Swami teaches... Fundamental wisdom of Upanishads and message of Taithiriya Upanishad

[Guest guest]

Sai Ram

Light and Love Swami teaches.... (29 - 31 July 2005)

Fundamental Wisdom of Upanishads and Message of Taithiriya Upanishad

There are many things, which cannot be learnt through the physical sciences,

which can be understood from the Upanishads. What science has discovered so far

is very little. Spirituality affirms that even in the microcosm there is the

macrocosm. From the microcosm the macrocosm emerges. In the macrocosm the

microcosm exists. When this process is investigated, it will be seen that the

minutest atom and the infinite Cosmos are basically one. Only the forms differ,

but the substance is one. This is one of the profoundmysteries revealed by the

Upanishads. Spirit that dwells in all beings is one and the same Cosmic Spirit

- "Ekaatma Sarvabhuta antaratma." When this consciousness of oneness is

realised by all, the world will experience peace and prosperity.

Each Upanishad has sought to disclose the secret of creation. In attempting

to understand the Upanishads, different persons, according to their

intellectual abilities, interpreted them variously. These differences are

related to their different natures and state of their spiritual awareness. One

and the same object appears differently to different persons according to their

outlook. They arise from the worldly habits of the people concerned. Hence, good

habits are essential to develop right attitudes.

The Upanishads should not be regarded as of no relevance to ordinary human

beings and as valid only for sages and ascetics. The notable advances in

science and technology we witness today represent the essence of the

Upanishads. The Upanishads are the final phase of the Vedas. Hence they are

known as Vedanta. The Upanishads are the quintessence of knowledge. They are

the very embodiment of the highest knowledge. They are illuminating. Physical

and mundane knowledge is concerned with the world. But to achieve peace of mind

and joy of the Spirit, knowledge of the Upanishads is vital.

One of them,Taithiriya Upanishad is valid for celibates, householders,

renunciants and ascetics equally in its message and its practical application.

It has an appeal and relevance for every human being. Its teachings are

essential for persons in the four asramas (stages in life).

 

The Taithiriya Upanishad contains significant message given to the disciples

by the preceptor at the end of their education in the preceptor's hermitage. In

this message, two paths are indicated: the Preyo-marga and the Sreyo-marga. The

Preyo-marga relates to practices which will give pleasure to the senses from

time to time. These are momentary, impermanent and unreal. Most people prefer

this path of Preyas. Very few seek to follow the Sreyo-marga (the. sublime

path), which confers permanent and unchanging good. Human is eager to get quick

results and does not want to wait and is in a hurry all the time. Even the

desires are confined to immediate results. Human desires a good name, a good

environment and an enjoyable life. Human usually does not seek good

knowledge, good conduct or good sense, which are the requisites for following

the Sreyo-marga. The path of Preyas (the mundane path) is concerned with

achieving temporary name, power and position. Let's look to the basic

aspects of this Upanishad

The primary message of the Taithiriya Upanishad is closely connected with a

section of the Krishna Yajur Veda. It tells that among the necessities of life

food comes first. But a full stomach does not fully satisfy the mind. Human

cannot merely rest on a satisfied appetite and has to move about and engage

him/herself in work. While doing work, one has to ask "What am I doing? Why am

I doing and how am I doing? When one enquires into these questions, he/she can

derive meaning and joy from this work and recognises the purpose and value of

what one is doing. In this Upanishad, every utterance has the import of

mantra. Every word in it is filled with the power of mantra. Starting with

food, attaining bliss is the final goal of life. Realising what is good in

the actions, one makes it a part of own life. One experiences the joy derived

from these actions and shares that joy with others.

Mantra does not merely mean pronouncements like "Om Namassivaya" or "Om

Namo Narayanaya."Mantra is that which redeems by contemplation. Mantra is that

which gets established in the mind by the process of contemplation on it.

 

The Sikshaavalli section of the Taithiriya Upanishad sought to teach the

disciples how to realise Brahmananda (the Supreme Bliss). The term Brahmananda

is a compound word composed of Brahma and Ananda. When this compound word is

examined in its two parts, it will be 'seen that Brahma is different from

Ananda. When this Ananda (bliss) is united with Brahmam, it becomes

Brahmananda. Hence, it is evident that there is an inextricable association

between human and Brahmam alias Absolute (the Omni-Self).

Brahmananda is not a commodity obtained from somewhere. It is

Self-realisation, which confers supreme bliss. The first requisite is for

people to realise their humanness and have respect for human values. All the

violence and discord in the world today are due to the eclipse of human values.

In the pursuit of desire, all values are sacrificed. Of what use are

acquisitions if humanness is absent?

 

It is not useless to repeat: learn to have single-pointedness and try to

obtain the knowledge of the Absolute. Through concentration, it is possible to

open the inner eye, clear and complete, so that man may visualise God. By

taking to repeating the Name of God and picturing in the mind the glory of God

who has that Name, as well as a thousand others, slowly the cataract of the

inner eye will disappear and, human can see the God who is in everybody's

innermost heart, installed in the altar therein. All powers are found in human.

The powers not found in human cannot be found elsewhere in the universe. Because

of external vision human is unable to recognise that all that he/she sees

externally is within himself. So Brahma-Vidya (the knowledge of the

Absolute) is not something beyond human attainment. It relates to spiritual

practices concerning daily life. These practices have to be observed regularly

every day.

Brahma-Vidya can be got only through Brahmam. But, human is bound to

worldly attachments, forgets the truth about the Absolute and is lost in

mundane concerns. The common person, who is a prey to desire, fear and hatred,

is far from experiencing Brahmananda. If desire, fear and hatred are given up,

people will be able to understand to some extent the nature of this Supreme

Bliss. But renunciation of these three alone is not enough. Love of the Lord

should be fostered. Even that is not enough. You have to qualify yourself to be

proximate to God's love. But even nearness is not enough. You must rely entirely

on the the Supreme truth. Only then the human can become the divine.

The Upanishad has revealed three forms in which the transcendental

Brahma-tatwa manifests Itself. They are: Viraat, Hiranyagarbha and Avyaakrita.

These three forms are related to the gross, the subtle and the causal forms of

the human body. They are related to the three states of consciousness: waking,

dream and deep sleep.

The Viraat form is the gross physical form assumed by the Atma in the waking

state for leading a long life in the world. He manifests himself in many forms

under many names. The entire cosmos, consisting of animate and inanimate

objects, is the form of Viraat, permeating the five basic elements. The Viraat

Purusha (the Cosmic Person) is manifest in every creature from an ant to the

Absolute, demonstrating thereby that the cosmos is a manifestation of the

Divine. Everything that is seen is a manifestation of Viraat. The Viraat

Swaroopa (the Cosmic Form) is related to the external physical universe.

Assuming the gross physical form, the Viraat Purusha (Cosmic Person) stands

forth as an ideal.

The second form is Hiranyagarbha. He is the source of all kinds of knowledge

- ethical, spiritual, physical, scientific and social. He may be described as

Jnana bhaskara (The Sun of Knowledge). The entire creation emerged from

Hiranyagarbha at the beginning. From Hiranyagarbha, the first to emerge was the

mouth. Sound started from the mouth. Then came the nose, from which arose air.

Then came the eyes, from which emanated fire. The ears came thereafter. The

directions arose from the ears. Hiranyagarbha is the primary source of the

origin of human and the prime source of all living beings. It is Hiranyagarbha

who endowed all these beings with the power of discriminating between the

eternal and the ephemeral between what should be sought and what should be

renounced, between what ought to be and what ought not to be done.

Hiranyagarbha offered to human the knowledge needed for this purpose. This is

the primary activity of Hiranyagarbha. Hiranyagarbha has two other names:

Suthratmaka is one. This means that he is present in all beings like the string

that keeps together the gems in a necklace. This string is called Brahma-Sutra

(the string of Brahmam). The principle of Hiranyagarbha indicates how the

Divine unites all human beings equally like the string of a necklace.

Hiranyagarbha thus demonstrates a divisionless universe. The other name for

Hiranyagarbha is Prana. Hiranyagarbha assumes a subtle form in the dream state

of a human being. He is the entity who is awake in the dream and sleeping

states. In the waking state, the Viraat Swaroopa creates the visible cosmos. In

the dream state, Hiranyagarbha creates the figures in the dreams. All objects in

this state have no physical basis and are the creations of Hiranyagarbha.

The third form is Avyaakrita. He is one who has no form of any kind. He is

present in the Kaarana Sarira (causal body), without any form, and enjoys the

Sushupti state of human (the deep sleep state). Though he has no form, he has

control over everything. Without limbs or organs, he performs all actions. He

travels long distances. Without eyes, he sees everything. Without ears, he

hears everything. He is thus engaged in all activities relating to creation,

but has no form. This Avyaakrita has two other names: Antaratma and

Iswaratwam. Antaratma means one who impels from within all activities

(Antaravaani or inner voice). Every impulse arises from Antaratma. The

Antaratma is the basic source of all sounds. Iswaratwam is the third name for

Avyaakrita; though he is the possessor of all forms of wealth, he is the entity

who judges good and bad actions and metes out punishment or reward according to

deserts. He presides over actions. Hence, he decides on good and bad actions

and metes out justice. He is known as the giver of Aiswarya (wealth). But good

and bad deeds are comprised in Aiswarya.

Viraat, Hiranyagarbha and Avyaakrita are not entities existing in some

separate place. When you examine carefully, you will find that every human

being is an incarnation of Viraat, of Hiranyagarbha and Avyaakrita. This

profound truth is not realised by humans because of their narrow outlook.

 

On account of attachment, fear and hatred, human forgets own true nature.

This fact can be witnessed in the dream state. You have a dream in which you

are travelling by a train. You pass a number of stations in the dream.

Wherefrom did the train come in the dream state? It is a creation of your mind.

All that was experienced in the dream are products of the mind. Nor is that all.

You created even yourself in the dream. This is the activity of Hiranyagarbha.

The states of consciousness vary, but the experiencer is one and the same

in all the three states. All the variations in experience are related to

differences in time, place and circumstance. The body is made up of time,

actions and obligations. No one can be free from action even for a moment. For

instance, also sleeping, sitting, respiration, circulation of blood, etc. -

all are actions. The breathing, circulation of blood, etc processes goes on

irrespective of what you do or feel. These go on in different states of

consciousness. Such automatic actions relate to the functions of body are

called Aadhi bhautikam.

Aadhi atmakam relates to actions of the mind. Aadhi daivikam relates to

actions prompted by the Divine. These three categories of actions are governed

by Viraat-Swaroopa, Hiranyagarbha and Avyaakrita respectively, in the different

states of consciousness.

 

The Viraat-form is the human body multiplied by infinity. Mind X Infinity =

Hiranyagarbha. Life X Infinity = Avyaakrita. These three forms are related to

the gross, the subtle and the causal bodies of human. All the three bodies are

in the human being. The five basic senses (representing the faculties of sound,

sight, smell, taste and touch) are in the human body, as well as in the cosmos.

The body is Prakriti (matter or earth). The inhaling and exhaling process is

based on air. The body is composed of water (the fourth basic element). When

human is engaged in motion and action, heat is generated. This is the fire

element in man. In this manner, all the five elements are within the human body

and hence is regarded as a manifestation of the Viraat-Swaroopa (the Cosmic

Person).

 

By section of Taithiriya Upanishad there are five kinds of Fire-principle:

Udara-Agni, Manda-Agni, Kama-Agni, Soka-Agni and Badavaa-Agni.

1. Udara-Agni refers to the burning sensation caused by hunger (Fire in the

stomach). 2. Manda-Agni refers to the burning feeling caused by excessive

eating resulting in indigestion. 3. Kama-Agni is the burning agony in the

mind caused by numerous desires and passions.

4. Soka-Agni does not refer only to consuming grief caused by worldly

disappointments and losses. Itpertains also to the burning sorrow felt by one

who is yearning for God thirsting for experiencing oneness with the Divine.

Soka-Agni is not consuming sorrow over the lack of worldly possessions. It is a

grief felt for the sake of Dharma and God. 5. Badavaa-Agni is the burning

feeling caused in a person by dire diseases and death.

All these five types of "fire" are related to physical conditions. They have

no relation to the Atma (Spirit) which is different from the body. The Spirit is

a witness to all the experiences resulting from these five forms of fires.

Utilising these five fires as experiences witnessed by the Spirit, the

Upanishad revealed the truth underlying physical phenomena.

 

Human beings are classified under four categories*: Daiva (Divine), Manava

(Human), Danava (Demonic) and Pasutva (Animal). Of these four categories, the

first is Manava-Daivamu (the divinely human).

The "Divinely human" being is one who is conscious of the Divinity residing

within, who dedicates all his actions to the Divine, who recognises the

Divinity present equally in all beings and has love and compassion for all

living beings and devotes life to the service of God. Manava-manavatwa

(Human-humanness) is a one who is devoted to Truth and Righteousness. In this

world of delusion, the one who has his sights on Truth and Righteousness,

preaches and practises the two virtues and shows love and compassion to his

fellow-beings. Such a person practises Dharma, engages himself in charitable

activities, harmonizes his thoughts, words and deeds and leads a godly life

even though living as a householder. Performing this duties, perrson stands out

as an example to fellow-beings.

Manava-Danavatva is a demonic human being is addicted to intoxicating

drinks, who harasses people, inflicts pain on others for selfish reasons, who

is without love or compassion, and who is totally immersed in selfish concerns.

 

Manava-pasutvam (bestial-human being) is a person without wisdom is equal to

an animal. Governed wholly by the senses, considering sensual enjoyment as the

sole purpose of life from birth to death, spending his time in eating and

sleeping and forgetting the basic human nature. The chief quality that

distinguishes a human from an animal is wisdom the power of discrimination as

to what is permanent and what is transient. One who lacks this capacity is no

better than an animal. (Reet's compilation from, Sathya Sai Speaks. Vol. 8.

"The bandage removed from the eye," Chapter 4; Sathya Sai Speaks. Vol. 24."The

human predicament and the Divine," Chapter 16 and "Experiencing the Bliss

Divine," Chapter 17).

 

PS: * This classification of human beings has been mentioned already in

earlier contribution several months ago. However, it seems to serve a purpose

to mention about it in present context.

 

Namaste - Reet