There
are two other episodes in the Srimad Bhagavatam that very clearly illustrate
the great ideals of service and sacrifice for the sake of the poor and the
suffering. One is the story of Sage Dadeechi, who was deeply engrossed in tapas
(austerities). During that time, Deva Loka was under the throes of a great
struggle against the invading Asuras (demons). To stem the tide of the invasion
was the task of Indra, the ruler of Deva Loka.Though Indra fought many battles,
he could not succeed in resisting the invasion. He was advised by the Rishis
that if he could improvise a bow made out of back-bone of the great Muni (Sage)
Dadeechi, he could acquire the necessary powers to fight his foes successfully
and rescue Deva Loka from them. While every one was afraid to approach the
great sage with such a request, Indra made bold to go and seek his help in the
matter. He pleaded with him and put forward the reason for such an
extraordinary request on his part by pointing out his own miserable condition
and the predicament of the Devas. Veda Vyasa very wisely queries through the
mouths of the Devas:
“Is
there anything that persons who are full of compassion cannot forsake? Surely,
the world is selfish and does not understand the distress of others.”
Dadeechi
quickly reacted to these words of the Devas. He said:
“Impelled
by compassion and possessed of this transient body, he who does not desire
Dharma or fame is to be pitied even by non-sentient beings like trees.”
Dadeechi
thereupon quietly acceded to the request of Indra. By his powers of Yoga he
gave up his life so that his backbone might be utilised for making the mighty
bow, Vajrayudha. Dadeechi is considered in the Puranas as one of our earliest
ancestors and he shines in this great country as the illustrious example of
sacrifice for the sake of the liberation of the suffering from their distress.
No sacrifice is too great for the noble-minded in this world. In fact, Dadeechi
may be regarded as the starting point of the galaxy of saints that have adorned
this great country.
In the same work (Srimad Bhagavatam), we have the
thrilling episode of the famous King Mahabali. This king performed a great
sacrifice in which he vowed to make generous gifts to all those who came and
asked for anything from him. Lord Vishnu approached him in the guise of a
dwarfish Brahmachari (celibate student) and asked for a gift of three feet of
ground to be measured by his own diminutive feet. The preceptor of King Bali,
Sukracharya, discovered who the Brahmachari was and for what purpose he was
asking for such a gift. He tried to dissuade the King from his intended act of
generosity. It was also pointed out by the Acharya that the Brahmachari would
seize the place, the power and the wealth of the king and would hand them over
to Indra. But the king stuck to his promise and propounded in the following
weighty words the highest ideal of charity:
“Righteous
men like Dadeechi and Sibi do good to other beings even at the expense of their
own lives, which are difficult to abandon. Then what concern should there be
about land and such other things? It is even common to see men who fight in the
battlefield without turning their back, give up their life. But it is rare to
see those who would make a gift to a deserving person.”
What
is meant by this is that at the spur of the moment or in a fit of heroic anger
a person may give up his life in the battlefield fighting the enemy. But in a calm
moment in ordinary life he will not give up his wealth to a deserving person
approaching him for help and assistance. Saying this, King Bali stuck to his
promise in spite of the remonstrations of his preceptor, lost his entire
kingdom and came to grief. Here again we have the instance of a person who
pursued this glorious ideal of charity and sacrificed his all for the sake of
it. In the historic pronouncement of King Bali
quoted above, the King gives the example of Dadeechi and Sibi.
The story of king Sibi is a brilliant and thrilling
one. It is found in the Mahabharata, Aranya parva, adhyayas 130-131.
To
test the high character of Sibi, Indra assumed the form of a falcon and pursued
a dove to kill it. In dire distress, the dove approached the King and asked for
refuge. Moved by intense compassion Sibi readily promised succour. The falcon
that pursued the dove came to King Sibi and remonstrated with him that it was
pursuing the dove, which was its natural food. The falcon demanded that the
King should hand over the dove. But the king said that he had given promise to
the dove to save its life and therefore he was unable to accede to this demand.
Thereupon the falcon asked King Sibi to give up a portion of his flesh, to be
equal in weight to that of the dove for satisfying its own hunger. King Sibi
readily agreed to do so and began to cut a portion of his thigh and weighed it
in the balance against the dove. But the weight of the dove was greater.
Thereupon, the King proceeded to cut other portions of the flesh from his body
and weighed them in the balance. Still, it was found that the dove was heavier
in weight. Finally, the King placed himself in the pan offering the flesh of
his whole body to the falcon.
When
this climax was reached, the falcon assumed its real form as Indra and praised
the King for his heroic sacrifice for the sake of the dove and said: “Your fame
will last so long as the world lasts.”
The
story of King Sibi is unique in many respects. Not only do we find illustrated
therein the unbounded love which a person should entertain towards all beings
including birds and beasts, but also the paramount duty of protecting even at
the risk of one’s own life for anybody who seeks refuge. This duty relates even
to the beings other than one’s own kind like the bird in the story. Rightly as
Indra said, the fame of King Sibi has been enshrined not only in our great
epics like the Ramayana and the Mahabharata but also in the literatures of our
other regional languages.
A String of Questions
Prashnaa Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[Six
questions about the essential truth, in which one is more advanced than the
other, have been asked and answered in one of the Upanishads. The Upanishad
itself therefore goes by the name of “The Upanishad of Questions.” The
questions begin with the gross and the known and then dive deeper into the
subtle and the unknown. The seer of the Upanishad ultimately explains the
nature of the Spirit and then of consciousness in man. He describes the Purusha
or the person who co-ordinates all consciousness.
Here is a typical picture of the enquiries of those times and the way they went
about seeking after truth.]
A
band of six youthful seekers after truth bent upon knowing Brahman started on a
journey in search of a guru. Sukesha, Satyakama, Gargya, Ashwalyana, Bhargava
and Kabandhi went along and reached the famous hermitage of the sage Pippalada.
“He
would certainly answer satisfactorily all our questions,” they thought.
As
the guru sat there calm and collected on his simple seat of straw, all the six
approached him with the symbolic bits of fuel in their hands for lighting the
sacrificial fire signifying that they went to him as disciples to light the
torch of knowledge.
The
sage welcomed them with a gentle and loving smile. He asked them to stay in the
Ashrama for a year with faith, doing tapas or austerities and penance and
conducting themselves as brahmacharis (celibate students or those who follow a
certain discipline while seeking Brahman or the Supreme Spirit.) He added,
“While staying here you may question me without any reserve. Whatever I know
about the problems that agitate you, I shall gladly lay before you.”
As
they stayed along and became the inmates of the Ashrama one day at question
hour after the daily prayers, Kabandhi put the first question: “Whence is all
this that is visible?”
Pippalada
said, “The Lord of Creation willed to create. He concentrated and contemplated-
performed tapas. Out of such tapas or concentration of power was born a duet or
couple, matter and energy. He was confident that primary creation would further
create for him the varied universe he wanted to create. All that has visible or
invisible form is matter. All that informs and inspires matter is energy. The
sun and the moon, the day and the night, the bright fortnight and the dark one,
are all twins. Between them they create the whole universe- the sun energizes
the universe as he rises in the east, resplendent and bright as burnished gold
with millions of rays shooting across infinite space. They who create anything
follow the discipline of the Lord of Creation. Those who do penance, conduct
themselves as brahmacharis, and have truth in them attain the world of Brahman.
There, in that world, is no evil, nor untruth, nor deception of any kind.
After
some days, one evening, when all the disciples were sitting round the Master,
Bhargava asked the next question. It had been realised that creation came from
Prajapati and that the living being was the crown of creation. But then which
are the gods or forces that support creation and the living beings? Which power
gives the animal its superiority over other things? Which is the power that is
predominant? That was the next question.
Pippalada
said, “Well, various are the replies that men give to this question. There is,
they say, space, air, fire, water, earth, and the mind. All these powers
support the body and make it possible for it to carry on its functions. But
Prana, the principle that makes breathing possible, the vital force, claims
pre-eminence, and says that it supports the body by carrying on all activity.
The other powers, however, did not verily believe in this claim of Prana. But
Prana proved its claim. Once it went out of the body and lo! Every other power
had to follow, and the body lay motionless. Prana is like the queen bee and
when it leaves the hive it is notice to the others to quit instantly. In fact,
the vital force is the source of all energy and movement. Everything is
controlled by Prana.”
This
explanation led to the next question as to whence comes this Prana, how it
enters the body, in what ways and places it disposes itself in the body and how
it departs, how it supports the inner and outer structure of the body. This
question was asked by Ashwalayana.
In
answer to this, Pippalada said, “You are now going deeper and asking subtler
questions. But since you are a votary of truth I shall try to satisfy you to
the utmost possible extent. Who else but the Spirit can be the source of Prana?
Prana pervades the whole body, and like a king orders about the other vital
forces, namely, Apana, Udana, Vyana and Samana, to take their positions in the
different parts of the body. Prana itself resides in the mouth and the nostrils.
In the heart resides the Atman or the soul. Prana departs through the Udana way
and goes to deserving worlds. The sun is the embodiment of external Prana,
which supports the whole physical world. The Prana in the body supports the
body from inside.
The
universe was created by Prajapati by the concentration of sheer will-force. The
universe is supported by Prana, and the living being who is the crown of
creation, is also supported by Prana or the vital air. Prana itself in its turn
is born of Atman or the principle of consciousness. We have come so far. This
naturally takes us to the next question asked by Gargya about the functions of
consciousness.
“In
this living person, who sleeps and who keeps awake? Which god or power
witnesses dreams? Who is it that enjoys and who is it that suffers? And in whom
do all these powers of consciousness stand firm in co-ordination?”
Pipplalada,
ever ready to satisfy the curiosity of his favourite disciples, said, “Like the
rays of the rising and setting sun, these powers of consciousness are centred
in the mind. While asleep, the person sees not, hears not, speaks not. In fact,
he is innocent of all consciousness. It is only the vital fires that are awake
and keep the person living. They bring him back to consciousness after daily
taking him to Brahman (supreme Reality) as it were, during deep sleep.
“When
not fully asleep, the person enjoys his wishes or desires in a dream state. He
goes through the same experiences that he has already undergone during waking
hours. Sometimes, he sees things unseen, hears things unheard and experiences
things never before experienced. When completely devoid of waking
consciousness, he enjoys sound sleep and is happy. Then like the birds roosting
in their nests in some tree, all his powers are merged in the great Atman
(soul). The subject as well as the object, the ear as well as sound, the eye as
well as all that is seen, all are one with the Atman. That Atman, that Spirit,
is the seer, the hearer, the thinker, and does all possible things. He is like
pure consciousness. He is the Person and is the eternal Spirit beyond
everything. He is body-less and shadow-less. He is white and brilliant. One who
knows this Atman enjoys the eternal blissful state.”
After
the description of the eternal Atman or the Supreme Spirit, the next question
that arises is about the realisation and attainment of this Atman. What are the
means, what is the sadhana or the spiritual discipline for attaining that end?
Satyakama
therefore asked the fifth question about sadhana or the means.
“What
world does a man attain if he contemplates on the great mystic symbol AUM?” The
Muni (sage) analysed the symbol and explained to his disciples the various
states attainable by Upasana or devotional worship of AUM. He says, “AUM is
made up of three syllables. The first syllable represents the worship and
praise of various powers according to the Rig Veda. The result is prosperity on
earth. The second represents the performance of rituals according to the Yajur
Veda. The result is the attainment of heaven and a return to this earth after
one’s accumulated merits are exhausted. The third represents the meditation on
the Supreme Spirit according to the Sama Veda. That, the integral meditation,
is the path of eternity. One who follows that purely spiritual path without any
desire for fruit becomes as free and light as a serpent that has just thrown
off its slough. He is borne on the wings of Sama music to the world of the
Supreme Spirit. The wise always choose that path, however long and weary it
might be. For it is the best.”
The
last question was put in a rather peculiar manner. Sukesha said, “Gurudeva, the
prince Hiranyagarbha came to me and asked me if I knew the Purusha or the
person with sixteen parts or kalas. I said, ‘I know not and if I knew how could
I keep it away from you? He who tells a lie runs the risk of being scorched
root and branch. I dare not tell a lie.’ The prince went away disappointed. I
now therefore ask you the question as to who is that ‘person’?”
The
sage was practically at the end of his labours. This was the last question
coming from his clever disciple.
He
said, “It is in this body that the ‘person’ resides. The sixteen kalas or parts
exist in this person alone. Prana or vital air, faith, space, air, light, water,
earth, sense, mind, food, physical force, penance, mantra or the potent word,
action, worlds and name are the sixteen kalas or parts of an individual. When
rivers merge in the ocean they lose their separate name and identity. So too do
these parts lose all name and form when merged in the person. Then what exists
is the one person and not the many parts as such. The essence of that person is
the spirit itself. There is no knowledge greater than this.”
Thus
rounded off Pippalad Muni. The expectations of the disciples were fulfilled and
they took leave of the guru to pursue their own careers in the light of the
knowledge that they had received from him.
Thus Spake Uddalaka
Aruni
Chandogya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[Though
Yajnavalkya seems by far to be the most dominant personality in the
Brhadaranyaka Upanishad, Aruni’s power of exposition in the Chandogya Upanishad
is very refreshing. He is easily the most brilliant Rishi (sage) in the
Chandogya Upanishad. By a number of homely illustrations he conveys to his son
the subtle knowledge of the Atman (soul) and impresses upon him the fact that,
in essence, he too is the Atman. “That thou art” is the burden of his talk. The
affectionate father repeats it at the end of each of his illustrations the
through his pregnant phrase he preaches the gospel of the one God, transcendant
and immanent in all things.]
“No
idiot has yet been born in our line nor has any in our family neglected the
study of the Vedas. So, young soul, go to a gurukula, be a brahmachari and
learn the Vedas.” The sage Uddalaka Aruni thus addressed his young son
Svetaketu when he attained the proper age to go to a preceptor for study.
The
dutiful son obeyed his father. After studying all the Vedas for twelve long
years at the feet of his guru, he came home. When the father saw him, he could
at once perceive that his son had become a man of learning but that he had
missed spiritual training and teaching. Instead of humility he had developed
conceit and instead of peace, there was turmoil in his mind.
One
day the father said to him, “Dear child, did you not ask your guru to teach you
that mystic wisdom which is the key to all other knowledge, to all other
thought, and that wisdom which unfolds the Unknown to man?”
Svetaketu
was not a little surprised when he was thus accosted by his father. He
instinctively felt that something was lacking in his own education. So he said
to his father, “Dear father, what is that wondrous knowledge that you speak of?
Do teach me that yourself. Obviously my guru did not know the knowledge you
refer to, otherwise he would not have failed to impart it to me.”
“Dear
child, it is something like this. You know that these earthen pots and toys are
made of clay. Once you understand the essential nature of the clay of which
these are all made, you know and understand all these things also. Then all
these are mere forms and names of forms that the clay has assumed. The essence
of them all, the thing that matters is the clay. So too, if you understand the
nature of a particular metal, everything that is made of that metal is known to
you. The various things that are made of that metal are then mere names and
forms. What matters is the metal and its nature. Take the various things made
of steel such as a sword, a razor, a knife, a needle. When you know the nature
of steel, all these are but names and forms which that steel assumes. What
matters is the steel and your knowledge of it. That is the essential truth. All
else is mere verbiage. So you should get to know the essence of things, the one
thing that underlies this vast and multitudinous mass of name and form.
“In
the beginning of things there was pure Being, one without a second. It willed
that it should become many. Then it manifested itself in many forms, such as
light, liquid, solid and so on. This rich variety of things came into existence
by permutation and
combination
of these forms. Then life appeared, and among the living beings, man with his
varied powers and functions.”
After
listening to all this the son said, “Father, all this is very interesting.
Excuse me for a question. Where does a man go when he sleeps?”
Uddalaka
replied, “When a man sleeps he becomes for the time being one with the Spirit
or one with the one eternal Being. He is merged in himself as it were. A man’s
mind is like a beast tied to a peg by a long rope. It turns round and round the
peg but cannot get away. So too does the mind turn round the prana or the vital
power in the body but cannot leave the body. When a man is about to die, his
power of speech is merged in his mind, his mind is absorbed in the prana, the
prana is again in its turn merged in light and this light merges in the power
beyond. That power is subtle. It pervades the universe. That is the truth. That
is the Spirit. That thou art, O Svetakatu!”
The
son again said, “I am not fully satisfied. Tell me more of this great wisdom,
so that I can understand.”
“Dear
child, bees bring tiny particles or droplets of honey from various flowers and
store it in the hive. Once in the hive, do the droplets know from which flower
they came? Need they know it? So too all these beings when they merge in the ocean of Being, they know not whence they came.
They lose all individuality. Whether it is a lion, a tiger, a mouse or a worm
before merging, all become one when they have once merged in the ocean of
consciousness. That in which all these merge is the One Being. That is subtle.
It pervades everything. It is the Spirit or Atman or Pure Consciousness. That
thou art, O Svetaketu!
“Dear
child, various rivers from the four quarters flow into the vast seas. They all
become one with the seas. Can you then make out the waters of the various
rivers? No. So is the case with these various beings when they merge in the One
Being. That thou art, O Svetaketu!
“If
you strike a tree at the root, or in the middle or at the top, some sap oozes
out but the tree still lives. If you cut off a branch here and there from the
tree, that branch fades and dies away but the tree still lives on. Thus that
which is deprived of its life dies but life does not die. The power by which
life lives eternally is the Spirit. That thou art, O Svetaketu!”
Svetaketu
listened to all this very attentively but he was still at a loss to know as to
how to comprehend the intangible Atman. So he asked his father, “how to know
this subtle thing, dear father? Tell me that.”
Then
Uddalaka thought of a simple device. He pointed out to a big Banyan tree and
asked his son to bring a ripe fruit from that tree. When he brought the small
red berry-like fruit, he told his son, “Split it into two, dear child.”
“Here
you are. I have split it into two.”
“What
do you find there?”
“Innumerable
tiny seeds of course, and what else can these be?”
“Well,
take one of those tiny seeds and split it again.”
“Yes,
here it is. I have split a seed.”
“What
do you find there?”
“Why,
nothing at all.”
“O
dear child! This big tree cannot come out of nothing. Only you cannot see that
subtle something in the seed from which springs forth this mighty tree. That is
the power, that is the spirit unseen which pervades everywhere and everything.
Have faith. It is that spirit which is at the root of all existence. That thou
art, O Svetaketu!”
“This
is something very baffling, father. But how on earth can I realize it, even if
I merely know it?”
Uddalaka
said, “Just do one thing. Take a few crystals of salt and put them into a bowl
of water while you go to sleep and bring to me in the morning.”
The
obedient son did as he was told and next the morning took the bowl to his
father.
The
father said, “Dear son, take out the salt please.”
Svetaketu
felt exasperated and said, “Father, what do you mean? How is it possible to
take out that salt?”
“All
right. Then just taste the water on the surface. How does it taste?”
“It
is saltish and is bound to be so.”
“Take
the water in the middle and at the bottom and tell me how it tastes.”
“Well,
that too is saltish and is bound to be so.”
“My
dear child, do understand now that the Spirit I spoke of pervades all existence
like the salt in this water in the bowl. That is the Subtle Spirit. That thou
art, dear Svetaketu!”
“Dear
father, how to go about all this? It looks so simple and yet is so very
difficult!”
Uddalaka
said, “Now I shall tell you how to go about trying to realize the Spirit.
Suppose we blindfold a man and lead him into an unknown forest away from his
usual residence. What would he do? How would he try to find his home? As soon
as he is left to himself, he would just remove the cover from his eyes. Then he
would wander about inquiring for the region from which he was taken away. He
would go from village to village and ultimately he would come across someone
who would lead him in the right direction. Thus would he reach his home. That
is the way to find out the spiritual home from which we have all strayed into
the wilderness. The Spirit is
the
one reality towards which we have all to direct our steps. That thou art, O
Svetaketu!”
Thus
spake Uddalaka Aruni in the Chandogya Upanishad.
Gargi, the Fair Questioner
Brahadaranyaka Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[It
is significant that ladies also took part some times in the debates and
discussions that took place at the time of Vedic sacrifices. In one such debate
Gargi Vachaknavi ranged herself against the great patriarch Yajnavalkya. She
had to acknowledge defeat. Ultimately Yajnavalkya proved equal to all who
discussed with him and carried away the prize of a thousand cows from King
Janaka.]
King
Janaka of Videha performed a great sacrifice. He gave gifts to all very
generously on that occasion. He loved to see important questions discussed in
his presence. So he caused one thousand good cows to be collected in the yard
with gold pieces tied to their horns. This was within sight of the great assembly
that had met there for the sacrifice. Then he announced, “He who can defeat all
others in debate can take away this coveted prize of a thousand cows.” This was
a tempting prize no doubt. Hundreds of learned men who had assembled there
began to look at one another. But when none had the daring to go forward and
even touch the cows, Yajnavalkya, the famous sage who was there in the
assembly, had the audacity to step forth and ask one of his disciples to march
off with the cows! Each one of the learned that were present there saw the
prize slipping out of his grasp. But who could challenge the famous
Yajnavalkya?
Aswala,
king Janak’s high priest, got up in a rage and asked, “Answer me, O
Yajnavalkya, how dare you assume that you are the foremost among all the
seekers after knowledge and appropriate the prize to yourself! Do you know
Brahman (the Supreme Spirit)?”
The
sage was, however, unmoved. He calmly replied, “No, good sir, I bow to him who
is the knower of Brahman. But I am a poor Brahmin and need the cows badly.”
Aswala
was not silenced by the rebuff. He asked, “Then tell me, how does a householder
conquer death?”
“By
worshipping the god Agni (fire) and through the support of Yani,” replied
Yajnavalkya.
Aswala
persisted. He asked Yajnavalkya the details of sacrifices to various gods who
bestow different boons. He questioned the sage about ceremonies and rituals,
the proper verses to be recited and the rites to be performed. The sage
answered all the queries, calmly and correctly. All of Aswala’s learning could
not defeat the sage.
By now, however, a few more had gathered courage. Several learned Brahmins came
forward to ask various questions on the Vedas and the sacrifices. One asked
where king Parikshit was. Yajnavalkya told him that he was in the heaven allotted
to those who performed the Ashwamedha sacrifice. Another asked the sage what
the Atman (soul) was? The sage replied, “Atman is not known by my telling you,
nor by your learning from me. He is all-pervading, without beginning and
without end. He is known only by the true seeker, through meditation and
self-realization.”
Thus
was the debate waxing and waning and the sage was calmly answering all
questions, when out stepped a fair Brahmin girl to contest the prize. She was
Gargi Vachaknavi. She asked, “All known things are made of and pervaded by
elementary matter. Can you tell me, O sage, by what that elementary matter is
made and pervaded?”
“By
space,” replied Yajnavalkya.
She
asked, “By what is space pervaded?”
“By
Brahmaloka,” replied the sage.
“Then
by what is Brahmaloka pervaded?” she continued.
At
this Yajnavalkya lost his temper. “Do not ask silly questions for the sake of
asking. Shut up or your head will fall from your shoulders.” Gargi retired
abashed.
As
the debate progressed she again gathered courage. The Brahmins marvelled at the
young woman who could thus challenge in contest the well-known sage. But Gargi
had now questions worthy of the sage’s learning: “Here are two questions,” she
said and stood like the brave bowmen of Kashi and Videha with arrows strung to
their bows. “Tell me, if you can, O sage! What is it that is beyond the heavens
and below the earth, yet between the heavens and earth too- that which is past,
present and future?”
The
learned Brahmins held their breaths. They were wondering what the reply could
be.
“By
akasha, by space, the all pervading, that is past, present and future,” replied
the sage.
“And
what is it that is finer than Akasha, that pervades the space itself?” asked
Gargi.
The
men gathered were surprised at the persistence of the fair questioner. But
Yajnavalkya calmly replied, “By the all-Supreme Spirit, the creator and
supporter of all things, the all-pervading, and the immanent without beginning
and without end. This Spirit is the innermost reality in the heart of man
beyond pain and old age.”
At
this Gargi admitted her defeat and addressing the assembly said, “None of us
can win the debate against this great sage. He is the master of spiritual
knowledge.”
The
debate should have rightly ended here. While the assembly acknowledged the
mastery of the sage, they also admired the courage and learning of fair Gargi.
But a few young men did come forward with petty questions, which Yajnavalkya
answered and twitted the ambitious novices. Lastly the sage said, “I shall be
glad to answer more questions. I am here to reply to your satisfaction.” But he
had already answered questions big and small and all were silent. He was the
undisputed victor in the great debate.
Upanishads in Story and Dialogue
Balaki, the Vain
Brahadaranyaka Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[It
is the principle of the Intelligence that is the source of all things. This
fact has been emphasized in this short story of Balaki and Ajatashatru. Balaki
was a vain and empty-headed young man and he was taught a lesson by the learned
prince Ajatashatru.]
A
young man called Balaki belonging to the family of Garga was full of vanity. He
thought he knew everything. He was desirous of getting some money. So he went
to Prince Ajatashatru. The prince was quite courteous to him.
Balaki
offered to teach the prince the knowledge of Brahman (the Supreme Spirit). For
this offer the prince gave him a thousand cows and said, “This is but a poor
gift. I am not rich enough to give you as generously as king Janak does.”
Balaki
was still more puffed up when he was in sight of such a rich gift. He said, “I
shall tell you about Brahman, the highest Reality.”
But
when he opened his lips Ajatashatru could see how shallow he was. Balaki began
to tell him that the person in the sun was Brahman or the highest Reality.
Ajatashatru refused to accept this statement saying, “He is at the most the
king of all beings but certainly not the highest Reality.”
Balaki
felt browbeaten but again said, “The person in the moon is the Brahman.” The
prince again told him that that was not so.
In
this manner Balaki went on proposing that the person in the lightning, in the
sky, in the wind, etc. was Brahman. Each time the prince put Balaki right by
correcting his statement. Thus he rendered Balaki speechless.
Finally
Balaki in desperation said, “The person that is in ourselves is the Brahman.
One should worship Him as such.”
The
prince rejected this teaching also and said, “One who looks upon the person in
himself as Brahman becomes self-regarding and nothing more. Therefore that is
not Brahman at all.”
At
this Balaki collapsed and said in humility, “I know things only so far. Now
please teach me yourself the right knowledge. I am anxious to know the truth
from you.”
The
prince was a Kshatriya and Balaki a Brahmin by birth. The prince therefore
said, “It is rather unusual that a Brahmin should approach a Kshatriya for
spiritual knowledge. It is a reverse process. But that does not matter. I shall
tell you what I know of it.”
He
then took Balaki by the hand and led him to a man who was in deep sleep. He
called upon the sleeping man by his name, “O Somaraja, get up please.” But
there was no response. Then he patted the sleeping Somaraja by the hand and he
awoke.
The
prince then asked Balaki, "Do you know where this sleeping man had
gone during sleep? Who was it that had slept and who was active?” Balaki was
innocent of all this knowledge. He had no reply to give.
The
prince then told him, “It was the principle of intelligence in Somarara that
was sleeping or absent for the time being. His body was living and active and
the vital powers were acting all the while. The Intelligence (Vijnana) in him
had withdrawn all his powers of consciousness from the various parts of the
body and was taking rest in the empty space or vacuum (akasha) in the heart. At
such a time all the powers are, as it were, withdrawn from active service and
stand suspended. When that intelligence roams about in the dreamland, all these
powers of hearing, seeing, etc. are with that intelligence. During dreams the
intelligence assumes different roles- it may be of a king, or a Brahmin or a
hunter. But all these powers follow him just as the servants of a king follow
him when he is out on tour.
“When
the man is in deep sleep his intelligence is not cognizant of any outside thing
nor of any dream. It withdraws at that time all its powers from the seventy-two
thousand nerve centres in the body and takes rest in a vacuum in the heart. He
sleeps then like a great king or a noted Brahmin or like a young boy free of
all care and worry. He is then full of pure joy. When the man awakes, his
intelligence returns and begins its activities as before.
“This
principle of intelligence is really the Brahman. Verily like the gossamer web
that spins out of a spider’s body or like the sparks that spring and fly from
fire, the innumerable things in the world, the vital powers, worlds, gods, all
beings come out of this first principle of Intelligence which is Brahman or
Atman.”
Humbled
Balaki listened with rapt attention to this discourse by Ajatashatru and shed
all his vanity and conceit.
[At
whose desire does the mind function, who puts first the vital force into
motion? This has been an eternal question. “The Brahman or the transcendent and
immanent Spirit,” answers the Rishi (sage) the seer of the Kenopanishad. It is
neither seen by the eye nor heard by the ear. Nor does the mind know it. The
Spirit, on the other hand, is the seer of the eye, the hearer of the ear, and
the knower of the mind. It is through the power of all this all-pervasive
Spirit that everything else functions. It is beyond the reach of the senses and
can only be felt like a mighty presence through intuition. It is that Spirit
which is real God and not the many gods that people worship.
This is
the teaching of the Kenopanishad and has been embodied in the allegory of Uma,
the goddess of spiritual wisdom.]
It was
the question hour. One evening while the sun hung in the west and shadow chased
shadow in a race to envelope the world with darkness, a Rishi was sitting under
a tree in his ashrama with a group of young disciples around him. Everything
there was simple and chaste as behoved the dwelling of the saint, known for his
life of contemplation and good work. The evening prayers were just over and the
youths came out with their questions.
Man is
by nature inquisitive. He is never satisfied by that which is apparent to him.
He wants to probe into the unknown and the beyond. Is this all? Is there
nothing behind the visible body and the invisible mind? Thus the questioning
mind goes on and on digging deeper into the realm of consciousness till curtain
after curtain lifts and he has a vision of the ultimate reality or Brahman.
“At
whose behest does the mind run towards its objects? Who bids first the vital
powers to act? And at whose desire does the eye, the ear, and the power of
speech function?”
This
was a pretty formidable array of questions. The Rishi of the Kenopanishad said
calmly, “The power that inspires all these is One and indivisible. It is behind
and beyond all that functions visibly. It hears the ear, sees the eye, and
knows the mind. Neither our senses nor the mind fully grasp the Reality. They
all move and act through the power that pervades all existence. That
fountainhead of all energy is the real God and what people worship as so many
gods are but mere reflections. He who knows and realises this truth enjoys immortality.
Here and now in this life is the opportunity to know this great truth,
otherwise a great chance is lost for ever.”
“Who
then is so fortunate as to realise this truth that you speak of and extol? And
how to know that one is in possession of this truth of truths?” was the next
question.
“Well
spoken,” said the Rishi. “Not he who says ‘I know’ knows it. He knows little.
But the humble seeker who begins by saying ‘I know not’ knows the truth in the
course of time. It gradually illumines his mind like the rising sun. When once
realised, the Spirit is ever present to him through all the four states of his
consciousness. His soul grows from strength to strength and his realisation of
the immaculate presence blesses him with immortal life.”
The
sage then looked at the faces of some of his disciples and could see that they
had not grasped the full significance of what he said. So he narrated an
allegory to illustrate his teaching that evening.
“My
young friends,” he began, “you have heard of the conflict between the gods and
the demons. Once upon a time the gods won in a certain battle against the
demons. It was through the good offices of Brahma (the Creator). But due to
ignorance they appropriated the credit to themselves, and became proud and
elated. They thought, ‘Verily this victory is ours and this glory too.’
“Brahma
came to know of this. He thought of teaching them a lesson and of making them
realise their limitations. When they were in the midst of their rejoicings, he
suddenly appeared in their presence. But how could they know him, blinded as
they were by egoism and by empty vanity? They saw that some wonderful being was
before them but they could not recognize it. They then thought seriously of
knowing it by some means. They deputed Agni, the lord of Fire, also known as
the omniscient one, to investigate into the matter.
“Agni
approached the strange being. Brahma queried, ‘Who are thou?’
‘Why I
am the famous Agni, otherwise known as the all-knowing one.’
‘If
such is your name and fame, may I know what power you possess?’
‘Well I
can burn all that is on the face of this earth and in the sky and everything
that is in the seven worlds.’
“Brahma
put before him a dry blade of grass and said, ‘Bravo, mighty one, burn this
blade of grass and oblige.’
“Agni
tried with all his might to burn it up. But he could not even singe it! He felt
ashamed and went back to the gods and confessed his inability to know as to who
the strange being was.
“Vayu
the wind-god was next requested to go and find out who it was that had defied
the attempts of Agni. Vayu went with great confidence and thought that he would
succeed.
“When
he approached Brahma, he was asked, ‘Who are thou?’
‘I am
well known as the god of winds. I am also known as the god that sweeps through
the vast skies!’
‘What
power characterizes you?’ was the next question by Brahma.
‘I can
take away all that fills the earth by a mighty sweep,’ said Vayu.
‘Here
you are.’ So saying Brahma laid before him a piece of straw and asked him to
blow it off.
“Vayu
tried his best but could not move it by even a hair’s breadth. He too retired
and informed his colleagues that it was beyond him to know the strange person.
“The
gods then appealed to Indra, their king. ‘Oh wealthy one, see if you can
comprehend this unique person that has defied two of us.’
“Indra,
the powerful lord of the gods, agreed. He approached the Being but before he
could contact him, Brahma had disappeared and in the self-same place stood a
charming woman. It was Uma, the goddess of spiritual knowledge, lavishly laden
with gold.
“Indra
made bold to ask of her, ‘Who was that awe-inspiring person who stood there
long in the same place as you stand now?’
“Uma
said, ‘Know ye, little minds, that it was Brahma. It was he who won the victory
for you, the victory over the demons. Take pride in him who won you victory.’
“When
Indra realized that it was Brahma that had appeared to them, he went to his
friends and told them the truth. They all realized their folly and gloried in
the knowledge of the Supreme Spirit.
“Like a
flash of lightning across the clouded skies, in the twinkling of an eye, the
vision of Brahma illumines our consciousness. Just as the mind rushes to its
favourite objects and remembers them again and again, we must run after and
catch the fleeting glimpses of Reality and contemplate upon them. That Reality
alone is really adorable in the world. For, the Supreme God, Brahma and the
ultimate Reality are the same.”
Rounding
off, the sage said, “This is the knowledge of Brahman, the transcendental and
immanent reality. Truth is the very body and abode of Brahman. All knowledge is
its limb; penance, self-control and good work its support.”
Pleased
with their guru’s way of teaching, and beaming with joy, the disciples
dispersed to their respective resting places to reflect on what they had
learnt.
Upanishads
in Story and Dialogue
The Four Varnas
Brahadaranyaka Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[The
fourfold division of Hindu society into Brahmin, Kshatriya, Vaisya and Sudra
seems to be quite ancient. The Rg Veda mentions the division and says that
these emerged from the different parts of the body of the Virata Purusha or the
primeval mighty being. It is clear that originally the division was functional
and not hereditary. Here is an explanation of that system given in an
allegorical manner. It is said here that society is complete and perfect on
account of the existence of all these four divisions but much more so on
account of the law which binds all and which all ought to obey.]
The
Creator Prajapati first created the god Brahma. He represented Intelligence.
But the Creator was not satisfied with that only. He felt that he should create
other gods also if creation were to be a complete manifestation of the various
powers in him. He created the Kshatriya gods, Indra, Varuna, Soma, Rudra,
Parjanya, Yama and others. They were the embodiments of power, valour,
brilliance, fearlessness, the tendency to govern, and such other qualities.
But the
Creator was not satisfied even with these new gods. He saw that there was still
something wanting in creation. So he created the Vaisya gods, the eight Vasus,
Aditya, the Maruts and so on.
But
then he saw that the society of gods he wanted to evolve was not yet complete.
So he added Pusan
to the creation. He represents the Sudra principle, namely, manual labour and
service.
Even
this did not satisfy the Creator. He therefore created Dharma or the Law that
binds all, that keeps all in their own places and strengthens all who act according
to it. Those who do not follow the Law fall away, however strong they might be.
Those who follow the law are stronger than the strongest because they adhere to
the law. He who speaks the law speaks the truth. He, who speaks the truth,
speaks the law. Truth and the Law are one.
Corresponding
to this creation of his in the heavens, Prajapati created human society also on
the same pattern and laid down the law for all the four Varnas. The law lays
down the functions of the four pillars of the social system. Those who follow
the law and perform their functions accordingly have nothing to fear. They are
stronger than the strongest and they are bound to be happier than the happiest.
Intelligence,
sacrifice, disinterested service are the characteristics of the Brahmins.
Valour, chivalry, forgiveness, ability to rule are the characteristics of the
Kshatriyas. Trade, co-operation, agriculture and distribution of material
wealth are the characteristics of the Vaisyas. Ungrudging manual labour and
service are the characteristics of the Sudras.
To
choose our functions according to our powers and to attune our powers to the
functions that we take up, is the only way to follow the Law and maintain
social harmony.
Upanishads
in Story and Dialogue
Para and Apara vidya
(pronounced paraa and aparaa vidyaa)
Chandogya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[There
are two categories of knowledge, declares the Rishi of Mundaka Upanishad-
knowledge of the world and knowledge of the inner world, material knowledge
(apara vidya) and spiritual knowledge (para vidya). The same thing has again
been taken up in the Chandogya Upanishad by sage Narada Muni and Sanatkumara.
In fact both ought to be acquired and both are equally important. Nor are they
mutually exclusive. One is incomplete without the other. This has been very
strongly emphasized by the Isa Upanishad.]
“The
higher (para) and the lower knowledge (apara), or the knowledge of the spirit
and the knowledge of matter, both ought to be acquired, so say those who know
Brahman (Supreme Spirit),” declared the sage Angirasa to Saunaka when the
latter approached him as a disciple.
All the
Vedas, grammar, philosophy, astronomy, astrology and all such knowledge falls
in the category of apara or lower learning. That knowledge by which Brahman
(Supreme Soul) is known, that by which, the unseen and the unknown, the one
eternal all-pervasive Being is known, is the para or higher learning.
Narada
once approached the sage Sanatkumara and requested him to show the path of
knowledge. Sanatkumara said, “Let me first know what you have already learnt. I
shall then teach you something further than that.”
Narada
then said, “Sir, I have learnt the Rg-Veda, the Yajur-Veda, the Sama-Veda, the
Atharva-Veda, history and traditional stories which are together called the
fifth Veda, the method of remembering and repeating the Vedas, the technique of
Shraddha ceremony, grammar, philosophy, mathematics, astronomy, astrology,
science of augury, jugglery, logic, ethics, information about different gods
who represent different forces or powers, science of animals, science of war,
and so on. But, Sir, I feel that I merely know the Mantras or potent words but
I do not know the Atman or the soul or the spirit of things. I have heard from
men like you that he who knows the Atman goes beyond all sorrow. Sir, I am full
of sorrow and grief and remorse. I hope and believe that you will be able to
lead me out of all these by favouring me with real knowledge.”
“Dear
Narada, all that you have known is but mere name and verbiage, mere words. You
can by your present knowledge achieve only what words can achieve and nothing
more.”
“What
is it that is greater than name and words? Please teach me that,” said Narada.
“Yes,
the power of speech is greater than words. If there had been no power of speech
there would have been no words, no Vedas, no truth or untruth, no religion or
irreligion, no good or bad.”
“Is
there anything still greater than the power of speech?” queried Narada
“Certainly.
Mind is greater. It is the mind that is conscious of both the word and the
power of speech. When a man decided that he should learn the Mantras, he learns
them. Otherwise not. When he thinks he ought to do a thing, he does it, not
otherwise.
“Is
there anything greater than the mind?”
“Why
not? The will is greater than the mind. If there is no will, nothing happens.
It is the will that holds all things together.”
“What
is greater than the will?”
“Consciousness
is greater than the will. It is consciousness that begets mental activity. Then
there is the will that impels the mind to think. Speech follows and words take
shape. If a man’s consciousness is not concentrated, he is not alert and he
cannot do things.”
“Dear
Sir, is there anything that is greater than consciousness?”
“Of
course, there is. Meditation is greater than mere consciousness. Even the earth
and the sky and the mountains are, as it were, meditating and therefore
standing firm and steady. If there were no meditation, nothing would stand firm
and steady.”
“Please
tell me if there is something which is greater than meditation.”
“Yes,
the power of understanding is greater than meditation. Good and bad, truth and
untruth, the Vedas and Puranas, this world and the next, all these can be known
only if there is the power of understanding.”
“Is
there anything still greater than understanding?”
“Yes,
dear friend. Power is greater than mere understanding. A single powerful man
inspires fear into a hundred men with brains and understanding. When a man with
physical power gets up and goes about, when he becomes learned, when he becomes
a seer, a thinker, a doer of things, becomes a man of understanding, he is
greater than all. It is power that supports the earth, the sky, the mountains,
the beasts and men and gods and everything that exists on earth or in heaven.”
“Is
there anything that is greater than physical power?”
“Yes,
food is greater. If a man does not eat ten days he may die, or even if he
lives, he may lose his powers of speech, of action, of hearing, and of
thinking. When he begins to take food his powers return to him.”
“Is
there anything greater than food?”
“Yes,
water is greater. If there are no rains then no food grows. For want of water
all living beings would fade away. When there are rains all animals are quite
happy.”
“What
is greater than water?”
“Heat
or light is greater. If there were no heat, the water from the earth would not
evaporate and there would be no rain without evaporation.”
“What
is greater than heat?”
“Akasha
or space is greater. It is in akasha or space that all things happen. The sun
and the moon and the worlds float about in space. Space is the cause of sound
waves that makes hearing possible.”
“What
is greater than space?”
“Well,
there is the Atman, the spirit. That is the substratum of everything else.”
“Man is
always impelled to do things on account of the joy or the pleasure that he gets
out of the things that he does. No one acts or does anything unless by some
kind of pleasure or joy. And joy consists in abundance, not in want. It is
infinity and not limitation that can give joy. That infinity can be realized
only by living a unitary life and not by living a life impeded by a sense of
separation or isolation or limitation.
When a
man sees not anything but One, hears not and knows not anything but the one
Atman, he is experiencing infinity. When a man only sees and knows merely
things other than the Atman, it is misery and sorrow that follow. The abundant
and the infinite are immortal while things limited are mortal. The spirit lives
by its own power and exists by its own support and greatness. Those who have
realized the spirit are great on account of self-possession and not on account
of the possession of houses and cows, servants and lands.
“The
spirit pervades the four quarters. It is up above as well as down below. It is
called the Atman. He who knows this Atman is absorbed in it. He sports with it,
he enjoys its company as that of a mate. He is full of joy. He is his own
monarch and fully self-possessed and self-controlled.
“This
realization of the spirit can dawn upon us when our mind is clean and pure. Our
minds would be clean and pure when we feed upon pure food. A clean and pure
mind alone can concentrate upon truth. Truth then will shine in the heart of
hearts like the rising sun.”
That is
para vidya or spiritual realization that bestows immortality and eternal bliss.
The Message of the Guru (32)
Taittiriya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[The
span of ashrama life for students was usually twelve years. The students lived
with their preceptors and served them and the ashrama during that period. They
learnt the Vedas, maintained the sacrificial fire and studied whatever the guru
taught them. Below is given a model message from a guru to a departing disciple
at the end of the period. This might be said to be a ‘Convocation Address’ if
we liken the ashramas of old to the ‘residential universities’ of today. This
occurs in the Taittiriya Upanishad.]
Young
boys eight or more entered the ashramas and were entrusted to the care of the
guru or the preceptor. They spent twelve long years in study and sport, in
service and sadhana or spiritual discipline. They were called brahmacharis,
that is, those who adopt a particular discipline in order to know Brahman.
Brahmacharya is not mere continence, but a whole code of disciplined conduct
which aims at the conservation, development and concentration of physical,
mental and moral energy, in order to attain the highest spiritual goal.
The
twelve strenuous years thus spent by the youngsters in the very home of the
guru in close association with him, built up very affectionate relations
between them. The gurus were expected to take almost parental interest in their
charges, while the disciples were to render filial obedience to the gurus.
Let
us imagine in one such ashrama, a day dawns when a disciple or a group of them
is about to depart and plunge into the wide world. He is leaving the charmed
circle of the ashrama to battle with the currents and cross-currents of life.
He is to transfer himself from the cloister to the market place. He is now to
test in the world of experience what he has learnt within the precincts of the
academy. He is to cut off his moorings in the sheltered bay and launch the boat
of his life into the open sea. Fears and thrills of anticipated adventures fill
the young man as he contemplates the prospect before him. The guru too feels
the wrench and his heart is full of emotion. He has some anxiety about the
future of his young disciple. But the separation is inevitable- it has to come
one day. In fact, by that separation alone can the future development of his
student be ensured.
Such
are the mixed feelings that surge in the heart when the Vedic guru gives the
parting message to the brahmachari after his study of the Vedas is over.
“My
dear child, your study of the Vedas is over. Now go forth into the wide world.
“Speak
the truth and practise the Dharma or the Law. Never fail nor falter in the
study of that part of the Veda that has been assigned to you. Study more but
never less than thy portion.
“Give
to your preceptor such wealth and such things as are dear to him. Never allow
your line of life to lapse. Behind you, you must leave children.
“Never
falter from the truth nor from the Law (Dharma). Never stint nor make mistakes
in doing good. Never neglect to do that which would lead to prosperity.
“Do
not give up your studies and do not stop teaching.
“You
ought not to omit to do your duties towards your gods and ancestors; commit no
mistakes in performing them.
“Revere
your mother and your father as much as you revere god. Let your guru
(preceptor) be looked upon as god. Let your guest get the same respect as is
due to god.
“Be
thou faultless and pure in thought and action. Only such of your qualities and
actions as are clearly good should be cherished by you, and not others. Such
knowers of Brahman as are greater than ourselves ought to be highly respected
by you.
“Whilst
giving, give with faith; never without it. Give richly. Give with humility.
Give with fear, lest you give too little. Give with feeling and with full
knowledge.
“At
times you may be in doubt about the wisdom of a certain course of action. At
such a time you should act in a manner in which thoughtful and virtuous knowers
of Brahman who are desirous of following the Law, do act.
“So
also, as regards your conduct towards men of ill fame; it should be like that
of a thoughtful, virtuous knowers of Brahman who follow the Law.
“This
is the message. This is the advice. This is the knowledge. This is the command.
Thus should you live and act in life.”
The Five Sheaths (33)
Taittiriya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[The
spirit is, as it were, encased in five sheaths (koshas), one within the other.
We first come across the gross material sheath, and then go deeper to more
subtle sheaths, the last being the sheath of joy or bliss. This teaching occurs
in the Taittiriya Upanishad and forms the subject of a conversation between
Varuna and his son.]
Bhrgu
was the son of Varuna. He once approached his father and said: “Father, impart
to me the spiritual knowledge you possess.”
The
father said, "Matter, vital airs, eyes, ears, mind, and speech are
the things that you daily come across. You must now know that Reality from
which all these things issue and live, towards which all these move and in
which they finally merge. That is the Brahman. You can know him by tapas or
concentration and meditation.”
The
son obeyed the father and after some meditation came to the conclusion that
gross matter itself is the Brahman. He went and told his father so. But the
father was not at all satisfied with his son’s findings and he exhorted him to
go again and perform more tapas. “Meditation alone will give you real insight,”
said the father.
Then
the son went away and began to meditate further.
Next
he realized that Prana or the vital power was Brahman and that it was out of
Prana that things took their birth and into Prana they finally merged. Prana
indeed is the life giving principle.
But
that too was not a satisfactory conclusion. His father asked him to go into
meditation again. He then found that the mind or the psychic plane was the
thing from which all manifestation emerged and merged again into it at the end.
It was subtler than gross matter and prana and could pervade both of them.
He
reported this experience to his father. But the father sent him back again with
the old advice to perform more tapas.
Bhrgu
again meditated and found that the power of understanding (vijnana) was the
thing from which all things issued and towards which all things moved. But the
father was not satisfied and repeated his advice to his son.
The
son again meditated and finally came to the conclusion that bliss or pure joy
was Brahman (Supreme Spirit)- the source and the goal of all creation. All the
beings are verily born in bliss, they exist by the power of bliss, and they all
move towards bliss and into bliss they all merge in the end.
When
Bhrgu told his father about this conclusion of his, he was overjoyed and said,
“Dear child, this indeed is the highest term of existence. All these five
sheaths are there, one more subtle than the other, but the finest and the
subtlest is bliss eternal. These are not mutually exclusive. They are
inter-penetrating. But the basis of all is bliss, the bliss of Brahman, pure
spiritual happiness. He who knows this and realizes it goes beyond all sorrow
and death.”
This
is known as the Bhargavi Varuni Vidya.
The Bliss of Brahman (34)
Taittiriya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[In
the Taittiriya Upanishad there is a small chapter named ‘Brahmananda Valli’
that speaks about highest spiritual bliss. There is a discussion about it and
various kinds of joy or bliss are graded. It is interesting to note the
grading.]
“Who
could have been able to breathe and who could have been able to live if this
infinite void or space had not been full of joy or bliss?” Thus does a sage ask
us. This is a fine poser.
When
a man realizes the one indivisible Atman (soul), he attains a fearless state of
mind. He enjoys bliss. So long as he sees and perceives two separate forces in
this world, so long as he perceives duality, he harbours fear in his mind. The
perception of duality is the root of fear. It is that fear which haunts the
steps of the ignorant and the unthinking.
The
Atman is all-powerful. It is the power of the Atman that keeps the sun, the
moon and the stars in their proper track. The winds and the rains too obey Him.
But when once a man realizes that the Atman pervades everywhere and is also at
the centre of his own existence, he sheds all fear and enjoys bliss. That
unmixed bliss falls to the lot of only those who are learned in the Vedas, in
the books of wisdom, and are not cursed and fettered by personal desires.
Let
us suppose that there is a strong, well-built, virtuous young man. If he is a
man, firm of mind and full of ambition and if he becomes the owner of this
world, he enjoys full happiness. That may be counted as one unit of full human
happiness. But hundredfold is the happiness of Gandharvas in heaven. A
thousand-fold of that happiness again is the happiness of the gods. A
thousand-fold of the happiness of the gods is the happiness of Indra who is
lord of the gods. Then again hundredfold of that happiness is the happiness of
Brhaspati. Hundredfold of that happiness is the happiness of Prajapati and
again hundredfold of that is the happiness of Brahman, the Highest Being.
And
that man learned in the Vedas and in the books of wisdom, and unsullied and unfettered
by personal desires enjoys the happiness that Brahman enjoys! But, in
comparison, what is the measure of that infinite spiritual bliss?
He
who knows this and he who knows the bliss of Brahman lives a life which is
beyond all fear and he enjoys immortal life.
_________________
Upanishads
in Story and Dialogue
Upanishadic Teaching (35)
Isha Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[In
a sense the Isha Upanishad is the essence of all Upanishadic teachings so far
as practical life is concerned. It is an integral gospel. The Isha is
comparatively a very short Upanishad, but every word of it is pregnant with
meaning. It gives us the knowledge of Brahman (Highest Being) and advises us to
cultivate a healthy and vigorous attitude towards life and its problems. It
synthesizes the material as well as the spiritual aspect of life. It does not
want us to neglect either since matter is spirit in manifestation. It
emphasizes that true knowledge consists in the right understanding of both as
also their correct relation.]
“Whatever
is and moves and has its being in this vast and infinite universe is the abode
of the Lord; it is the body of the Highest Spirit.” Thus opens the Isha
Upanishad.
“Therefore
enjoy only those things and only as much of them as is given to you by the
Lord. Enjoy, but in a spirit of detachment and not of attachment. Covet not
what belongs to others.” Says the sage.
“All
idleness and inactivity, all tendency to escape from realities are once for all
condemned. A man ought to be ambitious of living full one hundred years and of
filling those years with incessant and proper activity. In this material world
of ours, there is no other way out for us. If we live and act properly and
disinterestedly (in a spirit of detachment, dedicating all actions to the Lord.
See Bhagavad Gita Ch. 3, Shloka 9), no action can bind us down. If we adopt
this attitude and act, we shall be free from the bondage of Karma or action.
“But
Karma or action is not all. We must have knowledge also. We must know the
truth, the Atman, the Brahman which is at the root of all that is visible and
invisible. If we fail to know and realise the Atman in this life, we
practically waste away a fine and splendid opportunity and the dark worlds
await us after our death.
“That
Atman, that Spirit is unmoving; but since it is immanent, it can be said to be
faster than even the mind. Even the gods could not reach or catch it. It is
all-pervasive and it is here and there already, before anybody else. It is in
the inside and outside of all things.
“He
who realizes that all things are in the Atman and that Atman is in all things,
sheds all fear and loves all things as he loves himself. There is a step even
beyond this stage. When a wise man sees nothing but the Atman in every thing and
everywhere, when he realizes the unitary life, neither illusion nor misery can
mislead or mar his life.
“That
Atman which is body-less and without any blemish whatsoever, that Atman which
is pure and spotless and sinless, that which pervades everything, manifests
itself in the form of this mighty universe and lays down the Law once and
forever.
“Here
are two worlds before us, the material and the spiritual. The material rests on
the spiritual and takes its birth from it. The knowledge of both is essential
for success in life and for immortality after death. Synthetic and integral
knowledge of this as well as of the other world, of matter as well of spirit,
and of their correct and real relation is essential if we are to live a
complete and perfect life and depart hence for the eternal home of the Spirit.
“Spiritual
truth is often obscured by the glamorous material world of the senses. We are
often overwhelmed by the latter and led astray. But we must pray to God to
discover for us the truth behind the world of senses and lead us to the life of
the spirit. The sun god is the symbol of spiritual light and illumination. The
truth that shines in him and in us is the same. That is the One Spirit.
“This
body falls away at death and the spirit is led to its eternal home when freed
from the bondage of desire.”
This
in brief is the teaching of the Isha Upanishad.
Om
Tat Sat
(Continued)
My humble salutations to Swamy jis and humble
greatfulness to Brahmasri Diwakar ji, Devotees and
vedawiki dot com for the collection) )
