Ch 2, Anuvakaha # 7, shlokas # 1:

 In the beginning was verily this non-existence. From that existent was born. That created Itself by Itself. Therefore, it is called the self-made or the well made. (shloka 1)

Continuing his teaching of the Upanishad, Swamiji said,

We are in chapter 2, Anuvakaha 7 that begins with a Rig mantra quotation. No new teaching is imparted here. It says Brahman is the intelligent and Material cause of universe.

Brahman with Maya is the real cause. Maya is not separate from Brahman. It is like the Shakti of a person. It is the Shakti of Brahman. When we say, somebody is coming, it means, he is coming with all his powers of seeing, hearing, talking, intelligence etc. This Mayasahitam Brahman is called Asat in the shloka. Before Srishti, Brahman with Maya alone existed.

Brahman all by itself, without Maya, is beyond transactions. Maya is present in a potential form in Brahman. Matter is also in a potential form in Brahman. Brahman with Maya are both not aware before transactions, hence they are not available. Hence they are considered non-existent and hence called Asat.  Therefore, Asat can be explained as Brahman plus Maya in a potential form. The raw material of creation is Ishwara.

Now, Sat is consciousness combined with matter in a manifest form wherein transactions can occur. Thus, earlier it was in an un-manifest form as Maya, however later it is now in a manifest form.

God did not look for a raw material and instrument for creation. A carpenter needs wood and a chisel to create his furniture. Subject, object and instrument together create the furniture. It is very similar to the way we create our own dream world.

Because of this versatility of God, (subject/object/instrument, all in one)

Brahman is called Sukritam or Self Creator. This is the fourth reason, per the Rig Mantra. Brahman is existent as the Self-Creator.

Ch 2, Anuvakaha # 7, Shloka # 2:

This which was self-made….. that is taste (joy). Having obtained this taste, man becomes blessed; for who can breathe out or breathe in, if this joy were not there in the cavity of the heart? This Brahman Itself brings us joy.

In the next line it says, Brahman is existent as the source of ananda. The very existence of ananda is clue of Brahman. This process is explained in two stages:

1. Brahman is source of ananda for all Gyanis who do not go after the external world for ananda. Here humanity has been divided into two groups, Gyani’s and Agyani’s. Worldly people have Vishayanda. We think, since a Sanyasi Gyani is without Vishayananda, he should be a miserable person; however; reality is that he is quiet a happy person. What is his source of ananda? For such a person, his source is internal, that is Brahman. A logic called pariseshanyaya is used to explain this. This ananda comes from Brahman.
2. Really speaking not only wise people get ananda; the worldly people too get ananda from Brahman alone. Worldly people erroneously think they are getting ananda from their wife, children, possessions etc.

It is like a dog-logic. A dog chews on a bone. The sharp edges of the bone cut his mouth and it starts bleeding. The dog enjoys the blood thinking it is coming from the bone. Reality is that the bone only creates a condition for manifestation of dog’s own blood.

So, whenever we think the world is giving us ananda, we are using the dog-logic. No object in the world can give us sukham, say the Vedas. If such was the case the world should give ananda to all the people. Reality is that while some people like a particular music, others do not. Thus, ananda is dependent on my attitude. External objects create a mental condition called shanti vrithi. In this state, my own ananda-swarupam becomes manifest. Worldly people enjoy ananda without knowing that it is coming from within them.  A Gyani, however, knows this fact.

How do you say, Brahman alone is source of ananda?

Chandogya Upanishad in chapter 7 says happiness is a state of freedom from want or a state of purnatvam. Unhappiness is an emotional state of apurnatvam.

Citing an example a man gets a watch in a lottery. He was complaining that the next day another man got a scooter. He thinks he lost a scooter that he never had to begin with.

Infinite alone is ananda. In alpa vastu, there is no sukham. Thus, Brahman alone is anantam and its source, nothing else in creation is.

Therefore, knowingly or unknowingly, when I am happy, I am tapping into Brahmananda. Thus to recap:

First stage: Brahman is proved by ananda of wise people.

Second stage: Brahman is also proved by ananda of un-wise people.

Brahman is not a dry drab thing. It is full of juicy ananda obtained through knowledge. Hence, Satyam, Gyanam and anantam is also called Sat, Chid, Ananda.

Thus, a human being becomes happy only through contact with Brahman.  Brahmananda is expressed in a quiet mind; one without desires and is contented. This topic is discussed later, in-depth, in Section 8 of this Upanishad.

In shloka 2, the last sentence starting with Eshaha Hyevanandayati, it says, this Brahman alone gives ananda to everyone. External ananda or vishayanada is also internal ananda. Here it says there is nothing called sense pleasure, it is all atmananda alone. No external thing gives joy. They only create a mental condition where  “my” joy is expressed.

Vedanta is able to create a mental condition of joy even without wife, children and possessions. The wife and children are no more for taking joy (samsari) rather family members are for giving joy (Jivan mukti).

Atma alone gives all joy, nothing else gives joy. Shankaracharya calls it the fifth argument for Brahman.

Recapping the arguments for Brahman:

1: Brahman is nimitha karanam

2. Brahman is jivatma.
3. Brahman is the material cause; Brahman is existent as universe.
4. Brahman is Self Creator or Sukritam
5. Brahman is ananda.

Physical body is made of matter only. Thus, iron, calcium, and sodium deficiencies in our body prove this, as does biochemistry. Shastras say body is made up of five elements that are all inert. Logically body is inert, however, experientially, we find body is sentient. Both body and a table are made of matter, however, my body is sentient. So, body gets its sentiency from somewhere, while the table does not get it. An inert thing can’t function intelligently without an intelligent principle propelling it, as evident in a moving car. Thus all our inert organs (eyes, ears, nose etc.) function due to Brahman.

So, the sixth argument is that we see sensible action in an inert body due to an invisible factor behind it. Thus, a fan rotates due to an external invisible factor called electricity. Similarly, our body moves via our atma tatvam.

Previously we said Brahman is source of all ananda. Now the shloka says if this Brahmasvarupa atma is not there in the body, then which living being will breathe in and breathe out? If atma is not there, there is no life. Therefore life principle is a manifestation, a version of Brahman. Without understanding Brahman, life will be a mystery. Science is still not able to explain life and death. But for Vedanta explaining it, Brahman will still remain a mystery.

Shankaracharya says this is the sixth argument. Brahman asti. I see intelligent activity in inert body. This is proof of Brahman. Every movement of yours is proof of Brahman, just like every movement of fan is proof of electricity. A refined intellect will appreciate this proof.

We have seen the sixth argument. Now we move to the seventh and final argument.

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.

Here teacher says my sense of insecurity will leave me only by knowing Aham Brahma Asmi. Insecurity is a constant refrain of an unwise person. A child from birth clings to its mother seeking security. Lifelong we are pursuing things due to a sense of insecurity. Hence it is a struggle. Because our actions are not deliberate rather they are dictated by a sense of insecurity, life becomes a struggle. Most of our reactions are due to insecurity.  As we grow old, we seek security from children; hence the feeling in a woman that my daughter-in-law is taking my son away. Children too seek security in parents. Everything in life is finite and subject to destruction. Brahman alone is not lost, because it is Me. I cannot be separated from Myself. The day I am established in Myself, I don’t have insecurity anymore. I, now, provide security to others.

Take away:

1. No object in the world can give us sukham (joy), say the Vedas.
2. No external thing gives joy. They only create a mental condition where “my” joy is expressed.
3. Happiness is a state of freedom from want or a state of purnatvam. Unhappiness is an emotional state of apurnatvam.
4. A fan rotates due to an external invisible factor called electricity. Similarly, our body moves via our atma tatvam.

 With Best Wishes,

Ram Ramaswamy

Chapter 2, Anuvakaha # 6, Shloka # 3:

He desired, “ I shall become many and be born. He performed tapas; having performed tapas, He created all this whatsoever (we perceive). Having created it, He entered into it. He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood and all this whatsoever exists. Therefore, it is called Existence. In this sense, there is the following Vaidika verse”

Continuing his teaching of the Upanishad Swamiji said, in Anuvakaha six of Brahmanandavalli, the teacher is dealing with topic of Creation as well as answering questions posed by a student.

He says Brahman is the nimitha karanam. Brahman is the intelligent cause. Brahman descends, as it were, and takes avatara as Jiva. That Brahma Chaitanyam has to come down as the Experiencer Consciousness. This Brahma Chaitanyam is the jiva atma. This Brahman alone experiences this world. Waker comes to swapna prapancha. Waker becomes the experiencer of dream world. Waker becomes a part of the dream

Citing an example, some cinema directors also become heroes in their movie. We are all producers, directors and hero’s of our swapna prapancha. Even as Waker is proof of the dream, the very existence of the Waker is proof of Brahman.

Just as Waker is material cause of swapna prapancha Brahman is the material cause of the universe.

Describing the four pairs of words in the shloka: Sat, Tayat;Niruktam and aniruktam; Nilayam and Anilayam;     and Vigyanam and Avigyanam, they all prove that Sthula and Sukshma prapancha are created by Brahman. Karana prapancha is not created; it is already present in Brahman as Maya. Thus, tonight’s dream is already present in you as a potential dream. This potential dream is called Vasana. The tiger of the dream is in you, as a tiger vasana. Any vasana not in you can never come up as a dream. So also in Brahman, Maya is present and it comes out as his dream of this world.

Sthula prapancha (sthula sharira) is thus, Sat or Nirukta or Nilayam while Sukshma prapancha (sukshma sharira) is Tayat, Anirukta or Anilayam.

For sthula prapancha, physical world and body are all tangible. Niruktham means well defined, thus physical body can be clearly seen.

Sukshma sharira, however, is not clearly defined. It is vague. Hence the statement when we say, “ I am not able to understand his mind.”

Nilayam means supporter or tangible while Anilayam means non-supporter or supported one. Example cited was, gas (intangible) for cooking needs a container (tangible). Thus, also, Ayatanam (tangible physical body) encloses Sukshma shariram (intangible).

Describing usage of verbs, Upanishad says Brahman “becomes” the world. However, it also says, Carpenter “creates” furniture and wood “becomes” furniture.

The word Vignana means chetana prapancha while Avignana means insentient matter, which is also Brahman. Insentient matter is of two types. Stone, wood etc are insentient matter (without RC). Mind is also an insentient matter, but a very subtle one. Because it is very subtle, mind can reflect or borrow consciousness. Due to this property the material mind appears sentient. It is a borrowed sentiency.

Citing another example: Difference between body and a table is that, body is with Chidabasha (RC) while table is without Chidabasha. When body dies it is also without Chidabasha. Both are however, Brahman alone.

Universe has two fields, Jagrit prapancha and Swapna prapancha. From point of view of swapna prapancha, Jagrit is real.

Expanding on the word Satyam in the shloka, there are three types of satyam:

Prathibhashika satyam: Swapna prapancha or subjective reality.

Vyavaharika satyam: Empirical reality or waking state.

Paramarthika satyam: Absolute reality. It never becomes mithya. Absolute reality alone appears as empirical as well as subjective reality. Once we wake up, it is all absolute reality alone.

The word Anrithum means dream world.

Absolute truth alone appears as Vyavaharika and Prathibhashika satyam. It is similar to gold that appears to us as jewelry or the wood that appears as furniture. Similarly, the Brahman also appears as the Universe.

The third reason then is that Brahman is existent as the material cause of creation or the upadana karanam.

Recapping the three reasons for Brahman, so far:

First reason: Brahman is the nimitha karanam.

Second reason: Brahman is Jivatma.

Third reason: Brahman is material cause or Upadana karanam. Thus, Brahman is existent as the universe.

Explaining the third reason further, when gold has become an ornament, the existence of ornament is proof of existence of gold. How so? Gold alone is existent as ornament. Therefore, the very existence of ornament is proof of gold. Similarly, Brahman is existent as the world. Existence of world is proof of existence of Brahman.

When we say, ornament “is”, the is-ness of ornament is borrowed from gold alone. If ornaments have their own existence, not borrowed from gold, then we can say a watch has its own existence, as does a bangle. The question is, does a bangle have its own existence even after removal of gold? Reality is that bangle cannot exist without the gold.

Thus existence of every product belongs to the cause alone. When I appreciate the aksha, vayu, agni, bhumi etc., the “is ness” of all these things does not belong to any one of them. The “is ness” belongs to the Brahman alone.

Shanakaracharya commenting on Dakshinamurthy stotram says, when you see existence, it is Brahman.

With regard to this idea (Brahman has become creation) there is the following Rig mantra.

Ch 2, Anuvakaha # 7, shlokas # 1 and # 2:

In the beginning was verily this non-existence. From that existent was born. That created Itself by Itself. Therefore, it is called the self-made or the well made. (shloka 1)

This which was self-made……that is taste(joy). Having obtained this taste, man becomes blessed; for who can breathe out or breathe in, if this joy were not there in the cavity of the heart? This Brahman Itself brings us joy. (shloka 2)

According to the Rig mantra, the whole creation was existent before its arrival. Thus, creation was not created. Creation is a very confusing word. Nothing can be created by anyone including God. Science says, matter cannot be created or destroyed. We, in Vedic religion, knew this millennia ago as Satkaryavada. It means matter cannot be created or destroyed. Then why use the word creation? It is used, because creation existed before its arrival in a potential form or as Avyakta Rupam. Anything in its un-manifest form can become manifest. This manifestation is called Creation. Manifestation is a better word than create.

Thus:

Unmanifest to manifest> creation or birth.

Manifest to unmanifest > Destruction or death.   (wrongly called destruction)

Both are only transformations of the ever-existent universe. Hence janmam and maranam are called modifications or known as janma vikara and marana vikara. Before manifestation it was in un-manifest form called Maya. Maya was potentially in Brahman. Thus, dream is potentially in Me the Waker.

Before its manifestation the creation was un-manifest. The word Asat is used but it means non-existent or potentially existent.

Shankaracharya has written a commentary on this. He says, whatever is potentially existent is as good as non-existent. Why so? Potentially existent object is not available for utility or transaction. If you have milk but no butter, you say I don’t have butter, although the butter is existent in a potential form in the milk.

Similarly a lump of clay has all potential forms of pot. We however say, we don’t have a pot. Similar analogy is also made for coconut and its oil.

Therefore Upanishads say un-manifest universe is practically non-existent.

Describing creation: Maya+Brahman=Ishwara.

Our vasanas come out as our dream. When God dreams, the world comes out, just as dream world emerges from our vasanas and they become tangible in dream.

That Ishwara converted himself into Creation just as the Waker converted himself into dream world

In dream, I convert myself into subject, object and instrument world. Similarly, Ishwara converted himself by himself to Himself; meaning he did not use any other material cause.

God does not use any instrument. I am raw material, I am creator and I am the instrument as well. With a carpenter, however, it is different. He is different from the wood as well as the chisel.

Because of this extraordinary feat (subject/object/instrument, all in one)

Brahman is called Sukritam or Self Creator. He multiples himself, enjoys the drama and then withdraws.

Now God does not forget himself in his creation; I, however, forget myself in my dream.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Chapter 2, Anuvakaha # 6, Shloka # 3:

 He desired, “ I shall become many and be born. He performed tapas; having performed tapas, He created all this whatsoever (we perceive). Having created it, He entered into it. He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood and all this whatsoever exists. Therefore, it is called Existence. In this sense, there is the following Vaidika verse”

Continuing his teaching of the Upanishad Swamiji said, the Anuvakaha six has introduced some questions from a student. The teacher has started answering those questions. There were three questions raised. One was an implied one while the other two were real questions.

The implied question is, is there a Brahman or not? The teacher answering the implied question first says the entire creation comes out of Brahman. He gives seven reasons as proof of the existence of Brahman.

2. Brahman with Maya is the sentient cause of creation. Brahman as the intelligent cause is called Ishwara. He desired, visualized and created the world. He is the nimitha karanam of the world.
3. Now next point is that having created this world Ishwara himself entered the creation as a Jivatma. This process of god entering creation is known as anupravesha. Thus, every Jiva is the Paramatma himself.

Existence of Jivatma is proof of Paramatma.  Citing an example of our dreams, the creation of a dream is similar to the creation of this world. There are certain similarities and differences between swapna and real srishti. Nevertheless a swapna is the closest example of srishti.

If something is 100 percent equal to another thing it is not considered an example. When an example is given, our focus should be on the common features and not the uncommon ones. Thus, if a person is called a pillar of society, it is a comparison to pillars supporting a building. It does not man the person is round like a pillar nor does it mean he is an inert being like a pillar.

Ishwara creates the world by his sankalpa. The same process also creates a dream. Our dream is a projection of our Self while world is a projection of Ishwara.

Everything in a dream has to be experienced. This means an experiencer also has to be there. Who creates the experiencer? I, the creator of Swapna, go into Swapna prapancha and become the dream experiencer.

Thus, the waker-creator becomes the dream experiencer.

How does this process of the dream creator entering and experiencing the dream work? Until dream is created, I am a waker identified with the physical body lying on the bed. The moment the dream occurs (swapna prapancha) a special body for experiencing the dream is created. At that moment I shed this physical body and I create the dream body also known as Vasanamayi Sharira. I, myself, take on the swapna shariram dropping the physical body. It is similar to the process of re-birth after one’s death. I die in jagrit prapancha and take birth in swapna prapancha. In this process the physical body is dropped. We perform this phenomenon every day going from physical body to dream body and back. This is one of the reasons a morning bath is required by our tradition. We need to clean the body.

In swapna sharira we have swapna indriyas and all other faculties. Thus, we have gyanendriyas of shabda, sparsha, rupa, rasa, gandha in dream body as well. Using this swapna body, we travel as well. We even get hungry in our dream. Waker becomes a product in the dream world. I am only limited by dreamtime and dream space. I am the Creator of the dream and I also am the one Created. Thus, I experience swapna. Experiencer of dream is not different from one in waking state. The Experiencer is one and same, the medium alone changes. Waker is with a sthula sharira, while dreamer is with a dream body.

How do you know waker has entered dream world? For a moment suppose that the waker was different? If waker were different, he would never know the dream experience. Reality tells us that upon waking I am aware of the nightmare I had. Thus waker and dreamer are one and the same. When I am within the dream, I never claim to be its creator. I just feel I am part of the dream, experiencing the joys and sorrows of the dream world. The moment I wake up, I dis-identify with the dream body; I now become one with the waking body. So, am I karyam or karanam depends upon which body I am associated with.

In waker-body, I am an individual in the world as a Jivatma. I claim the world is outside of me. The moment I dis-identify from my body, I can claim I am the paramatma. It is through Me that this whole world and creation has come into being. The moment I dis-identify with the body, I become the Creator. In the dream, the dreamer argues that there is no waker creator. The very experiencer of dream, as a Waker he is the creator of the dream. The very experience of the dream is proof of the Waker. So also, the very existence of Jivatama is proof of Paramtama. Paramatma takes role of Jivatma. We all need to see the Paramatma.

Having entered shariram, paramatma has become a karta as well as a bhokta. Paramatma alone, like in a dream, performs all transactions. If you want to get out of this show, you need to wake up and then body becomes falsified. Hence the saying: Brahman Satyam, Shariram Mithya.

Having entered the body, Brahman alone performs all karmas. Both Jagrat prapancha and swapna prapancha are all fields of my activity.  While in each field, I take on a body for my role; I alone am really the Chaitanyam. Jagrat role, dream roles all come and go. The problem is, once I am in a field I feel I am a part of it. Shankaracharya says Jivatma is Paramatma. This is the second proof. Your very existence is the proof of Brahman.

3. Here Brahman is nimtha karanam or intelligent cause or creator. This is just like a carpenter is the creator of furniture.

If Brahman is the intelligent cause, what is the raw material for creation? Just as wood or gold are raw materials for furniture, jewelry etc. respectively; they can be called the material cause.  Generally intelligent cause and material cause are different just as goldsmith and gold are different or a mason and his bricks are different. If Brahman is the intelligent cause, what is the material cause? What is the material cause of the five elements? The elements being: Akasha, Vayu, agni, apaha and prithvi.

Unfortunately there is nothing other than Brahman. Before creation, there was Brahman alone who was both the intelligent cause and material cause. How is this possible? Nimitham and Upadanam are generally separate. Scriptures say there are some exceptions to this general rule. The term Utsarga means general rule while Apavada means exception. Mundako Upanishad says the spider itself is the intelligent and material cause of its web.

Another example cited was, you alone are the intelligent cause and material cause of your own dream. My own vasanas become the material cause. The dream created is solid in the dream; however, it comes from my own abstract mind. Thus, non-solid thought creates a solid dream. Similarly, the non-solid consciousness can create a tangible earth. Creator is the non-solid consciousness. Scientists say energy (intangible) is cause of creation (tangible). Just like I am the intelligent and material cause of the dream world, Brahman is also the intelligent and material cause of the Universe. Ishwara using Maya and Karma produces this world.

Clarifying the terminologies, we say, Carpenter is creator of furniture.  In this sentence the word the verb “create” is used to describe the intelligent cause. For material cause, we say, gold becomes an ornament. Here the verb “ becomes” is used.  So too, Brahman “creates” the world and is the nimitha karanam. Brahman itself “becomes” the creation and is thus also its upadana karanam.

One cannot say this of a carpenter. I create the dream world and then I also become the dream world. Therefore, Brahman has become everything. In the Gita, in Vishvarupa darshanam, God says, I alone have become everything.

Therefore God is everywhere. You are seeing the Vishvarupa everywhere. That is why even when entering a river, one does not place the feet first in the river; one must touch the river and perform Prokshanam and then enter the river. Thus, the tangible universe is Brahman as is the intangible (mind, thought) world as well.

Brahman creates the world with Maya. Maya itself is never created.

In shloka: Sat means sthula prapancha and Tayat means sukshma prapancha. Niruktam means with clearly defined features. Aniruktham means with features not clearly defined such as one’s inner personality. Nilayanam means clearly defined while anilayanam means not clearly defined.

Take away

1. The dream created is solid in the dream; however, it comes from my own abstract mind. Thus, non-solid thought creates a solid dream. Similarly, the non-solid consciousness can create a tangible earth. Creator is the non-solid consciousness.
2. The moment I dis-identify from my body, I can claim I am the paramatma.

With Best Wishes,

Ram Ramaswamy

Chapter 2, Anuvakaha # 6, Shloka # 3:

He desired, “ I shall become many and be born. He performed tapas; having performed tapas, He created all this whatsoever (we perceive). Having created it, He entered into it. He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood and all this whatsoever exists. Therefore, it is called Existence. In this sense, there is the following Vaidika verse”

Continuing his teaching of the Upanishad Swamiji said, in Anuvakaha 6 of Brahmanandavalli we have just completed discussion of Pancha Kosha Viveka. Now a student raised some questions, anuprashnahas. Two questions were raised and a third was implied.

The first or implied question was, is there a Brahman? Doubts on this existence of Brahman are possible and legitimate as Brahman is not available for transactions. Anything not available for transaction we consider it as non-existent.

The second question was, assuming there is a Brahman; will an ignorant person merge into it upon death? As per shastras, any product will merge into its cause at its destruction. The very definition of destruction is that the product merges into its cause.

The third question is, will a wise person merge into Brahman at death?

Now the teacher answered the first question. In this answer many Vedantic ideas about creation were taught. Seven reasons were given as evidence of existence of Brahman. They are:

• Brahman is existent. It is the nimitha karanam. Nimitha karanam is the intelligent cause behind creation. We can infer this from our experience because any ordinary product has an intelligent cause behind it. A piece of cloth, a mike etc. all has an intelligent cause. Similarly, our complex universe also has an intelligent cause. Concluding that there is no intelligent cause behind creation does not make sense. Even scientists don’t believe anymore that there is no cause behind creation. They know the natural laws of physics and chemistry but they are not able to find the cause of creation. Many scientists believe this cause cannot be found by scientific reasoning. It is this unknown X –factor that is brought out by the shastras. It has to be the Chetana Tatvam. It is a sentient intelligent cause. It has to be an extraordinarily intelligent cause. This is Brahman, the nimitha Karanam.

When you see a wooden desk, do you ask, did a carpenter create this or do you say, it may have been created by a carpenter?  Maybe can also mean, may not be. Did the wood slice itself? So, with respect to desk we accept the carpenter was behind its creation.

Now the question rises, how did Brahman create this universe?

Any creation has three stages to it.

• A deep & intense desire to create must come up. Without it nothing gets produced. Kama avastha and Tirva ichha are required.
• Visualization as to what to create has to occur? When we build a house we visualize how many rooms, bedrooms, bathrooms, puja room etc. are required? The house has to be created in mind before it comes into actuality.
• Actual implementation of the visualization: Here the concrete creation comes out. First and second stages are not visible, only the third stage is visible. Brahman also goes through these three stages of creation.

So Brahman desired to create the universe. I can desire because I have an instrument called the mind. What is the instrument of Brahman? The instrument is called Maya or Ichha Shakti. When Brahman uses Maya, it is called Ishwara. Brahman married to Maya and thus as the householder is called Ishwara.

Why should Brahman desire to create the universe and make us suffer? If there is no creation then there is no samara and no resultant suffering as well.

Desire to create comes out of apurnatvam. Kama is considered a product of avidya. Kama produces Karma and Karma produces Phallam.

Thus: Ignorance>Desire> Action>Result.

Therefore liberation is considered freedom from Kama. A free person is a desire-less person. A person becomes free from Samasara, once all desires are gone.

Now, Bhagawan desired. If the Lord is liberated, how come he has desire?

Bhagawan’s desire is not born out of apurnatvam. It is a desire born out of knowledge as such it is a non-binding desire.

Why does God desire? His desire is meant for fructification of karma phalas of Jiva rashi’s. All jiva rashi’s have karma and phalam, which comes into being only when there is a Samsara.

Now a question comes, if creation is for fructification of punyas and papa’s, how did punyas and papa’s come to be, to begin with? They came to be from a previous Srishti. In present Srishti also Karmas will be there and they will result in a new Srishti. So Bhagawan has to create swarga and naraka. He has to create different lokas. To create all these, he must have knowledge of the karma of all Jivas. Not only does he have to visualize the right environment (where) but he also has to visualize the right bodies (who).

If so, how did past Srishti come about? Also, how did first Srishti come about? As per shastras there is no first Srishti, as the process is not a linear one. Our intellect has to get out of the linear thinking or one with a beginning and an end; else we will be frustrated.

We need to think in terms of cyclic thinking. Everything in creation is cyclic. Once we can think cyclic then the mind gets out of the tyranny of linear thinking. In a circle there is no beginning or end.

If you start and end there is no circle. If I start and come back to beginning point, then it is impossible to say where is the beginning and where is the end.

Scientists also see the circulatory logic. So, every Srishti is an intermediate creation. There was one before and after it. Here we are now discussing the present Srishti. Therefore, Bhagawan creates Srishti for Karma phalam of jivatmas. He creates for the benefit of Jivarashi’s.

Any number of nonbinding desires will not create samsara. The nonbinding desire has to be a pure one for that.

So the desire arose in Brahman that, “Now I am the universal father, let me multiply and become many lives.” Like any father, say one with three children, Brahman also creates many children.

Thus: Aham> Aavam>Vayam.

I>We both>  We All

Let me multiply myself by getting progeny. In creation, every species can reproduce only one of its own kinds. Thus, humans can reproduce humans; buffalo buffaloes etc. Bhagawan, however, is father of all species, because Maya can produce all Jiva Rashi’s.

Once desire has come next is visualization; what appears where etc.? For this visualization, he requires knowledge of papam’s and punyam’s of all respective Jivas’ (humans, insects, plants etc.). Such a Lord has to be omniscient. He has to fulfill karmas of many (parents, children; Guru shishya; brother, sister) etc. It is the result of fructification of visualization. This visualization is called Tapaha. He performed austerity through visualization. This is tapas performed through Gyanam. This tapas is performed with Maya as instrument. God, himself does not have hands and feet and indriyas to form them. Let us remember that nothing has yet been created.

Having performed Tapas for sufficient time (countless yugas) God created the whole universe. Even space and time were created. Just be aware that God has created whatever you experience in front of you.

Next question that arises is that between visualization and implementation there is a lot of effort involved; think of the effort of building a house; how difficult it is? How much time and effort has to be put into it?

However, shastras say, God did not put in any effort; he created the samsara just by his sankalpa.

Now, how is it possible to create by one’s sankalpa? Shastras say, everyone can create by sankalpa. After all we create a dream world every night through our mind and vasanas. It is an effortless process. Dream is an unreal universe. How can you say that? Shastra’s say, this universe is also an unreal universe. Ishwara has created this universe, just like you create your own dream world.

If this universe is unreal, why do I feel it is real? Shastras say, you feel many things; thus, when you are in a dream, you consider it as real. When you wake up you feel the dream was unreal. It is the same with the waking state as well. We will realize it is also unreal, when we wake up to it. Thus, God created mithya universe by Maya Shakti. Thus, God exists.

CH 2, anuvaka 6, shloka # 3: (continued)

Ishwara created the universe. This universe is meaningful only when there are jivas or sentient beings to experience it. A house is useful only when sentient people use it.

God himself enters in the universe as Jiva rashis. Thus all jivas are Bhagawan. This phenomenon of God entering universe is known as anupravesha. Shankaracharya has written extensively on anupravesha. Brihadaranyaka Upanishad also discusses this topic.

In our dream world, who goes there to experience it? I create the dream; I enter the dream as dream individual to experience the dream. Thus, I create the tiger in dream; I enter the dream world and I experience the tiger. Thus, the waker, one in waking state, becomes the dream experience. So also Ishwara becomes part of universe he created.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Ch 2, anuvakaha # 6,shloka #1:

If he knows Brahman as non-existent, he becomes himself non-existent. If he knows Brahman as existent, then (they) the world knows him to be existent. Of the former (anandamaya kosa), the Self is the essence.

Swamiji said, with the end of anuvakaha # 6, the Upanishad concludes the topic of Pancha Kosha Viveka, a method used to obtain Brahma Gyanam. This method was presented briefly in the beginning as well. Even though Brahman is all pervading, one has to recognize it in one’s own mind as the witness conscious behind every thought.  

This witness conscious is not available for objectification. One has to claim it as “I” the witness consciousness that observes all states “with thought” and “without thought”.

Thus: Brahman=Sakshi=Myself.

Turning the attention from body, very gross, to consciousness, very subtle, all of a sudden is difficult. It is like climbing a mountain; one needs to get acclimatized at different levels. In Pancha kosha viveka we were taken through such acclimatization at different levels of annamaya, pranamaya, manomaya, vignanamaya, and anandamaya respectively. What you think of, as the blank-less state is not really blank; even that is matter. Then I can go to the final “witness” to the blank state of thought, which is the atma. This is the ananda atma. It is satyam, gyanam, anantam and anandaha. With this Pancha kosha topic was concluded.

Now a student interrupted and asked a question. These questions are known as anuprashnaha.

Chapter 2, Anuvakaha # 6, Shloka # 2:

Thereupon arise the following questions:

Does the ignorant leaving the world, go There? Or does the knower, leaving this world, obtain That?

In the shloka there is a pluthi denoted by number 3. It means a very long vowel. The teacher answers the question, as he does not want to leave the student with a lingering doubt in mind. The questions are based on the teachings. Two questions are asked, about a wise person and an ignorant person. Both questions have been combined into one, in the shloka.

In the teaching Brahman has been presented as the cause of everything. It, Brahman, is the karanam (cause) and Samsara is the karyam (products, things, beings both sentient and insentient). The student applies a principle in the questioning process:

• At time of creation all products originate out of their cause. It is like the rivers and clouds that originate from ocean by evaporation.
• At time of destruction all products merge back into the cause. Thus, the river merges back into the ocean. So, if Brahman is the cause; at time of our destruction we will all merge into Brahman, our cause.

This is a choice-less situation. It is irrespective of the status of a being. All plants, animals, human beings, all must go back to the cause. So, whether a human being is wise or ignorant (one who has not performed any sadhana), after death they must all go back to Brahman.

Now merging into God has been defined as moksha. Keeping all these in mind student asks, “O guru, will an ignorant person merge into Brahman after death or not?”

The teacher is now faced with a dilemma. Whatever answers he gives will be problematic.

Suppose teacher says, ignorant person does not merge into Brahman; then, it means Brahman is not the cause of everything. Remember everything goes back to its cause upon destruction.

If Brahman is not the cause, even a wise person will not merge. Conversely, if I can merge as an ignorant person, why obtain Gyanam at all?

Shankaracharya makes a point here. It is a comment on a grammatical issue in the shloka that also addresses this question. The word anuprashnaha in the shloka indicates the questions are plural or more than two. Sanskrit grammar recognizes singular, two persons and plural, consisting of three persons or more. Reality in shloka is that we have only two questions from the student. Shankara says this means there is a third implied question as well. What is this implied question? If you go back to the previous shloka one will know the implied question. In previous shloka Upanishad says some people accept existence of Brahman while others don’t. The ones who do not accept existence of God say Brahman is not available for objectification since Brahman is considered beyond all transactions. This is the belief of the nastikas. Dvaitins also don’t believe in a nirguna Brahman. If so, is there a Brahman at all? Only after we answer this question can we answer the two questions raised by the student.

The Upanishad answers this implied question in anuvakahas 6,7, and 8 respectively. The answer is a long one. The Upanishad concludes Brahman exists. It gives seven reasons supporting this conclusion. We will take each one of the seven one by one now.

Chapter 2, Anuvakaha # 6, Shloka # 3:( Please note that only the first two lines of the shloka are discussed in the class today.)

He desired, “ I shall become many and be born. He performed tapas; having performed tapas, He created all this whatsoever (we perceive). Having created it, He entered into it. He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood and all this whatsoever exists. Therefore, it is called Existence. In this sense, there is the following Vaidika verse”

Brahman is existent because it is the intelligent cause of creation.

The principle used here is: If I see a purposeful product, say a box, a mike etc., that has a function to perform, it means that product was visualized, designed and manufactured by an intelligent mind. It means there is an intelligent designer. Even if designer is not visible still we can say this cause existed.

Even behind an ordinary clip there must be a proportionately ordinary intelligence. Extending this idea everything available in front of me is a purposeful product. Thus, I have sense objects and I have food products. Every science reveals the purposeful design of creation. The universe is a well-designed universe. Life is possible due to this intelligent design. Then I infer that this purposeful design must have an organizing principle. Scientists say possibility of creation by chance is almost zero.

If you gave instruction to a computer it can write poetry. A human brain after all created the computer. Can we accept this computer as an accidental assemblage? If not, why should human brain be accidental? So, we think there is an organizing principle called Ishwara.

How would creation come out of this creator? Suppose one has to create cloth? One has to visualize the product. One has to create it in one’s mind. For this one has to consider many factors. Where should heaven, hell and earth be located etc.? This has to come in the Maya Tatvam or Total Mind. In Maya, design is visualized and a desire should come. Desire and visualization both are required. That Brahman desired, visualized and created this creation.

In Sanskrit every word has a gender.

Take away

With Best Wishes,

1. Even though Brahman is all pervading, one has to recognize it in one’s own mind as the witness conscious behind every thought.

Ram Ramaswamy

Greetings All,

Ch 2, Anuvakhaha  5, Shloka # 2:

Of that, of the former, this one is verily is the embodied self. Different from this self made up of intellect (vignanamaya) is another self within., formed of bliss (anandamaya). By this, that is filled (by anandamaya the vignanamaya is full). It also  has the shape of man. According to the human form  of  that, is the human form of this. Of it, joy (priya) is the right side, rejoicing (moda) is the left side, and bliss (pramoda) is the trunk. Brahman is the tail support. There is this vaidika verse about it.

Swamiji said we are in the middle of anuvakaha # 5 of Brahmanandavalli. We have gone from vignanamaya to anandamaya. Vignanamaya has now become a kosha. The moment you understand it is a kosha or anatma it means anatma is born out of atma. Vignanamaya is Karyam or it has nama and roopa. Thus, it is not a substantial entity. It only has a borrowed existence. It is Mithya. As such, it is as good as non-existent. This understanding in us is known as Pravilapanam or dissolution. Mithya is dissolved in satyam. Vignanamaya is dissolved in anandamaya.

What is the shape of anandamaya? It is in the container called Vignanamaya, which has the shape of manushya. Thus, anandamaya also is in the shape of the manushya. Ananadamaya does not have a shape of its own as such it borrows its shape from the container. Thus of all the Koshas only annamaya has its own shape, all others borrow from annamaya.

Now coming to the factors, anandamaya atma’s head is priyam. Priyam means happiness. It’s right hand side is Moda. Moda means more happiness. Its left hand side is Pramoda. Pramoda means highest happiness.

How to understand these three terms of happiness being used? It is like happy, happier and happiest. Citing an example: You go to a restaurant and see gulabjamun on menu. You like gulabjamun. The pleasure of seeing gulabjamun is priyam, also known as Ishta darshanaja sukham.

Now you order the gulabjamun and it is brought to you. This owning of object of desire is known as Moda or Ishta grahanaja sukham. Then, when you finally taste the gulabjamun you obtain Pramoda or Ishta anubhavajam sukham. This is highest pleasure when the object of desire and one who desires it, become one. Swamiji says, the food and you become one, reflecting advaita. All these three experiential pleasures are anandamaya. The word maya means it is subject to change. Thus all conditional pleasures are anandamaya. Now the Upanishad says, anandamaya is not atma.

In case of anandamaya there are only three factors instead of the normal five. In fact anandamaya is also not the real atma. The real atma is anandaha. The suffix maya is not added to it. Ananda is the non-fluctuating pleasure, the real atma. It is not a changing, experiential pleasure. Once I know ananda is atma then anandamaya also becomes a kosha. Thus all experiential pleasures are anatma. They are subject to arrival and departure. Thus, they have nama and roopa as well. This anandamaya is a mithya. It is also known as kosha ananda.

Then, what is atma-ananda? It is not an object of experience. It has to be understood as myself. Not only is it myself, it has the support of (pucha) in Brahman. Really speaking the Brahman is only an apparent support rather than a real one. Citing an example, Swamiji says, it is like saying outer space is the support of inner space in a pot. Really speaking outer and inner space is one and the same. It is only a superficial difference.

How do we know that Brahman seemingly supports that atmananda? In beginning of this chapter Brahman was defined as Satyam, Gyanam and Anantam. From this Brahman the creation comes into being. Brahman and Atma are identical.

What is the difference between anandamaya kosha and atmananda?

Anandamaya is an object while atmanada is the subject.

Koshanada is subject to change while atmananda is my self with no arrival or departure.

How can I experience atmanada? Whatever I experience is koshananda. “I” am the experiencer, not the experience.

How can I see my own original eye?

I can never see my own original eye. Even in a mirror we see only the reflected eye. Reflected eye is visible, while original eye is not. Reflected eye can come and go with the mirror while original eye does not change. Even the mirrors reflective quality can change the reflection. The original eye has no arrival or departure.

If original eye cannot be seen and I can see only the reflected eye; if so, what is the proof of the original eye?

The very experience of the reflected eye is proof of the original eye. Every experiential experience is proof of atmananda. So, who am I? I am Satyam, Gyanam, Anantam and Anandaha.

Now the Rig mantra comes in.

Ch 2, anuvakaha # 6,shloka #1:

If he knows Brahman as non-existent, he becomes himself non-existent. If he knows Brahman as existent, then (they) the world knows him to be existent. Of the former (anandamaya kosa), the Self is the essence.

The Rig mantra talks about a serious problem faced by Vedantic students. The student understands annamaya, pranamaya, manomaya, vignanamaya, anandamaya and now seeks the experience of atmananda as well. In general we all wish to seek to experience the objects we come in contact with.

While Atmananda is eternal, I am seeking for the arrival of the eternal atmananda. How can I look for experience of eternal atmananda? Even in Nirvikalpa Samadhi, ananda goes away when you come out of Samadhi and you feel pain. Highest mystic pleasure is really koshananda. Atmananda, you never experience. Students are not able to accept this fact. This is a universal problem. We conceptualize everything. Our study of Vedanta is often an intellectual exercise.

Nastika is one who says Brahmananda is not a subject of experience. Suppose a person negates Brahmananda, it is equivalent to negating himself. Because, Brahmananda is Yourself. Most contradictory statement is,  “ I am not existent”. Therefore, never negate existence of Brahman. Accept Brahmananda is existence even though it can’t be experienced. There is only one thing in creation that is without objectification. It is, “I am”. He himself is existence.

There is another meaning to this shloka as well. Suppose a man says Brahman is not existent, Shankaracharya says, such a person is adharmic. It is adharmic because he can’t have Brahmagyanam as a goal in his life. For such a person all shastras are redundant. The very purpose of dharma shastras is to prepare one for Brahma gyanam.

In a society that values only money and entertainment, god does not exist. Such a society has no dharmic values. Such a society is exclusively focused on artha and kama.

In our culture artha and kama are perfectly acceptable until one reaches his middle age at around 40 or 50 years of age. After that one’s goal is pursuit of god.

Materialists thus become asurah’s. Asu means organs and raha means protector. One who protects his organs for long life. Asuraha is also called Asata.

On the other hand if one believes in Brahman, then Chitta shuddhi and Gyanam become important. He is a spiritual person. He is called a Suraha. Chapter 16 of the Gita discusses asura’s and sura’s.

If a family is only into material pleasures then it can become separated very easily through divorces, remarriages and inter-racial marriages. In India, family was strong although the trend is changing. In all stages of life family is required when the goal is dharma and moksha. So, accept Brahman. One day you will understand that Brahman is “ I am”.

Now the Yajurveda Upanishad has completed Pancha Kosha. This is pancha kosha viveka.

In the beginning three questions were raised. They were:

1) What is Brahman?

2) How to know Brahman?

3) What do you mean by knowing the greatest?

We have discussed what is Brahman and how to know Brahman. Now we move to discussing the third question.

However, before answering the third question, a student interrupts with a question. Questions related to a topic being taught are known as Anu-Prashna. We will discuss this first

Greetings All,

Chapter 2, Anuvakaha # 4, Shloka # 2:

Different from that made up of mind (manas) is another inner soul made up of intelligence (Vignana) and by that this (manomaya-self) is filled. It also has the shape of man. According to the human shape of the previous, is the human shape of this one. Faith (sraddha) is its head, righteousness (Rtam) its right side, Truth (satyam) its left side, Yoga is the trunk and total intellect (mahah) is the tail and support. There is this following Vaidika verse about it.

We are now in anuvakaha # 4 of Brahmanadavalli. The Upanishad has entered Vignanamaya kosha. Initially it (manomaya) is still looked as atma, later as anatma. Once we accept vignanamaya as atma manomaya then becomes its container or deha while Vignanamaya is the dehi.

Knowledge (vignanamaya) does not have a shape. It assumes shape of manomaya or assumes manushya akara.

Once we accept manushya akara then the five factors come into play and they are the head, the right side, the left side, the central part and the support.

The knower principle Vignanamaya is the cause of deliberate action. A man first knows something’s, then he chooses one of them and he works towards accomplishing it. One cannot take an unknown thing as a goal. This is a process we perform lifelong. Pramatha, the knower becomes Karta. Shradha, faith in Vedas, guides him to spiritual knowledge. Spiritual knowledge requires shastra pramanam.  If you spend a lot of time and effort on the spiritual it requires knowledge of religion. This religion or spirituality requires shastra pramanam. This comes only from shradha in religion/spirituality.

Heaven or hell has no scientific proof. There is no proof of Pitr puja reaching ancestors. Concepts of punyam, papam, and moksha are all only coming from shastra pramanam.

Mind, different from brain, is not accepted by science. End of brain is not end of mind. Mind is sukshmam, while brain is sthulam, per shastras. However, there is no proof of this.

Therefore, one who does not have an appropriate attitude towards religion cannot accept all these facts. Thus spiritual life requires gyanam and faith in validity of scriptures.

Science too believes in blind faith. They feel sense organs are the only valid way to know sense objects. We, however, believe in non-worldly knowledge of shastras.

Science believes in sense organs because it works. For supra worldly wisdom, belief in shastra works.

We are not insisting you have shradha. Without faith in the eye, you cannot walk even a single step. This faith helps me.

Shradha is head. Ritum is right hand. Sensory perceptions must be understood correctly. As an example: Senses report earth is stationary while the reality is that earth is rotating at a high speed. It is not terra firma. The eyes show stars as small while the reality is that they are several times larger than earth. So, illusion is possible. So, interpretation is required. Scriptural illusion too must be corrected. Mananam after sravanam is performed to correct this illusion. Ritu is right side.

Satyam is uttara paksha. Knowledge is not enough. As per Karma kanda knowledge is useful only when implemented.

Therefore, knowledge is incomplete without practice. Practice of Vedic teaching is Satyam.

Atma is the central part is known as Yogaha.  Yoga means leading a focused life style. The focus should be on life’s end goal or moksha. First get gyana yogyata then get gyanam.  Don’t lose track of goal. Once in a while perform a check on your course to see if it needs correction.  Most people get lost in the complexity of samsara. That is why 41 samskaras are prescribed to be performed by the Vedas. From birth, marriage, deaths etc. are all rituals that remind you of your goal. This constant awareness is Yogaha.

Support is mahaha or samashti Vignanamaya or Hiranyagarbha. Every action has to be supported by God. Sri Krishna says, every organ functions only when supported by the Devata of the organ. Hiranyagarbha is the overarching Devata.

Five factors are now mentioned for Vignanamaya. There is now the Rig mantra glorifying Vignanamaya.

Ch 2, Anuvakhaha  5, shloka # 1 and part of Shloka # 2:

Knowledge performs the sacrifices and it is the real agent of all the physical activities. All the “gods” worship Knowledge as Brahman, the eldest. If a man knows Brahman as knowledge and if he does not swerve from it, he attains all desires and comes to abandon all the sins of the body.

We are entering anuvakaha # 5 with the Rig mantra.

This Vignanamaya atma is the karta. This knowing, judging, fixing capacity called “I” becomes aware of a program. Then Viveka chooses and directs me to the program. Hence Vignanamaya is important. Animals don’t have this capacity. It makes humans different from all beings. Vignanamaya atma, the karta atma, alone performs all vaidic upsanas (karmas). Once scriptures go out adrisha pradhana karmas go religion also goes. This happens in inter-caste marriages, when religion and tradition are thrown out of the door. No gothra is required for such a marriage. When marriage is dharma moksha pradhana, couple has a different approach to marriage.

Vignanamaya karma also performs all non-scriptural activities like working for earning etc.  Therefore, Vignanamaya is laukika  Vaidika (common religion). So, meditate upon this vignanamaya atma. Even Gods meditate on this atma. This knowledgeable one performs the actions. How do they meditate? They meditate on Samashti Hiranyagarbha, the first-born Vignanamaya.

Hiranyagarbha is responsible for rest of creation. Hiranyagarbha is Brahman and he comes out of the navel of Ishwara. Vyashti-Samashti Upsana is to be performed.

The benefits of this upasana are:

• Sakama: Suppose a person performs meditation on Vignanamaya Samashti aikyam through out his life then he will drop all papams born out of individuality, even as he drops his body.  Gita, in chapter # 8, says whatever you constantly think of at time of death, you reach that after death.  This upasana drops all papa karmas. He gets only punyam. He gets Brahma Loka. He. However, cannot get moksha, as he still needs gyanam for that.

• Nishkama karma: Chitta shudhi, expansion of mind and focus of mind all improve. Individuality is dropped in meditation. It dilutes the ego by visualizing totality. If I prepare long enough I will be prepared for anandamaya atma, the next step.

What is advantage of Brahma Loka? This loka has all possible material pleasures one can think of. The environment, objects and instruments are all ideal. The Rig mantra is complete with this.

The Yajur mantra takes over now.

Here person values knowledge. People who were involved in India’s freedom struggles, their Vignanamaya atma was strong. This is Vignanamaya abhimana topic. Now we are entering next sheath of ananda maya or Karana shariram.

Ch 2, Anuvakhaha  5, Shloka # 2:

Of that, of the former, this one is verily is the embodied self. Different from this self made up of intellect (vignanamaya) is another self within., formed of bliss (anandamaya). By this, that is filled (by anandamaya the vignanamaya is full). It also  has the shape of man. According to the human form  of  that, is the human form of this. Of it, joy (priya) is the right side, rejoicing (moda) is the left side, and bliss (pramoda) is the trunk. Brahman is the tail support. There is this vaidika verse about it.

We are entering the subtler layer. Really speaking Vignanamaya is not the atma. Atma is different. Atma is now anandamaya.  It is the real atma. Where is it located?

It is within vignanamaya.  With this vignanamaya becomes anatma or a kosha. Every thing including anatma is born out of atma. Vignanamaya is Karyam or it has nama and roopa. Thus, it is not a substantial entity. It only has a borrowed existence. It is Mithya. As such, it is as good as non-existent. This understanding in us is known as Pravilapanam or dissolution. Mithya is dissolved in satyam. Vignanamaya is dissolved in anandamaya. Microcosm is dissolved in macro cosm. Macrocosm also gets resolved.

Take away

1. Gita, in chapter # 8, says whatever you constantly think of at time of death, you reach that after death.
2. Practice of Vedic teaching is Satyam.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Chapter 2, Anuvaka 3, shloka 2:

Of that former annamaya, this pranamaya is the atman. Different from this pranamaya-self made up of pranas, there is another self constituted of the mind. With that self, made of mind, the pranamaya is full. This is also of the form of man. Its human form is according to that of the former. Of it, Yajus is the head, Rk is right side, Saman is the left side, the scriptural injunction (adesa) is the trunk and the group of hymns of Atharva –Vada is the tail and support. There is the following Vaidika verse about it.

We are in anuvakaha # 3 of Brahmanadavalli. The Upanishad has entered Pancha Kosha Viveka.  This viveka is supposed to sensitize the mind. Mind has to become very sensitive. Citing an example: An axe is used to cut a tree; a blade is used to shave your face; the blade is subtler than the axe. A laser is used in eye surgery; it is an even more sensitive instrument. Thus sensitivity of instrument depends on subtlety of operation. Here, for understanding the atma, something inconceivable, the mind has to be very subtle. The subtlety of mind has to develop gradually. Thus, we started from annamaya and went to pranamaya; or from anatomy to physiology. Physiology is not tangible. Thus, functioning of eye can only be detected by testing it and not by a direct check. Pranamaya is thus subtler than annamaya.

Upanishad has made Pranamaya the Atma now. So we have to dwell on Prana. A Rig mantra was used to tell us this. Every physical body is a bead and through every body the life principle passes through. It is that which makes us alive and is called Sutra upasanam. If one practices this upsana two benefit accrue.

Sakama Upsana: One gets a long life.

Nishkama Upasana: One gets Chitta shudhi, Chitta Ekagrata, Chitta Vishalata. The mind becomes sensitive enough to go to next layer called manomaya.

In shloka # 2 we are also now entering manomaya. Really speaking Pranamaya is not atma. The atma is actually monomaya. Where is manomaya located? It is within pranamaya. With this pranamaya becomes anatma or a kosha. Every thing including anatma is born out of atma. Pranamaya is Karyam or it has nama and roopa. Thus, it is not a substantial entity. It only has a borrowed existence. It is Mithya. As such, it is as good as non-existent. This understanding in us is known as Pravilapanam or dissolution. Mithya is dissolved in satyam. Pranamaya is dissolved in manomaya.

Another important point to note in this meditation is that we are practicing annamaya and samashti annam aikyam. Then we practice pranamya and samashti prana aikyam. It shows Vyashti and Samashti aikyam at every level. The resolution of microcosmic also results in resolution of the macrocosmic.

Now, we are at manomaya. This manomaya (the content) fills pranamya kosha (the container). What is shape of manomaya? Manas does not have a shape of its own. It is like water. It assumes the shape of container. It takes shape of pranamaya. Now, pranamaya also has no shape of its own. So annamaya lends shape to pranamaya. Pranamaya in turn lends shape to manomaya. Thus, manomaya atma has manushya akara. It is a borrowed akara.

Once this is accepted, Manomaya has five factors. Atma is the head as Yajur Veda mantra. Rig Veda mantra is right hand side or south side. Sama Mantra is left hand side. Scriptural injunctions also known as adesha or Vidhi vakya, is the trunk. Atharvana Veda mantra is the tail and thus the support.

Shankaracharya says, Atharvana Veda is meant for health wealth etc. They provide Iha Loka Phalam. Whatever your goal is in life, one has to take care of health. Money, health, mental health’s are all important. Before going for adrishta phalam one has to obtain drishta phalam.

Shankaracharya now discusses a specific problem in this shloka. In annamaya its five factors are an intrinsic part of annamaya. In Pranamaya the five factors are also part of pranamaya. However in Manomaya the five factors are Vedas that are external to manomaya. How have outside factors become part of manomaya atma?

Answering his own question, shankaracharya says, Vedas are wisdom in form of thought or manovrithi. Rig mantra is Rig manovrithi. In Vedas, thought is converted to sound and then re-communicated as a thought. Every mantra is Vrithi; it is converted to sound and then thought. Thus Yajur, Rig, Sama are all Vrithi’s (thoughts). Therefore Rig mantra is on right side and Sama on left etc. Vrithis are a part of manomaya atma.

Last line of this shloka says with respect to manomaya atma there is a Rig mantra.

Chapter 2, Anuvakaha # 4, Shloka # 1: Rig mantra.

Whence all speech turns back with the mind without reaching It (The eternal truth or Brahman). He who knows  the bliss of eternal truth, the Brahman, fears not at any time. This mind is the embodied soul of the pranamaya. Of this pranamaya the manomaya is the Self.

Now we are entering anuvakaha # 4, shloka # 1, a Rig mantra. The mantra starts at Yato and ends at Kadachaneti.

Here the upasana is a Vyashti samashti Upsana. The goal is Vyashti samashti aikyam.

Hiranyagarbha (brahman) is total manomaya. This is glorification of Hiranyagarbha. He being Samashti or the total, individual mind cannot conceive of it. Hiranyagarbha is inconceivable to the mind. Vyashti cannot measure Samashti. Hiranyagarbha is embodiment of highest ananda (brahmanada). This ananda is meditated upon. Samashti hiranyagarbha in Vyashti Manomaya is meditated upon.

The benefits of Manomaya meditation are:

1. Sakama: The person will not have any fear at all. Hiranyagarbha gives him highest security in relative terms as possible.
2. Nishkama karma: Gives Chitta shuddhi, Chitta Ekagrata and Chitta Vishalata. Mind becomes sensitive enough to go to the next step.

This manomaya atma is called sharira atma. Annamaya and pranamaya are respectively shariram or the Deha while manomaya is the Dehi.

Chapter 2, Anuvakaha # 4, Shloka # 2:

Different from that made up of mind (manas) is another inner soul made up of intelligence (Vignana) and by that this (manomaya-self) is filled. It also has the shape of man. According to the human shape of the previous, is the human shape of this one. Faith (sraddha) is its head, righteousness (Rtam) its right side, Truth (satyam) its left side, Yoga is the trunk and total intellect (mahah) is the tail and support. There is this following Vaidika verse about it.

Here Upanishad is taking us to the next step or layer. Manomaya is not really the atma. The Atma is Vignanamaya atma. Where is this atma located? It is located within manomaya. Thus, now, manomaya has become an anatma.

Manomaya becomes a Karyam. Anatma is always a product. Whatever is a product is only a nama and roopa. Thus, Karyam is only a nama and roopa. Therefore, anatma is called mithya as it depends on something else. Anatma has only a borrowed existence; it does not have its own existence. As such it is as good as non-existence. Therefore, manomaya does not exist.  This is known as Pravilapanam or the intellectual denial of the existence of manomaya. Manomaya atma is swallowed. Vyashti and Samashti are both resolved in the process.

Vignanamaya also has Manushya akara. It is a borrowed akara from manomaya. Thus Vignanamaya is in a manushya container.

The five factors of Vignanamaya or knowledge are now defined. Knowledge is required for karma.  Manas stands for doubts. Thus, the more subtle knowledge destroys doubts.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Chapter 2, Anuvakaha # 2, Shloka # 2.

Other than that (soul) made up of the essence of food there is an inner soul (sheath) made up of Prana. With it this is filled. This (pranamaya) is of the same form as the previous. Its human form is exactly as human form of the former. Of that, Prana is the head, vyana is the right side, apana is the left side , akasa is the trunk, earth is the tail or the support. About this also there is the following Vaidika verse.

We are in the middle of anuvakaha #2 of chapter # 2 in which panchakosha viveka topic has been started. Annamaya was introduced as the Atma and the body is taken as our Atma. Upon this annamaya (one’s body) one has to perform Virat meditation. Through this meditation we recognize that annamaya does not exist separate from annam. It is very similar to the concept that a wave is not separate from the ocean. We create the separation by attributing reality to the wave. Once we create this separation in attribute then the birth and growth of the wave makes us happy while its death makes us sad. The wave itself does not have any powers. The power to disturb me (with joy and sorrow) is given by me to the wave. I gave the wave more power than it deserved. The ocean alone is the reality; it alone is, was and will be. There is no wave. The more I shift my attention to the ocean the lessor will be my wave abhimana or identification with wave and it cannot upset me. Once I get the vishwaroopa darshanam of the ocean, then I see only the ocean. Samashti (macro) upasana reduces Vyashti (Micro) abhimana. Anna upasana reduces annamaya abhimana. After practicing this meditation for a length of time then one moves to the next step.

This process of meditation is like plucking a ripe fruit. Before ripening it is difficult to pluck a raw fruit; the plucking leaves tears on the tree and the fruit. Wait for it to ripen. So, practice anna-aikya upasana for some time to reduce the abhimana. Effectively you should be ripe enough through meditation to go to the next step. Now we move to the next Kosha known as Pranamaya.

Now, pranamaya becomes the Atma while annamaya becomes a kosha or anatma. Annamaya becomes a Karyam. Anatma is always a product. Whatever is a product is only a nama and roopa. A substance cannot be produced. Law of conservation of energy means energy cannot be produced or destroyed. Thus, Karyam is only a nama and roopa. Therefore, anatma is called mithya as it depends on something else. Non-substantial pot is nama and roopa and it depends upon clay. So also annamaya depends upon annam. Anatma has only a borrowed existence; it does not have its own existence. As such it is as good as non-existence. Therefore, pot does not exist. There is only clay and nothing called pot. This is known as Pravilapanam or the intellectual denial of the existence of pot.

Where is pranamaya obtained? It obtains in annamaya kosha. Annamaya is the container while pranamaya is the content. Annamaya is the Deha while pranamaya is the Dehi.

Annamaya container is filled with pranamaya atma. Pranamaya becomes anatma only after one moves to manomaya.

Annamaya is the solid body or manushya akara. Pranamaya is the energy body. Pranamaya does not have an intrinsic shape of its own. It is like water. Water does not have its own shape. Shapeless water assumes shape of the vessel. The container shapes the content. Therefore, pranamaya is also manushya adhara. How long will it retain this shape? As long as the body exists it retains that shape. Upon death Prana will not have purusha akara. Its next shape will depend upon the next body it enters.

How did it get the manushya shape? In keeping with human shape of the annmaya, the container, the content is also shaped.

What are the five factors of pranamya? The head, the right side, the left side, the trunk and the tail.

Corresponding to the five factors Pranamaya has five features. They are: Prana, apana, vyana, samana and udana. Of these five Prana, the life breath is the most important one as such it corresponds to the head. Vyana is the right side and deals with circulatory system that transports nutrients to the body. Apana is the left side dealing with waste clearing system. Akasha or Samana is the middle or trunk. Samana is the digestive system of the body. Udana is not discussed as it activates only at death and is known as the reversing system. The tail, the lower part of body is Prithvi devata that retains the Prana Vayu in the body.  Prithvi is connected to our Prarabhdham. Once our prarabhdhams are complete Prana leaves the body. In Pranamaya also there is a Samashti Prana Upasana. The following Rig mantra deals with this upsana.

Chapter 2, Anuvaka 3, Shloka # 1:

Through Prana, the gods (indriyas) live and so also do men and animal kingdom. Prana is verily the life of beings. Therefore, it is called universal life or life of all. Those who meditate on Brahman as Prana come to live the full span of their life. Prana verily is the life of beings. Therefore, it is called universal life or the life of all.

(Note: As per Swamiji, this shloka # 1 in our book extends to the first line of shloka # 2 in anuvaka # 3, as well. Looks like Swamiji’s book are different from ours.)

With this Rig mantra we are entering anuvaka 3. The Rig mantra ends at Tasyaisha Eva Sharira…..Purvasya.

Vedas originally did not have punctuations, as they were not a written text. However, with them now in writing, punctuations have appeared.

Pranamaya is a product of Samashti Prana or Hiranyagarbha or Sutra-Atma. Prana pervades whole universe. When an animal is killed annamaya is merged in samashti annam and pranamaya is merged in Samashti Prana. Samashti Prana is Sthithi Laya Karanam. All animals survive because of Samashti Prana. At death Prana goes out and Vayu does not come in.

Glorification of Prana:

All animals survive only due to blessing of Samashti Prana. Disturbance in Pranic energy can cause disease. Surya Devata is abode of Samashti Prana. Sun’s rays are considered Pranic energy. Therefore life of a being is a blessing of Hiranyagarbha. Worship of sun during sandhyavandanam changes our pranic energy. Samashti Prana is called Sarvayushma , the life span of every being.

Now the Upasana is discussed. There is no Vyashti Pranamaya separate from Samashti Pranamaya.  It is similar to concept of a wave that is not separate from the ocean. It is only a Nama and Roopa that disappears. Therefore, death is not a tragedy.

There is a Marana Mantra or death mantra usually chanted at time of death. The mantra says, let Virat Prana merge into Samashti Prana and so on. It is like a river merging into the ocean. Death is a scared event of going back home. Abhimana of Vyashti Pranamaya comes down through this meditation. The meditation is called Pranamaya, prana aikya upasana. Samshti Prana is called Prana Brahma. It is an upsana on Vyashti pranamaya.

What are the benefits of this meditation or Phallam?

Benefits of Sakama Upasana are: Whosoever practices this upsana (sandhyavandanam includes it), they get a full life or long life as Prana is favorable to them.

Benefits of Nishkama Upasana are: Chitta shuddhi and Chitta Vishalata. In such a person, respect for life increases. Ahimsa becomes natural to him. Vegetarianism comes naturally to him. Pranamaya abhimana comes down. Abhimana tyaga is a benefit.

Only when you dis-identify from Pranamaya can you go to the next step of manomaya.

Chapter 2, Anuvaka 3, shloka 2:

Of that former annamaya, this pranamaya is the atman. Different from this pranamaya-self made up of pranas, there is another self constituted of the mind. With that self made of mind, the pranamaya is full. This is also of the form of man. Its human form is according to that of the former. Of it, Yajus is the head, Rk is right side, Saman is the left side, the scriptural injunction (adesa) is the trunk and the group of hymns of Atharva –Vada is the tail and support. There is the following Vaidika verse about it.

Until now Pranamaya was atma. Really speaking Pranamaya is also not atma. Atma is something other than Pranamaya. This atma is within Pranamaya and is called Manomaya. With this, now, Pranamaya has become a Kosha or an anatma.

Take Away

1. A wave is not separate from the ocean. We create the separation by attributing reality to the wave.
2. The ocean alone is the reality; it alone is, was and will be.
3. Once I get the vishwaroopa darshanam of the ocean, then I see only the ocean.

With Best Wishes,

Ram Ramaswamy

Chapter 2, Anuvakaha # 2, Shloka # 1.

All beings that exist on earth are born of food. They, hereafter, live by food; again, they ultimately go back to it and merge to become food. So, verily, food is the eldest of all creatures. On that ground it is called the medicament for all. Those who meditate on Brahman as food, indeed obtain all food. From food all beings are born, having been born, they grow by consuming food. Food is that which is eaten by the beings and also that, which in the end eats them; therefore, food is called annam.

Continuing his teaching of the Upanishad Swamiji refreshed our memory about last week’s class. In Anvakaha # 1, shloka # 4, of Brahmananda valli, in Chapter 2, annamaya was introduced. The Physical body and its five elements were also introduced. Purusha means physical body.  Physical body is introduced as the Atma in the beginning. We travel through each of the five Pancha Koshas in our mind. At first Annamaya is treated as Atma, our goal. The body has five parts such as the head, the left side, the right side, the trunk and the hind side.

Then in Chapter 2, Anuvakaha 2, shloka # 1, we were introduced to the Rg Mantra. It says Annam is the material cause of annamaya. The physical body is born from the physical universe. The external world, in a modified form, becomes the physical body. Karya and Karanam sambandam exists. Annam is the microcosmic (Vyashti) and Annamaya is the macrocosmic entity (Samashti). Both are of the same material. The word Pragya means Annamaya Atmas. They come out of annam and go back to annam. Upanishad wants us to meditate on Karana annam, the Macro entity. Upanishad now glorifies annam as it is the entity that is meditated upon.

Glorification of Annam:

First glory: is that it is Karanam or Karanatvam.

Second glory: Is that Karyam is inherent in Karanam. Thus, gold pervades all ornaments. So also, Karanam pervades all karyam. Annam is Sarvagatham, also known as Brahma, the all pervading. This is also called Brahmatvam.

Third Glory: Since annam is Karanam it must have existed before arrival of annam. Thus, again, gold existed before ornament; Clay existed before pot and so on. Therefore annam is eldest to all annamaya atmas hence it is called Jeshtam. Generally, elder brother is respected. This is Jeshtatvam.

Fourth Glory: Annam is called Sarva Oshadham. Osha means fire or Agni. There are two types of Agni. External Agni and internal agni (Vaishvanara agni).

If hunger is not quenched it burns your stomach. Swaha in mantra is used as offering to Agni. If food is not offered stomach lining will be eaten up, causing ulcer. The ulcer is caused by Hunger fire. Food is that oblation that quenches the internal fire. Food is inner fire extinguisher or Jatharagni. In the word Oshadham, the dham means quencher in all living beings. Therefore, annam is sarva Oshadham. Thus, Sarva Oshadatvam is fourth glory.

Upanishad says meditate on annam brahma with all these glories.

Now, how to visualize this all pervading annam? My vision is limited. How can I visualize the cosmic annam? Here, I need a symbol of the Virat Annam or an Alambanam. India is saluted through its flag. The flag symbolizes India. You visualize the nation in the flag. Therefore, visualize the virat on your own physical body. Virat Annamaya is your own body. Teacher says, “Vishwa virat  aikyam upsana Kuru”. Now, what benefit do I get from this upsana? Two types of benefits are indicated.

1. Material benefit accruing from Sakama upsana. Meditator gets material benefits. He will get plenty of annam. He will not starve. This benefit comes to all meditators.
2. Spiritual benefits accrue to a meditator who performs Nishkama Upasana. Narrow minded, divisiveness, goes away. The mind expands. Since you see the annam as Brahman it gives you Gyana Yogyata Prapthihi.

Annam is eldest among all material things. All beings are born out of annam. All bodies grow due to annam. It is the Sthithi Laya Karanam. Annam is derived from the world.

The word Adha means eaten and Atti means to eat. Annam is eaten and it is also the eater. Explaining this further, when we are growing we are eating from material coming from earth that is converted to food. After death, body is buried or cremated and it goes back into earth. Thus, the Earth gives us food for the body and it is also the eater of the body. Therefore, entire world of matter is called annam.

Chapter 2, Anuvakaha # 2, Shloka # 2.

Other than that (soul) made up of the essence of food there is an inner soul (sheath) made up of Prana. With it this is filled. This (pranamaya) is of the same form as the previous. Its human form is exactly as human form of the former. Of that, Prana is the head, vyana is the right side, apana is the left side , akasa is the trunk, earth is the tail or the support. About this also there is the following Vaidika verse.

Annamaya and annam are essentially the same. Matter that is outside of annam and inside of annam are the same. Fire, air, water, space and earth, the Pancha Bhautikam, or matter, are in both.  Thus, there is no death for body. Physical body remains Pancha Bhautika before and after death.  When wave is destroyed it remains as ocean. There is only a temporary vision of separation. Wave is a temporary appearance. Destruction means existing in some other form. Fear of death is born out of delusion and over identification with form. The variation of form varies in nature. Everybody ages with time. After death also the body exists but in a different form. The more I meditate on total content (Fire, water earth etc.) then I am focusing on content only.  Nama Roopa Drishti causes fear of death. The stronger the ego is the greater is the fear of death. Once my abhimana becomes weak there is no fear of death. When the wave identifies with water, it is not worried about wave death. Deha abhimana is loosened through this meditation. Fear of death comes down. The stronger is Deha abhimana the more it is against Brahma Upasana.

Death is a natural event and does not require sorrow. Even worry about death of physical body is meaningless. This knowledge makes me ready for the next step.

Previously we said annamaya is atma. Now, the Upanishad says, atma is something different. It is “in” annamaya but subtler than annamaya. This subtle one is Pranamaya and it is the Atma. It is interior to annamaya. Now, we are on Step # 2, Pranamaya. Now, we have to leave step # 1 as well.

What does it mean when we say leave step # 1?

It is an intellectual journey of understanding. Once we say pranamaya is atma and annamaya is not atma; we mean annamaya is anatma or it is Annamaya kosha. The word kosha also means Anatma.

In previous shloka the Upanishad said Atma is the cause of everything. The entire Anatma Prapancha is also born out of atma. All anatma is a product of atma. So, if annamaya is anatma it is also a product of atma or Atma Karyam. Any product is nothing but a name and a form alone and not a substance at all. All ornaments are only names and forms while the substance is only gold. Substance is not the bangle but the gold. It is the same with furniture and so on. Matter cannot be produced. What are produced are only a new shape and a name. Therefore, annamaya is anatma; it is karyam; it is nama and roopa alone.

Once a karyam is a nama roopa, it does not have a separate existence of its own. It depends on something else. Bangle depends on gold. This phenomenon is known as Mithya. Thus Anatmatva, Karyatva, Nama Roopatva, Mithyatva and Pravilapanatva are all attributes of mithya annam.

Whatever is dependent is on borrowed existence. Borrowed existence does not have its own existence. Without its own existence it is as good as non-existence.

Citing an example, when I say,” You are beautiful with the ornaments”, it means, without ornaments, you will not be beautiful. It means you have borrowed beauty   or you can say you have no beauty.

Perception of this non-existence is called resolution. Because of clay vision the pot vision is resolved.    When I saw the elephant I thought it was real until I saw the wood; then the elephant went away. Karana drishti resolves Karyam and this phemonenon is called Pravilapanam.

Annamaya is resolved, as annam is Mithya. Now, I have to practice pranamaya upsana before I can go to next step of Manomaya. Like dream world is resolved when I wake up so also after going through all five kosha’s I come to atma.

Take Away

1. Destruction just means existing in some other form. Fear of death is born out of delusion and over identification with form.
2. When the wave identifies with water, it is not worried about wave-death anymore.

With Best Wishes,

Ram Ramaswamy