Académique Documents
Professionnel Documents
Culture Documents
|| xÉmiÉqÉÉååÅkrÉÉrÉÈ ||
CHANDOGYA
UPANISHAD – 7
“Infinite Bliss”
Bhumaiva Sukham
Reflections by
TEXT SWAMI GURUBHAKTANANDA
16
Sandeepany’s Vedanta Course
List of All the Course Texts in Chronological Sequence:
Text Text
TITLE OF TEXT TITLE OF TEXT
No. No.
1 Sadhana Panchakam 24 Hanuman Chalisa
2 Tattwa Bodha 25 Vakya Vritti
3 Atma Bodha 26 Advaita Makaranda
4 Bhaja Govindam 27 Kaivalya Upanishad
5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- )
6 Forgive Me 29 Mundaka Upanishad
7 Upadesha Sara 30 Amritabindu Upanishad
8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text)
9 Dhanyashtakam 32 Tapovan Shatkam
10 Bodha Sara 33 The Mahavakyas, Panchadasi 5
11 Viveka Choodamani 34 Aitareya Upanishad
12 Jnana Sara 35 Narada Bhakti Sutras
13 Drig-Drishya Viveka 36 Taittiriya Upanishad
14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living)
15 Dhyana Swaroopam 38 Kena Upanishad
16 “Bhoomaiva Sukham” Chand 7 39 Aparoksha Anubhuti (Meditation)
17 Manah Shodhanam 40 108 Names of Pujya Gurudev
18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad
19 Isavasya Upanishad 42 Dakshinamurty Ashtakam
20 Katha Upanishad 43 Shad Darshanaah
21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras
22 Vedanta Sara 45 Jivanmuktananda Lahari
23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge
– The Editor, 9th July 2017, the Holy Guru Purnima Day
Om Namah Shivaaya!
Text
16
|| NûÉlSÉåarÉÉåmÉÌlÉwÉiÉç ||
|| xÉmiÉqÉÉåÅkrÉÉrÉÈ ||
CHANDOGYA UPANISHAD – 7
“Bhumaiva Sukham” – Infinite Bliss
A Dialogue between Narada (the disciple) & Sage Sanatkumara
Reflections
by SWAMI GURUBHAKTANANDA
on the Series of 13 Lectures by Swamini Vimalanandaji
Director-Acharyaji,Chinmaya Gardens, Coimbatore.
to the 15th Batch Vedanta Course
at Sandeepany Sadhanalaya, Powai, Mumbai
May 9th – May 23rd, 2012
© 2017 All Rights Reserved. Copyright held by Chinmaya International Foundation, Kerala.
Declaration by the Author: The material in this series is under inspiration of the Sandeepany
Vedanta Course, but largely consists of the Author’s reflections on the Course. He is
deeply indebted to the Chinmaya Mission for its excellent presentation of the Course
by their renowned and dedicated Acharyas.
Personal Dedication
1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan
who inspired me to study in life, to stick to the path of Dharma and pursue the
highest ideals; and swamped me with their abundant Love;
*****
|| NûÉlSÉåarÉÉåmÉÌlÉwÉiÉç ||
Chandogya Upanishad - 7
“Bhoomaiva Sukham” – The Bliss of Infinity
FOR SAMSKRIT TEXT WITH SANDHEES
Guide to Splitting Sandhees
Conventional Samskrit Format is used in the body of the book.
Split-Sandhee Samskrit Format is given at the end of the book, for the benefit of
beginners. Word-combinations (Sandhees) are highlighted in bold underline (as shown in
the table below) to help indicate the splitting of words. This is an original feature.
Purpose: To assist new students who are just finding their way in Samskrit to break
up the words (Pada Chheda). It is not intended for those already proficient in Samskrit.
How it Works: 1. Enables normal chanting. The bold underlined letters are Sandhees,
not words, and are needed only to join words for correct chanting.
2. Indicates splitting of words. To determine the words on either side of the
Sandhee, the following table may be used. [The table has been applied in the transliteration
within the body of the book, where individual words are used.]
*****
CHANDOGYA UPANISHAD – 7
“Bhumaiva Sukham – Infinite Bliss”
CONTENTS
___________________________________________________________________________
2
Section 16: “Satyam” – TRUTH (1 verse) 60
Verse 16.1: Who is an Ativadi? 60
*****
3
NûÉlSÉåarÉÉåmÉÌlÉwÉSè - 7
“pÉÔqÉæuÉ xÉÑZÉqÉç”
CHANDOGYA UPANISHAD – 7
6 Parts – 27 Sections – 51 Verses
“Bhoomaiva Sukham – Infinite BLISS”
INTRODUCTION
Chandogya Upanishad:
The Chandogya Upanishad consists of 8 Chapters. The first five deal with Karma
Kanda and Upasana Kanda, and are not studied in this Course. The remaining three chapters
are Jnana Kanda in nature.
This, the Seventh Chapter of the Chandogya Upanishad is a dialogue between the
Sage Sanatkumara and his brother-turned-disciple Narada. Both of them are the mind-born
sons of the Creator, Lord Brahma. They are brothers. Indian tradition permits us to have any
relationship with one’s Guru. However, when one wishes to obtain the knowledge of the
Self from the Guru, whatever the personal relationship is, he must approach him as a
disciple. This is what Narada does when he approaches Sanatkumara for Self-knowledge.
In each Part, the sections move progressively from the basic to most subtle.
4
teaching, he becomes ineffective. An effective teacher pauses, waits for the information to
get absorbed, and allows learning to happen.
And what is the role of the student? The student has to choose to learn. To a student
who yearns to learn, no power can stop him learning even in the worst circumstances. To
such a student the knowledge of the Atman reveals itself. The onus is on the student to
learn, if he so chooses. And this learning can be in spite of the teacher.
As an example Swamini spoke of the relationship between Ekalavya and
Dronacharya. Dronacharya refused to accept Ekalavya as his disciple because of the latter’s
birth as a Sudra (low caste). Ekalavya, on the other hand, refused to go to another Guru. He
made a clay image of Dronacharya and worshipped it. Thus he learnt the art of archery. He
perfected it to such an extent that once when a dog continually barked at him, he shot five
arrows into its mouth in such a way that, without killing it, it could not bark. When
Dronacharya came across this dog, he knew it could only have been done by someone
taught by him. That is how he discovered the talent of Ekalavya.
Since the onus is on the student, there are many qualifications demanded from him.
But for the teacher there is only one qualification – compassion for the student.
When we depart from this ideal of learning (as we have today) we are faced with
two glaring defects in education:
*****
5
THE PEACE INVOCATION
From the Sama Veda
“Om Aapyaayantu Mamaangaani”
EVERY UPANISHAD IS preceded by a Peace Invocation taken from the Veda in which
the Upanishad occurs. Chandogya Upanishad is from the Sama Veda.
qÉ…¡ûsÉÉcÉUhÉç
Á | AÉmrÉÉrÉliÉÑ qÉqÉÉ…¡ûÉÌlÉ , uÉÉMçü mÉëÉhɶɤÉÑÈ ´ÉÉå§ÉqÉç |
AjÉÉå oÉsÉÍqÉÎlSìrÉÉÍhÉ cÉ xÉuÉÉïÍhÉ | xÉuÉïÇ oÉë¼ÉæmÉÌlÉwÉSÇ | ||1||
1 A healthy body is a pre-requisite for the ideal life that is promoted by the
Upanishads. Hence, the seers always invoked strength in the body, Pranas and the mind at
the start of their study. This shows that the philosophy taught did not clash with holding a
healthy attitude of respect towards the body and its functions. Vedanta is not an ‘other-
worldly’ pursuit.
6
2 The student asks for the blessing of not forgetting the Goal; and he also asks that
Brahman should not forsake him. Then the same is asked on behalf of all other seekers. The
Vedic scholar always undertook his studies in a spirit of humble submission to the divine
forces which function through his body and mind.
3 Upanishatsu Dharmah: “the Dharma in the Upanishads”. This refers to Sadhana
Chatushtaya, the four basic qualifications needed by a seeker on the path of Truth. Vairagya
and Mumukshutwa are the two major steps in Sadhana Chatushtaya.
Te Mayi Santu: In these words the student says, “Please let Virtue be with me, at
least while I am studying.” The student realizes that he has imperfections. He prays to be
free from their grip over him, even if only for the duration of his studies!
*****
7
PART 1
Sections 1-5, 15 Verses
“Jeeva” - The Individual SOUL
PART ONE COVERS THE individual being, the Jiva. We begin with ourselves. The plan
of the Rishi is to take us from the grossest part of our being to the subtlest part – from that
which may be termed as Name to the subtle Will that we possess which drives this whole
human machine.
1 Om. adheehi bhagavah, iti ha upasa- Om. “Revered sir, teach me,” thus did
saada sanatkumaaram naaradah ; Narada approach Sanatkumara.
2 tam ha uvaacha: yat vettha tena, He (Sanatkumara) replied: “Declaring
maa upaseeda; what you already know, come to me.
tatah te oordhvam vakshaami, iti. I shall tell you what is beyond.”
8
itihaasa-puraanam panchamam the Itihasas and Puranas as the fifth;
vedaanaam vedam, pitryam, Vedic grammar; forms of ancestor worship;
raashim, daivam, mathematics; the science of portents;
nidhim, vaako-vaakyam, the science of treasures; logic;
ekaayanam, devavidyaam, the science of ethics; etymology;
brahmavidyaam, bhootavidyaam, the preliminary Vedas; physical science;
kshatravidyaam, nakshatravidyaam, the science of war; the science of the stars;
sarpa (cha) devajana vidyaam, the science of serpents; and of celestials;
etat bhagavah adhyemi. – all this I know, Revered sir.
4 But that was all academic stuff. There was nothing that touched our soul, nothing
that gave us any sense of purpose in life.
5 Like Narada, we too yearned for something deeper by which we could at least
reduce our “sorrows” if not attain permanent happiness.
9
1.3.2: ii) Narada in a State of Grief
6 sah aham bhagavah shochaami; I am in such a state of grief.
tam maam bhagavaan May your revered self take me
shokasya paaram taarayatu iti. across this ocean of grief.”
6 Modern competitive life had left us in a state of “grief” which we dearly wished to
find solutions for.
Indeed, some of us may even have felt a strong urge to get over with it once and for
all, as Narada wished to “cross this ocean of grief”. With such expectations, we made our
way to Sandeepany Sadhanalaya, in a “Narada” frame of mind, feeling quite incomplete in
ourselves, in spite of all our learning!
7 And what words did our interviewer, Acharyaji, have to comfort us? “What you
have learnt so far is just a Name.” This was just a polite way of saying to us, “Gosh, you
have just been wasting your time!” How deflated would we have felt?
Those who were hurt at the interviews, never made it to the first class. Those who
felt that being ‘pampered’ by our educational system was of no help to them, and took this
response in a positive light, felt that a life-line was being offered to them. They braved the
interview and finally joined the Course, as Narada joined his Teacher, his own elder brother,
Sage Sanatkumar, ready to drop all his degrees in order to go beyond them.
If we really wish to be on a spiritual journey, we have to be ready to drop our
comfort zone and face the Truth as it is going to be taught by the impersonal Teacher.
10
Verse 1.4: The Greatness of Name
lÉÉqÉ uÉÉ GauÉåSÉå rÉeÉÑuÉåïSÈ xÉÉqÉuÉåS AÉjÉuÉïhɶÉiÉÑjÉï
CÌiÉWûÉxÉmÉÑUÉhÉÈ mÉgcÉqÉÉå uÉåSÉlÉÉÇ uÉåSÈ ÌmɧrÉÉå UÉÍzÉSæïuÉÉå
ÌlÉÍkÉuÉÉïMüÉåuÉÉYrÉqÉåMüÉrÉlÉÇ SåuÉÌuÉ±É oÉë¼ÌuÉ±É pÉÔiÉÌuɱÉ
¤É§ÉÌuÉ±É lɤɧÉÌuÉ±É xÉmÉïSåuÉeÉlÉÌuÉ±É ||1.4.1||
lÉÉqÉæuÉæiɳÉÉqÉÉåmÉÉxxuÉåÌiÉ ||1.4.2||
9 He begins his teaching task by asking the student to start his Sadhana from his own
level – the Name – and gradually proceed from there step by step.
That is the greatness of a great teacher. He picks us up from where we are.
11
1.5.1 i) The Fruit Gained by Mastery of Name
10 sah yah NAAMA brahma iti upaaste, He who in NAME worships the Infinite,
yaavat naamnah gatam tatra; attains the sphere within reach of Name.
asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is
yah NAAMA brahma iti upaaste. he who in NAME worships the Infinite!
12 From a secular point of view, everything is founded on the name. All the
knowledge in this world is classified and built up by putting together various ideas and
concepts, each having a name. Starting with our own name we see how much we are
attached to it through identifying with it. It goes beyond to the titles we get as we begin to
learn more. In our present society we see how much a man’s title means to him. It is used
with his name in every public function.
However, the Teacher clearly states the limitations of remaining at the Name level.
One can gain everything that one’s degrees entitle one to. He can rise to the top of his field
of study, his profession, but that is the limit. He is free only in this realm, not beyond it.
The step or steps beyond the Name have to be reached through the Name:
The Brahmacharya initiation is also accompanied by a change of name – it marks a
new identity in life, an identity with the spirit.
The first step that the scriptures teach us is thus to take the Name of the Lord. It is
prescribed by all the scriptures. Worship the Lord through His Name.
*****
12
Section 2: “Vaak” – SPEECH (2verses)
1 Because there is speech there is name. Speech is the cause and name is the effect.
If there was not a spoken word, there would not have been a written word. It is because of
speech that language has come about. Even one’s body language is translated in one’s mind
as speech. Speech is one of the most powerful of our organs of action.
13
kshatravidyaam, the science of war;
nakshatravidyaam, the science of the stars;
sarpa (vidyaam); the science related to serpents;
devajana vidyaam; to the celestials, i.e. the fine arts;
3 divam cha prithiveem cha, also, heaven and earth; [All Elements]
vaayum cha, aakaasham cha, air and space;
aapah cha, tejah cha, water and fire;
devaan cha, manushyaan cha, gods and men; [All Creatures]
pashoon cha, vayaamsi cha, animals and birds;
trina- vanaspateen grasses and trees;
shvaapadaani, aa-keeta- beasts down to worms;
patanga-, pipeelikam, flying insects and ants;
5 yat vai vaak na abhavishyat, Verily, if speech did not exist, [All Values]
na dharmah, na adharmah, neither merit nor demerit
vyajnaapishyat; would we understand;
na satyam, na anritam, neither true nor false;
na saadhu, na asaadhu, neither good nor bad;
na hridayajnah, na ahridayajnah; neither pleasant nor unpleasant.
14
Once, Swamini went to a course on public speaking. The speaker gave 40 hints on
how to become a good speaker. When she returned from the course, she said to Guruji that
he did not possess any of the 40 tips on good speaking. Guruji’s reply was quite revealing.
He said, “If you have matter then you don’t need these speaking skills. Those points
are for those who have nothing to say and still have to say something!”
Manifestation of Speech
8 At this point, Swamini elaborated on the four levels in the manifestation of speech.
To grasp what is greater than Speech, we need to understand these levels. First, we consider
what actually happens at the sublest level prior to uttering the actual gross speech:
15
i) Para Vani: This is when speech is still in its unmanifest or dormant form. For
example, all the information of our school would be in our mind in an unmanifest form most
of the time.
ii) Pashyanti: As soon as someone mentions the name of our school, the picture of it
pops up in the mind. We see the building before us in the mind. Other associated thoughts
start popping up one after the other.
iii) Madhyama: The words begin to get assembled in our mind to give expression to
the thoughts that one wishes to express about one’s school.
iv) Vaikhari: The actual words are then expressed as Speech.
The second and third stages actually take place in the mind. This is the next level…
1 The worship is taken a notch subtler by moving on to the mind, which is where
speech and name originate.
16
3.1.2 ii) Mind Encompasses its Predecessors
2 yathaa vai dve vaa aamalake, Just as two amalaka’s,
dve vaa kole, dve vaa akshau or two kola’s, or two aksha’s
mushtih anubhavati are encompassed by a closed fist;
evam vaacham cha, naama cha, so also both speech and name
manah anubhavati. are encompassed by the mind.
2 The mind is the palm and the two fruits are speech and name. The mind gives a
name for every thought it thinks. That helps it to assemble its intentions, internally in words
first, and externally in the expression of speech. Thus name and speech are the tools used
by the mind to express itself. This is brought out here in the simile of holding two fruits in
one’s closed palm.
What does it want to express?
3 The mind is where the Desire to do anything arises. Without this impulse in the
mind, nothing would be attempted; there would be no need for speech and names.
Mind is Desire-rooted: All thinking and desires belong to the mental level. One to
whom desires are everything lives in his mind only. Every action of his is prompted by desire
to gain something from this world. The impulses may be purely materialistic or spiritual. In
both cases they begin manifesting in his life at the mental level. Learning, activity, pleasure-
centred desires, desire for wealth, desire for this world and for heaven – all these are in the
domain of mind.
4 The mind is a mysterious link between the Atman within (Self) and the world
outside. When it is restless with thoughts (busy formulating its plans to satisfy desires), then
it is linked to the world; when the thoughts dwindle into a blank, peaceful nothingness, then
it is linked to the Atman. So, between 100% thoughts and 0% thoughts, the mind lives a
pendulum-like existence.
17
This text will teach us that when mind is resting peacefully in the Self, it has an
Infinite potential; that potential decreases as restlessness increases till it reaches zero.
Mind is the Self: At this stage one has no knowledge of the higher Self. To him, the
mind is all that he is. Hence, it is said here that mind is the Self. It is only a temporary
definition of the Self in a person engrossed in his desires.
Mind is the world: The person at this stage experiences everything through his mind
as thoughts. The mind is his doorway to every contact with the world. Everything gets
transacted through it. The mind is, therefore, said to be the world for this person.
Swamini gave some useful characteristics of a person who is fixed at the mind level.
He is acutely aware of his body when it is in pain. His attention gets locked on the pain and
he becomes totally identified with it. Everything else gets forgotten.
A ‘mind-person’ begins to glorify his mental weaknesses. If he is very ‘touchy’, he
glorifies this weakness as ‘sensitivity’. In actual fact, sensitivity is a virtue, a very good
quality to have. It is a heightened awareness of the feelings of other people with whom one
is interacting. It is very different from ‘touchiness’ which is an exaggerated experience of
one’s own feelings and reactions to an external situation. A mind that gets hurt by outer pin-
pricks all the time is a very weak mind.
The person also begins to glorify his habits, which are mind-born. He must have his
this or that habitual craving. In fact, desire is one’s response to these hidden habit patterns
which keep prodding the mind.
*****
18
Section 4: “Sankalpa” – WILL (3 verses)
2 Will is the central office so far for the other three factors covered so far. In Will,
the options are weighed, a decision is taken to select the action to be done. That is what the
mind, speech and Name then execute.
When Will drives the mind, then some form of selection process restrains the mind
from chasing any other desire that comes into it. Mind follows what the Will dictates. Then
Speech and Name follow the mind to support it.
3 Swamini explains, “In the scriptures, for every desired result there is a
corresponding Mantra to be correctly chanted.” The essence of such a Mantra is “I want
such-and-such desire fulfilled.” Here is a step-by-step presentation of the process:
19
At Point of Origin of an act or sacrifice, namely, the WILL:
a. Desires, Actions, Sacrifices are presented by the MIND
b. Each Desire has a Mantra produced by Will;
c. Mantra is connected to Will; so “in Mantras” = in the Will.
d. There are as many Mantras as Desires.
e. Will asks: “Which action/sacrifice now?”
f. Will selects one action/sacrifice.
g. In the Will, the many Desires become one action/sacrifice.
h. In Mantras, the actions/sacrifices become one.
4 So far, amongst all the factors discussed, the Will is the Boss. It is superior to all the
principles discussed before it.
20
4.2.2 i) Will at the Causal Level
5-7 The chain of willing begins with the Creator downwards, through the primary
elements, through the food chain, and finally through the life forms and then the thoughts.
The will at each stage appears as if it has its own power to do things, but that, in fact, comes
from the original Source or Intelligence.
8 sah yah SANKALPAM brahma iti upaaste; He who in WILL worships the Infinite:
21
4.3.2 ii) As is the Goal, so the Attainment
9 sanklriptaan vai sah lokaan: Indeed, the worlds willed by him,
dhruvaan, dhruvah; being permanent, the permanent worlds;
pratishthitaan, pratishthitah; beng well-founded, the well-founded worlds;
avyathamaanaan, avyatha- being undistressed, the undistressed worlds;
maanah – abhisidhyati. these he attains.
8-9 We can have access to anything in this world if we are determined enough to
have it. As is the vastness of our outlook so will be the vastness of our Sankalpa, and so will
be the scope of the results we obtain through our actions. We are limited only by the scope
we set to our own will.
This principle can work for our benefit or to our detriment. If we desire that which is
permanent, we shall obtain the permanent worlds. If we are well-founded, we shall get the
worlds that are well-founded. Our world becomes that which we will for. Within the sphere
of will, we are free to choose what we will. Hence, extreme caution has to be exercised on
what we set our will to achieve.
10-11 The above suggests that there certainly has to be something greater than Will
alone, some factor which has a firm basis of knowledge to work from. The decision process
should not be as random or ‘self-willed’ as that of the Will. Something more discriminating is
needed than just Will.
That is the level we move to in the next section…
22
5.1.1 i) Intelligence is Greater than Will
1 CHITTAM vaava sankalpaat bhooyah; INTELLIGENCE surely is greater than will.
1 We are not required only to will, but to will intelligently. With intelligence behind
the Will, the willing not only becomes more intense, but it also becomes a moral force and
beneficial to others. If we do not use our will intelligently we can do much harm to ourselves
through our ill-founded thoughts and actions. So Intelligence is said to be greater than Will.
[The order of superiority given in this text follows a certain approach to the Truth.
This sequence may differ from what we have learnt in Tattva Bodha. We have to go with the
present sequence without comparing it to any other sequence. There is something which
the Sage of this Upanishad wishes to teach, which we will know only by following his logic to
the very end. Hence, we do not compare it to anything else.]
2-3 There is no change in the sequence followed up to execution of an action, except
that the will has been preceded by the discrimination of the intellect, and intellect adds an
element of refined discernment to our choice of action. The rest proceeds as before.
23
Intelligence is the ability to think well, taking all the relevant information into
consideration before making a decision. It is more subtle than all that we have considered
thus far, and hence it pervades all that we have discussed so far. The world that it leads us
to is subtler and greater than all that determined solely by the will.
An Analysis on Intelligence:
7 The intelligent person takes into account his past experience and makes a careful
assessment of the future consequences of his actions before acting decisively in the present.
He has the ability to weigh the pros and cons of his actions. He intelligently assesses what is
required to perform a particular action in a particular situation. He weighs all the resources
at his command before acting. He does not simply plunge into any action thoughtlessly.
Hence, the action which he does has greater chances of succeeding than those of an
unintelligent person who does not make such an analysis.
One who acts without making all these assessments is considered to be foolish.
People do not have any faith in what he says or knows. He is as good as one who “does not
exist”. The intelligent person is much sought after by people for his wise decisions.
24
An intelligent person responds to a situation rather than react to it. This is an
important difference. When we react to something it is without thinking, and is invariably
based on one’s likes and dislikes. However, when one responds, it means he has full
presence of mind to assess what is required to be done or said in a particular situation at
that moment. A response may thus be defined as “the most intelligent way of dealing with a
given situation.”
25
5.3.4 iv) What is Greater than Intelligence?
11 asti bhagavah chittaad bhooyah, N: “Than intelligence is there anything greater?”
iti; chittaad vaava bhooyah asti iti. S: “Than intelligence, there is something greater.”
tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”
10-11 Having come to the stage of Intelligence, we are at the limit of the ordinary
secular approach to life. We are at the limit of dealing with our individual lives from the
secular standpoint. We have not yet touched on our spiritual growth and development.
Now, further progress depends entirely on our ability to connect ourselves spiritually to
what we encounter in the vast world outside.
Beyond Intelligence lie some factors which lead us into the spiritual dimensions of
our existence. That is what we begin to explore in the next three sections which comprise
Part 2 of the text. Beginning with the power of Contemplation, we move on to
Understanding and then to Inner Strength.
*****
26
PART 2
Sections 6-8, 6 Verses
27
6.1.2 ii) The Greatness of Contemplation
2 dhyaayati iva prithivee, The earth contemplates as it were.
dhyaayati iva antariksham, The sky contemplates as it were.
dhyaayati iva dyauh, Heaven contemplates as it were.
dhyaayanti iva aapah, Water contemplates as it were.
dhyaayanti iva parvataa, The mountains contemplate as it were.
dhyaayanti iva deva-manushyaah Divine beings and men contemplate as it were.
2 As we go deeper the new regions that open up are subtler than the previous, and
therefore greater. We look to Nature to give us a hint of what is contemplation. Examples
abound there and are listed in the lines. What do we see all around us?
The earth is so still – is it contemplating perhaps? Above us, the heavens and the sky
are so still – are they not also in contemplation? The oceanic waters and majestic mountains
seem to be in perpetual contemplation.
3-4 In the world of men, we see the same thing in the great beings – they spend
hours in deep contemplation, deep in the forests or caves,in solitude. Why is this so? What
is their message? What is it that gives them that touch of peace and a joyous glow?
How vastly different are they from the petty-minded people who are always
quarrelling, abusive to each other and even scandalous due to their petty jealousies!
5 The contemplators seem to be engaged in silent worship of the Lord. 7 Such great
beings are rewarded for their rare efforts. 8 They attain the realms conducive to further
contemplation – for example a place of beauty, quietness, stillness, etc.
The unchartered region which opens up to the contemplater seems to be of a
different unearthly quality. It is as if we have suddenly shifted our ground – nay, it is as if we
have broken the barrier of gravitational attraction, and are entering a region where we are
unrestrained to move about in any direction freely. We are in a region in which we are
floating effortlessly, too subtle for earthly forces to tie us down!
Contemplation changes the quality of our thoughts – we become tranquil, not
quarrelsome; we become steadfast, still and content, no longer abusive and slanderous.
There are many more treasures that are gained when we are once set on this Divine path.
28
Verse 6.2: Beyond Contemplation
xÉ rÉÉå krÉÉlÉÇ oÉë¼åirÉÑmÉÉxiÉå | rÉÉuÉSèkrÉÉlÉxrÉ aÉiÉÇ iɧÉÉ- |
xrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÉå krÉÉlÉÇ oÉë¼åirÉÑmÉÉxiÉå- | ||6.2.1||
ÅÎxiÉ pÉaÉuÉÉå krÉÉlÉÉ°ÕrÉ CÌiÉ | krÉÉlÉɲÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ |
iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ ||6.2.2||
29
7.1.1 i) What is Greater than Contemplation
1 Vijnaanam vaava dhyaanaad bhooyah; Understanding is superior to contemplation.
vijnaanena vaa vijaanaati: By understanding alone one understands:
30
7.1.4 iv) All Values, Foods and Worlds are Understood
4 dharmam cha, adharmam cha, satyam cha, merit and demerit; [All Values]
anritam cha, saadhu cha, asaadhu cha, true and false; good and bad;
hridayajnam cha, ahridayajnam cha pleasant and unpleasant.
annam cha, rasam cha, food and drink; [New items]
imam cha lokam, amum cha – this world and the next –
2-4 We notice that there are 4 new items in the list, comparing it to verse 2.1. These
are food, drink, this world and the next. As “heaven and earth” are already included earlier
under Elements, here “this world and the next” has to be taken in a spiritual sense as the
illusive nature of this world and the heavenly world, not in a physical sense. Understanding
(i.e. Vijnaanam) alone can give us this deeper insight into the nature of the world, of
Samsara, of the power of Maya to ensnare the individual soul, and so on. This dimension
was not there in Section 2.
Thus we once again have to stress the vast difference between intellectual and
spiritual understanding. They are quite far apart!
31
ÅÎxiÉ pÉaÉuÉÉå ÌuÉ¥ÉÉlÉÉ°ÕrÉ CÌiÉ | ÌuÉ¥ÉÉlÉɲÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ |
iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ ||7.2.2||
*****
32
Section 8: “Balam” – STRENGTH (2 verses)
33
2 This line applies in the case of physical strength as well as spiritual strength. This is
illustrated by taking three examples – from war, from politics, and from spirituality.
i) Bhishma: He is a classic example of a perfect Brahmachari in the Mahabharata. His
power of chastity made him invincible in the war. He could only be killed if he willed.
ii) Gandhiji: Puny though he was in his physical frame, Gandhiki commanded moral
authority over all other politicians purely by the strength of his character, which was due to
his practice of Brahmacharya from the age of 37. He was so strong in character that the
British Government trembled before him in Parliament.
At the Round Table Conference in London, the British Prime Minister had instructed
that no one should stand when Gandhiji enters the Parliament, since he represented a ‘slave
country’. When Gandhiji did enter, the Prime Minister was the first to stand up, against his
own order, and he was followed by the rest of the House. This was the effect of the sheer
moral strength of the man who had just entered.
iii) Swami Sivanandaji, Rishikesh: It was Gurudev’s strong character and purity that
drew to him hundreds of thousands of people. He towered among all the spiritual giants of
Rishikesh, and rose to worldwide fame.
34
8.1.4 iv) Strength Holds Everything Firm
4 balena vai prithivee tishthati, By strength, indeed, the earth (Bhuh) stands;
balena antariksham, by strength, the sky (Bhuvah);
balena dyauh, by strength, the heaven (Swah);
balena parvataa, by strength, the mountains;
balena deva-manushyaa, by strength, divine beings and men;
balena pashavah cha vayaamsi, by strength, cattle and birds;
cha trina-vanaspatayah, grasses and trees;
shvaapadaani, aakeeta, beasts down to worms;
patanga, pipeelikam. flying insects and ants;
4 We now have another list showing us how the power of strength makes each of
these retain its essential quality.
For example, the first three items, in order, represent Bhu-Loka, Bhuvah-Loka and
Svah-Loka, i.e. Earth, the intermediate space, and the heavenly region. These are
maintained in that state through strength.
Mountains or places of austerity maintain their purity through strength of the Tapas
done in those areas.
All creatures from the Devas down to the ant retain their essential nature due to this
strength. Cattle always have their “cattle-ness”; worms retain their “worm-ness”; ants their
“ant-ness”. In the same way, should not humans retain retain their “humane-ness”?
By such order and discipline, the world maintains itself – by strength.
35
Characteristics of the Strong:
Characteristics mentioned by Swamini were:
i) A strong person does not submit to mood swings.
ii) He remains balanced and unruffled under challenging circumstances.
iii) Ramanujacharya, the great founder of the Visishtha-Advaita philosophy, was
given as an example of strength. Although Vedantins challenged his philosophy, they dared
not challenge his person because of the great spiritual strength he possessed.
iv) A person who succumbs to sorrow is a weak person.
v) An unhappy person is a selfish person. One who goes on declaring his sorrow to
the world is really telling it how selfish he is.
vi) Strength does not need to prove itself.
36
ii) The Example of Nature:
In Nature we see abundant examples of strength, and it is not just physical strength.
Nature works patiently but effectively. It takes millions of years to break down a mountain
range and turn it into a level plain. How strong are the Himalayas that have to withstand the
cold climate, the blizzards and the snows! How strong is the gushing Ganges which winds its
way through many obstacles and reaches the plains in all its grandeur! The lashing waves of
the ocean show strength, the lightning strikes like a thunderbolt with great strength,
tornadoes and tsunamis cause destruction with enormous strength.
*****
MOTHER DURGA
37
PART 3
Sections 9-12, 8 Verses
“Jagat” – THE UNIVERSE
1 The objective of this Part is to draw into the picture of man’s quest the
contribution of the manifested universe. Man, Spirit and the World – together the three are
inseparably connected. In that context, we don’t have to take the superiority of food over
Strength too literally. It is only an access point to introduce the World into our discussion.
Man’s direct link to the world is through the Food which sustains Life in him. And Food here
represents the Earth element.
38
9.1.2 ii) The Effect of Not Eating
2 tasmaat yadi api dasha raatreeh For if one does not eat for ten days,
na ashneeyaat, yadi u ha jeevet, even though he might live,
atha vaa adrishtaa, ashrotaa, yet, verily, he does not see, does not hear,
amantaa, aboddhaa, akartaa, does not reflect, understand, or act,
avijnaataa bhavati, and does not realize.
2-3 From consumption of food, comes activation of the five organs of perception,
the mental faculties, as well as the five organs of action. Without their support, it is not
possible to realize God. Since Food supports Life, we should have the greatest respect for it.
4 In the Indian tradition the worship of God through food is seen very clearly. People
hold food in high regard. Food charity is foremost on the list of charities in India. Food
shelters and other conveniences for pilgrims are supported widely by the entire community.
The giving of food to anyone that comes to one’s home is just short of being mandatory. It is
given without asking. Giving food is giving life to the person.
India prides itself on such traditional customs. Swamini gave us an example she
experienced on her travels in India. One of her hosts was one day making rotis quite late in
the day. When asked why she was doing this, she replied, “The roti-dabba is empty today. It
is our tradition never to have an empty roti dabba. Guests could come at any time, and I
cannot say I have nothing to give them. So I am making rotis now just to fill the dabba.”
Food charity is given virtually without discriminating in India. This is the rich tradition
which is being challenged today by materialistic influences. The visitor is never asked,
“Would you like something to eat?” He is always simply led to the table and told, “Come, let
us have some food.”
39
9.2.1 i) The Fruit Gained by Worshipping with Food
5 sah yah ANNAM brahma iti upaaste, He who with FOOD worships the Infinite,
annavatah paanavatah whether solid food or in the form of a drink,
vai sah lokaan abhisidhyati. verily, he attains the respective worlds.
6 yaavat annasya gatam tatra, He goes to the sphere related to Food.
asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is he
yah ANNAM brahma iti upaaste. who with FOOD worships the Infinite!
1 As we saw in Part 2, so also in Part 3 the superiority of one element over another is
a secondary matter and need not be taken too literally. Following the pattern of the text,
each item is said to be greater than the previous one. This is true as the sequence in the
creation process is from space to earth; from the subtle to the gross. All five elements, are
equally important contributors towards the maintenance of Life in living beings.
40
10.1.2 ii) The Greatness of Rain
2 tasmaat yadaa suvrishtih na bhavati, For, where plentiful rain is not there,
vyaadheeyante praanaah, living beings are in agony and hardship,
annam kaneeyah bhavishyati, iti. thinking, “Food will be scarce.”
3 atha yadaa suvrishtih bhavati, But when plentiful rain is there,
aanandinah praanaah bhavanti, living creatures become joyous,
annam bahu bhavishyati,” iti. thinking, “There will be plenty of Food.”
2-3 What applies to Food, applies to Water as well. Both are absolutely essential for
Life. In an experiment in Chapter Six of Chandogya Upanishad, we saw that water was
permitted in Shvetaketu’s 15-day fast so that at least his life will remain intact. This indicates
that water is more important than food.
On auspicious days such as the onset of the Monsoon, ladies wear a green sari to
symbolize the greenery which will drape the landscape with the coming of rain.
4 This portion recalls to our mind verse 8.1 under Strength, when all these items
were listed exactly as here. It suggests a link between Strength and Water. The role played
by Strength among the spiritual resources is similar to that played by Water among the
material elements we are discussing.
5 As the giving of food is so sacred, in the same way the giving of water to any guest
that comes to one’s home is sacred. Water is never refused. In the case of water no one can
say that they cannot afford it. Since it is free, no one has the excuse not to serve water to
others.
In South India, the Ayyappa devotees are hosted by organizations in a big way over
the whole length of their pilgrimage to Shabrimalai. It is a sight to see the facilities that are
made available to them for their comfort during their pilgrimage on foot on those hot days
in April/May. The service of these pilgrims, supplying them with food, water and shelter, is
41
proverbial in this part of the country. Pilgrims in Uttarakhand doing the “Chaar Dhaam
Yaatraa” also get treated well on their journey.
There is some spiritual significance to the giving of water. Water quenches one’s
thirst; Brahman also quenches one’s Tripti or desires. It makes one so full that one lacks
nothing. One feels totally fulfilled in Brahman. To symbolize this similarity, water is
worshipped as Brahman, the rivers of India are all held to be holy. A river bath is considered
very purifying all over India, but especially in the Ganges.
To look after our precious water: i) Do not waste water. Conserve it as much as
possible. ii) Do not pollute natural water resources. iii) Increase the supply to all by building
new distribution networks and digging wells. iv) Take joy in worshipping water.
Swamini remembers that as a child she was taught never to cross a river without
putting some coins into it as a form of worship of the Water Deity.
*****
42
Section 11: “Tejah” – FIRE (2 verses)
3 tat etat, oordhvaabhih cha It is (because of) this (fire) that, upwards
tirascheebhih cha, and across,
vidyudbhih along with flashes of lighting,
aahraadaah charanti, bouts of thunders come rolling;
tasmaat aahuh: And so people say:
vidyotate, stanayati, “Lightning is flashing, it is thundering,
varshishyati vai iti. it will surely rain.”
tejah eva tat There, too, (we see) it is fire that
poorvam darshayitvaa, shows itself first,
atha aapah srijate. and then it creates water.
43
2-3 Why is the Fire element vital for the upkeep of Life?
i) Cause of Rain: 2 It provides the heat which brings on the rain. Without heat, water
vapour from the ocean will not rise into the skies and be driven by winds over the land to
come down as rain. 3 Fire in the form of lightning produces the rain. The lightning strikes
first, then comes the rain. Fire plays a significant role in the distribution of water on earth.
ii) Digestion: The process of digestion would not be possible unless there was fire
present in the stomach.
iii) Body Heat: to keep the whole body warm requires fire in the body. It is the fire
element that keeps the body warm, and keeps it at a temperature that is ideal for all the
chemical reactions to take place as Nature intended.
iv) Cooking: The cooking of food requires fire.
Worship of Fire:
4 Fire plays a key role in man’s worship of God. In ancient India, each day began with
the lighting of the lamp to give recognition to the Supreme Brahman. It is the key element in
the havan which takes our messages to the various departmental Deities governing life. Agni
is the “courier-service” that delivers our thoughts to them. Agni Devata was one of the
foremost Deities during the Vedic period. The Agnihotra havan is related to the sun as it is
done exactly at sunrise and sunset daily. The ashes of the fire are smeared on one’s
forehead and body as they have healing properties. Even the inhalation of the smoke of the
havan fire is considered to be purifying.
The Surya Namaskar, a round of 12 Yoga postures, is performed while facing the sun.
By these means, worship of fire is a well-established practice amongst the Hindus.
5 sah yah TEJAH, brahma iti upaaste; He who with FIRE, worships the Infinite,
tejasvee vai, sah tejasvatah lokaan, being resplendent, the resplendent worlds,
bhaasvatah, apahatah tamaskaan, full of light, free from darkness,
abhisidhyati. does he attain.
44
6 yaavat tejasah gatam tatra, He goes to the sphere in the reach of fire,
asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is
yah TEJAH brahma iti upaaste. he who with FIRE worships the Infinite!
7 asti bhagavah tejasah bhooyah, iti. N: “Sir, than fire is there anything greater?”
tejasah vaava, bhooyah asti iti. S: “Than fire, surely there is something greater.”
tat me bhagavaan braveetu iti. N: “Revered sir, communicate it to me.”
1 A Chapter ago in this Upanishad, Space was not mentioned separately, in order to
simplify the text without sacrificing the meaning conveyed. Now, in the present context,
Space becomes necessary to mention in its own right. The meaning desired to be conveyed
is the attainment of the Infinite Reality, which is not reached through worship of Fire.
Hence, Space has been brought in to represent this ultimate attainment.
The element of Air remains omitted as it would not add to further meaning here. Its
role in making combustion possible by supplying the oxygen, and making rains possible by
building up the clouds, has already been covered under Fire and Water.
45
12.1.2 ii) Space Makes Room for Everything
2 aakaashe vai, In space, indeed, exist
sooryaa-chandramasau ubhaa, both the Sun and the Moon,
vidyut nakshatraani agnih. lightning, stars and fire.
2 This statement explains why Space is superior to Fire, but we have already
considered that to be a secondary aspect in this discussion. More important to us is what
Space signifies to us spiritually…
46
Hinduism teaches us to progress from idol worship towards worship of the Infinite. It
has various shades of worship in between these two, all pointing towards the Infinite. From
whatever stage we are, we have to look in the direction of the Infinite. This reminds us of
the Islamic tenet which asks worshippers to face Mecca wherever they are in the world.
5 sah yah AAKAASHAM, brahma iti upaaste; One who worships the Infinite in SPACE.
aakaashavatah vai, sah he, being extensive like space itself,
lokaan prakaashavatah, the worlds that are full of light, and
asambaadhaan, urugaayavatah, unconfined and spacious –
abhisidhyati. such worlds does he attain.
6 yaavat aakaashasya gatam tatra, In the sphere within the reach of space,
asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is he
yah aakaasham brahma iti upaaste; who worships the Infinite in SPACE.
5-6 The World attained by “Space” worshippers is nothing short of the Supreme
Brahman or the Infinite. There is nothing beyond that. It is the highest state reachable in our
spiritual evolution. It is the pinnacle of spiritual attainment.
7 asti bhagavah aakaashaat bhooyah N: “Sir, than space is there anything greater?”
iti.
aakaashaat vaava bhooyah asti iti. S: “Than space, there is something greater.”
tat me bhagavaan braveetu iti. N: “Revered sir, communicate it to me.”
*****
47
PART 4
Sections 13-15, 8 Verses
THIS PART TAKES US to the climax of the theoretical development that brings us to
Prana, which in this Upanishad is considered to be the ultimate Goal. Dealt with already
have been the Individual, Dharma and World. Now we take up Ishwara or the Causal Being,
which deals with the single aspect of Ignorance which is the cause of our deluded state.
2 tasmaat yadi api bahavah aaseeran, For, even if many persons should assemble,
na smarantah, and if they should have no memory,
na eva te kanchan shrinuyuh, they surely would not hear any sound,
na manveeran, they would not think,
na vijaaneeran. they would not know.
2 The text, in a language that is deceptively simple and straightforward, tells us that
without Memory, i.e. our connection to the past, we will make no sense of what we hear,
what we think and what we know. Our entire comprehension rests on Memory.
At the root of this Memory lies Time and Causation, both of which, we are told, are
illusory with respect to the Ultimate Reality which we seek. If we do not see Reality, it is
because of a factor of root Ignorance which has taken away all memory of our true identity
and left us only with a memory of individuality in terms of which we view our entire
existence.
3 For this reason, our concerns become extremely limited to this identity alone. It is
“our sons” and “our cattle”. In these simple words the Rishi connects our “I” to our “mine”.
This is a fundamental factor governing our life on the relative plane. It is memory anchored
in the objective world that virtually compels us to remain in the groove of objectivity. It
keeps us firmly rooted in Time and Causation.
Rishi Sanatkumara is now coming to grips with that root Ignorance, and we are
expected to grasp his subtle hints to pin-point the root of all our all sorrow in life.
49
Worship (With) Memory
4 With this very deep hidden meaning, the Rishi begins his arduous task of leading
the student Narada out of Ignorance and into enlightenment. The way forward is to make a
thorough investigation of what our memory brings to us. That is where the clues lie – in the
past impressions that we have accumulated and which lie stored in our subconsciousness.
The “Worship with Memory” is really a deep self-enquiry of “Who am I?” Tracing
back, using all the information we have of our past roots, and taking the hints given to us by
scriptures and our Guru, we learn to face our past squarely and, in the section to follow, we
begin unwinding the past memories and returning to our Source.
50
ÅÎxiÉ pÉaÉuÉÈ xqÉUÉ°ÕrÉ CÌiÉ xqÉUɲÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ |
iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ | ||13.2.2||
Definition of Aspiration
The word Desire is used when our wishes are associated with cravings and wanting
of worldly objects, pleasures or personal achievements. However, when wishes are directed
towards the Supreme Goal of life, namely Self-realisation, then it is called Aspiration, which
differentiates it from Desire. The two are going in the opposite direction – aspiration is
towards God, whereas Desire is towards the World.
The Aspiration machinery works in a manner identical to the Desire machinery in our
mind. Both desire and aspiration are accompanied by hope, expectation, attachment,
longing. In desire we call it craving; in aspiration we calle it yearning.
The object of one’s love in aspiration is the Divine. Even as a lover always remembers
his beloved, one who aspires for God always remembers his Beloved Lord. Just as worldly
desires can be so strong that everything else gets driven out of the mind, so too, aspiration
can be strong enough to drive out all worldliness from a person and makes him divine.
51
Memory & Aspiration
1 There is good reason why Aspiration is considered to be greater than memory.
Memory is a neutral factor. When it serves Ignorance, it pulls us more and more into
the worldly entanglements. Attachments, likes and dislikes, etc multiply when memory is
put in the service of Ignorance or Avidya.
However, when the same memory is placed in the service of the Lord, it is called
Aspiration. Remembrance of the Lord is the easiest way of cultivating love for the Lord. And
amongst all methods of remembering Him, the easiest way is to chant His Divine Name and
to serve Him with devotion and selflessness.
For this reason, Aspiration is a greater force than memory to a spiritual aspirant.
2 We are given the subtlest of hints in this line of the difference between ignorance
and aspiration. In ignorance, only two objects, namely sons and cattle, were desired. This
revealed the self-centredness that thrives under ignorance.
In aspiration, not only sons and cattle (for “this world”) are included, but other more
important things are introduced (for the “next world”), namely, recitation of hymns and
performance of rites. The former indicates praise of the Lord and the latter dedication of
our actions at the altar of the Lord. Aspiration wants to please the Lord in every way.
52
Verse 14.2: Beyond Aspiration
xÉ rÉ AÉzÉÉÇ oÉë¼åirÉÑmÉÉxiÉ , AÉzÉrÉÉxrÉ xÉuÉåï MüÉqÉÉÈ xÉqÉ×krÉlirÉç-|
AqÉÉåbÉÉ WûÉxrÉÉÍzÉwÉÉå pÉuÉÎliÉ , rÉÉuÉSÉzÉÉrÉÉ aÉiÉÇ iɧÉÉ- |
ÅxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉ AÉzÉÉÇ oÉë¼åirÉÑmÉÉxiÉå-| ||14.2.1||
ÅÎxiÉ pÉaÉuÉ AÉzÉÉrÉÉ pÉÔrÉ CirÉÉzÉÉrÉÉ uÉÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ |
iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ | ||14.2.2||
5 Again we have a line which tells us of the spiritual nature of aspiration. “All wishes
prosper” and “prayer becomes infallible” gives us some idea as to the power of aspiration.
6 When directed towards the world of objects and pleasure, desire fails us because
the world is incapable of giving us lasting happiness. When turned Godward, it fructifies into
God-realisation, bringing with it the divine bliss of union with God. More of this is given in
the next section…
53
Definition of Prana:
Firstly, we have to clarify the unusual definition of Prana in this text. We have been
used to thinking of Prana as lower down in the hierarchy, usually as Hiranyagarbha at the
level where creation is about to begin, or sometimes even lower as simply the Life-force or
the life-breath. This is one of the rare occasions when Prana is used as being equivalent to
the Supreme Reality.
The Upanishads do have this variance in terminology. Another word prone to be
used for a wide range of hierarchical levels is ‘Atmaa’. This can refer to anything from the
Highest Self to the mind or, even lower down the scale, to the senses! For this reason it is a
real advantage to study Upanishads under a well-conversant Teacher.
3 The language of riddles begins at this point. How else does one describe the
indescribable? The word Prana in this line has different meanings:
i) Prana moves Prana = Brahman is the Life-force or vital power;
ii) Prana gives Prana = Brahman gives Life to the living beings;
54
iii) Prana gives to Prana = Brahman gives (Life) to the individual soul.
Vital-power (Jiva-Shakti), the Life principle (Jivan) and the individual soul (Jiva) are all
expression of Brahman, the Truth.
4 All my kith and kin and those whom I respect as my Guru and priest are to be
considered as none other than Brahman. With this new vision, life has much more meaning
as we see in the following verse.
Note: the line “Therefore, worship with Prana,” is absent – as Prana is one’s own Self,
not an idol outside that can be worshipped.
Worship of Prana?
There is no such line any more. Why?
All fourteen of factors covered, which were divided into 4 Parts, namely, the
Individual, Dharma, the World, and Ishwara, may be considered to be ‘external’ to one’s
Self. Hence, we can speak of worshipping the Infinite through them, as they are something
‘external’ to the Infinite, as it were. Now, when we come to the Infinite Source of everything
that exists in this universe, namely Prana, we find that we are ourselves that entirely. How
are we to worship our own Self? Hence, such a line becomes redundant.
In the next two verses, we are presented two situations that have a similarity and
also a contrast. The external treatment is similar – harsh in both cases – but the internal
feeling with which it is done is in contrast. The point being made is that while there is Prana
flowing in the body, the body is entitled to be given the highest respect.
ÍkÉYiuÉÉÎxiuÉirÉåuÉælÉqÉÉWÒûÈ ,
ÌmÉiÉ×WûÉ uÉæ iuÉqÉÍxÉ , qÉÉiÉ×WûÉ uÉæ iuÉqÉÍxÉ
pÉëÉiÉ×WûÉ uÉæ iuÉqÉÍxÉ , xuÉxÉ×WûÉ uÉæ iuÉqÉÍxÉ
AÉcÉÉrÉïWûÉ uÉæ iuÉqÉÍxÉ , oÉëɼhÉWûÉ uÉæ iuÉqÉxÉÏÌiÉ ||15.2.2||
55
15.2.1 i) Speaking Harshly to the Living . . .
5 sah yadi If one
pitaram vaa, maataram vaa, to his father or mother,
bhraataram vaa, svasaaram vaa, to his brother or sister,
aachaaryam vaa, braahmanam vaa, to his preceptor or a Brahmin,
kinchit bhrisham iva pratyaaha, answers something harsh,
5-6 In Indian tradition, to say harsh words to an elder or a close relative, to a Guru or
a Brahmin, is equivalent to hurting their ‘Life’, i.e. “slaying” them. If people see or come to
know of what we have done, they will be most pained and will tell us “Fie on you!” to
express their disgust.
To treat any living person in a rude manner is unworthy of a cultured person, and
out of the question for anyone towards the six people mentioned. It is as good as slaying
them.
7 Yet, when the same people have passed away, and we have to treat their bodies in
what appears to be a rough manner – using a fork and turning over their bodies, etc! – then
no one will complain of such treatment.
The performance of the last rites of a close relative is a duty of every person. He will
be blamed if he does not do it. In the performance of these rites, the body of the dead
person has to undergo very “harsh” treatment!
56
15.3.2 ii) . . . One is Praised
8 na eva enam brooyuh: Surely no one would blame him:
pitrihaa asi iti; “You are a slayer of your father”; nor
na maatrihaa asi iti; “You are a slayer of your mother”; nor
na bhraatrihaa asi iti; “You are a slayer of your brother”; nor
na svasrihaa asi iti; “You are a slayer of your sister”; nor
na aachaaryahaa asi iti; “You are a slayer of your preceptor”; nor
na braahmanahaa asi iti. “You are a slayer of a Brahmin.”
8 The message is clear: we may do anything to one’s body when life has departed
from it, but while the blood still courses through the veins, we should not utter even one
harsh word to the very same body. Life is to be respected, held precious, and given due
honour, as it is Prana or Brahman Himself that is in the person.
These remarks are poignantly apt in life: Amongst close people, in their lifetime we
are harsh to them, but when they die we say very kind things about them in our speeches at
the graveside. This hypocrisy is brought out in these two verses. They bring home in a nice
poetical way the point that we should do good to a person while he is living, even as we do
so after he has departed from his body.
People foreign to the spirit of India and seeking only to dominate India, have been
very critical of the religious practices among Hindus. In particular, they criticize the worship
of stone idols. What can India tell such critics? Vedanta tells them, “Yes, it is true, in our
country we have raised such a lofty vision, that we are able to worship even stones!”
9 To have this vision towards all people, and indeed all creatures, is called “Sarvatma
Bhava”. This is the acid-test of Self-realisation. This is the great Vedantic “bottom-line”.
57
After all the philosophy which says “World is unreal”, for which it is criticized so
unfairly, Vedanta ends with this beautiful concept that is the true cementer of all
relationships, the only solution for resolving all conflicts, even at international level. This
single attitude is Vedanta’s gift to the world. Having this attitude, nations will not go to war
with each other; there will no terrorism in the world; there will be no economic explitation
of people, and so poverty will be eradicated.
It does sound Utopian, but it is true!
The Ativadi
10 Such people do exist on Earth. They are, however, very rare. They deserve a
special name. Sanatkumara gives them one – it is “ATIVADI”, one who is a knower of the
Truth. At this point, let us be content that it means “a realized person”.
The concept of the Ativaadi serves to introduce the next round of verses which will
take us from Section 16 to 23. In these sections, the full meaning of an Ativadi will be
brought out.
11 As usual, when a title is invented, the ordinary person gets hold of it and starts a
teasing game with it. All and sundry begin to be called by that name. People like titles, and
love to be called by high-sounding names. Sage Sanatkumara, aware of this tendency in
man, certifies its usage as a compliment!
The term Ativadi, when used in this casual manner, has led to the idea that the
Ativadin is a member of some sort of a “caste”, an elite group of people. This is very
common among people, but it is not quite true. In India, people know who is an Ativadi. It is
considered with great respect. Even if someone were to call another an Ativadi in jest, it is
never denied, as it is the goal of all people to attain that high state one day.
Swamini now quoted two examples of how two true saints responded to this
question:
i) One saint avoided answering this question. Was it because he was shy? Was it
because he did not wish to draw too much attention to himself? We will never know.
However another saint who was asked this question said, “I don’t know if I am realized, but
the Ignorance has gone away.” Quite an interesting answer!
ii) Another saint did the opposite, and is quoted here from Swamini’s book. Sant
Udiya Baba in a discourse once said, “I am the Truth from which the whole world arises and
into which the whole world merges.” Someone in the audience objected that it was a very
boastful remark. The saint replied, “I do not want to say it, but what can I do – I really am
the Infinite Truth!”
*****
58
PART 5
Sections 16-23, 8 Verses
WE NOW BEGIN A NEW series of 8 verses that go up to verse 23. These are verses
on Sadhana or spiritual practice by which the student is led to the Highest Truth in quite a
unique manner. The Teacher leads the student ‘backwards’ from the goal to the first stage
of Sadhana.Compared to the theoretical Parts 1-4, Part 5 is very practical. At the end of Part
5, if the student has practised as instructed, he should certainly become an Ativadi.
The sage addresses himself to the Jignaasu, one who has a thirsting desire for the
Truth. Part 5 could have well been entitled “Jignaasa – Yearning for Liberation”. That would
be just as fine as the above title. The latter choice is because Sadhana is considered to be
one of the six topics dealt with in Vedanta. Jignaasa falls under Sadhana, as it is a key
spiritual practice.
59
Section 16: “Satyam” – TRUTH (1 verse)
10-11 (previous verse) i) The student wished become an Ativadi, or one who speaks
about the Truth.
1 ii) The TRUTH is presented to the student by which alone he may be an Ativadi.
2 Narada is very keen then to know the Truth so that he can become an Ativadi.
3 iii) The Teacher says that one has to first DESIRE to understand what Truth is.
4 iv) The student says he is ready and willing to understand it.
This earnest desire to know the Truth is called Jijnaasa. The difference between
Mumukshutva and Jijnaasa is illustrated by the following example:
60
Section 17: “Vijnaanah” – REALISATION (1 verse)
God-realisation is the experience of our essential spiritual nature, the Self or Atman.
It is discovered through this experience that the same Self exists in all beings, that there is
only one Self in all. In this broader context, the Self is called Brahman or Supreme Reality. In
this text, this Reality has been called Prana in Section 15.
61
Section 18: “Matih” – REFLECTION (1 verse)
The Teacher has deliberately skipped the Nididhyasana stage because that has to be
done entirely by the student. If the student had done Nididhyasana then he would have had
some idea of realisation and would have answered differently in 4 of the previous verse. It is
also clear now that he has not done any Reflection.
In this way this Part is also a way of telling us where we are on the spiritual path. It is
a measuring gauge for us to determine our own starting point in Sadhana.
*****
62
Section 19: “Shraddhaa” – FAITH (1 verse)
4 (previous verse) i) The student wished to know more about Reflection (Manana).
1-2 ii) FAITH is presented to him by which alone he may reflect successfully.
3 iii) The Teacher says that one has to first DESIRE to understand what Faith is.
4 iv) The student says he is ready and willing to understand it (which again means
that he has not practised it).
As the student had not reflected at all, the Teacher rightly deduced that Sravana was
also not done properly. If he has done Sravana well, then 50% of the doubts would have
been cleared by himself. Thus the wise Teacher skips Sravana and goes right back to Faith,
which he suspects is lacking, and which is why Sravana was not done well. An experienced
Teacher is needed to understand all this to guide the student.
The teacher thus intelligently gauges the disciple, ensuring that the foundation is
firm before the student can go further.
From the student’s response in 4, it is clear that even this faith is shaky. Thus the
teacher has to go a step or two prior to even Faith. This is not due to a weak Narada, but a
hypothetical case of weakness is used for the sake of illustration.
Faith
A few words on Faith were given by Swamini:
“One needs the faith that the Teacher has only the good of the disciple at heart, that
he teaches out of love and compassion and no other selfish motive, that he himself has
realized the Truth, and that he can guide the disciple to It as well.”
Swamini gave the example of Nisargadatta Maharaj who took his Guru’s word for the
absolute Truth, and realized God in a very short time.
63
Section 20: “Nishthaa” – STEADFASTNESS (1 verse)
64
Section 21: “Kritih” – ACTIVITY (1 verse)
*****
65
Section 22: “Sukham” – HAPPINESS (1 verse)
66
Section 23: “Bhoomaa” – THE INFINITE (1 verse)
1 yah vai BHOOMAA, tat sukham. Only that which is INFINITE, is true Happiness.
2 na alpe sukham asti; There is no happiness in anything finite;
“Bhoomaiva Sukham.” “ The Infinite alone is Happiness.”
3 BHOOMAA tu eva But the INFINITE one must
vijijnaa-sitavya iti. desire to understand.
4 bhoomaanam bhagavah Narada: Revered sir, the Infinite
vijijnaasa iti. I do desire to understand.
With this verse we end the retracing of the steps to the most fundamental urge in
man that makes him turn to spirituality – the very springboard of his aspiration. However
universal the thirst for happiness is in man, there is still something more fundamental than
that which motivates every action of his.
67
This is the magnitude of the claim made by the Upanishad in this verse. The yearning
we all feel for a permanent, lasting happiness can be satisfied through realizing the Self or
Truth of our being. Our real Being is Infinite, and so when we realize that directly, not just in
theory, then the saints assure us that it is nothing but infinite happiness.
In the world, happiness is never completely fulfilling. There is always a ‘but’ after it.
Joy is polluted with sorrow. Happiness from finite objects can only be finite. Finite joy can
never be true happiness. If it was a true joy then it should have the power to put an end to
all sorrow. But it does not have this power. If it did, then we would not need spiritual life.
No one will be interested in turning to spirituality for happiness, if he knew that he could get
it from worldly objects, because the latter is so much easier to get.
When we are in the midst of an agreeable experience in life, it is at that time that we
have to realize that such happiness is impermanent and never fully satisfying. If we can have
that thought in the midst of the greatest sensual pleasures, then it will have an awakening
effect on our mind. Then it will be strong enough to make a real change in our life.
A saint once said, “Never listen to your mind – it has nothing good to say.”
Space is infinite but space-wise only. Time is infinite – but only time-wise. Objects
are infinite but only object-wise. Only the Infinte is truly infinite in every respect.
We cannot take out anything from Infinity. The ultimate goal of man has to be to
merge in this Infinity. Whatever difference we have in our Sadhana practices, whether we
meditate with closed eyes or open eyes, whether we focus on something internal or
external, we have to remember that the Infinte is our ultimate goal.
Swamini gave us some very inspiring stories of people who stuck it out because of
their firm conviction of their true Infinite nature. The Indian Freedom Movement was one
such example which brought together the most spiritual people to stand together for the
freedom of the country. Practically all the great leaders in this movement were highly
spiritual people, motivated by a selfless love for their Motherland.
Other common movements we observe in people also have their roots in this urge
for infinite happiness:
i) The child wanting unrestricted movement;
ii) The teenager rebelling against parental rules;
iii) The youth wanting to be economically self-reliant;
iv) The labourer taking to strikes for more pay.
This was Swamini’s message to us. It concluded with, “Intermediate goals may be
numerous, but the final goal is one alone.”
In Infinity all possibilities are included. This is the Goal common to all human beings.
To reach that state of Infinity is our ultimate destiny.
*****
68
PART 6
Sections 24-27, 6 Verses
THIS FINAL PART ELABORATES on the characteristics of the Infinite. The first verse
gives us a “definition” as it were of the Infinite; the next two describe the qualities that such
an expanded state of Consciousness bestows upon us; and the final verse gives us scriptural
support from other sources on the Truth laid out in this text.
69
The Definition of the Infinite:
1-2 Finite objects can be defined because they can be compared or contrasted to
something else. A definition, by definition, is a statement which states the uniqueness of an
object by clearly saying what it is not. A “red carpet” is defined by two things – its
carpetness and its redness. The definition eliminates all objects that are not carpets, and all
other carpets which are not red.
In the case of the Infinite, this is impossible. One cannot define the Infinite because it
is not an object and has no properties such as colour, feel, shape, taste, etc. All that can be
said is “nothing else” exists, because the Infinite includes everything. If “something else”
does exist then that is Finite.
3 Another definite fact about the Infinite is that will always exist. There cannot be
death for the Infinite. Only finite can have a birth and a death. That can therefore be taken
as another defining factor.
4 Narada is not satisfied completely with this attempt at defining the Infinite. He is
still thinking in terms of some object that he cannot yet imagine, something which has to
have a place where it can be kept. “Where can one find this Infinite?” – this is his puzzle.
The Teacher gives an equally puzzling answer. In fact, his answer is more puzzling
than the question! The Infinite is to be found in its Greatness, or not in its Greatness! What
can we make of that puzzle?
The Infinite does not depend on any other thing. It itself is the Substratum of all
other things, but has none upon which It rests. This is further explained in the next verse.
70
. Greatness of the Worldly Type
Greatness, the Teacher says, can be of two types.
5 The common, worldly type of greatness rests in one’s worldly possessions. For
worldly people, what one possesses determines their greatness. Cars, houses, servants, wife
and children, properties, position, talent, etc, are yardsticks used by the world to measure
greatness. This greatness is evanescent.
One who has tasted it knows what a vacuum he feels when it has left him. Film stars
are prime victims. They have relatively short careers. In their high days they get used to
attention; thereafter, they are in misery as they yearn endlessly for the same attention.
They cannot do without it.
6 The Infinite is not and cannot be measured that way. Indeed, in that sense the
Infinite is immeasurable. It needs a different yardstick for its greatness. Why? Simply
because in such measure of greatness, a thing can only be “great” in comparison to
something else which is “not great”. A king is great relative to the pauper who has nothing
to call his own. This is what is meant by Mutual Dependence, or “one thing is dependent on
another.”
The Teacher needs another three Sections to describe the other type of Greatness…
AjÉÉiÉÉåÅWÇûMüÉUÉSåzÉ LuÉÉ-
ÅWûqÉåuÉÉkÉxiÉÉSWûqÉÑmÉËU¹ÉSWÇû mɶÉÉSWÇû mÉÑUxiÉÉSè-
AWÇû SͤÉhÉiÉÉåÅWûqÉѨÉUiÉÉåÅWûqÉåuÉåSÇ xÉuÉïÍqÉÌiÉ ||25.1.2||
71
25.1.2 ii) The “I-Notion” Alone Exists
2 atha atah ahamkaara-adeshah eva: Next is the teaching w.r.t. the ‘I-notion’:
aham eva adhastaat, aham uparishtaat; I alone am below, I am above;
aham paschaat, aham purastaat; I am behind, I am in front;
aham dakshinatah, aham uttaratah; I am to the south, I am to the north;
aham eva idam sarvam, iti. I alone am all this.
72
AjÉ rÉåÅlrÉjÉÉiÉÉå ÌuÉSÒUlrÉUÉeÉÉlÉxiÉå ¤ÉrrÉsÉÉåMüÉ pÉuÉÎliÉ |
iÉåwÉÉÇ xÉuÉåïwÉÑ sÉÉåMåüwuÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | ||25.2.2||
5 atha ye anyathaa atah viduh But who know other than this,
ANYA-RAAJAANAH te; they are RULED BY OTHERS (i.e. slaves),
kshayya-lokaa bhavanti. and live in perishable worlds.
teshaam sarveshu lokeshu, In all the worlds,
akaama-chaarah bhavati. they are not free to act as they wish.
73
Alas! most of us, even the so-called rulers themselves, fall into this category. Our lot
will remain “being Ruled by Others”, by which is meant that we will always be Slaves of our
desires and pulled hither and thither as demanded by them. We will continue our present
existence of living in Kshayya-Loka, the “perishable worlds”, the worlds where everything
keeps changing, where we are in a state of insecurity, having no direction or purpose in life.
Most importantly, we are not free to act as we please. Being limited, we have to, for
our own good, submit to higher laws, to the Lord of Dharma, and seek His protection.
Self-Sovereignty, however attractive it may be, would be dangerous for us in our
present state of servitude to our mind and senses. Only a Master of himself deserves and
attains that Supreme state of Infinite Freedom.
*****
Section 26: The VISION of the Ativadi (1 verse)
74
AÉiqÉiÉÈ mÉëÉhÉ , AÉiqÉiÉ AÉzÉÉ- , ÅÅiqÉiÉÈ xqÉU ,
AÉiqÉiÉ AÉMüÉzÉ , AÉiqÉiÉxiÉåeÉ , AÉiqÉiÉ AÉmÉ ,
AÉiqÉiÉ AÉÌuÉpÉÉïuÉÌiÉUÉå- , ÅpÉÉuÉÉuÉÉ- , ÅÅiqÉiÉÉåųÉqÉç- ,
AÉiqÉiÉÉå oÉsÉqÉç- , AÉiqÉiÉÉå ÌuÉ¥ÉÉlÉqÉç- , AÉiqÉiÉÉå krÉÉlÉqÉç- ,
AÉiqÉiÉͶɨÉqÉç- , AÉiqÉiÉÈ xÉÇMüsmÉ , AÉiqÉiÉÉå qÉlÉ ,
AÉiqÉiÉÉå uÉÉaÉç- , AÉiqÉiÉÉå lÉÉqÉç- , AÉiqÉiÉÉå qÉl§ÉÉ ,
AÉiqÉiÉÈ MüqÉÉïhrÉç- , AÉiqÉiÉ LuÉåSÇxÉuÉïÍqÉÌiÉ | ||26.1.2||
75
xvi) Appearance & Disappearance: this refers to the Changeability factor which
applies to all things created in the world; it classifies under World.
xvii) Hymns, and xviii) Rites refer to the Upasana Kanda and Karma Kanda
respectively; they classify under Name where all the sciences are listed.
1. Nothing is to be looked down upon, ridiculed, or boosted up. Each person is doing
his best to express his nature in the light of his own level. The sage sees this and remains
balanced in all situations.
2. There are people with extraordinary powers who can accomplish marvels, and
there are also people with very ordinary abilities – all are part of the Divine Plan. All have a
role to play in the manifested universe.
3. The all-encompassing vision sees the Universe as one huge Living Being or one
massive Machine with many components. Everyone and everything has a common destiny
to fulfil – all have the aim to tune in to higher and higher states until they reach the Infinite
and merge into its Arms.
4. This is the liberal spirit of this Upanishad, and of the entire Vedas. Infinity is the
ultimate Goal. It has the above 18 steps to climb up to reach it. The Indian tradition respects
every stage that leads us to the Goal. There is something in Hinduism for everyone.
76
xÉ LMükÉÉ pÉuÉÌiÉ Ì§ÉkÉÉ pÉuÉÌiÉ
mÉgcÉkÉÉ xÉmiÉkÉÉ lÉuÉkÉÉ cÉæuÉ
mÉÑlɶÉæMüÉSzÉÈ xqÉ×iÉÈ zÉiÉÇ cÉ
SzÉ cÉæMü¶É xÉWûxÉëÉÍhÉ cÉ ÌuÉÇzÉÌiÉÈ | ||27.1.2||
AÉWûÉUzÉÑ®Éæ xɨuÉzÉÑή ,
xɨuÉzÉÑ®Éæ kÉëÑuÉÉ xqÉ×ÌiÉÈ
xqÉ×ÌiÉsÉqpÉå xÉuÉïaÉëljÉÏlÉÉÇ ÌuÉmÉëqÉÉå¤ÉÈ | ||27.1.3||
iÉxqÉæ qÉ×ÌSiÉMüwÉÉrÉÉrÉ
iÉqÉxÉxmÉÉUÇ SzÉïrÉÌiÉ pÉaÉuÉÉlxÉlÉiMÑüqÉÉUxÉç-
iÉÇ xMülS CirÉÉcɤÉiÉå , iÉÇ xMülS CirÉÉcɤÉiÉå | ||27.1.4||
0 Tat eshah shlokaah: On this topic, there are the following scriptural verses:
The three verses quoted have been separated into separate sub-verses for clarity
and clear identification. Each verse comes from a different source not known to us. Each
quote substantiates Rishi Sanatkumara’s teaching to his student, Narada.
The three quotes are:
Pashyaka means “the seer of Truth”. [Incidentally, the name ‘Kashyapa’ is derived from the
same word with the order of the syllables reversed; it is the name of a great Rishi.]
1-4 The seer of Truth goes beyond death, beyond all illness, and beyond sorrow. He
also sees all things at once, quite unlike our experience of seeing one thing at a time. And he
sees all aspects of a thing (of all things) at once. That must surely need a very special pair of
“Divine Spectacles”!
77
5-8 This verse indicates the One Infinite as it goes through the process of
differentiation and grouping. We have any number of groupings into the various cardinal
numbers. They are all emanations from the Infinite.
One – Brahman; Maya.
Threefold – The gross, subtle and causal bodies; past, present and future; waking,
dream and deep sleep; heaven, hell and earth; the Trinity Brahma, Vishnu and
Mahesh.
Fivefold - The elements; the Koshas or sheaths; the Pranas; the organs of knowledge;
the organs of action.
Sevenfold – Dhatus; Rishis; Dina (days of the week); Dwipa; Swara musical notes;
Matruka; Vibhaktis; Lokas; colours of rainbow.
Ninefold – Durga; Rasas; Graha; Ratri; Bhakti modes; Dwara in body.
Tenfold – Dikpala; Disha; Avatara; Dashanana; Vidyas.
Elevenfold – Rudras; Ekadashi.
Twentyfold – the 20 components of our subtle body. (10 senses, 5 Pranas, 4
Antahkarana, Jiva)
Hundredfold – Kauravas.
Thousandfold – Vishnu Sahasranaam; the thousand-hooded serpent, Shesha.
The three major steps in the evolution of man are mentioned, to support the 15
steps that are mentioned in this text, bringing forth the same idea in greater detail:
78
12-13 The Upanishad makes a formal statement here of the Enlightenment of
Narada. Especially highlighted is the need to “wash off our impurities”, and then to go
“beyond the darkness of Ignorance.”
14 As Sanatkumara was the son of Lord Shiva, he is also called as “Skanda” which
was the name of Lord Muruga, son of Shiva and Parvati.
*****
Om Tat Sat!
79
CHANDOGYA UPANISHAD – 7
“Bhoomaiva Sukham” – Bliss Infinite
from Sama Veda
qÉ…¡ûsÉÉcÉUhÉç
1 Á | AÉmrÉÉrÉliÉÑ qÉqÉç-AÉ-…¡ûÉÌlÉ , uÉÉMçü mÉëÉhÉ-zÉç cɤÉÑÈ ´ÉÉå§ÉqÉç |
AjÉç-AÉå oÉsÉqÉç CÎlSìrÉÉÍhÉ cÉ xÉuÉÉïÍhÉ ||
NûÉlSÉåarÉÉåmÉÌlÉwÉSè - 7
“pÉÔqÉæuÉ xÉÑZÉqÉç”
PART 1
80
6 xÉç-AÉå ÅWûqÉç pÉaÉuÉÈ zÉÉåcÉÉÍqÉ |
iÉÇ qÉÉ pÉaÉuÉÉgÉç-NûÉåMüxrÉ mÉÉUÇ iÉÉUrÉiÉç-uÉç CÌiÉ ||1.3.2||
81
lÉ xÉÉkÉÑ , lÉç-AÉ-xÉÉkÉÑ , lÉ ™SrÉ¥Éç-AÉå, lÉç-AÉ-™SrÉ¥Éç-AÉå ||2.1.2||
82
xɃ¡ûsmÉç-AÉ-ÅiqÉMüÉÌlÉ | xɃ¡ûsmÉå mÉëÌiÉ̸iÉÉÌlÉ || ||4.2.1||
5 xÉqÉYsÉ×mÉiÉÉÇ ±ÉuÉÉ-mÉ×ÍjÉuÉÏ |
xÉqÉMüsmÉåiÉÉÇ uÉÉrÉÑ-zÉç cÉç-AÉ-ÅMüÉzÉÇ cÉ |
xÉqÉMüsmÉliÉÉ ÅÅmÉ-zÉç cÉ iÉåeÉ-zÉç cÉ | ||4.2.2||
83
iÉxqÉÉ LuÉç-AÉå-iÉ , zÉÑ´ÉÑwÉliÉå ||5.2.2||
PART 2
Section 6: “Dhyaanam” – CONTEMPLATION
1 krÉÉlÉÇ uÉÉuÉ ÍcɨÉÉSè pÉÔrÉç-AÉå ||6.1.1||
84
2 ÌuÉ¥ÉÉlÉålÉ uÉÉ GaÉç-uÉåSÇ ÌuÉeÉÉlÉÉÌiÉ ,
rÉeÉÑUç-uÉåSÇ , xÉÉqÉ-uÉåSqÉç , AÉjÉuÉïhÉÇ cÉiÉÑjÉïqÉç ,
CÌiÉWûÉxÉ-mÉÑUÉhÉÇ mÉgcÉqÉÇ uÉåSÉlÉÉÇ uÉåSÇ ,
ÌmɧrÉÇ , UÉÍzÉÇ , SæuÉÇ , ÌlÉÍkÉÇ , uÉÉMüÉå-uÉÉYrÉqÉç ,
LMüÉrÉlÉÇ , SåuÉÌuɱÉÇ , oÉë¼ÌuɱÉÇ , pÉÔiÉÌuɱÉÇ ,
¤É§ÉÌuɱÉÇ , lɤɧÉÌuɱÉÇ , xÉmÉï (ÌuɱÉqÉç) SåuÉeÉlÉ ÌuɱÉÇ ||7.1.2||
85
6 xÉ rÉç-AÉå oÉsÉqÉç oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå |
rÉÉuÉSè oÉsÉxrÉ aÉiÉÇ iɧÉç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ |
rÉç-AÉå oÉsÉqÉç oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå ||8.2.1||
PART 3
Section 9: “Annam” – FOOD
1 A³ÉÇ uÉÉuÉ oÉsÉÉSè pÉÔrÉ-xÉç ||9.1.1||
86
µÉÉmÉSÉlÉç-rÉç , AÉMüÐOû , mÉiÉ…¡û , ÌmÉmÉÏÍsÉMüqÉç ||10.1.3||
3 AÉMüÉzÉålÉç-AÉ-ÅÀûrÉiÉç-rÉç ,
AÉMüzÉålÉ zÉ×hÉÉåiÉç-rÉç , AÉMüzÉålÉ mÉëÌiÉ-zÉ×hÉÉåiÉç-rÉç ,
AÉMüÉzÉå UqÉiÉ , AÉMüÉzÉå lÉ UqÉiÉ ,
87
AÉMüÉzÉå eÉÉrÉiÉ , AÉMüÉzÉqÉç AÍpÉ-eÉÉrÉiÉ ||12.1.3||
PART 4
Section 13: “Smarah” – MEMORY
1 xqÉUç-AÉå uÉÉuÉç-AÉ-ÅMüÉzÉÉSè pÉÔrÉ-xÉç ||13.1.1||
88
AÉzÉrÉ-AÉ-xrÉ xÉuÉåï MüÉqÉÉÈ xÉqÉ×krÉliÉç-rÉç |
5 AqÉÉåbÉÉ Wèû-AÉ-xrÉç-AÉ-ÅÍzÉwÉç-AÉå pÉuÉÎliÉ |
rÉÉuÉSè AÉzÉÉrÉÉ aÉiÉÇ iɧÉç-AÉ-
6 xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ |
rÉ AÉzÉÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||14.2.1||
8 lÉç-Lå-uÉç-Lå-lÉÇ oÉëÔrÉÑÈ - |
ÌmÉiÉ×WûÉ ÅxÉç-D-ÌiÉ , lÉ qÉÉiÉ×WûÉ ÅxÉç-D-ÌiÉ ,
lÉ pÉëÉiÉ×WûÉ ÅxÉç-D-ÌiÉ , lÉ xuÉxÉ×WûÉ ÅxÉç-D-ÌiÉ ,
lÉç-AÉ-ÅcÉÉrÉïWûÉ ÅxÉç-D-ÌiÉ , lÉ oÉëɼhÉWûÉ ÅxÉç-D-ÌiÉ ||15.3.2||
89
oÉëÔrÉɳÉç AÉmÉ»ÒûuÉÏiÉ ||15.4.2||
PART 5
Section 16: “Satyam” – TRUTH
1 LwÉ iÉÑ uÉÉ AÌiÉuÉSÌiÉ , rÉÈ xÉirÉålÉç-AÉ-ÌiÉuÉSÌiÉ |
2 xÉç-AÉå ÅWÇû pÉaÉuÉÈ , xÉirÉålÉç-AÉ-ÌiÉuÉSÉlÉç-D-ÌiÉ |
3 xÉirÉÇ iÉç-uÉç LuÉ , ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉqÉç , CÌiÉ |
4 xÉirÉÇ pÉaÉuÉç-AÉå ÌuÉÎeÉ¥ÉÉxÉ , CÌiÉ ||16.1||
90
4 xÉÑZÉÇ pÉaÉuÉç-AÉå ÌuÉÎeÉ¥ÉÉxÉ , CÌiÉ ||22.1||
PART 6
Section 24: “Moksha” – LIBERATION
1 rÉ§É lÉç-AÉ-lrÉiÉç mÉzrÉÌiÉ , lÉç-AÉ-lrÉcÉç-NØûhÉÉåÌiÉ ,
lÉç-AÉ-lrÉSè ÌuÉeÉÉlÉÉÌiÉ xÉ pÉÔqÉÉ |
2 ÅjÉ rɧÉç-AÉ-lrÉiÉç mÉzrÉiÉç-rÉç , AlrÉcÉç-NØûhÉÉåiÉç-rÉç ,
AlrÉSè ÌuÉeÉÉlÉÉÌiÉ , iÉSè AsmÉÇ |
3 rÉç-AÉå uÉæ pÉÔqÉÉ , iÉSè AqÉ×iÉqÉç |
AjÉ rÉSè AsmÉÇ , iÉlÉç-qÉirÉïqÉç| ||24.1.1||
91
4 xÉ uÉÉ LwÉ , LuÉÇ mÉzrɳÉç- ,
LuÉÇ qÉluÉÉlÉ , LuÉÇ ÌuÉeÉÉlɳÉç- |
AÉiqÉ-UÌiÉ-Uç , AÉiqÉ-¢üÏQû |
AÉiqÉ-ÍqÉjÉÑlÉ , AÉiqÉç-AÉ-ÅlÉlSÈ
xÉ xuÉUÉQèû pÉuÉÌiÉ | iÉxrÉ xÉuÉåïwÉÑ sÉÉåMåüwÉÑ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | ||25.2.1||
Om Tat Sat!
*****
92
CHANDOGYA UPANISHAD – 7
“Bhoomaiva Sukham” – Bliss Infinite
from Sama Veda
ma±gal¡cara³
1 µ° | ¡py¡yantu mam-¡-±g¡ni , v¡k pr¡³a-¾ cak½u¦ ¾rµtram |
ath-µ balam indriy¡³i ca sarv¡³i ||
ch¡ndµgyµpani½ad - 7
“bhÀmaiva sukham”
PART 1
Section 1: “Naama” – NAME
1 µ° . adh§hi bhagava , iti , h-µ-pasas¡da sanatkum¡ra¯ n¡rada-s |
2 ta¯ h-µ-v¡ca | yad v£ttha t£na , m:'-µ-pas§da |
tata-s ta Àrdhvam vak½y¡m-§-ti ||1.1||
93
7 ta¯ h-µ-v¡ca | yad vai ki² c-ai-tad
adhyag§½¿h¡ n¡m-ai-v-ai-tat ||1.3.3||
8 n¡ma v¡ - »g-v£d-µ ,
yajur-v£da¦ , s¡ma-v£da , ¡tharva³a-¾ caturtha ,
itih¡sa-pur¡³a¦ pa²cam-µ v£d¡n¡¯ v£da¦ ,
pitry-µ, r¡¾i-r , daiv-µ, nidhi-r , v¡kµ-v¡kyam ,
£k¡yana¯ , d£vavidy¡ , brahmavidy¡ , bhÀtavidy¡ ,
k½atravidy¡ , nak½atravidy¡ , sarpa-d£vajana vidy¡ ||1.4.1||
9 n¡m-ai-v-ai-tan , n¡m-µ-p¡ssv-£-ti ||1.4.2||
94
y-µ v¡ca¯ brahm-£-t-y up¡st£- ||2.2.1||
95
pr¡³¡n¡¯ sa¯kl»ptyai , mantr¡¦ sa¯kalpant£ |
mantr¡³¡m sa¯kl»ptyai , karm¡³i sa¯kalpant£ |
karma³¡¯ sa¯kl»ptyai , lµka¦ sa¯kalpat£ |
lµkasya sa¯kl»ptyai , sarvam sa¯kalpat£ ||4.2.3||
96
11 :'sti bhagava-¾ citt¡d bhÀya , iti |
citt¡d v¡va , bhÀy-µ :'st-§-ti |
tan-m£ bhagav¡n brav§t-v iti ||5.3.4||
PART 2
Section 6: “Dhyaanam” – CONTEMPLATION
1 dhy¡na¯ v¡va citt¡d bhÀy-µ ||6.1.1||
97
c-¡-nna¯ ca , rasa¯ c-£-ma¯ ca lµkam amu¯ ca ||7.1.4||
PART 3
Section 9: “Annam” – FOOD
1 anna¯ v¡va bal¡d bhÀya-s ||9.1.1||
98
:'bµddh¡ , :'kart¡ , :'vij²¡t¡ bhavat-y || ||9.1.2||
3 ath-¡-nnasy-¡-yai ,
d»½¿¡ bhavati , ¾rµt¡ bhavati , mant¡ bhavati ,
bµddh¡ bhavati , kart¡ bhavati , vij²¡t¡ bhavat-y ||9.1.3||
4 annam up¡ssv-£-ti ||9.1.4||
5 sa y-µ :'nna¯ brahm-£-t-y up¡st£ |
:'nnavat-µ vai sa lµk¡n p¡navat-µ :'bhisidhyati |
6 y¡vad annasya gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati |
y-µ :'nna¯ brahm-£-t-y up¡st£ ||9.2.1||
7 :'sti bhagav-µ :'nn¡d bhÀya , it-y |
ann¡d v¡va , bhÀy-µ :'st-§-ti |
tan-m£ bhagav¡n brav§t-v iti ||9.2.2||
99
3 tad£tad , Àrdhv¡bhi-¾ ca tira¾c§bhi-¾ ca ,
vidyudbhi-r ¡hr¡d¡-¾ caranti |
tasm¡d ¡hu-r - | vidyµtat£ , stanayati , var½i½yati v¡ , iti |
t£ja £va tat pÀrva¯ dar¾ayitv¡ , :'th-¡-:'pa¦ s»jat£ ||11.1.3||
3 ¡k¡¾£n-¡-:'hvayat-y ,
¡ka¾£na ¾»³µt-y , ¡ka¾£na prati-¾»³µt-y ,
¡k¡¾£ ramata , ¡k¡¾£ na ramata ,
¡k¡¾£ j¡yata , ¡k¡¾am abhi-j¡yata ||12.1.3||
PART 4
Section 13: “Smarah” – MEMORY
1 smar-µ v¡v-¡-:'k¡¾¡d bhÀya-s ||13.1.1||
100
2 tasm¡d yad-y api bahava ¡s§ran- , na smarant-µ ,
n-ai-va t£ ka²cana ¾»³uyu-ra , na manv§ran- , na vij¡n§ran | ||13.1.2||
101
4 pr¡³-µ ha pit¡ , pr¡³-µ m¡t¡ ,
pr¡³-µ bhr¡t¡ , pr¡³a¦ svas¡ ,
pr¡³a ¡c¡rya¦ , pr¡³-µ br¡hma³a¦ ||15.1.4||
8 n-ai-v-ai-na¯ brÀyu¦ - |
pit»h¡ :'s-§-ti , na m¡t»h¡ :'s-§-ti ,
na bhr¡t»h¡ :'s-§-ti , na svas»h¡ :'s-§-ti ,
n-¡-:'c¡ryah¡ :'s-§-ti , na br¡hma³ah¡ :'s-§-ti ||15.3.2||
PART 5
Section 16: “Satyam” – TRUTH
1 £½a tu v¡ ativadati , ya¦ saty£n-¡-tivadati |
2 s-µ :'ha¯ bhagava¦ , saty£n-¡-tivad¡n-§-ti |
3 satya¯ t-v £va , vijij²¡sitavyam , iti |
4 satya¯ bhagav-µ vijij²¡sa , iti ||16.1||
102
1 yad¡ vai manut£ , :'tha vij¡n¡ti |
2 n-¡-matv¡ vij¡n¡ti | matv-ai-va vij¡n¡ti |
3 mati-s t-v £va vijij²¡sitavy-£-ti |
4 mati¯ bhagav-µ vijij²¡sa , iti ||18.1||
PART 6
Section 24: “Moksha” – LIBERATION
1 yatra n-¡-nyat pa¾yati , n-¡-nyac-ch»³µti ,
n-¡-nyad vij¡n¡ti sa bhÀm¡ |
2 :'tha yatr-¡-nyat pa¾yat-y , anyac-ch»³µt-y ,
anyad vij¡n¡ti , tad alpa¯ |
3 y-µ vai bhÀm¡ , tad am»tam |
atha yad alpa¯ , tan-martyam| ||24.1.1||
103
4 sa bhagava¦ kasmin prati½¿hita , iti |
sv£ mahimni , yadi v¡ na mahimn-§-ti ||24.1.2||
104
¡tmat-µ v¡g , ¡tmat-µ n¡m-¡- , :'tmat-µ mantr¡ |
¡tmata¦ karm¡³-y ¡tmata £v-£-da¯ sarvam , iti ||26.1.2||
Section 27: Supporting Verses
0 tad £½a ¾lµka¦ ||27.1.0||
1 na pa¾y-µ m»tyu¯ pa¾yati , 2 na rµga¯ , n-µ-ta du¦khat¡m |
3 sarva¯ ha pa¾ya¦ pa¾yati , 4 sarvam ¡pnµti sarva¾a , iti ||27.1.1||
5 sah £kadh¡ bhavati , tridh¡ bhavati
6 pa²cadh¡ saptadh¡ navadh¡ c-ai-va |
7 puna-¾ c-ai-k¡ da¾a¦ sm»ta¦ ¾ata¯ ca ,
8 da¾a c-ai-ka-¾ ca sahasr¡³i ca vi¯¾ati-r ||27.1.2||
Om Tat Sat!
*****
LORD VISHNU
Sustainer of the Universe
105