapter 5, Swami Paramarthananda started chapter 6 today. This chapter is titled Dhyana yoga or Gyana Samyama yoga. This chapter will deal with dhyanam, a very important spiritual sadhana.

Before going into the text proper let us get some basic ideas regarding meditation as given in the Upanishads. We should remember that the Bhagavat Gita is based upon the Upanishads alone; it is not an independent text. Therefore, we should clearly understand the role of meditation in spiritual sadhana. Before knowing the role or purpose of meditation we need to understand what meditation is not meant for. There are many ideas and misconceptions regarding the role of meditation. Therefore, let us first see what it is not meant for.

There are three things meditation is not meant for. They are:

1. It is not a means for liberation. According to Upanishads, liberation is not a goal rather Liberation is our own intrinsic nature. It is a siddha vasthu. It is however, not a sadhyam.  It is just a matter of us owning up to it. Knowledge alone can liberate. Knowledge reveals that liberation is already an accomplished truth. Nowhere is it said that meditation is a means of liberation.
2. Meditation is not prescribed for knowledge as well. It is not a means of knowledge. In scriptures six means of knowledge have been discussed and they are known as Shat pramanas. They are: Pratyaksha, anumana, upamana, arthapatti, aupalabdhi, and shastram. Meditation is not mentioned as a pramanam. It is not a means for material or spiritual knowledge.

For a spiritual seeker meditation is also not prescribed for mystic or extraordinary experiences. All experiences ordinary, extraordinary and mystic all deal with the finite realms of time with a beginning and an end. They deal with the objective universe. Ordinary experiences deal with ordinary objective experience while mystic experiences deal with mystic-objective experiences.  However, the Experiencer, the subject of the experience can never be an object of any experience. Swamiji added that he is not questioning the possibility of mystic or extraordinary experiences. They, however, cannot deal with the Subject, the experiencer. Thus, they all fall under objective knowledge and are not under Self- Knowledge. Thus, they are incapable of giving liberation. Therefore, the seeker should not run after mystical experiences. In those experiences he will only continue to be in the objective world or in anatma or remain a Samsari.

For a spiritual seeker meditation is not prescribed for mystic experiences. Gaudapada, Shankaracharya’s guru’s guru, says one should reject them even if they come to you. Gaudapadacharya says, ask the question: is this an object or is this a subject? And the very fact that the experience arrived, you had the experience and the experience departed, indicates that it belongs to the objective field. The Experiencer does not arrive or depart.  Self is the subject behind all experiences. So, seeker should be interested in the Self.

If meditation is not meant for above three then what is it meant for? Meditation has two roles.

The preparation of mind for spiritual knowledge or Gyanayogyata praptihi. It is like preparation of land for sowing the seed. This is preparatory meditation. There are other preparatory exercises for the mind as well. Preparatory meditation is called upasana dhyanam for knowledge. It can be compared to washing the plate, washing one’s hands etc., in preparation for eating.

Following that we still have to gain spiritual knowledge through pramanam. My eyes can see everything but they can’t see themselves. The Seer can’t be seen. For this one needs a mirror. Thus, when the knower has to be known, the scriptures prescribe mirrors of Upadesha pramanam, Shabda pramanam and Shastra pramanam. However, they need to be available and need to be used appropriately. How to use the mirror? To learn to use the mirror properly, one has to go through sravanam and mananam also known as Vedanta vichara.

Sravanam: It is the systematic and consistent study of vedantic scriptures for a length of time under a competent acharya. This will produce Self-knowledge. Now, through sravanam, as I obtain this knowledge, doubts will arise. Vedanta’s teachings, when not fully understood, are very difficult to believe for a layperson. Vedanta says: You are the Seeker you are seeking. It says, You alone are the truth. Thus, per Vedanta, the Seer is the truth and not the Seen. These unbelievable declarations of Vedanta raise doubts in our mind.

So when many questions come up, the instruction is not to ask the question immediately. One should listen to the teaching completely, receive all the important features of the teaching and until then keep your doubts aside or in modern parlance place them in a parking lot.

Listening is the most difficult task in the world, says Swamiji. Furthermore, Knowledge received is weakened by ongoing doubts. Why should I believe this knowledge, is a question that can come up? It is called Samshayasahita Gyanam or knowledge with doubts. Doubtful knowledge is not knowledge, it is still ignorance. Citing an example, imagine a live electric wire. Just as you are about to touch it, someone says I am 99% sure it is not live. Will you still touch it? Probably not, as the 1% that you do not know can be fatal. Hence, it cannot be considered as knowledge.

Mananam: This second stage is meant to remove doubts or samshaya nivrithi. During mananam, I try to answer my own questions. I ask other co-students to clarify my doubts. Thus, discussions may remove some doubts. Lastly, the Guru is always available to answer any questions. Vedantic books may also remove some of our doubts. Thus, mananam converts the knowledge into conviction or makes it Dridha Gyanam. Now, knowledge is the job of intellect. Upanishads say Intellect alone can get knowledge. The word Chetaha means intellect. The knowledge “ I am the sub-stratum of this creation” must come into me.

In this context Swami Chinmayananda told us a story. A man felt he was a worm. He had a phobia. As a treatment, he was shown a mirror and a worm. When he was a worm, he used to be scared about birds. So he kept away from birds. After treatment, he came out,  saw a bird and ran. When asked why he was running away, he asked, does the bird know I am a human being now? My conviction should not be dependent on what others think of me. “I am that Brahman from which the whole world arises; and in whom the whole world rests and to whom the whole world resolves; that Brahman I am.” This is called Self-knowledge. And how do you obtain it? You obtain Self-knowledge through shravanam and mananam. What do you obtain from this process? One gets dridha gyanam or nis-samshaya gyanam.

Starting with upsana meditation, then through sravanam and mananam we obtain clear knowledge. This knowledge alone can give liberation. It is a total transformation of life.  Liberation is freedom from ragah, dveshah; kamah, krodhah; lobhah, mohah; and madah, matsaryah. It is also freedom from all internal problems, irrespective of external situations.

The mind is freed from problems and this transformation can be called jivan mukthih or it can be called saintliness. The person attains sainthood.

How to define saintliness? He is one who is incapable of getting hurt by external situations. He is also in capable of hurting other people. Simply stated, he does not hurt others and he is not hurt by external situations. This is jivan mukti.

This knowledge has to produce jivan mukti. In the normal course, this conviction should give me liberation but often in spite of the conviction my mind does not enjoy the benefit of knowledge. I seem to continue to be as bitter as before; as jealous as before; as frustrated as before; as afraid as before and as samsari as before. Why is this so? Why has the transformation not taken place in me? What is the obstacle?

Citing an example, there is water in a tank. The tap is open but water does not flow. Why? The reason is there is an obstruction in the tap. So, one has to remove the obstacle. This happens with knowledge as well. We need to remove obstacle (s) to knowledge. So, pay attention to psychological personality, examine your mind. Mind has habitual notions, strongly ingrained called Viparit Bhavana. They are in our deep subconscious mind. Different people have different problems. Citing an example, in a family there are two children. One gets good grades while other does not.  The child with good grades is always praised. Even if nothing was said to the other child, he feels neglected and his feelings will likely reappear in future as well. This will cause anger and frustration. Therefore, Viparit Bhavana has to be removed. Removal of Viparit Bhavana is called Nidhidhyasanam. Here the transformation occurs.

The first type of meditation was called upasana dhyanam; which comes before shravanam and mananam; then we have to get into the second type of exercise called nidhidhyasanam in which alone, the transformation of the personality has to take place; and nidhidhyasanam consists of two exercises. They are:

Alert Living:
It requires an alert living. One should lead a Vedanta friendly life. All my transactions are Vedanta friendly as well. Vedanta friendly living means I live the Vedantic teachings. Whenever I don’t have peace of mind that is Vedanta unfriendly. Vedanta tells peace is not something far away for you to go and acquire. Peace is your own nature. In fact, if peace is not here, it is never in any place else.  Therefore, I change the way I live to ensure no thought or transaction is against vedantic teaching. This is called alert living.

Meditation:
Second part of nidhidhyasanam is meditation in which I exclusively spend some time for revising my opinion about myself. Until I came to Vedanta, my opinion about myself was very poor. I felt: I am mortal; I am useless; etc. Even my family reminded me constantly of this. Society too made me feel small.

This state of low self-esteem is samsara

Now, I revise my opinion about myself. “ I” am the consciousness, blessing the mortal body; and “I” the consciousness, am immortal. Similarly, when I feel I need the world to be happy and complete; I meditate on the fact that I do not need the world; rather it is the world that depends on me.

Thus, for every unhealthy self-opinion, I neutralize it with the opposite. This is called atma dhyanam or self-meditation. It should go deep into my sub-conscious that even in dream; I should see myself as a wonderful free beautiful and healthy being. This is meditation No.2.

Take Away:

1.  “I am that Brahman from which the whole world arises; and in whom the whole world rests and to whom the whole world resolves; that Brahman I am.” This is called self-knowledge.
2.  How to define saintliness? He is one who is incapable of getting hurt by external situations. He is also in capable of hurting other people. Simply stated, he does not hurt others and he is not hurt by external situations.
3.  Nidhidhyasanam has two parts they are:

• I change the way I live to ensure no thought or transaction is against Vedantic teaching. This is called alert living.
• For every unhealthy self-opinion, I neutralize it with the opposite. This is called atma dhyanam or self-meditation.With Best WishesRam Ramaswamy

Greetings All,

Chapter # 1, Anuvakaha # 4, Shloka # 3:

May I become successful among the people. Svaha. Mau I become superior among rich. Svaha. O lord of Prosperity, may I enter into thee. Svaha. Mayest thou enter into me. In that Self of Thine with a thousand branches. O lord may I purify myself from all of my sins. Svaha. As water flows downwards, as months fly into years, so too O creator, may students of Brahmavidya come to me from everywhere. Svaha. Thou art refuge! Beam upon me! Come to me!

Continuing his teaching of the Upanishad, Swami Paramarthananda concluded the Anuvakaha # 4. In summary, this anuvakaha talks of two sadhanas, Japa and Homa. Both are meant for Gyana Yogyata as well as Gyana Praptihi. These sadhanas can be performed both as Sakama Karma as well as Nishkama Karma.  Sakama Karma is for fulfilling worldly desires while Nishkama karma is performed for Chitta shudhi without any specific desire. Kamya karmas must always be performed properly, if not the results may not be positive. Nishkama karma always produces positive results.

Chapter # 1, Anuvakaha # 5,  Shloka # 1:

Bhuh, Bhuvah, Suvah are the three short utterances of mystical significance. In addition to these, there is, the fourth one Mahah, made known by seer, Mahacamasya. That is Brahman. That is the body; other gods are its limbs.

This is the second Upasana of Shikshavalli named Vyahriti. As a reminder, the first Upasana was Samshito Upasana.

In Samshito Upasana we took four factors that served as symbols for invoking various objects. We meditated upon those objects. A symbol is known as an Alambanam in Sanskrit.

Now, in Vyahriti Upasana, the Vyahriti mantras are used as alamabanam. On these mantras four objects are invoked. What are these four mantras? They are Bhu, Bhuvaha, Suvaha and Mahaha. Why is it called Vyahriti mantra? It is so called because Brahmaji took the essence of the three Vedas (Rig, Yajur and Sama) to create AUM, the Omkara mantra. Omkara expanded is Vyahrithi and Vyahrithi expanded is Gayathri mantra. Brahmaji uttered the Vyahriti mantra for the first time hence it is very sacred. A second meaning is that since Brahmaji uttered it and since it is an extract of the Vedas, it is very scared. Chanting this mantra removes all papapams. So second meaning is that it is a destroyer of all papams. Later a fourth mantra, Mahaha, was added.

These four mantras are symbols or alambanams. We invoke four objects on these symbols and meditate upon them. By chanting the mantras Bhu, Bhuvaha, and Suvaha everything is sanctified. These mantras are used in many rituals including Karma Kanda, Upasana Kanda and Gyana Kanda. Bhu, Bhuvaha and Suvaha all together become Vai. The word Vai then becomes Vaa as per rules of Sanskrit grammar.

Now the fourth Vyahriti is added. Who discovered this fourth vyahriti? Sage Mahachamasya, son of Mahachamas, discovered it. Mahachamas means one who uses big spoons in a yaga. He is supposed to have revealed the fourth Alambanam.

Now the objects are introduced. What types of objects are introduced? One is a main object and others are subordinate objects. Main object is called an Angi while subordinates one’s are called angani. The glory of the main mantra pervades all subordinate mantras as well. It is like a prime minister who dominates his ministers.

In this shloka, the fourth Vyahriti, Mahah, is the main while other three mantras are subordinate ones. Since Maha is main mantra it is also called Atma.

Chapter # 1, Anuvakaha # 5,  Shloka # 2:

Bhu is this world. Bhuvaha is the sky. Suvah is the next world. Mahah is the sun. It is by the sun that all worlds are nourished.

Four objects are invoked. They are in the form of four Lokas or known as Adhilokas. The four objects are taken from Adhilokas. So, imagine four chairs.

They are:

Bhu: Bhu Loka (The chair is Bhu and Bhu Loka devata is sitting on it)

Bhuva: Antariksham or Bhuvar Loka

Suvaha: Suvar loka or Swarga Loka.

Mahah: Aditya Loka.

All Lokas function due to grace of Aditya or Sun. Hence it is main Loka. In the Gita too Sun is glorified. The four lokas have been identified. Here, Surya is the Angi. After meditation the Lokas are requested to move on.

Chapter # 1, Anuvakaha # 5,  Shloka # 3:

Bhu is fire. Bhuvah is air. Suvah is the sun. Mahah is the moon. Indeed, it is by the moon that all vitalities thrive.

The next four objects are now selected. They are from field of Devatas. Thus they are:

Bhu: Agni

Bhuvaha: Vayu

Suvaha: Aditya

Maha: Chandra

Why is Chandra Devata Mahah? All other devatas are glorious due to blessing of Chandra Devata.  How can Chandra Devata bless Surya? After all Chandra Prakasha is borrowed from Surya? We are discussing about Devatas not physical objects, here. Devatas have powers. Thus:

Aditya presides over Chakshu indriya.

Chandra presides over antahakarana or the mind.

Thus, organs cannot function without the mind. Swamiji says some people in our class can’t hear as their mind is elsewhere. You are here but don’t hear. Mind, however, can function without sense organs as evident in the state of meditation. Hence Chandra is the Angi and others are Angani.

Chapter # 1, Anuvakaha # 5,  Shloka # 4:

Bhu is the Rk. Bhuvah is the Saman. Suvah is the Yajus. Mahah is the Brahman (as represented by the symbol Om). It is by Brahman, indeed, that Vedas thrive.

Continuing the Vyahriti Upasana another four objects from field of Vedas are chosen. Thus, it is known as Adhiveda Vyahriti.

Bhu: Rig veda

Bhuvaha: Sama Veda

Suvaha: Yajur Veda

Mahah: Brahma or Omkara.

Brahma here means Omkara. Omkara has the essence of three Vedas. Omkara pervades all Vedas. All Vedas get glory from Omkara.

Chapter # 1, Anuvakaha # 5,  Shloka # 5:

Bhu is prana. Bhuvaha is apana. Suvaha is Vyana. Mahah is food. Indeed, it is by food that the pranas thrive.

This is the fourth and final Vyahrithi Upasana. Objects are chosen from field of Prana hence it is called Adhi Prana Vyahriti Upasana.

Bhu: Prana

Bhuvaha: Apana

Suvaha: Vyana

Mahah: Annam

All pranas function only with food. Without food they become weak. All pranas are glorious until food is available. Hence it is called Adi Prana Upasana.

A total of 16 objects are invoked in Vyahriti Upasana.

Chapter # 1, Anuvakaha # 5,  Shloka # 6:

These above mentioned four are themselves fourfold and the four Vyahrtis are each four in number. He, who knows these, knows Brahman. All the devas carry offering unto Him.

This is the concluding shloka. In this manner four Vyahriti’s are meditated upon in four fold ways. Four objects are meditated upon in each Vyahriti. Thus, a total of 16 objects were meditated upon. Shankaracharya says, one has to invoke the deities in the same order as prescribed in the Upanishad

With Best Wishes,

Ram Ramaswamy