Tatitreya Upanishad, Class 46

Ch 3, Anuvakaha 6, Shloka # 1:

He knew that Bliss was Brahman, for, from Bliss all these beings are produced, by Bliss do these things live. They go to Bliss on departing and become one with it—this is the knowledge learnt by Bhrgu and taught by Varuna. This is established in the supreme space-in the excellent cavity of the heart. He who knows thus becomes one with Brahman. He becomes the possessor (assimilator) of food and the eater (enjoyer) of it. He becomes great in progeny, cattle and gains the splendor of true brahmana-hood. Indeed, he becomes great through fame and renown.

Continuing his teaching Swamiji said, we have completed first six anuvakahas of Brghuvalli. In these anuvakahas the Upanishad gave a summary of Brahmavidya. Let us remember that Brahmavidya was already discussed as the main topic of Chapter two. Chapter 3 has provided us with a summary of Jivatma- paramatma aikyam, revealed through pancha kosha viveka. Jagat karanam Brahma is Pancha Kosha Vilakshanam atma. This Pancha kosha Vilakshana atma was identified as ananda atma. Here teaching reaches its culmination. This pancha Kosha vichara was named Tapas. Veda Purva Bhaga defines Tapas as austerities. Vedanta, however, does not define Tapas as austerities but as one pointed enquiry into Self. Pancha Kosha viveka enquiry process was discussed in this context. Through the story of a father and son the necessity of a guru was indicated; even Brghu needed a guru. In this portion an important mantra was quoted as Brahma Lakshanam or definition of Brahman as Srishti, sthithi, laya karanam. With this the first part of Brghuvalli is over. Benefits of this Brahma vidya were next provided. Life remains settled. Psychologically one remains in a settled condition, relieved and in lightened condition. Worldly benefits were also mentioned. Now we are entering second part of Brghuvalli in Anuvakaha # 7.

Ch 3, Anuvakaha # 7, Shloka # 1:

Do not blaspheme food; that shall your vow. Prana is food. Body is the eater of food. The body is fixed in prana. The prana is fixed in the body. Thus food is fixed in food. He who knows that food is fixed in food, becomes one with Brahman. He becomes possessed of food and he becomes the eater of the food. He becomes great in progeny, in cattle wealth and in splendor of Brahmanhood. He becomes great in fame.

In the following anuvakahas, the Upanishad will prescribe certain meditations to prepare for self-knowledge; certain descriptions are mentioned such as Vrttam; four or five Vrttam’s are suggested. Most of them are connected with annam. Why is so much importance given to annam? Annam is the first stage of Vedantic enquiry. It is the grossest stage and most of our worries and time are spent connected to annamaya in search of security. This is grossest form of “I”. Through this we reach the subtlest “I”. Annam is first rung of this ladder. So to express gratitude to annamyam and annam (essence of annamaya) several Vrthams are given.

A particular meditation group is also prescribed. Intention is to look at whole universe as body of God. This new perspective is that universe is not fragmented, but is one cosmic organism or is Ishwara Shariram. This macro Ishwara is Virat Ishwara. It is a unique teaching by the Upanishad of what god is. In other religions, god is a separate entity who remains away from our world in an unseen place. This is known as Tatastha Ishwara, a god away from world, who is safely ensconced somewhere.

Vedanta says, Ishwara is not away from world; rather he is manifestation of the world. How to manifest this? How can I look at world as one whole principle? Citing example of our body, individual bodies have several parts, organs etc. Why do we look at a bunch of organs as one whole body? There is logic to it. Even though there are several parts to our body, they are all an interconnected whole. Each organ is connected and dependent on other organs, interconnected and interdependent. So, if one organ gets affected, others are also affected, although probably over a period of time. Thus, in diabetes, while pancreas is affected, over time it also affects the feet and the brain. This connection is not physically perceptible. Similarly, whole cosmos is one organic whole. Every part of creation is related to various parts of creation. Environmental balance is affected, related to rainfall especially, when deforestation occurs.

The more we study, the more we see interconnectedness between human beings, animals, plants, rivers etc. Similarly it is with the butterfly effect where the flutter of wings of a butterfly can affect a far away star as well.

Everything is interconnected and in a symbiotic relationship. Upanishad wants to reveal this interconnection. Three pairs of objects are taken and we are asked to meditate on the interdependency of each pair. This interdependency is presented as two types:

1) Annam Annadaha Sambandam;

Here it is consumer and consumed relationship. Thus when we are alive we (body) consume earth or products coming out of earth such as plants. This is the Consumer.

After death the earth consumes our body; so here it is consumed.

So our body is once a consumer and at another time it is consumed.

2) Pratishta Prathishthita sambandam

Mutually supported relationship. Each pair supports each other. Thus, when we are children, our parents support us. When same parents grow old, in their second childhood, it is children’s responsibility to support them. This is mutual support. The same situation plays out in gurukulam. Brahmachari is not charged a fee for his stay in gurukulam. But when Brahmachari leaves and takes up Grahastha ashrama he should support the gurukulam.

Gurukula initially provided support but later it becomes the one that is supported.

In Anuvakaha # 7, this relationship is illustrated via one’s between three pairs respectively.

First pair is Annam and Shariram.

This pair is meditated upon to see relationship in two types mentioned.

In anuvakaha # 8 the pair is Agni and Jalam. In this upasana the two types of relationship are meditated upon.

In anuvakaha # 9 the pair is Prithvi and Akasha. Here again one meditates upon two types of relationship.

By meditating on these three pairs we can see interconnectedness of this universe. Thus, dharma is defined as one that ensures this cosmic balance is not disturbed. We are destroying trees and creating a lung problem for the universe. If I am aware of the cosmic rhythm, I will not perform an apa-shruti. While chanting a mantra if one person chants in a different shruti, it jars. Similarly, adharma is disturbance of cosmic harmony. It’s negative effect won’t be felt immediately, but after decades the problems are felt. Some are even irreversible. Sri Krishna in the Gita talks of this effect as act of an immature and selfish person’s who is not aware of this balance.

This is a beautiful meditation. Daily Sandhya vandanam

too has a portion addressing this. During sandhya vandanam, when we say Tarpayami, it means I am aware of this interconnectedness. These three upsanas together equal the Virat Upsana or Vishwarupa upasana. It is very important to know this before understanding Nirguna Brahman. This is the topic of anuvakaha’s # 7, 8 and 9 respectively.

Explaining anuvakaha # 7 Swamiji said:

The first discipline: When food is given, do not complain about the food. Accept it with satisfaction. Keep in mind that you get what you deserve. This should be taken as a vow, as Annam is Brahman.

The First pair is Pranam and Shariram.

From one angle Shariram consumes Prana Shakti. From another angle this role is reversed where it is consumed, meaning Shariram is consumed. How to assimilate this concept? At time of breathing, the air is taken into body where it is consumed as prana vayu. Here prana is annam.

Another angle is, when you are physically active.

To reduce obesity, one exercises. At that time Prana is activated; then Prana eats body’s own weight. Thus prana eats up body. So, here body is annam and prana is annadam, the first relationship.

Second relationship: Pratishta Prathishthita sambandam: Here body is supported by Prana and Prana is supported by Shariram. How to assimilate this?

Body can’t be alive if not backed by Prana Shakti. Prana is the supporter that keeps body alive.

Another angle: Prana Shakti is capacity to act or it is also Kriya Shakti. Prana, however, can function only in an enclosed body. So, a body is required for Prana to function. After death, Prana is still there but it needs another body for it to act. So, body supports Prana to function.

Can Prana be active without a body? Prana cannot turn even a page without a body. It needs shariram to be alive. This is Pratishta Prathishthita sambandam.

Therefore annam (prana) and anavan (shariram) of the pair are mutually supported. This meditation is to be practiced. What is benefit of this meditation? Whoever benefits on this mutual dependence of prana and shariram will be well supported in his life. Not only will he have good support, he will also get other worldly benefits, namely name, fame, food and health. One vrtham and upasana are now complete.

CH 3, anuvakaha # 8, shloka # 1:

Do not reject food. That is duty. Water is food. Fire is the food eater. Fire is fixed in water, water is in fixed in fire. So food is fixed in food. He who knows that food is fixed in food, gets established in Brahman. He becomes possessor of food and an eater of food. He becomes great in progeny, in cattle and in his spiritual lustre. He becomes great in fame.

Second Vrtham: Don’t waste food on plate. It is disrespect to Annam. Suppose I am full, should I keep eating? Don’t let such a situation develop. Take only what you need to begin with. Suppose server keeps serving despite my protestations? Here again one may cause waste of food; but here the papam belongs to the server. So be careful in eating and serving. Do not waste food is the vratham.

Upasana # 2: The pair is Agni and Jalam.

Water is annam, the consumed. Fire is annada, the consumer.

In role reveral, water is consumer and fire is consumed.

How to assimilate this idea? At internal level, when we drink water it is consumed by Vaishvanara Agni of body or digesting fire.

Another angle is that when we quench fire and a fire hazard occurs, we extinguish fire with water. Here water consumes fire.

Take away:

When food is given, do not complain about the food.
Do not waste food is a vratham.

With Best Wishes,

Ram Ramaswamy

Taitreya Upanishad, Class 45

Chapter 3, Anuvakha 3, Shloka # 1:

Brghu understood that prana is Brahman; because it is from prana alone that all living beings are born; having been born from it, they live by it and (in the end) on departing, they go towards prana and become one with it. Having known that, he again approached his father Varuna saying: “O Revered Sir, instruct me about Brahman”. He, Varuna, told him: “Desire to know Brahman by tapas, tapas is Brahman.” He performed tapas and having performed tapas….

Continuing his teaching Swamiji said, in Brghuvalli student Brghu has approached his father to give him Brahmavidya. Instead of teaching him completely Varuna gave him two clues. One clue was Brahma Upalabdi Karanani through Pancha Maha Kosha Viveka and second clue was Brahma Lakshanam, a definition of Brahman, as Srishti, Sthithi, Laya Karanam.

Brghu then meditated on Pancha Kosha Viveka. Then he went to annamaya kosha. He discovered annam as the substratum of this kosha or that it is anna brahmana. Discovering annam is not the ultimate cause he was not satisfied. He found annam was only a intermediary karanam and not the moola karanam. He went to his father and Varuna told him to continue with his Tapas and that he was moving in the right direction.

Brghu then went to Prana Maya Kosha. He found Samashti Prana and discovered Pranam Brahma. Here too, he found, Prana is not the ultimate cause.

Sruthi Pramanam says Prana is self-born. It is born; hence it is not the ultimate cause. Prana is subject to modifications hence it is Karyam. Anything subject to modification is a product; as such it is subject to six fold modifications. One of them is janma or birth; and, birth is a change. Therefore he concluded that Prana is a product, hence it is not an ultimate cause.

Brghu them went to his father, again. Father tells him to continue his tapas with the two clues he has provided him.

Ch 3, Anuvakaha 4, Shloka # 1:

He knew that mind was Brahman; for, it is from the mind that these living beings are produced. Being born from it, they all live by it; and on departing, they enter into the mind and become one with it. Having known that, he again approached his father, Varuna, saying: “O Venerable One, teach me Brahman. Tapas is Brahman.” Brghu performed tapas and having performed tapas…..

From Pranamaya kosha Brghu went to Manomaya Kosha. He applied the definition of Brahman and found every manomaya comes from samashti manaha. Anna maya is Vyashti karyam, while annam is Samashti Karanam. The suffix maya conveys karyam. Thus the word Swarnamayam means Swarna Karyam.

That mind fulfills definition of Brahman. He finds Samashti Brahman is cause of each Manomaya. He was excited briefly.

Manaha, mind, means subtler form of matter.

Sometimes people define mind as flow of thought. This idea is not accepted by Vedas. As per Vedas, mind is a substance; an intangible material or a sukshma drvayam where in thoughts rise and subside, but the mind, the material itself, remains as is. Mind continues even in sushupti state. In susuhupti, if mind goes away, then you will not wake up. Thought is a function of mind and subtle matter, mind, continues. Later Brghu discovers and finds mind is not ultimate cause. He finds mind too is a karyam, a product.

Sruthi Pramanam and logic support this contention. Even total mind, Hiranyagarbha, is subject to birth. Hence it is a karyam.

Logic says Mind is a product as it has modifications. So, once again Brghu rushes back to his father. Varuna sends him back to continue with his tapas.

Ch 3, Anuvakaha 5, Shloka #1:

He understood that knowledge is Brahman, because it is by knowledge that all living beings are born; having been born, by knowledge they live, and having departed, into knowledge alone they enter. Having known that, he approached his father, Varuna to know the Truth further and said, “ revered Sir, teach me Brahman.” He, Varuna, told him. “ By tapas seek thou to know Brahman. Tapas is Brahman.” He performed tapas and having performed tapas….

Brghu goes to the next layer of Vignanamaya kosha. He discovers Samashti Vignana is cause of all vignanamaya koshas. So, Vignana is Brahman. Vignana is still more subtle matter than mind.

Thus flow of our activity can be depicted as: Gyana Shakti>Ichha Shakti>Kriya Shakti.

Gyanam is knowledge of things is the first level. It is karanam for Ichha.

Ichha is grosser. Ichha Shakti makes me active. It is karanam for kriya.

Vignanamaya (gyana shakti) activates Mano maya (Ichha Shakti), which activates Pranamaya (Kriya Shakti).

In the word Hiranyagarbha, the garbha (womb) contains Hiranyam (unfading knowledge). Samashti Vigyanam is Hiranya garbha. He thought it was Brahman but was again disappointed. He found it too was not the ultimate cause. Vignanamaya is also subject to change. Being dissatisfied he goes back to his father. Varuna sends him back saying continue with your tapas or enquiry.

Ch 3, Anuvakaha 6, Shloka # 1:

Brghu skips ananda maya kosha and goes staright to ananda. Ananda does not mean kosha but ananda atma. In chapter 2, ananda was equated to Atma. Here ananda is equated to Brahman. Therefore,

Ananda=Atma=Brahman.

Therefore Atma and Brahman are one and same ananda. Ananda does not refer to any experience, as it is Brahman, the jagat karanam. Therefore Brahman alone is source of all beings; they all go back to ananda.

If ananda is considered an experience, remember ananda normally means joy, it means this experience is an impermanent one as such it is a product. Any product is a karyam; hence it cannot be a karanam. So ananda, here, means Chaitanyam. Why use the word ananda? It means ananta tatvam. Here it does not mean happiness. Happiness is a fleeting experience.

Thus:

Ananda=Purnatvam=Ananta Tatvam.

It is the chaitanya tatvam or principle of existence. Ananda is sat chid atmanaha.

Previously when talking about consciousness I have said it is:

Not a part or property of the body.
An independent entity pervading the body.
One that survives the fall of the body.

Existence has same four properties stated above. Existence is a noun and not an adjective. We normally think happiness is an adjective. Here Vedanta says happiness is not a part, property of the body. It pervades the body and makes the body happy. The surviving happiness is not accessible as there is no medium for expression after the body is gone. So, this ananda, a noun, is non experiential; it is my own Self.

Brghu liked this even after re-thinking on it. He found consciousness is the ultimate cause. Sruthi and Logic both support this contention.

Sruthi: Consciousness is not a product.

Logic: If consciousness were also subject to change it would have been subject to birth. But it is a witness to all changes. It, itself, is not born. It is nirvikara, hence it not a product. So, it is the ultimate cause.

Thus, Ananda=Brahman=Atma=Aham.

I am Ananda Brahman.

Brghu did not go back to his father. Brghu was totally satisfied. Teacher and student dialogue is over.

Upanishad says, the wisdom is that I, ananda, am Brahman. I, Brahman, am Jagat Kranam. So, everything is based on me. I am chaitanyam. This knowledge is called Barghavi vidya and Varuni Vidya.

Because Brghu received this knowledge it is known as Barghavi.

Because Varuna gave this knowledge it is known as Varuni.

This wisdom started with annamaya kosha and culminated in sakshi chaitanyam. Where is sakshi chaitanyam located? It is located in Hridaya aksharam.

Then Upanishad says just as Brghu got this knowledge, anyone who goes through pancha maha kosha viveka can also get this knowledge. There is only one way of getting settled in life. This wisdom alone will do it. This is also Jivan mukti. Not only will he get the spiritual benefit; he will also get material benefits. He will get plenty of annam. Wisdom will keep his body healthy and in good shape. He will become great in the world through good children. The word prjaya in context of a sanyasi means disciples and not children. He will get plenty of wealth to spread the divine message. His personality will be great. He will be a famous teacher as well. With this Pancha Kosha Viveka part is over.

Take away:

The word ananda means ananta tatvam. Here it does not mean happiness.

With Best Wishes,

Ram Ramaswamy

Taitreya Upanishad, Class 44

Ch 3, Anuvakaha 1, Shlokas 3:

To him (Bhrgu) he (Varuna) again said: that from which these beings are born; that by which, having been born, these beings live and continue to exist; and that into which, when departing, they all enter; that seekest thou to know. That is Brahman.” He Bhrgu performed penance; and after having done penance….

Continuing his teaching, Swamiji said, we are in anuvakaha #1 of Brghuvalli (Ch 3) in which the student Bhrgu approached his father Varuna and asked him for Brahma Vidya. Varuna taught him Brahma Upalabdi dwarani that provide clues to recognize Brahman through Pancha Maha Koshas. He also provided him the definition of Brahman as Brahma lakshanam consisting of Jagat, Srishti, Sthithi, Laya Karanam. Such a definition is a known as Tataksha Lakshanam. He said, Brahman is the cause of creation, sustenance, and destruction of the universe. In chapter 2, a different definition was given as: Satyam, Gyanam and Anantam. This definition is called swarupa lakshanam, a direct definition. The definition in chapter 2, the direct one, point’s to Brahman’s nature while the second definition is revealed in relation to Universe. Karanam is a relative definition and can be understood only through Karya prapancha. This is called indirect definition or Tatkshaya definition.

Srishti Sthithi Laya karanam is upadana karanam. Nimitha karanam is intelligent cause while upadana karanam is the material cause. The difference between intelligent cause and material cause is that intelligent cause is only responsible for production of creation as such it is also known as Srishti karanam or Srishti matra karanam. Citing an example, while a carpenter produces furniture he is not responsible for maintenance and survival of furniture.

Material cause is required for production of product but even survival of product depends on this material cause. Thus, without wood as material cause, furniture can’t survive and without gold, ornament can’t survive. So, material cause is srishti and sthiti karanam. Not only is material cause responsible for sthithi karanam it also absorbs all destroyed products. Upon destruction all destroyed products are again absorbed in material cause alone. Thus, all melted gold goes back into gold, wave goes back into water etc. It is the swallowing, resolving cause or Laya Karanam as well.

Thus, material cause, Upadana karanam, is Srishti Sthithi Laya Karanam. Here Brahman is defined as Upadana karanam or Srishti Laya Karanam.

In chapter 2, Brahma has been defined as Gyanam (as in satyam, gyanam anantam,) the consciousness principle. Consciousness Brahman is material cause of universe. Thus, the material cause is consciousness itself. No other philosophy or religion has come to this unique conclusion. Ultimate stuff or content of the universe is consciousness. Cause of the tangible world is this intangible Consciousness.

Another important point here is, when we say Brahman is ultimate cause of universe, it means Brahman is it’s karanam. Here Karanam does not mean in its literal sense. This is called Gauna (secondary) Pragya. Citing an illustrative example of this: When we say a person is a pillar of the organization it means, he is like a pillar in some aspects but not so, in some other aspects. This is known as Sadharmyam (common feature) Vaidharmyam (uncommon feature).

When we call him a pillar it means he supports the organization. It also means he supports like a pillar only in the supporting aspect alone .He, however is not an insentient matter, like a regular pillar. A normal pillar does not move from place to place, but this person does move. So, here too Brahman is the karanam, it is only a substance, while karyam is always nama and rupa alone.

Therefore Brahman is the only substance available, all the rest, such as Akasha, Vayu, Lokas are all just nama and rupa alone. None of them have substantiality of their own.

In such cases which aspects to take and which aspects to reject? When something is called karanam, it means it can be modified. Thus, wood changes to furniture under a carpenter; gold changes to an ornament under a gold smith; a seed grows into a tree; food changes into flesh, bone, blood and thus into a body. Generally karanam conveys vikaraha or change. With reference to Brahman, we should not take the modifications part attributed to Brahman; thus inertness of pillar is not extended to man, only the supporting part is extended. Similarly any modification is not extended to Brahman.

Brahman is nirvikaram. So, Brahman is called the changeless cause of creation. Vivartha Upadana karanam is Brahman. Brahman is the ultimate substance of Creation, but it is not a changing substance.

Wood can change; hence it is called Parinami upadana karanam. Brahman however does not change. This is the difference.

(Note: Maya undergoes change to create the world hence it is called the pariNAmi upAdAna kAraNam; meaning a cause, which changes, to produce effects. Atma does not undergo any change to manifest the world and hence is called vivarta upAdAna kAraNam; meaning a cause that does not undergo change to produce effect.)

Therefore, knowing Brahman is the ultimate changeless material cause of the universe and having got the clues of pancha maha koshas, keeping all this in mind, Brghu had to do his home work. He had to meditate on this Brahman.

Brghu is going to go in the direction of Pancha Kosha Viveka. This chapter will go through this viveka although in an abbreviated manner, as this topic has been elaborated upon in CH 2.

Chapter 3, Anuvakha 2, Shloka # 1:

Brghu learnt that food is Brahman because it is from food that all beings are born; by food, when born, do they live and having departed, into food they enter. Having known that, he approached his father Varuna, and said: Revered Sir, teach me Brahman. Varuna told him:” By deep thinking (tapas) seek thou to know Brahman. Tapas is Brahman.”He performed tapas and having performed tapas…

Brghu took up annamaya kosha for study. He wanted to find Srishti, Sthithi, Laya Karanam of annmaya kosha. He found annam or gross matter as the cause of the kosha.

Thus, earth converts to food that converts to Purusha or annamya kosha. Annam is material cause of body. Annam enters father’s body via his seed and enters mother’s body via her egg. Seed and egg come together and create a body or a being.

Body survives due to annam. At death body, buried or cremated, goes back to earth as fertilizer. We then become food for the next generation. Thus Srishti, Sthithi, Laya Karanam is for all beings. Brghu thus understood Annam Brahma.

Brahman also means all pervading. All annamaya koshas are born out of annam. They survive due to annam. Word Prayanti is a present participle or in Sanskrit known as Shatru pratyantha. Prayanti means “while dying”; it is not a verb. So all beings while dying merge into annam. So, annam is Laya karanam.

Having done the homework Brghu was happy. However, on rechecking he found he had not arrived at Brahman. The problem discovered by Brghu was:

While annam is srishti, sthithi, laya karanam it is not the ultimate karanam. Brahman, by definition is the ultimate (mula) karanam while annam is only an intermediary karanam.

Upon enquiring, using different pramanams, we find annam itself is a product. Pramanas used were:

Shruti pramanam. It says annam is matter.
Yukti pramanam or Logic: Anything subject to change is a product. How do we know this? If anything changes, it should have six fold modifications. Thus, birth of furniture is a modification of wood. Anything with six fold changes means it has birth, which is a change. Gross food is Sa-vikaram, hence it is a product as such it can’t be the ultimate cause as well.

(Note: Tatva bodha: Gross body undergoes six modifications like asthi (existence), Jayathe (birth), vardhathe (growth), viparinamathe (maturity), apaksheeyathe (decay) and vinashyathi (Death).

Ultimate cause, (mula karanam), does not have any cause.

So, Brghu was disappointed that he did not identify the ultimate cause. Citing a story in this context, Anjaneya searching for Sita in Ravana’s palace saw Mandodari; thinking she was Sita, he jumped with joy. Seeing Mandodari sleeping; confusing her as Sita, he was disappointed that sita would sleep in Ravana’s palace. Similarly Brghu was also disappointed.

Brghu does not know what to do? So he goes back to his father to clear his dissatisfaction. He tells Varuna, “ Please teach me Brahma the mula Karanam”. Then Varuna said, “ I have explained Brahma Upalabdi Dwarani and Swarupa lakshanam. I have nothing more to add. But you are seeking in the right direction. May you seek to find Brahman through Tapas. Tapa here means Brahma Gyana Sadhana.

Explaining the word tapas; it is like saying, money is everything; but you can’t eat money; however, money can get you every thing you need. Similarly tapas too is a sadhana to obtain Brahman. So, Brghu went back to his tapas.

Commenting on Varuna’s comment to Brghu, swamiji said, one should remember the phrase,” When all doors to a solution are closed, remember all doors are not closed”.

Chapter 3, Anuvakha 3, Shloka # 1:

Brghu understood that prana is Brahman; because it is from prana alone that all living beings are born; having been born from it, they live by it and (in the end) on departing, they go towards prana and become one with it.. Having known that, he again approached his father Varuna saying: “O Revered Sir, instruct me about Brahman”. He, Varuna, told him: “Desire to know Brahman by tapas, tapas is Brahman.” He performed tapas and having performed tapas….

His father gave him another clue. Keeping pranamaya kosha, he found samashti prana is cause of all beings or prana maya kosha. So, Prana Tatvam, subtler cause, is Brahman.

Thus from gross material one comes to its elements then to molecules; then to atoms; then to subatomic particles and lastly to energy; the subtlest of them all.

Prana is a nonphysical, intangible entity. So Brghu is happy. All individual prama maya koshas are born out of prana. They sustain due to prana; and at death, they go back to prana. At that point prana merges into samashti prana.

Having discovered this Brghu was happy at first but then he discovered this too was not the mula karanam. So, he goes back to his father with his doubts.

Take away:

Ultimate stuff or content of the universe is consciousness. Cause of the tangible world is this intangible Consciousness.

With Best Wishes,

Ram Ramaswamy

Taitreya Upanishad, Class 43

Chapter 3 or Brghuvalli:

Chapter 3 preview:

Starting with his preview of Chapter 3, Swamiji said, Brahmavidya teaching was completed in Brahmanandavalli or chapter 2. Now the Upanishad focuses on some allied topics. Brahmavidya is not the focus anymore but it is discussed with other topics. The other topics are: Gyana Sadhanani or preparatory disciplines through which Gyana Vidhya occurs and remains in a person.

Two types of preparatory disciplines are indicated:

Remotely connected to knowledge.
Directly connected to knowledge or sakshat sadhanani or Vedanta vakya vichara. This is an important sadhana as it leads to knowledge and is also known as Pramana Vichara. Pancha Kosha vichara is highlighted here. The word Tapas is used again and again in this Upanishad in every section. Tapas, here means Vedanta vakya vichara or pancha kosha vichara. It is a direct means of self-knowledge. Although tapa also means penance and austerities, in this chapter it means Vichara.

Secondary disciplines, indirectly connected ones, are a few upsanas or meditations, for integrating the mind. Upasanas can’t give direct knowledge. Vedanta vichara alone can give knowledge. Thus, Anjaneya upasana cannot give this knowledge. Anjaneya will bless upsaka with proper guru or the devata himself may also become his guru, if a guru is not found. The upasana devata can be any god including Anjaneya.

Vrthas or vows are also discussed. Four vrthas or austerities are discussed. Vrthas, upsanas and vichara are all Gyana Sadhanani. Vichara is a direct source of knowledge while Vrtha and upsanas are indirect sources of knowledge.

Another topic in this chapter is Gyana Phalam. The benefit is that one will attain knowledge and its resulting benefits. This topic was also discussed in chapter 1 or shikshavalli. If so, why discus it again? If a person studies Vedanta and still does not get knowledge, Upanishad wants to tell us that it is his own preparation that was not adequate.

To err is human but to put blame on another is even more human. If shastra’s do not bless him with pramanam; Ishwara, Guru and shastra are not the problem. The problem is with the student who has not prepared enough for it. He probably does not know the sadhana chatushtaya sampathi. Shankaracharya asks students to check for their sadhana chatushtaya sampathi periodically during study of Vedanta vichara. Hence this chapter repeats importance of preparation.

Chapter 3, Shantipatha, Shloka #1:

Om, May he protect us both. May He help us both to enjoy the fruits of scriptural study. May we both exert together to find the true meaning of the sacred text. May our studies make us brilliant. May we never quarrel with each other.

The shanti patha is repeated as before. It is chanted by student and teacher in every class. It says:

It asks for an ideal relation with guru. Citing an example, without good relationship between husband and wife a family can’t be functional. Similarly shishya must have shrdha and bhakti for Guru. Guru too must have compassion for student.
It is necessary for enough effort to be placed by both the student and teacher.
The teaching must culminate in Gyana prapthihi.
Gyana phalam praptihi. The gyanam must be internalized and transforming.

All four should happen to me. If there are any karmic obstacles, please remove them, is the prayer.

Ch 3, Anuvakaha 1, Shloka 2:

Bhrgu, the well known son of Varuna, approached his father, Varuna and requested, “ O revered Sir, teach me Brahman.” Varuna said, thus, to him (Bhrgu),” Food, Prana, the eyes, the ears, the mind and the speech are Brahman.”

Starting chapter 3, swamiji said this Chapter is in prose. This is a Brahmano Upanishad; hence, it is in prose. Mantro Upanishads are in poetry. Chapter 3 is divided into paragraphs called anuvakahas. Chapter 3 has 10 anuvakahas. First word of shloka 2, anuvakaha 1,chapter 3, is Brighu, hence the chapter is named Brighuvalli.

It begins with introduction of guru and shishya. It is a guru shishya dialogue. Vedantic teaching is always in a guru shishya discussion format. This is to discourage learning Vedanta by self-study. In Taittirya Upanishad, in the first two chapters, there was no guru or shishya, although later chapters did. In this chapter the Guru is the father and shishya, the son.

When son is interested in knowledge and father is a wise man this, a guru-shishya relationship can happen and it is seen happening here.

Once upon a time there was a great sage called Bhrgu. Even Sri Krishna acknowledges him in chapter 10 of the Gita. Brghu was born twice. First as manas-putra, son of Brahma and a second time, as son of Varuna. Thus, Varuni Brghu is son of Varuna.

What did this Brghu do? He approached his father Varuna. Why the emphasis on how son approaches father in Upanishad? Other sons also approach their fathers for many other things; however here son approaches father for brahma vidya in a proper manner. He does so with shrdha and bhakti. He addresses his father not as father but as, O Lord, May you teach me Brahman. Swamiji says, in Upanayana ceremony too the father becomes a guru. The formal mode of address by student indicates an evolved student; one who has Vairgyam, mumukshatvam and sadhana chatushtaya sampathihi. He understands Brahma Gyanam can occur only through Guru upadesha. He is an advanced student.

Father certainly knows the condition of his son. He then taught the following to his son. He gives clues to pancha kosha viveka. The clues are:

Annam: Annamaya kosha.

Pranam: Pancha pranas

Vacham: Pancha Karmendriyani

All these together, Prana and vacha are pranamaya kosha.

Chakshu and stotram: Eye and ear are both gyanendriyas.

Manaha: the mind.

Mind with gyanendriyas is Manomaya kosha.

Vijnanamaya and anandamaya koshas, we have to supply.

First clue as per Shankaracharya is Brahma Upalabdi Dwarani to Brahma Gyanam.

Later he defines Brahman as shown in chapter 2 as Satyam, gyanam and anantam. This Brahman is also called swarupa lakshanam or a short or direct definition.

Ch 3, Anuvakaha 1, Shlokas 3:

Now an indirect definition is also given. This is one reason why Taittiriya Upanishad is so important. In this important mantra it says, Brahman is Jagat, srishti, sthithi and laya karanam. Vyasa in bhagavatham also gives the same definition.

Yataha in shloka means Brahman. Sthiti karanam means cause of preservation; Prayanti means destruction or all beings are resolved in Brahman; It also means Brahman is Laya karanam. Jatani means having been born. Jivanti means live.

Explaining further swamiji says:

Srishti: Brahma

Sthiti: Vishnu

Laya: Shiva

Brahma, Vishnu and shiva are all names for one Brahman alone. It does not mean that there are many Gods. They are three functional names of one Brahman. Furthermore, we have, in our confusion, even started comparing them by creating names of shaivism and vaishnavism. Vedanta does not consider any one of the trinity superior; they are all one Brahman. Vedantins are called smarthas, who are neither shaivas nor vaishnavas. Wearing Vibhuti on forehead does not mean one is a shaiva. Scriptures say if anyone compares gods and grades them they will get an upset stomach. So, all are one Brahman. Therefore Brahman alone is srishti, sthiti and laya karanam. May you know him through tapas, keeping the clues in mind. Thus Brghu started his teaching.

When we talk of self-enquiry, it is enquiry into Guru vakya or shastra vakya or it’s vichara. Many people miss this and start self-enquiry through a questioning approach of, who am I? This independent enquiry without a guru is not in Vedic tradition. Vedic enquiry is always inquiry with guru shastra vakya. Atma vichara is guru shatra vichara. It is also known as pramana vichara. Rejecting Guru and shastras; and practicing self-enquiry does not lead to Vedantic knowledge.

The word tapaha means enquiry based on Brahma Lakshanani and two of them were discussed: Brahma Upalabdi Dwarani and Swarupa lakshanam

The student, Brghu, having contemplated on the teaching now comes back with some of his doubts.

With Best Wishes,

Ram Ramaswamy

Taitreya Upanishad, Class 42: Summary of Brahmanandavalli

Greetings All,

Swamiji said, today, I am giving you a summary of the Brahmanandavalli chapter. It is the main chapter of the Upanishad giving us the vedantic teaching. Chapters 1 and 3 are considered preparatory chapters dealing with preparatory disciplines only. Preparatory disciplines are also important in understanding Brahmanandavalli. In my summary, I am going to discuss it topic by topic.

Brahmanandavalli has nine sections or anuvakahas. It begins with Sutrabhaga, a capsule like aphorism, or capturing in a nutshell. A vrithi bhaga or a short note comments upon this sutra. The Vrithi bhaga is further elaborated upon in Vyakhyana bhaga. Thus, Sutra, Vrithi and Vyakhyana are three bhagas of Brahmanandavalli.

Sutra Vrithi: The sutra says the knower of Brahman attains the highest. The highest can be moksha or Brahman. This leads to three questions?

What is Brahman?
What is the method of knowing Brahman?
What is meant by, attaining the highest?

All three topics are dealt with in the Vrithi Bhaga.

Regarding what is Brahman the Upanishad says it is Satyam, Gyanam and Anantam. Satyam here means pure existence; a noun and as a substance. Gyanam here means pure consciousness as an entity in itself or as a substance. Anantam means infinite or limitless as an adjective. So, this limitless existence consciousness, this substance, is called Brahman.
Regarding method of knowing Brahman, the Upanishad says, it is to be recognized in one’s own mind. It is known as “I” the witness of presence and absence of thought in the mind and as non-different from myself or as Aham Brahma Asmi.
Regarding, what is meant by attaining the highest, the Upanishad says, it is attainment of all pleasures simultaneously. It is simultaneous fulfillment of all pleasures. Swamiji says, enlightened means mind becomes lightened.

With this Vrithi bhaga is over in anuvakaha # 1. Vyakhyana Bhaga was then discussed. It is an elaboration on the three topics already discussed. The elaboration is performed in following manner:

The method of elaboration on srishti prakranam is used to define Brahman.
Method of knowing Brahman is elaborated upon through pancha kosha viveka.
Method of attaining the highest is elaborated upon through ananda mimamsa.

Srishti prakaranam: From creation of akasha to the body is definition of Brahman. It is clarified in two ways.

Brahman is presented as Karanam.
World is presented as Karyam.

Karanam is that which exists before, during and after creation. Thus, clay exists before pot creation, after pot creation and after destruction of pot. Whatever remains in all three states of existence is Satyam. Karyam does not exist in all three sates. It exists only in the present. Karyam, a product, does not exist separate from Karanam. World does not exist separate from Brahman. So, world is not a separate thing. Thus, one cannot say, water and wave are separate; similarly there is no duality between Brahman and the world. Thus, world cannot limit Brahman as there is no world other than Brahman. Therefore, Brahman is limitless anantham. Srishti prakaranam thus shows Satyam and Anantam. Gyanam comes later under pancha kosha viveka.

Pancha Kosha viveka: This topic is discussed from anuvakaha # 1 to anuvakaha # 5. Here the Upanishad takes the student to finer states of mind. Mind is brought to its subtlest principle from the gross. In anandamaya, subtlest form of mind, mind enjoys calmness and fulfillment or priya, moda and pramoda. This is all ananda maya kosha.

So, now, how does one get to atma?

Once mind becomes calm will atma rise? Answering, the Upanishad says, never look for atma. It is the onlooker, the “I”, the witness of priya, moda and pramoda; that “I”, am the atma. Atmananda is the subject of experience. When is it available? It is available at all times say the shastras. Atma is ananda. This witness is called Brahman. It is a mahavakyam. With this pancha kosha viveka topic is over.

3.What is meant by the phalam or attaining the highest? This is discussed through ananda mimamsa topic in anuvakaha # 8. Anuvakaha 6 and 7 are discussed as side topics. Upanishad says there are two types of anandas: Atmananda and Koshananda.

The features differentiating these two anandas are:

Koshananda is a reflection while atmananda is the original.
Atmananda is a subject of experience. It is never an object. Whereas koshanada is always an object.
Atmananda is not subject to gradation. Koshananda is graded as priya, moda and pramoda, as such subject to gradation.
Koshananda can be attained through sense objects as well as through Vairagyam or contentment.

For getting atmananda there is only one method; that is by knowing that it is the very nature of the seeker. One who has all sense objects has koshananda. One who has vairagyam will also obtain koshananda. However, it is only the one who has gyanam that gets both atmananda and koshananda. One who has gyanam has koshananda and Vairgyam. Vairagyam is essential for gyanam. Gyani, thus, enjoys atmananda and koshananda. This is known as phala prapthihi.

Suppose this Gyani gets an opportunity for sense pleasures, does it make a difference to him? Swamiji says, it does not make any difference to him. With this anuvakaha # 8, on phalam is over.

All three topics have been elaborated upon. Now Upanishad concludes with an upasamhara. Conclusion is that Gyani is not afraid of losing ananda. Gyani also goes through empathy and other emotional feelings. At time of sharing grief with others he is still aware of his own ananda. So, he does not fear.

Incidentally, the Upanishad adds, Gyani does not dwell on his past, his pre-gyanam days, and grieve. He does not feel hurt and guilt. Karta feels guilt while bhokta feels hurt. He sees them as mithya; as such he does not have samsara. This is moksha prapthihi. With this Vrithi and Vyakhyanam, both are over.

Anuvakaha # 6 and 7:

They are an aside of Brahmanandavalli. A student raised three questions. The questions are known as anuprashnaha. One question was an implied one while other two were explicit.

The questions were:

Is there a Brahman at all? Upanishad says, Brahman is not available for any transaction such as physical, emotional etc. What is proof of its existence? Some philosophers such as Visishta advaita don’t accept idea of a nirguna Brahman. This implied question was answered elaborately. Seven answers were given. They are:

Brahman is nimitha karanam
Brahman is jivatma.
Brahman is the material cause; Brahman is existent as universe.
Brahman is Self Creator or Sukritam
Brahman is ananda.
Brahman is life principle.
Brahman is Bhaya Abhaya Cheta.

The final answer is that Brahman exists.

Now for the two other explicit questions, the answer is an implied one. The first answer is that the question is a wrong one to begin with. There is no question of attaining Brahman. Brahman is not an object to attain. Brahman is “I” myself (wise or ignorant person). So there is no reaching Brahman. I am Brahman. So long as I am ignorant, I feel a notional distance. Thus, one feels one has not attained Brahman. In wise person this notional distance does not exist. He does not crave for Brahman. There is no reaching Brahman for him. Therefore, wise person has “as though” attained Brahman.

Take away:

Brahman is not an object to attain. Brahman is “I” myself (one with wisdom or ignorant one). So there is no reaching Brahman. I am Brahman. So long as I am ignorant, I feel a notional distance. Thus, one feels “ as though” one has not attained Brahman. In wise person this notional distance does not exist. There is no reaching Brahman for him. Therefore, wise person has “as though” attained Brahman.
So, this limitless existence consciousness, this substance, is called Brahman.
It (Brahman) is known as “I” the witness of presence and absence of thought in the mind and as non-different from myself or as Aham Brahma Asmi.
The Upanishad says, never look for atma. It is the onlooker, the “I”, the witness of priya, moda and pramoda.

With Best Wishes,

Ram Ramaswamy

Taitreya Upanishad Class 41

Greetings All,

Ch 2, Anuvakaha 8, Shloka # 12:

The Reality in the core of man and the Reality which is in the sun are one. He who knows this, on leaving from this world, first attains the Atman made of food, next the Atman made of Prana, next attains the Atman made of mind, next attains Atman made of Buddhi and lastly attains the Atman made of bliss……regarding this there is the following Vaidika Verse.

Continuing his teaching of the Upanishad, Swamiji said, in Anuvakaha 8 of Chapter 2, we are now in ananda mimamsa topic culminating in the mahavakya. The mahavakya says, the atmananda in jiva and hiranyagrabha are one and the same; however, when it comes to koshananda it is diagonally opposite. Atmananda in a human being has a poor quality of reflection, while Hiranya -garbha has a good quality of reflection. It is like a weak light in a bathroom while another is a powerful light. The electricity in both bulbs is still one and the same. Thus Jivatma paramatma aikyam was revealed. We own up to our swarupananda. The cessation of search for ananda is atmananda. Now the phalam resulting from this mahavakyam is discussed.

One who knows this fact; he turns his attention away from the external world. The word Pratya in shloka does not mean after death rather it means turning away from external world. Before, I was seeking Vishayananda, while now I know the secret that all ananda is Myself. I no more depend on a situation or object for happiness.

Upasamkramati in shloka means transcends. A wise person transcends anandamaya kosha. Shankaracharya says, transcends means giving up the abhimanam or ownership of annamaya. There is no more prarabdham; abhimana tyagam occurs. He does not identify with Pranamaya as well. Manomaya is also reduced to a kosha.

The atma notion is given up and anandamaya is seen as a kosha or anatma. He has no abhimana in ananda maya as well. Koshananda, he realizes, is just a reflection of my true self. I am not attached to Koshananda anymore, when I have the original.

After transcending all five koshas he falls back on to his own lap. He abides in atmananda. This is not meant in a literal sense. Abide here means, he knows I am atmananda or it is abidance in the “ non-forgetting knowledge” that I am Atmananda. The wise person does not forget the Aikyam knowledge. This is not action or meditation; it is a gradual grasping of knowledge that I am atma. With respect to this teaching there is this Rig mantra.

Chapter 2, Anuvakaha 9, Shloka # 1:

He who knows the Bliss of Brahman, from which all words return without reaching It, together with the mind, is no more afraid of anything.

This is the Rg mantra. It says a wise person is no more afraid of anything in creation as he has recognized that ananda or fullness is his very nature. He knows he will never lose it. External ananda can be lost but not atmananda. External ananda is conditional, meaning one’s finite goals of obtaining promotions, acquisition of objects etc., can be lost. This in turn creates anxiety. First, I look for status, then I look for status quo or one looks for yoga kshema. Thus, a Wiseman’s source of ananda is not dependent on external conditions at all. He has knowledge of Brahmananda or atmananda. He knows it is his very nature as such it cannot be lost.

What type of Brahman is it; that Brahman, from which words retreat or return, without objectifying. Brahman is an unobjectifiable Being, which is the Subject, or one who knows Brahman to be one’s Self. Nothing can take away swarupananda. With this Rig mantra’s ananda mimamsa topic is over.

Now, Swamiji provided some additional information as corollaries to this topic.

Through ananda mimamsa we know that atmananda can be obtained through Gyana Prapthihi and koshananda can be obtained through the two methods of Vairagya prapthihi and Vishay prapthihi, respectively.

A Gyani has gyanam, so he has atmananda. A Gyani is supposed to have all necessary qualifications for Gyanam. The four qualifications required are, the Sadhana Chatushtaya Samapthihi consisting of Viveka, Vairagya, Mumukshatvam and Shatka sampathi. Thus the Gyani also has Vairgyam. Viragyam is a means of obtaining Koshananda.

Thus, he has both atmananda and koshananda. So, a Gyani has both anandas. All joys of the world will fall into koshananda or atmananda. Therefore Gyani has all possible pleasures of the world even though he does not possess anything. Therefore it is said that, “ Gyani enjoys all the pleasures of this world even though he does not have anything.”

The next corollary is that the student had asked three questions:

Brahman exists or not? An implied question.
Whether a wise person attains Brahman ?
Whether an ignorant person attains Brahman?

The first question was answered with seven reasons for existence of Brahman.

Second question, the teacher never answered but went into ananda mimasa topic. It appears as though the teacher forgot. Shankaracharya says the answers are in the phala shruti.

The wise person transcends all five koshas and gets established in knowledge. We say, the question itself is wrong. It is like asking how many kilograms is the distance from here to Adayar. If Brahman is a destination away from me, only then there is a question about reaching it. Here the question is moot as Brahman is the very nature of the traveller or reaching Myself. Hence question is wrong.

One answer provided is: Until I know “ I” am Brahman, I will imagine Brahman as being away from me through ignorance. This notional distance will remain in me until ignorance exists. With wisdom, notion goes away in the wise; without wisdom it continues to exist in the ignorant. So ignorant person has not reached (Brahman), as though. While in wise person notional distance is not there and he has reached Brahman, as though.

Thus both questions are answered. All three questions have now been answered. Everything has been explained. Now the Upanishad concludes by glorifying the Gyani.

Chapter 2, Anuvakaha # 9, Shloka # 2:

Such thoughts, “why have I not done what is good? Why have I committed a sin? Certainly do not come to distress a man of experience of the Truth. He who knows thus, regards both these as the Atman. Verily both these are regarded by him who knows thus, as only Atman. Thus ends the Upanishad.

An ignorant person suffers from samsara while a gyani becomes free from samasara. He enjoys jivan mukti. Samasara expresses itself in different types of psychological problems. Ignorance is an intellectual problem but it is felt as an emotional problem. Our experience of emotional problems is usually as regrets over past. My duration of future is short while duration of past is longer. When I am young I dream of future. At 40 – 50 years of age, future recedes.

“ When dreams of future are replaced by regrets of past”, is a definition of old age. Omissions and commissions occupy mind. I can never escape samsara. In old age, activity cannot be used to escape. I planned for meditation but now am re-tired.

Regret # 1: Why did I not perform these good actions? This is an act of omission.

Regret # 2: Why did I perform such regrettable actions? This is an act of commission.

This is guilt. This guilt does not disturb a Gyani, although he has also committed his share of blunders in life. Why don’t they hurt a Gyani? Wise person sees all commissions and omissions as a part of mithya samsara. Punyam, papam don’t exist separate from Atma.

Dream punyam and papam are a part of Waker.

Essence of shloka is that he looks at punyam and papam from a higher order of reality and as such they appear insignificant; they appear like candlelight in the sunshine.

So for a wise person Shariram, Prarabhdam etc., are pinpricks in life; one who sees both punyam and papam as mithya or as a dream upon waking. So, both do not bother him.

Vidhwan in shloka means Knower, The knower is free from regrets and guilt. This is the Phalam. Guilt is the worst form of suffering. Wise person is free from this. With this the Upanishad concludes.

Chapter 2, Anuvakaha 9, Shloka # 3:

This is a Shantipatha chanted by teacher and taught.

Om may He protect both. May he help us both to enjoy the fruits of the scriptural study. May we both exert together to find the true meaning of the sacred text. May our studies make us brilliant. May we never quarrel with each other.

Take away:

Brahman is an unobjectifiable Being, which is the Subject, or one who knows Brahman to be one’s Self.
Ignorance is an intellectual problem but it is felt as an emotional problem. Our experience of emotional problems is usually as regrets over past.
When dreams of future are replaced by regrets of past”, is a definition of old age.
For a wise person Shariram, Prarabhdam etc., are pinpricks in life; one who sees both punyam and papam as mithya or as a dream upon waking. So, both do not bother him.

With Best Wishes,

Ram Ramaswamy

Taitreya Upanishad, Class 40

Greetings All,

Ch 2, Anuvakaha 8, Shloka # 5:

This joy of the manas, whose worlds are relatively immortal multiplied a hundred fold is one unit of joy of the ajanaja gods born in deva loka and it is also the joy of a srotriya free from desire.

Continuing his teaching of the Upanishad, Swamiji said, in Anuvakaha 8 of chapter 2, we are now in ananda mimamsa, an enquiry into ananda. It is a discussion about Koshananda (Anandamaya kosha) and Atmananda.

Five differences between the two anandas were noted. They are:

Koshanada is reflected ananda. Atmananda is the original, un-reflected ananda.
Koshananda is impermanent. It is only a reflected ananda; thus, it is a conditional ananda. Atmananda, however, is permanent and is not conditional.
Koshananda is a graded ananda, depending upon the quality of reflecting medium. Atmananda has no changes, as it is not a reflection, hence it is ungraded.
Since Koshananda is a reflection in mind, it available for experience. It is experiential ananda.

However, Atmananda is not an object of experience.

Atmananda is Consciousness itself or Chaitanyam.

Koshananda can be obtained by two methods. First one is Vairagya prapthihi and second one is Vishaya prapthihi. When desired object is obtained mind enjoys ananda. This is Koshananda. This koshananda can also be obtained by having Vairagyam towards the object. Viveka Shakti gives us Vairagyam. It is a mind without ragaha or dveshaha as such a calm mind. Through vairagyam and without acquiring any objects such a person is happy.

Atmananda, however, can only be realized through Gyanam that gives me the realization that I am atmananda.

The Upanishad now takes up koshananda first.

First the Upanishad defines an ideal unit of ananda. It is called manushyananda. Then ten higher levels of graded ananda were also discussed. The same higher ananda can be obtained through intensity of one’s Vairagyam. Vairagyam can also be graded with respect to dispassion. To obtain external objects we need money or wealth. Internal dispassion, however, is obtained through Viveka.

Thus we have:

Vishaya Prapya Koshananda;
Vairagya Prapya Koshananda;
Gyana Prapya Atmananda.

Ch 2, Anuvakaha 8, Shloka # 6 & #7:

This joy of the gods born in the deva loka multiplied a hundredfold is a unit of the gods (karma devas) who have become so by their special karmas and it is also the joy of a Srotriya, free from desires. (Shloka # 6)

A hundred times this joy of the gods (karma devas) who have become so by their special karmas is a unit of joy of the gods (office bearers) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. (Shloka # 7)

Here it says 100 units of Pitr loka ananda equals ajanajananda. An Ajanaja is a swargaloka vasi. Ajanaja’s are in the swarga loka due to their punyams. Swarga loka can be obtained by two methods.

Smartha Karmani are karmas prescribed by smrithi grantha or secondary scriptures or non-vedic scriptures. Through performance of these Karmas one goes to Ajan Loka. A Srotri enjoys the same ananda. A Srotri is one with knowledge of scriptures as well as with Vairagyam. He has Vairagyam of all lower lokas.
100 units of ajanajananda equal one Karma Devananda. Karma Deva is one who has performed Srautha Karmas. Srautha karmas are one’s prescribed by the Vedas. They also go to Swarga Loka. However, within Swarga Loka, they have a higher status and Loka as well. A Srotriya who has the cultivated Vairagyam upto Ajananaja Loka can experience this Koshananda.

Karma deva is an ordinary citizen in Swarga Loka. Devas, however, have a higher position in Swarga Loka. One should note that a Deva is distinct and separate from a Karma Deva, although both are residents of Swarga Loka. There are only 33 Devas in Swarga Loka. These Devas have an even greater ananda than Karma Devas.

How can one become a Deva? To become a Deva one has to perform Karmas as well as Upasanas. This gives a person higher punyam. In Upasana one prays to a Deva. In Katho Upanishad, Yama tells Nachiketas that, when I was a human, I wanted to become Yama through practice of rituals.

This ananda too can be obtained through Vairagyam.

Ch 2, Anuvakaha 8, Shlokas # 8:

One hundred measures of the happiness of the gods (office bearers) is the simple unit of joy of Indra and it is also the measure of the bliss of the Srotriya who has transcended all his desires.

100 units of Devananda are equal to one unit of Indrananda. A Srotri through Vairagyam too can obtain this.

Ch 2, Anuvakaha 8, shloka # 9:

A hundredfold the bliss of Indra is the unit of joy of Brihaspati and it is also equal to the bliss of a Srotriya who is devoid of all desires.

Brahaspathi or Vachaspathi represent words of wisdom. Therefore, Lord of wisdom Brihaspathi is Guru of Indra. So he has an even better Loka. Therefore, 100 units of Indrananda equal one Brihaspatyananda. A Srotri through Vairgayam too can obtain this

Ch 2, Anuvakaha 8, Shlokas # 10:

A hundredfold the bliss of a Brihaspati is the unit of measure of the bliss of Prajapati and it also gives us a measure of the bliss enjoyed by a Srotriya who has no desires.

Here it says, 100 units of Brihaspatyananda equals one unit of Prajapatyananda. A Srotriya who has acquired the required level of Vairagyam too can obtain this.

Ch 2, Anuvakaha 8, Shlokas # 11:

A hundredfold the bliss of Prajapati is the unit of measure of the bliss of Brahman, which is in no way greater than the bliss of one who is a Srotriya and who, in his experience of the Reality, is devoid of all other desires.

100 units of Prajapatyananda equal one unit of Hiranyagarbhananda. Hiranyagarbhananda is called Brahman ananda in shloka. This Brahman is not the original ananda or the eternal Brahman. Here, it is still a reflected ananda only. This is the highest pleasure possible. A Srotri with appropriate level of Vairagya too can obtain this.

Vairagyam gives the highest level of sukham. We can be happier without possessions or by Tyaga. This is the lesson of India to the world. All other cultures talk of materialistic pleasures. While India does not condemn materialistic pleasures, it says, Tyaga is higher than material pleasures. Hence a Tyagi is more respected than a Bhogi. Citing story of a king and a Yogi, Yogi tells king, “You who has everything are standing before me, while I, who has nothing, is sitting.” This is the difference between Bhoga and Tyaga.

Ch 2, Anuvakaha 8, Shlokas # 12:

Now we are moving on from Koshanada to Atmananda. The first line of the shloka is a maha vakya. A maha vakyam is one, which discusses Jivatma Paramatma aikyam or the oneness of micro and macro.

The maha vakya says that, the ananda that obtains in a person, the micro, and the ananda obtained in Hiranyagarbha or the macro; both anandas are one and the same. Now, this statement contradicts what we just learned in the last few shlokas. We just learned that Manushyananda (1 unit) and Hiranyagarbhananda (10 to the power of 20 units) are hugely different in scale. But, here, in the maha vakyam the Upanishad says, Manushyananda and Hiranyagarbhananda are one and the same.

We should be aware that in Vedas, in Sanskrit, every word has two meanings. One is known as Vachyartha or direct meaning and another is Lakshyartha or indirect meaning. Thus, to Carnatak music lovers the word Chamangudi does not he mean the village, rather it means the musician who hailed from that village.

A general rule of interpretation is to apply primary meaning first and if it does not fit then apply secondary meaning. If the statement comes from same source, one of them should fit.

The word Ananda, its Vachyartha or direct meaning is experiential pleasure. This is koshananda pleasure.

Therefore, Manushyananda with 1 unit of pleasure and Hiranyagarbha with ten to the power of twenty units of pleasure are both koshanandas. So, the primary meaning does not fit here. So, we try the secondary meaning. Ananda, can also mean Atmananda or original ananda. This ananda is same in Manushyananda and Hiranyagarbhananda. This is the Lakshyartha. Atmananda has no gradations. Human being has a poor quality of reflection, while Hiranya -garbha has a good quality of reflection.

How many methods are there to obtain Atmananda? Atmananda need not be obtained at all as it is the very Experiencer himself. It is “ I” the Chaitanyam. It is removing the ignorance and knowing that I am the Seeker. The seeking of an object is the wrong approach to obtaining Atmananda. One who knows this mahavakyam attains atmananda.

With Best Wishes,

Ram Ramaswamy

Taitreya Upanishad, Class 39

Greetings All,

Chapter 2, Anuvakaha 8, Shloka # 2:

The following is the enquiry concerning the Bliss (Brahmananda rasa). Suppose there be a youth, good, well versed in the scriptures, well disciplined, resolute and very strong; to him belongs all this earth full of wealth. This is one unit of human bliss. This (unit of bliss) of man multiplied hundredfold is the bliss of human gandharvas- and this is also the bliss of one well versed in the Vedas and who is free from desires.

Continuing his teaching of the Upanishad, Swamiji said, in Anuvakaha 8 of chapter 2, we are now in ananda mimamsa or ananda vichara or enquiry into ananda. In last class I gave an outline of what this enquiry is all about. To recap what I said, Ananda is divided into two types: 1) Atmananda and 2) Koshananda. Five differences between the two anandas were noted. They are:

Koshanada is reflected ananda. Atmananda is the original, un-reflected ananda.
Koshananda is impermanent. It is only a reflected ananda. The quality of the reflecting surface affects the quality of image or ananda. It is like reflecting my face in the mirror. If mirror is dull the reflection will also be dull. Thus, it is a conditional ananda. Atmananda, however, is permanent and is not conditional.
Koshananda is a graded ananda, depending upon the quality of reflecting medium. Thus, it can be graded as Priya, Moda or Pramoda. Atmananda has no changes, as it is not a reflection, hence it is ungraded.

Reflected ananda is ananda-maya-kosha and is anatma. It is an experiential pleasure. I can objectify my reflectable face. However, my original “I” is never experiencable. I can never experience my own original “I”. Nobody can claim I have experienced atmananda. One can only experience reflected ananda. Atmananda can only be owned up to.

Koshananda can be obtained by two methods. To obtain Koshananda one requires a tranquil mind to begin with.

First method is one where one can tune or change the external conditions.

Second one is via internal adjustment or via Viveka. The internal adjustment is not dependent on external conditions. This adjustment gives me tranquility. It is tranquility obtained due to viveka and vairagya. It is tranquility obtained in a mature and dispassionate mind.

Those who do not have viveka or have trouble with it, can always adjust the external conditions or set ups and still obtain tranquility. A tranquil mind can reflect atmananda.

For Atmananda there is only one method. It is known only by knowledge. It cannot be experienced. It is the “ I” the experiencer. “I” the original is never lost. Even if mirror does not reflect well, the original face still remains as is. Thus, they can be summarized as:

Vishaya Prapya Koshananda; It is dependent on external things to obtain tranquility of mind.
Vairagya Prapya Koshananda; It is dependent on dispassion and maturity to obtain the tranquility of mind.
Gyana Prapya Atmananda.

Of these three, the Upanishad deals with koshananda first. It deals with external and internal methods of getting koshananda. The goal of both is tranquility of mind, also called “ Chitta Prasada”. In this condition there is no kama, krodha and other negative feelings. In Koshananda there is gradation. To measure this gradation, the Upanishad has come up with a measurement standard for ananda and it is called “One Manushya ananda unit”. It is similar to measurements such as the metric system. The Upanishad also defines the type of manushya to be used in this standard. It is an “ideal” unit or one, which may be difficult to put in practice.

Defining this ideal unit of ananda the Upanishad says, “ This is a human being in his youth with following characteristics:

He is a sadhu;
With a healthy body;
A dynamic person;
An efficient person;
Firm of will;
Perseverant;
With all internal wealth to enjoy all sense pleasures;
Has all needed sense objects to enjoy;
Owner of the entire earth; we are imagining an ideal human, with all its wealth (petroleum, diamonds, etc) in his possession.
With internal conditions and external conditions both in a perfect combination, ideal for enjoyment.

This experiential pleasure, Koshananda, we will designate it as “One unit of Manushya ananda”, as experienced by this ideal youth.

The word sadhu for the youth is used in context that he is a cultured and dharmic person. Mind without values is a sick mind. In youth, one is prone to pride and arrogance. This ideal youth is, however, humble. His humility comes from his study of scriptures. His knowledge of shastra’s gives him humility.

The Upanishad is going to take us to ten higher koshanandas.

Chapter 2, Anuvakaha 8, Shloka # 2 through Shloka # 11: All shlokas were recited.

Shloka # 2, continued:

The Upanishad talks of ten higher Koshanandas.

Thus:

First level: 100 units of Manushyananda.

Second level: 10,000 units of manushyananda.

Third level: 1,000,000 units of manushyananda.

Fourth level: 100,000,000 units of manushyananda

Fifth level: 10,000,000,000 units of manushyananda

Sixth level: 1,000,000,000,000 units of manushyananda

Seventh level: 100,000,000,000,000 units of manushyananda

Eighth level: 10,000,000,000,000,000 units of manushyananda

Ninth level: 1,000,000,000,000,000,000 units of manushyananda

Tenth level: 100,000,000,000,000,000,000 units of manushyananda. The tenth level is known as the Hiranyagarbha ananda kosha.

Between the first level and tenth level there are many levels of manushyananda.

Ch 2, Anuvakaha 8, Shloka # 3:

A hundred fold of the bliss of the human gandharvas is the unit of measure of the bliss of the celestial gandharvas. This is the same bliss of one who is well versed in the Vedas and who is free from all desires.

The next level is manushya gandharvananda. Here the ananda is 100 times. This is due to superior organs of enjoyment and the available objects of enjoyment. His organs are fine-tuned to enjoy at a higher level. His mind is refined, like a trained musician who can enjoy a high level of music. The word Upadhi means instruments and they are superior; therefore objects sensed by them are also superior. Hence he gets hundred times of the unit of pleasure. This is koshananda. Only a person who has dispassion, a man without desires, can obtain this pleasure of manushya -gandharvananda. This dispassion can come about in two ways in a human being. One is through suppression and second by knowledge. Now, suppression cannot give true dispassion. However, the knowledge by which one knows that external objects are not the source of his enjoyment is true dispassion. It is like the dog chewing on the bone that thinks it is tasting the blood, in the bone, while in reality it is tasting its own blood bleeding in its mouth. This Srotriya has Viveka Janya Vairagyam. The intensity of his vairagyam will decide his pleasure. His vairagyam is for manushya ananda, so he gets Manushya gandharva ananda. He gets a mind that is tranquil, as he does not have desires, hence his ananda. His Koshananda can be obtained by going to higher lokas or by getting vairagyam.

Ch 2, Anuvakaha 8, Shloka # 4:

A hundredfold the bliss of the celestial gandharvas is the unit of joy of the manes, whose world continues for long. The same is the joy expressed by one well versed in the Vedas and who is free from desires.

Next is Deva-gandharva-manushyananda. Here, a human being, due to his past punyams, has migrated to gandharva status. A Devagandharva is born directly in Gandharva loka. This gives him some advantages. His ananda is 100 times that of manushyagandharva. He has a different external set up; hence, his pleasures are also of a higher level.

This is also a koshananda. You can get this same ananda of Deva-gandhrava, if you have the viveka janya vairagyam. Here his vairagyam is more intense; it is a graded vairagyam. He has vairagyam for manushyananda and manushya- gandharv-ananda to get Devagandharva ananda.

Ch 2, Anuvakaha 8, Shloka # 5:

This joy of the manas , whose worlds are relatively immortal multiplied a hundred fold is one unit of joy of the ajanaja gods born in deva loka and it is also the joy of a srotriya free from desire.

The next is Pitr Loka or Chir loka ananda. So chirloka vasi has equivalent to 1 million units of manushyananda. You can get the same ananda with greater vairgyam. He has vairagyam for all three that is, manushyananda, gandharvananda and pitrananda.

With Best Wishes,

Ram Ramaswamy

Taitreya Upanishad, Class 38

Ch 2, Anuvakaha # 8, Shloka # 1:

Through fear of Him blows the wind. Through fear of him rises the sun. Through fear of him again fire and moon and lastly, the fifth, death proceed to their respective duties.

Continuing his teaching of the Upanishad, Swamiji said,

We are in beginning Anuvakaha 8 of chapter 2 that begins with a Rig mantra. The mantra says that Brahman becomes a source of fear if one does not understand him. The Brahman referred to here is the dvaitam Brahman consisting of jiva and jagat that causes fear as it contains space and time and thus finitude and thus mortality which in turn creates fear. Fear of death causes fear in us. Unknown Brahman is the source of fear. This was pointed out to us in anuvakaha # 7, but is now expanded here. Even Devas have fear. Devas have much more favorable conditions of existence but they also are afraid. Even in devaloka there is dvaitam that results in fear. Vayu Devata functions well due to Ishwara, as does Indra. Each Devata has a duty and Ishwara monitors their Swadharma.

The word Bhisha means out of fear.

Even Surya Devata functions perfectly out of fear of Ishwara. Agni also functions perfectly by heating everything out of fear of Ishwara. Proof of Agni is in the cooking. Anything ripens and grows due to Agni. Even a child grows due to Agni. Even mind grows due to heat of sorrow (manas tapam). Indra does his function of supervising Devatas including thunder and lightning, all due to fear. The fifth god is Mrithya (kala) due to which all events happen. He also functions perfectly due to fear of Ishwara. Never be afraid of death as he performs only according to Dharma. Even this Yama is afraid of Ishwara. Surrendering to this Ishwara will keep Yama away. Essence of shloka is even Devatas are frightened of Brahman. This is the seventh argument and with this all the arguments are over.

Thus the seven arguments for Brahman are:

Brahman is nimitha karanam
Brahman is jivatma.
Brahman is the material cause; Brahman is existent as universe.
Brahman is Self Creator or Sukritam
Brahman is ananda.
Brahman is life principle.
Brahman is Bhaya Abhaya Cheta.

So, the implied question has been answered. As a side note, while these seven points are logical basis for the existence of Brahman, other Upanishads such as Katho Upanishad say Brahman is beyond logic. Logic can’t prove his existence. If so, God would have been a chapter in a science book.

A group of philosophers, Nyayika’s, say Brahman can be proved through reasoning. Shankaracharya, however, says God cannot be proved through logic. He says so in his commentary on Brahmasutra. When the Nyayika shows proof, the advaitin pokes holes in his logic. Advaitins say God belongs to a field where no logic can be applied.

Then how can Taittiriya Upanishad claim seven arguments for existence of God? It appears there are two types of logic.

Independent logic and
Scripture backed logic.

Vedanta logic is scripture backed logic. Pure logic cannot establish God. It is deficient in handling of God. The deficiency is in the logic. It can be remedied by shastra logic. In Sadhana Panchakam, Shankaracharya talks of Dus Karta (pure logic) and Srutimata Karta(Shastra backed logic).

Pure logic can’t prove existence of God. That is why Sadhana Chatushtaya Sampathy requires shradha. So, these seven reasons are all shastra-based logic. So the first implied question has been answered. The other two questions will be answered later.

Now we go to a side topic called ananda mimamsa. Mimamsa means analysis. Ananda mimasa is exploration of ananda or joy.

Chapter 2, Anuvakaha 8, Shloka # 2:

What is this enquiry? A gist of this enquiry is offered below.

In Brahmanandavalli we talked about ananda kosha and ananda atma. There, ananda was divided into two categories:

Atmanada and
Ananda maya Koshaha or manifest ananda in a quiet mind.

Both are analyzed here. Five distinct features are discussed. Five differences between the two, Atmananda and Ananda maya Koshaha, are also discussed.

Koshananda is reflected ananda; it is like the face in a mirror is a reflected face. Ananda is the original ananda or atma. The reflecting medium of ananda is a “quiet mind” or ananda maya kosha.
Koshananda is impermanent while Atmananda is permanent. How do we say so? A reflection occurs only where there is a reflecting medium. If reflecting medium is destroyed or changed the reflection goes away; while Atmananda will still remain. The original face remains as is.
Koshananda is graded, such as happy, happier and happiest. It is subject to change. Atmananda, the original, is ungraded ananda. It is not subject to change. How so? Koshananda is a reflection; as such it is graded due to condition of reflecting media (mirror). A clean mirror will give a clear image. Thus, tranquility of mind is subject to gradation as priya, modavrithi and pramodavrithi. We discussed this in anandamaya kosha. Original ananda, however, is ungraded.
All koshananda’s are experiential in nature and hence impermanent and graded, since they are a reflection alone. Thus, Samadhi ananda is available only in Samadhi, as the mind is very clear at that time as such reflection is also bright. Thus, it is an impermanent ananda.

Atmananda, however, is a non-experiential ananda. Eyes can’t see it’s own self. You can only see a reflected eye whose image can always change. Atmananda can never be experienced in its original version. It can be experienced only as a reflection.

5) Koshananda can be attained through two methods. Atmananda can be attained only by one method.

Koshannda: When mind is tranquil, contented and fine, atmananda can be reflected. Tranquil mind or tranquility-based koshananda can be attained by two methods.

Mind is disturbed by its dissatisfaction with a set up. We have a mental mold of how we like our house, wife, children etc. If this mold is changed, mind gets upset. Struggling mind is a disturbed mind. In such a mind there is no ananda. When mind and set up are not aligned there is mental disturbance. So, we need to align them to bring tranquility of mind.

This alignment can be brought by two methods:

By adjusting external set up or re-ordering it and then aligning the setup to my mind. To quote swamiji, you can try to adjust the wife knob, child knob, house knob etc. The reality is that you will have to deal with the many knobs of the samsara with which you are not in alignment.
Learn to make adjustments to one’s own mind to accept choice-less set ups. This is an internal adjustment and requires a change in my attitude. This is also known as Vairagyam and it is not based on external conditions; rather it is based upon viveka. In this scenario only one mind has to be adjusted. In this an attitude adjustment is required. Citing an example to illustrate this, imagine walking on a bad road with sharp and thorny stones. You can always lay a carpet on the path and you should be able to walk without a problem; or you can wear a shoe and this too will allow you to walk over the thorny path. Swamiji says, for the person with the shoes, the entire earth is carpeted.

What is the means to get to atmananda? Atmananda is my very nature. There is no means at all. If at all one exists, it is Gyanam. The gyanam is that, “ I am atmananda”. Owning up to the fact that atmananda is myself; gyanam is only a means for atmananda.

Take away:

Mental disturbance causes emotional issues of anger, jealousy etc. Mental disturbance is caused when one’s expectations in life are not met. In a choice-less situation, the best way to reduce this mental disturbance is to change one’s expectations. This involves a change in our attitude to the world, as well.

With Best Wishes,

Ram Ramaswamy

Taitreya Upanishad, Class 37

Ch 2, Anuvakaha # 7, Shloka # 3:

When this seeker attains the fearless oneness with Brahman who is invisible, incorporeal, inexplicable and unsupported, then he becomes free from fear. When however, he makes even the slightest distinction in Brahman, then there is danger for him. That very same Brahman Himself becomes the source of fear for him who makes a difference and who reflects not. To the same effect, there is the following Vaidika verse.

Continuing his teaching of the Upanishad, Swamiji said,

We are in chapter 2, Anuvakaha 7,where Brahman has been identified as the Nimitha Karanam, Sukridam and only source of all Anandam. Knowingly or unknowingly all people draw ananda from Brahman alone. Wise people know that this ananda is from Brahman while others do not. Brahman is Sukritam and Rasaha. It is the only source of consciousness; hence even an inert thing appears conscious. Karana, sukshma and sthula shariras all draw consciousness from Brahman. Thus, every moment we are experiencing Brahman, expressed through our body.

Thus we have identified six reasons for existence of Brahman. They are:

Brahman is nimitha karanam
Brahman is jivatma.
Brahman is the material cause; Brahman is existent as universe.
Brahman is Self Creator or Sukritam
Brahman is ananda.
Brahman is life principle.

Now we are entering the next topic which is that the only way to discover security is through Brahma Gyanam. All other sources are fake as they are insecure to begin with.

Citing example of the mighty American missile security system that could not prevent the world trade center from being reduced to rubbles.

Brahma Gyanam alone is abhaya gyanam. Just knowing about Brahman does not do it. True Brahma Gyanam is when one knows that, “ I am” that Brahman. Citing example of a poor man, his knowing about Bill Gates will not remove his poverty. Knowledge that Brahman is ever secure will not help; “I am” ever secure is the goal.

I am Brahman; I am ever secure; therefore I am secure.

Without abheda gyanam and advaita gyanam there is no security. Only a person firmly established in Brahman as “ Aham Brahma Asmi” is secure. This Brahman is invisible and un-objectifiable. Un-objectifiable Brahman can exist only as the subject “I” or as “I” the observer. Brahman is body-less, therefore formless or un-embodied. It is unobjectifiable, undefinable, formless and indescribable. Anything can only be described through its attributes. Brahman is nirguna or without attributes, hence it cannot be described.

Anything can be described only when it fulfills five conditions known as Shabdapravrithanivrithi. This topic will be discussed in Mandukya Upanishad. The word Aninilayanam in the shloka means it does not have support of anything or it is without dvaita or advaita.

In its initial stages Vedanta says, Brahman is the support of the world. This statement may indicate duality as if there is a supporter it also means there is a supported. Thus when we say husband it implies a wife. However, in its final stages Vedanta says, Brahman is not a support; it is not even a subject. Keep in mind that the word subject implies an object. In Mandukya Upanishad it says, it is not even advaitam; advaitam implies dvaitam; so it is just silence. One has to get established in this silence through knowledge.

What is that knowledge? It is that, “ I am” that Brahman.

What does one get out of being established in Brahman? He discovers security in himself. He discovers emotional self-dependence. We are all born depending on family, society etc. Scriptures say we should change it to God dependence. Don’t depend on perishables.

Thus, god dependence equals self-dependence. This means seeking security in myself. I now give security to others.

Citing an example to clarify the thought, when I claim I am a wave, my security depends on the ocean. When I claim I am water even the ocean’s security depends on existence of water.

Bhayam represents samsara, emotional security. All my activities are due to this emotional insecurity. Even going to school is for a job. Even having children is for security. Even religion is for security. The day security is not a force in my life it becomes a leela.

Suppose I refuse to get “ Aham Brahma asmi” knowledge? What happens?

Upanishad says in such an ignorant person who sees duality or difference between himself and god there will be fear. Differences can be related to Jiva-Ishwara, Jiva-jagat and jiva-jiva (another jiva).

The word Ud Aram means little difference. The word used is not Udaram, meaning belonging to stomach. Ud Aram indicates use of two philosophies. Dvaita says I am totally different from God. Advaita says, I am not totally different from god; I am part of god.

For such a person who sees difference there will always be fear. God, here, becomes a source of fear. Even the Rudram mantra begins with a salutation to god’s anger. How can god be a source of fear; he is after all srishti and sthithi laya karta?

He is also Samhara karta or Laya karta. In duality, he is also a destroyer. In Gita’s chapter # 11, in Vishvarupa darshanam, god is a destroyer. So, fear is when you see a difference between God and you.

Citing an illustrative quotation, “ If you say education is expensive, try ignorance.” Vedanta also says try dvaita darshanam.

What is the source of fear in an ignorant person? Brahman is the source of his fear. For the wise, Brahman is a source of fearlessness. Thus, Brahman is a source of both fear and fearlessness.

Understood Brahman is fearlessness. Unknown Brahman is cause of fear. To illustrate this idea following example of rope and snake was cited.

Rope in front of me is not a cause of fear, when you know it is rope. Same rope, unknown, can be mistaken for a snake. Thus unknown rope is cause of fear while known rope is not.

Thus:

Snake>mistaken rope>unknown rope> can cause fear.

Known Brahman>advaitam>fearlessness.

Unknown Brahman>mistaken Brahman>Dvaitam.

Thus Brahman, which is jiva-jagat-ishwara, which in turn is the world, creates persecution complex in me. All disturbances caused by the world bother me.

The word Vidushaha in shloka means ignorant person. Normally this word means wise person. The usage of this word is explained in three ways.

When a person is ignorant he is called a Brihaspati, a so-called wise person.
He is learned in all sciences (apara vidhya) except shatras (para vidhya). Citing an example for this, a Brahmana was crossing a river on a boat. He asked the boatman if he knew Vyakarana (grammar). The boatman said he did not. The Brahmana told him, one fourth of your life is gone without this knowledge. Then he asked him, if he knew artha shastra. The boatman replied he did not. The brahmana said you have lost half your life. Then Brahmana asked him if he knew mimamsa? The boatman replied he did not. Then Brahmana told him, you have lost three quarters of your life.Around that time the boat hit an obstacle and started taking in water. It was filling quite fast. The boatman asked the Brahmana do you know how to swim? Brahmana replied he did not. Then the boatman told Brahmana then your whole life is gone.
Vidushaha also is one who has performed sravanam of scriptures. However, he has not performed mananam and because of that he does not yet have the conviction in the teaching. He has not yet become an Sthita Pragyaha.

Essence of this teaching is that Brahman is the source of both fear and fearlessness. In world we see examples of both. Wise persons, without possessions, who are secure and people with possessions that are not secure.

So the seventh reason is that Brahman is a source of fear for the ignorant while it is a source of fearlessness in the wise.

Thus, seven reasons were given in response to the implied question of the student. Following the topic of God as a source of fearlessness there is a Rig mantra.

Chapter 2, Anuvakaha # 8, Shloka # 1:

Through fear of Him blows the wind. Through fear of him rises the sun. Through fear of him again fire and moon and lastly, the fifth, death proceed to their respective duties.

This is a Rig mantra. Here Upanishad presents in a poetic manner that the whole world is frightened of God. Even devatas are frightened. Devatas are Lords of the laws of Universe. Thus, Surya Devata is the intelligent principle of the sun. Varuna devata is intelligent principle of rain and so on. All devatas are functioning well without shirking their duties. The sun rises and sets. Earth goes around the sun. This is the harmony of creation, meaning perfect functioning of universal laws; also meaning perfect functioning of Devatas.

How do you know devatas are supervising these laws? Wherever there is orderliness, there is an intelligent principle governing it. Just look at our roads; nobody follows the rules; suddenly, when you see people waiting at a red light it means there is a policeman there; there is a law-enforcing principle there.

Second law of thermodynamics says when things change disorder increases. Thus we have devatas who function perfectly due to Ishwara, who controls them. They are mortally afraid of Brahman; hence they perform their duties.

With Best Wishes,

Ram Ramaswamy