A Commentary on the Upanishads by Swami Nirmalananda Giri -17

A Commentary

on the Upanishads

by

Swami Nirmalananda Giri

Janaka and Yajnavalkya–1

We come now to the lengthiest dialogue in any of the upanishads. Swami

Prabhavananda ended his translation of the upanishad at its conclusion, evidently feeling

that anything following it would be of vastly inferior value.

Wealth or knowledge?

“On a certain occasion, Janaka, king of Videha, having seated himself to give audience,

saw the sage Yajnavalkya among his visitors and accosted him. Janaka said: ‘Yajnavalkya,

what brings you here? Do you come for cattle, or for philosophy?’ Yajnavalkya said: ‘For

both, Your Majesty.’” (Brihadaranyaka Upanishad 4:1:1)

The great sages, whether past or present, always have a sense of humor. And they are

not interested in how they “look” to others. I have seen both of these principles more than

once in Swami Sivananda and other great yogis in India.

Humorous though it be, this verse has a real message: the intelligent yogi is interested

in the total picture, both material and spiritual. It is ignorance that postulates an

incompatibility between material and spiritual life. It is ignorance that creates the problem,

not matter or spirit. After all, matter is a manifestation of spirit. Both Janaka and

Yajnavalkya were rich in material possessions and in wisdom.

In America we have had two men that were equally successful in finance and

spirituality: J. C. Penney, founder of “Penney’s” department store chain and James J. Lynn,

whose many-branched multimillion dollar empire could not keep him from becoming one

of this country’s greatest yogis and the successor of Paramhansa Yogananda as president

of Self-Realization Fellowship. In India I met men of fabulous wealth whose whole mind

and heart were centered in spirit-consciousness while working tirelessly for the welfare of

the people.

As Sri Ramakrishna said: “If you can weigh salt, you can weigh sugar.”

Word-Brahman

“[Yajnavalkya said:] ‘I wish to hear what your teachers may have taught you.’

“Janaka said: ‘Jitwa taught me that the word [vak] is Brahman.’

“Yajnavalkya said: ‘As one who in childhood was instructed adequately, first by his

mother and then by his father, and after that was initiated into the sacred mysteries by a

sage–as such an one should teach, so has Jitwa taught you the truth when he said that the

word is Brahman. For what could a person achieve without the word? But did he tell you

about the abode and support of this Word-Brahman?‘

“Janaka said: ‘No, he did not.’

“Yajnavalkya said: ‘Then you have been only partly taught.’

“Janaka said: ‘Do you, then, teach me, O Yajnavalkya.’

“Yajnavalkya said: ‘The organ of speech is its abode, and ether, the primal cause of the

universe, is its eternal support. Meditate upon the word as identical with knowledge.’

“Janaka said: ‘What is knowledge, Yajnavalkya?’

“Yajnavalkya said: ‘The word is knowledge, Your Majesty. For through the word a

friend is known, and likewise all knowledge, spiritual or otherwise. Through the word is

gained knowledge of this world and of the next. Through the word is obtained knowledge

of all creatures. The word, Your Majesty, is the Supreme Brahman.’

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“Janaka said: ‘I give you a thousand cows with a bull as big as an elephant for teaching

me.

“Yajnavalkya said: ‘My father was of the opinion that one should not accept any reward

from a disciple without fully instructing him.” (Brihadaranyaka Upanishad 4:1:2)

The power of Word, both conceptualization and verbal expression of concepts, is the

distinctive feature of the human being, although many other species on earth use sound

for communication. There is great power is speech for many reasons, some intellectual

and some esoteric. Yajnavalkya points out that it is not enough to appreciate the power of

word, but we must know that which gives word it power, what is its “abode and support.”

He then tells us that it is the faculty of speech, the innate capacity of the human being for

speech, that is the abode of word, for without the faculty of speech there could be no word

expressed. Yet that is not the ultimate basis of the word. “Ether, the primal cause of the

universe, is its eternal support.” Here, again, the Chidakasha is meant. Sound arises out of

the element of ether, and the consciousness behind intelligent sound is the Chidakasha,

the Self of the nature of Consciousness. So it is this Consciousness that is the origin of the

Word-Brahman, the Shabda Brahman, whose primary form is Om. That Word is to be

meditated upon as Prajna (“knowledge”), the inmost consciousness.

“My father was of the opinion that one should not accept any reward from a disciple

without fully instructing him.” This tells us two things: Yajnavalkya possessed a spiritual

lineage, a tradition with roots. Also he considered that partial knowledge was of little

value.

Breath-Brahman

“[Yajnavalkya said:] ‘I wish to know what anyone else may have taught you.’

“Janaka said: ‘Udanka taught me that breath [prana] is Brahman. He did not tell me

about its abode and support.’

“Yajnavalkya said: ‘Prana is its abode and ether [akasha] its support. It should be

meditated upon as dear. For life is indeed dear. The primal energy is

Brahman.’” (Brihadaranyaka Upanishad 4:1:3)

When we breathe we live, and when we stop breathing, we die. That is why breath

holds such a principal place in the practice of yoga. However, the breath is just the

objectified physical manifestation of the inner movement of prana, the primal life energy

within the human being. Prana is the force of life itself, but it, like the faculty of speech,

has the Chidakasa as its origin and support. The prana is indeed dear, for it is the coin of

life.

Sight-Brahman

Now we have another of the same-word passages:

“[Yajnavalkya said:] ‘Tell me what more you have been taught.’

“Janaka said: ‘Barku taught me that the eye [chakshu] is Brahman. But he did not

teach me its abode and support.’

“Yajnavalkya said: ‘Sight [chakshu] is its abode and ether its support. It should be

meditated upon as truth. For it is by sight that objects are known. Sight is Brahman. What

more have you learned?’” (Brihadaranyaka Upanishad 4:1:4)

The word chakshu means both the physical eye and the faculty of sight. The eye is

meaningless if one lacks the faculty of sight. And that, too, is rooted in the Chidakasha.

Thus we see that all our faculties are but rays of the sun that is the Chidakasha.

The next few verses are going to follow this pattern: the teachers of Janaka will have

named the material sense organ, and Yajnavalkya will explain that it is the faculty–and

ultimately the Chidakasha–that is the attribute/power of Brahman.

Hearing-Brahman

“Janaka said: ‘Gardabhivipati taught me that the ear [shrotra] is Brahman.’ Yajnavalkya

said: ‘Hearing [shrotra] is its abode and ether its support. It should be meditated upon as

limitless. For sound is carried by space, and space is limitless. Hearing is

Brahman.’” (Brihadaranyaka Upanishad 4:1:5)

There is a yogic aspect to this, since sound in the form of subtle inner hearing is the

quintessential element of meditation practice. This faculty is rooted in the ether element

which is all-pervading and limitless. Thus through working with sound in meditation we

can access the all-pervading and limitless Consciousness that is Brahman.

Mind-Brahman

“Janaka said: ‘Satyakama taught me that the mind [manas] is Brahman.’ Yajnavalkya

said: ‘The mind [manas] is its abode and ether its support. It should be meditated upon as

happiness. For by the mind alone is happiness experienced. Mind is

Brahman.’” (Brihadaranyaka Upanishad 4:1:6)

Here the lower, sensory mind is being spoken of whose basis is the higher mind, the

intellect (buddhi). The important principle is the fact that happiness is only in the

intelligent mind.

Heart-Brahman

“Janaka said: ‘Vidagdha taught me that the heart [hridaya] is Brahman.’ Yajnavalkya

said: ‘The heart [hridaya] is its abode and ether its support. It should be meditated upon

as the resting-place. For all beings find rest in the hear t. The hear t is

Brahman.’” (Brihadaranyaka Upanishad 4:1:7)

The “heart” is the faculty of consciousness in the human being, and that rests within

the greater Consciousness of Brahman.

Further teaching

“Janaka (descending from his throne and humbly addressing the sage) said: ‘I bow

down to you. Yajnavalkya, please teach me.’

“Yajnavalkya said: ‘Your Majesty, as a person wishing to make a long journey furnishes

himself with a chariot or a boat, so have you equipped your mind with sacred wisdom. You

are honorable and wealthy, and you have studied the Vedas and learned the Upanishads.

Whither then shall you go when you leave this body?’

“Janaka said: ‘I do not know, revered sir.’

“Yajnavalkya said: ‘I will tell you where you will go.’

“Janaka said: ‘Tell me, please.’

“Yajnavalkya said: ‘Indha is the Self identified with the physical self. Viraj, the physical

world is his wife, the object of his enjoyment. The space within the heart is their place of

union in dream, when the Self is identified with the subtle body, or mind. The Self in

dreamless sleep is identified with the vital force. Beyond this is the Supreme Self–he that

has been described as Not This, Not That. He is incomprehensible, for he cannot be

comprehended; he is undecaying, for he never decays; he is unattached, for he does not

attach himself; he is unfettered, for nothing can fetter him. He is never hurt. You have

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attained him who is free from fear, O Janaka, and free from birth and death.’

Janaka said: ‘May that fearlessness come to you who teach us fearlessness. I bow down

to you. Behold, this empire of Videha, and I myself, are at your service.’” (Brihadaranyaka

Upanishad 4:2:1-4)

In reality, the liberated person does not “go” anywhere, but abides as the Self.

Wherefore let us strive to know the Self and transcend all “coming” and “going.”

Janaka and Yajnavalkya–2

In this next conversation of Yajnavalkya and Janaka, the first seven verses are a

complete unit, so to speak.

The light of human beings

“Once when Yajnavalkya came to the court of King Janaka, the King welcomed him

with a question.

“Janaka said: ‘Yajnavalkya, what serves as the light for man?’

“Yajnavalkya said: ‘The light of the sun, Your Majesty; for by the light of the sun man

sits, goes out, does his work, and returns home.’

“Janaka said: ‘True indeed, Yajnavalkya.’

“‘But when the sun has set, what serves then as his light?’ Yajnavalkya said: ‘The moon

is then his light.’

“Janaka said: ‘When the sun has set, O Yajnavalkya, and the moon has set, what serves

then as his light?’ Yajnavalkya said: ‘The fire is then his light.’

“Janaka said: ‘When the sun has set, O Yajnavalkya, and the moon has set, and the fire

has gone out, what serves then as his light?’ Yajnavalkya said: ‘Sound is then his light; for

with sound alone as his light, man sits, goes out, does his work, and returns home. Even

though he cannot see his own hand, yet when he hears a sound he moves towards it.’

Janaka said: ‘True indeed, O Yajnavalkya.’

“‘When the sun has set, and the moon has set, and the fire has gone out, and no sound

is heard, what serves then as his light?’ Yajnavalkya said: ‘The Self indeed is his light; for

by the light of the Self man sits, moves about, does his work, and when his work is done,

rests.’

“Janaka said: ‘Who is that Self?’ Yajnavalkya said: ‘The self-luminous being who dwells

within the lotus of the heart, surrounded by the senses and sense organs, and who is the

light of the intellect, is that Self. Becoming identified with the intellect, he moves to and

fro, through birth and death, between this world and the next. Becoming identified with

the intellect, the Self appears to be thinking, appears to be moving. While the mind is

dreaming, the Self also appears to be dreaming, and to be beyond the next world as well as

this.’” (Brihadaranyaka Upanishad 4:3:1-7)

This is all quite clear, but it is good note that it is identity with the intellect, the

intelligence principle in our makeup that both enables and causes us to move between this

world and another, for we think that we are engaging in the functions of the intellect, not

realizing that it is but an instrument formed of the three gunas and is not us at all. So we

say: “I slept; I woke up; I was dreaming,” and so forth. Another important point is implied

here. Notice that Yajnavalkya does not speak of identifying with the body, senses,

emotions, etc. This is because the upanishad is intended for the instruction of those who

have evolved beyond that type of identity, whose center of awareness in in the intellect, in

the highest level of their being. Is this “elitist”? Absolutely! As Jesus said, “Give not that

which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample

them under their feet, and turn again and rend you.” (Matthew 7:6)

A third point is that the Self is not “beyond the next world as well as this.” That is, It is

not subject to coming and going, is neither within nor without any world. It transcends

those kinds of designation.

The real “root of all evil”

“‘When man, the individual soul, is born, and assumes relationship with the body and

sense organs, he becomes associated with the evils of the world. When at death he gives

up the body, he leaves all evils behind.’” (Brihadaranyaka Upanishad 4:3:8)

Yajnavalkya does not say that false identity is the problem, rather that mere birth in a

body creates unavoidable association with all the troubles and risks that every embodied

being endures. We see this in the life of great avatars and masters: their lives were filled

with troubles, and many of them died quite painfully. Why anyone would pray to them to

remove troubles and disease is beyond comprehension. Why do the good suffer? Because

they are in a body. This is a basic fact of life. That is why spiritually intelligent people

understand that the real sacrifice made by masters of all ages was their incarnation–and

everything went on from there. To endure the limitations and dangers of finite existence is

a great, even a terrible, sacrifice they undergo at every moment. Being masters inwardly

as well as outwardly, the sacrifice never overwhelms them, and they realized the

implications of birth before they were even conceived. Since they are always in charge,

they do not experience the mental anguish we do, but they go through the entire range of

earthly miseries just like anyone else. With them everything is voluntary, for they have no

karma to drag them into birth and through all that happens afterward. They walk through

life, while we are pushed and pulled along. But for both them and us, to escape the body is

to escape it all. And Atmajnana is the only true escape.

The human status

“‘There are two states for man–the state in this world, and the state in the next; there is

also a third state, the state intermediate between these two, which can be likened to

dream. While in the intermediate state, a man experiences both the other states, that in

this world and that in the next; and the manner thereof is as follows: When he dies, he

lives only in the subtle body, on which are left the impressions of his past deeds, and of

these impressions he is aware, illumined as they are by the pure light of the Self. Thus it is

that in the intermediate state he experiences the first state, or that of life in the world.

Again, while in the intermediate state, he foresees both the evils and the blessings that will

yet come to him, as these are determined by his conduct, good and bad, upon the earth,

and by the character in which this conduct has resulted. Thus it is that in the intermediate

state he experiences the second state, or that of life in the world to

come.’” (Brihadaranyaka Upanishad 4:3:9)

We are either embodied in this world, or disembodied and living in the astral realm.

But between the two is the dream state in which we experience both material and astral

conditions. For example, we fall off a cliff and experience falling just as we would in the

waking state. But when we hit the ground we do not die–it does not even hurt. That is how

it is in the astral world. And that is why little children are so fearless and will go right into

a life-threatening situation without hesitation–in the astral world it is not threatening at all.

It may even be fun. One of Yogananda’s monastic disciples once explained to a group of

people that they should not be impatient with the intense reactions of children to pain and

frustration. For in the astral world they get anything they want just by wanting, and they

can go anywhere and do anything without pain. So when the situation is different in this

world they are terrified and angry. They are also miserable in realizing that they are now

in a world in which uncertainty is the only certainty. A friend of mine was once found by

her father sitting in the midst of the floor crying bitterly. (She was two years old at the

time.) When he asked her what was wrong, she complained that she could not fly. Luckily,

he was a metaphysician, so he explained to her that although she could fly in the world

she had come from, in this world people could not fly. “Then it’s a dumb world!” she said.

“I agree. So do your best not to come back,” was his counsel.

When we leave our bodies we gain a great deal of understanding. We comprehend the

life that has just ended and realize its deeper meanings. We analyze it, actually, and learn

from it. Sometimes we have helpers in doing this. So even though we underwent things on

earth with complete non-comprehension, now then see clearly their roots and their

purpose. Those who do not know this often ask what good it is for infants and children to

reap negative karmas and die young, for they cannot understand. Indeed, in this world

they cannot understand, but the moment they are freed from the body they can and do

understand. Also, it was their karma to suffer uncomprehendingly. It all works out to

perfection, however it seems at the present moment. A religion that does not teach these

facts to its adherents is unworthy of anyone’s attention. And a religion that tells people that

God wills it all–is doing it to them because He has “a plan”–is a barefaced liar that

deserves only contempt. But of course, many people deserve a contemptible religion.

That, too, is karma.

Dream

“‘In the intermediate state, there are no real chariots, nor horses, nor roads; but by the

light of the Self he creates chariots and horses and roads. There are no real blessings, nor

joys, nor pleasures; but he creates blessings and joys and pleasures. There are no real

ponds, nor lakes, nor rivers; but he creates ponds and lakes and rivers. He is the creator of

all these out of the impressions left by his past deeds.’” (Brihadaranyaka Upanishad

4:3:10)

Just see what an incredible power of creative intelligence we all have! Also, even

dreams are a matter of karma. Paramhansa Yogananda said that we can work out karma in

the dream state.

“‘Regarding the different states of consciousness, it is written: While one is in the state

of dream, the golden, self-luminous being, the Self within, makes the body to sleep,

though he himself remains forever awake and watches by his own light the impressions of

deeds that have been left upon the mind. Thereafter, associating himself again with the

consciousnes s of the organs of sense, the Sel f causes the body t o

awake.’” (Brihadaranyaka Upanishad 4:3:11) In all states we are the self-luminous,

untouched Witness. And all states are under our control.

“‘While one is in the state of dream, the golden, self-luminous being, the Self within,

the Immortal One, keeps alive the house of flesh with the help of the vital force, but at the

same t ime walks out of thi s house. The Eter nal goes wher ever he

desires.’” (Brihadaranyaka Upanishad 4:3:12) Here is clear teaching that in dream we

sometimes leave the body and travel in either this world or the next. In that state: “‘The

self-luminous being assumes manifold forms, high and low, in the world of dreams. He

seems to be enjoying the pleasure of love, or to be laughing with friends, or to be looking

at terrifying spectacles.’” (Brihadaranyaka Upanishad 4:3:13)

This experience is common to all, from the least intelligent to the genius. Yet:

“‘Everyone is aware of the experiences; no one sees the Experiencer.’” (Brihadaranyaka

Upanishad 4:3:14) That is the riddle we must all solve.

“‘Some say that dreaming is but another form of waking, for what a man experiences

while awake he experiences again in his dreams. Be that as it may, the Self, in dreams,

shines by his own light.’ Janaka said: ‘Revered sir, I offer you a thousand cattle. Instruct

me further for the sake of my liberation.’” (Brihadaranyaka Upanishad 4:3:15)

Free while bound

Even a tethered animal can move about as much as it likes within the bounds of the

tether. It is the same with us. So we are never absolutely bound, but always experience a

great deal of freedom, even if it is mostly psychological. A lot of what follows is obvious

and even common knowledge, so no comment is needed.

“Yajnavalkya said: ‘The Self, having in dreams tasted enjoyment, gone hither and

thither, experienced both good and evil, attains to the state of dreamless sleep; then again

he comes back to dreams. ‘Whatever he may experience in dreams does not affect him,

for the true nature of the Self remains forever unaffected.’

“Janaka said: ‘So it is indeed, Yajnavalkya. I offer you another thousand cattle, revered

sir. Speak on for the sake of my liberation.’

“Yajnavalkya said: ‘The Self, having in dreams tasted enjoyment, gone hither and

thither, experienced good and evil hastens back to the state of waking from which he

started. Whatever he may experience in dreams does not affect him, for the true nature of

the Self remains forever unaffected.’

“Janaka said: ‘So it is indeed, Yajnavalkya. Another thousand cattle shall be yours,

revered sir. Speak on for the sake of my liberation.’

“Yajnavalkya said: ‘The Self, having in wakefulness enjoyed the pleasures of sense,

gone hither and thither, experienced good and evil, hastens back again to his dreams.’

“‘As a large fish moves from one bank of a river to the other, so does the Self move

between dreaming and waking.’

“‘As a hawk or a falcon flying in the sky becomes tired, and stretching its wings comes

back to its nest, so does the Self hasten to that state where, deep in sleep, he desires no

more desires, and dreams no more dreams.’” (Brihadaranyaka Upanishad 4:3:16-19)

The transcendent Self

There now follows one of the most thrilling and exalted passage of the upanishads.

“‘Indeed, the Self, in his true nature, is free from craving, free from evil, free from fear.

As a man in the embrace of his loving wife knows nothing that is without, nothing that is

within, so man in union with the Self knows nothing that is without, nothing that is within,

for in that state all desires are satisfied. The Self is his only desire; he is free from craving,

he goes beyond sorrow.’

“‘Then father is no father, mother is no mother; worlds disappear, gods disappear,

scriptures disappear; the thief is no more, the murderer is no more, castes are no more; no

more is there monk or hermit. The Self is then untouched either by good or by evil, and

the sorrows of the heart are turned into joy.’

“‘He does not see, nor smell, nor taste, nor speak, nor hear, nor think, nor touch, nor

know; for there is nothing separate from him, there is no second. Yet he can see, for sight

and he are one; yet he can smell, for smelling and he are one; yet he can taste, for taste

and he are one; yet he can speak, for speech and he are one; yet he can hear, for hearing

and he are one; yet he can think, for thinking and he are one; yet he can touch, for

touching and he are one; yet he can know, for knowing and he are one. Eternal is the light

of consciousness; immortal is the Self.’

“‘When there is another, then one sees another, smells another, tastes another, speaks

to another, hears another, thinks of another, touches and knows another.’

“‘Pure like crystal water is that Self, the only seer, the One without a second. He is the

kingdom of Brahman–man’s highest goal, supreme treasure, greatest bliss. Creatures who

live within the bonds of ignorance experience but a small portion of his infinite

being.’” (Brihadaranyaka Upanishad 4:3:21-32)

For some reason Swami Prabhavananda omitted the next verse, perhaps because it

had already appeared in the Taittiriya Upanishad in his translation. Here is Swami

Madhavananda’s translation:

“‘He who is perfect of physique and prosperous among men, the ruler of others,

and most lavishly supplied with all human enjoyments, represents greatest joy among

men. This human joy multiplied a hundred times makes one unit of joy for the manes

who have won that world of theirs. The joy of these manes who have won that world

multiplied a hundred times makes one unit joy in the world of the celestial minstrels.

This joy in the world of the celestial minstrels multiplied a hundred times makes one

unit of joy for the gods by action–those who have attained their godhead by their

actions. This joy of the gods by action multiplied a hundred times makes one unit of joy

for the gods by birth, as also of one who is versed in the Vedas, sinless and free from

desire. This joy of the gods by birth multiplied a hundred times makes one unit of joy

in the world of Prajapati (Viraj), as well as one who is versed in the Vedas, sinless and

free from desire. This joy in the world of Prajapati multiplied a hundred times makes

one unit of joy in the world of Brahman (Hiranyagarbha), as well as of one who is

versed in the Vedas, sinless and free from desire. This indeed is the supreme bliss.

This is the state of Brahman, O Emperor,’ said Yajnavalkya.” (Brihadaranyaka

Upanishad 4:3:33)

KNOW THE SELF!

The Process of Reincarnation

The following verses alone in all the upanishads describe to some degree the process

of reincarnation.

Dreaming and waking

“Janaka said: ‘You shall have still another thousand cattle. Speak on, revered sir, for the

sake of my liberation.’

“Yajnavalkya said: ‘The Self, having in dreams enjoyed the pleasures of sense, gone

hither and thither, experienced good and evil, hastens back to the state of waking from

which he started.’

“‘As a man passes from dream to wakefulness, so does he pass at death from this life to

the next. When a man is about to die, the subtle body, mounted by the intelligent Self,

groans–as a heavily laden cart groans under its burden.’

“‘When his body becomes thin through old age or disease, the dying man separates

himself from his limbs, even as a mango or a fig or a banyan fruit separates itself from its

stalk, and by the same way that he came he hastens to his new abode, and there assumes

another body, in which to begin a new life.’” (Brihadaranyaka Upanishad 4:3:33-36)

Passing from life to life is only a shifting in a dream. When the stored-up life force (a

form of karma) for a life is running out, just as the charge in a battery is expended and

fails, so do the physical and grosser pranic bodies. And, just as the ripe fruit falls from the

tree, so the subtle body separates itself from the material body and begins its process

toward another earthly birth in a new body. In between births, the individual spends time

in the astral regions, sometimes just wandering and frittering his time away, and

sometimes in learning and evolving so his next life will be markedly better–and wiser–

than the previous one. This time spent in this intermediate state can be anything from a

matter of hours to centuries and even thousands of years. This is precisely determined by

karma.

(By the way, it is nonsense to say that unevolved people reincarnate quickly and

evolved people only come back in thousands of years. Both ends of the spectrum are

similar: very unevolved beings reincarnate very fast, and so do those that are highly

evolved, for they are getting ready to graduate and are “cramming” for the final test.)

Leaving the body

“‘When his body grows weak and he becomes apparently unconscious, the dying man

gathers his senses about him and completely withdrawing their powers descends into his

heart. No more does he see form or color without.

“‘He neither sees, nor smells, nor tastes. He does not speak, he does not hear. He does

not think, he does not know. For all the organs, detaching themselves from his physical

body, unite with his subtle body. Then the point of his heart, where the nerves join, is

lighted by the light of the Self, and by that light he departs either through the eye, or

through the gate of the skull, or through some other aperture of the body. When he thus

departs, life departs; and when life departs, all the functions of the vital principle depart.

The Self remains conscious, and, conscious, the dying man goes to his abode. The deeds

of this life, and the impressions they leave behind, follow him.’” (Brihadaranyaka

Upanishad 4:4:1,2)

He becomes apparently unconscious. This is important. The person may cease to

perceive anything, but that is not being unconscious. We are never unconscious at any

time, but we mistakenly call total absence of sensory perception unconsciousness. There

is a vital point I want to mention here. The very last sense to fail is the sense of hearing.

Sometimes it never fails. A lot of people give up and die because they hear the doctor say

there is no hope or that they will soon be dead. So if you are around a dying,

“unconscious” person please remember this. You can speak to them and help them either

revive or go to higher worlds. That is why both Hindus and Buddhists read scriptures to

the dying or recite mantras or sing mantras. In Pure Land Buddhism people sit by the

dying and sing the mantra of Amida Buddha, continuing to do so for several hours after

the person appears to be dead, knowing that sometimes they may have trouble getting out

of the body or may be disoriented when they do.

Yogananda spoke of this to his students, one of whom was the famous opera singer

Amelita Galli-Curci. So when her brother was dying she talked to him and called him back

to life. When he became “conscious” he told her that he had heard doctor saying he would

soon be dead, so he accepted it and began drifting away. Then he heard her voice calling

to him from far off, and telling him to return. So he did! At one point he even saw

Yogananda, about whom he knew virtually nothing but he recognized Yogananda when his

sister showed a picture to him.

It is sometimes possible to revive a person by intoning Om in their right ear.

Yogananda also recommended this.

Then the point of his heart, where the nerves join, is lighted by the light of the Self, and by

that light he departs either through the eye, or through the gate of the skull, or through some

other aperture of the body. This is the Light that so many people tell about seeing who have

returned from near-death. There are many gates by which a person may leave the body,

and they are all determined by the level of consciousness (bhava) in which he has

habitually lived during his lifetime. (This is one of the major teachings of the Bhagavad

Gita.) To leave through a center in the head is the best, and will determine what highly

evolved world he will enter. Those who leave through the center at the top of the head, the

Brahmarandhra, will not return to rebirth. Those who leave at lower centers in the body

or spine will go to lesser worlds, and some of the lowest centers are literally gates to

negative worlds we call “hells.” Some even lead to rebirth in animal forms, though this is

rare.

The Self remains conscious, and, conscious, the dying man goes to his abode. The deeds of

this life, and the impressions they leave behind, follow him. Some of low evolution simply go

to sleep and only wake a little before reincarnating, and some do not even awaken until

they are born. But the people to which this upanishad is addressed will certainly depart in

full consciousness and will review their life and be aware of the psychic changes their

previous actions have produced. And they will be aware of exactly why and how they

eventually find themselves in an astral or causal realm that corresponds to those karmas

and samskaras. It is all a matter of learning.

Astral birth

“‘As a leech, having reached the end of a blade of grass, takes hold of another blade

and draws itself to it, so the Self, having left this body behind it unconscious, takes hold of

another body and draws himself to it.’” (Brihadaranyaka Upanishad 4:4:3)

Birth in the astral world is a conscious act. Only on earth or in the negative astral

worlds do we mistakenly think that we are helpless and that we are not in charge. That is

why the simile of a leech is used, and why the Sanskrit text literally says that we make

another body for ourselves. And that happens in earthly rebirth, too. We choose where to

whom we will be born, and we enter the womb of our chosen mother and, taking the

material provided by both parents, make our next body-habitation in accordance with our

karma and samskara–this is how powerful and intelligent we all are! Yogananda said in his

Gita commentary that the individual consciously guides the growth of his body in the

womb. (That was the first sentence of Yogananda’s teaching that I read, sitting in a public

library in the fall of 1960.)

“‘As a goldsmith, taking an old gold ornament, molds it into another, newer and more

beautiful, so the Self, having given up the body and left it unconscious, takes on a newer

and better form, either that of the fathers, or that of the celestial singers, or that of the

gods, or that of other beings, heavenly or earthly.’” (Brihadaranyaka Upanishad 4:4:4)

In the higher worlds, the individual creates a body that is appropriate to the world in

which he shall be living until he takes rebirth–also voluntarily. This experience will train

him for even more efficiently making his body when he returns to earth.

Sometimes in the subtle worlds an individual takes on a body that is higher than his

present evolutionary status and practices living on that level. This prepares him for a

higher level on earth, as well. This is mentioned as taking place even for animals in the

forty-third chapter of Yogananda’s autobiography, “The Resurrection of Sri Yutkeswar.”

Misidentification

“‘The Self is verily Brahman. Through ignorance it identifies itself with what is alien to

it, and appears to consist of intellect, understanding, life, sight, hearing, earth, water, air,

ether, fire, desire and the absence of desire, anger and the absence of anger,

righteousness and the absence of righteousness. It appears to be all things–now one, now

another.

“‘As a man acts, so does he become. A man of good deeds becomes good, a man of evil

deeds becomes evil. A man becomes pure through pure deeds, impure through impure

deeds.

“‘As a man’s desire is, so is his destiny. For as his desire is, so is his will; as his will is,

so is his deed; and as his deed is, so is his reward, whether good or

bad.’” (Brihadaranyaka Upanishad 4:4:5)

Lest in all this we forget that it is really the dream-life of the individual spirit,

Yajnavalkya reminds Janaka of this. For in all these changes, the Self is unchanging, in all

these births and deaths the Self remains birthless and deathless. The fact that we so easily

forget this truth is evidence of how good we are at fooling ourselves! We are always

masters of the situation.

Desire

“‘A man acts according to the desires to which he clings. After death he goes to the

next world bearing in his mind the subtle impressions of his deeds; and after reaping there

the harvest of his deeds, he returns again to this world of action. Thus he who has desires

continues subject to rebirth.

“‘But he in whom desire is stilled suffers no rebirth. After death, having attained to the

highest, desiring only the Self, he goes to no other world. Realizing Brahman, he becomes

Brahman.’” (Brihadaranyaka Upanishad 4:4:6)

It is ignorance that causes our mistaken identification, but the power behind rebirth is

desire. Once we cut off desire, rebirth is finished. Desireless, we transcend all worlds and

know ourselves as Eternal Brahman.

“‘When all the desires which once entered into his heart have been driven out by

divine knowledge, the mortal, attaining to Brahman, becomes immortal.

““As the slough of a snake lies cast off on an anthill, so lies the body of a man at death;

while he, freed from the body, becomes one with the immortal spirit, Brahman, the Light

Eternal.’

“Janaka said: ‘Sir, again I give You a thousand cows. Speak on, that I may be

liberated.’” (Brihadaranyaka Upanishad 4:4:7)

All glory to those that have freed themselves by knowing their Self!

The Path of Liberation

The path

“Yajnavalkya said: ‘The path of liberation is subtle, and hard, and long. I myself am

walking in it; nay, I have reached the end. By this path alone the wise, the knowers of

Brahman, attain him while living, and achieve final liberation at death.’” (Brihadaranyaka

Upanishad 4:4:8)

Yajnavalkya was obviously no pop-yogi with a yoga studio filled with yoga babes in tank

tops and leotards confident that yoga would firm up their buttocks, eliminate cellulite, and

give them the kind of body they want (or that others will want). Nor was he a traveling

sideshow yogi perpetually on tour convincing people that yoga (his kind, at least) was

cheap, easy, fun, and sure to make life a breeze. I know this because of the following

statements he has made:

The path of liberation is subtle. Without refinement of mind and the interior faculties of

perception, yoga is not going on. Yoga is itself the purification of the mind and heart in

order to allow the highest powers of the individual to come into play and transform his life

and consciousness. Because this is so, Patanjali puts ten necessary elements for yoga at

the top of his list of the eight limbs of yoga: 1) Ahimsa: non-violence, non-injury,

harmlessness; 2) Satya: truthfulness, honesty; 3) Asteya: non-stealing, honesty, nonmisappropriativeness;

4) Brahmacharya: sexual continence in thought, word and deed as

well as control of all the senses; 5) Aparigraha: non-possessiveness, non-greed, nonselfishness,

non-acquisitiveness; 6) Shaucha: purity, cleanliness; 7) Santosha: contentment,

peacefulness; 8) Tapas: austerity, practical (i.e., result-producing) spiritual discipline; 9)

Swadhyaya: introspective self-study, spiritual study; 10) Ishwarapranidhana: offering of

one’s life to God. This is a total overhaul of external and internal life–AND IT IS ONLY

THE BEGINNING OF YOGA.

The path of liberation is hard. Yes, indeed. When confronted with Patanjali’s list there

will be a lot of indignation, whining and general complaint. Why? Because the path of

liberation is hard! Such reaction is proof of that. Only the hardy even really begin the

journey, and only the toughest and strongest will end it successfully. This is not a path for

the weak and whimsical, and it is definitely not a mere body-splash, a hobby, or a free-time

diversion. It is the attainment of Brahman, for God’s sake (literally).

The path of liberation is long. It takes lifetimes–many if we dawdle, and not so many if

we knuckle down and go for it. And believe me, those pathetic souls that boast of how they

are “taking the jet-plane route to God” while looking and living more like a jet crash, do

not have a clue. Yes, it is possible to realize God in one birth–the last birth. Everybody

does. So we need to get busy. There can be no periods of coasting along, deluding

ourselves that our liberation is assured and just around the next corner. (Real spiritual life

goes in a straight line–there no bends or curves.) Buddha meditated and engaged in

intense discipline right up to the moment of his leaving the body, even though he had

attained enlightenment decades before. And so did Swami Sivananda. All real yogis do the

same.

By this path alone…is Brahman attained. And that attainment is not some swell

surprise after death. It takes place right here in this world which is no longer an obstacle

to enlightenment. By changing himself the yogi changes the effect the world has on him.

What hindered him before now helps him. The once-closed door is now open to him.

Death is the final going through that door. For him there will be no return.

No more worlds

“‘Other worlds there are, joyless, enveloped in darkness. To these worlds, after death,

go those who are unwise, who know not the Self.’” (Brihadaranyaka Upanishad 4:4:10, 11)

Any relative “world” is fundamentally joyless and enveloped in darkness–so the truly

wise understand. No world is fit to live in, for they are all realms of death and constant

change. There is no peace possible for those who live therein. But those who know the

Self have ended that compulsion, for: “‘When a man has realized the Self, the pure, the

immortal, the blissful, what craving can be left in him that he should take to himself

another body, full of suffering, to satisfy it?’” (Brihadaranyaka Upanishad 4:4:12) Desire

being the root of rebirth, when it is eliminated rebirth vanishes along with it.

In the body

“‘He that has once known the glory of the Self within the ephemeral body–that

stumbling-block to enlightenment–knows that the Self is one with Brahman, lord and

creator of all.’

“‘Brahman may be realized while yet one dwells in the ephemeral body. To fail to

realize him is to live in ignorance, and therefore to be subject to birth and death. The

knowers of Brahman are immortal; others, knowing him not, continue in the bonds of

grief.’” (Brihadaranyaka Upanishad 4:4:13,14)

The suffering may be very subtle, but it will be there, nonetheless.

Fearless in knowing

“‘He who with spiritual eye directly perceives the self-effulgent Being, the lord of all

that was, is, and shall be–he indeed is without fear, and causes fear in

none.’” (Brihadaranyaka Upanishad 4:4:15) Even more, he removes fear from others. This

is why we experience such great peace and ease in the presence of enlightened beings.

Not only have I experienced this many times, I have seen people walk into the presence of

a great master and immediately begin shedding tears of relief. In a moment their anxieties

and fears were removed.

“‘He who knows Brahman to be the life of life, the eye of the eye, the ear of the ear, the

mind of the mind–he indeed comprehends fully the cause of all causes. By the purified

mind alone is Brahman perceived.’” (Brihadaranyaka Upanishad 4:4:18) There are no

mysteries or puzzles for the knower of Brahman. All is known to him who knows The All.

“‘In Brahman there is no diversity. He who sees diversity goes from death to

death.’” (Brihadaranyaka Upanishad 4:4:19) All our lives are but deaths. When we really

enter into the Life that is Brahman then birth and death are finished for us.

“‘Brahman can be apprehended only as knowledge itself–knowledge that is one with

reality, inseparable from it. For he is beyond all proof, beyond all instruments of thought.

The eternal Brahman is pure, unborn, subtler than the subtlest, greater than the

greatest.’” (Brihadaranyaka Upanishad 4:4:20)

Therefore:

“‘Let therefore the wise aspirant, knowing Brahman to be the supreme goal, so shape

his life and his conduct that he may attain to him. Let him not seek to know him by

arguments, for arguments are idle and vain.’” (Brihadaranyaka Upanishad 4:4:21)

We need only to reshape our life and go directly to God, not bothering with critics or

nay-sayers. Just smile, wave, and go on to the Goal.

Know you the journey that I take?

Know you the voyage that I make?

The joy of it one’s heart could break.

No jot of time have I to spare,

Nor will to loiter anywhere,

So eager am I to be there.

For that the way is hard and long,

For that gray fears upon it throng,

I set my journey to a song,

And it grows wondrous happy so.

Singing I hurry on for oh!

It is to God, to God, I go.

Sister M. Madeleva, C.S.C.

Some Final Words

Since there are three short parts remaining to be considered, I am putting them in this

one closing essay.

The Great Unborn

“‘Verily is Brahman the great unborn that dwells within the lotus of the heart,

surrounded by the senses. He is the intellect of the intellect, protector of all, king of all,

lord of all. Good works do not make him more, nor do evil works make him less. Lord,

king, protector of all, he transcends the three worlds.

“‘Devotees seek to know him by study, by sacrifice, by continence, by austerity, by

detachment. To know him is to become a seer. Desiring to know him, and him alone,

monks renounce the world. Realizing the glory of the Self, the sages of old craved not

sons nor daughters. “What have we to do with sons and daughters,” they asked, “we who

have known the Self, we who have achieved the supreme goal of existence?” No longer

desiring progeny, nor wealth, nor life in other worlds, they entered upon the path of

complete renunciation.

“‘Craving for progeny leads to craving for wealth, and craving for wealth leads to

craving for life in other worlds. Two cravings there are: the craving for a life of pleasure in

this world, and the craving for a life of greater pleasure in other worlds.

“‘The Self is to be described as Not This, Not That. It is incomprehensible, for it cannot

be comprehended; undecaying, for it never decays; unattached, for it never attaches itself;

unfettered, for it is never bound. He who knows the Self is unaffected, whether by good or

by evil. Never do such thoughts come to him as “I have done an evil thing” or “I have done

a good thing.” Both good and evil he has transcended, and he is therefore troubled no

more by what he may or may not have done.’” (Brihadaranyaka Upanishad 4:4:22)

Verily is Brahman the great unborn that dwells within the lotus of the heart, surrounded

by the senses. The ultimate Self of all is Brahman that dwells in each sentient being. It can

be said of each of them what Saint Paul said about Jesus: “In him dwelleth all the fulness of

the Godhead bodily.” (Colossians 2:9) The difference between Jesus (and any Master) and

other sentient beings is that he knew the Indweller and they do not. The Self is

surrounded by the senses like someone in a theater that has a 360-degree screen, or like

someone seated surrounded by video monitors. All of us really are “in the picture,” and

that is most of our problem.

He is the intellect of the intellect. Every faculty, every quality we possess, is derived

from the Self and has its primal archetype in Brahman. This is because everything exists

within Brahman as an eternal potential.

Protector of all, king of all, lord of all. This extremely important. The upanishads

continually remind us that Brahman is transcendent and beyond all qualities or

conception. Yet here we see that Brahman has an intimate relation with all creation, is in

contact with all things, and controls all things. Brahman is also Ishwara, the Lord. So it is

an error to try to push Brahman completely out of the picture and exile It to a void that is

antithetical to all we presently know or are. Brahman is indeed both This and That. In a

short while we will be examining a verse that sums this up quite well.

Good works do not make him more, nor do evil works make him less. Brahman never

acts, as both the upanishads and the Gita insist. So what does this mean? It means that the

actions of sentient beings in no way change the Self, nor do they increase or decrease the

presence of the Self. However, good actions do help us to perceive the Self as present, and

evil actions dim our mental vision and cause us to lose awareness of the Self. Because of

that we may think that the Self is affected and drawn closer or pushed away, but we will be

wrong. Reality is untouched and unaffected by our delusions and illusions.

The rest of the verse is quite clear, only needing a careful and reflective reading.

The Brahman-knower

“‘The eternal glory of the knower of Brahman, beginningless and endless, revealed by

divine knowledge, is neither increased nor decreased by deeds. Let a man therefore seek

to obtain it, since having obtained it he can never be touched by evil. Self-controlled is he

who knows the Self, tranquil, poised, free from desire. Absorbed in meditating upon it, he

sees it within his own soul, and he sees all beings in it. Evil touches him not, troubles him

not, for in the fire of his divine knowledge all evil is burnt away. Freed from evil, freed

from desire, freed from doubt, he becomes a knower of Brahman. This, O King, is the

truth of Brahman. Do thou attain to it!’

“Janaka said: ‘Most revered sir, I offer you the empire of Videha–and myself with it–to

be your servant.’” (Brihadaranyaka Upanishad 4:4:23)

Our gratitude for this wisdom should be as boundless and all-encompassing as was

Janaka’s. Who can calculate the lives we have passed, struggling to comprehend the truth

of things, before at last these great truths have come into the sphere of our life and

become known to us? May we now hasten to the realization of Yajnavalkya’s final

summation:

“Yajnavalkya said: ‘The Self, the great unborn, the undecaying, the undying, the

immortal, the fearless, is, in very truth, Brahman. He who knows Brahman is without fear.

He who knows Brahman becomes Brahman!’” (Brihadaranyaka Upanishad 4:4:25)

That and This

The simultaneous immanent and transcendent nature of Brahman (and the Self) is not

easy to grasp. But the first half of the following verse is very helpful.

“That is the Full, this is the Full. The Full has come out of the Full. If we take the

Full from the Full Only the Full remains.

“Om is the ether-Brahman–the eternal ether. It is the Veda known by the knowers

of Brahman. For through it one knows what is to be known.” (Brihadaranyaka

Upanishad 5:1:1)

The word translated “full” is purna, which means both “full” and “complete.” In this

verse it means the totality of being: Brahman. So it tells us that the Transcendent

(Nirguna Brahman) is the total Reality; but so is the Immanent (Saguna Brahman).

The Unmanifest is all that is–and so is the Manifest. The Immanent is a emanation

from the Transcendent. If we confine our awareness to the Immanent we will find it to

be the Totality of Being. If we turn to the Transcendent and intellectually negate the

Immanent, we will perceive that the Transcendent is All. How is this? Because they are

one and the same. Further, Brahman cannot be labeled or described, so even the words

immanent and transcendent cannot be applied to It.

The second verse is extremely significant, telling us that Om is Brahman vibrating

eternally in the Ether. That for those who know Brahman, Om is the real Veda, for it

reveals all that is to be known: Brahman Itself.

Da! Da! Da!

“Gods, men, and asuras–all three descendants of Prajapati–lived with him for a time as

students.

“Then the gods said: ‘Teach us, sir!’ In reply Prajapati uttered one syllable: ‘Da.’ Then

he said: ‘Have you understood?’ They answered, ‘Yes, we have understood. You said to us,

‘“Damayata–Be self-controlled.”’ ‘Yes,’ agreed Prajapati, ‘you have understood.’

“Then the men said: ‘Teach us, sir.’ Prajapati uttered the same syllable: ‘Da.’ Then he

said: ‘Have you understood?’ They answered, ‘Yes, we have understood. You said to us,

‘“Datta–Be charitable.’” ‘Yes,’ agreed Prajapati, ‘you have understood.’

“Then the asuras said: ‘Teach us, sir.’ Prajapati uttered the same syllable: ‘Da.’ Then he

said: ‘Have you understood?’ They said, ‘Yes, we have understood. You told us

‘“Dayadhwam–Be compassionate.”’ ‘Yes,’ agreed Prajapati, ‘you have understood.’

“The storm cloud thunders: ‘Da! Da! Da!–‘Be self-controlled! Be charitable! Be

compassionate!’” (Brihadaranyaka Upanishad 5:2:1-3)

Gods, men, and asuras make up our present human nature. The gods are the parts of

us that are superior to the normal human condition. They have arisen as we have begun to

evolve to the point where we can take the next step up on the evolutionary ladder. Men are

our human traits, and the asuras are the animal traits that we have brought along with us

in our evolutionary journey. Consequently the advice to be self-controlled, charitable, and

compassionate applies to us. And its following will ensure our continued evolution.

Om Tat Sat

                                                        

(Continued...) 

(My humble salutations H H Swami Nirmalananda Giri ji and   Hinduism online dot com for the collection)

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