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Upanishad-Chintana
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Rupasri Edition
Isha-Upanishad
(analysis)
Analytical review in the modern context with the
admonitions of YogiRaja Devraha Baba.
Rupa Edition
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Upanishad-Chintana
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From Hindi
Isha-Upanushada (analysis)
1st Edition: April 1990
Copywrite: Publisher
Published: Rupasri Prakashan, Mahendru, Patna 6
Printed: Photo Printers, Patna - 6
Price: 15 rupee
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Upanishad-Chintana
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Why?
The Upanishads represent the apogee of Indian philosophic thought. Its
divinity and depth has also enchanted the Western thinkers and
philosophers. The Upanishads are a part of Veda. Aranyaka (aranyaka
the ancient Indian scripture that literally means the forest book),
brahmana (brahmana is a chapter in each Veda, based upon the meaning
and application of the Vedic hymns) and other scriptures are different parts
of Veda. Veda is considered as apaurusheja (not created by a human). The
more deeply we go into the study of the Upanishads, the more profound
and mysterious it seems to be. In the Upanishads one can come across a
number of explanations of the personal and impersonal form of Brahman
(Brahman 1) pervasive, impersonal aspect of the Almighty, 2) The
Supreme Divine Personality, 3) all of material nature). However, its
essence remains unclear for the common readers. The respectable
Acharya (acharya spiritual leaders, mentors) interpret it each from his
own point of view. Scholars have written a lot of definitions both in Sanskrit
and in Hindi. Also, a lot of its interpretations, given by the great Acharya,
have been translated into Hindi. With all of these commentaries and
interpretations there has been no need for the integrated book-scripture.
But all the same, interpretations, i.e. representation in simple and clear
statements, are the main means to approach the studies of the scriptures
for the ignorant and uneducated people.
Our modern life is filled with things to do and concerns to take care of.
Along with the growth of material benefits and scientific achievements our
hearts become more and more shabby and empty. We are surrounded with
anxieties. This vanity and ignorance detain our development. As a result
we lose our [spiritual] roots and run off the main course, i.e. the search for
supreme bliss. The soul estranged from this purpose, is lost in the search
for happiness and piece, and suffers even more. During this transitional
period it is important to outline those ways to obtain pure piece and true
pleasure, which rishi (sage, hermit, ascetic; mythical collective name of the
seven sages, to whom Gods have opened the Vedic hymns) have opened
to us through the thousands of endless meditations, asceticism, sacrifice
and pondering. Today this knowledge is essential to fill life with happiness
and divinity. It is impossible to understand spiritual things through the
traditional language and scientific methods. Many preachers speak in
simple words but with such rich content, and containing such vast sub-text,
that their meaning is lost in this maze. People hear the sound of those
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Upanishad-Chintana
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words but fail to derive any kind of knowledge from them. This Upanishad
is analyzed taking into account all of these problems. This analysis has
been carried out with the perspective to the present-day situation and is
quite up-to-date.
Herein you will find an attempt to clarify mantras of Ishavasya-Upanishad,
or Isha-Upanishad in a detailed way. An attempt to keep the context of
some other Upanishads in an enthralling style is also presented in the form
of UpanishadChintana (chintana reflection, thinking over). IshaUpanishad is the forties part of Shukla-YajurVeda (one of the parts of
Veda) and it holds the honor to be the first of Upanishad. That is why its
study is presented in the form of analysis, but along with this analysis the
narrative gives a brief account of the other Upanishads. If this foreword
attracts even a slight interest with the curious readers, and they will be
ready to look into the Upanishads, then the efforts of the writer will be
commendable and his work will not be useless.
Ananta Sri Devaraha Baba has dedicated his life to the Upanishads. He
believes that the sacrifice of knowledge (gyana-yagya) is the most useful of
all kinds of sacrifices. This is his sacrifice, his gift. These pages contain his
thoughts encrypted in my words. That is why I am happy to dedicate them
to his lotus feet.
Bradjkishor.
Patna
Sriramnavmi
April 4, 1990
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Upanishad-Chintana
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Indian Ideology.
YogiRaja Sri Devaraha Baba.
Indian literature is of very ancient origin. It is well organized. Veda is
considered to be an apaurusheja, i.e. revealed scripture. It is knowledge
itself. This is the essence of its mystical nature. Each of Veda is divided
into three parts: 1) samhita (collection of hymns and prayers), 2) brahmana
(divine books explaining the contents of Veda) and 3) upanishads
(philosophically-theological part of Veda). Essentially the main components
of these three parts are karmakanda (part on rituals), gyanakanda (part on
knowledge) and upasanakanda (part on God worship).
In the time of Krita-Yuga (Golden Age, the last of the four world periods)
the Vedic literature definitely had to be present in a larger scope, than it is
now. Pantajali Muni in his Mahabhasia speaks of 21 parts of Rig-Veda
(the first and the main part of Veda Veda of poetic hymns, addressed to
gods), 100 parts of Yajur-Veda (Veda of sacrificial invocations), 2000 parts
of Sama-Veda (Veda of melody, sounding) and 9 parts of Atharva-Veda
(contains invocations and incantations against sickness, demons, enemies,
etc.). In Muktika-Upanishad he names even a greater number of parts.
Rig-Veda contains richi (Vedic hymns). Richi are mantras (prayers)
pronounced aloud during sacrifice. Mantras are integrated in sukta, and
sukta are further integrated in mandala. Thus, Rig-Veda consists of 10
mandala and 1070 sukta. This Veda incorporates two brahmana and
several upanishads. The two Brahmana are Aitareja and Shakhajana (or
Kaushitaki). Aitareja consists of 40 parts, whereas, Shakhajana consists of
30 parts. They contain several historical and geographical descriptions,
definitions and karika (karika a commentary in Sanskrit literature in the
form of distich). In turn these brahmana are joined into aranjaka, which
describes rishis achievements. The Upanishads are also related to this.
Aitareja is also compiled into five aranjaka, and some of these aitareja are
called Aitareja-Upanishad. There are also 3 parts of Kaushitaki-aranjaka,
and some of them are called Kaushitaki-Upanishad. Brahmana is one of
the parts of Rig-Veda/. Its second part is Vashkapa-Upanishad and
Maittrajani-Upanishad. The third part is Sutras. Sutras are divided into: 1)
Shrota-sutra. They are also called Kalpa-sutra (compositions, which
contain detailed description of Vedic sacrifice and rituals). 2) Grihja-sutra
(compositions, which give an account of the rules for household rituals).
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Sutras are also known by the names of various rishi, such as for example
Ashvalayana, Shankhayana, Jeiminiya, Veishanlayana, etc. There are also
several compilations of riksamhita (riksamhita compilation of the hymns
of Rig-Veda), which study the versification, nature of God and
achievements of rishi.
Yajur-Veda consists of 40 parts and 1889 mantras, half of which can be
also found in Rig-Veda. It has 89 different trends. It is also presented in 2
editions: Krishna-Yajur-Veda and Shukla-Yajur-Veda. Earlier samhita and
brahmana have been an integral part, while Shukla and Vadjasanaya
represented only samhita. Yajur-Veda, as can be derived from the title,
contained the description of sacrifices and their rules. If Rig-Veda is
considered to be Veda of hota priests (those, who make sacrifice on fire),
then Yajur-Veda is considered to be Veda of adhvarju priests (those, who
read mantras during sacrifice). Krishna-Yajur-Veda also constitutes an
integral part of brahmana, and its part in prose is called brahmana,
however, Maittriya-brahmana is a separate brahmana of Yajur-Veda. It is
divided into three parts. Taittriya- aranjaka is also one of the parts of this
brahmana. Some of its parts are known as Upanishads. Krishna-YajurVeda includes about 33 Upanishads, of which Katha and Shvetashvatara
are the most famous. Shatapatha-brahmana, which consists of one
hundred parts, is part of Shukla-Yajur-Veda. This Brahmana is important
for several reasons. Aranjaka of this Upanishad is also known under the
name of Vrihadaranyaka-Upanishad. The last section of Yajur-Veda is
known as Isha-Upanishada. In addition to it Yajur-Veda also includes 17
Upanishads. Yajur-Veda also includes a great number of sutra.
Samaveda-samhita consists of 15 songs, 32 parts and 460 sutras. The
majority of them can be also found in Rig-Veda, and only 75 stand
separately. From the point of view of melody and sounding this samhita is
of great importance. Mantras of Sama-Veda are chanted aloud during
sacrifice. He, who reads mantras, is called udgata. They distinguish four
types of mantras: gramagaya, uha, uhya, and aranyagana. It is very difficult
to gain knowledge of Sama-Veda about sounds. Its hymns are called
samagiti. Sama-Veda includes several brahmana, the most popular of
which are Tandya, Mahabrahmana, Shadavinsha, Samavidhana, Aryaya,
Devatadhyaya and Mantra. The most significant Upanishads of SamaVeda-Samhita are Chandoghya-Upanishad and Kena- Upanishad.
Atharva-Veda -Samhita consists of 12 chapters and 731 sukta. It has
been created by Atharvana, Angirasa and Bhrigu. The main topic of this
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believe in life after death). In the time of Upanishads there have been
several centers on materialistic philosophy. Generally the object of
research for Upanishads has been the metaphysics, i.e. God, nature and
soul. Some Upanishads also mention historical personalities, which can be
considered the founders of philosophy. The main among these Upanishads
are Chandoghya, Vrihadaranyaka, Kaushitaki, and also Maittriya. They
contain references about such personalities as Pravahana, Jeibali,
Uddalaka, Aruni, Yagyavalkya, Satkama Jabala and etc. The Upanishads
are written in the form of theses, representing the philosophic thoughts in
the form of questions and answers. If these thoughts are studied in detail,
then it will become clear that the world-view of the abovementioned
thinkers is revolutionary and controversial. In fact exactly this revolutionary,
and for this reason, disputable world-view is the breath of Indian ideology.
An important detail: the way of thinking of these philosophers corresponds
to the Vedic tradition. Chandoghya-Upanishads refers to a certain rishi
Sayugva Raikva, as one having new and revolutionary thoughts. His ideas
are not idealistic but materialistic. For instance, he believes ether (air) to be
the basic element of the Universe and acknowledges only this element as
the main one in both spiritual and material world. Notably, that Raikva does
not criticize the basic postulates of Veda. The end goal of commitment both
in Sankhya philosophy and yoga is the same. Yoga studies the same forms
of energy sat that studies Sankhya. Theres only methodological difference.
Sankhya applies endogenous methods, while yoga applies exogenous
ones. In Sankhya philosophy the dominant is knowledge, while in yoga the
dominant is activity and upasana (reverence, worship, cult, service to God).
However, they are aiming the same goal. ShimadBhagavad Gita
wonderfully unites these two systems and limits the sphere of activity for
each of them. Both philosophical schools consider Veda and the
Upanishads to be the sources of knowledge about sat energy.
Shvetashvatara-Upanishad is considered to be the Upanishad of Sankhya
philosophy, while Gita provides the assessment of this philosophic system.
In the Upanishads we come across the description of the individual and
universal consciousness. In Ishavasya-Upanishads we come across the
generalized description of this universal spirit. With regards to the individual
soul they say about the individual intelligence, while on the macrocosm
scale they say about the universal consciousness. Katha-Upanishads
(2|5|3, 10-11) describe the nature of sat energy in a very beautiful way.
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(brahmavidya theosophy, philosophy of the Upanishads) is samatvadarshana (philosophy of equilibrium and equality). Brahmavidya is
described in the Upanishads. The main prayer of sarvatma-darshana is
about benefit for all living beings. Nowadays this philosophy is most
important of all, because the world is extremely exhausted with material
suffering. Scientific achievements are helpless to give world piece and
conciliation under material suffering. Science needs a soul, while the soul
needs science. That is why both soul and science should not be
underestimated. The soul is the world spirit, while science is the
characteristic of a certain period of time.
Isha-Upanishad gives explanation of the practical part of all philosophic
trends in simple words. It is considered to be the earliest of the
Upanishads. It doesnt contain any negative attitude towards pleasures. In
various spiritual treatise (in the upanishads) the essence of the Universe
[world spirit] Brahma is called sat-chit-ananda (literally existenceconscience-bliss). With regards to this it is interesting to note that there
comes understanding that there is an eternal truth in the form of Brahman
limited by three periods and there is knowledge in the form of divine light,
form of Chaitanya. However his form of ananda cannot be perceived by the
society, because common people sense pleasure or happiness through
senses of perception. Hence they get the idea that pleasure is related to
feelings. So how is it possible to describe the unity of forms sat and chit
with Brahma? Senses of perception are only connected with the expression
of feelings only on the material level of reality, but not with their origination.
And this connection is infinite and eternal as sat and chit.
Theres no particular difference between sat, chit and ananda. These three
energies belong to God, who is sat for gyani (man of wisdom,
knowledgeable, competent,) who has got to know God), and ananda for
bhakta (bhakta devoted, believer, honoring, worshipping, devoted of Sri
Krishna). Bhakta, who experiences ananda, loses interest for everything
else. Ananda is the distinguishing feature of this Supreme Being and all of
the earthly blessings are just a small part of His ananda. In the light of
power of sat-chit-ananda all is sat, all is chit, and all is ananda. According
to Taittriya-Upanishad (2.3|1) the Universe has been created at will of the
Supreme Being, that is why He is the source of all desires. Achieving Him
means achieving supreme bliss. This yearning is the root of ananda. There
are three main ways to reach pure knowledge of ananda. These are gyana,
karma and upasana. All of them are part of sadhana (sadhana religious,
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sadhak (one, who performs religious activity) focuses his mind upon Ishta
only, disconnecting from everything else, he immediately reaches bhavana
and all of his desires in all incarnations are purified. This state is called one
that purifies desires, i.e. the only remaining human desire is purification,
while mind, being disconnected from everything else, is completely
dissolved in breathing. Chandoghya-Upanishad says: Like a bird, tied to
a string, rushes about not knowing where to rest, finds its rest where it is
tied, similarly, my dear, this mind rushes about not knowing where to rest, it
rests in breathing. There also dwells God. That is why mind is filled with
God hridi prano vasennityam. Both God and breath always dwell in
the heart. There in the heart is anahata chakra, which contains the sound
Om. Therefore, concentration upon breathing means concentration upon
God. Kriya-yoga is a simple means to clean ones mind. It is even more
significant than Gayatri-mantra in bhakti-yoga, and there is no better way to
clean ones mind than Kriya-yoga. Gayatri is part of energy that governs
the Universe and is called chit-shakti. Gayatri is the reflection of all science
and the essence of Veda teaching. Energy that governs the world of
animals is Gayatri. All poetic meters originate from Gayatri.
Japa is also one of the forms of yoga, as it also requires disconnection
from everything and concentration upon one specific mantra. It includes
nama-japa (repeating the names of God) and mantra-japa (
repeating mantra). While reading nama-japa it is possible to reach the state
of leaning towards God, as the moment it is pronounced it creates
concentration upon the image that has his name.
Indian theosophy is contained in various Upanishads in the full volume.
Getting knowledge of this volume of information is necessary, as it fills life
with divine light. Today spiritual values are described in simple words in
many different mantras, but all of them have one purpose, and namely,
reaching the Supreme Absolute, supreme bliss. Philosophers and men-ofknowledge of the world are defeated by the beauty and divinity of the
thoughts expressed in the Upanishads. Mostly honored is Gita, which
contains the essence of the Upanishads. Mundaka-Upanishad says that:
Eko devaha sarvabhuteshu gurhaha sarvavyapi sarvabhutanraatma.
Karmadyakshaha
sarvabhutaghivasaha
sakshi
cheta
kevale
nirgunashcha (6|11).
The Upanishads present to us the notion of svarupa (essence, inner
nature, true nature, true nature of being, inner nature of Brahman satchit-ananda), each containing divine light. They are the source of
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knowledge for the human being that he is neither warmth, nor body, nor
feelings, nor conscience, nor breath, nor mind. I am an eternal anandasattva (essence of bliss), free from women, children, household, wealth,
and other benefits. To get to know your Self is to get to know God, to get to
know Universe. It is the only way to get rid from material suffering. Light
that dwells inside a man is eternal, filled with love, and faith. The source of
true bliss is contained inside man himself. When he opens this source, a
flow of bliss descends upon him, the pattern of his thoughts changes and
his life is filled with joy. Pleasure or sadness is contained not in the object
of study but in the point of view at it. Once the point of view changes,
everything changes. A comprehensive study of the Upanishads changes
human worldview, fills him with clairvoyance, and reveals to him the
Universal form of God. Atmasvarupa (atmasvarupa is the term referred to
the Universe and showing that it doesnt have own reality, and exists only
as manifestation of spirit) always contains paramatma (Supreme Self,
God). Nowadays theres so much anxiety in the world, so many spiritual
suffering! And it is so only because a man has crossed the boundaries of
his form of sat-chit-ananda, has left the road of self-actualization and
prema-bhavana (prema-bhavana is the feeling of love). Study of
Upanishads helps to break off the state of oblivion. Feelings, that rishi
possess fill our thoughts with beauty. Thus, for example, who has
experienced the filling of love filled with joy, perceives the whole world as a
magic garden of Indra (Indra the king of heaven, the head of all gods).
For such person every tree is a wishing tree, all water is the water of
Ganga, every action is virtuous, every language in the world is a word of
God, every place on Earth is Kashi, every effort is filled with supreme
significance
Anandaddvadyayva khalvimani bhutani jayante
Anandaina jatani jevanti anandam tatyabhisamvishanti.
Gyana, karma, bhakti, dharma (virtuous lifestyle, described in Veda) and
upasana are achieved with the help of bhajana (bhajana worship of God,
prayer to God, religious hymn). Meditation upon God, i.e. bhagavanabhajana is the best bhadjana. It is the best religious activity. Regular study
of Veda is also part of bhagavana-bhajana, as it contains knowledge of the
true form of the object of meditation. Regular study of Veda and bhadjana
give sense to human life. Such writings as Gita, Ramayana,
Shrimadbhagavatam and the Upanishads are very practical for study.
Studying them purifies human soul, and without this human life cannot be
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filled with joy. Until raga-dvesha (love hate. Feelings that attach a man to
the universe, personal attractions and antipathies towards people and
objects, based upon past experience of pleasure and suffering) fills human
soul, the universe will be filled with sorrow. When the soul is free from it,
the universe is filled with love and bliss. Everyone will greatly benefit from
accepting the principles of harmony and non-resistance, expressed in all
shastra (shastra religious texts). Commitment to a particular philosophic
school or dogma is a delusion and theres only one way to loosen it. As it is
possible to purify human sins, as it is possible to tear out ignorance from
human heart, as it is possible to show the union of all souls in the universe,
similarly it is possible to learn shastra. One enemy can be defeated with the
help of another one, which afterwards is of no use. Similarly shastra are
one enemy, while ignorance and also maya (illusion) are the other
enemies. When the enemy of shastra destroys the enemy of ignorance,
then they are of no use. To see all five elements of the universe [land,
water, air, fire, ether] in unity is siddhi (supernatural ability). In the essence
of diversity of forms lies ignorance and sadosha (what has drawbacks,
something wrong, erroneous). If you wake up the feeling that you contain
the whole universe inside, then raga-dvesha will not be able to remain
there. The idea that there is some illusionary intelligence in the visible
universe is also wrong. Lifestyle of saints is conditioned by their pattern of
thinking. But they are not one and the same. This play of thought has a
practical nature, but not the spiritual one.
This problem is from the field of spiritual practice. Shastra describes its
several aspects. According to shastra it has three basic points: 1) I am all.
2) Nothing exists separately from me. 3) All is Vasudeva (epithet of
Krishna). The first one refers to gyana-yoga, the second one refers to
karma-yoga, and the third one refers to bhakti-yoga. All of the three points
of view are anubhava-gamya (acquired through direct perception, through
samadhi) and have one goal.
The universe is a game of bahirmukha-vritti (bahirmukha-vritti expressed
mode of action, outward directed). While thought is antarmukhi (inward
directed), that is why it can be considered to be in deficit in the universe. All
philosophies are nothing else but the game of thought. Somewhere it is
drishtisrishtivada (teaching that the whole universe is a product of thought),
ans elsewhere it is srishtidrishtivada (teaching that the whole universe is an
objective reality), but both are philosophic teachings. All of the five
elements of the universe are a game of the abovementioned [energy] sat.
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Ishopanishad
The road of bliss
Om purnamadah purnamidam purnat purnamudachyate
Purnasya purnamadaya purnamevavashishyate
Om shanti shanti shanti
The word Om defines Bhagavan (Lord Narayana, Hari, the one, who
possesses all virtues). It defines the Supreme Spiritual Identity, Absolute
Identity of God. It is His name. To repeat the word Om is to call for God,
to repeat His name. Many shruti tell about it. It is a special sound that
spreads across the universe during spiritual practice and which includes all
of the knowledge in the universe. It is omnipresent, eternal, and it is in
everyone.
The word Om is filled with sat-chit-ananda, parabrahma (parabrahma
Absolute Truth, God), parameshvara (Parameshvara Supreme God), all
of the aspects of God. It has no drawbacks; it is absolutely clear to
everyone. Full and absolute power is called paramatma. The form of satchit-ananda is whole, paramapurusha (Supreme Identity of God),
parabrahma is the cause of all creation. The Universe is His part. Thus, the
Universe is also whole.
Ishavara ansha jiva avinashi Soul, being a smaller part of God, is also
eternal and whole. The Universe is whole with the fullness of parabrahma.
The Universe is originated by Paramatma, but this doesnt mean that it has
drawbacks. It is what it is.
This fullness is defined by the number 0. Subtract zero from 0, and it will
give you zero. Everything that originates from paramatma is as complete as
Paramatma. In the end, when the Universe enters parameshvara,
paramatma remains complete.
Everything originating from parameshvara the Universe, and all the living
beings has all of the opportunities to know the complete and whole. All of
the vices and drawbacks occur because these living beings do not have
knowledge of this wholeness. Human form of life is obtained after 8400000
incarnations in various forms and after several stages of development. If a
person doesnt develop awareness about his wholeness, then he will have
to pass the whole cycle of incarnations once again. Its part of human
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nature to strive for his goal, for completeness. However, if he doesnt attain
this great knowledge, then it is only because of his delusions. In delusion a
man may dedicate himself to fill life with feelings, hence are his
imperfections.
Thus, the true knowledge is that parabrahma, parameshvara is whole. He
is sat-chit-ananda. Each part of it possesses His completeness, purity and
bliss. Who has this knowledge, and who is aware of his own true nature, he
knows Paramatma. Awareness of unity with paramatma, awareness of own
fullness, eliminates all suffering. By attaining this knowledge, knowing his
completeness, a man attains supreme bliss. Bliss is only in Supreme God,
in union with Him.
The true nature of Om, completeness of perfect Brahman and, hence,
completeness of the true nature of Self, and also knowledge about their
union eliminates all suffering.
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this, then every moment we can remember God and even renounce
pleasures. Enjoyment of any material things, on condition of remembrance
of God, becomes divine service. All objects, that we enjoy, belong to God.
That is why they should be used only to please Him.
Chapter 7 of Gita tells about two energies of Bhagavan: 1) apara-prakriti or
jara-prakriti (inferior, material energy of God) and 2) para-prakriti or
chetana-prakriti (superior energy of God). Earth, water, fire, air, ether,
mind, intellect, and false ego belong to apara-prakriti. In addition paraprakriti, that includes all of the living beings and organic energy, is also the
form of Bhagavan. However, whatever exists in the visible and invisible
universe and to whatever energy it belongs all is His energy. He is the
cause of all existence, and He is the Lord of all existence. Everything in the
Universe exists in the form of energy, and all of the energies are governed
by God.
Bhagavan is like fire, and all animated and unanimated objects are like
warmth and light it radiates. If there was no fire, then there would be no
warmth and light from it. As fire spreads its energy in the form of warmth
and light, similarly God spreads His energy, His power as the variety of
forms of creation. He is the Lord of all beings; He supports everyone and
governs everyone. Everything originates from Him and everything flows
into Him. Thus, He is omniscient; He is the benefactor for all. Similarly all
energies, wealth, glory, beauty, and knowledge are subordinate to Him.
In the modern world all conflict are resolves with the help of arms. Brother
has become enemy to his brother; countries are ready to destroy each
other. People and whole countries exploit each other, in order to
accumulate as much wealth as possible. Society has been divided into
oppressors and the oppressed. Developed countries have accumulated
enormous wealth, they burn their bread, drown it in the sea, only to make
sure that its price will not plunge at the world market.
On the other hand, in the developing countries millions of people starve to
death. Wrong arrangements in these countries, the mistaken visions and
judgments cause these problems. That is what happens when a man or a
whole country becomes victim of delusion, and forgets God. Unknown
number of civilizations emerged and sank into nonexistence; many
countries filled their treasuries with wealth, and then just disappeared on
their own or have been absorbed by the deep sea. During his whole life
man accumulates wealth through lies, theft, and causing suffering to
others. But whether he can take even a small part of all this wealth to his
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grave? Everything will stay here. Its because everything belongs to God
and not to a man. Rich countries credit developing countries on hard terms,
thus lying to and stealing from the population of these countries. The
Upanishads consider such tendencies to be inappropriate. This is
unacceptable. This is the reason why we are in chains. The reason is that
wealth, accumulated in such a wrong way, whether they belong to one
person or to the whole country, will be completely useless in the end. Either
capitalists or communists, until they use natural resources according to
their own discretion, there will be no piece in the world, and they will always
suffer fro their own arrogance. All of the wealth they have, they have stolen
from its true owner. The more wealth has a person or a country, the greater
thief and liar he [it] is. People have not been created to fight with each
other, like cats and dogs. People are not animals. Animas can kill others to
feed, but a man cannot do this. If he does this, he is very far from
understanding the truth, he is ignorant, and he is under the influence of
delusion. In this way he gets only anxiety and agitation.
This mantra is supposed only to destroy our delusion that attachment to
some objects or considering oneself owner of something is wrong. Sabei
bhumi gopal ki sampatti sab raghupati ke ahe (The whole earth
belongs to God, and all wealth is the breath of God). That is all have equal
rights to this wealth. A man or a country should take only as much, as is
minimum required to support the body. Their tendency to accumulate leads
to artificial deficit of certain things, and as a result others suffer, common
people suffer. Therefore, such tendency is the social exploitation and
oppression. By all means, it should be rejected completely. That is why
unequal distribution of the divine gifts and also excessive luxury are
inadmissible. Kabir has such lines
Saim itna dijie, jarme kutub samae.
Me bhi bhukha na rahu, sadhu na bhukha jae
(Lord, send as much, as is required to feed a family.
I will not remain hungry and the saint pilgrim will not leave hungry).
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the activity that you perform as a tribute to God will never turn into chains.
And there is no other way.
This life has been given to us only to remember God, and worship Him.
This is the great purpose of life. We are surrounded by different forms of
God. And only He is the only Generator (Creator), Operator (Supporting)
and Destructor of the Universe. All existence emerges and disappears
according to His wish and will. He is the owner of all. All is subordinate to
Him. Thus every activity should be performed as Gods worship. It is our
duty, which is described in shastra. Shastra do not recommend inactivity.
Scholars say that inactivity is equal to death. Thus, the Upanishads
recommend acting to speed up our movement forward. Gita recommends
to merge into activity, but to refuse results of this activity
Karmadhikarmanyestu ma pfaleshu kadachan. The Upanishads also
indicate the right way of activity and taking pleasure in objects for us
Tena tyaktena bhunjitha.
Thus, keeping your feelings under control, always remembering God, we
should only wish for a long life. We should live, performing our duties, only
to satisfy God. This activity is never for yourself, for achieving own personal
goals, or for pleasure. To act, but to refuse results of labor is the only right
way.
The essence of activity is to be the chains, to be the obstacle, to be
attached to results. But in the neutral (balanced) state it looses its nature. A
man is bound to receive a body with regards to the good or bad actions. To
be born and die again and again in different bodies is the real bondage.
Because he, who lives a reserved, moderate life, who refuses results of his
activity, he is freed from this bondage
Karmrijam buddhiyuktahi pfalam vyaktva manoshinah
Janmabandha vinirmuktah padam gachchhantyanamamam
Thus, by refusing results of his activity, man is freed from the cycle of
incarnation and receives paramapada (paramapada the supreme state,
moksha). One who tries to live his life in a human body usefully in this
respect, indeed can be named an intelligent person, a wise man. One, who,
having received this incarnation as a door to salvation, still takes pleasure
enjoying the results of his actions, is a real fool and ignoramus. (Gita. 4|22).
Devaraha Baba also says: he, who has not experienced atma-tattva
(With regards to Self (atma), tattva corresponds to its true nature as an
integrated existence in the Supreme Self (paramatma)) is a fool. The only
way to experience it is to dedicate all of your activity to God.
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nothing which is yours or mine. Therefore, you should enjoy objects while
remembering God. All of the land resources, wealth belong to God, and not
to a particular person or country. Each has a right to use this wealth,
because God dwells in each of us.
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abode. Such people are called seers. While those, who do not know or do
not accept this task, are called aseers. Some people, due to their
ignorance, are also unable to realize their destiny. They are too attached to
material things. They either do not accept God or laugh, calling Him only
the fruit of their imagination. Both groups of people are called aseers. Their
predominant guna is tamas. According to Rig-Veda, seers are also those
people, who always think about the lotus feet of God. Every moment of life
of these people is filled with light.
Surs perform their duties always remembering God. Every work they
consider to be a divine service. Chapter 16 of Gita describes in detail such
qualities, which can be called deivi sampada (qualities, characteristic of
semi-gods, perfect virtues). Fearlessness, purification of own existence,
development of spiritual knowledge, charity, self-control, sacrificing,
studying Veda, asceticism, simplicity, non-use of force, truthfulness,
freedom from anger, self-denial, tranquility, unwillingness to look for the
imperfection of others, compassion to all of the living beings, freedom from
greed, kindness, modesty, firm resoluteness, vitality, forgiveness to all,
power of spirit, purity and freedom from envy and from desire for power
all of these are the qualities of seers. (Gita 16|1-3).
All, who possess these qualities deivi sampada, are seers, divine. These
qualities are like a happy lakshana (lakshana spot on the body,
symbolizing a happy or an unhappy destiny). Having received a human
body, to develop these qualities is a spiritual practice, as it leads to
liberation. These qualities bring us closer to God and give us true
happiness.
Qualities that are characteristic for aseers, are also described in Gita in
detail and are called asuri-sampada. These qualities enchain, they are
connected to the cycle of births and deaths and emerge from the human
spiritual degradation. Arrogance, pride, vanity, anger, rudeness and
ignorance are qualities of aseers. They do not know about human duties,
assigned to them by shastra, and do not reveal any interest towards them.
They do have neither worthy behavior, nor truth. They do not have a moral
code. They always act cruelly and willfully. Such aseers claim that this
world is unreal, that it has no basis, and that there is no God to control it.
They believe that there is no cause other than lust. They believe that the
world is has no sense and appeared by accident. They believe that material
nature was the reason of universal creation. Such unreasonable aseers
cannot understand the mystery of creation of the Universe, and in their
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ungodliness commit actions, that are destructive for the whole world, for all
of the living beings. Their views are entirely materialistic, why they, being
haughty and arrogant, try to satisfy their desires in all possible ways. In
order to hide own ignorance and sins, they create own deceitful teachings,
and principles. They are the embodiment of insolence. Because they have
neither internal nor external purity and hold satisfaction of own desires for
the main cause, then everywhere in taking food, in the style of living, in
the pattern of speech, in industry and trade, and in relations they spread
insolence. In Gita such people are called nashta atamana (i.e. who lost
themselves) (Gita 16|9), because they do not hear the voice of their soul.
Aseers commit actions under the influence of lust, anger and greed. They
believe that satisfying senses is the top priority. They live their whole life
attached to sensory pleasures, surrounded by numerous anxieties. The
main thing for them is wealth. Chained with the bonds of hundreds of
desires, they kill unscrupulously like animals, to please themselves and to
accumulate wealth. They fill their barns with wealth and believe that with its
help they can satisfy all of their desires. They feel antagonism for all, and
kill others out of hatred or out of envy. In lawlessness, violence, and
oppression, through murder and robbery they accumulate enormous
wealth. That is why they believe they are the most powerful, the most rich,
and the most famous.
Deceived by false prestige and wealth, they commit ostentatious sacrifices,
to win confidence and trust of other people. Such people do not develop in
terms of faith; they do not have any intension to free from disbelief,
however, for appearances sake, aiming at the top place in various religious
movements, they often deal with spiritual practice. These inferior people,
who think they are better than others and have no faith in God, still, arrange
ostentatious divine service sometimes in order to win a status. These
egoistic, arrogant, evil people, continuously feeling desires, die and,
burning in the flame of anxiety, get into hell. Lust, wrath and greed are the
doors to hell. He, who has these three drawbacks, sins and thus feels the
tortures of hell. He, who has no such qualities, received freedom from
incarnations and true bliss.
According to research in Gita, it is only to wonder to the enormous amount
of aseers in the modern society. Internationally people have grown arrogant
and haughty. Considering material success to be a road that leads to
happiness, they start to claim it with unjust methods. Discoveries are only
made with regards to the sensual pleasures. One country finds another
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country for enemy and starts to grow own nuclear potency to destroy it.
Everywhere it is not safe. Nobody can rest in piece. All die because of
anxiety. Rape, murder, immoral and dissolute behavior seem to have
become the reason for living. What kind of a creature a man is that he feels
tenderness towards animals and is at war with other people. Literally, all
people deal in such activities that the world is now on the verge of death.
Love for ones neighbor, firmness, simplicity, purity, compassion, tolerance,
and indulgence can hardly be found today. We perfect our delusions. After
hundreds of thousands years, having finally received this human form, a
man, for his arrogance and haughtiness, cruelty and greed, is ready to
bring to zero all of the favorable opportunities it gives. Having his nose in
the air because of wealth, stripped his faith, stuck in lust, a man is ready to
burn the whole world in the flame of his envy and hostility. Under the mask
of various religions these hypocritical people, one better than the other,
become prophets and claim they are God. Having in such a way deceived
the common people, they lead luxurious lives. All of this is a cause of
anxiety, and virtuous people carry the burden of responsibility to establish
and maintain moral principles in the world society. This third mantra of
Isha-Upanishad describes the death of aseers. No one can be happy if he
is far from virtue. Whatever amount of mortal wealth we accumulate, they
will not be able to give us piece and rest. Oil, spilled into the fire, cannot put
it down. Similarly the flame of material pleasures cannot be put down with
similar pleasure. Governors, who possess the qualities of aseers and do
not believe in human traits and entitled duties, will die in pain and go to the
darkest planets. They fall [spiritually].
Darkness is a symbol of ignorance. Light indicates knowledge. Aseers do
not have knowledge and serve own inclinations because of dark qualities.
Due to delusions, greed, wrath, arrogance, haughtiness, envy, hostility their
soul walks in the darkness. They fear this darkness, which is like the
darkest night. They burn in the flame of anxiety and trouble. Wealth, they
commit new crimes for, throws them into deeper anxiety. These people
experience hellish torments already in this life. People, who kill their souls,
after death go to the planets full of torments, suffering and ignorance.
These planets are called devoid of sunshine, because darkness rules
there. Light never comes there. There is no Sun or Moon on the divine
planets, as God illuminates them with his radiance.
There are two types of actions. There are those that do not become chains
and are not connected to the cycle on incarnations , and others that
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become chains, and by giving results will again through us into the circle of
births and death. This second kind of action can be of three types: 1) those
that lead to a fall. A human is bound to be born in the body of the other,
inferior form of life. These are called dushkarma or sinful actions. 2) those
that do not lead to a fall. A man is born in the human body. 3) those that
lead to the divine planets, but because of attachment to the results, a man
is bound to be born again in a human body. These three types of karma are
called sakama karma. Being sinful, the first one is characteristic of aseers.
The other two are called punyakarma. Free from the cycle of incarnations
performance of own duties, unrelated to either sinful or virtuous actions
leads to the level of Na karma lipyate naraha (independent from
actions).
Thus, Isha-Upaishad recommends that by all means we should not
develop qualities of aseers when we get a human form, while we should
continuously try to get rid of them. This is spiritual practice. Love of God
and His universal form is the highest spiritual practice. A man can purify
through own practice. He just has to step off the road of the fall
Uddharedatmanatmanam natmanamavasadaet
Atmayva hyatmano bandhuratmayva ripuratmanah (Gita 6|4)
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faster than the speed of light. Thus, it is faster than the impulse. However
God, who is in all, being still, can move faster than the speed of thought.
Thought cannot reach Him. God is always ahead of thought, because
wherever the thought goes, the omnipresent God is initially there.
Ishavasyamidam sarva yatkinchit jagatyam. A thought can reach the
Universe, but each hair on the body of God consists of thousands of
universes. Hence, even our thought cannot reach God and cognize Him.
Even the greatest philosophers cannot fully grasp Him through mediation.
Neither semi-Gods, nor great sages can cognize God, because he is their
cause of all causes, their creator. And it is in all senses
Na me viduha suraganah prabhavamna maharshayah
Ahmadirhi devanam maharshinam cha sarvashah
Gita 20|2
God is infinite, eternal, and has no beginning. Semi-Gods, sages are all
subject to limits. Each has his beginning and end. Being limited, how can
they cognize the infinite essence of God? Only when He shows mercy and
wants to reveal His true form to a man, a man can truly see Him Janayi
chehu tuhe dehu janayi. In His infinite mercy God reveals His form of satchit-ananda. We cannot cognize Him with the help of mind or logic, etc. He
is above these notions. We can neither approach understanding of God
through imagination or meditation, because he is out-of-reach for our
thoughts.
It is impossible to reach His limits because He is limitless. People and
semi-gods strive to reach Him, to know Him, and to understand Him. But it
is impossible. In this striving they trust only their own powers. They take
pride in own courage, own intelligence, and own abilities. As a result of
such self-assurance, ego, pride and arrogance, the Supreme Lord doesnt
let them reach Him. When tired of this rush a man falls down gasping for
his breath, all of his ego and self-assuredness fade away. He comprehends
the truth that God cannot be reached through own effort and power. At this
moment a man gives himself away to God, becomes His devoted bhakta,
so that God would show mercy, lift a man and seat him on His lap. This is a
simple way to know God, to come to Him. Fire is located in a certain place,
but it spreads warmth and light everywhere. Bhagavan is also in one place,
but his energy spreads everywhere. His energy can be divided into three
types: 1) internal, 2) border-line, 3) external. All of these energies are
infinite. Semi-Gods that govern air, light, rain, etc., all of the living beings,
including people constitute the border-line energy, are its parts. The entire
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material world is the creation of His external energy, which is called maya,
and heaven, i.e. the kingdom of God is the creation of His internal energy.
Thus the Gods energies are present everywhere. The entire existence
originates from Him and flows into Him.
When God in many forms enters all of the animate and inanimate objects,
revealing in His internal energy, he is in no danger because of this. He is
complete and whole and He is infinitely whole and complete. Even having
spread himself in many forms, he remains whole and complete, advaita.
His internal energy remains inviolable. A man comes to a certain decision
referring to own thinking abilities, which are rather limited. God is beyond
these limited thinking abilities. That is why the Upanishads remind us over
and over again that if we rely only upon our abilities, limited by senses,
then it is impossible for us to know God, impossible to cognize the Absolute
Truth. The Supreme Lord is omnipotent, He controls everything, He is the
cause of all causes, and He is omniscient. Separate parts cannot be equal
to the whole unity, but all these parts constitute this completeness. Each
part of the golden bar is gold, and it possesses all of the qualities of the
whole golden bar. Then why people, being parts of God, are not omniscient
and omnipotent as well? If some part of a golden bar is covered with dust,
whether it can shine similarly to its unstained part? No, it cannot. When
dusted, it loses its shine. Similarly a man, being covered with the dust of
maya, loses his true nature. His true nature has not changed, because it is
constant, and exists for a long time; it is maya, which is temporal and shortlived. When this dust of maya is cleared out, the true clean nature of a soul
is revealed again. A man can discard the veil of maya himself, because he
has his mind. It is his work, his spiritual practice. By practicing karma-yoga
and gyana-yoga, a man regains the purity of his soul and his true nature. I
someone brushes the dust off the dusty part he will again see it shining.
Here this someone, this benefactor is God. Through His grace God
brushes off this dust, sheds away the veil of maya. Then, like a part of a
golden bar, a man becomes shuddha-buddha-nirmala (pure, enlightened).
The way to achieve such Gods grace is the way of bhakti. We might be or
we might not be a success in our struggle against maya, in the attempts to
cast away its veil. And what if in a long-term spiritual practice we are just
about to be a success in our attempt to cast away maya, but it suddenly
drops its veil? This happens by the grace of God that controls it and
naturally removes it.
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Parts of the whole possess all its qualities and energy. Ignorance for a
man is to forget about his energy. To know your energy, your qualities
means to get rid of the influence of maya, i.e. be free from the bonds. All
energy originates from Bhagavan. Wind, fire, and rain contain God-given
energies. If God takes away these energies, then semi-Gods that control
these elements will be helpless. It is possible to bring the following
example: When semi-gods won a battle against the demons they got
conceited about it. Pride is the most powerful enemy. It is the rout of all
sinful actions. Semi-gods forgot that they do not own powers they are so
proud of. On the gathering they started to boast loudly of their courage.
Each wanted to take the biggest credit for the victory over the demons.
They burst with envy, hostility and discord.
Parama-satta (Supreme Power, God) decided rightful to first and foremost
destroy their pride. He appeared in the form of Yaksha (myth. Yaksha
semi-god, the keeper of the treasure of Kubera; fact. one of the names of
God Kubera). Gods were surprised to see this shining appearance. Indra
asked Agni (god of fire) Bring your flame, so that we could see who it
is. Agni revealed the flame, approached the one, who has arrived and
asked him:
Who are you?
An who are you? asked Yaksha.
I am the keeper of the energy, incinerating the three worlds, AgniDeva.
You are so powerful! Heres the blade of grass. Do me a favor, burn it!
God took the energy inside and Agni failed to burn this blade of grass. He
shamefully hung his head and returned to the other semi-gods. All his idea
of own power disappeared. Then Indra has sent god Vayu (god of wind).
But Vayu failed even to move this blade of grass. He also returned with the
low head. When Indra went, God did not disparage him. Indra was
intelligent and smart. He understood everything. Thus the semi-gods
received knowledge that only the grace of God endows them with powers,
and they can control energies only until theres Gods grace for that. Hence,
that energy and that power, which dwell in semi-gods like Vayu, Indra, etc.,
and through which they revive, illuminate, irrigate, and perform other jobs in
the Universe, this inconceivable energy is just a part of Gods energy.
Hence, it acts only by Gods grace. As different parts of one body cannot
work without mind, eyes cannot see, ears cannot hear, so without the grace
of God everything in the Universe becomes impossible.
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Thus, all energies can be received only from God. He is the Supreme
Power. Even a leave doesnt fall from the tree if theres no His will for it.
That is why the duty of each one, who has power and strength, is to use
them correctly to realize the will of God. They shouldnt be applied for any
other purposes. They should be always uses only according to the will of
God. Everything that has been given to us by God should be used to
realize His will, to serve Him, and to love Him. All our wealth, strength, and
mind should be devoted to serving the universal form of God. This is the
state of samarpana (presentation, initiation). We cannot know God, if we
are arrogant and haughty in our egoism. When our activity is dedicated to
God, then we will be able to earn His grace, and will be able to cognize
Him, i.e. to know His wonderful image together with all of His energies, to
know all of His power. This is complete knowledge, true knowledge, and
supreme knowledge.
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circulates round the Sun. It is a closed circular process. All of the smallest
and the biggest objects in the Universe are in motion. This motion is the
greatest source of energy. If there were no motion, there would be no
kinetic energy. In the quiescent state theres also static energy. God is the
Supreme Power. He is the embodiment of energy. Thus theres motion in
Him as well. This statement has no contradiction. God moves, walks,
laughs, and sings. He is active in every way.
And with that He is inactive. Along with activity theres always turmoil and
anxiety. Theres always an end to it. God has no turmoil, no anxiety, and no
concerns. He is completely satisfied and always rests in calmness. This is
His inactivity. In His eternal spiritual abode and on the Earth when
playing His games - to please His devoted bhaktas and free them from
many misfortunes God takes one of His saguna-sakara forms, i.e. avatar
(incarnation, birth) and plays His games. It is His activity. Thus, in his
form nirguna-nirakara He is always motionless and rests in one place. This
is His inactivity
Paritranaya sashrunam vinashaya cha dunkritam
Dharmasansthapanrathaya sambhavami yuge yuge
In order to create, destroy, establish and support religious principles it is
necessary to be active. Without this it would be impossible to take an
avatar. Thus, to take an avatar and please His devotees is Gods activity.
Gods reveals Himself to His bhakta to such an extent to which the latter is
devoted to Him.
Jaki rahi bhavna jaysi hari murata dekhi tinha taysi
In his Ramayana Gosvami Tulsidast has also written
Taga binu chale sune binu kana
Karma binu karma kare vidhi nana
God enters all. He is everything. Theres no such place that would not be
filled with Him. He is beyond our understanding. The Earth, which we live
upon, is just a small planet of the Solar System. And our Sun is just one of
the innumerable stars of the Galaxy. All of them are hundreds of miles
away from each other. It is unknown how many such galaxies are there in
the outer space. But there an innumerable number of such cosmoses
contained in the core of God. As far as we can see there is sky. And this
sky is located on one of the hairs on the body of God. So as far as we can
reach in our ideas about Him, He will remain by far distant. It is impossible
even to imagine His true greatness. And on the contrary, He reveals
Himself very close to us. Not only close! He enters us Hrishenjurn
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nishthati. You can reach God in your own heart. He is inside and outside.
Not a single place, not a single object, not a single moment exist unfilled
with Him. You dont have to go far to reach HIm. You dont have to go to
the forest or climb the mountains. He smiles in the utmost proximity to us
Mo ko kaha dhunrhe, me to tere pas he. He is so close, that we dont
have to look for Him anywhere closer, and even
Dil ke aine me tasvir yar,
Jab japa gardan jhukai dekh li.
(The image is in the morrow of your soul, my dear.
You will see if you tilt your head just a little bit.)
Shruti say that atma (soul, Self) and Paramatma (supreme soul, supreme
Self, God) are like two bird sitting on one branch. Each of them has
beautiful feathering (gunas). They are friends. One of them is eating fruit
from this tree, and the other is looking with the feeling of tatasthya
(neutrality). God observes how the man eats fruit, as sakhi (observer,
witness). Thus, atma and paramatma are very close to each other. That is
why many yogi and bhakti do not search for God outside. They search for
Him inside. Contemplation upon God inside yourself is directly related to
attention, concentration. God is very close to us, and namely, in our hearts.
God is omnipotent. Upon His will He may direct his energy wherever he
wants. He can take an avatar. Even if He comes in a form of material
energy, He can turn this material energy into spiritual one. This
transformation is absolutely natural and possible, and depends merely
upon His will. He is the source of all energies. His image, made of stone,
clay or wood can also be filled with His energy. In the modern imperfect
material world we cannot contemplate upon God because our sight is
imperfect. But still today there are bhakta, who can see God with their own
eyes. God shows mercy to His bhakta and accepts their love and service to
Him and to His senses accordingly. God (statue) is not an attempt to follow
the fashion. It is also a form of eternity. God approaches His bhakta as
close, as much and deep as bhakta is devoted to Him. Ye Yatha mam
prapadyante tamsthatayva bhajanyaham I reward a man to that
extent, to which he is devoted to Me, (Gita 4|11).
When atheist king Hiranyakashipu asked his son Prahlada:
Where is your God? the former replied:
Where is he not! God is in everything. He is in you, in me, in the sword,
and in the pillar.
So he should also be in this pillar?
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everything and everyone with similar love. At this stage a particular close
friendly relations are established between God and bhakta. Brahma
samhita says: I worship Lord, Govinda, whom Gods bhakta can always
see, whose eyes are moistened with the balm of love. He sees Him in his
eternal image of Shyamasundari, dwelling in the heart of bhakta. Thus,
Lord never disappears from the sight of bhakta, and bhakta never loses
concentration of his vision upon God. Narada Pancharatra says: By
concentrating attention upon the transcedental form of God, pervasive and
standing above time and space, a man completely merges into the
thoughts of Krishna and then reaches the blissful state of transcedental
conversation with Him.
There are some bhakta who in accordance to their religion go to the
church temple, church or mosque, bow their heads respectfully in front of
the statues and worship God or pray for something. They think that God
dwells only in those places, only in those statues. When they go there they
become obsessed with love towards God. They believe that God dwells
only in that temple of mosque and do not feel love to Him in the other
places. These are common bhakta. This is the lowest level of bhakti. Such
bhakta are being called devoted-materialists. They try to break material
chains, in order to get to the spiritual level.
Bhakta of the middle level see the Supreme Lord, distinguish Gods
devotees, see the innocent, those who do not have knowledge of God, and
finally, they see atheists, who do not believe in God and hate His devotees.
Bhakta of the lowest level cannot distinguish these four types of people.
Bhakta of the middle level love God, serve Him. They are friends with the
other devotees of God, try to wake love of God that dwells in the hearts of
the innocent, and avoid atheists.
The position of bhakta of the superior level is different from the first two
levels. They see all in connection to the Supreme Lord. They do not make
differences between atheists and believers, and they recognize everyone
as an integral part of God. They equally look at the educated Brahman and
stray dog, because they understand that both come from God. Such bhakta
consider themselves friends to all of the living beings, they wish well for
everyone, and do well for all. For them theres no difference between the
animate and inanimate, as they see God in both. Bhakta of such superior
level are called samadarshi, i.e. those who see God everywhere and in
everything, and that is why feel love towards everything and consider their
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When bhakta sees God in each and everyone, then he sees the
drawbacks of other s no more. He, who sees the drawbacks of others,
becomes proud of himself, while pride is the obstacle on the way to God
Thus, bhakta doesnt see the drawbacks of others and, seeing the divinity
of existence, is always in the blissful state. Even a shadow of sorrow
cannot touch him.
Attaining of something sanyoga (union, unanimity) brings the feeling of
happiness. And on the contrary separation from this thing viyogatlbyj
brings sorrow. If God is in all, then theres no use in efforts to unite with
Him. He is inside us and around us. By all means He exists everywhere
and always. That is why viyoga is simply impossible with relation to God,
and only sanyoga is possible. Thus, sanyoga fills the soul with satisfaction,
and the absence of viyoga eliminates all kinds of suffering. According to
Gita (2|62-63) Contemplating upon the objects related to feelings, a
man develops attachment to them. Lust is born from attachment, and hate
is born from lust. Hate brings complete delusion, delusion covers memory.
When memory is in eclipse, mind is lost. When mind is lost, a person again
falls in the well of material world. Thus the reasons for human fall are the
objects appealing to feelings.
Gita (2|64-65) also says that a person, who is free from any attachments
and antipathy, perceiving different objects with controlled feelings, receives
true joy. Who is satisfied in this way never feels any suffering Prasade
sarvaduhkhanam hanirasyopajayate, prasannachetaso hyashu
buddhiha paryavtishthate. When bhakta develops a divine vision, then
by getting close to God they receive spiritual satisfaction, pure piece, and
no more experiences any sorrow or suffering.
When a man suffers? When he divides all people into two parts, and one
part he regards as his own, and the other as strangers.
He feels love and attachment towards those, whom he considers his
family, people of his class, his party etc., and always wishes them well. In
turn this generates sorrow, grief, anxiety, fear, worries, etc. Exactly this
idea of native and alien is the root of all suffering. He is not interested in
the well-being of those, whom he considers alien. Besides he feels fear
and anxiety that these aliens will harm natives. Even if there is no
such danger, he still fears the very thought of such possibility. In reality, if a
person seeks protection in the material world, then these suffering never
leave him, and he will suffer from delusion and sorrow. Being continuously
in the state of sorrow and anxiety, a person cannot fulfill his duty; he cannot
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control his world and actions. However, this doesnt happen to those, who
seek protection of the Supreme God. We face two kinds of things: true and
false. True things are permanent, eternal, they never cease to exist, and
nothing can happen to them, that is why there is no need to worry about
them. False things are transient; they collapse according to the law of
nature. To worry about them is indeed foolishness and ignorance. Thus, to
worry about both the former and the latter is ignorance.
Circumstances that we face are the results of our actions. Whether
favorable or unfavorable, a situation begins and ends. It has not been
before and it will be no more. The moment between before and after is also
never lasting. That is why it is foolish to feel joy or sorrow with regards to
the favor or disfavor of the situation.
Thus, we see that happiness and joy, happiness and sorrow, etc., occur as
a result of the attitude towards the world as true. He who treats each and
everyone with equal respect, who doesnt divide people into native and
alien, he has no reasons for sorrow or anxiety. For his everyone is
native. He is equally attached to all; he equally cares about their wellbeing. This is the reason why he is impartial and fears nothing. He, who
fears nothing, has piece in his soul, and he, who considers everyone to be
his native and treats everyone with equal love, he is happy. The basis to
treat all people as native is to see the image of God in everyone, and
accept everyone as His likeness. And if God reveals Himself to us in the
multitude of forms, then everything becomes divine, the entire animate and
inanimate world gets its true form. The root of distinction disappears. This
is unity. God is very close to us, He is inseparable from us, and He is our
most close friend. When He, our loving God, plays His games with each of
us, then everyone becomes close, becomes a friend. The reason for
conflict, hostility, hate, anxiety and sorrow disappears. That is why religious
people, who see God everywhere, never fall into delusion; they are never
touched by sorrow, as their alert mind enables them to treat everyone with
love. They have no cause for delusion, no cause for sorrow. They exist in
love. They are always full of joy.
-(8)Sa paryagachchhukramakayamavrana
Masnaviram shuddhamapapaviddham
Kavirmanishi paribhuh svayambhuryathatathyato
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Such person truly should know the greatest of all, bodiless, omniscient,
impeccable, without veins, pure and unblemished, self-sufficient,
philosopher, and one who from times immemorial has been performing
everybodys wishes.
The form of Supreme God is transcedental. It has nothing in common with
the forms of material nature. He is beyond boundaries. Three gunas of
material nature, virtue, passion and ignorance, enchain a living being into a
body. (Gita 14|5). Guna of virtue (satva) is most pure, as its subjects
receive happiness and knowledge. In the light of satva-guna we correctly
perceive spiritual and material things. Guna of passion (rajas) brings
passionate desires and lust. This guna is related to the attachment to
activity with the dominance of yearning. Thus, arousing from ignorance the
guna of (tamas) originates delusion, madness, laziness and sleep, fettering
a man. (Gita 1|46-8). Paramatma is outside these three gunas. Its body
is not material. That is why it is called akayam (not incarnated), bodiless,
it is beyond the laws of nature.
God is avranam impeccable. He has no vices or drawbacks.
Drawbacks appear is something is missing. Vices appear where there is
lack of something, in void. God is absolutely complete, he doesnt lack
anything. God is full. Whatever amount of energy He gives, He remains full.
Therefore, He has no vices, He has no drawbacks. If something has
drawbacks, it collapses wrecks and dies. The Supreme Lord never and
under no circumstances has any drawbacks. His power never deteriorates.
That is why He is called inviolable and eternal. In reality destruction and
collapse occur because of vices. God is absolutely pure, sinless, and
impeccable. Decay [here the word vran is used, which means a wound,
sore, that gives the word avranam, which means one that has no
drawbacks] occurs because of vices. God has no vices, which is why he is
called impeccable (avranam).
People are incarnated in bodies. Blood flows in these bodies. Their hearts
beat. Their flesh is has imperfections. Gita regards these imperfections as
heart diseases and veins as their cause. They make us victims of lust,
hate, greed, and other tendencies. They are controlled by mind. These
trends force us to dance to their pipe, make us foolish. Because of these
tendencies we cannot calm down. This is human poverty. Poverty is
caused by excessive desires. That is why yoga is called an obstacle on the
way of trends. Material world is the game of tendencies. Maya reveals itself
in this game. That is why God is asnaviram, i.e. not having veins. He is
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Worshipping ignorance
and proud of knowledge
-(9)Andham tamah pravishantiYe vidyamupaste
Tato bhuya iva te tamo ya u vidyayam patah
Those that worship ignorance will fall to the darkest corners of ignorance,
but those who are proud of their knowledge will fall into a greater darkness.
Vidya (knowledge) is what gives freedom. Spiritual activity or knowledge,
helping to cognize paramatma, is vidya. Those who are far from such
activity or knowledge exist in avidya (ignorance). To know that your heart is
filled with the omniscient, omnipresent, omnipotent God, not to share
identity and society means to have knowledge. Then the whole world
becomes divine, and God is spread across the entire Universe. Theres no
hypocrisy, pretence, arrogance, and ego in a person. Inside him, as well a
outside him, there is only purity and light. He is not limited. Now he can be
compared to the ocean, as he is boundless. Thus, by touching this
knowledge, man is filled with knowledge. This is vidya, this is knowledge,
and this is light.
Knowledge is filled with light. Sun is the symbol of knowledge, as it gives
light, spreads it. Sunshine eliminates darkness and saves all of the animate
and inanimate existence from it. Sun is not secretly hiding the fruit of its
sunshine and is not mistaken in the way it shares it. It doesnt discriminate
its light and doesnt deprive either good or evil of it. Those, who apply any
kind of discrimination, worship ignorance. A man, filled with concerns due
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to his yearning for pleasure and sensual satisfaction, falls into the abyss of
attachment, which is filled with the stench of greed and limitation. A person,
attached to pleasure, directs all of his actions to receive pleasure. Like a
madman he is rushing day and night in the attempts to provide himself with
happiness and comfort on this Earth, he carries out a multitude of religious
ceremonies or resorts to various tricks to provide himself with happiness in
the afterlife. This obsessing idea to acquire happiness in this life and in the
afterlife is a present of ignorance. It is called maya. Ignorance is maya.
Hate, lust, greed, and envy are the products of ignorance. Body is
important, but it is not all. When we are limited with concerns about
physical pleasure, then this delusion and limitation is caused by ignorance.
It produces nothing but delusion and limitation. Our development is directly
related to our pattern of thinking. In reality thoughts form a personality.
Thus a man, who is wandering the roads of ignorance, undoubtedly,
wanders in darkness. No material development can give anyone piece.
Happiness and piece turn into a mirage.
Thus, a man, who became slave of his desires, always exists in anxiety.
Wishes are never fulfilled. They are endless. As soon as one is fulfilled, a
new one is already born. That is why we are chased with anxiety.
Concerned mind cannot work in the right direction. If a wish is not fulfilled, a
man suffers. Whatever are these desires: a desire of happiness, wealth,
child, power, respect they always bring suffering. Desires originate hate,
greed and lust. These are enemies, constantly torturing human souls. They
can bring a person hellish suffering already in this life. Thus a man, who
has tendencies only for guna of ignorance, is never happy and never
receives piece. True piece only comes when a man is free from desires.
Desires bring feelings into motion. They blind feelings. This blindness is
called by the darkness of ignorance. Theres happiness in pleasure,
body is everything, theres piece in material development in fact,
such statements seem to be attempting to pass a lie as truth. Such false
ideas destroy lives. This is not the right course of life; this is not its goal. A
man will never reach his goal; a wandering man will never reach his
destination. He continues to wander. People, who completely prefer the
guna of ignorance, also find themselves in similar state. Nothing but
blindness is to seek happiness not where it is but somewhere else. It is
unnaturally to look for something in the darkness by random. This is the
case of one, who worships ignorance. They are eternally stuck in the damp
of impenetrable darkness. Material nature consists of three gunas: tama,
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raja, sat (ignorance, passion, and virtue). These gunas enchain the living
being in a body. Guna of virtue also enchains a soul by attachment to
happiness, to knowledge (Gita 14|5). Even the dominance of guna of virtue
cannot free from the bonds. Golden or silver chains are chains still.
Similarly is doesnt matter, which guna performs as chains. These are still
chains. And in this case freedom is impossible. Until theres freedom,
knowledge will not give any fruit Sa vidya ya vimultaye. Guna of
passion engages a man into karma activity (i.e. activity, performed for the
result) Tamastvagyanajam viddhi mohanam sarvadehinam (Gita
14|8). Ignorance generates darkness. It is the cause of delusion for all of
the living beings. It chains the soul with madness, laziness, and sleep. If
the guna of passion prevails it generates intense attachments, tendency for
karma-inducing activity, irresistible yearnings, and uncontrolled strong
desires. The ascendancy of guna of ignorance brings darkness, inertia,
madness and illusion. That is why great saints advise to suppress gunas of
passion and ignorance, and to develop guna of virtue. Guna of virtue opens
the door to purification of mind. However, true happiness lies even further.
To understand paramatma, which is independent from these three gunas,
means to gain the opportunity to become independent from them as well.
Knowledge relieves from the chains of gunas, and ignorance causes these
chains. Ignorance generates passion, knowledge generates impartiality.
Dieing in guna of ignorance a man is born in the kingdom of animals
(Gita 14|15). Activity in guna of ignorance leads to foolishness (Gita
14|17). These words said by Lord Krishna are cited in this Upanishad in
order to open the truth that Andham tamah pravishanti ye
vidyamupaste those that worship ignorance will fall to the darkest
corners of ignorance.
Isha-Upanishad also indicates another bitter truth. Those, who take pride
in their knowledge, are doomed for even a lower fall. They are proud that
they have read shastra. They have read shastra but havent understood the
essence of the words that were written there. These so-called learnedmen study shastra only for self-profit, and to satisfy own ego. For selfprofit they deceive and mislead other people. Their sermons generate even
greater delusion and destroy faith of common listeners. Such people spill
words and proclaim themselves as gyani, sages and mahatmas (mahatma
a great soul). They are so hypocrite that they even claim themselves to
be gods. They perfectly understand that they are very far from divinity,
and still call themselves gods, to please their ego. Merely for own
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satisfaction they misleads others with lies, thus committing a great sin. A
person, who rejects instructions given in shastra and acts according to his
own whim, cannot reach perfection, happiness, or the highest goal (Gita
16|23). To act ignoring the instructions of shastra, guided merely by
personal interest, is ignorance. In reality such people are very proud that
they have read shastra and, notwithstanding that they are filled with lust,
greed and hate, they elevate their outward activity to the supreme rank.
They believe they are the best, the greatest, and find citations from shastra
for each good or bad action they commit. Common people can see only
their outward actions, but they cannot look into their inner world. The most
disgusting feelings flourish inside such people, but on the outside they are
known as hermits and ascetics. Such situation stimulates pride inside these
people and misleads them to willful behavior. Gradually all of their qualities
[qualities of their character] turn into vices. Their self-denial turns into lust,
into attachment. For such people degradation is an inevitable outcome.
They acquire neither siddhi, nor peace. In fact, purification of soul [internal
world, heart] is siddhi. Merely pure knowledge of shastra cannot purify a
human soul. They act, motivated by own desires, and tortured by internal
lust and hate. In suffering they never attain happiness. Being proud of the
false knowledge of shastra, they cannot understand paramatma. On the
contrary, they decay and collapse even lower, than those, who simply do
not know shastra. The cause of their fall is hypocrisy and ego generated by
vainglory. Ego prevents a man from hearing the voice of God and that is
why he falls. A small and weak ego doesnt cause birth and death until it
faces three gunas of material nature, as mainly contact with these gunas
enchains karanam guna sangosya sadasadyonijanmasu (Gita 13|22).
People, who are keen on studies of Veda [here the Sanskrit word vidyarata is used], have an extremely great ego and they cannot withstand
temptation to contact gunas of material nature. Everything what is acquired
through severe penance, study of shastra, sacrifice, pilgrimage, etc. is
connected to ignorance and therefore doesnt last forever, is perishable.
Acharahinam na punanti deva (Vasishtha-smriti). Only practical
application of knowledge from shastra is capable to purify a human soul.
Merely by reading advices of the great sages without their practical
application it is impossible to gain happiness.
According to the three gunas of material nature there are three types of
knowledge, activity and performer of this activity. Knowledge by which a
man sees the uniform spiritual nature in all of the living beings is knowledge
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on Veda never deviates from worthy behavior. He is ready to help each and
everyone; he is a close friend to everyone and is ready to sacrifice all for
the benefit of others
Sarvopakarino virah sarvadharmanupalakah
Sarvabhutahitashchayv sarvadeyashch bharata
One, who is lit by the light of knowledge, goes the road of the great
ancestors, adheres to the worthy behavior, never brings on fear in anyone,
shows no anxiety, is always on the right way and always follows ahimsa
(ahimsa ). He takes the view that happiness and
unhappiness, love and hostility, benefit and harm, life and death are equal.
He is not showing joy if hes got luck and is not depressed when he faces
failures. Communication with such people is very beneficial. Condition of
people, who carry the flag of false faith, can be called a misery, as they put
their followers in trouble.
Because the abovementioned so-called experts of shastra do not
understand the essence of shastra, they merely resort to the number of
descriptive words from scriptures. They do not believe in the infinity and
omnipresence of God. By word of mouth they state that God is omnipotent
and controls everything, but their actions contradict these statements.
Whats the use of such knowledge if it doesnt show in behavior?
Knowledge is what automatically passes into lifestyle and behavior. God is
omnipresent, He dwells in every heart to state such things and in the
meanwhile to seed hatred in the hearts, exploit others, not feeing
compassion for the suffering of others makes these statements
senseless. If we see a pundit, preaching Ramayana day and night, and
arguing about the size of dakshina (dakshina payment to Brahmans for
performance of religious ceremonies), if we see a religionist, constantly
glorifying the deeds of Sri Rama and Sri Bharata (heroes of Ramayana)
and are fighting with own brother for each piece of land, we feel sorry. Such
people are called here vidya-rata.
Once one mahatma preaching in Vrindavan. He brought benefit to a great
number of people. His students respected him. Once when he was
returning home after a sermon, he saw a rat on the road. It ran across the
road and fell into a drain ditch. It floundered trying to get out. Mahatma
stopped in hesitation. If he was going to save a rat he would undoubtedly
dirty his clothes in the ditch, but if he wasnt going to do this a rat would die.
This time a boy returning from the sermon was passing by. He saw
Mahatma standing by the edge of the road; the boy came closer and saw a
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Fruit of Knowledge
-(10)Anya devahurvidyayanyadahuravidyaya
Iti shushruma dhiranam ye nas tad vichanakshire
The great rishi have understandably explained us that the process of
knowledge perfection leads to one result, and cultivation of ignorance to the
other.
A true gyani, a true pandit and scientist is the one, who has found himself,
who has put his feelings under control of mind, has put his mind under
control of intelligence, has put his intelligence under control of his soul, has
studied the nature of his soul, has become aware of God in his heart as a
close friend, and has become aware of the essence of spreading of
paramatma in the universe. All knowledge different from this one is nothing
but ignorance.
True knowledge that gives supreme fruit is the ability to differentiate the
eternal and perishable things, refusal from all impermanent, which is the
means of receiving pleasure in the earthly life and after death, discrete and
sinless lifestyle, and study of God in his form of sat-chit-ananda in all
possible ways.
The supreme aim in life is finding God. There is no greater benefit than
finding God. To find His true form by Gods grace through contemplation
upon the image of God means to find true knowledge. Knowledge is light.
And the face of God is full of light. To merge your inner light with this infinite
and pervasive light is spiritual activity, and its result is dissolution in the
divine light. I.e. true knowledge is knowledge with the help of which you can
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actions free from such intentions brings freedom from all suffering. Fruit of
true knowledge and correct actions are wonderful and lead to
understanding God. In Gita Lord Krishna (13|8-12) said about the ways to
achieve knowledge and recommends the following.
1) When you perfect yourself do not regard others inferior or worse than
you are. To get knowledge a person has to be attentive to all and treat
everyone with equal respect. True knowledge teaches modesty, it doesnt
teach to despise others.
2) you should not strive for knowledge only to receive name and fame. You
should not treat knowledge as a means to become famous. I am a very
religious man, my thoughts and actions are pure and sinless who poses
as such, is merely a pretender. Such pretence is a dangerous enemy to
knowledge. Desire to demonstrate, yearning for fame and glory prevent
from getting knowledge and are an obstacle on the way to Brahman.
3) Who wants to get knowledge, should not bring anxiety to others either
with actions or thoughts. Not making anyone suffer, not bringing anyone
harm either through words, actions, or thoughts is ahimsa, nonviolence.
You should reject from being violent, supporting violence of others or
advocating violence committed by somebody. The main cause of violence
is greed, lust and hate. To support nonviolence in your behavior you should
reject these three main causes. To be always busy serving others, to take
care of happiness for others in accordance to the principles of non-violence
means developing the ability of non-violence.
4) You should be tolerant notwithstanding any provocations. You should
not punish anyone for inflicted sufferings, you should not hurt anyone in
revenge this is tolerance. If somebody does anything criminal with
regards to you for no reason, and makes you suffer, then if we start to
punish this person in some way, or make this person suffer in turn, then it
will mean that we are hurting ourselves, as in essence this person is one
with us. To become strong in this state means to develop the ability of
tolerance.
5) You should be simple and natural in your words and actions. On the
inside theres one thing, on the outside theres another people who abide
by this principle are insincere and mendacious. Such duality is harmful for
everyone and brings enormous harm to society. There should be
openness, simplicity and naturalness in your actions. There should be
simplicity and natural directness in your thoughts and appearance. You
should reject unnecessary ornament, haughtiness, and arrogance in
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behavior, as well as luxurious way of life. By rejecting all of this you gain
simplicity in your appearance. Where there is no hypocrisy, insincerity,
envy, hostility, etc., where there are sincerity, softness, friendliness, and
mercy, theres simplicity of thought. When you do not allegorize, do not
blame, do not talk scandal, do not blaspheme, etc., but on the contrary
when you talk simple, nice and useful things, this is simplicity of speech.
Fallowing all of these principles leads to developing the ability of
simplicity.
6) You should find a true spiritual teacher and follow his instructions. When
you serve him, show him respect, follow his instructions, you may reach
happiness. Communication with a saint person purifies your life. Even a
moment of such communication fills your life with light. On the way to
knowledge you need help of a spiritual teacher binu guru honhi na
gyana. Who understood the essence of shastra, whose life is like an open
book a simple, clean and nice one, meeting whom even for a moment fills
with joy and peace, whose actions are directed only to quench thirst for
knowledge among the suffering, meeting, communication, or merely
memory of whom turns our dark thoughts and actions into good ones, who
helps to reach the goal, should be accepted as a spiritual teacher. Even if
you are not one of his students, you should honor him and follow his
instructions on the road of spiritual development. Who devotes oneself to
this person, who serves him, will be granted the light of knowledge.
Spiritual teacher is like God. Even great philosophers are recommended to
follow admonitions of God.
7) In order to reach the level of self-awareness it is critical to follow the
rules instructed in the scriptures to maintain purity of thoughts, speech, and
body. For example, the purity of body is managed with ablution, while purity
of thoughts is achieved through mercy, love for neighbor, tolerance, etc.
Deceitful and condemnatory words make your speech dirty. Purity of
thought is necessary for spiritual practice and getting knowledge. God
dwells in a pure soul.
8) Think well when you choose your aim, you have to be persistent when
following it. You should not change your aim every other day. Who makes a
decision once and then puts all his skills, effort, and patience to reach this
goal, will undoubtedly be a success. Fortitude of mind originates from firm
intention. Devotion leads to a certain way of life. Mind, attached to material
pleasures and material wealth, is unstable (Gita 2|44), i.e. why you should
rejects all material attachments. This develops confidence and firmness of
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generates pride. Identification of self with the body generates ego. Pride
and ego are enemies to knowledge.
12) Until we have a material body, we will suffer from the recurrent births,
aging, illnesses, and deaths. Suffering is always related to material body. In
order to free from it, it is necessary to develop your spiritual self and
change your idea about it. The idea that material things bring satisfaction,
as well as yearning for them, creates only suffering. A man believes that his
happiness is in sanyoga. This kind of happiness attracts him, but true
happiness is not related to sanyoga. (Gita 6|23). That is why in order to get
true knowledge and true bliss it is necessary to get rid of attachment to
material things.
13) You should not develop attachment to anything but what is required for
your spiritual development.
14) You should not develop too much attachment to your wife, children,
home, land, or wealth. This is regarded as ekatmakta (ekatmakta unity,
identity, sameness). This unity is the reason why a mother, worrying for her
sick child, becomes weak. This is called abhishvanga (strong connection,
attachment, love). Such union is developed due to wrong attitudes. This
kind of attachment is a reason why a man does wrongness without a
second thought. When a man is taking care of others, taking care about
happiness of others, but is not expecting same care in return then such
attachment is not growing.
15) If our mind detects something to its liking this brings joy, if it dislikes
something this brings sadness. You shouldnt feel happy or unhappy when
you fulfill any of your desires. On the contrary, you shouldnt get upset,
angry or anxious if you face unfavorable circumstances (people, things,
places, time, etc.). You should equally treat favorable and unfavorable. You
should accept favorable and unfavorable circumstances as the grace of
God, you should correctly use both.
16) You should fully concentrate upon God. God is omnipresent. Nature is
the manifestation of Gods games. He is premi (enamored, supporter,
proponent), He is premaspada (love abode). He is both the goal of
cognition [Brahma], and the means to getting knowledge. Theres no need
to seek help from anyone or anything, as all obstacles of gyana-marga
(gyana-marga getting close to God through knowledge) and bhakti-marga
(bhakti-marga getting close to God through love and devotion) are
destroyed by the grace of God. If a man of faith and devotion, gives himself
away to God, and shows aspiration for knowledge of Brahman, he will be
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supported by God on his way and will receive this knowledge. Along with
the other means of getting knowledge, devoted love of God helps to find
Him; devoted love alone lifts a man above gunas of material nature (Gita
14|23). Sadhak, who is seeking knowledge, whether through love or
knowledge, may be beneficially supported by faith.
17) A man should develop his taste for life in a calm and solitary place. It is
impossible to duly merge into contemplation of God in noisy, lively and
restless places. Solitude is very favorable for praying, study of Veda, and
contemplation upon God, but this doesnt mean that you should go into the
forest, etc. Material units, such as body and mind, are an integral part of
sadhak. Until theres connection with the body, there will be connection with
the material world. Solitary life should be focused at getting free from
egoistic attitude towards your body. A true solitude means concentration
upon a single object and estrangement from the rest of the world. Where
theres no feelings, no breath, no thoughts, no heart, where body does not
matter theres true seclusion. Hence, such solitude is possible only at the
level of understanding. Solitary, remote area helps developing such
understanding.
18) Only spiritual practice should matter. You should not fuel interest for
mundane activities. Therefore, it is necessary to lead a life of a schooling
philosopher, when you are researching spiritual sphere.
SrimadBhagavad-Gita describes these means to obtain knowledge. The
true object of research is paramatma. I.e. why true knowledge is being
constantly absorbed by spiritual knowledge, and seeing paramatma in all.
Everything that is not related to this knowledge is ignorance, avidya. All
kinds of material knowledge are avidya. Only fools are attracted by such
knowledge. A modern man has immense material knowledge, but is still a
fool, because he wastes his energy in vain, accumulating destructive things
and luxury. While expanding supplies of nuclear weapons, is he not
expanding weapons that will destroy his as well?
Modern society has become extremely dissolute. Young people are not
honoring the elderly at all. The whole world has a terrible headache with
regards to the education of youth, and what future waits for our countries.
Terrorism of different kinds has spread across the world. Discussion of
murder, violence have become a usual part of the day. Theres a huge gap
among the people. Human values have lost their meaning. Theres no
mutual respect. The reason of all of this is the negligence of spirituality,
moving away from God. The modern system of education is not enriching
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performing your own duties, because who lives such life would never reach
renunciation, i.e. would never break free the chains of karma (Gita 18|8).
Thus, who has not reached the essence of knowledge, believes he is
higher than others. When he is routed in his dominance, there are two
states he may fall under. 1) He starts to believe he is higher than sin and
virtue, i.e. he believes that his soul is pure and has no vice. He starts to
ignore the lifestyle assigned by shastra and commits unworthy actions. He
develops criminal tendencies. 2) Action is ego; it creates chains, so it is
necessary to reject it: holding onto this opinion, he spends his hard-attained
human life in laziness, sleep, and foolishness. Both of these states bring
great harm; they appear when a false knowledge is accepted as truth by
mistake. Who clearly understands the essence of gyana, i.e. knowledge,
and karma, i.e. action, is far from pride; he is not seeking the fruit of his
actions but he finds them correct application. Having eliminated all vices
and having found support in knowledge and asceticism, he gains eternal
pleasure.
Since material world exists, man yearns for immortality, but until now has
been unable to rescue from the grip of death. Nobody in the world wants to
die, no one wants to suffer. No one wants to be ill or old. The laws of nature
are permanent and up to now no one managed to achieve eternal youth or
immortality. Neither material well-being is capable to solve this problem.
Material science can invent an atomic bomb, which brings death closer, but
it cannot invent a method to avoid a bomb. Purana (Vedic scriptures)
contain many stories about the mighty semi-gods and demons, who did
rigid tapasya to gain immortality (tapasya purifying action, ascetic
renunciation), but they failed as well. Many materialists tried to gain
immortality for gold and women, but failed. Here it is necessary to mention
a great materialist Hiranyakashipa. Satisfied with his rigid tapasya, Brahma
came to him to give his blessing, but he failed to give immortality. Then
Hiranyakashipa asked: Let me not die [not be killed] neither on the earth,
nor in the air, nor in water. Let me not be killed by a man, an animal, or
semi God, or any other living being of the 8400000 types of life. But even
this despot could not avoid death. This mantra says that theres no other
road to immortality but the one that lies inside spirituality. Happiness in this
life and true peace and immortality after death: all of these depend upon
the grace of God with regards to this. This grace is only possible, when you
understood Gyana and Karma, and lead an adequate way of life, with
dutiful commitment and follow up of all regulating principles. A living being
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is eternal and integral part if God. But it has forgotten about this according
to its nature. If it becomes aware of this, then it will be able to receive
eternal bliss. All of this is possible on condition of harmony and balance
between vidya and avidya, gyana and karma.
In order to reveal this mystery, to explain it to the common people, God
sends His messengers or comes Himself. He comes in the image of saints
and spreads knowledge of the sense of life with His lifestyle and teachings.
God is similarly saddened when he sees our suffering in the material world.
He wants the living beings to purify, gain happiness, and come back to
Him. Material knowledge generates only yearning to satisfy feelings, which
leads to Epicureanism. It is impossible to put down fire with oil. Receiving
continuous pleasure in material objects cannot calm down the yearning for
such pleasure. A living being attracted by maya yields to temptation of
sensual pleasures, and his life becomes senseless. Therefore, in order to
gain divinity and humanity it is necessary to cultivate vidya. Until gyana and
karma, science and spirituality develop in harmony, we will not be able to
gain happiness or peace. The road of unlimited sensual satisfaction is the
road of death, the road of destruction, the road of avidya. Material
pleasures cannot satisfy feelings, because they do not contain delight. True
delight is only in merging into paramatma, in knowing its true form, in selfawareness. The name to true delight is Brahman Raso vey saha.
Renouncement of material desires doesnt mean that you have to
renounce fulfilling the needs of your body. Your body consists of five
elements [earth, water, air, fire, ether], that is why it is always connected to
these five elements [of material nature]. If your body is hungry or thirsty,
these needs should be satisfied. It is necessary to fulfill current needs, but
in a reserved and limited matter. Body, senses [sight, hearing, etc.] and
mind are also necessary for your spiritual development. If your body is
healthy, your sense organs will also perform their job in good order, and
mind will be able to direct thinking to performance of assigned duties. It is
critical for a happy life. In a healthy body there is a sound mind. Clear
thinking helps mind to concentrate upon good deeds. If you have a bad
sight, you are unable to see the beauty of flowers in the garden, or the
beauty of the image of God in the temple. We will not be able to study
shastra, or even walk along the road confidently. If our ears do not hear
well, we will not be able to listen to kirtana (singing the name and glory of
God), bhajana, and preaching of the great sages. If your tongue is taken
away, you will not be able to talk, or sing bhajana. Singing lila is only
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possible with a tongue. With the help of mind we contemplate upon the
form and qualities of God and study the world. I.e. senses have a great
meaning in our lives. If you act intellectually, you will be able to direct your
body, mind, feelings, and thinking towards a correct goal, and will be able
to coordinate vidya and avidya.
An intellectual person sees suffering around him, feels the burning fire of
raga-dvesha and directs his attention not towards the transient mundane
happiness, but towards the search for true peace. Human life is a
wonderful and rare possibility for spiritual development. It is necessary to
use this chance to develop self-awareness. Only a complete fool is not
doing this.
The road of karma is a road of material success, the road of sensual
pleasures. Until we are in this body we cannot stop acting. Action is natural
for the living beings, the thing is only about devotion of these actions, and
its the major aspect that constitutes the difference between intellectual
people and fools. Gita advises us to follow nishkarma (action without
personal interest). It is necessary to perform actions but not to take pride in
them. Actions are the reason for incarnations, but who is not taking pride in
own deeds, is liberated from these chains. Activity is based upon avidya;
however the road to overcome death also lies through activity. By gradually
reducing and limiting attempts to seek happiness in the perishable
[material] things, mind starts to turn away from material world and address
God. This is the road of vidya. This is the way to spiritual knowledge.
Not a single living being is ever free from self-awareness. It is part of God
Ishvara ansha jiva avinashi, chetan amal sahedj sukharashi . The
cover of material body and material feelings is cast upon this spiritual
essence. When this cover, body, and feelings are regarded as top priority,
a man is wondering in the darkness of ignorance and materialism.
However, by lifting above feelings, mind, and intellect, by turning your mind
towards your true nature and towards the nature of paramatma, a man
stands onto the spiritual road, onto the road of vidya.
In the present age [Kali Yuga], when a multitude of means to satisfy
senses has been accumulated with the help of technical progress, the
anxious human mind is unable to turn to spirituality. Economic development
should have its place to support health of every man, to enable people to
do spiritual practice as long as possible and to follow the way of vidya. In a
perishable body we may learn eternal truth.
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Human body is perishable, but it is pure as the temple of God. Our duty is
to keep it clean [internally and externally], and keep it from the influence of
raga-dvesha. Thus, in order to perfect and clean yourself it is necessary to
act devotedly, take care of others, adhere to the principle of non-violence
and pray to God. Then in Gods grace we will start to see His image in
everyone and everything, and then we will be able to break free from life
[from the chain of incarnations, from the chains of life], and acquire the
long-sought eternal peace. We will be able to break free from the fear of
death. With the help of vidya well be able to break free from the chain of
incarnations.
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rishi, do not give full knowledge about the unlimited powers and qualities of
God, as this transcedental knowledge, this transcedental intellect is also
granted to them only by the grace of paramatma. Semi-gods and great
rishi, all receive their title and their knowledge by the grace of God. They
are action, while God is the Cause-of-all-causes. Action may be absorbed
by the cause, but it cannot fully know it, cannot measure it. God has existed
before they were born, it exists until they exist, and will exist after they are
gone. All semi-gods and rishi have their beginning and their end. With their
limited mind and limited abilities they cannot grasp infinity and eternity.
Soi janai jehi dehu janai only he can know God for whom there is the
grace of God, only he can see God, to whom He reveals. Sant
Gyaneshvar wrote: As a fetus in mothers womb cannot become aware of
her youth, same no semi-god is able to become aware of Me [God], as a
fish cannot measure a huge ocean, as a mosquito cannot cover the width
of the sky, similar rishi cannot see my true form. Who am I, how great am I,
and whom am I born from in search of answers to these questions people
have spent several kalpa (kalpa era, philosophic world period equal to
4321 million years). It is so because whatever number of semi-gods, great
rishi, and other living beings there is, I am their Cause-of-all-causes. That is
why it is very difficult for them to know me. Had it been possible that a river
flowing down could turn its flow and direct its current to the top of the
mountains, if a tree could start to grow backwards to its roots, then the
universe that appeared from Me could become aware of Me.
Therefore, if anyone starts to say that with the help of his knowledge or
position could see the complete form of God, then this is only his hypocrisy,
pretence, and attempt to lie to others. Awareness of self and vision of God
are the aspects beyond verbal expression. Sadhak is drawing this image
with regards to his own existence. And God in this image enters his heart
and reveals to him in this image
Jaki rahi bhavana jaisi hari murati dekhi tinha taisi
Nature holds three guna. This is the expansion of maya. It also comes
from God. It is impossible to overcome it. With own powers a living being
cannot cast away the veil of maya. Theres only one method, one way to do
it, i.e. to accept God and come under His protection (Gita 7|14). To give our
self to God is not easy. Not everyone has the necessary purity, faith, and
firm intension. According to Gita (7|15) 1) those, whose knowledge has
been stolen by illusion 2) those, which possess the demonic nature of
aseers, 3) mindless non-believers, the worst kind of people these three
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types of people cannot give themselves to God. Those, who are attached
to perishable, transient things, and who pay no attention to immortal,
eternal things are called dushkriti (worst of people). Satisfaction of
desires generates greed, while an obstacle on the way to satisfaction
generates anger. Such people lie, play the hypocrite, betray and become
victims of spite, anger, and hostility. Those, who have not understood what
is dignity and what is indecency, what is a virtuous and vicious behavior,
who drowns in the material and moves away from God, are complete fools.
Such foolish, unworthy people do not even think to look Gods way, so
where might their desire to devote to Him come from. Many people, blinded
by the light of maja, night and day try to reach material objects and spend
their lives in the empty hope to retrieve happiness in material. Asu (any
pursuit to maintain life) means prana (life, breath, and living being). Those,
who fuel attachment to perishable objects in people, who commits evil
deeds, taking pride in material success, are described as having demonic
tendencies of aseers. Knowledge of those, who seeks only satisfaction of
senses and desires, is either stolen by maya, or concealed by desire. In
order to fulfill desires many people worship semi-gods. For happiness
generated by sanyoga or pride, unable to resist their tendencies, such
people accept help of crude material objects or seek protection of semigods. And this persistence is also generated by God. They persistently
worship semi-gods and their desires are fulfilled, but even this happens
only with His assistance. The result of worship of such ignorant people is
also not lasting and after death they reach semi-Gods. Semi-Gods are not
eternal, that is why relations with then are also not eternal. Who worship
semi-gods, appear on the planets of these semi-gods after death. After
they reached the planets of semi-gods and exhausted their virtue, they are
again forced to return into this material world Kshine punye
martyalokam vishanti. People, who are brought to delusion by desires,
drowning in the depth of greed, and attached to mundane pleasures, fall to
hell. It is said that they fall [spiritually] (Gita 16|16). From one birth to the
other these people receive demonic forms of life [bodies of aseers] (Gita
16|19). Lust, anger and greed are the three doors opening the road to hell.
They lead to the human fall (Gita 16|21). By seeking help of the dead
material objects, by worshiping semi-gods or ancestors, it is impossible to
get rid of life problems or achieve peace. Only by the grace of God, filled
with eternal bliss and knowledge (sat-chit-ananda), only by giving self to
Him it is possible to receive eternal peace. This mantra clearly shows that
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who are attached to dead material objects soar in the darkest corners of
the universe. The whole universe and all of [celestial] bodies inside of it are
filled with material elements. The whole universe is covered with them and
that is why it is filled with impenetrable darkness. The Sun and the Moon
are necessary to clear away this darkness. On the outside the universe is
surrounded with the infinite space of brahmajoti (spiritual shining radiating
from the transcedental body of Lord Krishna). This shining doesnt require
the Sun, the Moon, or the stars. Theres no darkness at the supreme
planets, because everything is filled with this divine light. It is only possible
to reach these planets by the grace of God. People, who are maddened by
wealth, esteem, glory, and possess vicious tendencies.
This mantra asserts that the even the more terrible lot fate waits for those
who pretend being knowledgeable, demonstrate false religious feelings,
and strive only to satisfy own senses. They abuse common people, mislead
their faith and firmness in the wrong direction, and pursue only personal
goals. These people do not know the true meaning of shastra; they do not
know the transcedental features of God, His nature, and His power. They
do not acknowledge either prayer, or meditation, or care of other people, or
ways to worship God instructed in shastra. Their dominating feature is
attachment to pleasures. Having proclaimed themselves as God in a
cunning way, they force common people to worship them. In false selfconceit they do not recognize authority of the semi-gods, spiritual teachers,
great saints, and attract others with their sweet words, filling the lives of
others with atheism. Such people claim they are incarnation of God and
force others to worship them. They develop vicious tendencies. Vicious
tendencies generate vicious actions, while vicious actions fuel vicious
tendencies.
Ignorant people, who do not know own true nature, who do not know
whether they are doing good or bad, still can receive forgiveness for their
sins, but those who commit sin consciously are not worthy of forgiveness.
Those, who believe that the goal of life is to satisfy senses, and put a lot of
efforts to achieve this, undoubtedly fall very low, however, they do not bring
such harm to society and o the whole humanity, as those, who constantly
talk of God, but in actions seek only personal interests. These people claim
to be great philosophers, yogi, and God devotees. They organize common
believers and claim their money. On the inside they are filled with lust,
anger, and envy. They commit more and more base acts to satisfy senses.
When their secret is revealed, believers are engrossed with hate and their
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hearing Gods voice and that is why he falls. A small and weak ego does
not become the reason of births and deaths until it confronts the three
gunas of material nature, as exactly contact with these gunas creates
chains karanam guna sangosya sadasadyonijanmasu (Gita 13|22).
People who are keen on studying Veda have a big ego and they cannot
withstand contact with gunas of material nature. Everything given by severe
tapasya tightly connected to ignorance, learning shastra, sacrifice,
pilgrimage, etc. all of these are not eternal, are perishable.
Acharahinam na punanti deva (Vasishtha-smriti). Only practical
application of knowledge from shastra is capable to purify your soul. It is
impossible to gain happiness by merely reading advices of great sages
without their practical application.
According to the three gunas of material nature, there are three types of
knowledge, action and the performer of action. Knowledge with which a
man sees one spiritual nature in all of the living beings is knowledge in
guna of virtue. Such man is free from rage-dvesha. When such knowledge
is free from attachment, a man receives true knowledge.This is
knowledge giving happiness Knowledge, which defines that the
appearance of a living being is determined by the body, in which it dwells,
is called knowledge in guna of passion. Knowledge, creating attachment to
action and far from truth, belongs to guna of ignorance. Actions in guna of
ignorance are geared by illusion, and these are actions for pleasure. This
activity is caused by chains. A person busy with activities that contradict
instructions of shastra, materialistic, stubborn, deceitful, skilled in abusing
others, lazy, gloomy, and sluggish, acts in guna of ignorance (Gita 18|1928).
Unbecoming thoughts generate unbecoming behavior. In turn unbecoming
behavior fuels unbecoming thoughts. Worst of people, possessing qualities
of aseers, arrogant, malicious are doomed to ruin (Gita 16|20). This is
beyond any doubt. The whole issue is about thoughts. If your thoughts are
pure then your behavior is also pure. High-moral Vedic knowledge brings
happiness. Lord in Gita defines people, who are arrogant, filled with lust,
and anger, as lowest of all people (Gita 16|18-19). Shruti and smrity
Lords saint commandments, and who is breaking them narake patati
dhruvam - will undoubtedly fall into hell.
Truthfulness, love, non-violence, tolerance, compassion, self-renunciation,
asceticism, serving other people, generosity, cordiality, etc. all of these
are human qualities. Human development is only possible on condition of
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pure thoughts, speech, and behavior, all as one. These are the distinctive
features of human faith. People maddened by wealth make ostentatious
sacrifice all their life. They interpret shastra as they will, trying to turn their
willful behavior into a behavior corresponding to shastra, they do not
respect spiritual teachers and criticize them. On the outside they look like
saints, but inside of them they burn with thirst for sensual pleasures and
greed. They deceive believers and push them onto the road of [spiritual]
fall. These Pharisee are great sinners and after death they reincarnate in
the lower forms of life. Ignorant people and people, who are under the
influence of tamas guna, act badly because of own ignorance or own
nature, but those, who play the hypocrite in faith and devoted worship of
God, drag along thousands of people into the abyss. In this mantra of
Isha-Upanishads such people are defined as the worst sinners, who are
forced to experience terrible sufferings and torments life after life.
Fruit of puja
(puja worship, sermon)
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In the beginning of each kalpa (era) Lord creates all being, and in the end
everything merges with Him (Gita 9|7). Lord penetrates the whole universe
in His non-material form. Everything is in Him, but He is not in them. I.e. the
creator of all, supporting all and destroying all is not in him (Gita 9|4-5).
Therefore, between them [eternal Lord and perishable semi-gods, etc.]
exists a difference. Only strong bhakta, who reached supreme level, are
capable to accept and understand truth, that the universe is transpierced by
God, and worship in accordance to this knowledge.
Who sees the image of God in everyone, who treats everyone with love,
and worships everyone as God, that one really worships Him and no one
else.
Correct worship of paramatma is understanding that Supreme Lord
[Supreme Identity of God] is omnipresent, omniscient, omnipotent, creating
all, supporting all, destroying all and eternal; to listen, chant, remember,
etc. the name of God, forms, games, magnitude of God, and also his
svarupa free from gunas of material nature with faith, love, and
wholehearted devotion. Who is worshiping this way quickly reaches
Paramatma
Manmana bhava madbhakto madyaji mam namaskuru
Mamevayshyasi yuktvayvamatmanam matprayanah
Be My bhakta, always occupy your mind with thoughts about Me, worship
Me, pay to Me. When you are fully absorbed by me, you will undoubtedly
reach Me (Gita 9|34).
Therefore, results of worshiping eternal, complete sat-chit-ananda
Supreme Lord gaining God, awareness of own true nature. It is the
highest moksha, it is true freedom. It is freedom from incarnations; it is the
greatest goal of life. Human body is perishable and devoid of happiness.
The aim for which we receive human body is to worship God, reach Him.
Only those, who are like rishi, devoted bhakta, living pure life, can achieve
freedom from incarnations. God is in everyone. We are getting to know His
and own true nature
Man darsana phal param anupa
Jiva lahahim nija seheja svarupa
Ramcharit manas
Who worships God is a righteous man. He gains true peace and never
falls [spiritually] (Gita 9|31). All qualities and magnitude of God start to
reveal in bhakta and he becomes divine. Who has come to know Brahma,
who has come to know Veda, becomes Brahma Brahmavid brahman va
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mavati. Therefore, worshiping God is true worship and its result is getting
eternity. Who worships eternal becomes eternal, immortal. Worship of God
is vidya. And this vidya gives immortality, gives freedom Sa vidya ya
vimuktaye. Vidyayamritmashtute.
All of the other roads all over again return to ruin Punarapi janmam
punarapi maranam.
In Gita Lord says that those, who doesnt have faith of this devoted
worship, will not be able to reach Him. They return to this material world of
death all over again (Gita 9|3). Those who do not believe in Supreme God
and neglect Him, considering that He is body-dependent, are real fools.
In Bhagavad-Gita Lord Krishna says about worship of semi-gods and
ancestors: Those, who serve semi-gods, and who serve them with faith,
are actually worshipping only Me, oh son of Kunti, but they are not doing
this properly (Gita 9|23). Ishavasyamidam sarvam, Vasudevamiti
sarvam If we accept this truth, we will see then we will understand that
theres nothing in the universe but God. Everything is God. One thing is to
worship a semi God, as one of the forms of Supreme Lord, and the other
thing is to worship him [semi-god], considering that he by his grace gives
everything you want, regarding him separate from God and higher than
Him. The first road is called vidhipurvaka (according to Veda writing), the
correct one, and the second road is called avidhipurvaka (not
corresponding to the Scriptures), the wrong one. Vidhipurvaka constitutes
not of the objects of worship [things, used at sermons], not in mantra [which
are read during sermons], not in the rules of worship [regulation for
sermons]. Vidhipurvaka is about non-separation of semi-gods from the
Supreme Lord. The majority of people obey to own desires, become
ignorant, and ask semi-gods for help. This rime from Gita states the
following: 1) If a person doesnt have even small desires, if he considers
Supreme Lord as the object if worship. Worshiping a living creature, a
human or a semi-god according to own preferences, means worshiping
God. The result of such worship is reaching God. 2) If a person has even
smallest desires, and considers God as the object of worship. Such upasak
(worshiper) stands in the category of bhakta, who strive for some goal,
suffering, etc. 3) If a man makes difference between Supreme God and
semi-god, then he is worshiping only the semi-god.
The first conclusion refers to vidhipurvaka, and the following two
conclusions refer to avidhipurvaka. As water returns into the ocean after
passing the drain water ditch, the stream, etc., because it belongs to the
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Worship of and service to God, singing His glory, listening to and praising
His games, helps faith to purify and become stronger. We stand on the
path of pacification. Who is clean and is not aiming at satisfying
insignificant desires, he can direct those, who exist at the inferior levels [of
spiritual development] towards God. That is why Yogiraja Devraha Baba
says: the greatest gift for a living being [human] is to direct him to God,
generate in him an inviolable faith and taste of God. The sandal stick of
faith is cool and fragrant, but wont it burn the one who touches it, if you
burn it in the flame of tendencies related to guna of passion or guna of
ignorance? That is why true happiness is to devote your pure faith to the
lotus feet of God.
God assures:
Sarvadharman parityajya mamekam sharanam vraja
Aham tvam sarvapapebhyo mokshayishtyami ma shuchah
Leave all other religions and give yourself to me. I will alleviate you from
all of your sins. Fear nothing.
This mantra of Isha-Upanishads primarily says that the fruit of worshiping
God is finding Him. And when you find God, then theres nothing else to
wish for. Why wouldnt we try to reach Him? Then the need of all other
desires will fade.
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When Arjuna learned about the qualities of God, about the grandeur of His
transcedental form, he had a desire: I want to see your form, with one part
of which you pierce the whole universe. If you believe that I may see your
cosmic form, oh my God, the master of all mystical powers, please, be
merciful, reveal your universal nature to me (Gita 11|3-4).
No doubt about it! Look at the hundreds of thousands of various, divine
and colorful forms. See the forms you have never seen before. However,
you will not be able to see them with the eyes you have now. Their vision is
limited. They cannot see what is infinite. I will grant to you divine vision,
which will enable you to see my magnitude God said this and revealed
to Arjuna His universal form. Even if thousands of suns will shine together,
then even this light will not be able to match the shine of this form. This
form has no beginning and no end. Arjuna was amazed to see all of the
semi-gods, all of the living beings, all rishi, and all sages in the infinite body
of God. He was startled at seeing this splendid and infinite form, radiating
its light all over. He praised Lord and asked Him to reveal to him His form
of the Divine person. And again God appeared in front of Him in His true
form with four hands [Vishnu] and finally, appeared in his image with two
hands. God told Arjuna: My form that you have seen now, is only possible
to be seen in devoted service, but not [only] by studying Veda, making
tapasya, making charity or sacrifice.
From this chapter of Srimadbhagavad Gita we learn that it is only possible
to see the personal and universal form of God in devoted service and love
of God, but even this is fully in the grace of God. If he reveals His grace
and considers that bhakta is worthy of His darshana, He reveals Himself is
some form, according to the wish of bhakta. Bhakta should only humbly ask
of it. If God shows His grace, He will endow bhakta with transcedental
vision, which He gave to Arjuna, so that he could see His divine shining.
Arjuna is a simple example of such bhakta, who believes that God is his
all, his teacher, his friend, and follows the principle Karishya vachana
tava following your instructions. This mantra of Isha-Upanishads
also describes the process of bhagavandarshana.
Step by step this process is described as follows:
1) First of all, you should come to know Him and accept Him by listening
to and contemplating upon the names, forms, games, and magnitude of
God. This will help to develop faith, devotion, and love of God.
2) You should become convinced in the opinion that God is omnipresent,
omnipotent, and that he is the Cause-of-all-causes for all. He endows with
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So ham asmi
(He is me)
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and planets. In His svarupa He exists among us. He pierces all material
creation. Theres nothing but Him. I am the inexhaustible solar energy,
worldly spirit, and the whole universe .
His true form is filled with bliss. He is the happiness of happiness; grace is
never exhausted to be filled with His grace. His unconditional grace rains
upon His pure bhakta. He is never deaf to their prayers. Bhakta, yogi, and
gyani are concentrated upon the blissful form of sat-chit-ananda, upon the
form filled with magnificence and beauty, but being happy and satisfied
they still remain dissatisfied and pray all over again: Oh, Supreme Lord,
please, remove the shining of your dazzling transcedental rays, to calm
down my anxiety and let me gain eternal pacification and bliss.
Divine light is extremely bright and dazzling, and it is hard to see God
behind it. As sunrays spread from the Sun in all directions, and it is
impossible look at it for a long time without covering the eyes, similarly
divine light is so bright that it is impossible to fix eyes upon it. When Arjuna
saw the universal form of God, he was filled with great happiness, but
along with it his hair stood on end. Therefore, gyani, yogi and bhakta,
who fixedly look at the divine shining, are very happy, but along with that
they are no satisfied because this shining comes from the Supreme Lord.
The true, wonderful, and ever-blissful image of God, hidden behind it,
awakens their thirst to see Him. No one in no way can cast away this veil.
This is only possible by his grace.
Many saints, mahatma, and yogi accept this divine light as supreme truth.
However, the sunrays, even though they are an integral part of the sun and
originate from it, do not give understanding about svarupa of the sun. This
is the opinion of Isha-Upanishads. Rishi, who rise above this divine light,
want to see the true form of paramatma. They have got to know the true
form of God. They see this divine light in the sun, in the whole universe,
and in own atmasvarupa, i.e. everywhere, but still they want to see the full
blissful form of the Supreme Truth, which is hidden behind it. Its a great joy
to see the divine light, but supreme bliss is to face the true form of God. His
true form is Supreme truth. Brahmajoti is merely a shining halo. It cannot
show the true form of the Supreme truth. This light is only an external
cover. Letters of the word Bhagavan have a great meaning. [In Sanskrit
the word Bhagavan comprises of 4 letters: bha, ga, va and n].
According to Sri Jiva Gosvami, the letter bha mans who provides
everything, supports everything. Ga means operator, leader, or
creator. Va means that all of the living beings exist in Him, and he
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exists in every living being. Therefore, the word Bhagavan means infinite
knowledge, power, energy, wealth, might, and influence. God provides His
bhakta with everything they require, supports their love of God, shows them
the path, directs them to the [right] purpose, and by his grace allows them
to see Him. He provides His bhakta with everything they require to be able
to see Him, recognize Him, and merge in him.
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during life Sakara, nirakara, nirguna, saguna, who has two hands, who
has four hands and also his name, abode, and games: exactly this feeling
and this Form come to him at the moment of death. Who worships God
during life, serves Him devotionally, praises Him and glorifies Him in
bhajana and kirtana [this person at the moment of death naturally develops
a tendency, yearning for God], finds his Beloved God. But who is not
worshiping God, not serving Him, but remembers His form, name, abode,
etc. at the moment of death, that will become a righteous man [here the
word sadgati is used]. Sad in the meaning of correct or virtuous, and
gati in the meaning of movement, development] and reach this form.
Therefore, both types of people reach God, as all forms of God are the
same in the essence.
Whatever life of a dying man has been, if he remembers God at the
moment of death, as it happened to Adjamila, will gain bliss.
But it is not that easy to remember God at the moment of death. The dying
memories correspond to the actions committed in life Janam-janam
muni jatan karahin, ant ram kahin avant nahin. That is why you should
be on alert at every moment. You never know when the end comes. That is
why every moment of your life you should remember God. If some activity
to support living is done to reach God, and then it becomes service to God,
it becomes puja. According to this theory, it is important to sing bhajana
and carry out kirtana by the side of the dying man, in order to fill the
surrounding with God, and also to make sure that, when he regains
consciousness, he would hear the names of God. Shastra also say that if a
saint man sees someone dying, or a dead body, or how the body is lifted to
the funeral fire, then this living being also gains happiness
Mahapataka yukta va yukta vachappadakai
Param padam prayantyeva mahadbhi davalokitah
Kalevaram va padbhasmam paddhumam vadi saptpam
Yadi pashyati punyatma sa prayati param gatim
Naradapurana 1|7|74-75
These great people are really divine; they perceive everything as the form
of God. And it is not merely their opinion, but also their lifestyle. They see a
dying man and their feeling [that God is in everything] cannot fail them.
Therefore, if in the time of death a man will see a divine image of a saint
man, then he will be free from reincarnations.
In the eighth chapter of Bhagavad-Gita Lord Krishna describes the process
of dying memories in detail and recommends continuously remembering
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Him and glorifying Him, because who continuously remembers Him in life,
will habitually remember Him in the dying hour. You should also try to
remember God in life conflicts. Mam anysmara yudhya cha (Fight, and
remember Me) this is the advice of Gita.
God gives yet another indulgence to His true bhakta: If someone for
some reason will not remember him in the time of death, He will not forget
that man. He always remembers His bhakta and takes care of their
happiness. It is natural for God to remember His bhakta and, by showing
grace to them, to save them from the circle of reincarnations Aham
smarami madbhaktam nayami paramam gatim. But this doesnt mean
that God is partial towards His bhakta. If someone sins all his life, like
Ajamila, and suddenly remembers Narayana (God), he will undoubtedly
receive liberation from reincarnations. So how can God leave someone,
who remembered Him all of his life, praised Him, but at the moment of
death could not do it for some reason? God always remembers those, who
remember Him. This is His uninterested grace Ye yatha mam
prapandyante tanstateyva bhajamyaham. Love and devotion to God
are never single-sided. If bhakta remembers God, then God also
remembers him. If bhakta praises and serves God, then God also praises
and serves him. Therefore, God is never estranging His bhakta, He never
loses him out of His sight. His grace is always with His devotees. Every
moment bhakta tries to please God. It gives him a great joy as well. God is
also happy to see the joy of His bhakta. This is an inseparable connection
of bhakta and God, their union.
A living being sansari (mundane, worldly, perishable, and transient)
spends life satisfying feelings and attaching to material objects. That is why
it is natural that in the dying hour this attachment is still very strong. In the
next life such living being gets the body, which will help him to get rid of the
tendencies he dies with. Therefore, a man will reach that state that he
remembers when leaving his body
Yam yam vapi smaranbhavam tyajatyante kalavaram
Tam tamevaiti kaunteya sada tadbhavabhavitah
Gita 8|6
In the material world material nature creates a body for a living being,
which corresponds to his tendencies. Upon his wish a man can become
anything: from an insect to Brahma. He has 8400000 types of bodies for
this. Those, who remember material world in the death hour, those will
receive different bodies according to their guna (sat, raj and tama). This
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happens because just material nature constitutes of three gunas, one of the
gunas is also dominant for them, or they lack some of them. And the next
life is also given to the living being in accordance to his dominant guna.
Who remembers material world cannot stop his wondering [mind]. On the
contrary, a devoted Gods bhakta always remembers Him and reaches
Him. Because there is only one complete form of God (samagra rupa), then
dying for gyani, yogi, and bahkta is also one and its result is also one
finding God.
A human body is most developed, as it contains consciousness. Gradually
perfecting, developing, a man gets this body. That is why those, who have
received this hard-to-get human form of life, and are not using it to serve
God, to remember Him, can be called nothing but a fool. A human body is
given as a result of tapasya and beneficence of hundreds thousands of
births. And a wise man correctly uses it for own benefit. He does not fall
into the trap of satisfaction of feelings and desires, and by continuously
remembering God, he undoubtedly reached Him his supreme goal.
In this mantra a living being asks about liberation from reincarnations. He
doesnt forget God and prays for God to remember him. He remembers
about His as of the saint sound Om [Bhagavad-Gita indicates that sound
Om, Brahma and Lord Krishna are essentially one]. Who remembers
Him as om itye kaksharam brahma, also receives liberation from
incarnations (Gita 8|14).
Bhakta prays: Oh, Lord! Please, remember me, please, do not forget
about me! Please, remember everything I have done for you; by all means
remember. Al I want is for You to remember me. Then I will be happy.
Remember my service, my love, my firm faith; remember my tapasya,
which I made in the forms of bhajana, kirtana, and sadhana. I have done all
of this to win Your love. And if in this dying hour You remember me, then I
have received Your love and grace. Im not attracted by this perishable
body, material feelings, and material objects. Let all of this turn into ashes,
burns down once and for all! Let me never return into [whatever kind of
material] body. And for this, God, who is sound Om, please, always
remember me!.
This mantra describes a prayer and the dying remembering of God for
bhakta, gyani, and yogi. All of then easily reach God, because they are
inseparably connected with Him, constantly busy with Him
Ananyachetah satatam yo mam smarati nityashah
Tasyaham sulabhah parth nityayuktasya yoginah
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Gita 8|14
Understanding the usefulness of this prayer, the great rishi pray to God all
over again:
Om krato smara kritam smaro krato smara kritam smara
The best gift for a human being is to put him on the path to God.
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God. Maja moves away from the path of those, for whom God shows His
grace. Not only it influences him no more, but also it helps to clean this
path from any obstacles.
It is only possible to lift above maja with the help of Gods power. It is very
difficult to lift above it with the help of spiritual activity, tapasya, sacrifice,
yoga practice, charity, etc.
God is omniscient. Nothing can hide from Him. He knows all of the virtuous
and sinful actions of the living being and their fruit. A man follows the right
path according to his knowledge, his attitudes, and his capacity. Even if we
carried out many kirtana and bhajana, always remembered God, he still
could commit actions that would become obstacles on the way to God.
These actions and obstacles can be eliminated by God, as awareness of
them is only possible by His grace.
For bhakta God is the teacher, who shows the way. He knows all of the
obstacles that may appear on this path, and by His grace these obstacles
may be eliminated. How can you trust your actions? Even if you are very
careful, still you may make mistakes and commit sins. It is also natural for
God to forgive them. Bhakta asks to remember all of his actions kritam
smara (remember everything I have done). He asks to remember him
sings OM, names God taking pleasure of all sacrifice, says
Bhagavan, Bhagavan!, pronounces different names of God, and sees
His various forms. Why then it is so difficult to find God? Its because
undoubtedly there have been some unbecoming actions that should not
have been done by a person, who stands on the path to God. So bhakta
asks God to eliminate these actions-obstacles [consequences of these
actions] and again and again bends in front of Him in reverence. He tries to
gain the grace of God. He yearns only for the grace of God to follow the
right path, to eliminate all of the obstacles from this path and help reach the
final goal. Devotion and self-denial are the only instruments to receive this
grace. He fully gives himself to God. Piety is the supreme instrument of
bhakti-yoga. Its impossible to see God and reach Him without it. That is
why God says in Gita Sarvadharman parityajya mamekam sharanam vradja
Aham tvam sarvapapebhyo mokshayishtyami ma shuchah
Gita 18|66
Leave all other religions and give yourself to Me. I will free you from all
sins. Fear nothing.
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That is exactly how God treats His bhakta. Ma shuchah fear nothing
this assurance helps bhakta, gives him strength.
Receiving protection of God is the only way, which is absolutely safe, on
which there are no obstacles preventing from reaching the final goal. God
Himself commits to purify all of the sins.
First of all, like a spiritual teacher, God says:
Tameva sharanam gachchha sarvabhavena bharata
Tatprasadatparam shantim sthanam prapsyasi shashvatam
(Oh the child of Bharata, give your self to him fully. By His grace you will
reach transcedental calmness and supreme eternal abode).
Gita 18|62
However, Arjuna was not satisfied with this, so God advised him further
how to achieve devotion and defines what should be the actions of bhakta:
Manmana bhava madbhakto madyadji mam mnamaskuru
Mamevaishyasi yukvaivamatmanam matparayanah
(You should become My bhakta, always keep your mind busy thinking
about Me, pray to Me, pray to Me. Thus, being fully merged in Me, You will
undoubtedly reach Me, because you are my dear friend)
(Gita 9|34).
That is why in this mantra of Isha-Upanishads great rishi pray all over
again: Lords, put me on Your knees! Send me Your grace! You are my
teacher, You are my protector, and you are my Ishta, my everything.
With the feeling of full renunciation, praying to God all over again, bhakta
may move further along the path of self-awareness.
Giving yourself to god is like fire, on which all of the sins burn down.
Bhagavate-darshana is possible in this body, in this birth and in this
moment, but only under condition that this renunciation is part of bhakti.
Full renunciation of self to God is the only thing that matters in bhakti.
God does not have to walk far to show the right path to his bhakta,
because He dwells in the heart of each and everyone Ishvaraha
sarvabhutanam hriddesherjun tishthati (Gita 18|61). And therefore,
together with bhakta, He walks side by side along the path of spiritual
development, and if necessary shows him the right direction. Great saints
and spiritual teachers may show bhakta the way to God; or God Himself
may take him by the hand and lead him along the way. Therefore,
notwithstanding who shows the path, whether those, who act on behalf of
God, i.e. great saints or teachers, or God bhakta will reach his goal.
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Listening to and telling about the games of God purifies man and
strengthens his faith. This is the most simple, safe and unimpeded way to
God, which brings him closer to God with every moment.
All mantras of Sri Isha-Upanishads encourage us to fill our life with
beauty and divinity, and advise us to gain the grace of God by satisfying
Him, and receive the ability to directly see Him.
The supreme Goal of life is to find God. And to achieve this goal it is
necessary to obtain the grace of God; it is necessary that He shows the
right path, and gives strength to walk along this path, and the sight (vision)
required to do that. All of this naturally becomes easily achievable on
condition of complete devotion.
Om purnamadah purnamidam purnat purnamudachyate
Purnasya purnamadaya purnamevavashishyate
Om shanti shanti shanti
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