Chandogya Upanishad – 7

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|| NûÉlSÉåarÉÉåmÉÌlÉwÉiÉç || || xÉmiÉqÉÉååÅkrÉÉrÉÈ || CHANDOGYA UPANISHAD – 7

“Infinite Bliss” Bhumaiva Sukham

“THE SANDEEPANY EXPERIENCE”

Reflections by TEXT SWAMI GURUBHAKTANANDA

Sandeepany’s Vedanta Course

List of All the Course Texts in Chronological Sequence:

Text TITLE OF TEXT 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

A NOTE ABOUT SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities. This series is an effort to promote the learning of Vedanta; it does not replace Course, but hopes to inspire young people to spend two years of their life for an experience that is sure to make a far-reaching spiritual impact on their personal lives. Sandeepany is an all-round spiritual course that gives proper direction to the youth and to those approaching retirement. Hinduism is in dire need of a band of systematically trained teachers or Acharyas who can serve this Eternal Religion.

– 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

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE Copyright & Author’s Details

Author: Swami Gurubhaktananda, ex Krishna Chaitanya, born Bipin R. Kapitan of Durban, South Africa. Residence: Rishikesh, Uttarakhand, India. Email: [email protected]

About This Edition: Web Edition: 9th July 2017, the Holy Guru Purnima Day Website: Chinmaya International Foundation: www.chinfo.org Series Title : The Sandeepany Experience Series Subject: Vedanta & supportive subsidiary texts.

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;

2. To Pujya Sri Swami Vimalanandaji Maharaj the President of the Divine Life Society of Rishikesh, Uttarakhand, India, who constantly encouraged and supported this effort;

3. To Pujya Sri Swami Tejomayanandaji (Guruji) for his boundless vision and inspiration to create a vibrant organisation;

4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji my Acharyaji and Upa-Acharyaji at Sandeepany, who imparted their bountiful knowledge and wisdom with rare selfless Divine Love, just as the Rishis of yore would wish to see them do.

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|| 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.]

Add to End Add to Front SANDHEE of Prior Word of Posterior Word A (a) -AÉ- (aa) A (a) C (i) -D- (ee) C (i) E (u) -F- (oo) E (u) elongated vowel -"x- short vowel short vowel -x"- elongated vowel elongated vowel -"x" - elongated vowel

A (a) -L- (e) C (i) A (a) -Lå- (ai) L (e)

A (a) -AÉå- (o) E (u) A (a) -AÉæ- (au) Lå (ai)

AÈ (ah) -AÉå (o) unaffected C (i) -rÉç (y) unaffected E (u) -uÉç (v) unaffected È (h) -xÉç, -Uç, -zÉç unaffected

***** CHANDOGYA UPANISHAD – 7 “Bhumaiva Sukham – Infinite Bliss”

CONTENTS ______

Introduction: “The Bliss of the Infinite” 4 Invocation: “Om Aapyaayantu” from the Sama Veda 6

PART 1: “Jeeva” – THE INDIVIDUAL SOUL (Sections 1 to 5, 15 Verses)

Section 1: “Naama” – NAME (5 verses) 8 Verse 1.1: Narada’s Request to Sanatkumara 8 Verse 1.2: Narada Presents his Incredible C.V. 8 Verse 1.3: Narada Still Feels Incomplete! 9 Verse 1.4: The Greatness of Name 11 Verse 1.5: Beyond Name 11

Section 2: “Vaak” – SPEECH (2 verses) 13 Verse 2.1: What is Greater Than Name? 13 Verse 2.2: Beyond Speech 15

Section 3: “Manah” – MIND (2 verses) 16 Verse 3.1: What is Greater Than Speech? 16 Verse 3.2: Beyond Mind 18

Section 4: “Sankalpa” – WILL (2 verses) 19 Verse 4.1: What is Greater Than Mind? 19 Verse 4.2: The Greatness of Will 20 Verse 4.3: Beyond Will 21

Section 5: “Chittam” – INTELLIGENCE (4verses) 22 Verse 5.1: What is Greater Than Will? 22 Verse 5.2: The Greatness of Intelligence 23 Verse 5.3: Beyond Intelligence 25

PART 2: “Dharma” – UNIVERSAL LAW (Sections 6 to 8, 6 Verses)

Section 6: “Dhyaanam” – CONTEMPLATION (2 verses) 27 Verse 6.1: What is Greater Than Intelligence? 27 Verse 6.2: Beyond Contemplation 29

Section 7: “Vijnaanam” – UNDERSTANDING (2 verses) 29 1

Verse 7.1: What is Greater Than Contemplation? 29 Verse 7.2: Beyond Understanding 31

Section 8: “Balam” – STRENGTH (2 verses) 33 Verse 8.1: What is Greater Than Understanding? 33 Verse 8.2: Beyond Strength 35

PART 3: “Jagat” – THE UNIVERSE (Sections 9 to 12, 8 Verses)

Section 9: “Annam” – FOOD (2 verses) 38 Verse 9.1: What is Greater Than Strength? 38 Verse 9.2: Beyond Food 39

Section 10: “Aapah” – WATER (2 verses) 40 Verse 10.1: What is Greater Than Food? 40 Verse 10.2: Beyond Water 42

Section 11: “Tejah” – FIRE (2 verses) 43 Verse 11.1: What is Greater Than Water? 43 Verse 11.2: Beyond Fire 44

Section 12: “Aakaashah” – SPACE (2 verses) 45 Verse 12.1: What is Greater Than Fire? 45 Verse 12.2: Beyond Space 47

PART 4: “Ishwara” – THE CAUSAL BEING (Sections 13 to 15, 8 Verses)

Section 13: “Smarah” – MEMORY (2 verses) 48 Verse 13.1: What is Greater Than Space? 48 Verse 13.2: Beyond Memory 50

Section 14: “Aashaa” – ASPIRATION (2 verses) 51 Verse 14.1: What is Greater Than Memory? 51 Verse 14.2: Beyond Aspiration 53

Section 15: “Praanah” – LIFE FORCE (4 verses) 53 Verse 15.1: What is Greater Than Aspiration? 53 Verse 15.2: Ill-Treating the Living 55 Verse 15.3: “Ill-Treating” the Dead 56 Verse 15.4: The “Ativadi” – Speaker of Truth 57

PART 5: “Sadhana” – SPIRITUAL PRACTICE (Sections 16 to 23, 8 Verses) Introduction to the Section 59

Section 16: “Satyam” – TRUTH (1 verse) 60 Verse 16.1: Who is an Ativadi? 60

Section 17: “Vijnaanah” – REALISATION (1 verse) 61 Verse 17.1: Who is a Realised One? 61

Section 18: “Matih” – REFLECTION (1 verse) 62 Verse 18.1: Who is Qualified to Reflect? 62

Section 19: “Shraddhaa” – FAITH (1 verse) 63 Verse 19.1: Who is Full of Faith? 63

Section 20: “Nishthaa” – STEADFASTNESS (1 verse) 64 Verse 20.1: Who is Full of Steadfastness? 64

Section 21: “Kritih” – ACTIVITY (1 verse) 65 Verse 21.1: Who is Truly Active? 65

Section 22: “Sukham” – HAPPINESS (1 verse) 66 Verse 22.1: Who is Truly Happy? 66

Section 23: “Bhoomaa” – THE INFINITE (1 verse) 67 Verse 23.1: The Infinite Alone is Happiness 76

PART 6: “Bhooma” – THE INFINITE (Sections 24 to 27, 6 Verses)

Section 24: “Moksha” – LIBERATION (2 verses) 69 Verse 24.1: The State of Liberation 69 Verse 24.2: Mutual Dependence 70

Section 25: “Swaraat” – INDEPENDENCE (2 verses) 71 Verse 25.1: The Infinite, the “I”, & the Self 71 Verse 25.2: The Sovereign & the Slave 72

Section 26: The VISION of the Ativadi (1 verse) 74 Verse 26.1: Greatness of the Realised Sage 74

Section 27: Supporting Verses (1 verse) 76 Verse 27.1: Three Supporting Verses 76

Split-Sandhee Samskrit Format (for Beginners) 80-92 Split-Sandhee English Transliteration 93-105

*****

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.

The Structure of this Text: The 27 Sections of this, the Seventh Chapter of the Upanishad, are grouped into the 6 categories that apply to the whole subject of Vedanta. (see Sadhana Panchakam, Intro.)

PART TOPIC MEANING OF TOPIC DISCUSSION SECTION 1. JIVA: The Individual Being; - the Individual’s Potential # 1-5 2. DHARMA: Universal Law; - the Principle of Righteousness # 6-8 3. JAGAT: The Universe; - Our Dynamic Environment # 9-12 4. ISHWARA: The Causal Being (Creator); - Overcoming Ignorance # 13-15 5. SADHANA: Spiritual Practice; - the Life of an Aspirant # 16-22 6. MOKSHA: Liberation; God-Realisation. - the Experience of Infinite Bliss # 23-27

In each Part, the sections move progressively from the basic to most subtle.

ON LEARNING AND TEACHING:

All learning happens in silence. Nothing can be taught as such. But everything can be learnt. How is this possible? What does this imply? These statements contain in them the key role of a teacher and a student. The teacher is no longer a teaching teacher, but a learning facilitator. His task is to create the right environment for the learning to happen. If a teacher is only focused on

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:

i) Education is Viewed as Information Transfer: The teacher today has become an expert in the field of imparting information. He finds various ways of presenting his information in order that the students mind is kept engaged. The teacher becomes the central figure in the learning process. The student is seen either as distracting or as a distraction. Everything is demanded of the teacher and nothing from the student! No one considers the student’s responsibility. ii) Knowledge Subservient to Wealth: When the goal of knowledge is lost sight of, It is inevitable that it becomes money-oriented. The goal becomes money. Teaching is just viewed as a paying proposition, a trade in information. This is a total reversal from the Vedic view of this noble profession. Knowledge is represented by Mother Saraswati and wealth by Mother Lakshmi. In the Hindu view all three aspects of Godhead are equal in status – Brahma, Vishnu and Shiva. Saraswati and Lakshmi, consorts of Brahma and Vishnu respectively, are equal. The modern view of education has made Saraswati the maid-servant of Lakshmi! In ancient Indian tradition, knowledge was freely given. The families of students gave a Dakshina to the Guru as a token of their gratitude. This Dakshina is not to be confused with Fees. The latter is for the logistics of the arrangements made for the learning to take place; no part of it goes to the Guru. Dakshina is neither fees nor a Daan (charity given to the needy). Dakshina is a wonderful system incorporating the highest respect for knowledge. Only in such a pure system can both teacher and student express the true spirit of learning as viewed in Vedic tradition. It brings out the best in both of them. In the Indian Gurukula system, a prince studied on equal terms with a farmer’s son. There was not a trace of favouritism towards rich students. All grew up as friends and thereby the spirit of respect developed in them for all regardless of their background.

***** 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 mÉëÉhÉ¶É¤ÉÑÈ ´ÉÉå§ÉqÉç | AjÉÉå oÉsÉÍqÉÎlSìrÉÉÍhÉ cÉ xÉuÉÉïÍhÉ | xÉuÉïÇ oÉë¼ÉæmÉÌlÉwÉSÇ | ||1||

qÉÉWÇû oÉë¼ ÌlÉUÉMÑürÉÉïÇ , qÉÉ qÉÉ oÉë¼ ÌlÉUÉMüUÉåiÉç | AÌlÉUÉMüUhÉqÉç AxiuÉç- , AÌlÉUÉMüUhÉÇ qÉå ÅxiÉÑ | ||2||

iÉSÉiqÉÌlÉ ÌlÉUiÉå , rÉ EmÉÌlÉwÉixÉÑ kÉqÉÉïÈ | iÉå qÉÌrÉ xÉliÉÑ , iÉå qÉÌrÉ xÉliÉÑ | ||3||

Á zÉÉÎliÉÈ zÉÉÎliÉÈ zÉÉÎliÉÈ ||4||

1 Om. aapyaayantu Om. May these grow vigorous in me: mama angaani vaak praanash my limbs, speech and vital energies, chakshuh shrotram, athah my eyes and ears; so that there is balam- indriyaani cha sarvaani strength in all my sense-organs (to serve) sarvam brahma- upanishadam, All , for all is Brahman of the Upanishads. 2 maaham brahma niraakuryaan, May I never deny Brahman, maa maa brahma nirakarod; nor may Brahman ever spurn me; aniraakaranam astu, May there be no spurning of Brahman, aniraakaranam me astu. nor may I be spurned by Him! 3 tad- aatmani nirate, May I delight in the Atman (Self)! ya upanishatsu dharmaah, The virtues cherished by the Upanishads – te mayi santu, may they all repose in me; te mayi santu. Yea, may they all repose in me! 4 om shaantih shaantih shaantih! Om Peace, Peace, Peace! (in the three worlds)

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.

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!

*****

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.

Section 1: “Naama” – NAME (5 verses)

Verse 1.1: Narada’s Request to Sanatkumara

AkÉÏÌWû pÉaÉuÉ CÌiÉ WûÉåmÉxÉxÉÉS xÉlÉiMÑüqÉÉUÇ lÉÉUSxÉç- iÉÇ WûÉåuÉÉcÉ rÉ²åijÉ iÉålÉ qÉÉåmÉxÉÏS iÉiÉxiÉ FkuÉïÇ uÉ¤rÉÉqÉÏÌiÉ ||1.1||

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.”

Verse 1.2: Narada Presents his Incredible C.V.

xÉ WûÉåuÉÉcÉ - GauÉåSÇ pÉaÉuÉÉåÅkrÉåÍqÉ rÉeÉÑuÉåïSÇ xÉÉqÉuÉåSqÉÉjÉuÉïhÉÇ cÉiÉÑjÉïqÉç- CÌiÉWûÉxÉmÉÑUÉhÉÇ mÉgcÉqÉÇ uÉåSÉlÉÉÇ uÉåSÇ ÌmÉ§rÉÇ UÉÍzÉÇ SæuÉÇ ÌlÉÍkÉÇ uÉÉMüÉåuÉÉYrÉqÉåMüÉrÉlÉÇ SåuÉÌuÉ±ÉÇ oÉë¼ÌuÉ±ÉÇ pÉÔiÉÌuÉ±ÉÇ ¤É§ÉÌuÉ±ÉÇ lÉ¤É§ÉÌuÉ±ÉÇ xÉmÉïSåuÉeÉlÉÌuÉ±ÉqÉç | LiÉ°aÉuÉÉåÅkrÉåÍqÉ ||1.2||

3 sah ha uvaacha: Narada then said: rig-vedam bhagavah adhyemi, “Revered Sir, I know the Rig Veda; yajur-vedam, saama-vedam, the Yajur and the Sama Vedas; aatharvanam chaturtham, the Atharvana as the fourth;

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.

Comparison With Entry to Sandeepany This was very reminiscent of our own beginning prior to being accepted for the 15th Batch Vedanta Course at Sandeepany. We all had a similar interview taken. It was a very formal beginning – a teacher interviewing his prospective student. 1 We wished to study Vedanta. 2 The Acharya first asked us what we had already studied. 3 Out came our educational qualifications, perhaps not as impressive as Narada’s. Many of us had our degrees plastered on the walls of our rooms and offices. We had picked up a lot at the universities. But still there was an inner discontent. We found that degrees are not everything . . .

Verse 1.3: Narada Still Feels Incomplete!

xÉÉåÅWÇû pÉaÉuÉÉå qÉl§ÉÌuÉSåuÉÉÎxqÉ lÉÉiqÉÌuÉcÉç- NíÓûiÉÇ ½åuÉ qÉå pÉaÉuÉ¬ØzÉåprÉxiÉUÌiÉ zÉÉåMüqÉÉiqÉÌuÉÌSÌiÉ ||1.3.1||

xÉÉåÅWÇû pÉaÉuÉÈ zÉÉåcÉÉÍqÉ | iÉÇ qÉÉ pÉaÉuÉÉgNûÉåMüxrÉ mÉÉUÇ iÉÉUrÉÎiuÉÌiÉ ||1.3.2||

iÉÇ WûÉåuÉÉcÉ rÉ²æ ÌMÇücÉæiÉSkrÉaÉÏ¸É lÉÉqÉæuÉæiÉiÉç ||1.3.3||

1.3.1: i) Narada Seeks Help 4 sah aham bhagavah “Revered sir, I am mantravit eva asmi only a knower of verbal texts, na aatmavit; not a knower of the Self. 5 shrutam hi eva me Indeed, I have heard bhagavad- rishebhyah from persons like your revered self tarati shokam aatmavit iti; that a knower of the Self goes beyond grief.

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.

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!

We only identify with the incomplete when we are ignorant of the Complete. Grief is an effect, not a cause. We must look to the Cause, then grief will go. The cause is INCOMPLETENESS.

The Path Beyond Sorrow When sorrow comes into our life, we need not get agitated. We are asked to simply look at it in the face and see why it has come. We need to accept that sorrow is part of what Life has planned for us. Narada is brave enough to recognize this and humbly asks his teacher to elevate him out of this grief. No amount of learning seems to have helped him to resolve his grief. Every drinker gets up daily with the flashing thought that, “Today, I will not drink.” His company with the Supreme Silence during sleep gives him that touch of purity to realize his weakness at daybreak and strive to overcome it. Unfortunately, the thought may leave him the next moment, but it shows that in everyone there is an underlying aim to be free from one’s grief.

1.3.3: iii) The Guru’s Assessment 7 tam ha uvaacha: He (Sanatkumara) replied to him: yat vai kim cha etat adhyageeshthaah “Whatsoever you have studied so far, NAAMA eva etat. – really it is only a NAME.

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.

Verse 1.4: The Greatness of Name

lÉÉqÉ uÉÉ GauÉåSÉå rÉeÉÑuÉåïSÈ xÉÉqÉuÉåS AÉjÉuÉïhÉ¶ÉiÉÑjÉï CÌiÉWûÉxÉmÉÑUÉhÉÈ mÉgcÉqÉÉå uÉåSÉlÉÉÇ uÉåSÈ ÌmÉ§rÉÉå UÉÍzÉSæïuÉÉå ÌlÉÍkÉuÉÉïMüÉåuÉÉYrÉqÉåMüÉrÉlÉÇ SåuÉÌuÉ±É oÉë¼ÌuÉ±É pÉÔiÉÌuÉ±É ¤É§ÉÌuÉ±É lÉ¤É§ÉÌuÉ±É xÉmÉïSåuÉeÉlÉÌuÉ±É ||1.4.1||

lÉÉqÉæuÉæiÉ³ÉÉqÉÉåmÉÉxxuÉåÌiÉ ||1.4.2||

1.4.1 i) The Value of Secular Education 8 NAAMA vai rig-vedah, NAME, indeed, is: the Rig Veda; [All Sciences] yajur-vedah, saama-vedah, the Yajur and the Sama Vedas; aatharvanah chaturtha, the Atharvana as the fourth; itihaasa-puraanah panchamah, the Itihasas and Puranas as the fifth; vedaanaam vedah, pitryah, Vedic grammar; forms of ancestor worship; raashih, daivah, mathematics; the science of portents; nidhih, vaako-vaakyam, the science of treasures; logic; ekaayanam, devavidyaa, the science of ethics; the science of gods; brahmavidyaa, bhootavidyaa, the preliminary Vedas; physical science; kshatravidyaa, nakshatravidyaa, the science of war; the science of the stars; sarpa (vidyaa); the science related to serpents; devajana vidyaa the science of the celestials, i.e. the fine arts;

8 The teacher is compassionate enough to see the predicament of the student. He picks up the latter from where he is, with all his degrees!

1.4.2: ii) Therefore, Worship the Name 9 naama eva etat, Name alone is all this. NAAMA upaassva iti. Hence, worship the NAME.

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.

Verse 1.5: Beyond Name

xÉ rÉÉå lÉÉqÉ oÉë¼åirÉÑmÉÉxiÉå rÉÉuÉ³ÉÉqlÉÉå aÉiÉÇ iÉ§ÉÉ- ÅxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÉå lÉÉqÉ oÉë¼åirÉÑmÉÉxiÉå ||1.5.1||

AÎxiÉ pÉaÉuÉÉå lÉÉqlÉÉå pÉÔrÉ CÌiÉ | lÉÉqlÉÉå uÉÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ ||1.5.2||

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.

1.5.2 ii) What is Greater than Name? 11 asti bhagavah naamnah bhooyah, N: “Sir, than name is there anything greater?” iti; naamnah vaava bhooyah asti iti. S: “Yes, than name, there is something greater.” tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”

The Point of Frustration is Reached 11 Only when a child gets so tired of a toy that he does not even want to see it, that the mother gives it another more challenging one. With regard to secular achievement, Narada has reached that point. He himself asks to be taken further up to the next stage. The Teacher sees that the student is ready to move on. Only then is the teaching most effective. Until then, the same teaching will probably be a very good lullaby! Now we have the ideal situation: the Teacher is keen to teach, and the student is equally keen to receive it. It’s a perfect point to move forward. These lines (numbered differently for each section) are repeated at the end of each section till we reach Prana in Section 15. It stops there.

*****

Section 2: “Vaak” – SPEECH (2verses)

Verse 2.1: What is Greater Than Name ?

uÉÉauÉÉuÉ lÉÉqlÉÉå pÉÔrÉxÉÏ ||2.1.1||

uÉÉauÉÉ GauÉåSÇ ÌuÉ¥ÉÉmÉrÉÌiÉ rÉeÉÑuÉåïSÇ xÉÉqÉuÉåSqÉÉjÉuÉïhÉÇ cÉiÉÑjÉïqÉç- CÌiÉWûÉxÉmÉÑUÉhÉÇ mÉgcÉqÉÇ uÉåSÉlÉÉÇ uÉåSÇ ÌmÉ§rÉÇUÉÍzÉÇ SæuÉÇ ÌlÉÍkÉÇ uÉÉMüÉåuÉÉYrÉqÉåMüÉrÉlÉÇ SåuÉÌuÉ±ÉÇ oÉë¼ÌuÉ±ÉÇ pÉÔiÉÌuÉ±ÉÇ ¤É§ÉÌuÉ±ÉÇ xÉmÉïSåuÉeÉlÉÌuÉ±ÉÇ

ÌSuÉÇ cÉ mÉ×ÍjÉuÉÏÇ cÉ uÉÉrÉÑÇ cÉÉMüÉzÉÇ cÉÉmÉ¶É iÉåeÉ¶É SåuÉÉÇ¶É qÉlÉÑwrÉÉÇ¶É mÉzÉÔÇ¶É uÉrÉÉÇÍxÉ cÉ iÉ×hÉuÉlÉxmÉiÉÏgµÉÉmÉSÉlrÉÉMüÐOûmÉiÉ…¡ûÌmÉmÉÏsÉMÇü

kÉqÉïÇ cÉÉkÉqÉïÇ cÉ xÉirÉÇ cÉÉlÉ×iÉÇ cÉ xÉÉkÉÑ cÉÉxÉÉkÉÑ cÉ ™SrÉ¥ÉÇ cÉÉ™SrÉ¥ÉÇ cÉ

rÉ²æ uÉÉXçlÉÉpÉÌuÉwrÉlÉç- kÉqÉÉåï lÉÉkÉqÉÉåï urÉ¥ÉÉmÉÌrÉwrÉ³É xÉirÉÇ lÉÉlÉ×iÉÇ lÉ xÉÉkÉÑ lÉÉxÉÉkÉÑ lÉ ™SrÉ¥ÉÉå lÉÉ™SrÉ¥ÉÉå ||2.1.2||

uÉÉaÉåuÉæiÉixÉuÉïÇ ÌuÉ¥ÉÉmÉrÉÌiÉ uÉÉcÉqÉÑmÉÉxxuÉåÌiÉ ||2.1.3||

2.1.1 i) Speech is Greater than Name. 1 VAAK vaava naamnah bhooyasi; SPEECH surely is greater than name;

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.

2.1.2: ii) The Greatness of Speech 2 vaak vaa rig-vedam vijnaapayati, Speech makes us understand the Rig Veda; yajur-vedam, saama-vedam, the Yajur and the Sama Vedas; aatharvanam chaturtham, the Atharvana as the fourth; itihaasa-puraanam panchamam the Itihasas and Puranas as the fifth; vedaanaam vedam, the Veda of Vedas – grammar; pitryam, the rules for the worship of the ancestors; raashim, daivam, mathematics; the science of portents; nidhim, vaako-vaakyam, the science of treasures; logic; ekaayanam, devavidyaam, the science of ethics; the science of gods; brahmavidyaam, the ancillary knowledge of the Vedas; bhootavidyaam, physical science;

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;

4 dharmam cha, adharmam cha, merit and demerit; [All Values] satyam cha, anritam cha, the true and false; saadhu cha, asaadhu cha, the good and bad; hridayajnam cha, ahridayajnam cha the pleasant and unpleasant.

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.

2 Through Speech is conveyed and understood all the sciences. 3 Through Speech is also conveyed and understood all about the five elements. All creatures have their own way of communicating to each other. Animals have sounds such barking, neighing, mooing, etc. Birds have their chirping. Humans have their languages. The Rishi has perhaps even heard the ants ‘talking’ to each other as they cross each along their ‘highway’ to their food. All Values is a special addition to this list. This is unique to the human race. Only man has concepts such as these values; other creatures live by instinct, not values. Man’s intellect enables him to live (or not to live) by such values. 4-5 Speech, even if only mental, enables us to distinguish values at all times.

2.1.3: iii) Therefore, W orship Speech 6 vaak eva etat sarvam vijnaapayati; All this, speech alone makes us understand. VAACHAM upaassva, iti. Hence, worship SPEECH.

The Upasana of Speech 6 For these reasons, the Upasana of Speech is recommended here. He who meditates on Brahman as Speech can proceed beyond the Speech stage. What is this Upasana? It is a Special training to speak well and effectively. Swamini gave us an interesting anecdote which explains this Upasana:

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!”

The Story of Kalidasa & Bhauabhuti There was another example of how the Upasana of speech helps a person. This concerns the usage of speech to convey one’s inner thoughts. Once there was a little discussion on who was greater – Kalidasa, the renowned dramatist and playright, or Bhaubhuti, the renowned musician. Kalidasa’s fame had already gone far and wide. Everyone was sure that he was the greatest. However, they went to Mother Saraswati Herself to get Her judgement. To everyone’s surprise, Saraswati Mata said that Bhaubhuti was greater of the two. This surprised everyone but Kalidasa; he just smiled. The people went to Mataji for an explanation. She said, “It is said that to praise oneself is a sin. Therefore, I had said that Bhaubhuti is greater.” So, the truth was that Kalidasa was so close to Mataji’s heart as to be part of Her. So She could not place him ahead of another as that would be “self-praise”. Look at the power of speech in Mother Saraswati! By speech one can draw people to oneself. Powerful and influential people are invariably very good speakers who can hold their audiences captivated. There are other forms of speech or language. One’s body language is one of them. The cooing of birds is another, the croaking of a frog is another.

Verse 2.2: Beyond Speech

xÉ rÉÉå uÉÉcÉÇ oÉë¼åirÉÑmÉÉxiÉå rÉÉuÉ²ÉcÉÉå aÉiÉÇ iÉ§ÉÉ- ÅxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÉå uÉÉcÉÇ oÉë¼åirÉÑmÉÉxiÉå- ||2.2.1||

ÅÎxiÉ pÉaÉuÉÉå uÉÉcÉÉå pÉÔrÉ CÌiÉ | uÉÉcÉÉå uÉÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ | iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ ||2.2.2||

2.2.1: i) Fruit Gained by Mastery of Speech 7 sah yah VAACHAM brahma iti upaaste, He who in SPEECH worships the Infinite, yaavat vaachah gatam tatra; attains the sphere in the reach of speech. asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is yah VAACHAM brahma iti upaaste; he who in SPEECH worships the Infinite!

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:

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…

2.2.2 i) What is Greater than Speech? 8 asti bhagavah vaachah bhooyah, N: “Sir, than speech is there anything greater?” iti; vaachah vaava bhooyah asti iti. S: “Yes, than speech, there is something greater.” tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”

Section 3: “Manah” – MIND (2 verses)

Verse 3.1: What is Greater Than Speech ?

qÉlÉÉå uÉÉuÉ uÉÉcÉÉå pÉÔrÉÉå | ||3.1.1||

rÉjÉÉ uÉæ ²å uÉÉqÉsÉMåü ²å uÉÉ MüÉåsÉå ²Éæ uÉÉ¤ÉÉæ qÉÑÌ¹UlÉÑpÉuÉirÉç- LuÉÇ uÉÉcÉÇ cÉ lÉÉqÉ cÉ qÉlÉÉåÅlÉÑpÉuÉÌiÉ ||3.1.2||

xÉ rÉSÉ qÉlÉxÉÉ qÉlÉxrÉÌiÉ qÉl§ÉÉlÉkÉÏrÉÏrÉåirÉjÉÉkÉÏiÉå | MüqÉÉïÍhÉ MÑüuÉÏïrÉåirÉjÉ MñüÂiÉå | mÉÑ§ÉÉÇ¶É mÉzÉÔÇ¶ÉåcNåûrÉåirÉjÉåcNûiÉ- | CqÉÇ cÉ sÉÉåMüqÉqÉÑÇ cÉåcNåûrÉåirÉjÉåcNûiÉå ||3.1.3||

qÉlÉÉå ½ÉiqÉÉ , qÉlÉÉå ÌWû sÉÉåMüÉå qÉlÉÉå ÌWû oÉë¼ , qÉlÉ EmÉÉxxuÉåÌiÉ ||3.1.4||

3.1.1 i) Mind is Greater than Speech 1 MANAH vaava vaachah bhooyah; MIND surely is greater than speech.

1 The worship is taken a notch subtler by moving on to the mind, which is where speech and name originate.

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?

3.1.3 iii) Mind Makes the Intention 3 sah yadaa manasaa manasyati When by the mind one intends, mantraan adheeyeeya, iti, “Let me learn the Mantras”, atha adheete; then he learns; karmaani kurveeya, iti, “Let me do sacrificial acts”, atha kurute; then he does; putraan cha pashoon cha “Let me desire offspring and cattle”, icchheya, iti, atha icchhata; then he desires; imam cha lokam amum cha “Let me desire this world and the next”, icchheya, iti, atha icchhate; then he desires.

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.

3.1.4 iv) Worship the Mind 4 manah hi aatmaa; Mind indeed is the Self. manah hi lokah; Mind indeed is the world. manah hi brahma; Mind indeed is the Infinite Truth. MANAH upaassva iti. Hence, worship with the 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.

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.

Verse 3.2: Beyond Mind

xÉ rÉÉå qÉlÉÉå oÉë¼åirÉÑmÉÉxiÉå | rÉÉuÉlqÉlÉxÉÉå aÉiÉÇ iÉ§ÉÉ- | ÅxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÉå qÉlÉÉå oÉë¼åirÉÑmÉÉxiÉå- | ||3.2.1||

ÅÎxiÉ pÉaÉuÉÉå qÉlÉxÉÉå pÉÔrÉ CÌiÉ | qÉlÉxÉÉå uÉÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ | iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ | ||3.2.2||

3.2.1 i) Fruit Gained by Mastery over Mind

5 sah yah MANAH brahma iti upaaste, He who in MIND worships the Infinite, yaavat manasah gatam tatra; attains the sphere in the reach of mind. asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is yah MANAH brahma iti upaaste. he who in MIND worships the Infinite!

3.2.2 ii) What is Greater than Mind?

6 asti bhagavah manasah bhooyah, N: “Sir, than mind is there anything greater?” iti; manasah vaava bhooyah asti iti. S: “Yes, than mind, there is something greater.” tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”

*****

Section 4: “Sankalpa” – WILL (3 verses)

Verse 4.1: What is Greater than Mind ?

xÉÇMüsmÉÉå uÉÉuÉ qÉlÉxÉÉå pÉÔrÉÉlÉç- ||4.1.1||

rÉSÉ uÉæ xÉÇMüsmÉrÉiÉåÅjÉ qÉlÉxrÉirÉjÉ uÉÉcÉqÉÏUrÉÌiÉ iÉÉqÉÑ lÉÉqlÉÏUrÉÌiÉ lÉÉÎqlÉ qÉl§ÉÉ LMÇü pÉuÉÎliÉ qÉl§ÉåwÉÑ MüqÉÉïÍhÉ ||4.1.2||

4.1.1 i) Will is Greater than Mind

1 SANKALPAH vaava manasah bhooyaan; WILL is surely greater than mind.

Sri Shankaracharya defines Sankalpa as “the ability to discriminate between what is done and what is not.” This almost appears to place it on par with intellect. 1 There is a fine line between Intellect (dealt with in the next section) and the Will. Both are said to have the power to decide upon a course of action. However, Will is a lower power than Intellect – that is why it is occurring earlier in this sequential text. Will decides purely on the basis of the likes and dislikes already in the mind. It cannot tell what is right or wrong. In this sense, whilst it will determine what one does or does not do, it is not a moral force. Will is the force of “wanting”. It can want something very mean, base or selfish. Nevertheless, it is a factor that is higher than the mind, which is just a bundle of all desires. The function of the Will, the weighing of options, could have a very selfish interest, since Sankalpa is not an enlightened part of the inner instrument.

4.1.2 ii) From Will Arise all Predecessors 2 yadaa vai sankalpayate atha Verily, when one wills, manasyati atha, then he intends in his mind; vaacham eerayati taam he sends forth his speech; u naamni eerayati; of course, he sends it forth in a name. 3 naamni mantraah ekam bhavanti, In the name the Mantras are formed, (cha) mantreshu karmaani. and in the Mantras the sacrifices (are formed)

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:

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.

At Point of Execution of an act or sacrifice, namely, the NAME: i. The selected Desire /Mantra is forwarded to Name for execution. j. At the Name stage, only one Mantra out of many is chanted, k. In the Name, the Mantras become one.

Verse 4.2: The Greatness of Will

iÉÉÌlÉ Wû uÉÉ LiÉÉÌlÉ , xÉÇMüsmÉæMüÉrÉlÉÉÌlÉ xÉÇMüsmÉÉiqÉMüÉÌlÉ , xÉÇMüsmÉå mÉëÌiÉÌ¸iÉÉÌlÉ | ||4.2.1||

xÉqÉMÝümÉiÉÉÇ ±ÉuÉÉmÉ×ÍjÉuÉÏ | xÉqÉMüsmÉåiÉÉÇ uÉÉrÉÑ¶ÉÉMüÉzÉÇ cÉ xÉqÉMüsmÉliÉÉmÉ¶É iÉåeÉ¶É | ||4.2.2||

iÉåwÉÉÇ xÉÇMÝümirÉæ uÉwÉïÇ xÉÇMüsmÉiÉå | uÉwÉïxrÉ xÉÇMÝümirÉÉ A³ÉÇ xÉÇMüsmÉiÉå- | Å³ÉxrÉ xÉÇMÝümirÉæ mÉëÉhÉÉÈ xÉÇMüsmÉliÉå | mÉëÉhÉÉlÉÉÇ xÉÇMÝümirÉæ qÉl§ÉÉÈ xÉÇMüsmÉliÉå | qÉl§ÉÉhÉÉÇ xÉÇMÝümirÉæ MüqÉÉïÍhÉ xÉÇMüsmÉliÉå | MüqÉïhÉÉÇ xÉÇMÝümirÉæ sÉÉåMüÈ xÉÇMüsmÉiÉå | sÉÉåMüxrÉ xÉÇMÝümirÉæ xÉuÉïÇ xÉÇMüsmÉiÉå | ||4.2.3|

xÉ LwÉ xÉÇMüsmÉÈ xÉÇMüsmÉqÉÑmÉÉxxuÉåÌiÉ ||4.2.4||

4.2.1 i) Will is the Origin of its Predecessors 4 taani ha vaa etaani All these, indeed, sankalpa eka ayanaani; merge in the will, sankalpa aatmakaani; are made up of the will, sankalpe pratishthitaani. and abide in the will.

4 So far, amongst all the factors discussed, the Will is the Boss. It is superior to all the principles discussed before it.

4.2.2 i) Will at the Causal Level

5 samaklripataam dyaavaa-prithivee; Heaven and earth willed; samakalpetaam vaayuh cha aakaasham cha; air and space willed; samakalpantaa aapah cha tejah cha. water and fire willed.

4.2.3 i) The “Chain” of Will at the Subtle & Gross Level

6 teshaam samklriptai, varsha sankalpate; By the will of these, rain wills; varshasya samklripyaa, annam sankalpate; by the will of rain, food wills; annasya samklriptyai, praanaah sankalpante; by the will of food, Pranas will; praanaanaam samklriptyai, by the will of the Pranas, mantraah sankalpante; Mantras will; mantraanaam samklriptyai, by the will of Mantras, karmaani sankalpante; sacrificial acts will; karmaanaam samklriptyai, by the will of sacrificial acts, lokah sankalpate; the world wills; lokasya samklriptyai, by the will of the world, sarvam sankalpate. all things will.

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.

4.2.4 i) Therefore, Worship Will

7 sah eshah sankalpah, This is the (great power of the) will. SANKALPAM upaassva iti. Hence, worship in the WILL.

Verse 4.3: Beyond Will

xÉ rÉÈ xÉÇMüsmÉÇ oÉë¼åirÉÑmÉÉxiÉå | ||4.3.1||

xÉÇMÝümiÉÉluÉæ xÉ sÉÉåMüÉlkÉëÑuÉÉlkÉëÑuÉÈ mÉëÌiÉÌ¸iÉÉlÉç mÉëÌiÉÌ¸iÉÉå- ÅurÉjÉqÉÉlÉÉlÉurÉjÉqÉÉlÉÉåÅÍpÉÍxÉkrÉÌiÉ | ||4.3.2||

rÉÉuÉixÉÇMüsmÉxrÉ aÉiÉÇ iÉ§ÉÉ- | ÅxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÈ xÉÇMüsmÉÇ oÉë¼åirÉÑmÉÉxiÉå- | ||4.3.3||

ÅÎxiÉ pÉaÉuÉÈ xÉÇMüsmÉÉ°ÕrÉ CÌiÉ | xÉÇMüsmÉÉ²ÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ ||4.3.4||

4.3.1 i) Mastery Over Will

8 sah yah SANKALPAM brahma iti upaaste; He who in WILL worships the Infinite:

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.

4.3.3 iii) Fruit Gained by Mastery of Will 10 yaavat sankalpasya gatam tatra, He attains the sphere in the reach of Will. asya yathaa kaama-chaarah bhavati He is free to act as he wishes. Such is yah SANKALPAM brahma iti upaaste. he who with WILL worships the Infinite!

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…

4.3.4 ii) What is Greater than Will?

11 asti bhagavah sankalpaad bhooyah, N: “Sir, than Will is there anything greater?” iti; sankalpaad vaava bhooyah asti iti. S: “Yes, than Will, there is something greater.” tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”

Section 5: “Chittam” – INTELLIGENCE (3 verses)

Verse 5.1: What is Greater Than Will ?

ÍcÉ¨ÉÇ uÉÉuÉ xÉÇMüsmÉÉ°ÕrÉÉå | ||5.1.1||

rÉSÉ uÉæ cÉåiÉrÉiÉåÅjÉ xÉÇMüsmÉrÉiÉåÅjÉ qÉlÉxrÉirÉ- ÅjÉ uÉÉcÉqÉÏUrÉÌiÉ iÉÉqÉÑ lÉÉqlÉÏUrÉÌiÉ | lÉÉÎqlÉ qÉl§ÉÉ LMÇü pÉuÉÎliÉ qÉl§ÉåwÉÑ MüqÉÉïÍhÉ ||5.1.2||

5.1.1 i) Intelligence is Greater than Will

1 CHITTAM vaava sankalpaat bhooyah; INTELLIGENCE surely is greater than will.

5.1.2 i) From Intelligence Arise all Predecessors

2 yadaa vai chetayate, Verily, when one understands, atha sankalpayate, then he wills, atha manasyati, then he intends in mind, atha vaacham eerayati; then he sends forth speech, taam u naamni eerayati; and he sends it forth in a name. 3 naamni mantraah ekam bhavanti, In the name the Mantras become one, (cha) mantreshu karmaani. and in Mantras the sacrifices (become one).

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.

Verse 5.2: The Greatness of Intelligence

iÉÉÌlÉ Wû uÉÉ LiÉÉÌlÉ ÍcÉ¨ÉæMüÉrÉlÉÉÌlÉ ÍcÉ¨ÉÉiqÉÉÌlÉ ÍcÉ¨Éå mÉëÌiÉÌ¸iÉÉÌlÉ | ||5.2.1||

iÉxqÉÉ±±ÌmÉ oÉWÒûÌuÉSÍcÉ¨ÉÉå pÉuÉÌiÉ lÉÉrÉqÉxiÉÏirÉåuÉælÉqÉÉWÒ- ûrÉïSrÉÇ uÉåS , rÉ²É ArÉÇ ÌuÉ²É³ÉåijÉqÉÍcÉ¨ÉÈ xrÉÉÌSÌiÉ | AjÉ rÉ±smÉÌuÉÎŠ¨ÉuÉÉlpÉuÉÌiÉ , iÉxqÉÉ LuÉÉåiÉ zÉÑ´ÉÔwÉliÉå | ||5.2.2||

ÍcÉ¨ÉÇ½åuÉæwÉÉqÉåMüÉrÉlÉÇ ÍcÉ¨ÉqÉÉiqÉÉ ÍcÉ¨ÉÇ mÉëÌiÉ¸É ÍcÉ¨ÉqÉÑmÉÉxxuÉåÌiÉ | ||5.2.3||

5.2.1 i) Intelligence is Above All its Predecessors

4 taani ha vai etaani chitta eka ayanaani All these, indeed, merge in intelligence, chitta aatmaani chitte pratishthitaani; are made up of it, and abide in it.

The Superior Powers of Intellect 4 Instead of Will being the boss, the intellect now takes over leadership of the chain of action. With intellect, we are “under new management”, as it were.

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.

5.2.2 ii) The Apparently & the Truly Intelligent 5 tasmaat yadi api bahuvit, Therefore, even a man who knows a lot, achittah bhavati, but if he is without intelligence, “na ayam asti,” iti as “He does not exist,” -- eva enam aahuh; this is how people speak of him. yat ayam veda, If he does really knows, yat vai ayam vidvaan, if he were really learned, na ittham achittah syaat,” iti . he would not be without Intelligence.” 6 atha, yadi alpavit, On the other hand, though knowing little, chittavaan bhavati, if he is endowed with intelligence, tasmai eva uta shushrushante him, we note, that people are keen to hear.

5 Intelligence is more valuable than sheer factual knowledge or information. The intellect is the power that utilizes information intelligently to make good decisions. One who is simply like an ‘encylopaedia’ of knowledge is not greatly respected if he does not have intelligence added to it. And people are very quick to notice this. 6 However, there are people who may not know much, but the little they know they use with intelligence. They are found to be more successful than the others who know more but do not have intelligence. The intelligent person has the ability to respond rightly to what he encounters in the world. He has presence of mind. He is fully alert. He takes in the whole picture and then makes his decision. Intelligence is, indeed, the very soul of knowledge.

5.2.3 iv) Therefore, Worship Intelligence

7 chittam hi eva eshaam Intelligence, indeed, of the others so far is ekaayanam; the one abode of mergence for them all. chittam aatmaa, chittam pratishthaa, Intelligence is their soul and their support. CHITTAM upaassva, iti. Hence, worship with INTELLIGENCE.

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.

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.”

Verse 5.3: Beyond Intelligence

xÉ rÉÍ¶É¨ÉÇ oÉë¼åirÉÑmÉÉxiÉå | ||5.3.1||

ÍcÉ¨ÉÉluÉæ xÉ sÉÉåMüÉlkÉëÑuÉÉlkÉëÑuÉÈ mÉëÌiÉÌ¸iÉÉlmÉëÌiÉÌ¸iÉÉå- ÅurÉjÉqÉÉlÉÉlÉurÉjÉqÉÉlÉÉåÅÍpÉÍxÉkrÉÌiÉ | ||5.3.2||

rÉÉuÉÎŠ¨ÉxrÉ aÉiÉÇ iÉ§ÉÉ- xrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÍ¶É¨ÉÇ oÉë¼åirÉÑmÉÉxiÉå | ||5.3.3||

ÅÎxiÉ pÉaÉuÉÍ¶É¨ÉÉ°ÕrÉ CÌiÉ | ÍcÉ¨ÉÉ²ÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ | iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ | ||5.3.4||

5.3.1 i) Mastery Over Intelligence

8 sah yah CHITTAM brahma iti upaaste; He worships the Infinite with INTELLIGENCE:

5.3.2 ii) As is the Goal, so the Attainment

9 chittaan vai sah lokaan: Indeed, the worlds of intelligence, 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.

The Fruits of Acting Intelligently 9 As is our intelligence, so is the world that opens up to our experience – “permanent, well-founded, undistressed.” These are characteristics found in an intelligent person. Hence, such a person attracts to himself that type of environment, that world. The Sage Sanatkumara asks his student to worship God with intelligence, to explore its frontiers fully, and then move on to the next stage of growth. This means placing the values one adopts above the physical requirements of worship. Using one’s intelligence in worshipping God will direct us always to the essentials of worship, not its superficialities. There will be no room for superstition creeping into intelligent worship.

5.3.3 iii) Fruit Gained by Mastery of Intelligence

10 yaavat chittasya gatam tatra, He reaches the sphere of the intelligent. asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is he who yah CHITTAM brahma iti upaaste. with INTELLIGENCE worships the Infinite.

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.

*****

PART 2

Sections 6-8, 6 Verses

“Dharma” – UNIVERSAL LAW

Section 6: “Dhyaanam” – CONTEMPLATION (2 verses)

Verse 6.1: What is Greater than Intelligence?

krÉÉlÉÇ uÉÉuÉ ÍcÉ¨ÉÉ°ÕrÉÉå | ||6.1.1||

krÉÉrÉiÉÏuÉ mÉ×ÍjÉuÉÏ , krÉÉrÉiÉÏuÉÉliÉËU¤ÉÇ , krÉÉrÉiÉÏuÉ ±Éæ- , krÉÉïrÉliÉÏuÉÉmÉÉå , krÉÉrÉliÉÏuÉ mÉuÉïiÉÉ , krÉÉrÉliÉÏuÉ SåuÉqÉlÉÑwrÉÉxÉç | ||6.1.2||

iÉxqÉÉ± CWû qÉlÉÑwrÉÉhÉÉÇ qÉWû¨ÉÉÇ mÉëÉmlÉÑuÉÎliÉ krÉÉlÉÉmÉÉSÉÇzÉÉ CuÉæuÉ iÉå pÉuÉlÌiÉ | AjÉ rÉåÅsmÉÉÈ MüsÉÌWûlÉÈ ÌmÉzÉÑlÉÉ EmÉuÉÉÌSlÉxÉç- iÉåÅjÉ rÉå mÉëpÉuÉÉå krÉÉlÉÉmÉÉSÉÇzÉÉ CuÉæuÉ iÉå pÉuÉÎliÉ | ||6.1.3||

krÉÉlÉqÉÑmÉÉxxuÉåÌiÉ ||6.1.4||

6.1.1 i) Contemplation is Greater than Intelligence 1 DHYAANAM vaava chittaad bhooyah; CONTEMPLATION is greater than intelligence.

DEFINITIONS: 1 The terms contemplation, concentration and meditation have only shades of difference. 1. Concentration is the initial practice, in any position, of bringing the mind to focus on a given theme or idea, a picture or a sound. 2. Contemplation is close to concentration but it is done best in the meditation posture, and in quietness. 3. Meditation is the advanced form when the mind is brought to complete stillness, and focus is on the inner Self. Such a journey is at once exciting as well as mysterious and risky as it is unchartered territory. “The Truth is infinite. The scope of contemplation, too, is infinite,” says Swamini. In the edifice that is being built up here, Contemplation takes us to a different part of the structure altogether. It is as if we are now moving our attention from the superstructure to the very foundations of the building. The further down a building we go we reach the portions that support everything above it.

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.

6.1.3 ii) The Great Compared to the Mean-minded 3 tasmaat yah iha manushyaanaam Therefore, verily, among men here, mahattaam praapnuvanti, of those who attain greatness, dhyaana-apaada-amshaah a share of the result of contemplation iva eva te bhavanti; they seem to have obtained. 4 atha ye alpaah kalaheenah, How small-minded are the quarrelsome, pishunaah, upavaadinah, the abusive and the slanderous, te atha ye prabhavah in comparison to the truly great ones! dhyaana-apaada-amshaah Truly, a share of the result of contemplation iva eva te bhavanti they seem to have obtained.

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!

6.1.4 iv) Therefore, Worship Contemplation 5 DHYAANAM upaassva iti. Hence, worship with CONTEMPLATION.

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 iÉ§ÉÉ- | xrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÉå krÉÉlÉÇ oÉë¼åirÉÑmÉÉxiÉå- | ||6.2.1||

ÅÎxiÉ pÉaÉuÉÉå krÉÉlÉÉ°ÕrÉ CÌiÉ | krÉÉlÉÉ²ÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ | iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ ||6.2.2||

6.2.1 i) Fruit Gained by Mastery of Contemplation 6 sa ya dhyaanam brahma iti upaaste; Who worships the Infinite with Contemplation, yaavat dhyaanasya gatam tatra, goes to the sphere reached by contemplation. asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is he who yah dhyaanam brahma iti upaaste. worships the Infinite with CONTEMPLATION.

6.2.2 ii) What is Greater than Contemplation 7 asti bhagavah dhyaanaad N: “Than contemplation is there anything bhooyah greater?” iti; dhyaanaad vaava bhooyah asti S: “Than contemplation, there is something iti. greater.” tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”

Section 7: “Vijnaanam” – UNDERSTANDING (2 verses)

Verse 7.1: What is Greater than Contemplation?

ÌuÉ¥ÉÉlÉÇ uÉÉuÉ krÉÉlÉÉ°ÕrÉÈ | ||7.1.1||

ÌuÉ¥ÉÉlÉålÉ uÉÉ GauÉåSÇ ÌuÉeÉÉlÉÉÌiÉ rÉeÉÑuÉåïSÇ xÉÉqÉuÉåSqÉÉjÉuÉïhÉÇ cÉiÉÑjÉïqÉç- CÌiÉWûÉxÉmÉÑUÉhÉÇ mÉgcÉqÉÇ uÉåSÉlÉÉÇ uÉåSÇ ÌmÉ§rÉÇUÉÍzÉÇ SæuÉÇ ÌlÉÍkÉÇ uÉÉMüÉåuÉÉYrÉqÉåMüÉrÉlÉÇ SåuÉÌuÉ±ÉÇ oÉë¼ÌuÉ±ÉÇ pÉÔiÉÌuÉ±ÉÇ ¤É§ÉÌuÉ±ÉÇ lÉ¤É§ÉÌuÉ±ÉÇxÉmÉïSåuÉeÉlÉÌuÉ±ÉÇ | ||7.1.2||

ÌSuÉÇ cÉ mÉ×ÍjÉuÉÏÇ cÉ uÉÉrÉÑÇ cÉÉMüÉzÉÇ cÉÉmÉ¶É iÉåeÉ¶É SåuÉÉÇ¶É qÉlÉÑwrÉÉÇ¶É mÉzÉÔÇ¶É uÉrÉÉÇÍxÉ cÉ iÉ×hÉuÉlÉxmÉiÉÏgduÉÉmÉSÉlrÉÉMüÐOûmÉiÉ…¡ûÌmÉmÉÏsÉMÇü | ||7.1.3||

kÉqÉïÇ cÉÉkÉqÉïÇ cÉ xÉirÉÇ cÉÉlÉ×iÉÇ cÉ xÉÉkÉÑ cÉÉxÉÉkÉÑ cÉ ™SrÉ¥ÉÇ cÉÉ™SrÉ¥ÉÇ cÉÉ³ÉÇ cÉ UxÉÇ cÉåqÉÇ cÉ sÉÉåMüqÉqÉÑÇ cÉ | ||7.1.4||

ÌuÉ¥ÉÉlÉålÉæuÉ ÌuÉeÉÉlÉÉÌiÉ ÌuÉ¥ÉÉlÉqÉÑmÉÉxxuÉåÌiÉ | ||7.1.5||

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:

Important Definition of Vijnaanam or Understanding: 1 In v2.1,1 we had almost the same line as this. There, under Speech, it was said “Speech makes us understand (Vijaapayati)”; now it is said “By Vijnaanam we understand (Vijaanaati)”. In both cases Narada’s degrees follow. Clearly, in the first case speech, howevermuch it was praised then, only assists us to understand. It gives us mental understanding. Now under Vijnaanam, we actually understand at a very deep spiritual level. As this Understanding (capitalized to mean Vijnaanam, not ordinary mental understanding) is of such a deep nature, it is said that by this Understanding one understands everything else, both scriptural as well as secular knowledge. We are talking of an Understanding which is the very cause of Contemplation. Contemplation without Understanding can be harmful, as Swamini gives us in her example of the person who raised his Kundalini by contemplation and then did not know how to control it because he did not have the Understanding of how to channelize it.

7.1.2 ii) All Sciences are Understood 2 vijnanena vaa rig-vedam By understanding alone can the Rig Veda vijaanaati, be understood; [this applies to the whole list] yajur-vedam, saama-vedam, the Yajur and the Sama Vedas; aatharvanam chaturtham, the Atharvana as the fourth; itihaasa-puraanam panchamam the Itihasas and Puranas as the fifth; vedaanaam vedam, the Veda of Vedas – grammar; pitryam, the rules for the worship of the ancestors; raashim, daivam, mathematics; the science of portents; nidhim, vaako-vaakyam, the science of treasures; logic; ekaayanam, devavidyaam, the science of ethics; the science of gods; brahmavidyaam, the ancillary knowledge of the Vedas; bhootavidyaam, kshatravidyaam, physical science; 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;

7.1.3 iii) All Elements & Creatures are Understood 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, aakeeta- beasts down to worms; patanga-, pipeelikam, flying insects and ants;

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!

7.1.5 v) Therefore, Worship Understanding 5 vijaanena eva vijaanaati, by understanding aloneone understands VIJNAANAM upaassva iti. Hence, worship with UNDERSTANDING.

Mental Knowledge vs Spiritual Knowledge 5 Jnaanam is secular knowledge; Vijnaanam is deep spiritual understanding of that knowledge. That is what we are dealing with here, whether it is of science or the scriptures. Why did all his vast learning not satisfy Narada in the first place? Why did he still have grief, and desired to know the way out of it? What brought him to the feet of Sanatkumara, his own brother? It was because he (Narada) lacked this deep Understanding of all that he had learnt. All this knowledge remained degrees against his name. In the context of Section 1, all that learning was merely Name. However, the whole outlook has changed here in Section 7. The same knowledge, when deeply Understood, is not a hindrance any longer, but a help towards the spiritual goal of life. Through Understanding, one learns to see the Divine in everything, in every part of Creation. Now the Sage Sanatkumara is taking Narada to that Understanding by which he will understand everything else. This is the major shift in Part 2, where we incorporate the Spiritual Resources within man. The world without the spiritual dimension is merely Name, but with it, the same world is viewed as an expression of God.

Verse 7.2: Beyond Understanding

xÉ rÉÉå ÌuÉ¥ÉÉlÉÇ oÉë¼åirÉÑmÉÉxiÉå | ÌuÉ¥ÉÉlÉuÉiÉÉå uÉæ xÉ sÉÉåMüÉgÉç- ¥ÉÉlÉuÉiÉÉåÅÍpÉÍxÉkrÉÌiÉ | rÉÉuÉÌ²¥ÉÉlÉxrÉ aÉiÉÇ iÉ§ÉÉ- xrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÉå ÌuÉ¥ÉÉlÉÇ oÉë¼åirÉÑmÉÉxiÉå- | ||7.2.1||

ÅÎxiÉ pÉaÉuÉÉå ÌuÉ¥ÉÉlÉÉ°ÕrÉ CÌiÉ | ÌuÉ¥ÉÉlÉÉ²ÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ | iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ ||7.2.2||

7.2.1 i) The Fruit Gained by Understanding 6 sa ya vijnaanam brahmeti upaaste; Who worships the Infinite with understanding, vijnaanavatah jnaanavatah (b/fwd); understands in detail and in overview. vai sah lokaan abhisidhyati, He attains the respective worlds within the yaavat vijnaanasya gatam tatra; reach of the sphere of understanding. asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is he who yah vijnaanam brahma iti upaaste. worships the Infinite with understanding.

The Fruit of Understanding 6 There is big jump at this point in the worlds gained by the person of Understanding and those gained in the earlier stages. The earlier worlds in which one was free to act were very secular in nature. They gave us as individuals certain freedom in our own limited environment as individuals. Now, in Part 2, there is an expansion of that freedom into the vaster cosmic domain. As one grows in spirituality, and individuality is transcended, the whole universe becomes very much a part of one’s experience. One becomes less and less a limited single individual, and more and more a cosmic citizen. Just as the Prime Minister views the country in a different light from that of an ordinary citizen, so too, the spiritually evolved soul views the universe differently from the ordinary person.

7.2.2 i) What is Greater than Understanding? 7 asti bhagavah vijnaanaad N: “Than understanding is there anything greater?” bhooyah iti; vijnaanaad S: “Yes, than understanding, there is something vaava bhooyah asti iti. greater.” tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”

Understand Before Contemplating We conclude this eye-opening Section by going back to the point made earlier, that of learning to Understand before Contemplating. If we contemplate on the inner Chakras, certainly some awakening will occur as we are stirring up the psychic energies. However, if we do not know how to re-direct these energies and channelize them properly and put them to proper use, our purpose in contemplation will not be served. Therefore, we need to understand the secrets of each science before contemplating upon it. We are now ready to look at the third essential spiritual resource of great significance in our spiritual life – Strength; not just the strength of the body-builder, nor that of the powerful administrator, but deep inner spiritual strength!

*****

Section 8: “Balam” – STRENGTH (2 verses)

Verse 8.1: What is Greater than Understanding?

oÉsÉÇ uÉÉuÉ ÌuÉ¥ÉÉlÉÉ°ÕrÉÉå- ||8.1.1||

ÅÌmÉ Wû zÉiÉÇ ÌuÉ¥ÉÉlÉuÉiÉÉqÉåMüÉå oÉsÉuÉÉlÉÉMüqmÉrÉiÉå | ||8.1.2||

xÉ rÉSÉ oÉsÉÏ pÉuÉirÉjÉÉåijÉÉiÉÉ pÉuÉirÉÑÌ¨É¸lmÉËUcÉËUiÉÉ pÉuÉÌiÉ mÉËUcÉU³ÉÑmÉxÉ¨ÉÉ pÉuÉirÉÑmÉxÉÏSlSì¹É pÉuÉÌiÉ ´ÉÉåiÉÉ pÉuÉÌiÉ qÉliÉÉ pÉuÉÌiÉ oÉÉå®É pÉuÉÌiÉ MüiÉÉï pÉuÉÌiÉ ÌuÉ¥ÉÉiÉÉ pÉuÉÌiÉ | ||8.1.3||

oÉsÉålÉ uÉæ mÉ×ÍjÉuÉÏ ÌiÉ¸ÌiÉ oÉsÉålÉÉliÉËU¤ÉÇ oÉsÉålÉ ±Éæ- oÉïsÉålÉ mÉuÉïiÉÉ oÉsÉålÉ SåuÉqÉlÉÑwrÉÉ oÉsÉålÉ mÉzÉuÉ¶É uÉrÉÉÇÍxÉ cÉ iÉ×hÉuÉlÉxmÉiÉrÉÈ µÉÉmÉSÉlrÉÉMüÐOûmÉiÉ…¡ûÌmÉmÉÏsÉMÇü | ||8.1.4||

oÉsÉålÉ sÉÉåMüÎxiÉ¸ÌiÉ oÉsÉqÉÑmÉÉxxuÉåÌiÉ ||8.1.5||

8.1.1 i) Strength is Greater than Understanding 1 BALAM vaava STRENGTH surely is vijnaanaad bhooyah. greater than Understanding.

Strength – Definition and Means In the context of the shift we have made in the last two sections into the spiritual dimension, BALAM or Strength in this section can only mean strength of the spirit, and at the least it would mean the mental strength of a morally upright man. It could also mean wisdom. The primary means to obtain this strength is Brahmacharya or Celibacy, as we shall see later. 1 The hierarchy in Part 2 is delivered as Contemplation – Understanding – Strength. This is fine and in keeping with the general presentation of this text. However, in a practical sense, all three are at the same level. They are our spiritual resources, needed to be spent on our spiritual growth, in any order as needed. So we need not over-emphasise the superiority of one over the other. As with Integral Yoga which is a combination of all Yogas taken into one whole system, so also with these three qualities. They actually support each other. We said earlier that Understanding has to be present before Contemplation. But, it is also a fact that Contemplation calms us down sufficiently to enable that Understanding to take place. Similarly, Strength is placed at the top in the text, but ther other two practices help to maintain the celibacy which builds up the Strength. They are all inter-related; there are no hard and fast boundaries between them.

8.1.2 ii) The Greatness of a Strong Man 2 api ha shatam vijnaanavataam, Facing a hundred men with understanding, ekah balavaan akampayate. a single strong man causes them to tremble.

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.

8.1.3 iii) Strength on the Whole Spiritual Journey 3 sah yadaa balee bhavati, When a man becomes strong (firm celibate), atha utthaataa bhavati, then he rises (gains spiritual power); uttishthan paricharitaa bhavati, rising, he serves (Karma Yoga with Guru); paricharan upasattaa bhavati, serving, he approaches nearer (Discipleship); upaseedan drashtaa bhavati, approaching near, he observes (the Guru), shrotaa bhavati, he hears (Sravana from the Guru), mantaa bhavati, he reflects (Manana), boddhaa bhavati, he understands (Nididhyasana), kartaa bhavati, he acts (does intense Tapas), and vijnaataa bhavati, he realizes (attains the Self).

The Spiritual Journey in Brief: 3 Taking all three spiritual resources together to produce the “strong man”, the whole piece represents the entire spiritual journey, from beginning to end, as follows: i) Balee Bhavati: the firm celibate; “gains great strength”; ii) Utthaataa: the spiritual Sadhaka; “gains spiritual radiance”; iii) Paricharitaa: the Karma Yogi serving his Guru; “ideal selfless worker”; iv) Upasattaa: the disciple; “approaches into the likeness of the Guru”; v) Drashtaa: the Guru; “the disciple observes his Master and learns”; vi) Shrotaa: Sravana or listening to the truths from Guru; “hears”; vii) Mantaa: Manana or reflecting on those truths; “reflects”; viii) Bodhaa: Nididhyasana or contemplation on the truths; “understands”; ix) Kartaa: Tapascharya or practice of austerities; “performs acts of sacrifice”; x) Vijnaataa: Nirvikalpa Samadhi; attains illumination; “becomes a realized sage”.

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.

8.1.5 v) Therefore, Worship Strength 5 balena lokah tishthati. By strength, the world stands. BALAM upaassva iti. Hence, worship with STRENGTH.

Verse 8.2: Beyond Strength

xÉ rÉÉå oÉsÉÇ oÉë¼åirÉÑmÉÉxiÉå , rÉÉuÉ¯sÉxrÉ aÉiÉÇ iÉ§ÉÉ- | ÅxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÉå oÉsÉÇ oÉë¼åirÉÑmÉÉxiÉå- | ||8.2.1||

ÅÎxiÉ pÉaÉuÉÉå oÉsÉÉ°ÕrÉ CÌiÉ | oÉsÉÉ²ÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ | ||8.2.2||

8.2.1 i) The Fruit Gained from Strength 6 sah yah BALAM brahma iti upaaste He who worships the Infinite with STRENGTH, yaavat balasya gatam tatra; goes to the sphere reached by Strength. asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is he yah BALAM brahma iti upaaste. who worships the Infinite with STRENGTH!

5-6 These lines introduce the worship of Strength, which can even read “worship with strength”. Swamini said that only a strong person could approach a Guru and serve him with love and care.

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.

Story: The Proud Lion A nice humorous anecdote from Swamini ended this theme:There was a lion who was proud of his status among the animals. He was generally feared by all. This made him more proud. Once he dared to go to the elephant and asked it, “Who is the king of the jungle?” The elephant did not even wink at the question. The lion persisted, waiting for the elephant to say that the lion was, of course, the king. After some more persistence from the lion, the elephant walked majectically towards the lion and gave the poor fellow a good kick that flung him quite a distance away. The lion, now deflated, came back to Mr Elephant to say, “You didn’t have to kick me so hard. If you did not know the answer you could have just told me so!”

8.2.2 i) What is Greater than Strength? 7 asti bhagavah balaad bhooyah, N: “Sir, than strength is there anything greater?” iti; balaad vaava bhooyah asti iti. S: “Yes, than strength, there is something greater.” tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”

How Understanding Arises Swamini gave the following graphical illustration of how Understanding develops in a student. Understanding comes in four quarters: i) 25 % of the knowledge becomes one’s own at the time of Sravana; ii) Another 25% comes through Manana or reflection; iii) Another 25% comes through discussion with one’s fellow students; iv) The last 25% comes through observation or experience.

Two further aids to Understanding were suggested:

i) The Example of the Guru: By living in the sacred company of the Guru, and with other seekers in the Ashram of the Guru, one can quickly develop inner spiritual strength to withstand obstacles that arise on the spiritual path. The sheer presence of the Guru is enough to keep the flame of spirituality burning strongly in the heart of the seeker.

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

PART 3

Sections 9-12, 8 Verses

“Jagat” – THE UNIVERSE

Section 9: “Annam” – FOOD (2 verses)

FROM NAME UP TO INTELLIGENCE (Part 1) we were following the development of the individual man from a secular level. Then in Part 2 we followed man’s development from the spiritual level – contemplation, understanding and strength. Now in Part 3, from section 9 to 12, we see how the great elements – food (earth), water, fire and space (includes air) – contribute to our development one by one. The net result of this Part is to establish our inseparable connection with the entire manifested universe. All three Parts together form a tripod, every leg of which plays its role in supporting our spiritual journey to the Ultimate.

Verse 9.1: What is Greater than Strength?

A³ÉÇ uÉÉuÉ oÉsÉÉ°ÕrÉxÉç- ||9.1.1||

iÉxqÉÉ±±ÌmÉ SzÉ UÉ§ÉÏlÉÉïzlÉÏrÉÉ±±Ñ Wû eÉÏuÉåSè- AjÉuÉÉSì¹É´ÉÉåiÉÉqÉliÉÉoÉÉå®ÉMüiÉÉïÌuÉ¥ÉÉiÉÉ pÉuÉÌiÉ | ||9.1.2||

AjÉÉ³ÉxrÉÉrÉæ Sì¹É pÉuÉÌiÉ ´ÉÉåiÉÉ pÉuÉÌiÉ qÉliÉÉ pÉuÉÌiÉ oÉÉå®É pÉuÉÌiÉ MüiÉÉï pÉuÉÌiÉ ÌuÉ¥ÉÉiÉÉ pÉuÉÌiÉ- | ||9.1.3||

A³ÉqÉÑmÉÉxxuÉåÌiÉ | ||9.1.4||

9.1.1 i) Food is Greater than Strength 1 ANNAM vaava balaat bhooyah. FOOD is surely greater than strength.

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.

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.

9.1.3 iii) The Effect of Eating 3 atha annasya aayai, drishtaa bhavati, But with the coming of food, he sees, shrotaa bhavati, manta bhavati, he hears, he reflects, boddhaa bhavati, kartaa bhavati, he understands, he acts, vijnaataa bhavati. and he realizes.

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.

9.1.4 iv) Therefore, Worship Food 4 ANNAM upaassve iti. Hence, worship with FOOD.

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.”

Verse 9.2: Beyond Food

xÉ rÉÉåÅ³ÉÇ oÉë¼åirÉÑmÉÉxiÉå- | Å³ÉuÉiÉÉå uÉæ xÉ sÉÉåMüÉlmÉÉlÉuÉiÉÉåÅÍpÉÍxÉkrÉÌiÉ | rÉÉuÉS³ÉxrÉ aÉiÉÇ iÉ§ÉÉ- | xrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÉåÅ³ÉÇ oÉë¼åirÉÑmÉÉxiÉå- | ||9.2.1||

ÅÎxiÉ pÉaÉuÉÉåÅ³ÉÉ°ÕrÉ CirÉ³ÉÉ²ÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ | iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ ||9.2.2||

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!

9.2.2 i) What is Greater than Food? 7 asti bhagavah annaad bhooyah, N: “Sir, than food is there anything greater?” iti; annaad vaava bhooyah asti iti. S: “Yes, than food, there is something greater.” tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”

Section 10: “Aapah” – WATER (2 verses)

Verse 10.1: What is Greater than Food?

AÉmÉÉå uÉÉuÉÉ³ÉÉ°ÕrÉxÉç- | ||10.1.1||

iÉxqÉÉ±SÉ xÉÑuÉ×Ì¹lÉï pÉuÉÌiÉ urÉÉkÉÏrÉliÉå mÉëÉhÉÉ A³ÉÇ MülÉÏrÉÉå pÉÌuÉwrÉiÉÏÌiÉ- | AjÉ rÉSÉ xÉÑuÉ×Ì¹pÉïuÉirÉÉ- lÉÎlSlÉÈ mÉëÉhÉÉ pÉuÉlirÉ³ÉÇ oÉWÒû pÉÌuÉwrÉiÉÏÌiÉ- | ||10.1.2||

AÉmÉ LuÉåqÉÉ qÉÔiÉÉï rÉårÉÇ mÉ×ÍjÉuÉÏ rÉSliÉËU¤ÉÇ rÉSè±ÉærÉïimÉuÉïiÉÉ rÉ¬åuÉqÉlÉÑwrÉÉrÉimÉzÉuÉ¶É uÉrÉÉÇÍxÉ cÉ iÉ×hÉuÉlÉxmÉiÉrÉÈ µÉÉmÉSÉlrÉÉMüÐOûmÉiÉ…¡ûÌmÉmÉÏsÉMüqÉç- | ||10.1.3||

AÉmÉ LuÉåqÉÉ qÉÔiÉÉï AmÉ EmÉÉxxuÉåÌiÉ | ||10.1.4||

10.1.1 i) Water is Greater than Food 1 AAPAH vaava annaat bhooyah. WATER surely is greater than food.

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.

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.

10.1.3 iii) The Greatness of Water 4 aapah eva Water, indeed, imaah moortaah yaa – has assumed all these forms – iyam prithivee, yat antariksham, this earth, this sky, yat dyauh, yat parvataa, this heaven, these mountains, yat deva-manushyaa, divine beings and men, yat pashavah cha vayaamsi cha, these cattle and birds, trina-vanaspatayah, grasses and trees, shvaapadaani-aakeeta- beasts down to worms, patanga pipeelikam – flying insects and ants,

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.

10.1.4 iv) Therefore, Worship Water 5 aapah eva imaah moortaah; Water, indeed, has assumed all these AAPAH upaasasve iti. forms. Therefore, worship with WATER.

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.

Verse 10.2: Beyond Water

xÉ rÉÉåÅmÉÉå oÉë¼åirÉÑmÉÉxiÉ AÉmlÉÉåÌiÉ xÉuÉÉïlMüÉqÉÉÇxiÉ×ÎmiÉqÉÉlpÉuÉÌiÉ | rÉÉuÉSmÉÉÇ aÉiÉÇ iÉ§ÉÉxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ rÉÉåÅmÉÉå oÉë¼åirÉÑmÉÉxiÉå- | ||10.2.1||

ÅÎxiÉ pÉaÉuÉÉåÅSèprÉÉå pÉÔrÉ CirÉSèprÉÉå uÉÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ ||10.2.1||

10.2.1 i) The Fruit of Mastery Over Water 6 sah yah AAPAH brahma iti upaaste, He who worships the Infinite with WATER, aapnoti sarvaan kaamaan he obtains all desires, triptimaan bhavati. becomes satisfied, 7 yaavat apaam gatam tatra, and attains the sphere reached by water. asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is he 8 yah AAPAH brahma iti upaaste. who worships the Infinite with WATER!

10.2.2 ii) What is Greater than Water? 9 asti bhagavah adbhyah bhooyah, iti; N: “Sir, than water is there anything greater?” adbhyah vaava, bhooyah asti iti. S: “Than water, there is something greater.” tat me bhagavaan braveetu iti. N: “Revered sir, communicate it to me.”

*****

Section 11: “Tejah” – FIRE (2 verses)

Verse 11.1: What is Greater than Water?

iÉåeÉÉå uÉÉuÉÉSèprÉÉå pÉÔrÉxÉç- | ||11.1.1||

iÉ²É LiÉ²ÉrÉÑqÉÉaÉ×½ÉmüÉzÉqÉÍpÉiÉmÉÌiÉ | iÉSÉWÒûÌlÉïzÉÉåcÉÌiÉ ÌlÉiÉmÉÌiÉ uÉÌwÉïwrÉÌiÉ uÉÉ CÌiÉ | iÉåeÉ LuÉ iÉimÉÔuÉïÇ SzÉïÌrÉiuÉÉjÉÉmÉÈ xÉ×eÉiÉå | ||11.1.2||

iÉSåiÉSÕkuÉÉïÍpÉ¶É ÌiÉU¶ÉÏÍpÉ¶É ÌuÉ±ÑÎ°UÉ¾ûÉSÉ¶ÉUÎliÉ iÉxqÉÉSÉWÒûÌuÉï±ÉåiÉiÉå xiÉlÉrÉÌiÉ uÉÌwÉïwrÉÌiÉ uÉÉ CÌiÉ | iÉåeÉ LuÉ iÉimÉÔuÉïÇ SzÉïÌrÉiuÉÉjÉÉmÉÈ xÉ×eÉiÉå | ||11.1.3||

iÉåeÉ EmÉÉxxuÉåÌiÉ ||11.1.4||

11.1.1 i) Fire is Greater than Water 1 TEJAH vaava adbhyah bhooyah. FIRE is surely greater than water.

1 As mentioned earlier, in the discussion of the five elements it is not so relevant which is greater than the other, as the value of the element itself is to support Life. However, technically it is true, for it is from Fire that Water is produced.

11.1.2 ii) Fire Produces Clouds 2 tat vai etat vaayum aagrihya It is this fire that, having seized the air, aakaasham abhitapati, warms up the space. tadaa aahuh nishochati, Then people say, “It is hot, nitapati, varshishyati vai iti. it is burning hot, it will surely rain.” tejah eva tat There (we see), it is fire that poorvam darshayitvaa, shows itself first, atha aapah srijate. and then it creates water.

11.1.3 iii) Lightning Flashes Before Rain

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.

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.

11.1.4 i) Therefore, Worship Fire 4 TEJAH upaasasva iti. Therefore, worship with 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.

Verse 11.2: Beyond Fire

xÉ rÉxiÉåeÉÉå oÉë¼åirÉÑmÉÉxiÉå , iÉåeÉxuÉÏ uÉæ xÉ iÉåeÉxuÉiÉÉå sÉÉåMüÉlÉç- pÉÉxuÉiÉÉåÅmÉWûiÉiÉqÉxMüÉlÉÍpÉÍxÉkrÉÌiÉ | rÉÉuÉ¨ÉåeÉxÉÉå aÉiÉÇ iÉ§ÉÉxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉxiÉåeÉÉå oÉë¼åirÉÑmÉÉxiÉå | ||11.2.1||

ÅÎxiÉ pÉaÉuÉxiÉåeÉxÉÉå pÉÔrÉ CÌiÉ | iÉåeÉxÉÉå uÉÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ | iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ | ||11.2.2||

11.2.1 i) The Fruit Gained by Worshipping Fire

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.

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!

5-6 In Chandogya Upanishad, Chapter 6, Fire is regarded as the subtlest element, as Space and Air are considered included in it. Thus the worlds attained through would be the brightest, most luminous worlds beyond the heavenly regions reached by water. Suryaloka is none other than Brahmaloka, the highest world out of all the 14 existing worlds. That is attained by those who worship Fire when it is taken as a symbol of spiritual luster. Liberation is assured for those who reach the world of Brahma. This liberation falls into the Krama Mukti category (Liberation in Stages).

11.2.2 ii) What is Beyond Fire?

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.”

Section 12: “Aakaashah” – SPACE (2 verses)

Verse 12.1: What is Greater than Fire?

AÉMüÉzÉÉå uÉÉuÉ iÉåeÉxÉÉå pÉÔrÉÉlÉç | ||12.1.1||

AÉMüÉzÉå uÉæ xÉÔrÉÉïcÉlSìqÉxÉÉuÉÑpÉÉæ ÌuÉ±Ñ³É¤É§ÉÉhrÉÎalÉUç- | ||12.1.2||

AÉMüÉzÉålÉÉÀûrÉirÉç- AÉMüÉzÉålÉ zÉ×hÉÉåirÉÉMüÉzÉålÉ mÉëÌiÉzÉ×hÉÉåirÉç- AÉMüÉzÉå UqÉiÉ AÉMüÉzÉå lÉ UqÉiÉ AÉMüÉzÉå eÉÉrÉiÉ AÉMüÉzÉqÉÍpÉeÉÉrÉiÉ | ||12.1.3||

AÉMüÉzÉqÉÑmÉÉxxuÉåÌiÉ | ||12.1.4||

12.1.1 i) Space is Greater than Fire 1 AAKAASHAH vaava tejasah bhooyaan. SPACE is surely greater than fire.

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…

12.1.3 iii) The Greatness of Space 3 aakaashena aahvayati, Through space sound travels, aakashena shrinoti, through space one hears, aakashena prati-shrinoti, through space one hears the reply, aakaashe ramata, in space one rejoices, aakaashe na ramata, in space another does not rejoice, aakaashe jaayata, in space a thing is born, and aakaasham abhi-jaayate. towards space it grows after birth.

The Spiritual Significance of Space 3 If in this line the word ‘Space’ is replaced by ‘the Infinite’, we would see the full spiritual meaning of Space clearly. We can take Space to mean three different levels: i) By spiritual Space we understand the Infinite, that is, nothing is omitted from it – this is why it is called the Infinite. The substratum of all Creation (Aahvayati), of all activities (Shrinoti/Ashrinoti), of all enjoyments (Ramata/Na Ramata), and of all life (Jaayata/Abhi- Jaayate) is Space. We are not talking of the Element Space, but the Infinite which it signifies. ii) However, even physical space inspires us to reach broader horizons. Space plays its role by providing the room for all the life forms on earth in harmony. There is room for all to live on earth. Only man’s greed makes him go to war with his neighbours for more land. Swamini told us of her experience of seeing vast tracts of land in Texas, U.S.A. which are called ranches. The owners use helicopters to move around them! In Japan, the situation is the opposite; people have to squeeze into small homes because of lack of space in this mountainous country. iii) Space can also be thought of as mental space. One with small space is a person who has a narrow vision in life. He thinks small and acts small only for his limited circle. A large-hearted man has a spacious mind that crosses all narrow barriers and thinks big.

12.1.4 iv) Therefore, Worship Space 4 AAKAASHAM upaassva iti. Therefore, worship with SPACE.

The Worship of Space: 4-5 How is Space to be worshipped in practice? It is formless, has no qualities, has no beginning and end, includes everything. In Swamini’s words, “Air cannot blow it, Fire cannot burn it, Water cannot wet it, nor can Earth cut, break or divide it.” So the worship of Space is equivalent to Nirguna or Nirakara Bhakti, i.e. worship of the attributeless and the formless. This worship is covered in the Om Upasana which is included in most Upanishads.

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.

Verse 12.2: Beyond Space

xÉ rÉ AÉMüÉzÉÇ oÉë¼åirÉÑmÉÉxiÉ-| AÉMüÉzÉuÉiÉÉå uÉæ xÉ sÉÉåMüÉlmÉëMüÉzÉuÉiÉÉåÅxÉÇoÉÉkÉÉlÉÑÂaÉÉrÉuÉiÉÉåÅÍpÉÍxÉkrÉÌiÉ | ||12.2.1||

rÉÉuÉSÉMüÉzÉxrÉ aÉiÉÇ iÉ§ÉÉxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉ AÉMüÉzÉÇ oÉë¼åirÉÑmÉÉxiÉå- | ||12.2.2||

ÅÎxiÉ pÉaÉuÉ AÉMüÉzÉÉ°ÕrÉ CÌiÉ AÉMüÉzÉÉ²ÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ | ||12.2.3||

12.2.1 i) The Fruit Gained by Worshipping Space – 1

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.

12.2.2 ii) The Fruit Gained by Worshipping Space – 2

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.

12.2.3 iii) What is Greater than Space?

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.”

*****

PART 4

Sections 13-15, 8 Verses

“Ishwara” – THE CAUSAL BEING

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.

Introduction to the Concept of Time So far we have not had any dealing with the Time axis, the past and the future. Nothing up to now had any bearing on Time. With the introduction of Time in this Part, comes a whole new aspect to our life’s meaning and purpose. Time is applicable only to pomenal existence, not absolute existence. Time has no existence from the Absolute standpoint. Yet, it has so much of influence on our life, which is regulated entirely by it. It is only with reference to Time that we can have such a thing as “Cause and Effect”. Here we come to another major aspect of life thus far not tackled at all. The Causal relationship is a major factor when it comes to dealing with this world. Everything is examined by the human intellect from the angle of Cause and Effect. Our relationship to the past is Causal; and to the future it is one of Effect. The new questions that become immediately relevant are: How did all this originate? How did we come to this state of consciousness which is clearly unsatisfactory as we do not know our true origin, and which has sorrow and pain written all over it, and which appears to have no particular goal? These fundamental questions concerning the journey of life have yet to be dealt with.

Section 13: “Smarah” – MEMORY (2 verses)

Verse 13.1: What is Greater than Space?

xqÉUÉå uÉÉuÉÉMüÉzÉÉ°ÕrÉxÉç-| ||13.1.1||

iÉxqÉÉ±±ÌmÉ oÉWûuÉ AÉxÉÏU³É xqÉUliÉÉå lÉæuÉ iÉå MÇücÉlÉ zÉ×hÉÑrÉÑlÉï qÉluÉÏU³É ÌuÉeÉÉlÉÏUlÉç- | ||13.1.2|| rÉSÉ uÉÉuÉ iÉå xqÉUårÉÑUjÉ zÉ×hÉÑrÉÑUjÉ qÉluÉÏU³ÉjÉ ÌuÉeÉÉlÉÏUlÉç-| xqÉUåhÉ uÉæ mÉÑ§ÉÉÎluÉeÉÉlÉÉÌiÉ xqÉUåhÉ mÉzÉÔlÉç | ||13.1.3||

xqÉUqÉÑmÉÉxxuÉåÌiÉ | ||13.1.4||

13.1.1 i) Memory is Greater than Space 1 SMARAH vaava MEMORY is surely aakaashaat bhooyah. greater than space.

The Evolutionary Role of Memory 1 Crucial to the answers to these questions is Memory, our present topic. Memory is our link to the past and provides us with the direction into the future. Clearly, by now the student would have grasped that we are looking at Memory from a very fundamental level.

13.1.2 ii) People Without Memory

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.

13.1.3 iii) People With Memory

3 yadaa vaava te smareyuh, But, surely, should they have memory, atha shrinuyuh, then they would hear, atha manveeran, then they would think, atha vijaaneeran. then they would know. smarena vai Through memory, indeed, putraan vijaanaati, one discerns one’s sons, smarena pashoon. through memory one’s cattle.

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.

13.1.4 iv) Therefore, Worship Memory 4 SMARAM upaassva iti. Therefore, worship MEMORY.

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.

Some Thoughts on Memory 1. “Discerning one’s sons and cattle” is a figurative way of telling how much we owe to our memory. “Sons and cattle” represent our human relationship circle and our wealth, without which life would become intolerably unbearable. Living along the Time axis and with Causation is definitely needed in order to live an orderly life. There is a place for these “unreal” factors in an unreal world. We have to “give to Caesar what is due to Caesar” – and “to God what is due to God”. 2. The great cosmic value of memory is seen when the dissolution takes place and the new cycle is about to begin. The Creator needs to “remember” how He did it all during the last cycle. He may of course want to make improvements to His creation here and there, but he still finds it very useful to know what He did and how He did it. He would not like to “reinvent the wheel” at the start of every cycle. 3. In the case of man, how will he even think if he did not have a memory? Equally he should be grateful that God has also arranged for him to forget things. What a burden it would be if he had to remember every single detail of his life for years and years together! He would go crazy if he did not forget that which is not needed any longer. God has also arranged sleep for us so that we can rest this overactive memory at least once a day. In short, we ought to be extremely grateful that we have memory. 4. There are great beings like Swami Vivekananda who had phenomenal memories. In the case of Vivekananda, due to his practice of sexual continence or Brahmacharya from birth, he was able to have a photographic memory. He could tell the page number of articles in the World Encyclopaedia, and quote the actual words in the article. This is a type of Siddhi attained by spiritual practice. 5. Our link to the past through memory makes us live with some order in the present. However too much of the past should not be carried. It needlessly complicates the present. We need carry only enough information that enables us to live with order in this world. We do not need to carry forward enmity, etc. 6. There is the oft-quoted proverb: “When I do good no one remembers. When I do bad no one forgets!”

Verse 13.2: Beyond Memory

xÉ rÉÈ xqÉUÇ oÉë¼åirÉÑmÉÉxiÉå , rÉÉuÉixqÉUxrÉ aÉiÉÇ iÉ§ÉÉ-| ÅxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉÈ xqÉUÇ oÉë¼åirÉÑmÉÉxiÉå | ||13.2.1||

ÅÎxiÉ pÉaÉuÉÈ xqÉUÉ°ÕrÉ CÌiÉ xqÉUÉ²ÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ | iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ | ||13.2.2||

13.2.1 i) The Fruit Gained by Worshipping (with) Memory 5 sah yah SMARAM brahma iti upaaste, He who worships the Infinite with MEMORY, yaavat smarasya gatam tatra; goes to the sphere reached by memory. asya yathaa kaama-chaarah bhavati. He is free to act as he wishes. Such is yah SMARAM brahma iti upaaste, he who worships the Infinite with MEMORY,

13.2.2 ii) What is Beyond Memory? 6 asti bhagavah smaraad bhooyah iti. N: “Sir, than memory is there anything greater?” smaraad vaava bhooyah asti iti. S: “Than memory, there is something greater.” tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”

Section 14: “Aashaa” – ASPIRATION (2 verses)

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.

Verse 14.1: What is Greater than Memory?

AÉzÉÉ uÉÉuÉ xqÉUÉ°ÕrÉÍxÉ | ||14.1.1||

AÉzÉå®Éå uÉæ xqÉUÉå qÉl§ÉÉlÉkÉÏiÉå MüqÉÉïÍhÉ MÑüÂiÉå mÉÑ§ÉÉÇ¶É mÉzÉÔÇ¶ÉåcNûiÉ CqÉÇ cÉ sÉÉåMüqÉqÉÑÇ cÉåcNûiÉ | ||14.1.2||

AÉzÉÉqÉÑmÉÉxxuÉåÌiÉ | ||14.1.3||

14.1.1 i) Aspiration is Greater than Memory 1 AASHAA vaava smaraat bhooyasi. ASPIRATION surely is greater than memory.

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.

14.1.2 ii) The Greatness of Aspiration 2 aashaa iddhah vai Indeed, kindled by aspiration, smarah mantraan adheete, (one’s) memory recites the hymns, karmaani kurute, performs rites, putraan cha pashoon cha icchhate, desires sons and cattle, imam cha lokam amum cha icchhate. desires this world and the next.

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.

14.1.3 iii) Therefore, Worship Aspiration 3 AASHAAM upaassva iti. Therefore, worship with ASPIRATION.

Worship Through Aspiration 3 In the next section we reach the grand final state of illumination. From that we can deduce how important it is to have Aspiration for the Lord. The fact that Aspiration is placed as the penultimate step before realisation, shows its pride of place in the Rishi’s heart. Worship through Aspiration has to be something very special and beautiful. Earlier we saw that Intelligence was the highest factor needed for secular attainments. Now in spiritual life we see that that place goes to Aspiration. One has to really want God in order to realize Him. As a drowning man desires air, so an aspirant desires God. Swamini gave us the example of Pingala, a prostitute. She was getting tired of waiting in expectation for her clients. Eventually this made her realize that expectation was causing her the greatest sorrow, and that to be free from it would give her the greatest joy. That is when she switched ‘sides’, as it were, and became a devotee of God! That switch from serving Ignorance to serving and loving the Divine is crucial.

Verse 14.2: Beyond Aspiration

xÉ rÉ AÉzÉÉÇ oÉë¼åirÉÑmÉÉxiÉ , AÉzÉrÉÉxrÉ xÉuÉåï MüÉqÉÉÈ xÉqÉ×krÉlirÉç-| AqÉÉåbÉÉ WûÉxrÉÉÍzÉwÉÉå pÉuÉÎliÉ , rÉÉuÉSÉzÉÉrÉÉ aÉiÉÇ iÉ§ÉÉ- | ÅxrÉ rÉjÉÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | rÉ AÉzÉÉÇ oÉë¼åirÉÑmÉÉxiÉå-| ||14.2.1||

ÅÎxiÉ pÉaÉuÉ AÉzÉÉrÉÉ pÉÔrÉ CirÉÉzÉÉrÉÉ uÉÉuÉ pÉÔrÉÉåÅxiÉÏÌiÉ | iÉlqÉå pÉaÉuÉÉloÉëuÉÏÎiuÉÌiÉ | ||14.2.2||

14.2.1 ii) The Fruit Gained by Worshipping Aspiration 4 sah yah AASHAAM, brahma iti upaaste; He who worships the Infinite with ASPIRATION, aashayaa asya sarve kaamaah samridhyanti; By aspiration all his wishes prosper. 5 amoghaah ha asya aashishah bhavanti; By aspiration, his prayers become infallible; yaavat aashaayaa gatam tatra; he attains the sphere reached by Aspiration. 6 asya yathaa kaama-chaarah bhavati; He is free to act as he wishes. Such is he yah AASHAAM brahma iti upaaste. who with ASPIRATION worships the Infinite.

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…

14.2.2 iii) What is Beyond Aspiration? 7 asti bhagavah aashaayaa bhooyah iti. N: “Than aspiration is there anything greater?” aashaayaa vaava bhooyah asti iti. S: “Than aspiration, there is something greater.” tat me bhagavaan braveetu iti. N: “Revered sir, then communicate it to me.”

Section 15: “Praanah” – LIFE FORCE (4 verses)

Verse 15.1: What is Greater than Aspiration?

mÉëÉhÉÉå uÉÉ AÉzÉÉrÉÉ pÉÔrÉÉlÉç | ||15.1.1||

rÉjÉÉ uÉÉ AUÉ lÉÉpÉÉæ xÉqÉÌmÉïiÉÉ , LuÉqÉÎxqÉlmÉëÉhÉå xÉuÉïÇxÉqÉÌmÉïiÉÇ | ||15.1.2||

mÉëÉhÉÈ mÉëÉhÉålÉ rÉÉÌiÉ , mÉëÉhÉÈ mÉëÉhÉÇ SSÉÌiÉ , mÉëÉhÉÉrÉ SSÉÌiÉ | ||15.1.3||

mÉëÉhÉÉå Wû ÌmÉiÉÉ , mÉëÉhÉÉå qÉÉiÉÉ , mÉëÉhÉÉå pÉëÉiÉÉ , mÉëÉhÉÈ xuÉxÉÉ , mÉëÉhÉ AÉcÉÉrÉïÈ mÉëÉhÉÉå oÉëÉ¼hÉÈ ||15.1.4||

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.

15.1.1 i) Prana is Greater than Aspiration 1 PRAANAH vaa aashaayaa bhooyaan. PRANA surely is greater than Aspiration.

PRANA – the Supreme Goal of Life 1 This needs no explanation at all. Prana is the Goal and aspiration is the means. The Goal has to be greater than the means. We have come to the end of the chain of higher and higher forms of worship, which started with Name and ended with Aspiration.

15.1.2 ii) Prana – As Spokes Fastened to Hub 2 yathaa vai araah Just as the spokes of the wheel naamaa samarpitaah, are fastened to the hub, evam asmin praane even so to this Prana sarvam samarpitam. is all this (from Name onwards) fastened.

The Supremacy of Prana 2 In the manifested world of living beings, Prana represents the highest principle. It stands for the Self in this Upanishad. Prana is our very Self. Therefore it is greater than everything that has preceded it – from Name to Aspiration. The simile of spokes fixed to the hub in a wheel is used ( as in Chapter Six “Tat Twam Asi” of this Upanishad) to illustrate the relationship between Brahman and all things in Creation. The significance of this is that whilst everything else moves or changes, Brahman or Prana is ever fixed and stationary. Name to Aspiration are all on the rim of life; Prana is the very centre of life, supporting them all.

15.1.3 ii) Prana – As Mover, Life & Giver

3 praanah praanena yaati, Prana moves by Prana (Life-force), praanah praanam dadaati, Prana gives Prana (Life), and praanaaya dadaati. it gives to Prana (individual self).

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;

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.

15.1.4 ii) Prana – As Kith & Kin 4 praanah ha pitaa, Prana is the father, praanah maataa, Prana is the mother, praanah bhraataa, Prana is the brother, praanah swasaa, Prana is the sister, praanah aachaaryah, Prana is the preceptor, praanah braahmanah. Prana is the Brahmin.

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.

Verse 15.2: Ill-Treating the Living

xÉ rÉÌS ÌmÉiÉUÇ uÉÉ qÉÉiÉUÇ uÉÉ pÉëÉiÉUÇ uÉÉ xuÉxÉÉUÇ uÉÉ- ÅÅcÉÉrÉïÇ uÉÉ oÉëÉ¼hÉÇ uÉÉ ÌMÇüÍcÉ°ØzÉÍqÉuÉ mÉëirÉÉWû | ||15.2.1||

ÍkÉYiuÉÉÎxiuÉirÉåuÉælÉqÉÉWÒûÈ , ÌmÉiÉ×WûÉ uÉæ iuÉqÉÍxÉ , qÉÉiÉ×WûÉ uÉæ iuÉqÉÍxÉ pÉëÉiÉ×WûÉ uÉæ iuÉqÉÍxÉ , xuÉxÉ×WûÉ uÉæ iuÉqÉÍxÉ AÉcÉÉrÉïWûÉ uÉæ iuÉqÉÍxÉ , oÉëÉ¼hÉWûÉ uÉæ iuÉqÉxÉÏÌiÉ ||15.2.2||

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,

15.2.2 i) . . . One is Disgraced 6 “dhik tvaa astu” iti, eva enam aahuh, “Fie on you!” people say thus to him. pitrihaa vai tvam asi; “You are indeed a slayer of your father; maatrihaa vai tvam asi; You are indeed a slayer of your mother; bhraatrihaa vai tvam asi; You are indeed a slayer of your brother; svasrihaa vai tvam asi; You are indeed a slayer of your sister; aachaaryahaa vai tvam asi; You are indeed a slayer of your preceptor; braahmanahaa vai tvam asi, iti. You are indeed a slayer of a Brahmin.”

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.

Verse 15.3: “Ill-Treating” the Dead

AjÉ rÉ±mrÉiÉÉlÉÑi¢üÉliÉmÉëÉhÉÉgNÕûsÉålÉ xÉqÉÉxÉÇ urÉÌiÉwÉÇSWålÉç- ||15.3.1||

lÉææuÉælÉÇ oÉëÔrÉÑÈ ÌmÉiÉ×WûÉxÉÏÌiÉ lÉ qÉÉiÉ×WûÉxÉÏÌiÉ lÉ pÉëÉiÉ×WûÉxÉÏÌiÉ lÉ xuÉxÉ×WûÉxÉÏÌiÉ lÉÉcÉÉrÉïWûÉxÉÏÌiÉ lÉ oÉëÉ¼hÉWûÉxÉÏÌiÉ | ||15.3.2||

15.3.1 i) Performing their Last Rites . . .

7 atha yadi api etaan On the other hand, if, even them (those 6 people), utkraanta praanaan, when their Prana (life) has departed, shoolena samaasam, he, with a fork, piles them up together, vyatishan, dahet – dismembers them, and burns them up –

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!

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.

Verse 15.4: The ‘Ativadi’ – Speaker of Truth

mÉëÉhÉÉå ½åuÉæiÉÉÌlÉ xÉuÉÉïÍhÉ pÉuÉÌiÉ | xÉ uÉÉ LwÉ LuÉÇ mÉzrÉ³ÉåuÉÇ qÉluÉÉlÉ LuÉÇ ÌuÉeÉÉlÉlÉç- AÌiÉuÉÉSÏ pÉuÉÌiÉ | ||15.4.1||

iÉÇ cÉåSèoÉëÔrÉÑUÌiÉuÉÉ±xÉÏirÉÌiÉuÉÉ±xqÉÏÌiÉ oÉëÔrÉÉ³ÉÉmÉ»ÒûuÉÏiÉ | ||15.4.2||

15.4.1 i) The “Sarvatma Bhava”

9 PRAANAH hi eva PRANA, indeed, alone etaani sarvaani bhavati. becomes all these (from Name to Aspiration). sah vai esha He indeed who evam pashyan, sees thus (Sravana), evam manvaan, reflects thus (Manana), and evam vijaanan; realizes thus (Nididhyasana); 10 ‘ATIVAADI’ bhavati. He becomes an ‘ATIVAADI’ (Realised Sage).

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”.

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.

15.4.2 ii) The Title Becomes a Compliment 11 tam chet brooyuh: If someone were to say to you: “Ativaadi asi” iti, “You are an Ativaadi,” “Ativaadi asmi” iti You should say, “Yes, I am an Ativaadi.” brooyaat na apahnuveeta. You should not deny it. (It’s a compliment.)

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!”

*****

PART 5

Sections 16-23, 8 Verses

“Sadhana” – SPIRITUAL PRACTICE

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.

Jignaasa Compared to Mumukshutva We have come across the word Mumukshu, which translates roughly as “one who has a strong desire for God”. Now we are being introduced to a new word, Jignaasu, which means “one with a strong desire to realize the Truth.” Mumukshutva is a push one receives from behind from the world; it turns him away from the world. Jignaasa is a pull one gets from the front (from the Guru, from God) while facing the Truth and yearning to attain it. Jignaasa may be said to be positive assistance towards the Truth, whilst Mumukshutva can be said to be a negative assistance. Both are essential for the practical life of Sadhana.

Structure of the Verses 16-23 Here is the game Sage Sanatkumara plays with Narada in this Part of the text. 4 (previous verse) i) The student wishes to know more about Qualification A. 1-2 ii) Qualification B is presented to the student by which alone he may attain Qualification A of the previous verse. 3 iii) In the same breath the Teacher says that one has to first DESIRE to understand Qualification B. 4 iv) The student says he is ready and willing to understand it. 1 (next verse) v) The Teacher presents Qualification C which has to be understood before understanding Qualification B. And so the procedure goes on for 8 steps: 1/Truth, 2/Realisation, 3/Reflection, 4/Faith, 5/Steadfastness, 6/Activity, 7/Happiness and 8/Infinite Bliss. To attain the goal of Truth, all the Qualifications from the last one backwards to the first (8 to 1) have to be practised as Sadhana, starting with a keen desire for permanent happiness.

Section 16: “Satyam” – TRUTH (1 verse)

Verse 16.1: Who is an Ativadi?

LwÉ iÉÑ uÉÉ AÌiÉuÉSÌiÉ rÉÈ xÉirÉålÉÉÌiÉuÉSÌiÉ | xÉÉåÅWÇû pÉaÉuÉÈ xÉirÉålÉÉÌiÉuÉSÉlÉÏÌiÉ | xÉirÉÇ iuÉåuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉÍqÉÌiÉ | xÉirÉÇ pÉaÉuÉÉå ÌuÉÎeÉ¥ÉÉxÉ CÌiÉ | ||16.1||

1 eshah tu vai ativadati Sanatkumara: But he really is an Ativadi yah SATYENA ativadati. who speaks WITH TRUTH about the Truth. 2 sah aham bhagavah Narada: Revered sir, if that is so, I would satyena ativadaani iti. speak with truth about the Truth. 3 SATYAM tu eva Sanatkumara: But first the TRUTH vijijnaa-sitavyam iti. one must desire to understand. 4 satyam bhagavah Narada: Revered sir, the Truth vijijnaa-sa iti. I do desire to understand.

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:

Illustration Given by Swamini: There was a student who had his examinations coming up within two months. He would not listen to his parent’s advice on how to prepare himself for it, they being too close. So, the parents arranged for him to meet a saint for his blessings on their son. They knew that the saint would naturally also advise their son what to do. The saint told the boy, “Now, promise me, no TV for two months?” The boy readily agreed. The saint asked for the second promise, “Promise me – no outings with your friends?” To this also the boy agreed. He went back home with his beaming parents. The boy followed this advice religiously. However he failed in the examinations. The parents suspected he must have broken his promises. The boy asserted that he had not broken them. The mother asked, “No TV and no friends, and you still failed? Then what was the use of all that study?” The boy then asked, “What study, mummy? The Maharaj did not say anything about studying!” The Maharaj had taught him Mumukshutva, but did not give him the positive teaching of Jijnaasa.

Section 17: “Vijnaanah” – REALISATION (1 verse)

Verse 17.1: Who is a Realised One?

rÉSÉ uÉæ ÌuÉeÉÉlÉÉirÉjÉ xÉirÉÇ uÉSÌiÉ | lÉÉÌuÉeÉÉlÉlxÉirÉÇ uÉSÌiÉ , ÌuÉeÉÉlÉ³ÉåuÉ xÉirÉÇ uÉSÌiÉ | ÌuÉ¥ÉÉlÉÇ iuÉåuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉÍqÉÌiÉ | ÌuÉ¥ÉÉlÉÇ pÉaÉuÉÉå ÌuÉÎeÉ¥ÉÉxÉ CÌiÉ | ||17.1||

1 yadaa vai VIJNAA-NAATI, Sanatkumara: Only when one is REALIZED, atha satyam vadati; then can one declare the Truth. 2 na, avijnaa-nan, satyam vadati; Without realizing, no one cannot declare Truth; vijnaa-nan eva satyam vadati. only the realized can declare the Truth. 3 vijnaanam tu eva But REALISATION, vijijnaa-sitavyam iti. one must desire to understand. 4 vijnaanam bhagavah Narada: Revered sir, realization vijijnaa-sa iti. I do desire to understand.

4 (previous verse) i) The student wished to know more about Truth. 1-2 ii) REALISATION is presented to the student by which alone he may attain Truth. 3 iii) The Teacher says that one has to first DESIRE to understand what Realisation is. 4 iv) The student says he is ready and willing to understand it.

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.

Realisation (“Vijnaanah” or Moksha are other Samskrit terms used) The teacher gets the student to make a commitment to strive towards this end. This has to become the supreme purpose of his life. All other interests have to be sacrificed unless they also support this one desire to realize God. The typical example given by saints is that of a person who is forced into water. The intensity with which he desires air must be the intensity with which he desires God. This was the intensity with which Lord Buddha sat under the Bodhi Tree at Gaya. He determined not to get up until he had become enlightened. It is towards this end that Yogis are willing to give up the comforts of home and go to forest caves in the jungles or mountains, facing bitterly cold or hot weather, reducing their bodily needs to a bare minimum, undergoing fasts and nightlong vigils, and maintaining the vow of celibacy. For attaining the highest, one has to be prepared to make the highest sacrifices. For this reason, dispassion is prescribed to an almost superhuman level. The increase in one’s dispassion becomes a reliable measure of one’s desire for God.

Section 18: “Matih” – REFLECTION (1 verse)

Verse 18.1: Who is Qualified to Reflect?

rÉSÉ uÉæ qÉlÉÑiÉåÅjÉ ÌuÉeÉÉlÉÉÌiÉ | lÉÉqÉiuÉÉ ÌuÉeÉÉlÉÉÌiÉ qÉiuÉæuÉ ÌuÉeÉÉlÉÉÌiÉ | qÉÌiÉxiuÉåuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉåÌiÉ | qÉÌiÉÇ pÉaÉuÉÉå ÌuÉÎeÉ¥ÉÉxÉ CÌiÉ | ||18.1||

1 yadaa vai MANUTE, Sanatkumara: Only when one REFLECTS, atha vijaanaati; then does one realize. 2 na, amatvaa vijaanaati; No, without reflecting, one cannot realize; matvaa eva vijaanaati. only he who reflects realizes. 3 MATIH tu eva But REFLECTION one must vijijnaa-sitavya iti. desire to understand. 4 matim bhagavah Narada: Revered sir, reflection vijijnaa-sa iti. I do desire to understand.

4 (previous verse) i) The student wished to know more about Realisation. 1-2 ii) REFLECTION is presented to him by which alone he may attain Realisation. 3 iii) The Teacher says that one has to first DESIRE to understand what Reflection is. 4 iv) The student says he is ready and willing to understand it.

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.

Reflection (“Matih”or Mananam are alternative terms) Swamini says, “This is the practice of intensely reflecting over what the Guru has taught with respect and sincerity. It is not immature illogical thinking, brooding or wishful thinking.” One should end by having a firm conviction for each instruction that is given by the Guru. If he says “You are not the body,” then one’s Mananam should continue until there is a firm conviction that one is not the body. Logic may be used but with great care as it can easily be put to wrongful use. For example, Swamini says, “One can say ‘God is everywhere’ so why should I go to temple?’ This is laziness, not logic.”

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Section 19: “Shraddhaa” – FAITH (1 verse)

Verse 19.1: Who is Full of Faith?

rÉSÉ uÉæ ´É¬kÉÉirÉjÉ qÉlÉÑiÉå | lÉÉ´É¬kÉlqÉlÉÑiÉå ´É¬kÉSåuÉ qÉlÉÑiÉå | ´É®É iuÉåuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉåÌiÉ | ´É®ÉÇ pÉaÉuÉÉå ÌuÉÎeÉ¥ÉÉxÉ CÌiÉ | ||19.1||

1 yadaa vai SHRADDA-DHAATI, Only when one becomes FULL OF FAITH, atha manute; then can one reflect. 2 na, ashradda-dhat manute; No, without faith, one cannot reflect; shradda-dhat eva manute. only he who has faith reflects. 3 SHRADDHAA tu eva But FAITH one must vijijnaa-sitavya iti. desire to understand. 4 shraddhaam bhagavah Narada: Revered sir, faith vijijnaa-sa iti. I do desire to understand.

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.

Section 20: “Nishthaa” – STEADFASTNESS (1 verse)

Verse 20.1: Who is Full of Steadfastness?

rÉSÉ uÉæ ÌlÉÎxiÉ¸irÉjÉ ´É¬kÉÉÌiÉ | lÉÉÌlÉÎxiÉ¸gNíû¬kÉÉÌiÉ ÌlÉÎxiÉ¸³ÉåuÉ ´É¬kÉÉÌiÉ | ÌlÉ¸É iuÉåuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉåÌiÉ | ÌlÉ¸ÉÇ pÉaÉuÉÉå ÌuÉÎeÉ¥ÉÉxÉ CÌiÉ | ||20.1||

1 yadaa vai NISTISHTHATI, Only when one is FULL OF STEADFASTNESS, atha shradda-dhaati; then can one be full of faith. 2 na, anistishthan shradda-dhaati; No, without steadfastness, one cannot have faith; nistishthan eva shradda-dhaati. only he who has steadfastness can have faith. 3 NISHTHAA tu eva But STEADFASTNESS one must vijijnaa-sitavya iti. desire to understand. 4 nishthaam bhagavah Narada: Revered sir, steadfastness vijijnaa-sa iti. I do desire to understand.

4 (previous verse) i) The student wished to know more about Faith. 1-2 ii) STEADFASTNESS is presented to him by which alone he may attain Faith. 3 iii) The Teacher says he has to first DESIRE to understand what is Steadfastness. 4 iv) The student says he is ready and willing to understand it.

How does one get faith in one’s Guru? Only by devoted service of the Guru. By Steadfastness it is here meant as dedicated service, for the former is the fruit of the latter. Again, by going to service of the Guru, the Guru has implicitly taken Faith to include all the other five of the Sixfold Virtues or Shat-Sampati. The other five are Shama, Dama, Uparati, Titiksha, and Samadana (i.e. control of mind, control of senses, victory over the mind, endurance, and single-pointedness of mind).

Service of the Guru - Steadfastness When one serves, one has to drop his own concept of the other person’s comfort. One has to do what the other person tells him. That alone will please him. There is no scope for one’s own ideas on what service has to be done. The ego is thus brought to minimal size, or should we say manageable size. Guru Seva does not mean only serving the Guru personally. It can also mean serving the Guru’s mission, serving the Ashram, serving the people who come to visit the Ashram. Over a prolonged period of such selfless service the disciple bonds with the Guru, and gets in tune with him. He begins to see the nobility of the Guru and his ability to guide him properly. Faith develops naturally thereafter. It is important to note that there is no such thing as “blind faith”. If it is blind it is not faith, it is servility. Faith needs time to develop because it is a deep intellectual conviction.

Section 21: “Kritih” – ACTIVITY (1 verse)

Verse 21.1: Who is Truly Active?

rÉSÉ uÉæ MüUÉåirÉjÉ ÌlÉÎxiÉ¸ÌiÉ | lÉÉM×üiuÉÉ ÌlÉÎxiÉ¸ÌiÉ M×üiuÉæuÉ ÌlÉÎxiÉ¸ÌiÉ | M×üÌiÉxiuÉåuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉåÌiÉ | M×üÌiÉÇ pÉaÉuÉÉå ÌuÉÎeÉ¥ÉÉxÉ CÌiÉ | ||21.1||

1 yadaa vai KAROTI, Only when one is GIVEN TO ACTION, atha nistishthati; then can one be full of steadfastness. 2 na, akritvaa nistishthati; No, without action, one cannot have steadfastness; kritvaa eva nistishthati. only he who acts can be steadfast. 3 KRITIH tu eva But ACTIVITY one must vijijnaa-sitavya iti. desire to understand. 4 kritim bhagavah Narada: Revered sir, activity vijijnaa-sa iti. I do desire to understand.

4 (previous verse) i) The student wished to know more about Steadfastness. 1-2 ii) ACTIVITY is presented to him by which alone he may attain Steadfastness. 3 iii) The Teacher says that one has to first DESIRE to understand what Activity is. 4 iv) The student says he is ready and willing to understand it.

Activity – The Science of Karma Yoga Quoting three passages from the scriptures (the Geeta, the Mundaka Upanishad and Bhaja Govindam) Swamini gave her interpretation of this verse as: “It is one thing to be with the Guru and to serve and listen to him; but the other half is to engage oneself in the art of Karma Yoga, with skill, selflessness, dedicating one’s actions to the Lord, and renouncing the fruits of the actions. This is Karma Yoga which develops purity of heart and wipes out our load of Karmas. It is the best preparation to make the mind steadfast.” Karma Yoga is not restless activity. It is the science or skill of coming out of the vicious cycle of selfish activity. It develops control over the senses, overcomes any indulgent habits and passions, and purifies the heart. This Sadhana leads one to minimize his activity so that more time can be devoted to meditation. The net result is Steadfastness of mind. The great sage Swami Sivananda of Rishikesh, the Diksha Guru of Pujya Swami Chinmayananda, used to put the novice disciples through very intense physical work for 16– 18 hrs a day. Some of his disciples who became world-renowned themselves, used to do very intense mental work over a protracted period of many years. The result of such work is two-fold: i) it drives out all laziness; and ii) it helps to work out the bulk of one’s past Karma. It breaks the chains of bondage due to indiscriminate actions. More on this science of Karma Yoga is found in the Geeta, chapters 2 to 5.

*****

Section 22: “Sukham” – HAPPINESS (1 verse)

Verse 22.1: Who is Truly Happy?

rÉSÉ uÉæ xÉÑZÉÇ sÉpÉiÉåÅjÉ MüUÉåÌiÉ | lÉÉxÉÑZÉÇ sÉokuÉÉ MüUÉåÌiÉ xÉÑZÉqÉåuÉ sÉokuÉÉ MüUÉåÌiÉ | xÉÑZÉÇ iuÉåuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉÍqÉÌiÉ | xÉÑZÉÇ pÉaÉuÉÉå ÌuÉÎeÉ¥ÉÉxÉ CÌiÉ | ||22.1||

1 yadaa vai SUKHAM labhate Only when one expects to obtain HAPPINESS, atha karoti; then does one act. 2 na asukham labdhvaa karoti. without expecting happiness, one does not act; sukham eva labdhvaa karoti. only to obtain happiness does one act. 3 SUKHAM tu eva, But HAPPINESS one must vijijnaa-sitavyam iti. desire to understand. 4 sukham bhagavah Narada: Revered sir, happiness vijijnaasa iti. I do desire to understand.

4 (previous verse) i) The student wished to know more about Activity. 1-2 ii) HAPPINESS is presented to him by which alone he will engage in Activity. 3 iii) The Teacher says that one has to first DESIRE to understand what Happiness is. 4 iv) The student says he is ready and willing to understand it.

The Universal Search for Happiness Before one is inspired to engage in Karma Yoga, the Teacher says that he should strongly feel the desire to be Happy. The implication of this is enormous. In the context of spiritual life, it represents a turning point in one’s life. It represents the dawn or awakening in one of the spiritual urge to attain complete freedom from all sorrow. It is the search for everlasting happiness, common to all people, that alone makes a man turn Godward. The thirst for happiness is universal. It is the driving force behind all of man’s aspirations. The question that matters is where to find it. The seeker, from experience, discovers the emptiness of worldly pleasures. Swamini beautifully summarises this section in these words: “Every action, whether of self-denial or indulgence, for the sake of oneself or for others, whether good or bad, done consciously or unconsciously – is done with the sole aim of gaining joy either in the present or the future. This is a universal fact.” The world is unable to keep its promise to provide permanent happiness through any of its numerous objects of pleasure. Realising this, the spiritual seeker turns his back on them and seeks happiness in spiritual life. A little experience along this path gives him a taste of the peace that he can enjoy through such a life. That encourages him to take it up more seriously. And what happiness exactly does spiritual life offer? The answer follows…

Section 23: “Bhoomaa” – THE INFINITE (1 verse)

Verse 23.1: The Infinite Alone is Happiness

rÉÉå uÉæ pÉÔqÉÉ iÉixÉÑZÉÇ | lÉÉsmÉå xÉÑZÉqÉÎxiÉ pÉÔqÉæuÉ xÉÑZÉÇ | pÉÔqÉÉ iuÉåuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉ CÌiÉ | pÉÔqÉÉlÉÇ pÉaÉuÉÉå ÌuÉÎeÉ¥ÉÉxÉ CÌiÉ | ||23.1||

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.

4 (previous verse) i) The student wished to know more about Happiness. 1-2 ii) The INFINITE is presented to him by which alone he may attain Happiness. 3 iii) The Teacher says that one has to first DESIRE to understand what the Infinite is. 4 iv) The student says he is ready and willing to understand it.

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.

The Sense of Incompleteness The quest for happiness is the penultimate reason; we cannot find it in the world, so we turn to spirituality. Is it found there? No, the same kind of happiness is not there even in spirituality! That may sound disappointing, indeed. This needs to be explained. At the root of even our quest for happiness lies our need to feel complete. There is a sense of incompleteness which seeks to want something to fill the vacuum in one’s life. Where does such a feeling arise from? It is from the Infinite that is already the very heart of our being. If we are Infinite in reality, then surely nothing finite will ever satisfy us permanently. We will always be yearning to go back to the Infinite, our true ‘home’. That is where this feeling of incompleteness comes from. This is the springboard of all spiritual impulses in man – he feels a strong need to gain back to his original status of Infinity. Aspirants will be immensely relieved to know that there is, after all, something which spirituality does bring and which totally satisfies their need, their need feel complete…

Bhumaiva Sukham – Infinite Hapiness! Lasting happiness, an Infinite Happiness, or Bhumaiva Sukham, does exist. In fact, it is our very nature, our very existence, we are solely that alone!

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.

Fundamental Points of this Verse: There are 3 sentences here that have the importance of Mahavakyas in themselves: 1 i) That which is Infinite is true Happiness. 2a ii) There is no Happiness in anything finite. 2b iii) The Infinite alone is 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

“Bhooma” – THE INFINITE

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.

Section 24: “Moksha” – LIBERATION (2 verses)

Verse 24.1: The State of Liberation

rÉ§É lÉÉlrÉimÉzrÉÌiÉ , lÉÉlrÉcNØûhÉÉåÌiÉ , lÉÉlrÉÌ²eÉÉlÉÉÌiÉ , xÉ pÉÔqÉÉ-| AjÉ rÉ§ÉÉlrÉimÉzrÉirÉlrÉcNØûhÉÉåirÉ- , lrÉÌ²eÉÉlÉÉÌiÉ iÉSsmÉÇ | rÉÉå uÉæ pÉÔqÉÉ iÉSqÉ×iÉqÉjÉ rÉSsmÉÇ iÉlqÉirÉïqÉç | ||24.1.1||

xÉ pÉaÉuÉÈ MüÎxqÉlmÉëÌiÉÌ¸iÉ CÌiÉ | xuÉå qÉÌWûÎqlÉ rÉÌS uÉÉ lÉ qÉÌWûqlÉÏÌiÉ | ||24.1.2||

24.1.1 i) The Infinite and the Finite Defined

1 yatra na anyat pashyati, i) That in which one sees nothing else, na anyat shrinoti, hears nothing else, and na anyat vijaanaati – understands nothing else – sah BHOOMAA. That is the INFINITE. 2 atha yatra anyat pashyati, ii) But that in which one sees something else, anyat shrinoti, hears something else, and anyat vijaanaati, understands something else – tat ALPAM. that is the FINITE. 3 yah vai bhoomaa, tat amritam; iii) That which is Infinite, is alone immortal; atha yad alpam, tat martyam. but that which is finite, is mortal.

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.

24.1.2 i) The Basis of the Infinite 4 sah bhagavah kasmin Narada: Revered Sir, in what pratishthitah, iti. is that Infinite established? sve mahimni, Sanatkumara: In its own greatness, yadi vaa na mahimni, iti. or not even in its own greatness!

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.

Verse 24.2: Mutual Dependence

aÉÉåAµÉÍqÉWû qÉÌWûqÉåirÉÉcÉ¤ÉiÉå WûÎxiÉÌWûUhrÉÇ , SÉxÉpÉÉrÉïÇ , ¤Éå§ÉÉhrÉÉrÉiÉlÉÉlÉÏÌiÉ | lÉÉWûqÉåuÉÇ oÉëuÉÏÍqÉ , oÉëuÉÏqÉÏÌiÉ WûÉåuÉÉcÉÉ-| ÅlrÉÉå½lrÉÎxqÉlmÉëÌiÉÌ¸iÉ CÌiÉ ||24.2||

5 go-ashvam, The cows and horses, iha mahimaa iti aachakshate, are called “greatness” here in this world; as hasti-hiranyam, also, elephants and gold, daasa-bhaaryam, servants and wives, kshetraani-aayatanaani, iti; fields and buildings. 6 na aham evam braveemi, I do not call this greatness, in fact, braveemi iti ha uvaacha I call what has been described above anyah hi anyasmin pratishthitah; as “mutual dependence”.

.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…

Section 25: “Swaraat” – INDEPENDENCE (2 verses)

Verse 25.1: The Infinite, the “I”, & the Self

xÉ LuÉÉkÉxiÉÉixÉ EmÉËU¹ÉixÉ mÉ¶ÉÉixÉ mÉÑUxiÉÉixÉ- SÍ¤ÉhÉiÉÈ xÉ E¨ÉUiÉÈ xÉ LuÉåSÇ xÉuÉïÍqÉÌiÉ | ||25.1.1||

AjÉÉiÉÉåÅWÇûMüÉUÉSåzÉ LuÉÉ- ÅWûqÉåuÉÉkÉxiÉÉSWûqÉÑmÉËU¹ÉSWÇû mÉ¶ÉÉSWÇû mÉÑUxiÉÉSè- AWÇû SÍ¤ÉhÉiÉÉåÅWûqÉÑ¨ÉUiÉÉåÅWûqÉåuÉåSÇ xÉuÉïÍqÉÌiÉ ||25.1.2||

AjÉÉiÉ AÉiqÉÉSåzÉ LuÉÉ- ÅÅiqÉæuÉÉkÉxiÉÉSÉiqÉÉåmÉËU¹ÉSÉiqÉÉ mÉ¶ÉÉSÉiqÉÉ mÉÑUxiÉÉSè- AÉiqÉÉ SÍ¤ÉhÉiÉ AÉiqÉÉå¨ÉuiÉ AÉiqÉæuÉåSÇ xÉuÉïÍqÉÌiÉ | ||25.1.3||

25.1.1 i) The Infinite Alone Exists 1 sah eva adhastaat, sah uparishtaat; THAT alone is below, That is above; sah paschaat, sah purastaat; That is behind, That is in front; sah dakshinatah, sah uttaratah; That is to the south, and to the north; sah eva (BHOOMAA) idam sarvam, iti. That (INFINITE) alone is all this.

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.

25.1.3 iii) The Self Alone Exists 3 atha atah aatma-adeshah eva: Next is the teaching w.r.t. the Self: aatmaa eva adhastaat, aatmaa uparishtaat; The Self alone is below and above, aatmaa paschaat, aatmaa purastaat; the Self is behind and in front; aatmaa dakshinatah, aatmaa uttaratah; the Self is to the south & north; aatmaa eva idam sarvam. the Self alone is all this.

1 The Infinite is Itself all that there is. 2 The “I”-notion in the individual is Itself all that there is. 3 The Atman or Self of the individual is Itself all that there is. In these three very poetic sub-verses, making maximum use of repetition as an art- form, like the rhythm maintained by a table, the Sage Sanatkumar hopes to put across the idea that all three of them are one and the same entity. For there cannot be three Infinites! There can be three names for the Infinite – and that is what we have, namely, the Infinite, the “I”, and the Atman. So where does the Greatness of the Infinite lie? In “I”, the Self! Is that not a great place to be? Just the thought of it by ignorant ones like you and I, can deal the death-blow to our Ego. If this thought really sinks into us deep enough, forever gone will be the idea that we are this puny little bag of flesh and bones; forever gone will be the thought of that we are a limited mind and intellect having this narrow personality; forever gone will be all sense of differences in our vision – no more rich or poor, no more Brahmin or Shudra; no more Eastern or Western, no more male or female, and so on. Swamini says, “An individual wave in the ocean is finite; it is born and perishes in a particular time and place. However, when seen as water, it is everywhere – below, above, in front, behind… It is the essence in all waves”. If that does not inspire us to strive to actually meet the conditions needed for us to experience this massive explosion of Consciousness, then we must be in deep, deep sleep – the comfortable sleep of Ignorance. The next verse gives us a glimpse into that Experience of all experiences…

Verse 25.2: The Sovereign & the Slave

xÉ uÉÉ LwÉ LuÉÇ mÉzrÉ³ÉåuÉÇ qÉluÉÉlÉ LuÉÇ ÌuÉeÉÉlÉlÉç- ÅÅiqÉUÌiÉUÉiqÉ¢üÏQû AÉiqÉÍqÉjÉÑlÉ AÉiqÉÉlÉlSÈ | xÉ xuÉUÉQèpÉuÉÌiÉ | iÉxrÉ xÉuÉåïwÉÑ sÉÉåMåüwÉÑ MüÉqÉcÉÉUÉå pÉuÉÌiÉ | ||25.2.1||

AjÉ rÉåÅlrÉjÉÉiÉÉå ÌuÉSÒUlrÉUÉeÉÉlÉxiÉå ¤ÉrrÉsÉÉåMüÉ pÉuÉÎliÉ | iÉåwÉÉÇ xÉuÉåïwÉÑ sÉÉåMåüwuÉMüÉqÉcÉÉUÉå pÉuÉÌiÉ | ||25.2.2||

25.2.1 i) The SOVEREIGN is Free

4 sah vai eshah, evam pashyan, Verily, he who sees thus, evam manvaan, evam vijaanan; who reflects and understands thus; aatma-ratih, aatma-kreedah; He revels and sports in the Self, aatma-mithuna, aatma-aanandah; he unites in and enjoys the Self – sah SWARAAT bhavati tasya sarveshu He becomes the SOVEREIGN of all the lokeshu; kaama-chaarah bhavati. worlds. He is free to act as he wishes.

25.2.2 ii) The SLAVE is Ruled by Others

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.

The Experience of Being a SOVEREIGN Sage Sanatkumara now gives us his pair of Divine Goggles to view the Infinite. It is, indeed, a “mind-goggling” experience! 4 The words chosen by the Sage are those which one would use for the most ecstatic experience of pleasure in our own world of Ego. What makes the sage so daring enough to do so? – Aatma-Ratih, Aatma-Kreedah, Aatma-Mithuna, Aatma-Aanandah – this is the state he himself must be revelling in all the time, and he invites us to do so as well. What does he require us to do to join him in his revelry? It is a simple formula: Evam Pashyan, Evam Manvaan, Evam Vijnaanan – “See nothing else, reflect on nothing else, and understand nothing else.” These are not three different theories that we have to gain mastery in; they are simply one slogan which asks us to give all we have towards this pursuit: “See nothing else” – offer all our senses to the Divine; “Reflect on nothing else” – offer our every thought, desire, to the Divine. “Understand nothing else” – make the Lord alone our only Goal, our deepest aspiration, our most intimate Beloved, our sole Friend and Support. The state of freedom of one who is established in Infinity is beyond anything we can experience in this world. All previous Fruits described in every case from Name to Aspiration, were limited to the worlds attainable up to that particular level. Here we have an open invitation to all these worlds put together. We are a visa to go on a “Universal Tour” for any duration with no conditions attached. The Experiencer becomes a Swaraat, the all- powerful status of being a Self-Sovereign, totally independent ruler of himself.

The Experience of Being a SLAVE 5 And what happens to those who do not have this vision of Unity, who are still in the realms of Duality or even Plurality, by which they “know something other than This”?

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.

THE EXPERIENCE OF YUVAK VEERS (Youth Group)

There is an exercise that the Yuvak Veer participants are put through. They have to spend 48 hours in their room “doing nothing”, which means doing whatever they feel like. The purpose of this exercise is to feel the limitation of the mind. When restrained in this manner, simulating life in a prison camp, we get some idea how difficult it is to control our mind, which is ever engaged in “doing” things. Trying to stop it from its restlessness for just 48 hours can be quite a challenge. The Yuvak Veer students will tell us strange stories of what they learn about themselves in those 48 hours. We can only imagine what the Sage’s experience of Infinity is like. However, we can try bit by bit to expand our own horizons and feel the difference.

QUEER IDEAS OF PERSONAL FREEDOM

This verse also exposes the queer ideas we generally have of freedom, beginning with personal freedom. Just as an example Swamini told us of a person who went to extremes in his relationship with his pet dog. No one should dare call it a dog – it was “his son”. On the wedding invitation of a family member, the dog’s name was also printed – with the family surname!

*****

Section 26: The VISION of the Ativadi (1 verse)

Verse 26.1: Greatness of the Realised Sage

iÉxrÉ Wû uÉÉ LiÉxrÉæuÉÇ mÉzrÉiÉ , LuÉÇ qÉluÉÉlÉxrÉæuÉÇ ÌuÉeÉÉlÉiÉ | ||26.1.1||

AÉiqÉiÉÈ mÉëÉhÉ , AÉiqÉiÉ AÉzÉÉ- , ÅÅiqÉiÉÈ xqÉU , AÉiqÉiÉ AÉMüÉzÉ , AÉiqÉiÉxiÉåeÉ , AÉiqÉiÉ AÉmÉ , AÉiqÉiÉ AÉÌuÉpÉÉïuÉÌiÉUÉå- , ÅpÉÉuÉÉuÉÉ- , ÅÅiqÉiÉÉåÅ³ÉqÉç- , AÉiqÉiÉÉå oÉsÉqÉç- , AÉiqÉiÉÉå ÌuÉ¥ÉÉlÉqÉç- , AÉiqÉiÉÉå krÉÉlÉqÉç- , AÉiqÉiÉÍ¶É¨ÉqÉç- , AÉiqÉiÉÈ xÉÇMüsmÉ , AÉiqÉiÉÉå qÉlÉ , AÉiqÉiÉÉå uÉÉaÉç- , AÉiqÉiÉÉå lÉÉqÉç- , AÉiqÉiÉÉå qÉl§ÉÉ , AÉiqÉiÉÈ MüqÉÉïhrÉç- , AÉiqÉiÉ LuÉåSÇxÉuÉïÍqÉÌiÉ | ||26.1.2||

26.1.1 i) The Requisites for SOVEREIGNTY 1 tasya ha vai etasya Verily, for him alone who evam pashyata, sees thus, evam manvaanasya, reflects thus and evam vijaanatah; understands thus –

26.1.2 ii) The State of SOVEREIGNTY 2 aatmatah praanah, 1. Prana springs from the Self; aatmatah aashaa, 2. Aspiration springs from the Self; aatmatah smarah, 3. Memory springs from the Self; aatmatah aakaashah, 4. Space springs from the Self; aatmatah tejah, 5. Fire springs from the Self; aatmatah aapah, 6. Water springs from the Self; aatmatah aavirbhaava- 7. Appearance and disappearance tirobhaavaavau, spring from the Self; aatmatah annam, 8. Food springs from the Self; aatmatah balam, 9. Strength springs from the Self; aatmatah vijnaanam, 10. Understanding springs from the Self; aatmatah dhyaanam, 11. Contemplation springs from the Self; aatmatah chittam, 12. Intelligence springs from the Self; aatmatah sankalpah, 13. Will (Sankalpa) springs from the Self; aatmatah manah, 14. Mind springs from the Self; aatmatah vaak, 15. Speech springs from the Self; aatmatah naamah, 16. Name springs from the Self; aatmatah mantraah, 17. Hymns spring from the Self; aatmatah karmaani, 18. Rites spring from the Self; – aatmatah eva idam sarvam, iti. – all these spring from the Self alone!

1 The all-encompassing vision of Non-duality or Infinity is for him who consecrates his whole being to the Lord, as we saw in line 4 of Section 25, which is identical to this line. The details of this vision are given in the next line: 2 Expressions of life at all levels that we saw earlier in the text are a manifestation from the Infinite. From Name to Prana, we had 15 principles, divided into 4 groups, namely, the Individual, Dharma or Law, the World, and Ishwara (the Causal). The Contents page shows the full breakdown of the groups. An additional 3 items appear in this list, bringing the total to 18 principles:

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.

Summary of the Text: Section 26 ends the main points of the text. Section 27 simply gives a few supporting verses from other scriptures to support the entire discussion. Hence, this Section may be regarded as a Summary of this whole text. We note the following:

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.

Section 27: Supporting Verses (1 verse)

IT IS COMMON IN many Upanishads that the Rishi-author quotes some other Upanishads of his time to support the view he has presented. This is a traditional practice that ensures that what is being taught is not something out of the Rishi’s head, but something which has been verified by others independently. Thus, every Upanishad becomes an authentic text which represents the common experience of God-Consciousness by Rishis of different periods. The ancient texts always placed more emphasis on the genuineness of the knowledge than on the author of the text.

Verse 27.1: Three Supporting Verses

iÉSåwÉ zsÉÉåMüÉÈ | - ||27.1.0||

lÉ mÉzrÉÉå qÉ×irÉÑÇ mÉzrÉÌiÉ , lÉ UÉåaÉÇ lÉÉåiÉ SÒÈZÉiÉÉÇ xÉuÉïÇ Wû mÉzrÉÈ mÉzrÉÌiÉ , xÉuÉïqÉÉmlÉÉåÌiÉ xÉuÉïzÉ | CÌiÉ ||27.1.1||

xÉ LMükÉÉ pÉuÉÌiÉ Ì§ÉkÉÉ pÉuÉÌiÉ mÉgcÉkÉÉ xÉmiÉkÉÉ lÉuÉkÉÉ cÉæuÉ mÉÑlÉ¶ÉæMüÉSzÉÈ xqÉ×iÉÈ zÉiÉÇ cÉ SzÉ cÉæMü¶É xÉWûxÉëÉÍhÉ cÉ ÌuÉÇzÉÌiÉÈ | ||27.1.2||

AÉWûÉUzÉÑ®Éæ xÉ¨uÉzÉÑÎ® , xÉ¨uÉzÉÑ®Éæ kÉëÑuÉÉ xqÉ×ÌiÉÈ xqÉ×ÌiÉsÉqpÉå xÉuÉïaÉëljÉÏlÉÉÇ ÌuÉmÉëqÉÉå¤ÉÈ | ||27.1.3||

iÉxqÉæ qÉ×ÌSiÉMüwÉÉrÉÉrÉ iÉqÉxÉxmÉÉUÇ SzÉïrÉÌiÉ pÉaÉuÉÉlxÉlÉiMÑüqÉÉUxÉç- iÉÇ xMülS CirÉÉcÉ¤ÉiÉå , iÉÇ xMülS CirÉÉcÉ¤ÉiÉå | ||27.1.4||

27.1.0 The Supporting Verses:

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:

27.1.1 i) The Seer of the Infinite 1 na pashyah mrityum pashyati, He who sees this does not see death, 2 na rogam, na uta duhkhataam; nor illness, nor sorrow. 3 sarvam ha pashyah pashyati, He who sees this sees all things, 4 sarvam aapnoti sarvashah, iti and obtains all things in all ways.

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”!

27.1.2 ii) One Becomes Many 5 Shlokah: sah ekadaa bhavati, tridhaa bhavati 6 panchadhaa saptadhaa navadhaa cha eva; 7 punah cha ekaa-dashah smritam shatam cha, 8 dasha cha ekah cha sahasraani cha vimshatih.

5 Verse Meaning: “He who is One, becomes three-fold, 6 five-fold, seven-fold and also nine-fold. 7 Then again He is called the eleven-fold, and hundredfold, 8 the ten-fold, the One, the thousandfold and twenty-fold.”

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.

27.1.3 iii) Three Steps in the Evolution of Man 9 aahaara-shuddhau, “When food is pure, sattva-shuddhih (bhavati); the mind becomes pure 10 sattva-shuddhau, When the mind is pure, dhruvaa smritih (bhavati); the memory becomes strong. 11 smritih (aatmanah) lambhe, When memory (of the Self) becomes strong, sarva grantheenaam from all knots of the heart, vipramokshah. one is released.”

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:

9 i) From Gross body to Subtle body: food to mind; gross to subtle; 10 ii) From Subtle body to Causal body: mind to memory; subtle to causal; 11 iii) From Causal to Pure Consciousness: memory to Realisation of the Supreme; beyond the causal, into the Absolute.

27.1.4 i) CONCLUSION: “Skanda”, the Ativadin 12 tasmai, To him, i.e. to Narada, mridita-kashaayaaya, after his impurities had been washed off, 13 tamasah paaram darshayati the shore beyond darkness was shown bhagavaan sanatkumaara. by the revered Sage Sanatkumara. 14 tam skanda iti aachakshate, He was known as “Skanda”; indeed, tam skanda iti aachakshate. he was known as “Skanda”.

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!

CHANDOGYA UPANISHAD – 7 “Bhoomaiva Sukham” – Bliss Infinite from Sama Veda

Split-Sandhee Samskrit Format (to Assist Beginners in Identifying the Words) qÉ…¡ûsÉÉcÉUhÉç

1 Á | AÉmrÉÉrÉliÉÑ qÉqÉç-AÉ-…¡ûÉÌlÉ , uÉÉMçü mÉëÉhÉ-zÉç cÉ¤ÉÑÈ ´ÉÉå§ÉqÉç | AjÉç-AÉå oÉsÉqÉç CÎlSìrÉÉÍhÉ cÉ xÉuÉÉïÍhÉ ||

2 xÉuÉïÇ oÉë¼ç-AÉæ-mÉÌlÉwÉSÇ , qÉçÅ-AÉ-WÇû oÉë¼ ÌlÉUÉMÑürÉÉïÇ | qÉÉ qÉÉ oÉë¼ ÌlÉUÉMüUÉåiÉç , AÌlÉUÉMüUhÉqÉç AxiÉç-uÉç , AÌlÉUÉMüUhÉÇ qÉå ÅxiÉÑ ||

3 iÉSè AÉiqÉÌlÉ ÌlÉUiÉå , rÉ EmÉÌlÉwÉixÉÑ kÉqÉÉïÈ | iÉå qÉÌrÉ xÉliÉÑ , iÉå qÉÌrÉ xÉliÉÑ ||

4 Á zÉÉÎliÉÈ zÉÉÎliÉÈ zÉÉÎliÉÈ ||

NûÉlSÉåarÉÉåmÉÌlÉwÉSè - 7 “pÉÔqÉæuÉ xÉÑZÉqÉç” PART 1

Section 1: “Naama” – NAME

1 Á . AkÉÏÌWû pÉaÉuÉ , CÌiÉ , Wèû-AÉå-mÉxÉxÉÉS xÉlÉiMÑüqÉÉUÇ lÉÉUS-xÉç | 2 iÉÇ Wèû-AÉå-uÉÉcÉ | rÉSè uÉåijÉ iÉålÉ , qÉçÅ-AÉå-mÉxÉÏS | iÉiÉ-xÉç iÉ FkuÉïqÉç uÉ¤rÉÉqÉç-D-ÌiÉ ||1.1||

3 xÉ Wèû-AÉå-uÉÉcÉ - GaÉç-uÉåSÇ pÉaÉuÉç-AÉå ÅkrÉåÍqÉ , rÉeÉÑUç-uÉåSÇ , xÉÉqÉ-uÉåSqÉç , AÉjÉuÉïhÉÇ cÉiÉÑjÉïqÉç , CÌiÉWûÉxÉ-mÉÑUÉhÉÇ mÉgcÉqÉÇ uÉåSÉlÉÉÇ uÉåSÇ , ÌmÉ§rÉÇ , UÉÍzÉÇ , SæuÉÇ , ÌlÉÍkÉÇ , uÉÉMüÉå-uÉÉYrÉqÉç , LMüÉrÉlÉÇ , SåuÉÌuÉ±ÉÇ , oÉë¼ÌuÉ±ÉÇ , pÉÔiÉÌuÉ±ÉÇ , ¤É§ÉÌuÉ±ÉÇ , lÉ¤É§ÉÌuÉ±ÉÇ , xÉmÉï-SåuÉeÉlÉ ÌuÉ±ÉqÉç | LiÉiÉç pÉaÉuÉç-AÉå ÅkrÉåÍqÉ ||1.2||

4 xÉç-AÉå ÅWûqÉç pÉaÉuÉç-AÉå qÉl§ÉÌuÉSè LuÉç-AÉ-ÎxqÉ lÉç-AÉ-ÅiqÉÌuÉcÉç- | 5 NíÓûiÉqÉç Wèû-rÉç LuÉ qÉå pÉaÉuÉSè-SØzÉåprÉ-xÉç iÉUÌiÉ zÉÉåMüqÉç AÉiqÉÌuÉSè , CÌiÉ | ||1.3.1||

6 xÉç-AÉå ÅWûqÉç pÉaÉuÉÈ zÉÉåcÉÉÍqÉ | iÉÇ qÉÉ pÉaÉuÉÉgÉç-NûÉåMüxrÉ mÉÉUÇ iÉÉUrÉiÉç-uÉç CÌiÉ ||1.3.2||

7 iÉÇ Wèû-AÉå-uÉÉcÉ | rÉSè uÉæ ÌMügÉç cÉç-Lå-iÉSè AkrÉaÉÏ¸É lÉÉqÉç-Lå-uÉç-Lå-iÉiÉç ||1.3.3||

8 lÉÉqÉ uÉÉ - GaÉç-uÉåSè-AÉå , rÉeÉÑUç-uÉåSÈ , xÉÉqÉ-uÉåS , AÉjÉuÉïhÉ-zÉç cÉiÉÑjÉï , CÌiÉWûÉxÉ-mÉÑUÉhÉÈ mÉgcÉqÉç-AÉå uÉåSÉlÉÉÇ uÉåSÈ , ÌmÉ§rÉç-AÉå, UÉÍzÉ-Uç , SæuÉç-AÉå, ÌlÉÍkÉ-Uç , uÉÉMüÉå-uÉÉYrÉqÉç , LMüÉrÉlÉÇ , SåuÉÌuÉ±É , oÉë¼ÌuÉ±É , pÉÔiÉÌuÉ±É , ¤É§ÉÌuÉ±É , lÉ¤É§ÉÌuÉ±É , xÉmÉï-SåuÉeÉlÉ ÌuÉ±É ||1.4.1||

9 lÉÉqÉç-Lå-uÉç-Lå-iÉlÉç , lÉÉqÉç-AÉå-mÉÉxxuÉç-L-ÌiÉ ||1.4.2||

10 xÉ rÉç-AÉå lÉÉqÉ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå , rÉÉuÉlÉç-lÉÉqlÉç-AÉå aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉç-AÉå lÉÉqÉ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||1.5.1||

11 ÅÎxiÉ pÉaÉuÉç-AÉå lÉÉqlÉç-AÉå pÉÔrÉ CÌiÉ | lÉÉqlÉç-AÉå uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||1.5.2||

Section 2: “Vaak” – SPEECH

1 uÉÉaÉç-uÉÉuÉ lÉÉqlÉç-AÉå pÉÔrÉxÉÏ ||2.1.1||

2 uÉÉaÉç-uÉÉ GaÉç-uÉåSÇ ÌuÉ¥ÉÉmÉrÉÌiÉ , rÉeÉÑUç-uÉåSÇ , xÉÉqÉ-uÉåSqÉç , AÉjÉuÉïhÉÇ cÉiÉÑjÉïqÉç , CÌiÉWûÉxÉ-mÉÑUÉhÉÇ mÉgcÉqÉÇ uÉåSÉlÉÉÇ uÉåSÇ , ÌmÉ§rÉÇ , UÉÍzÉÇ , SæuÉÇ , ÌlÉÍkÉÇ , uÉÉMüÉå-uÉÉYrÉqÉç , LMüÉrÉlÉÇ , SåuÉÌuÉ±ÉÇ , oÉë¼ÌuÉ±ÉÇ , pÉÔiÉÌuÉ±ÉÇ , ¤É§ÉÌuÉ±ÉÇ , lÉ¤É§ÉÌuÉ±ÉÇ , xÉmÉï-SåuÉeÉlÉ ÌuÉ±ÉÇ

3 ÌSuÉÇ cÉ mÉ×ÍjÉuÉÏÇ cÉ , uÉÉrÉÑÇ cÉç-AÉ-MüÉzÉÇ cÉç-AÉ-mÉ-zÉç cÉ , iÉåeÉ-zÉç cÉ , SåuÉÉÇ-zÉç cÉ , qÉlÉÑwrÉÉÇ-zÉç cÉ , mÉzÉÔÇ-zÉç cÉ , uÉrÉÉÇÍxÉ cÉ , iÉ×hÉ-uÉlÉxmÉiÉÏgÉç , duÉÉmÉSÉlÉç-rÉç , AÉMüÐOû , mÉiÉ…¡û , ÌmÉmÉÏÍsÉMÇü

4 kÉqÉïÇ cÉç-AÉ-kÉqÉïÇ cÉ , xÉirÉÇ cÉç-AÉ-lÉ×iÉÇ cÉ , xÉÉkÉÑ cÉç-AÉ-xÉÉkÉÑ cÉ , ™SrÉ¥ÉÇ cÉç-AÉ-™SrÉ¥ÉÇ cÉ

5 rÉSè uÉæ uÉÉXèû lÉç-AÉ-pÉÌuÉwrÉlÉç- , lÉ kÉqÉïç-AÉå, lÉç-AÉ-kÉqÉïç-AÉå urÉ¥ÉÉÌmÉwrÉlÉç-lÉ xÉirÉÇ , lÉç-AÉ-lÉ×iÉÇ ,

lÉ xÉÉkÉÑ , lÉç-AÉ-xÉÉkÉÑ , lÉ ™SrÉ¥Éç-AÉå, lÉç-AÉ-™SrÉ¥Éç-AÉå ||2.1.2||

6 uÉÉaÉç LuÉç-Lå-iÉiÉç xÉuÉïÇ ÌuÉ¥ÉÉmÉrÉÌiÉ | uÉÉcÉqÉç EmÉÉxxuÉç-L-ÌiÉ ||2.1.3||

7 xÉ rÉç-AÉå uÉÉcÉqÉç oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå , rÉÉuÉSè uÉÉcÉç-AÉå aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉç-AÉå uÉÉcÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||2.2.1||

8 ÅÎxiÉ pÉaÉuÉç-AÉå uÉÉcÉç-AÉå pÉÔrÉ CÌiÉ | uÉÉcÉç-AÉå uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||2.2.2||

Section 3: “Manah” – MIND

1 qÉlÉç-AÉå uÉÉuÉ uÉÉcÉç-AÉå pÉÔrÉç-AÉå ||3.1.1||

2 rÉjÉÉ uÉæ ²å uÉÉ ÅÅqÉsÉMåü , ²å uÉÉ MüÉåsÉå , ²Éæ uÉÉ Å¤ÉÉæ qÉÑÌ¹-Uç AlÉÑpÉuÉiÉç-rÉç | LuÉÇ uÉÉcÉÇ cÉ , lÉÉqÉ cÉ , qÉlÉç-AÉå ÅlÉÑpÉuÉÌiÉ ||3.1.2||

3 xÉ rÉSÉ qÉlÉxÉÉ qÉlÉxrÉÌiÉ - | qÉl§ÉÉlÉç AkÉÏrÉÏrÉç-L-iÉç-rÉç , AjÉç-AÉ-kÉÏiÉå | MüqÉÉïÍhÉ MÑüuÉÏïrÉç-L-iÉç-rÉç AjÉ MÑüÂiÉå | mÉÑ§ÉÉÇ-zÉç cÉ mÉzÉÔÇ-zÉç cÉç-L-cNåûrÉç-L-iÉç-rÉç , AjÉç-L-cNûiÉ | CqÉÇ cÉ sÉÉåMüqÉç AqÉÑÇ cÉç-L-cNåûrÉç-L-iÉç-rÉç , AjÉç-L-cNûiÉå ||3.1.3||

4 qÉlÉç-AÉå Wèû-rÉç AÉiqÉÉ | qÉlÉç-AÉå ÌWû sÉÉåMçü-AÉå | qÉlÉç-AÉå ÌWû oÉë¼ | qÉlÉ EmÉÉxxuÉç-L-ÌiÉ ||3.1.4||

5 xÉ rÉç-AÉå qÉlÉç-AÉå oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå , rÉÉuÉlÉç-qÉlÉxÉç-AÉå aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉç-AÉå qÉlÉç-AÉå oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||3.2.1||

6 ÅÎxiÉ pÉaÉuÉç-AÉå qÉlÉxÉç-AÉå pÉÔrÉ CÌiÉ | qÉlÉxÉç-AÉå uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||3.2.2||

Section 4: “Sankalpa” – WILL

1 xÉƒ¡ûsmÉç-AÉå uÉÉuÉ qÉlÉxÉç-AÉå pÉÔrÉÉlÉç ||4.1.1||

2 rÉSÉ uÉæ xÉƒ¡ûsmÉrÉiÉå | ÅjÉ qÉlÉxrÉiÉç-rÉç , AjÉ uÉÉcÉqÉç DUrÉÌiÉ | iÉÉqÉç E lÉÉqlÉç-D-CUrÉÌiÉ | 3 lÉÉÎqlÉ qÉl§ÉÉ LMÇü pÉuÉÎliÉ , qÉl§ÉåwÉÑ MüqÉÉïÍhÉ ||4.1.2||

4 iÉÉÌlÉ Wû uÉÉ LiÉÉÌlÉ | xÉƒ¡ûsmÉç-Lå-Mçü-AÉ-rÉlÉÉÌlÉ |

xÉƒ¡ûsmÉç-AÉ-ÅiqÉMüÉÌlÉ | xÉƒ¡ûsmÉå mÉëÌiÉÌ¸iÉÉÌlÉ || ||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||

6 iÉåwÉÉÇ xÉÇYsÉ×miÉæ , uÉwÉï xÉÇMüsmÉiÉå | uÉwÉïxrÉ xÉÇYsÉ×mrÉÉ , A³ÉÇ xÉÇMüsmÉiÉå | A³ÉxrÉ xÉÇYsÉ×mirÉæ , mÉëÉhÉÉÈ xÉÇMüsmÉliÉå | mÉëÉhÉÉlÉÉÇ xÉÇYsÉ×mirÉæ , qÉl§ÉÉÈ xÉÇMüsmÉliÉå | qÉl§ÉÉhÉÉqÉç xÉÇYsÉ×mirÉæ , MüqÉÉïÍhÉ xÉÇMüsmÉliÉå | MüqÉïhÉÉÇ xÉÇYsÉ×mirÉæ , sÉÉåMüÈ xÉÇMüsmÉiÉå | sÉÉåMüxrÉ xÉÇYsÉ×mirÉæ , xÉuÉïqÉç xÉÇMüsmÉiÉå ||4.2.3||

7 xÉ LwÉ xÉÇMüsmÉÈ , xÉƒ¡ûsmÉqÉç EmÉÉxxuÉç-L-ÌiÉ ||4.2.4||

8 xÉ rÉÈ xÉÇMüsmÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå | ||4.3.1||

9 xÉÇYsÉ×miÉÉlÉç uÉæ xÉ sÉÉåMüÉlÉç - | kÉëÑuÉÉlÉç kÉëÑuÉÈ , mÉëÌiÉÌ¸iÉÉlÉç mÉëÌiÉÌ¸iÉç-AÉå , AurÉjÉqÉÉlÉÉlÉç AurÉjÉqÉÉlÉç-AÉå , AÍpÉ-ÍxÉkrÉÌiÉ | ||4.3.2||

10 rÉÉuÉiÉç xÉƒ¡ûsmÉxrÉ aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉÈ xÉƒ¡ûsmÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||4.3.3||

11 ÅÎxiÉ pÉaÉuÉÈ xÉƒ¡ûsmÉÉSè pÉÔrÉ CÌiÉ | xÉƒ¡ûsmÉÉSè uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||4.3.4||

Section 5: “Chittam” – INTELLIGENCE

1 ÍcÉ¨ÉÇ uÉÉuÉ xÉƒ¡ûsmÉÉSè pÉÔrÉç-AÉå ||5.1.1||

2 rÉSÉ uÉæ cÉåiÉrÉiÉå , ÅjÉ xÉƒ¡ûsmÉrÉiÉå , ÅjÉ qÉlÉxrÉiÉç-rÉç , AjÉ uÉÉcÉqÉç DUrÉÌiÉ , iÉÉqÉç E lÉÉqlÉç-D-CUrÉÌiÉ | 3 lÉÉÎqlÉ qÉl§ÉÉ LMÇü pÉuÉÎliÉ , qÉl§ÉåwÉÑ MüqÉÉïÍhÉ | ||5.1.1||

4 iÉÉÌlÉ Wû uÉÉ LiÉÉÌlÉ ÍcÉ¨Éç-Lå-Mçü-AÉ-rÉlÉÉÌlÉ , ÍcÉ¨Éç-AÉ-ÅiqÉÉÌlÉ , ÍcÉ¨Éå mÉëÌiÉÌ¸iÉÉÌlÉ ||5.2.1||

5 iÉxqÉÉSè rÉSè-rÉç AÌmÉ oÉWÒûÌuÉSè , AÍcÉ¨Éç-AÉå pÉuÉÌiÉ , lÉç-AÉ-rÉqÉç AxiÉç-D-iÉç-rÉç LuÉç-Lå-lÉqÉç AÉWÒû-Uç rÉSè ArÉÇ uÉåS , rÉSè uÉÉ ArÉÇ ÌuÉ²ÉlÉç , lÉç-L-ijÉqÉç AÍcÉ¨ÉÈ xrÉÉSè , CiÉç-rÉç | 6 AjÉ rÉSè-rÉç AsmÉÌuÉcÉç- , ÍcÉ¨ÉuÉÉlÉç pÉuÉÌiÉ ,

iÉxqÉÉ LuÉç-AÉå-iÉ , zÉÑ´ÉÑwÉliÉå ||5.2.2||

7 ÍcÉ¨ÉÇ Wèû-rÉç LuÉç-Lå-wÉÉqÉç LMüÉrÉlÉÇ , ÍcÉ¨ÉqÉç AÉiqÉÉ , ÍcÉ¨ÉÇ mÉëÌiÉ¸É , ÍcÉ¨ÉqÉç EmÉÉxxuÉç-L-ÌiÉ ||5.2.3||

8 xÉ rÉ-zÉç ÍcÉ¨ÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå | ||5.3.1|| 9 ÍcÉ¨ÉÉlÉç uÉæ xÉ sÉÉåMüÉlÉç - | kÉëÑuÉÉlÉç kÉëÑuÉÈ , mÉëÌiÉÌ¸iÉÉlÉç mÉëÌiÉÌ¸iÉç-AÉå , ÅurÉjÉqÉÉlÉÉlÉç AurÉjÉqÉÉlÉç-AÉå , ÅÍpÉ-ÍxÉkrÉÌiÉ | ||5.3.2|| 10 rÉÉuÉcÉç-ÍcÉ¨ÉxrÉ aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉ-zÉç ÍcÉ¨ÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||5.3.3||

11 ÅÎxiÉ pÉaÉuÉ-zÉç ÍcÉ¨ÉÉSè pÉÔrÉ , CÌiÉ | ÍcÉ¨ÉÉSè uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||5.3.4||

PART 2

Section 6: “Dhyaanam” – CONTEMPLATION

1 krÉÉlÉÇ uÉÉuÉ ÍcÉ¨ÉÉSè pÉÔrÉç-AÉå ||6.1.1||

2 krÉÉrÉiÉç-D-uÉ mÉ×ÍjÉuÉÏ , krÉÉrÉiÉç-D-uÉç-AÉ-liÉËU¤ÉÇ , krÉÉrÉiÉç-D-uÉ ±Éæ-Uç , krÉÉrÉliÉç-D-uÉç-AÉ-ÅmÉç-AÉå , krÉÉrÉliÉç-D-uÉ mÉuÉïiÉÉ , krÉÉrÉliÉç-D-uÉ SåuÉ-qÉlÉÑwrÉÉ-xÉç ||6.1.2||

3 iÉxqÉÉSè rÉ CWû qÉlÉÑwrÉÉhÉÉÇ qÉWû¨ÉÉÇ mÉëÉmlÉÑuÉÎliÉ , krÉÉlÉÉ mÉÉSè-AÉÇ-zÉÉ CuÉç-Lå-uÉ iÉå pÉuÉliÉç-rÉç | 4 AjÉ rÉå ÅsmÉÉÈ MüsÉÌWûlÉÈ , ÌmÉzÉÑlÉÉ , EmÉuÉÉÌSlÉ-xÉç | iÉå ÅjÉ rÉå mÉëpÉuÉç-AÉå krÉÉlÉÉ mÉÉSè-AÉÇ-zÉÉ CuÉç-Lå-uÉ iÉå pÉuÉÎliÉ ||6.1.3||

5 krÉÉlÉqÉç EmÉÉxxuÉç-L-ÌiÉ ||6.1.4||

6 xÉ rÉç-AÉå krÉÉlÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå | rÉÉuÉSè krÉÉlÉxrÉ aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉç-AÉå krÉÉlÉqÉç oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||6.2.1||

7 ÅÎxiÉ pÉaÉuÉç-AÉå krÉÉlÉÉSè pÉÔrÉ , CÌiÉ | krÉÉlÉÉSè uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||6.2.2||

Section 7: “Vijnaanam” – UNDERSTANDING

1 ÌuÉ¥ÉÉlÉÇ uÉÉuÉ krÉÉlÉÉSè pÉÔrÉÈ ||7.1.1||

2 ÌuÉ¥ÉÉlÉålÉ uÉÉ GaÉç-uÉåSÇ ÌuÉeÉÉlÉÉÌiÉ , rÉeÉÑUç-uÉåSÇ , xÉÉqÉ-uÉåSqÉç , AÉjÉuÉïhÉÇ cÉiÉÑjÉïqÉç , CÌiÉWûÉxÉ-mÉÑUÉhÉÇ mÉgcÉqÉÇ uÉåSÉlÉÉÇ uÉåSÇ , ÌmÉ§rÉÇ , UÉÍzÉÇ , SæuÉÇ , ÌlÉÍkÉÇ , uÉÉMüÉå-uÉÉYrÉqÉç , LMüÉrÉlÉÇ , SåuÉÌuÉ±ÉÇ , oÉë¼ÌuÉ±ÉÇ , pÉÔiÉÌuÉ±ÉÇ , ¤É§ÉÌuÉ±ÉÇ , lÉ¤É§ÉÌuÉ±ÉÇ , xÉmÉï (ÌuÉ±ÉqÉç) SåuÉeÉlÉ ÌuÉ±ÉÇ ||7.1.2||

3 ÌSuÉÇ cÉ ÌmÉëÍjÉuÉÏÇ cÉ , uÉÉrÉÑÇ cÉç-AÉ-MüÉzÉÇ cÉç-AÉ-mÉ-zÉç cÉ , iÉåeÉ-zÉç cÉ , SåuÉÉÇ-zÉç cÉ , qÉlÉÑwrÉÉÇ-zÉç cÉ , mÉzÉÔÇ-zÉç cÉ , uÉrÉÉÇÍxÉ cÉ , iÉ×hÉ-uÉlÉxmÉiÉÏgÉç duÉÉmÉSÉlÉç-rÉç , AÉMüÐOû , mÉiÉ…¡û , ÌmÉmÉÏÍsÉMÇü ||7.1.3||

4 kÉqÉïÇ cÉç-AÉ-kÉqÉïÇ cÉ , xÉirÉÇ cÉç-AÉ-lÉ×iÉÇ cÉ , xÉÉkÉÑ cÉç-AÉ-xÉÉkÉÑ cÉ , ™SrÉ¥ÉÇ cÉç-AÉ-™SrÉ¥ÉÇ cÉç-AÉ-³ÉÇ cÉ , UxÉÇ cÉç-L-qÉÇ cÉ sÉÉåMüqÉç AqÉÑÇ cÉ ||7.1.4||

5 ÌuÉeÉÉlÉålÉç-Lå-uÉ ÌuÉeÉÉlÉÉÌiÉ , ÌuÉ¥ÉÉlÉqÉç EmÉÉxxuÉç-L-ÌiÉ ||7.1.5||

6 xÉ rÉç-AÉå ÌuÉ¥ÉÉlÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå | ÌuÉ¥ÉÉlÉuÉiÉç-AÉå uÉæ xÉ sÉÉåMüÉlÉç ¥ÉÉlÉuÉiÉç-AÉå ÅÍpÉÍxÉkrÉÌiÉ | rÉÉuÉSè ÌuÉ¥ÉÉlÉxrÉ aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉç-AÉå ÌuÉ¥ÉÉlÉqÉç oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||7.2.1||

7 ÅÎxiÉ pÉaÉuÉç-AÉå ÌuÉ¥ÉÉlÉÉSè pÉÔrÉ , CÌiÉ | ÌuÉ¥ÉÉlÉÉSè uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||7.2.2||

Section 8: “Balam” – STRENGTH

1 oÉsÉÇ uÉÉuÉ ÌuÉ¥ÉÉlÉÉSè pÉÔrÉç-AÉå ||8.1.1||

2 ÅÌmÉ Wû zÉiÉÇ ÌuÉ¥ÉÉlÉuÉiÉÉqÉç , LMçü-AÉå oÉsÉuÉÉlÉç AÉMüqmÉrÉiÉå | ||8.1.2| 3 xÉ rÉSÉ oÉsÉÏ pÉuÉiÉç-rÉç , AjÉç-AÉå-ijÉÉiÉÉ pÉuÉiÉç-rÉç | EÌ¨É¸lÉç mÉËUcÉËUiÉÉ pÉuÉÌiÉ , mÉËUcÉU³Éç EmÉxÉ¨ÉÉ pÉuÉÌiÉ | EmÉxÉÏSlÉç Sì¹É pÉuÉÌiÉ , ´ÉÉåiÉÉ pÉuÉÌiÉ , qÉliÉÉ pÉuÉÌiÉ , oÉÉå®É pÉuÉÌiÉ , MüiÉÉï pÉuÉÌiÉ , ÌuÉ¥ÉÉiÉÉ pÉuÉÌiÉ ||8.1.3||

4 oÉsÉålÉ uÉæ mÉ×ÍjÉuÉÏ ÌiÉ¸ÌiÉ , oÉsÉålÉç-AÉ-liÉËU¤ÉÇ , oÉsÉålÉ ±Éæ-Uç , oÉsÉålÉ mÉuÉïiÉÉ , oÉsÉålÉ SåuÉ-qÉlÉÑwrÉÉ , oÉsÉålÉ mÉzÉuÉ-zÉç cÉ uÉrÉÉÇÍxÉ cÉ , iÉ×hÉ-uÉlÉxmÉiÉrÉÈ , µÉÉmÉSÉlÉç-rÉç , AÉMüÐOû , mÉiÉ…¡û , ÌmÉmÉÏÍsÉMÇü ||8.1.4||

5 oÉsÉålÉ sÉÉåMü-xÉç ÌiÉ¸ÌiÉ | oÉsÉqÉç EmÉÉxxuÉç-L-ÌiÉ ||8.1.5||

6 xÉ rÉç-AÉå oÉsÉqÉç oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå | rÉÉuÉSè oÉsÉxrÉ aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉç-AÉå oÉsÉqÉç oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå ||8.2.1||

7 ÅÎxiÉ pÉaÉuÉç-AÉå oÉsÉÉSè pÉÔrÉ , CÌiÉ | oÉsÉÉSè uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||8.2.2||

PART 3

Section 9: “Annam” – FOOD

1 A³ÉÇ uÉÉuÉ oÉsÉÉSè pÉÔrÉ-xÉç ||9.1.1||

2 iÉxqÉÉSè rÉSè-rÉç AÌmÉ SzÉ UÉ§ÉÏ-Uç lÉç-AÉ-zlÉÏrÉÉSè , rÉSè-rÉç E Wû eÉÏuÉåSè , AjÉ uÉÉ , ÅSØ¹É , Å´ÉÉåiÉÉ , ÅqÉliÉÉ , ÅoÉÉå®É , ÅMüiÉÉï , ÅÌuÉ¥ÉÉiÉÉ pÉuÉiÉç-rÉç || ||9.1.2|| 3 AjÉç-AÉ-³ÉxrÉç-AÉ-rÉæ , SØ¹É pÉuÉÌiÉ , ´ÉÉåiÉÉ pÉuÉÌiÉ , qÉliÉÉ pÉuÉÌiÉ , oÉÉå®É pÉuÉÌiÉ , MüiÉÉï pÉuÉÌiÉ , ÌuÉ¥ÉÉiÉÉ pÉuÉiÉç-rÉç ||9.1.3||

4 A³ÉqÉç EmÉÉxxuÉç-L-ÌiÉ ||9.1.4||

5 xÉ rÉç-AÉå Å³ÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå | Å³ÉuÉiÉç-AÉå uÉæ xÉ sÉÉåMüÉlÉç mÉÉlÉuÉiÉç-AÉå ÅÍpÉÍxÉkrÉÌiÉ | 6 rÉÉuÉSè A³ÉxrÉ aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉç-AÉå Å³ÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå ||9.2.1||

7 ÅÎxiÉ pÉaÉuÉç-AÉå Å³ÉÉSè pÉÔrÉ , CiÉç-rÉç | A³ÉÉSè uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||9.2.2||

Section 10: “Aapah” – WATER

1 AÉmÉç-AÉå uÉÉuÉç-AÉ-³ÉÉSè pÉÔrÉ-xÉç ||10.1.1||

2 iÉxqÉÉSè rÉSÉ xÉÑuÉ×Ì¹-Uç lÉ pÉuÉÌiÉ , urÉÉkÉÏrÉliÉå mÉëÉhÉÉ , A³ÉÇ MülÉÏrÉç-AÉå pÉÌuÉwrÉiÉç-D-iÉç-rÉç | 3 AjÉ rÉSÉ xÉÑuÉ×Ì¹-Uç pÉuÉiÉç-rÉç , AÉlÉÎlSlÉÈ mÉëÉhÉÉ pÉuÉliÉç-rÉç , A³ÉÇ oÉWÒû pÉÌuÉwrÉiÉç-D-iÉç-rÉç ||10.1.2||

4 AÉmÉ LuÉç-L-qÉÉ qÉÔiÉÉï rÉçÅ-L-rÉÇ mÉ×ÍjÉuÉÏ , rÉSè AliÉËU¤ÉÇ , rÉSè ±Éæ-Uç , rÉiÉç mÉuÉïiÉÉ , rÉSè SåuÉ-qÉlÉÑwrÉÉ , rÉiÉç mÉzÉuÉ-zÉç cÉ uÉrÉÉÇÍxÉ cÉ , iÉ×hÉ-uÉlÉxmÉiÉrÉÈ ,

µÉÉmÉSÉlÉç-rÉç , AÉMüÐOû , mÉiÉ…¡û , ÌmÉmÉÏÍsÉMüqÉç ||10.1.3||

5 AÉmÉ LuÉç-L-qÉÉ qÉÔiÉÉï | AÉmÉ EmÉÉxxuÉç-L-ÌiÉ ||10.1.4||

6 xÉ rÉç-AÉå ÅÅmÉç-AÉå oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉ | AÉmlÉÉåÌiÉ xÉuÉÉïlÉç MüÉqÉÉÇ-xÉç iÉ×ÎmiÉqÉÉlÉç pÉuÉÌiÉ | 7 rÉÉuÉSè AmÉÉÇ aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | 8 rÉç-AÉå ÅÅmÉç-AÉå oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||10.2.1||

9 ÅÎxiÉ pÉaÉuÉç-AÉå ÅSèprÉç-AÉå pÉÔrÉ , CiÉç-rÉç | ASèprÉç-AÉå uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||10.2.2||

Section 11: “Tejah” – FIRE

1 iÉåeÉç-AÉå uÉÉuÉç-AÉ-SèprÉç-AÉå pÉÔrÉ-xÉç ||11.1.1||

2 iÉSè uÉÉ LiÉSè , uÉÉrÉÑqÉç AÉaÉ×½ç-AÉ- , ÅMüÉzÉqÉç AÍpÉiÉmÉÌiÉ , iÉS-AÉ-ÅWÒû-Uç | ÌlÉzÉÉåcÉÌiÉ , ÌlÉiÉmÉÌiÉ , uÉÌwÉïwrÉÌiÉ uÉÉ , CÌiÉ | iÉåeÉ LuÉ iÉiÉç mÉÔuÉïÇ SzÉïÌrÉiuÉÉ , ÅjÉç-AÉ-ÅmÉÈ xÉ×eÉiÉå ||11.1.2||

3 iÉSåiÉSè , FkuÉÉïÍpÉ-zÉç cÉ ÌiÉU¶ÉÏÍpÉ-zÉç cÉ , ÌuÉ±ÑÎ°-Uç AÉ¾ûÉSÉ-zÉç cÉUÎliÉ | iÉxqÉÉSè AÉWÒû-Uç - | ÌuÉ±ÉåiÉiÉå , xiÉlÉrÉÌiÉ , uÉÌwÉïwrÉÌiÉ uÉÉ , CÌiÉ | iÉåeÉ LuÉ iÉiÉç mÉÔuÉïÇ SzÉïÌrÉiuÉÉ , ÅjÉç-AÉ-ÅmÉÈ xÉ×eÉiÉå ||11.1.3||

4 iÉåeÉ EmÉÉxxuÉç-L-ÌiÉ ||11.1.4||

5 xÉ rÉ-xÉç iÉåeÉç-AÉå , oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå | iÉåeÉxuÉÏ uÉæ , xÉ iÉåeÉxuÉiÉç-AÉå sÉÉåMüÉlÉç , pÉÉxuÉiÉç-AÉå , ÅmÉWûiÉ iÉqÉxMüÉlÉç , AÍpÉÍxÉkrÉÌiÉ | 6 rÉÉuÉiÉç iÉåeÉxÉç-AÉå aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉ-xÉç iÉåeÉç-AÉå oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||11.2.1||

7 ÅÎxiÉ pÉaÉuÉ-xÉç iÉåeÉxÉç-AÉå pÉÔrÉ , CÌiÉ | iÉåeÉxÉç-AÉå uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||11.2.2||

Section 12: “Aakaashah” – SPACE

1 AÉMüÉzÉç-AÉå uÉÉuÉ iÉåeÉxÉç-AÉå pÉÔrÉÉlÉç ||12.1.1||

2 AÉMüÉzÉå uÉæ , xÉÔrÉÉï-cÉlSìqÉxÉÉ-uÉç EpÉÉ , ÌuÉ±ÑlÉç-lÉ¤É§ÉÉhÉç-rÉç AÎalÉ-Uç | ||12.1.2||

3 AÉMüÉzÉålÉç-AÉ-ÅÀûrÉiÉç-rÉç , AÉMüzÉålÉ zÉ×hÉÉåiÉç-rÉç , AÉMüzÉålÉ mÉëÌiÉ-zÉ×hÉÉåiÉç-rÉç , AÉMüÉzÉå UqÉiÉ , AÉMüÉzÉå lÉ UqÉiÉ ,

AÉMüÉzÉå eÉÉrÉiÉ , AÉMüÉzÉqÉç AÍpÉ-eÉÉrÉiÉ ||12.1.3||

4 AÉMüÉzÉqÉç EmÉÉxxuÉç-L-ÌiÉ ||12.1.4||

5 xÉ rÉ AÉMüÉzÉÇ , oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉ | AÉMüÉzÉuÉiÉç-AÉå uÉæ , xÉ sÉÉåMüÉlÉç mÉëMüÉzÉuÉiÉç-AÉå , ÅxÉqoÉÉkÉÉlÉç , EÂaÉÉrÉuÉiÉç-AÉå , ÅÍpÉÍxÉkrÉÌiÉ | ||12.2.1||

6 rÉÉuÉSè AÉMüÉzÉxrÉ aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉ AÉMüÉzÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||12.2.2||

7 ÅÎxiÉ pÉaÉuÉ AÉMüÉzÉÉSè pÉÔrÉ , CÌiÉ | AÉMüÉzÉÉSè uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||12.2.3||

PART 4

Section 13: “Smarah” – MEMORY

1 xqÉUç-AÉå uÉÉuÉç-AÉ-ÅMüÉzÉÉSè pÉÔrÉ-xÉç ||13.1.1||

2 iÉxqÉÉSè rÉSè-rÉç AÌmÉ oÉWûuÉ AÉxÉÏUlÉç- , lÉ xqÉUliÉç-AÉå , lÉç-Lå-uÉ iÉå MügcÉlÉ zÉ×hÉÑrÉÑ-Uç , lÉ qÉluÉÏUlÉç- , lÉ ÌuÉeÉÉlÉÏUlÉç | ||13.1.2||

3 rÉSÉ uÉÉuÉ iÉå xqÉUårÉÑ-Uç , AjÉ zÉ×hÉÑrÉÑ-Uç , AjÉ qÉluÉÏU³Éç , AjÉ ÌuÉeÉÉlÉÏUlÉç | xqÉUåhÉ uÉæ mÉÑ§ÉÉlÉç ÌuÉeÉÉlÉÉÌiÉ , xqÉUåhÉ mÉzÉÔlÉç ||13.1.3||

4 xqÉUqÉç EmÉÉxxuÉç-L-ÌiÉ ||13.1.4||

5 xÉ rÉÈ xqÉUÇ , oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå | rÉÉuÉiÉç xqÉUxrÉ aÉiÉÇ iÉ§Éç-AÉ-xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉÈ xqÉUÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå ||13.2.1||

6 ÅÎxiÉ pÉaÉuÉÈ xqÉUÉSè pÉÔrÉ , CÌiÉ | xqÉUÉSè uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||13.2.2||

Section 14: “Aashaa” – ASPIRATION

1 AÉzÉÉ uÉÉuÉ xqÉUÉSè pÉÔrÉÍxÉ ||14.1.1||

2 AÉzÉç-L-®è-AÉå uÉæ xqÉUç-AÉå qÉl§ÉÉlÉç AkÉÏiÉå , MüqÉÉïÍhÉ MÑüÂiÉå , mÉÑ§ÉÉÇ-zÉç cÉ mÉzÉÔÇ-zÉç cÉç-L-cNûiÉ , CqÉÇ cÉ sÉÉåMüqÉç AqÉÑÇ cÉç-L-cNûiÉ ||14.1.2||

3 AÉzÉÉqÉç EmÉÉxxuÉç-L-ÌiÉ ||14.1.3||

4 xÉ rÉ AÉzÉÉÇ , oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉ |

AÉzÉrÉ-AÉ-xrÉ xÉuÉåï MüÉqÉÉÈ xÉqÉ×krÉliÉç-rÉç | 5 AqÉÉåbÉÉ Wèû-AÉ-xrÉç-AÉ-ÅÍzÉwÉç-AÉå pÉuÉÎliÉ | rÉÉuÉSè AÉzÉÉrÉÉ aÉiÉÇ iÉ§Éç-AÉ- 6 xrÉ rÉjÉÉ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | rÉ AÉzÉÉÇ oÉë¼ç-L-iÉç-rÉç EmÉÉxiÉå- ||14.2.1||

7 ÅÎxiÉ pÉaÉuÉ AÉzÉÉrÉÉ pÉÔrÉ , CiÉç-rÉç | AÉzÉÉrÉÉ uÉÉuÉ , pÉÔrÉç-AÉå ÅxiÉç-D-ÌiÉ | iÉlÉç-qÉå pÉaÉuÉÉlÉç oÉëuÉÏiÉç-uÉç CÌiÉ ||14.2.2||

Section 15: “Praanah” – LIFE FORCE

1 mÉëÉhÉç-AÉå uÉÉ AÉzÉÉrÉÉ pÉÔrÉÉlÉç ||15.1.1||

2 rÉjÉÉ uÉÉ AUÉ lÉÉqÉÉ xÉqÉÌmÉïiÉÉ , LuÉqÉç AÎxqÉlÉç mÉëÉhÉå xÉuÉïÇ xÉqÉÌmÉïiÉÇ | ||15.1.2||

3 mÉëÉhÉÈ mÉëÉhÉålÉ rÉÉÌiÉ , mÉëÉhÉÈ mÉëÉhÉÇ SSÉÌiÉ , mÉëÉhÉÉrÉ SSÉÌiÉ | ||15.1.3||

4 mÉëÉhÉç-AÉå Wû ÌmÉiÉÉ , mÉëÉhÉç-AÉå qÉÉiÉÉ , mÉëÉhÉç-AÉå pÉëÉiÉÉ , mÉëÉhÉÈ xuÉxÉÉ , mÉëÉhÉ AÉcÉÉrÉïÈ , mÉëÉhÉç-AÉå oÉëÉ¼hÉÈ ||15.1.4||

5 xÉ rÉÌS ÌmÉiÉUÇ uÉÉ , qÉÉiÉUÇ uÉÉ , pÉëÉiÉUÇ uÉÉ , xuÉxÉÉUÇ uÉÉ , AÉcÉÉrÉïÇ uÉÉ , oÉëÉ¼hÉÇ uÉÉ , ÌMüÎgcÉSè pÉ×zÉqÉç CuÉ mÉëirÉÉWû | ||15.2.1||

6 ÍkÉMçü iuÉÉ ÅxiÉç-uÉç CiÉç-rÉç , LuÉç-Lå-lÉqÉç AÉWÒûÈ - | ÌmÉiÉ×WûÉ uÉæ iuÉqÉç AÍxÉ , qÉÉiÉ×WûÉ uÉæ iuÉqÉç AÍxÉ , pÉëÉiÉ×WûÉ uÉæ iuÉqÉç AÍxÉ , xuÉxÉ×WûÉ uÉæ iuÉqÉç AxÉç-rÉç , AÉcÉÉrÉïWûÉ uÉæ iuÉqÉç AÍxÉ , oÉëÉ¼hÉWûÉ uÉæ iuÉqÉç AxÉç-D-ÌiÉ ||15.2.2||

7 AjÉ rÉSè-rÉç AmÉç-rÉç LiÉÉlÉç Ei¢üÉliÉ mÉëÉhÉÉgÉç , NÕûsÉålÉ xÉqÉÉxÉÇ , urÉÌiÉwÉÇ , SWåûlÉç- ||15.3.1||

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 oÉëÉ¼hÉWûÉ ÅxÉç-D-ÌiÉ ||15.3.2||

9 mÉëÉhÉç-AÉå Wèû-rÉç LuÉç-Lå-iÉÉÌlÉ xÉuÉÉïÍhÉ pÉuÉÌiÉ | xÉ uÉÉ LwÉ LuÉÇ mÉzrÉ³Éç , LuÉÇ qÉluÉÉ³Éç , LuÉÇ ÌuÉeÉÉlÉ³Éç- , 10 AÌiÉuÉÉÌS pÉuÉÌiÉ ||15.4.1||

11 iÉÇ cÉåSè oÉëÔrÉÑ-Uç AÌiÉuÉÉSè-rÉç AxÉç-D-iÉç-rÉç , AÌiÉuÉÉSè-rÉç AxqÉç-D-ÌiÉ |

oÉëÔrÉÉ³Éç 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||

Section 17: “Vijnaanah” – REALISATION 1 rÉSÉ uÉæ ÌuÉ¥ÉÉlÉÉiÉç-rÉç , AjÉ xÉirÉÇ uÉSÌiÉ | 2 lÉç-AÉ-ÌuÉ¥ÉÉlÉlÉç , xÉirÉÇ uÉSÌiÉ | ÌuÉ¥ÉÉlÉ³Éç LuÉ xÉirÉÇ uÉSÌiÉ | 3 ÌuÉ¥ÉÉlÉÇ iÉç-uÉç LuÉ , ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉqÉç , CÌiÉ | 4 ÌuÉ¥ÉÉlÉÇ pÉaÉuÉç-AÉå ÌuÉÎeÉ¥ÉÉxÉ , CÌiÉ ||17.1||

Section 18: “Matih” – REFLECTION 1 rÉSÉ uÉæ qÉlÉÑiÉå , ÅjÉ ÌuÉeÉÉlÉÉÌiÉ | 2 lÉç-AÉ-qÉiuÉÉ ÌuÉeÉÉlÉÉÌiÉ | qÉiuÉç-Lå-uÉ ÌuÉeÉÉlÉÉÌiÉ | 3 qÉÌiÉ-xÉç iÉç-uÉç LuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉç-L-ÌiÉ | 4 qÉÌiÉÇ pÉaÉuÉç-AÉå ÌuÉÎeÉ¥ÉÉxÉ , CÌiÉ ||18.1||

Section 19: “Shraddhaa” – FAITH 1 rÉSÉ uÉæ ´É¬kÉÉiÉç-rÉç , AjÉ qÉlÉÑiÉå | 2 lÉç-AÉ-´É¬kÉlÉç-qÉlÉÑiÉå | ´É¬kÉSè LuÉ qÉlÉÑiÉå | 3 ´É®É iÉç-uÉç LuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉç-L-ÌiÉ | 4 ´É®ÉÇ pÉaÉuÉç-AÉå ÌuÉÎeÉ¥ÉÉxÉ , CÌiÉ ||19.1||

Section 20: “Nishthaa” – STEADFASTNESS 1 rÉSÉ uÉæ ÌlÉÎxiÉ¸iÉç-rÉç , AjÉ ´É¬kÉÉÌiÉ | 2 lÉç-AÉ-ÌlÉÎxiÉ¸gÉç Níû¬kÉÉÌiÉ | ÌlÉÎxiÉ¸lÉç LuÉ ´É¬kÉÉÌiÉ | 3 ÌlÉ¸É iÉç-uÉç LuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉç-L-ÌiÉ | 4 ÌlÉ¸ÉÇ pÉaÉuÉç-AÉå ÌuÉÎeÉ¥ÉÉxÉ , CÌiÉ ||20.1||

Section 21: “Kritih” – ACTIVITY 1 rÉSÉ uÉæ MüUÉåiÉç-rÉç , AjÉ ÌlÉÎxiÉ¸ÌiÉ | 2 lÉç-AÉ-M×üiuÉÉ ÌlÉÎxiÉ¸ÌiÉ | M×üiuÉçÅ-Lå-uÉ ÌlÉÎxiÉ¸ÌiÉ | 3 M×üÌiÉ-xÉç iÉç-uÉç LuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉç-L-ÌiÉ | 4 M×üÌiÉÇ pÉaÉuÉç-AÉå ÌuÉÎeÉ¥ÉÉxÉ , CÌiÉ ||21.1||

Section 22: “Sukham” – HAPPINESS 1 rÉSÉ uÉæ xÉÑZÉÇ sÉpÉiÉå , ÅjÉ MüUÉåÌiÉ | 2 lÉç-AÉ-xÉÑZÉÇ sÉokuÉÉ MüUÉåÌiÉ | xÉÑZÉqÉç LuÉ sÉokuÉÉ MüUÉåÌiÉ | 3 xÉÑZÉÇ iÉç-uÉç LuÉ , ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉqÉç , CÌiÉ |

4 xÉÑZÉÇ pÉaÉuÉç-AÉå ÌuÉÎeÉ¥ÉÉxÉ , CÌiÉ ||22.1||

Section 23: “Bhoomaa” – THE INFINITE 1 rÉç-AÉå uÉæ pÉÔqÉÉ , iÉiÉç xÉÑZÉÇ | 2 lÉç-AÉ-smÉå xÉÑZÉqÉç AÎxiÉ | pÉÔqÉæuÉ xÉÑZÉÇ | 3 pÉÔqÉÉ iÉç-uÉç LuÉ ÌuÉÎeÉ¥ÉÉÍxÉiÉurÉ , CÌiÉ | 4 pÉÔqÉÉlÉÇ pÉaÉuÉç-AÉå ÌuÉÎeÉ¥ÉÉxÉ , CÌiÉ ||23.1||

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 rÉ§Éç-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||

4 xÉ pÉaÉuÉÈ MüÎxqÉlÉç mÉëÌiÉÌ¸iÉ , CÌiÉ | xuÉå qÉÌWûÎqlÉ , rÉÌS uÉÉ lÉ qÉÌWûqlÉç-D-ÌiÉ ||24.1.2||

5 aÉÉå AµÉqÉç CWû qÉÌWûqÉç-L-iÉç-rÉç AÉcÉ¤ÉiÉå , WûÎxiÉ-ÌWûUhrÉÇ , SÉxÉ-pÉÉrÉïÇ , ¤Éå§ÉÉhÉç-rÉç AÉrÉiÉlÉÉlÉç-D-ÌiÉ | 6 lÉç-AÉ-WûqÉç LuÉÇ oÉëuÉÏÍqÉ , oÉëuÉÏqÉç-D-ÌiÉ Wèû-AÉå-uÉÉcÉç-AÉ- lrÉç-AÉå Wèû-rÉç AlrÉÎxqÉlÉç , mÉëÌiÉÌ¸iÉ , CÌiÉ ||24.2||

Section 25: “Swaraaj” – FREEDOM

1 xÉ LuÉç-AÉ-kÉxiÉÉiÉç , xÉ EmÉËU¹ÉiÉç | xÉ mÉ¶ÉÉiÉç , xÉ mÉÑUxiÉÉiÉç | xÉ SÍ¤ÉhÉiÉÈ , xÉ E¨ÉUiÉÈ | xÉ LuÉç-L-SÇ xÉuÉïqÉç , CiÉç-rÉç ||25.1.1||

2 AjÉç-AÉ-iÉç-AÉå ÅWÇûMüÉUç-AÉ-SåzÉ LuÉç-AÉ- | WûqÉç LuÉç-AÉ-kÉxiÉÉSè , AWûqÉç EmÉËU¹ÉSè | AWÇû mÉ¶ÉÉSè , AWÇû mÉÑUxiÉÉSè | AWÇû SÍ¤ÉhÉiÉç-AÉå , ÅWûqÉç E¨ÉUiÉç-AÉå | ÅWûqÉç LuÉç-L-SÇ xÉuÉïqÉç , CÌiÉ ||25.1.2||

3 AjÉç-AÉ-iÉ AÉiqÉÉ ÅÅSåzÉ LuÉç-AÉ , ÅiqÉçÅ-Lå-uÉç-AÉ-kÉxiÉÉSè , AÉiqÉçÅ-AÉå-mÉËU¹ÉSè | AÉiqÉÉ mÉ¶ÉÉSè , AÉiqÉÉ mÉÑUxiÉÉSè | AÉiqÉÉ SÍ¤ÉhÉiÉ , AÉiqÉçÅ-AÉå-¨ÉUiÉ | AÉiqÉçÅ-Lå-uÉç-L-SÇ xÉuÉïqÉç , CÌiÉ ||25.1.3||

4 xÉ uÉÉ LwÉ , LuÉÇ mÉzrÉ³Éç- , LuÉÇ qÉluÉÉlÉ , LuÉÇ ÌuÉeÉÉlÉ³Éç- | AÉiqÉ-UÌiÉ-Uç , AÉiqÉ-¢üÏQû | AÉiqÉ-ÍqÉjÉÑlÉ , AÉiqÉç-AÉ-ÅlÉlSÈ xÉ xuÉUÉQèû pÉuÉÌiÉ | iÉxrÉ xÉuÉåïwÉÑ sÉÉåMåüwÉÑ MüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ | ||25.2.1||

5 AjÉ rÉå ÅlrÉjÉÉ ÅiÉç-AÉå ÌuÉSÒ-Uç AlrÉ-UÉeÉÉlÉ-xÉç iÉå | ¤ÉrrÉ-sÉÉåMüÉ pÉuÉÎliÉ | iÉåwÉÉÇ xÉuÉåïwÉÑ sÉÉåMåüwÉç-uÉç AMüÉqÉ-cÉÉUç-AÉå pÉuÉÌiÉ ||25.2.2||

Section 26: The VISION of the Ativadi

1 iÉxrÉ Wû uÉÉ LiÉxrÉç-Lå-uÉÇ mÉzrÉiÉ , LuÉÇ qÉluÉÉlÉxrÉç-Lå-uÉÇ ÌuÉeÉÉlÉiÉ | ||26.1.1||

2 AÉiqÉiÉÈ mÉëÉhÉ , AÉiqÉiÉ AÉzÉÉ , ÅÅiqÉiÉÈ xqÉU | AÉiqÉiÉ AÉMüÉzÉ , AÉiqÉiÉ-xÉç iÉåeÉ , AÉiqÉiÉ AÉmÉ | AÉiqÉiÉ AÉÌuÉpÉÉïuÉ-ÌiÉUÉåpÉÉuÉç-AÉ-uÉç , AÉiqÉiÉç-AÉå Å³ÉqÉç | AÉiqÉiÉç-AÉå oÉsÉqÉç , AÉiqÉiÉç-AÉå ÌuÉ¥ÉÉlÉqÉç , AÉiqÉiÉç-AÉå krÉÉlÉqÉç | AÉiqÉiÉ-zÉç ÍcÉ¨ÉqÉç , AÉiqÉiÉÈ xÉƒ¡ûsmÉ , AÉiqÉiÉç-AÉå qÉlÉ | AÉiqÉiÉç-AÉå uÉÉaÉç , AÉiqÉiÉç-AÉå lÉÉqÉç-AÉ- , ÅiqÉiÉç-AÉå qÉl§ÉÉ | AÉiqÉiÉÈ MüqÉÉïhÉç-rÉç AÉiqÉiÉ LuÉç-L-SÇ xÉuÉïqÉç , CÌiÉ ||26.1.2||

Section 27: Supporting Verses

0 iÉSè LwÉ zsÉÉåMüÈ ||27.1.0||

1 lÉ mÉzrÉç-AÉå qÉ×irÉÑÇ mÉzrÉÌiÉ , 2 lÉ UÉåaÉÇ , lÉç-AÉå-iÉ SÒÈZÉiÉÉqÉç | 3 xÉuÉïÇ Wû mÉzrÉÈ mÉzrÉÌiÉ , 4 xÉuÉïqÉç AÉmlÉÉåÌiÉ xÉuÉïzÉ , CÌiÉ ||27.1.1||

5 xÉWèû LMükÉÉ pÉuÉÌiÉ , Ì§ÉkÉÉ pÉuÉÌiÉ 6 mÉgcÉkÉÉ xÉmiÉkÉÉ lÉuÉkÉÉ cÉç-Lå-uÉ | 7 mÉÑlÉ-zÉç cÉç-Lå-MüÉ SzÉÈ xqÉ×iÉÈ zÉiÉÇ cÉ , 8 SzÉ cÉç-Lå-Mü-zÉç cÉ xÉWûxÉëÉÍhÉ cÉ ÌuÉÇzÉÌiÉ-Uç ||27.1.2||

9 AÉWûÉU-zÉÑ®Éæ , xÉ¨uÉ-zÉÑÎ®È (pÉuÉÌiÉ) | 10 xÉ¨uÉ-zÉÑ®Éæ , kÉëÑuÉÉ xqÉ×ÌiÉÈ (pÉuÉÌiÉ) | 11 xqÉ×ÌiÉ-sÉqpÉå , xÉuÉï aÉëljÉÏlÉÉÇ ÌuÉmÉëqÉÉå¤É-xÉç ||27.1.3||

12 iÉxqÉæ , qÉ×ÌSiÉ MüwÉÉrÉÉrÉ , 13 iÉqÉxÉ-xÉç mÉÉUÇ SzÉïrÉÌiÉ pÉaÉuÉÉlÉç xÉlÉiMÑüqÉÉU-xÉç | 14 iÉÇ xMülS CiÉç-rÉç AÉcÉ¤ÉiÉå , iÉÇ xMülS CiÉç-rÉç AÉcÉ¤ÉiÉå ||27.1.4||

Om Tat Sat! *****

CHANDOGYA UPANISHAD – 7 “Bhoomaiva Sukham” – Bliss Infinite from Sama Veda

Split-Sandhee English Transliterations 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 ||

2 sarva¯ brahm-au-pani½ada¯ , m:'-¡-ha¯ brahma nir¡kury¡¯ | m¡ m¡ brahma nir¡karµt , anir¡kara³am ast-v , anir¡kara³a¯ m£ :'stu ||

3 tad ¡tmani nirat£ , ya upani½atsu dharm¡¦ | t£ mayi santu , t£ mayi santu ||

4 µ° ¾¡nti¦ ¾¡nti¦ ¾¡nti¦ ||

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||

3 sa h-µ-v¡ca - »g-v£da¯ bhagav-µ :'dhy£mi , yajur-v£da¯ , s¡ma-v£dam , ¡tharva³a¯ caturtham , itih¡sa-pur¡³a¯ pa²cama¯ v£d¡n¡¯ v£da¯ , pitrya¯ , r¡¾i¯ , daiva¯ , nidhi¯ , v¡kµ-v¡kyam , £k¡yana¯ , d£vavidy¡¯ , brahmavidy¡¯ , bhÀtavidy¡¯ , k½atravidy¡¯ , nak½atravidy¡¯ , sarpa-d£vajana vidy¡m | £tat bhagav-µ :'dhy£mi ||1.2||

4 s-µ :'ham bhagav-µ mantravid £v-¡-smi n-¡-:'tmavic- | 5 chrutam h-y £va m£ bhagavad-d»¾£bhya-s tarati ¾µkam ¡tmavid , iti | ||1.3.1|| 6 s-µ :'ham bhagava¦ ¾µc¡mi | ta¯ m¡ bhagav¡²-chµkasya p¡ra¯ t¡rayat-v iti ||1.3.2||

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||

10 sa y-µ n¡ma brahm-£-t-y up¡st£ , y¡van-n¡mn-µ gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati | y-µ n¡ma brahm-£-t-y up¡st£- ||1.5.1||

11 :'sti bhagav-µ n¡mn-µ bhÀya iti | n¡mn-µ v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||1.5.2||

Section 2: “Vaak” – SPEECH

1 v¡g-v¡va n¡mn-µ bhÀyas§ ||2.1.1||

2 v¡g-v¡ »g-v£da¯ vij²¡payati , yajur-v£da¯ , s¡ma-v£dam , ¡tharva³a¯ caturtham , itih¡sa-pur¡³a¯ pa²cama¯ v£d¡n¡¯ v£da¯ , pitrya¯ , r¡¾i¯ , daiva¯ , nidhi¯ , v¡kµ-v¡kyam , £k¡yana¯ , d£vavidy¡¯ , brahmavidy¡¯ , bhÀtavidy¡¯ , k½atravidy¡¯ , nak½atravidy¡¯ , sarpa-d£vajana vidy¡¯

3 diva¯ ca p»thiv§¯ ca , v¡yu¯ c-¡-k¡¾a¯ c-¡-pa-¾ ca , t£ja-¾ ca , d£v¡¯-¾ ca , manu½y¡¯-¾ ca , pa¾À¯-¾ ca , vay¡¯si ca , t»³a-vanaspat§² , chv¡pad¡n-y , ¡k§¿a , pata±ga , pip§lika¯

4 dharma¯ c-¡-dharma¯ ca , satya¯ c-¡-n»ta¯ ca , s¡dhu c-¡-s¡dhu ca , h»dayaj²a¯ c-¡-h»dayaj²a¯ ca

5 yad vai v¡± n-¡-bhavi½yan- , na dharm-µ, n-¡-dharm-µ vyaj²¡pi½yan-na satya¯ , n-¡-n»ta¯ , na s¡dhu , n-¡-s¡dhu , na h»dayaj²-µ, n-¡-h»dayaj²-µ ||2.1.2||

6 v¡g £v-ai-tat sarva¯ vij²¡payati | v¡cam up¡ssv-£-ti ||2.1.3||

7 sa y-µ v¡cam brahm-£-t-y up¡st£ , y¡vad v¡c-µ gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati |

y-µ v¡ca¯ brahm-£-t-y up¡st£- ||2.2.1||

8 :'sti bhagav-µ v¡c-µ bhÀya iti | v¡c-µ v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||2.2.2||

Section 3: “Manah” – MIND

1 man-µ v¡va v¡c-µ bhÀy-µ ||3.1.1||

2 yath¡ vai dv£ v¡ :':'malak£ , dv£ v¡ kµl£ , dvau v¡ :'k½au mu½¿i-ra anubhavat-y | £va¯ v¡ca¯ ca , n¡ma ca , man-µ :'nubhavati ||3.1.2||

3 sa yad¡ manas¡ manasyati - | mantr¡n adh§y§y-£-t-y , ath-¡-dh§t£ | karm¡³i kurv§y-£-t-y atha kurut£ | putr¡¯-¾ ca pa¾À¯-¾ c-£-cch£y-£-t-y , ath-£-cchata | ima¯ ca lµkam amu¯ c-£-cch£y-£-t-y , ath-£-cchat£ ||3.1.3||

4 man-µ h-y ¡tm¡ | man-µ hi lµk-µ | man-µ hi brahma | mana up¡ssv-£-ti ||3.1.4||

5 sa y-µ man-µ brahm-£-t-y up¡st£ , y¡van-manas-µ gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati | y-µ man-µ brahm-£-t-y up¡st£- ||3.2.1||

6 :'sti bhagav-µ manas-µ bhÀya iti | manas-µ v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||3.2.2||

Section 4: “Sankalpa” – WILL

1 sa±kalp-µ v¡va manas-µ bhÀy¡n ||4.1.1||

2 yad¡ vai sa±kalpayat£ | :'tha manasyat-y , atha v¡cam §rayati | t¡m u n¡mn-§-irayati | 3 n¡mni mantr¡ £ka¯ bhavanti , mantr£½u karm¡³i ||4.1.2||

4 t¡ni ha v¡ £t¡ni | sa±kalp-ai-k-¡-yan¡ni | sa±kalp-¡-:'tmak¡ni | sa±kalp£ prati½¿hit¡ni || ||4.2.1|| 5 samakl»pat¡¯ dy¡v¡-p»thiv§ | samakalp£t¡¯ v¡yu-¾ c-¡-:'k¡¾a¯ ca | samakalpant¡ :':'pa-¾ ca t£ja-¾ ca | ||4.2.2||

6 t£½¡¯ sa¯kl»ptai , var½a sa¯kalpat£ | var½asya sa¯kl»py¡ , anna¯ sa¯kalpat£ | annasya sa¯kl»ptyai , pr¡³¡¦ sa¯kalpant£ |

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||

7 sa £½a sa¯kalpa¦ , sa±kalpam up¡ssv-£-ti ||4.2.4||

8 sa ya¦ sa¯kalpa¯ brahm-£-t-y up¡st£ | ||4.3.1||

9 sa¯kl»pt¡n vai sa lµk¡n - | dhruv¡n dhruva¦ , prati½¿hit¡n prati½¿hit-µ , avyatham¡n¡n avyatham¡n-µ , abhi-sidhyati | ||4.3.2||

10 y¡vat sa±kalpasya gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati | ya¦ sa±kalpa¯ brahm-£-t-y up¡st£- ||4.3.3||

11 :'sti bhagava¦ sa±kalp¡d bhÀya iti | sa±kalp¡d v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||4.3.4||

Section 5: “Chittam” – INTELLIGENCE

1 citta¯ v¡va sa±kalp¡d bhÀy-µ ||5.1.1||

2 yad¡ vai c£tayat£ , :'tha sa±kalpayat£ , :'tha manasyat-y , atha v¡cam §rayati , t¡m u n¡mn-§-irayati | 3 n¡mni mantr¡ £ka¯ bhavanti , mantr£½u karm¡³i | ||5.1.1||

4 t¡ni ha v¡ £t¡ni citt-ai-k-¡-yan¡ni , citt-¡-:'tm¡ni , citt£ prati½¿hit¡ni ||5.2.1||

5 tasm¡d yad-y api bahuvid , acitt-µ bhavati , n-¡-yam ast-§-t-y £v-ai-nam ¡hu-r yad aya¯ v£da , yad v¡ aya¯ vidv¡n , n-£-ttham acitta¦ sy¡d , it-y | 6 atha yad-y alpavic- , cittav¡n bhavati , tasm¡ £v-µ-ta , ¾u¾ru½ant£ ||5.2.2||

7 citta¯ h-y £v-ai-½¡m £k¡yana¯ , cittam ¡tm¡ , citta¯ prati½¿h¡ , cittam up¡ssv-£-ti ||5.2.3||

8 sa ya-¾ citta¯ brahm-£-t-y up¡st£ | ||5.3.1|| 9 citt¡n vai sa lµk¡n - | dhruv¡n dhruva¦ , prati½¿hit¡n prati½¿hit-µ , :'vyatham¡n¡n avyatham¡n-µ , :'bhi-sidhyati | ||5.3.2|| 10 y¡vac-cittasya gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati | ya-¾ citta¯ brahm-£-t-y up¡st£- ||5.3.3||

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||

2 dhy¡yat-§-va p»thiv§ , dhy¡yat-§-v-¡-ntarik½a¯ , dhy¡yat-§-va dyau-r , dhy¡yant-§-v-¡-:'p-µ , dhy¡yant-§-va parvat¡ , dhy¡yant-§-va d£va-manu½y¡-s ||6.1.2||

3 tasm¡d ya iha manu½y¡³¡¯ mahatt¡¯ pr¡pnuvanti , dhy¡n¡ p¡d-¡¯-¾¡ iv-ai-va t£ bhavant-y | 4 atha y£ :'lp¡¦ kalahina¦ , pi¾un¡ , upav¡dina-s | t£ :'tha y£ prabhav-µ dhy¡n¡ p¡d-¡¯-¾¡ iv-ai-va t£ bhavanti ||6.1.3||

5 dhy¡nam up¡ssv-£-ti ||6.1.4||

6 sa y-µ dhy¡na¯ brahm-£-t-y up¡st£ | y¡vad dhy¡nasya gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati | y-µ dhy¡nam brahm-£-t-y up¡st£- ||6.2.1||

7 :'sti bhagav-µ dhy¡n¡d bhÀya , iti | dhy¡n¡d v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||6.2.2||

Section 7: “Vijnaanam” – UNDERSTANDING

1 vij²¡na¯ v¡va dhy¡n¡d bhÀya¦ ||7.1.1||

2 vij²¡n£na v¡ »g-v£da¯ vij¡n¡ti , yajur-v£da¯ , s¡ma-v£dam , ¡tharva³a¯ caturtham , itih¡sa-pur¡³a¯ pa²cama¯ v£d¡n¡¯ v£da¯ , pitrya¯ , r¡¾i¯ , daiva¯ , nidhi¯ , v¡kµ-v¡kyam , £k¡yana¯ , d£vavidy¡¯ , brahmavidy¡¯ , bhÀtavidy¡¯ , k½atravidy¡¯ , nak½atravidy¡¯ , sarpa (vidy¡m) d£vajana vidy¡¯ ||7.1.2||

3 diva¯ ca prithiv§¯ ca , v¡yu¯ c-¡-k¡¾a¯ c-¡-pa-¾ ca , t£ja-¾ ca , d£v¡¯-¾ ca , manu½y¡¯-¾ ca , pa¾À¯-¾ ca , vay¡¯si ca , t»³a-vanaspat§² chv¡pad¡n-y , ¡k§¿a , pata±ga , pip§lika¯ ||7.1.3||

4 dharma¯ c-¡-dharma¯ ca , satya¯ c-¡-n»ta¯ ca , s¡dhu c-¡-s¡dhu ca , h»dayaj²a¯ c-¡-h»dayaj²a¯

c-¡-nna¯ ca , rasa¯ c-£-ma¯ ca lµkam amu¯ ca ||7.1.4||

5 vij¡n£n-ai-va vij¡n¡ti , vij²¡nam up¡ssv-£-ti ||7.1.5||

6 sa y-µ vij²¡na¯ brahm-£-t-y up¡st£ | vij²¡navat-µ vai sa lµk¡n j²¡navat-µ :'bhisidhyati | y¡vad vij²¡nasya gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati | y-µ vij²¡nam brahm-£-t-y up¡st£- ||7.2.1||

7 :'sti bhagav-µ vij²¡n¡d bhÀya , iti | vij²¡n¡d v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||7.2.2||

Section 8: “Balam” – STRENGTH

1 bala¯ v¡va vij²¡n¡d bhÀy-µ ||8.1.1||

2 :'pi ha ¾ata¯ vij²¡navat¡m , £k-µ balav¡n ¡kampayat£ | ||8.1.2| 3 sa yad¡ bal§ bhavat-y , ath-µ-tth¡t¡ bhavat-y | utti½¿han paricarit¡ bhavati , paricarann upasatt¡ bhavati | upas§dan dra½¿¡ bhavati , ¾rµt¡ bhavati , mant¡ bhavati , bµddh¡ bhavati , kart¡ bhavati , vij²¡t¡ bhavati ||8.1.3||

4 bal£na vai p»thiv§ ti½¿hati , bal£n-¡-ntarik½a¯ , bal£na dyau-r , bal£na parvat¡ , bal£na d£va-manu½y¡ , bal£na pa¾ava-¾ ca vay¡¯si ca , t»³a-vanaspataya¦ , ¾v¡pad¡n-y , ¡k§¿a , pata±ga , pip§lika¯ ||8.1.4||

5 bal£na lµka-s ti½¿hati | balam up¡ssv-£-ti ||8.1.5||

6 sa y-µ balam brahm-£-t-y up¡st£ | y¡vad balasya gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati | y-µ balam brahm-£-t-y up¡st£ ||8.2.1||

7 :'sti bhagav-µ bal¡d bhÀya , iti | bal¡d v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||8.2.2||

PART 3

Section 9: “Annam” – FOOD

1 anna¯ v¡va bal¡d bhÀya-s ||9.1.1||

2 tasm¡d yad-ya api da¾a r¡tr§-r n-¡-¾n§y¡d , yad-y u ha j§v£d , atha v¡ , :'d»½¿¡ , :'¾rµt¡ , :'mant¡ ,

:'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||

Section 10: “Aapah” – WATER

1 ¡p-µ v¡v-¡-nn¡d bhÀya-s ||10.1.1||

2 tasm¡d yad¡ suv»½¿i-r na bhavati , vy¡dh§yant£ pr¡³¡ , anna¯ kan§y-µ bhavi½yat-§-t-y | 3 atha yad¡ suv»½¿i-r bhavat-y , ¡nandina¦ pr¡³¡ bhavant-y , anna¯ bahu bhavi½yat-§-t-y ||10.1.2||

4 ¡pa £v-£-m¡ mÀrt¡ y:'-£-ya¯ p»thiv§ , yad antarik½a¯ , yad dyau-r , yat parvat¡ , yad d£va-manu½y¡ , yat pa¾ava-¾ ca vay¡¯si ca , t»³a-vanaspataya¦ , ¾v¡pad¡n-y , ¡k§¿a , pata±ga , pip§likam ||10.1.3||

5 ¡pa £v-£-m¡ mÀrt¡ | ¡pa up¡ssv-£-ti ||10.1.4||

6 sa y-µ :':'p-µ brahm-£-t-y up¡sta | ¡pnµti sarv¡n k¡m¡¯-s t»ptim¡n bhavati | 7 y¡vad ap¡¯ gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati | 8 y-µ :':'p-µ brahm-£-t-y up¡st£- ||10.2.1||

9 :'sti bhagav-µ :'dbhy-µ bhÀya , it-y | adbhy-µ v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||10.2.2||

Section 11: “Tejah” – FIRE

1 t£j-µ v¡v-¡-dbhy-µ bhÀya-s ||11.1.1||

2 tad v¡ £tad , v¡yum ¡g»hy-¡- , :'k¡¾am abhitapati , tada-¡-:'hu-r | ni¾µcati , nitapati , var½i½yati v¡ , iti | t£ja £va tat pÀrva¯ dar¾ayitv¡ , :'th-¡-:'pa¦ s»jat£ ||11.1.2||

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||

4 t£ja up¡ssv-£-ti ||11.1.4||

5 sa ya-s t£j-µ , brahm-£-t-y up¡st£ | t£jasv§ vai , sa t£jasvat-µ lµk¡n , bh¡svat-µ , :'pahata tamask¡n , abhisidhyati | 6 y¡vat t£jas-µ gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-¡ bhavati | ya-s t£j-µ brahm-£-t-y up¡st£- ||11.2.1||

7 :'sti bhagava-s t£jas-µ bhÀya , iti | t£jas-µ v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||11.2.2||

Section 12: “Aakaashah” – SPACE

1 ¡k¡¾-µ v¡va t£jas-µ bhÀy¡n ||12.1.1||

2 ¡k¡¾£ vai , sÀry¡-candramas¡-va ubh¡ , vidyun-nak½atr¡³-y agni-r | ||12.1.2||

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||

4 ¡k¡¾am up¡ssv-£-ti ||12.1.4||

5 sa ya ¡k¡¾a¯ , brahm-£-t-y up¡sta | ¡k¡¾avat-µ vai , sa lµk¡n prak¡¾avat-µ , :'samb¡dh¡n , urug¡yavat-µ , :'bhisidhyati | ||12.2.1||

6 y¡vad ¡k¡¾asya gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati | ya ¡k¡¾a¯ brahm-£-t-y up¡st£- ||12.2.2||

7 :'sti bhagava ¡k¡¾¡d bhÀya , iti | ¡k¡¾¡d v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||12.2.3||

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||

3 yad¡ v¡va t£ smar£yu-ra , atha ¾»³uyu-ra , atha manv§rann , atha vij¡n§ran | smar£³a vai putr¡n vij¡n¡ti , smar£³a pa¾Àn ||13.1.3||

4 smaram up¡ssv-£-ti ||13.1.4||

5 sa ya¦ smara¯ , brahm-£-t-y up¡st£ | y¡vat smarasya gata¯ tatr-¡-sya yath¡ k¡ma-c¡r-µ bhavati | ya¦ smara¯ brahm-£-t-y up¡st£ ||13.2.1||

6 :'sti bhagava¦ smar¡d bhÀya , iti | smar¡d v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||13.2.2||

Section 14: “Aashaa” – ASPIRATION

1 ¡¾¡ v¡va smar¡d bhÀyasi ||14.1.1||

2 ¡¾-£-ddh-µ vai smar-µ mantr¡n adh§t£ , karm¡³i kurut£ , putr¡¯-¾ ca pa¾À¯-¾ c-£-cchata , ima¯ ca lµkam amu¯ c-£-cchata ||14.1.2||

3 ¡¾¡m up¡ssv-£-ti ||14.1.3||

4 sa ya ¡¾¡¯ , brahm-£-t-y up¡sta | ¡¾aya-¡-sya sarv£ k¡m¡¦ sam»dhyant-y | 5 amµgh¡ h-¡-sy-¡-:'¾i½-µ bhavanti | y¡vad ¡¾¡y¡ gata¯ tatr-¡- 6 sya yath¡ k¡ma-c¡r-µ bhavati | ya ¡¾¡¯ brahm-£-t-y up¡st£- ||14.2.1||

7 :'sti bhagava ¡¾¡y¡ bhÀya , it-y | ¡¾¡y¡ v¡va , bhÀy-µ :'st-§-ti | tan-m£ bhagav¡n brav§t-v iti ||14.2.2||

Section 15: “Praanah” – LIFE FORCE

1 pr¡³-µ v¡ ¡¾¡y¡ bhÀy¡n ||15.1.1||

2 yath¡ v¡ ar¡ n¡m¡ samarpit¡ , £vam asmin pr¡³£ sarva¯ samarpita¯ | ||15.1.2||

3 pr¡³a¦ pr¡³£na y¡ti , pr¡³a¦ pr¡³a¯ dad¡ti , pr¡³¡ya dad¡ti | ||15.1.3||

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||

5 sa yadi pitara¯ v¡ , m¡tara¯ v¡ , bhr¡tara¯ v¡ , svas¡ra¯ v¡ , ¡c¡rya¯ v¡ , br¡hma³a¯ v¡ , ki²cid bh»¾am iva praty¡ha | ||15.2.1||

6 dhik tv¡ :'st-v it-y , £v-ai-nam ¡hu¦ - | pit»h¡ vai tvam asi , m¡t»h¡ vai tvam asi , bhr¡t»h¡ vai tvam asi , svas»h¡ vai tvam as-y , ¡c¡ryah¡ vai tvam asi , br¡hma³ah¡ vai tvam as-§-ti ||15.2.2||

7 atha yad-y ap-y £t¡n utkr¡nta pr¡³¡² , chÀl£na sam¡sa¯ , vyati½a¯ , dah£n- ||15.3.1||

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||

9 pr¡³-µ h-y £v-ai-t¡ni sarv¡³i bhavati | sa v¡ £½a £va¯ pa¾yann , £va¯ manv¡nn , £va¯ vij¡nann- , 10 ativ¡di bhavati ||15.4.1||

11 ta¯ c£d brÀyu-r ativ¡d-y as-§-t-y , ativ¡d-y asm-§-ti | brÀy¡nn ¡pahnuv§ta ||15.4.2||

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||

Section 17: “Vijnaanah” – REALISATION 1 yad¡ vai vij²¡n¡t-y , atha satya¯ vadati | 2 n-¡-vij²¡nan , satya¯ vadati | vij²¡nann £va satya¯ vadati | 3 vij²¡na¯ t-v £va , vijij²¡sitavyam , iti | 4 vij²¡na¯ bhagav-µ vijij²¡sa , iti ||17.1||

Section 18: “Matih” – REFLECTION

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||

Section 19: “Shraddhaa” – FAITH 1 yad¡ vai ¾raddadh¡t-y , atha manut£ | 2 n-¡-¾raddadhan-manut£ | ¾raddadhad £va manut£ | 3 ¾raddh¡ t-v £va vijij²¡sitavy-£-ti | 4 ¾raddh¡¯ bhagav-µ vijij²¡sa , iti ||19.1||

Section 20: “Nishthaa” – STEADFASTNESS 1 yad¡ vai nisti½¿hat-y , atha ¾raddadh¡ti | 2 n-¡-nisti½¿ha² chraddadh¡ti | nisti½¿han £va ¾raddadh¡ti | 3 ni½¿h¡ t-v £va vijij²¡sitavy-£-ti | 4 ni½¿h¡¯ bhagav-µ vijij²¡sa , iti ||20.1||

Section 21: “Kritih” – ACTIVITY 1 yad¡ vai karµt-y , atha nisti½¿hati | 2 n-¡-k»tv¡ nisti½¿hati | k»tv:'-ai-va nisti½¿hati | 3 k»ti-s t-v £va vijij²¡sitavy-£-ti | 4 k»ti¯ bhagav-µ vijij²¡sa , iti ||21.1||

Section 22: “Sukham” – HAPPINESS 1 yad¡ vai sukha¯ labhat£ , :'tha karµti | 2 n-¡-sukha¯ labdhv¡ karµti | sukham £va labdhv¡ karµti | 3 sukha¯ t-v £va , vijij²¡sitavyam , iti | 4 sukha¯ bhagav-µ vijij²¡sa , iti ||22.1||

Section 23: “Bhoomaa” – THE INFINITE 1 y-µ vai bhÀm¡ , tat sukha¯ | 2 n-¡-lp£ sukham asti | bhÀmaiva sukha¯ | 3 bhÀm¡ t-v £va vijij²¡sitavya , iti | 4 bhÀm¡na¯ bhagav-µ vijij²¡sa , iti ||23.1||

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||

5 gµ a¾vam iha mahim-£-t-y ¡cak½at£ , hasti-hira³ya¯ , d¡sa-bh¡rya¯ , k½£tr¡³-y ¡yatan¡n-§-ti | 6 n-¡-ham £va¯ brav§mi , brav§m-§-ti h-µ-v¡c-¡- ny-µ h-y anyasmin , prati½¿hita , iti ||24.2||

Section 25: “Swaraaj” – FREEDOM

1 sa £v-¡-dhast¡t , sa upari½¿¡t | sa pa¾c¡t , sa purast¡t | sa dak½i³ata¦ , sa uttarata¦ | sa £v-£-da¯ sarvam , it-y ||25.1.1||

2 ath-¡-t-µ :'ha¯k¡r-¡-d£¾a £v-¡- | ham £v-¡-dhast¡d , aham upari½¿¡d | aha¯ pa¾c¡d , aha¯ purast¡d | aha¯ dak½i³at-µ , :'ham uttarat-µ | :'ham £v-£-da¯ sarvam , iti ||25.1.2||

3 ath-¡-ta ¡tm¡ :':'d£¾a £v-¡ , :'tm:'-ai-v-¡-dhast¡d , ¡tm:'-µ-pari½¿¡d | ¡tm¡ pa¾c¡d , ¡tm¡ purast¡d | ¡tm¡ dak½i³ata , ¡tm:'-µ-ttarata | ¡tm:'-ai-v-£-da¯ sarvam , iti ||25.1.3||

4 sa v¡ £½a , £va¯ pa¾yann- , £va¯ manv¡na , £va¯ vij¡nann- | ¡tma-rati-r , ¡tma-kr§¢a | ¡tma-mithuna , ¡tm-¡-:'nanda¦ sa svar¡¢ bhavati | tasya sarv£½u lµk£½u k¡ma-c¡r-µ bhavati | ||25.2.1||

5 atha y£ :'nyath¡ :'t-µ vidu-r anya-r¡j¡na-s t£ | k½ayya-lµk¡ bhavanti | t£½¡¯ sarv£½u lµk£½-v ak¡ma-c¡r-µ bhavati ||25.2.2||

Section 26: The VISION of the Ativadi

1 tasya ha v¡ £tasy-ai-va¯ pa¾yata , £va¯ manv¡nasy-ai-va¯ vij¡nata | ||26.1.1||

2 ¡tmata¦ pr¡³a , ¡tmata ¡¾¡ , :':'tmata¦ smara | ¡tmata ¡k¡¾a , ¡tmata-s t£ja , ¡tmata ¡pa | ¡tmata ¡virbh¡va-tirµbh¡v-¡-v , ¡tmat-µ :'nnam | ¡tmat-µ balam , ¡tmat-µ vij²¡nam , ¡tmat-µ dhy¡nam | ¡tmata-¾ cittam , ¡tmata¦ sa±kalpa , ¡tmat-µ mana |

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||

9 ¡h¡ra-¾uddhau , sattva-¾uddhi¦ (bhavati) | 10 sattva-¾uddhau , dhruv¡ sm»ti¦ (bhavati) | 11 sm»ti-lambh£ , sarva granth§n¡¯ vipramµk½a-s ||27.1.3||

12 tasmai , m»dita ka½¡y¡ya , 13 tamasa-s p¡ra¯ dar¾ayati bhagav¡n sanatkum¡ra-s | 14 ta¯ skanda it-y ¡cak½at£ , ta¯ skanda it-y ¡cak½at£ ||27.1.4||

Om Tat Sat! *****

LORD VISHNU Sustainer of the Universe

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