Greetings All,

Chapter # 1, Anuvakaha # 11, Shloka # 1 through 4:

Summarizing last class Swamiji said Anuvakaha 11 summarizes the dharma shastras covering topics of values, ethics, puja and developing a proper attitude. Our teachings are scriptures oriented, not person oriented. In person oriented it tends to become a cult while in scripture oriented it becomes a tradition. Until I understand scriptures, the Guru is important, but once I have access to the scriptures, the Guru is supposed to recede to the background. Our scriptures and traditions don’t allow creation of a cult. The Vedic Acharya says, I have taught you now on give more validity to scriptures. At all times scriptures alone rule and nothing else does.

Whenever you have great people available make use of their presence to learn. Make them talk more to learn from them.

Chapter # 1, Anuvakaha # 11, Shloka # 5:

Gifts should be given with faith; they should never be given without faith; they should be given in plenty; with modesty and with sympathy. Let there also be agreement in opinion (or friendly feelings) when gifts are offered.

Our scriptures talk of numerous disciplines and sadhanas. They have also condensed them for us into three basic sadhanas as well. The three fundamental sadhanas are:

1. Yagya
2. Dana
3. Tapaha

These are three fundamental religious disciplines. Brihadaranyaka Upanishad and the Gita’s Chapter # 18, both mention these sadhanas.

Yagya: It is leading a life style of worship or leading a prayerful life. From the moment one gets up in the morning until one goes to sleep every activity performed is converted into worship.

Tapaha: Moderation in everything is important. Golden means has to be adopted. Don’t let any activity get out of hand. You must be able to say “no” to anything, at any time. Moderation is just one meaning of Tapaha.

Danam: It is sharing with others. Make your life one of taking as well as giving. When both are practiced, only then the cycle of universe continues. There should not be any stagnation. Thus, the water cycle is: Ocean>cloud> river>ocean. Everything is life is cyclic. If we refuse this, then stagnation occurs and it affects negatively. In health as well energy taken in must equal energy put out else health problems occur.  Superficially Danam appears like a loss. Scriptures, however, say whatever you give alone comes back. Hatred comes back. Love comes back. So, give good and things in plenty. Danam is highlighted in this shloka. Panch Maha Yagya also requires charity.

How to perform Danam?

1) Give with Shradha or with faith. Nothing given is a loss. It always comes back to me. I may lose materially but I gain spiritually. It comes through inner growth or through Chitta shudhi. This faith must be strong.

2) Ashradhaya Adeyam: Do not give without faith. When you give without faith you tend to see only the loss. Don’t give with heartburns. Even if you don’t have faith, give. Faithless giving is better than not giving at all. One hopes this giving will lead to faithful giving.

3) Shriya Deyam: Give in abundance. Depending upon your capacity give proportionately.

4) Hriya Deyam: Don’t look down upon the receiver. Arrogantly given danam becomes Rajas and or Tamas Danam. Gita, in chapter 17 discusses this topic. During giving, have the feeling that you have the good fortune to be able to help others.

5) Bhiya Danam: Give with concern to the receiver. Whatever you give must help others. One must have empathy. Identify with problem of receiver and give.

Here another shastric meaning comes in. Danam is considered a compulsory duty by shastras. You have to share with others without expecting anything back. It can even be kind words or even service to others. Live like the trees. They give more than they receive. That is why everybody wants trees. However, nobody wants more humans around as they only take. Giving is not a kamya karma; it is considered a nitya karma, like giving tax. If you don’t do your Vedic duties you can get Pratyavaya Papam. So to fulfill your daily karmas, give.

Samvida Deyam: Giving must be performed with understanding of Desha (place), Kala (time) and Patram (recipient must be a deserving person). You need not give to persons without right credentials. One can find appropriate institutions and give through them as well.

Keep in mind that Danam is not money alone, it includes seva, kindness etc. as well.

Shlokas # 6, 7 and 8:

Shloka # 6:

Now, if there should arise any doubt regarding your acts or any uncertainty in respect of your conduct in life, you should act in those matters exactly as those Brahmanas who are present there, who are thoughtful, religious (experienced), not set on by others, not cruel (i.e. gentle) and are devoted to dharma.

Previously we saw scriptures are the primary source of dharma and adharma (do’s and don’t’s). But Vedas do not discuss all possible situations in life. They are already very voluminous. So, Vedas do provide guidelines for us. We should be able to interpret them according to scriptures and according to situations. Therefore interpretation is important. With time, society and life styles change and they have to be taken into consideration. Vedas are very flexible in this regard. Citing an example Swamiji says Vedas are like the constitution of a country that can be applied to many situations that a country faces.

To interpret the Vedas, it must be performed in the right spirit as well. So, who will interpret the scriptures? Interpreters require a fine intellect to perform this task. Interpreters should have qualifications. Suppose one has a doubt about a religious practice or ritual, how to address this? This is called Vrata chikitsa. Vratam means conduct.

Vedas say, go to those people who are Guna Brahmanas. They must be able to interpret. The rules of interpretation are documented in Mimasa shastra. Once an interpretation is done, the verdict must be accepted. One who does not accept such a verdict is called a Nastika.

The qualifications of a Samarshinaha (independent interpreter) are:

• Yukta: One who lives a life of Daharma.
• Ayukta: One who is impartial and independent person. He must not benefit from verdict.
• Aluksha: One who is considerate and empathic. He must benefit society.
• Dharma and Kama: He must not be interested in money, wealth etc.

Therefore, a Brahmin was supposed to lead a life of poverty totally immersed in scriptures. Such a life of voluntary poverty meant such a person was not afraid of anything.

Such people alone should interpret. And, if their verdict for some reason compromises with Shastras, one has to accept it. Citing story of Shankaracharya, once while he was travelling with his disciples he was offered alcohol to drink. He drank it. His disciples were disdainful of his action. Soon after, he came across a black smith who was melting metal. Shankara drank some of the molten metal as well astonishing his disciples. His message to his disciples was, I could do all this as nothing affects me. Until you can reach this stage you still have to follow scriptures.

When mahatmas violate dharma, we should keep in mind that they also follow dharma most of the time at a very high level.

Take Away:

1. Yagya, Dana and Tapaha are the three sadhanas that are considered the essence of Vedic religion.
2. While giving or making a Danam one must keep following in mind:
3. Do it with shradha;
4. Give generously;
5. Do not look down upon the person receiving the danam.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Chapter # 1, Anuvakaha # 11, Shloka # 1:

Having taught the Vedas the preceptor enjoins the pupils, “ Speak the truth, do your duty, never swerve from study of the Vedas, do not cut off the line of descendants in your family, after giving the preceptor the fee he desires. Never err from truth, never fall from duty, never overlook your own welfare, never neglect your prosperity and never neglect the study and the propagation of the Vedas.”

Chapter # 1, Anuvakaha # 11, Shloka # 2:

Never swerve from your duties towards gods and towards the departed “souls’ (manes). May the mother be, to thee, a god. May the father be, to thee, a god. May the preceptor be to thee, a god. May the guest be, to thee, a god.

Swamiji said Anuvakaha 11, Chapter # 1, presents the core of dharma shastra’s. This knowledge is supposed to be learned by everybody and certainly followed by a Brahmachari. Dharma incudes:

• Performing puja to God or performing Karma’s.
• Developing proper values and ethics or Daivika Sampathi
• Developing proper attitude or Bhavana

All three are important. Some rituals are mentioned as well such as Daivika Karmani and Pitr Karmani

The Upanishad also talks about Satyam Vada. It also discusses some attitudes we need to develop, the topic we are now discussing.

One has to look upon one’s Mother, Father, Teacher and the Guest, each of them respectively, as God. Mother and father both may have defects. Despite that one should look upon them as God. Acharya can also have defects but one should look upon him as God. Acharya here includes teachers of material sciences (physics, chemistry…) and arts (dance, music.) as well.

Atithi is to be looked upon as God. In Vedic times this value was a very important one. The visit of a guest was looked upon as will of God. As per Vedas, Atithi is one who comes as an unknown visitor on an unplanned visit. Unfortunately, we cannot follow this value anymore as many Swami’s and Con artists are now coming in as Atithi’s. Moreover, nowadays, hotels are available as are restaurants, as well as modern tools of quick communication.  Even the average family today is a small one usually living in small quarters. So, this value has become one of academic interest only. They say Shiva and Vishnu also lived with their in-laws for long periods enjoying hospitality. Even with in-laws the longer your stay, the level of hospitality decreases.

Chapter # 1, Anuvakaha # 11, Shloka # 3:

Let only actions that are free from blemishes be done, and not others. You must follow only those virtuous actions that are irreproachable, and not others.

Chapter # 1, Anuvakaha # 11, Shloka # 4:

You must not breathe a word when those, who are more distinguished than you, are in discussion on spiritual matters (or, you must offer a seat to superiors and worship them with acts of reverence and love).

 Continuing Anuvakaha 11, chapter 1, here, the teacher gives an important advice. There are three sources of knowledge for dharma and adharma or establishing the Do’s and Don’ts in life. They are:

• Vedas: also known as Sruthi Grantham, is the primary source of dharma. Especially the Vedapoorva Bhaga.
• Smrithi’s: Rishi’s and Acharyas wrote secondary scriptures, also known as Smrithi Grantham. Smrithi’s are based upon Vedic teachings. Thus, words are of Acharya but content is of Vedas. Smrithi elaborates the teachings of Sruthi through stories. Values are hidden in the story like butter in milk. We have to churn and extract the butter. Acharyas churned and brought the butter up. They all bring Dharma Gyanam.
• Lifestyle of people who lived according to the Sruthis. These are people have conquered Raga and Dvesha. Their life is an open book of shastric living also called Shista Achara. They follow shastras in life. Their life is visible to us or it may even come to us in the form of a biography.

Suppose Smrithi has a statement or a Shishta does something, contradicting the Sruthi’s; whose direction should I follow? How to handle such contradictions? Citing an example of this contradiction, Durvasa was a great Rishi but he was angry all the time, while Shastra’s say one has to maintain a balanced mind.

The answer is Shruti alone dominates, not the Shista or the Smrithi. So, in all such cases of contradiction, follow the Vedas. Shastras believe, in general, that no human being is 100% perfect. Even Rishi’s can have doshas. Even Avatara’s can have Doshas. There is only one perfect being and that is God. Even god, when he comes down as a human being, he shows human weaknesses. So, the teacher says, follow the Shastra Vidhi, at all times.

Why Mahatmas perform contradictory actions, one does not know. Do not challenge them? Do not judge them. Learn from their right actions and don’t take up their wrong actions. Thus, Parashurama cut his mother’s head while Ekalavya cut his thumb as a dakshina for his Guru. In such cases do not judge or criticize them. Sometimes the situation requires compromises, like Sri Krishna’s actions in Mahabharata. No value is absolute; they are all situational. If so, why can’t I compromise, is a question that can rise? Shastras say you can also do so but only after mastering Values and Ethics. Once you conquer Raga and Dvesha you can consider compromising on values. Rishi’s and Mahatma’s have transcended Raga and Dvesha, hence they can perform contradictory actions.

Vedas say such a person can contradict Vedas and even create their own Dharma.

Birla gave a blank check book to Mahatma Gandhi.  However, after quiet some time he noted that Gandhiji had used only one Rupee. So, you give freedom to one who is mature and responsible. So too, it is with Mahatma’s. Once you reach this maturity you can also perform actions contradictory to shastra’s.

Follow your Guru, but be aware that if the Guru performs actions contradicting the shastras, don’t follow him, follow the shastra’s. Thus, it is said of Sri Krishna, don’t go by what he did rather go by what he said.

Don’t take adharmic actions. Do not criticize mahatmas.

Great people also had weaknesses. Filter the weaknesses. Look at positives and imbibe them. Mimamsa is filtering positives and pulling it out. Citing several examples: Prashurama, in cutting his mother’s head, was following his father’s instructions. Ekalavya was willing to give anything as Gurudashina. He displayed Guru bhakti. Rama sent Sita to the forest. The lesson was, a king was supposed to have the pulse of the people in mind or a Prajaranjaka Raja. Pandavas sharing of one wife, here the mother’s instructions were followed. Prahalada violated father’s instructions but he was glorified. Here Pitravakyam was not in sync with the shastra’s.

Vedic tradition is not person centered. Thus, Vedas are not prophet centered like Christianity and Islam. Buddha was an Avatara but Buddhism contradicted the Vedas, hence he could not succeed in India.

Until you know the shatras, the Guru has to teach you; after that Guru has to withdraw. After that, shastras alone prevail.

Patanjali, a Rsihi, gave us the Yoga system. Yoga’s philosophy, however, was not in sync with Vedas. So, his philosophy was not accepted. Yoga itself was accepted.

Gyana Vaiseshika was accepted but its philosophy was not accepted, as it was not in sync with Vedas.

Anywhere Shastras are contradicted, do not accept it. This is the teaching of the Guru. Even Shankaracharya’s writings were analyzed for such contradictions.

Shloka # 4:

Keep an open mind. Suppose some Brahmanas ( Not by birth, rather people who have studied Vedas) were to come, who are superior to us in age, experience, and knowledge, welcome them and use it as an opportunity to learn. Experience is a big teacher. An uneducated man with experience knows a lot more than an educated one without experience. When they, come ask them to take a seat. Once seated don’t talk about your self. Use their visit to learn more. Mahatmas generally don’t like to talk. So, don’t talk about your self. Ask them questions and make them talk. Thus, learn more and more.

Take Away:

2. Follow the teachings of Shastra’s at all times. Any contradictions to Shastras, anywhere, do not follow them.
3. Do not criticize mahatmas.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Chapter # 1, Anuvakaha # 11, Shloka # 1:

Having taught the Vedas the preceptor enjoins the pupils, “ Speak the truth, do your duty, never swerve from study of the Vedas, do not cut off the line of descendants in your family, after giving the preceptor the fee he desires. Never err from truth, never fall from duty, never overlook your own welfare, never neglect your prosperity and never neglect the study and the propagation of the Vedas.”

We are in Anuvaka # 11. It talks about Brahmacharya Ashrama. This ashrama has two steps in it.

First step: In Vedic times chanting of Vedas was not written down. It was handed from the mouth to the head in the Karna Parampara. In effect the mantras were chanted and committed to memory. This chanting is called Svadhyaya Yagna and this sadhana is used to purify the mind of the chanter as well as the people listening to the chant. In this process, even the society and nation also benefited. Veda Ghosha, Vedic chanting loudly by a big group, was also performed for benefit of others. This chant is supposed to purify even the environment. Even plants grow better after this chant. This process of Vedic chanting is also called Adhyayanam.

Second step: Study of Veda Mimasa consisting of understanding the meaning of Vedas in context of Karma Kanda. Here the purpose was not to understand Vedanta rather it was to understand Dharma Shastra also called Veda Poorva Mimasa. The Dharma shastra is condensed in Anuvakaha # 11.

( Note: The differences were that the Mimaṃsa school developed and emphasized karmakaṇḍa, or the study of ritual actions, using the four early Vedas, while the Vedanta schools developed and emphasized jnanakaṇḍa, the study of knowledge and spirituality, using the later parts of Vedas like the Upanishads.)

The Anuvakaha # 11 consists of:

Satyam vada: In various religions God is considered divine while world is considered secular. Thus, there is a division. Vedas do not create division between God and the world. They say the universe has born out of the divine. So Vedas see everything as divine. There is no division between divine and secular. So, one has to cultivate the bhavana of seeing the divine in everything. This is a lifelong effort. This bhavana is called Satyam.

Dharmam chara:

Do not criticize rituals. They are important. Values are important as well. There should be a balance between rituals and ethics. Both are important.

Svadhyaya: We listen to scriptures and then forget their teachings. Hence continuous learning of scriptures is important to be reminded of the teachings. Do not neglect scriptural studies.

Guru Dakshina: You have to give the guru his dakshina. A Guru, however, should not insist upon it. Even without asking the shishya should give dakshina. Teaching obtained without dakshina has negative consequences. It is called Adakshina. It is also called Runam (debt). A mind with Runam is considered an impure mind. So, give dakshina.

Be a part of an ashrama: After leaving the Gurulkula, a man still has to be a part of one of the four ashramas. Without an ashrama your duty cannot be identified. One can become a permanent Brahmachari so long as he is initiated as a Naishtika Brahmachari. Such a Brahmachari has to serve his teacher. One can also choose Grihasthashrama, Vanaprashta or Sanyasa. If he chooses Sanyasa he has to go back to ashrama and study Vedanta. Generally, most people opt for Grihastashrama. Only grihasthashrama has the infrastructure for Karma Yoga. Other three ashramas cannot have money. Only Grihastha has money. In Grihasthashrama one can perform the Pancha Maha Yagna as well as fulfill worldly desires, in a legitimate manner.

Do not neglect commitment to values. Satyam in Dharma shastra means speaking the truth. In Vedanta, satyam means the ultimate reality or truth.

Do not neglect religious way of life. Thus getting up early before sunrise to pray to the Sun god. The day starts with prayer. Applying religious marks on forehead is important. Namaskara with both hands is also important.

May you not neglect your own well being. Do not neglect your personal interests. Take care of the body. Make sure it is fed and rested. Serving society is part of your own growth. It is for Chitta Shuddhi. Only after moksha can one neglect the body. Being selfish in this context is not wrong. It is your duty.

Do not neglect acquisition of wealth. It is very important. Only through Laxmi can one reach Saraswathi. More earning is not enough. One should also give a proportionate share to the deserving. One should keep in mind that the other three ashramas depend on the Grihasta. The Ahavanti Homam is performed for acquisition of wealth. Money is meant for noble service through Pancha Maha Yagna. Through this one obtains Chitta Shuddhi that in turn leads to Gyanam and then Moksha. Bhutyaha in shloka means Prosperity.

Study of scriptures is very important. Anything that stagnates can be sickening. Even money, if it stagnates, can create problems. Scriptures encourage giving.

Chapter # 1, Anuvakaha # 11, Shloka # 2:

Never swerve from your duties towards gods and towards the departed “souls’ (manes). May the mother be, to thee, a god. May the father be, to thee, a god. May the preceptor be to thee, a god. May the guest be, to thee, a god.

Worship of God is important. Just as you nourish a tree by pouring water at its root, similarly the whole universe is a tree with many needy people. The reality is you cannot help every needy individual. Therefore, Vedas prescribe that one contributes to the root of the universe. This root is Ishwara. Therefore perform puja to God and ask his blessing for the welfare of all people. This blessing will go to all people including needy ones. Unfortunately we cannot see the blessing reaching the deserving. So, Deva Yagya helps many. It is also a two fold Karma as it benefits the deserving as well as it purifies your own mind.

Pitr Yagya: is worship of ancestors. This worship reaches even if they are re-born. My general offering goes to all ancestors, not just mine. This also purifies my mind. Keep in mind this offering is for my growth not God’s. So, Pancha Maha Yagna is mentioned. Ethics via Satyam also has been mentioned. Now attitude is discussed.

Attitude towards one’s mother: Treat your mother as goddess herself. While a mother is not a goddess, irrespective of the character of the mother, she deserves worship. Hence, namaskara is performed to her. The namaskara is to the Goddess within the mother.

Develop reverence towards father: Despite his limitations one should worship the father. Don’t judge him. Often a father’s problem is one of Parampara, that is habits transferred from his father to son. Never find fault with parents.

Consider the Acharya a God. In our early years our first contact is with mother and then with father. Then comes the teacher. The teacher contributes to the psychological growth of the child. Brihadaranyaka Upanishad says if mother, father and teacher are good the child will have a healthy attitude in life. In our society kula, gothra etc. are very important for a marriage. Katho Upanishad says a mature human being is one who has good relationship with all the three. So, look upon teacher as a God.

Atithi Devo Bhava: Look upon a visitor as a God. This was an important value in Vedic times. It is not important anymore. In Vedic society, when people travelled, they had to stay somewhere. In that society food was not sold. There were no restaurants. So one took shelter in some house in a village. That family usually gave food and shelter. Being a pilgrim he was not known to the family. He also arrived without prior notice. When things happen, unplanned, like arrival of such a pilgrim, it was considered God’s will. So, God has sent the Athiti, so we have to feed him, was the thinking. He also did not stay more than a night. So, he was treated like a God. Nowadays with con artists and such, this approach is difficult to practice.

With Best Wishes,

Ram Ramaswamy

Greetings All,

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

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

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

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

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

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

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

The ninth Anuvakaha highlights Brahma yagna as very important.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bhuta Yagna has not been mentioned but should be performed.

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

So, follow Pancha maha Yagna.

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

Take Away:

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

With Best Wishes,

Ram Ramaswamy

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

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

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

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

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

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

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

Some clarifications were provided on Omkara.

How should one utter or pronounce the word Om?

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

How long does one chant Om?

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

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

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

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

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

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

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

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

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

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

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

Swami Chinmayananda used to say:

Godman:Para Upakara

Man man: Para Udasana

Animal man: Para Apakara

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

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

Refreshing our memories on Pancha Maha Yagna, they are:

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

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

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

Discussing the shloka, following words were explained:

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

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

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

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

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

With Best Wishes,

Ram Ramaswamy

Greetings All,

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

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

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

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

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

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

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

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

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

A: All Sthula objects

U: All Sukshma objects.

M: All Karana objects.

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

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

How is it important in rituals?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

With Best Wishes,

Ram Ramaswamy

Greetings All,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This is the reason it is called Pankta Brahma Upasana.

The members of each group are now listed.

At macro or samashti level:

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

At the micro or Vyashti level:

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

Thus, we have total six panktams.

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

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

With Best Wishes,

Ram Ramaswamy

Shishavalli of Taitreya Upanishad enumerates the following vedic upasanas:

• Samhitha Upasana
• Vyahirithi Upasana
• Hiranya Garbha Upasana
• Panktha Brahma Upasana

Please click on the link below for a chart reproduced from Swami Paramarthananda’s book with minor additions based on Swamiji’s classes.

Upasanas in Sikshavallie

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

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

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

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

Now the phalam is discussed.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

With Best Wishes,

Ram Ramaswamy

Greetings All,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

They are:

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

Bhuva: Antariksham or Bhuvar Loka

Suvaha: Suvar loka or Swarga Loka.

Mahah: Aditya Loka.

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

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

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

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

Bhu: Agni

Bhuvaha: Vayu

Suvaha: Aditya

Maha: Chandra

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

Aditya presides over Chakshu indriya.

Chandra presides over antahakarana or the mind.

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

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

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

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

Bhu: Rig veda

Bhuvaha: Sama Veda

Suvaha: Yajur Veda

Mahah: Brahma or Omkara.

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

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

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

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

Bhu: Prana

Bhuvaha: Apana

Suvaha: Vyana

Mahah: Annam

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

A total of 16 objects are invoked in Vyahriti Upasana.

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

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

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

With Best Wishes,

Ram Ramaswamy