A Commentary on the Upanishads by Swami Nirmalananda Giri -16

A Commentary

on the Upanishads

by

Swami Nirmalananda Giri 

The Ladder of Understanding

Correcting Our Ideas About Brahman

Now we come to the oldest upanishadic dialogue between teacher and student.

Gargya, the student, will speak the truth, but without exact perception. That is, his

statements will be either partial, skewed, or not of dead-center accuracy. So I will not stay

much about what he says, but concentrate on what the teacher Ajatasatru will say in

correcting his statements–which are not false, but imperfect and lacking. (All through this

discourse Ajatasatru’s disagreements with Gargya are only that Gargya aims much to low

in his views of reality, whereas Ajatasatru keeps insisting on viewing Reality–Brahman–not

Its manifestations or appearances.)

It must also be kept in mind that when Ajatasatru speaks of “children” or “progeny” he

is speaking of the progeny of the illumined mind. Just as the scriptures speak of “the mindborn

sons of Brahma” so each of has mind-born offspring, symbolically speaking.

Thoughts, words, and deeds, are all our “children.”

The pride of ignorance

“Gargya, son of Valaka, was a good talker, but exceedingly vain. Coming one day into

the presence of Ajatasatru, king of Varanasi, he accosted him with boastful speech. Gargya

said: ‘I will teach you of Brahman.’ Ajatasatru said: ‘Indeed? Well, just for that kind

proposal you should be rewarded with a thousand cows. People nowadays flock to King

Janaka to speak and hear of Brahman; I am pleased that you have come to me

instead.’” (Brihadaranyaka Upanishad 2:1:1)

The Sanskrit text actually says: “There was a man of the Garga family called Proud

Balaki, who was eloquent.” Shankara comments that he was “‘Proud’ because of his very

ignorance about the real Brahman.” We see this a lot in every area of life, not just religion.

As someone once said: “The problem with ignorance is that it picks up confidence as it

goes along.” It has been my observation that the more confidence some people possess,

the more ignorant they are. When they speak with bullying assurance they should never

be believed. This has saved me from a lot of potentially disastrous situations.

As has been the practice in nearly all ancient cultures, at that time cows were prized so

highly as to even be a medium of exchange, often preferred to money. (It is interesting

that the oldest money found in England are huge blocks of metal embossed with the

figure of a cow to indicate that each one possesses the value of one cow.)

Janaka was, as A Brief Sanskrit Glossary says: “The royal sage (raja rishi) who was the

king of Mithila and a liberated yogi, a highly sought-after teacher of philosophy in ancient

India.” So it was very pleasing to Ajatasatru that someone would approach him for

philosophical discourse. However, Gargya came to teach and instead was taught–fortunate

man! The fact that he was amenable to being taught indicates that his pride was really

harmless, like the pride of a child. This is a trait of a sattwic mind.

Transcendent and transcending knowledge

“Gargya said: ‘He who is the being in the sun and at the same time the being in the

eye; he who, having entered the body through the eye, resides in the heart and is the doer

and the experiencer–him I meditate upon as Brahman.’ Ajatasatru said: ‘Nay, nay! Do not

speak thus of Brahman. That being I worship as transcendental, luminous, supreme. He

who meditates upon Brahman as such goes beyond all created beings and becomes the

glorious ruler of all.’” (Brihadaranyaka Upanishad 2:1:2)

It is certainly true that Brahman is all-pervading and therefore immanent in all

creation, but It is much more, and those further attributes are the ones so necessary for

the aspiring yogi to learn. That which Gargya said can be held by any devoted religious

person in ignorance. But Ajatasatru’s assertions are “the last word” in the matter, both as

to the true nature of Brahman and that which he will himself become who comes to know

this of Brahman by the direct experience possible only to adept yogis. Brahman is not

confined to this present world-experience, and neither are we in our true nature. This

must be realized if we would be free (mukta).

Beyond the mind

“Gargya said: ‘The being who is in the moon and at the same time in the mind–him I

meditate upon as Brahman.’ Ajatasatru said: ‘Nay, nay! Do not speak thus of Brahman.

That being I worship as infinite, clad in purity, blissful, resplendent. He who meditates

upon Brahman as such lacks nothing and is forever happy.’” (Brihadaranyaka Upanishad

2:1:3)

Brahman is certainly in the mind [manas], but cannot be grasped by the mind, for it is

an instrument of illusory perception. The intellect [buddhi] can be so purified that it

becomes a mirror-reflection of Spirit-Being–which is why the Gita emphasizes Buddhi

Yoga. The buddhi can perceive Brahman “as infinite, clad in purity, blissful, resplendent.”

Such is the gateway to the fulfillment of all right desires and unbroken bliss.

Omnipotence

“Gargya said: ‘The being who is in the lightning and at the same time in the heart–him

I meditate upon as Brahman.’ Ajatasatru said: ‘Nay, nay! Do not speak thus of Brahman.

That being I worship as power. He who meditates upon Brahman as such becomes

powerful, and his children after him.’” (Brihadaranyaka Upanishad 2:1:4)

We see astounding phenomena in creation, but they are only appearances, however

wondrous. Brahman is their source, but It is the Power that produces those phenomena, It

is their foundation without which they could not occur. Brahman is unlimited Potential.

And so are those who come to know Brahman.

Omnipresence

“Gargya said: ‘The being who is in the sky and at the same time in the heart–him I

meditate upon as Brahman.’ Ajatasatru said: ‘Nay, nay! Do not speak thus of Brahman.

That being I worship as all-pervading, changeless. He who meditates upon Brahman as

such is blessed with children and with cattle. The thread of his progeny shall never be

cut.’” (Brihadaranyaka Upanishad 2:1:5)

Brahman is not just in a lot of places, Brahman is everywhere and within all things, for

It IS all things. And this all-pervasiveness is eternal–has been so forever.

Invincible

“Gargya said: ‘The being who is in the wind and who at the same time is the breath

within–him I meditate upon as Brahman.’ Ajatasatru said: ‘Nay, nay! Do not speak thus of

Brahman. That being I worship as the Lord, invincible and unconquerable. He who

me d i t a t e s u p o n Br ahma n a s s u c h b e c ome s hims e l f i n v i n c i b l e a n d

unconquerable.’” (Brihadaranyaka Upanishad 2:1:6)

Wind and breath wax, wane, and cease–Brahman never does. It cannot be even

affected by anything, much less controlled.

Forbearing

“Gargya said: ‘The being who is in the fire and at the same time in the heart–him I

meditate upon as Brahman.’ Ajatasatru said: ‘Nay, nay! Do not speak thus of Brahman.

That being I worship as forgiving [forbearing]. He who meditates upon Brahman as such

becomes himself forgiving, and his children after him.’” (Brihadaranyaka Upanishad 2:1:7)

The idea here is that, being within all things, Brahman experiences all that happens to

them. That is why Bishop James I. Wedgwood, an adherent of Advaita Vedanta, wrote the

prayer he called An Act of Union: “Unto Thee, O Perfect One, the Lord and Lover of men,

do we commend our life and hope. For Thou art the Heavenly Bread, the Life of the whole

world; Thou art in all places and endurest all things, the Treasury of endless good and the

Well of infinite compassion.” Brahman is not just in many things, It is the Consciousness

inside of all things as the Infinite Witness.

Harmony

“Gargya said: ‘The being who is in the water and at the same time in the heart–him I

meditate upon as Brahman.’ Ajatasatru said: ‘Nay, nay! Do not speak thus of Brahman.

That being I worship as harmony. He who meditates upon Brahman as such knows only

what is harmonious. Of him are born tranquil children.’” (Brihadaranyaka Upanishad

2:1:8)

Water takes the form of any vessel into which it is poured. It is the softest of

substances, and has no innate resistance. (Water pressure comes from restraining forms,

not from water itself.) Thus it is a perfect symbol of harmony–or “agreeableness” as

Madhavananda translates it. Ajatasatru points out that we should not exalt finite objects

that exemplify worthy characteristics, but Brahman Which IS those traits, the substances

and objects only being tiny reflections of Brahman. We must not mistake the mirror image

for the actual object.

Self-effulgent

“Gargya said: ‘The being who is in the mirror–him I meditate upon as Brahman.’

Ajatasatru said: ‘Nay, nay! Do not speak thus of Brahman. That being I worship as

effulgent. He who meditates upon Brahman as such becomes himself effulgent, and his

children after. He shines brighter than all who approach him.’” (Brihadaranyaka

Upanishad 2:1:9)

The ancient Indians were far more sophisticated than is known in the West. Although I

once read such an idea denounced as “Hindu Fundamentalism” and “Militant Hinduism,”

it is my serious belief that India has in the past attained levels of technology, medicine, and

all aspects of culture that have been undreamed of elsewhere on earth. India truly has

forgotten more than the modern world can possibly know. This verse is an instance of this.

We see our reflection in a mirror because light waves strike the surface of our bodies

and clothing, and as they are deflected into the mirror we see an image there. But

Brahman is swayamprakash, Its own illumination. That is why Christian mysticism speaks

of Divinity as the “Light of light.” Brahman is the source, the cause, not the effect. “He

shining, everything shines.” (Katha Upanishad 2:2:15)

Life itself

“Gargya said: ‘The sound that follows a man as he walks–that I meditate upon as

Brahman.’ Ajatasatru said: ‘Nay, nay! Do not speak thus of Brahman. That being I worship

as the vital force. He who meditates upon Brahman as such reaches his full age in this

world: breath does not leave him before his time.’” (Brihadaranyaka Upanishad 2:1:10)

Brahman is Life Itself, Existence Itself. All phenomena are simply echoes of Brahman.

As just quoted: “He shining, everything shines.” (Katha Upanishad 2:2:15)

“My own Self”

“Gargya said: ‘The being who pervades space–him I meditate upon as Brahman.’

Ajatasatru said: ‘Nay, nay! Do not speak thus of Brahman. That being I worship as a

second self, who can never be separated from me. He who meditates upon Brahman as

such is never lonely, and his followers never forsake him.’” (Brihadaranyaka Upanishad

2:1:11)

Brahman is not outside us as any “thing.” Rather, Brahman is our own Self. What is

most important about this verse is that it indicates the important truth that Brahman is our

second Self–not our Atman in the simplistic sense. For that would mean that we do not

even exist–that as false Advaita says, when we attain realization we will cease to exist and

only Brahman will remain. This is not the teaching of the upanishads or the Gita. Brahman

is the Self of our Self. First we must come to know our own individual Self, and then

proceed to know the Supreme Self, Brahman. Brahman is at the core of our Self,

inseparable from It. How this can be is beyond human intelligence, but not beyond our

experience, our direct knowing. Buddhi Yoga is the key.

Divine will

“Gargya said: ‘The being who dwells in the heart as intelligence–him I meditate upon

as Brahman.’ Ajatasatru said: ‘Nay, nay! Do not speak thus of Brahman. That being I

worship as the lord of will. He who meditates upon Brahman as such achieves self-control,

and his children after him.’” (Brihadaranyaka Upanishad 2:1:13)

Intelligence or buddhi is centered in the subtle body known as the jnanamaya kosha,

which corresponds to the air (vayu) element. But the subtlest body is the anandamaya

kosha, which corresponds to the ether (akasha) element. That is the seat of will, the

highest power of the individual. The only thing higher is the Self, and since it borders on

the Self, the Self (whose Self is Brahman) is “the lord of will.” We can see this in our daily

life. We choose what we will or will not think about. Sometimes we even shove thoughts

out of our mind, refusing to think on certain subjects or postponing thought till a later

time. So the Self is the direct controller of the will. The will determines everything, and

even unsophisticated philosophy considers free will the prime trait of a human being.

Insufficient

“Gargya ceased speaking. Ajatasatru, continuing, questioned him. Ajatasatru said: ‘Is

that all that you know of Brahman?’ Gargya said: ‘That is all that I know.’ Ajatasatru said:

‘By knowing only so much, one cannot profess to know Brahman.’ Gargya said: ‘Please,

sir, accept me as a disciple, and teach me of Brahman.’” (Brihadaranyaka Upanishad

2:1:14)

A practical demonstration

“Ajatasatru said: ‘I will teach you.’ So saying, Ajatasatru took Gargya by the hand and

rose. Then, as the two walked side by side, they came to a sleeping man. Ajatasatru said to

the sleeper: ‘O thou great one, clad in white raiment, O Soma, O king!’ At first the man did

not stir. Then, as Ajatasatru touched him, he awoke.” (Brihadaranyaka Upanishad 2:1:15)

Occasionally in the upanishads we find humor used to make a point, and this is one of

them. Coming across a sleeping man, Ajatasatru addressed him as the divine Self: “O thou

great one, clad in white raiment, O Soma, O king!” But it did no good, for the man was

unconscious. It was pointless to address him at all. In the same way, all the positive

affirming and philosophizing are worthless if the speaker and the hearers are spiritually

asleep! Sleepers do not need high-sounding words about the Self: they need to awaken. So

Ajatasatru shook him until he woke up. We need to be shaken up, to awaken and see with

our real eyes and hear with our real ears. Otherwise nothing will really go on. The truth

being spoken to us means nothing if we are not awake to hear it. Yoga is the great

awakener. Other factors can disturb our sleep, get us to open our eyes a bit and then go

back to sleep, and just mumble and turn over and sleep on. Yoga alone awakens. All the

religion and piety mean absolutely nothing if we are not awake and clear in the mind.

Ajatasatru now analyzes sleep, dream, and dreamless sleep.

The sleeper

“Ajatasatru said to Gargya: ‘This man, who is a conscious, intelligent being–where was

he when he was thus asleep, and how did he thus wake up?’ Gargya was silent.

“When this man, who is a conscious, intelligent being, is thus in deep sleep, he enters

into the ether within the lotus of the heart, having withdrawn into himself both his senses

and his mind. When his senses and his mind are thus withdrawn, he is said to be absorbed

in the [lower] self.

“In this state he knows nothing; he enters into the seventy-two thousand nerves

[nadis] which go out from the lotus of the heart. Even as a young man, or an emperor, or

the best of Brahmins, when he has experienced the ecstasy of love, straightway takes

sweet repose, so does a man deep in sleep find rest.

“But when he sleeps, but also dreams, he lives in a world of his own. He may dream

that he is a king, or that he is the best of Brahmins; he may dream that he is an angel, or

that he is a beast. As an emperor, having obtained the objects of enjoyment, moves about

at will in his dominions, so the sleeper, gathering up the impressions of sense, compounds

them into dreams according to his desires.” (Brihadaranyaka Upanishad 2:1:16-19)

In sleep we withdraw from the physical senses. In dream we are using the astral senses

to create whatever our mind decides. In dreamless sleep we are centered in the causal

body. We can even think in such a state without waking, though it is not common to do so.

Yet, as Ajatasatru points out, we are always conscious, witnessing the dream and

dreamless states just as we witness the waking state. Even more, when we awaken we

often remember the dreams and even say: “I did not dream,” showing that we remember

dreamlessness as vividly as we do dreaming and waking. That witnessing conscious is our

Self, pure being itself.

The source

The “bottom line” is that the Self is the source of our waking, dreaming, and dreamless

sleep. It is the source of our entire life, determining every aspect. So Ajatasatru concludes

with these words:

“As threads come out of the spider, as little sparks come out of the fire, so all the

senses, all the worlds, all the gods, yea, all beings, issue forth from the Self. His secret

name is Truth of the Truth.” (Brihadaranyaka Upanishad 2:1:20)

The Self, and ultimately Brahman, is/are the origin and existence of all things. When

we know that Self we know, possess, and control all. That and that alone is what it means

to be a Master.

The Dearness of the Self

Now we come to the best-known dialogue of this upanishad: the conversation between

the great sage Yajnavalkya and Maitreyi his wife. Maitreyi and Gargi (whom we will meet

later in this upanishad) are evidence that in the time of the ancient sages women were

among their number and were teachers of Brahman in their own right. True Hindu

traditionalists such as the Arya Samajis make no distinction between male and female in

the spiritual rituals (samskaras) received, all wearing the sacred thread (yajnopavita) and

performing the Vedic rites. The most perfect and powerful fire sacrifice I have ever

attended was that of the high school girls in the Arya Samaj girls’ school in Baroda. I have

never seen better “brahmins” than those intelligent and skilled young women. I hope they

have retained the glorious wisdom they learned at that true gurukula under the direction

of the venerable sage Pandit Anandapriya of the Arya Samaj.

The vital question

“Yajnavalkya said to his wife: ‘Maitreyi, I am resolved to give up the world and begin

the life of renunciation. I wish therefore to divide my property between you and my other

wife, Katyayani.’

“Maitreyi said: ‘My lord, if this whole earth belonged to me, with all its wealth, should I

through its possession attain immortality?’ Yajnavalkya said: ‘No. Your life would be like

that of the rich. None can possibly hope to attain immortality through wealth.’

“Maitreyi said: ‘Then what need have I of wealth? Please, my lord, tell me what you

know about the way to immortality.’

“Yajnavalkya said: ‘Dear to me have you always been, Maitreyi, and now you ask to

learn of that truth which is nearest my heart. Come, sit by me. I will explain it to you.

Meditate on what I say.’” (Brihadaranyaka Upanishad 2:4:1-4)

What a beautiful picture! I cannot count the number of enslaved “spiritual” men who

have rhapsodized to me about how “special” their wives were, that turned out to really be

materialistic, anti-spiritual, manipulative harpies. Women have better sense; they rarely

extol the duds they are married to–though both sexes are quite willing to use their spouse

as justification for neglecting or abandoning spiritual life. After all, they have taken “vows”

and taken “obligations” on themselves! God, for another life, has to go to the end of the

line and wait.

But that is not what we see here. We see a real spiritual marriage in action. Both seek

Reality. In those days the life of a sannyasi was one of perpetual wandering, so there is no

thought of Maitreyi accompanying Yajnavalkya in his new stage of life. But we can be

assured that her sadhana was no less intense than his, for she has been honored for

centuries as one of the great illuminati of India, no less than her husband.

Yajnavalkya calls Maitreyi priya, which mean dear, beloved, and pleasing. And he does

not mean it in the small-minded egocentric way we are so inured to. And lest she think so,

he now begins one of the most quoted passages of the upanishads.

For the sake of the Self

“It is not for the sake of the husband, my beloved, that the husband is dear, but for the

sake of the Self.

“It is not for the sake of the wife, my beloved, that the wife is dear, but for the sake of

the Self.

“It is not for the sake of the children, my beloved, that the children are dear, but for the

sake of the Self.

“It is not for the sake of wealth, my beloved, that wealth is dear, but for the sake of the

Self.

“It is not for the sake of the Brahmins, my beloved, that the Brahmins are held in

reverence, but for the sake of the Self.

“It is not for the sake of the Kshatriyas, my beloved, that the Kshatriyas are held in

honor, but for the sake of the Self.

“It is not for the sake of the higher worlds, my beloved, that the higher worlds are

desired, but for the sake of the Self.

“It is not for the sake of the gods, my beloved, that the gods are worshipped, but for

the sake of the Self.

“It is not for the sake of the creatures, my beloved, that the creatures are prized, but

for the sake of the Self.

“It is not for the sake of itself, my beloved, that anything whatever is esteemed, but for

the sake of the Self.

“The Self, Maitreyi, is to be known. Hear about it, reflect upon it, meditate upon it. By

knowing the Self, my beloved, through hearing, reflection, and meditation, one comes to

know all things.” (Brihadaranyaka Upanishad 2:4:5)

The Self (Atman) is of the nature of bliss (ananda). When the things enumerated above

are encountered a person feels a touch of the joy that is the Self. Actually, our response to

them opens the barrier between us and the Self for a while, and like the light coming

through the shutter of a camera we get a flash, a glimpse of the bliss of the Self. What we

are really valuing is that touch of the Self, but in our ignorance we think those objects are

the source. Therefore it really is because of–“for the sake of”–the Self that they are

thought by us as dear.

The wise seek to know the Self through study, deep thought, and meditation upon the

Self. And we are assured that “by knowing the Self through hearing, reflection, and

meditation, one comes to know all things.”

All are the Self

To know the Self is to know everything. To not know the Self is to know nothing. So

the sage continues:

“Let the Brahmin ignore him who thinks that the Brahmin is different from the Self.

“Let the Kshatriya ignore him who thinks that the Kshatriya is different from the Self.

“Let the higher worlds ignore him who thinks that the higher worlds are different from

the Self.

“Let the gods ignore him who thinks that the gods are different from the Self.

“Let all creatures ignore him who thinks that the creatures are different from the Self.

“Let all ignore him who thinks that anything whatever is different from the Self.

“The priest, the warrior, the higher worlds, the gods, the creatures, whatsoever things

there be–these are the Self.” (Brihadaranyaka Upanishad 2:4:6)

That is certainly clear. And so is this: “As, when the drum is beaten, its various

particular notes are not heard apart from the whole, but in the total sound all its notes are

heard; as, when the conch shell is blown, its various particular notes are not heard apart

from the whole, but in the total sound all its notes are heard; as, when the vina is played,

its various particular notes are not heard apart from the whole, but in the total sound all its

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notes are heard–so, through the knowledge of the Self, Pure Intelligence, all things and

beings are known. There is no existence apart from the Self.” (Brihadaranyaka Upanishad

2:4:7-9)

The incredible spectacle of the endless creations of infinite elaboration springs only

from Brahman and has no existence apart from Brahman. The same is true of our own

continuing saga of lifetimes: it all emanates from the Self. The cosmic and individual

dreams arise only from Consciousness. The dreams are illusion, yet wisdom (jnana) is

inherent in them. So Yajnavalkya further says: “As smoke and sparks arise from a lighted

fire kindled with damp fuel, even so, Maitreyi, have been breathed forth from the Eternal

all knowledge and all wisdom–what we know as the Rig Veda, the Yajur Veda, and the rest.

They are the breath of the Eternal.” (Brihadaranyaka Upanishad 2:4:10)

The all-pervading center

“As for water the one center is the ocean, as for touch the one center is the skin, as for

smell the one center is the nose, as for taste the one center is the tongue, as for form the

one center is the eyes, as for sound the one center is the ears, as for thought the one

center is the mind, as for divine wisdom the one center is the heart–so for all beings the

one center is the Self.” (Brihadaranyaka Upanishad 2:4:11)

In the twenty-second chapter of Autobiography of a Yogi, Paramhansa Yogananda

describes seeing with the “eye” of the Self: “Spiritual sight, x-raylike, penetrates into all

matter; the divine eye is center everywhere, circumference nowhere. I realized anew,

standing there in the sunny courtyard, that when man ceases to be a prodigal child of God,

engrossed in a physical world indeed dream, baseless as a bubble, he reinherits his

eternal realms. If ‘escapism’ be a need of man, cramped in his narrow personality, can any

escape compare with the majesty of omnipresence?”

“As a lump of salt when thrown into water melts away and the lump cannot be taken

out, but wherever we taste the water it is salty, even so, O Maitreyi, the individual self,

dissolved, is the Eternal–pure consciousness, infinite and transcendent. Individuality

arises by identification of the Self, through ignorance, with the elements; and with the

disappearance of consciousness of the many, in divine illumination, it disappears. Where

there is consciousness of the Self, [seeming] individual separation is no more. This it is, O

my beloved, that I wanted to tell you.” (Brihadaranyaka Upanishad 2:4:12)

A doubt

“Maitreyi said: ‘“Where there is consciousness of the Self, individual separation is no

more.” This that you say, my lord, confuses me.’ Yajnavalkya said: ‘My beloved, let nothing

I have said confuse you. But meditate well the truth that I have spoken.

“‘As long as there is duality, one sees the other, one hears the other, one smells the

other, one speaks to the other, one thinks of the other, one knows the other; but when for

the illumined soul the all is dissolved in the Self, who is there to be seen by whom, who is

there to be smelt by whom, who is there to be heard by whom, who is there to be spoken

to by whom, who is there to be thought of by whom, who is there to be known by whom?

Ah, Maitreyi, my beloved, the Intelligence which reveals all–by what shall it be revealed?

By whom shall the Knower be known? The Self is 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; unbound, for it is never bound. By whom, O my

beloved, shall the Knower be known?

“‘This it is that I teach you, O Maitreyi. This is the truth of immortality.’

“So saying, Yajnavalkya entered upon the path of renunciation.” (Brihadaranyaka

Upanishad 2:4:13,14)

Yajnavalkya is not saying that the enlightened go into a kind of non-dual coma in which

nothing is perceived. Rather, he says that those who have known Brahman, even though

they still hear and see names and forms, they know that they are not seeing something

“other,” but are seeing only the Supreme Self. They do not just believe that, they SEE that

to be so. Only the One remains, however many “things” might be seen in the cosmic

dream.

Nothing “other” can reveal this Consciousness to us, for that is the Revealer, never the

Revealed. For the vision of God takes place within, not without–though afterward we do

see Divinity both within and without. The machine does not run the operator, the operator

runs the machine.

Because of Its transcendent nature, Brahman is described as Neti Neti–Not This, Not

That. We can only say what Brahman is not, and when we come to the end, having negated

everything, what remains, though unspeakable and inconceivable, is Brahman.

“By whom, O my beloved, shall the Knower be known?” Only to Itself–to our Self.

Divine Sweetness

We have had a discourse on how it is the Self that makes all things dear or beloved to

us. We often use the expression “sweet” to express our pleasure or delight in something,

and so the upanishad speaks of how all things are “honey’ (madhu) because “Brahman is

the soul in each; he indeed is the Self in all. He is all.” The nature of Brahman is bliss

(ananda), and Brahman is the soul, the Self of all. Consequently all things are joy for the

awakened and realized person.

To avoid tedium from the type of repetition that is found in many Sanskrit texts (and in

many Pali sutras of Buddhism), I will just give the first “honey” verse and the simply list all

of the subjects covered, since except for the keyword each verse is absolutely identical.

“This earth is honey for all beings, and all beings are honey for this earth. The

intelligent, immortal being, the soul of this earth, and the intelligent, immortal being, the

soul in the individual being–each is honey to the other. Brahman is the soul in each; he

indeed is the Self in all. He is all.” (Brihadaranyaka Upanishad 2:5:1)

Verses two to fourteen affirm the joyful nature of water, fire, air, the sun, space, the

moon, lightning, thunder, ether, dharma, truth (satyam), humanity (manusham), and all

things (sarvesham).

The upanishad them sums it all up with the following verses:

“This Self is the lord of all beings, the king of all beings. As the spokes are held

together in the hub and in the felly of a wheel, just so all beings, all creatures, all gods, all

worlds, all lives, are held together in the Self.

“He made bodies with two feet, he made bodies with four feet. He entered into all

bodies, and because he dwells within the lotus of the heart, he is known as Purusha.

There is nothing that is not surrounded by him, nothing that is not filled with him.

“He assumed all forms. He assumed all forms to reveal himself in all forms. He, the

Lord, is revealed in an forms through his Maya. He is tens, he is thousands–he is

numberless.

“This Brahman is without cause, without effect, without inside or outside. This

Brahman is the Self.” (Brihadaranyaka Upanishad 2:5:15,18,19)

The Wisdom of the Wise

The next section of the upanishad is a marvel of wisdom that opens with some humor.

I want those cows!

“Janaka, King of Videha, on a certain occasion performed a sacrifice and in connection

therewith distributed costly gifts. Among those who attended the ceremony were the wise

men of Kuru and of Panchala. King Janaka observed them and wanted to find out which

was the wisest.

“Now it happened that the king kept a thousand cows enclosed in a pen, and between

the horns of every one of them were fastened ten gold coins.

“‘Venerable Brahmins,’ said King Janaka, ‘let him who is the wisest among you take

away these cows.’

“The Brahmins dared not stir, save Yajnavalkya alone.

“‘My learned son,’ said Yajnavalkya to his disciple, ‘drive home my cows.’

“‘Hurrah!” cried the lad, and made for them.

“The rest of the Brahmins were enraged. ‘How dare he call himself the wisest!’ they

shouted. At last, Aswala, priest to King Janaka, accosted Yajnavalkya, saying:

“‘Yajnavalkya, are you quite sure you are the wisest among us?’

“‘I bow down,’ replied Yajnavalkya, ‘to the wisest. But I want those cows!’

“Then Aswala began to question him.” (Brihadaranyaka Upanishad 3:1:2)

As already mentioned, Janaka is considered the prime example of a “worldly” person

who attained perfect knowledge. He is also considered the prime example of one who

possessed great wealth. “Rich as Janaka” is the Indian equivalent of the West’s “rich as

Midas.”

It was the custom for those who attended spiritual events to be given rich gifts, and it

was obvious to all those at the sacrifice that the thousand cows and ten thousand gold

coins strung between their horns were meant to be given to the one who could best

expound philosophy and answer all challenging questions. (It may be that the ten

thousand padas of gold mentioned in the text were not coins of one pada each, but covers

with large gold knobs that were affixed to the cows’ horns.)

Those who attended the sacrifice were truly wise men, for they were also modest.

When told that the cows and gold were for the wisest among them “they dared not stir.”

Yajnavalkya, on the other hand, was tactful. He told a student to take the cows to his

home rather than claim he was the wisest, though he was–and knew he was. When

challenged by Aswala he said: “I bow down to the wisest, but I want those cows!” In this

way he masked his wisdom with humor that appeared to be simple greed. Saints often do

this, pretending to be ignorant or unaware, hiding their true status from the truly ignorant

and unaware (who, blinded by their ego, are always fooled by the ruse). Swami Sivananda

often did this, as I witnessed myself. Only the wise dare to be thought a fool.

Now there follows the questioning of Yajnavalkya.

How to overcome death

“Aswala said: ‘Yajnavalkya, since everything connected with sacrificial rites is pervaded

by death, and is subject to death, by what means can the worshiper overcome death?’

Yajnavalkya said: ‘By knowledge of the identity between the worshiper, the fire, and the

ritual word. For the ritual word is indeed the worshiper, and the ritual word is the fire, and

the fire, which is one with Brahman, is the worshiper. This knowledge leads to liberation;

this knowledge leads one beyond death.’” (Brihadaranyaka Upanishad 3:1:3)

All relative things begin and end, are born and die in a manner of speaking. Everything

that is connected with the fire sacrifice is perishable, including the fire itself–all are

pervaded by death and subject to death. Obviously, then the sacrifice cannot lead to

immortality. So how can we overcome (“go beyond” is the literal wording) death? The

answer is simple: by knowing the non-dual Brahman Which alone is immortal and

immortality itself.

What “eats” death?

“Aswala held his peace. But Artabhaga asked: ‘Yajnavalkya, everything is the food of

death. Is there any power for which death is food?’ Yajnavalkya said: ‘Indeed, yes. Fire

devours everything, and fire, again, is the food of water. Similarly, there is a death to

death. The knower of the truth of Brahman overcomes death.’” (Brihadaranyaka

Upanishad 3:2:10)

Those who know Brahman have “devoured” death just as the eater of food transmutes

it into his own body and lives on it. So death itself is the gateway of immortality to the yogi.

The liberated at death

“Artabhaga said: ‘Yajnavalkya, when such an one gives up his body, do his perceptive

faculties, along with his mind, go out of him, or do they not?’ Yajnavalkya said: ‘They do

not. They merge in the final cause, the Self. The body lies lifeless, inflated, and

swollen.’” (Brihadaranyaka Upanishad 3:2:11)

In relative existence we possess five levels. Artabhaga is asking if all but the physical

(material) levels or bodies go along with the liberated individual at the departure from the

body. Yajnavalkya replies that the pranic (pranamaya) and sensory-mind (manomaya)

bodies do not go along with the liberated person, but are resolved back into the universal

energy from which they arose when he entered into relativity. We only take with us the

buddhi (jnanamaya) and creative will (anandamaya) bodies which are causal in nature, the

seats of intellect and intuition respectively. For the liberated are free forever of the

physical and astral bodies, though they can take new ones on again if they elect to return

to incarnation in the astral or physical worlds as avatar-saviors in those worlds.

The Atman-Self

“Artabhaga held his peace. Then Ushasta asked: ‘Yajnavalkya, what is the ultimate, the

immediate Brahman, Brahman himself alone, directly realized as such, the Self which

dwells within all?’ Yajnavalkya (pointing to his heart) said: ‘This, thy Self, which is within

all.’ Ushasta said: ‘Which self, O Yajnavalkya, is within all?’ Yajnavalkya said: ‘That which

breathes in is thy Self, which is within all. That which breathes down is thy Self, which is

within all. That which diffuses breath is thy Self, which is within all. That which breathes

out is thy Self, which is within all. Again I reply: This, thy Self, which is within

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

Brahman is the Self within, the Self that enlivens and activates all through the

functions of the five pranas. If we can trace back the pranas, especially through the breath,

we will find the Self.

“Ushasta said: ‘As one might say, in distinguishing a cow from a horse, that the cow is

the animal that walks, and the horse is the animal that runs, exactly so simple, so clear, O

wise one, has been your teaching about Brahman! But tell me, I ask again, who is the

ultimate, the immediate Brahman, Brahman himself alone, directly realized as such, the

Self which dwells within all?’ Yajnavalkya said: ‘This, thy Self, which is within all.’ Ushasta

said: ‘Which self, O Yajnavalkya, is within all?’ Yajnavalkya said: ‘Thou canst not see the

seer of the sight, thou canst not hear the hearer of the sound, thou canst not think the

thinker of the thought, thou canst not know the knower of the known. Again I reply: This,

thy Self, which is within all. Anything that is not the Self perishes.’ Ushasta held his

peace.” (Brihadaranyaka Upanishad 3:4:2)

There is only one Self: the Self that cannot be seen, heard, thought, or known by the

limited mind. It, being inside everything, is not an object of perception. If we take away all

“things” only the Self remains, knowing Itself by Itself. Naturally this is not easy to grasp

intellectually, because the Self is far beyond the intellect. Nevertheless, these truths can

be known by the yogi.

“Kahola asked: ‘Yajnavalkya, what is the ultimate, the immediate Brahman, Brahman

himself alone, directly realized as such, the Self which dwells within all?’ Yajnavalkya said:

‘This, thy Self, which is within all.’ Kohala said: ‘Which self, O Yajnavalkya, is within all?’

Yajnavalkya said: ‘That which is beyond hunger, thirst, grief, delusion, decay, and death.

“‘Having realized this Self, the sages renounce the craving for progeny, wealth, and

existence in the other worlds, and live the life of mendicants.

“‘The craving for progeny leads to the craving for wealth, and the craving for wealth to

the craving for existence in the other worlds. Thus there are two cravings–craving for a

life of enjoyment here, and craving for a life of greater enjoyment hereafter.

“‘Therefore should a sage, when he has fully attained the knowledge of the Self, desire

to live with that knowledge as his only refuge. When he has fully attained that knowledge,

and realized it as his only refuge, he should devote himself exclusively to contemplation of

the Self.

“‘He alone is the true knower of Brahman who directs his mind towards the Self and

shuns all other thoughts as distractions.

“‘How does such a knower of Brahman act and conduct himself? Whatever he may do

or howsoever he may conduct himself, he is free from craving, and is forever established

in the knowledge of Brahman. Anything that is not the Self perishes.’

“Kahola held his peace.” (Brihadaranyaka Upanishad 3:5:1)

Those who know the Self turn from the nonsense and ties of the world and lead the life

of a bhikshu, a monk. (Although in modern times either “sannyasi” or “sadhu” is used to

designate a monk, in earlier centuries “bhikshu”–one who lives on alms–was also quite

common usage.) Those without ties, but with good sense, knowing this, lead that life from

the beginning of their quest. Those that learn of the Self after have tied themselves to the

world and yet are wise, begin right away moving toward the life of renunciation and

loosening those ties, anticipating the day when they will walk away into freedom. It is not

unknown for a realized person to continue living “at home” but in total separation from any

obligations that it might entail for others, and certainly utterly out of the “game” of home

life. Such a one was Yogiraj Sri Shyama Charan Lahiri, as a study of his life, especially in

Autobiography of a Yogi, will reveal. However, those who do not live exactly as he did are

deluding themselves if they think they are like him.

Those who are Knowers consider that knowledge their only refuge, the only stable

thing in their life, and live ever in meditation on the Self.

A lot of ignoramuses and skallawags claim to be enlightened and able to teach others

the way of enlightenment, but Yajnvaklya tells us: “He alone is the true knower of

Brahman who directs his mind towards the Self and shuns all other thoughts as

distractions.” And: “Whatever he may do or howsoever he may conduct himself, he is free

from craving, and is forever established in the knowledge of Brahman.” It is a pity that

unlike Kahola they do not hold their peace.

The Sutratman, the “Thread” Self

In the Bhagavad Gita we read: “Nothing higher than Me exists. On Me all this universe

is strung like pearls on a thread.” (7:7) This concept is upanishadic:

“Uddalaka spoke: ‘Yajnavalkya, we lived as students in Madra, in the house of Kapya,

whose wife was once possessed by a Gandharva, a celestial singer. We asked the

Gandharva who he was. He replied that he was Kabandha, and proceeded to question

Kapya thus: “Dost thou know that thread whereon this life, the next life, and all beings are

strung together?” Kapya did not know. The Gandharva continued: “Dost thou know that

Inner Ruler who controls, from within, this life, the next life, and all beings?” Kapya did not

know. The Gandharva then said: “He who knows that thread and that Inner Ruler knows

Brahman, knows the worlds, knows the gods, knows the Vedas, knows the creatures,

knows the Self–knows all things.” I myself know these things that the Gandharva taught.

Yajnavalkya, if thou, without knowing that thread and that Inner Ruler, take the cows that

belong only to the wisest, accursed shalt thou be.’ Yajnavalkya said: ‘I know that thread

and that Inner Ruler.’ Uddalaka said: ‘Anybody can say, “I know, I know.” Tell us what you

know.’” (Brihadaranyaka Upanishad 3:7:1)

This questioning contains a lot of facts regarding the Self:

It is the connecting foundation of all beings.

It is the cohesive force that impels all beings through a succession of lives for their

evolution.

It is the absolute Ruler and Controller of all lives and beings as their inmost essential

nature.

To know the Self is to know all things, both the Manifester and the manifested.

Now Yajnavalkya responds.

“Yajnavalkya said: ‘The subtle principle of life is that thread whereon this life and the

next life and all beings are strung. Hence, when a man dies, they say his limbs are loosed,

for while he lives they are held together by that principle of life.’ Uddalaka said: ‘That is

true, Yajnavalkya. Now speak of the Inner Ruler.’” (Brihadaranyaka Upanishad 3:7:2)

The Self is the principle of Life itself.

Present but separate

“Yajnavalkya said: ‘He who dwells on earth, but is separate from the earth, whom the

earth does not know, whose body the earth is, and who controls the earth from within–he,

the Self, is the Inner Ruler, the Immortal.

“‘He who dwells in water but is separate from water, whom water does not know,

whose body water is, and who controls water from within–he, the Self, is the Inner Ruler,

the Immortal.

“‘He who dwells in fire but is separate from fire, whom fire does not know, whose body

fire is, and who controls fire from within–he, the Self, is the Inner Ruler, the Immortal.

““He who dwells in the sky, in the air, in heaven, in the four quarters, in the sun, in the

moon, in the stars, in ether, in darkness, in light, but is separate from them, whom none of

them knows, whose body they are, and who controls them from within–he, the Self, is the

Inner Ruler, the Immortal.

“‘He who dwells in all beings but is separate from all beings, whom no being knows,

whose body all beings are, and who controls all beings from within–he, the Self, is the

inner Ruler, the Immortal.

“‘He who dwells in odor, speech, sight, hearing, and touch, but is separate from them,

whom odor, speech, sight, hearing, and touch do not know, whose body is odor, speech,

sight, hearing, and touch are, and who controls them all from within–he, the Self, is the

Inner Ruler, the Immortal.

“‘He who dwells in the mind, but is separate from the mind, whom the mind does not

know, whose body the mind is, and who controls the mind from within–he, the Self, is the

Inner Ruler, the Immortal.

“‘He who dwells in the intellect, but is separate from the intellect, whom the intellect

does not know, whose body the intellect is, and who controls the intellect from within–he,

the Self, is the Inner Ruler, the Immortal.

“‘Unseen, but the seer; unheard but the hearer, unthinkable, but the thinker; unknown,

but the knower–there is no seer but he, there is no hearer but he, there is no other but he,

there is no knower but he. He, the Self, is the Inner Ruler, the Immortal.

“‘Anything that is not the Self perishes.’

“Uddalaka held his peace.” (Brihadaranyaka Upanishad 3:7:3-23)

If we have not figured this out already, nothing can be said that will give us the idea.

But we do have the idea, and this is an affirmation intended to confirm us in our

understanding.

Gargi and the Imperishable

Now we hear from the female sage, Gargi.

“Then arose Gargi, the daughter of Vachaknu, and addressed the sages: ‘Revered

Brahmins, I shall ask Yajnavalkya two questions. If he is able to answer them, no one

among you can ever defeat him. He will be the great expounder of the truth of Brahman.’

Yajnavalkya said: ‘Ask, O Gargi.’

“Gargi said: ‘Yajnavalkya, as the son of a warrior from Kashi or Videha might string his

loosened bow and with two deadly arrows in his hand rise to give battle, even so have I

risen to fight thee with two questions.’ Yajnavalkya said: ‘Ask, O Gargi.’

“Gargi said: ‘Yajnavalkya, that of which they say that it is above heaven and below the

earth, which is between heaven and earth as well, and which was, is, and shall be–tell me,

in what is it woven, warp and woof?’

“Yajnavalkya said: ‘That of which they say, O Gargi, that it is above heaven and below

the earth, which is between heaven and earth as well, and which was, is, and shall be–that

is woven, warp and woof, in the ether.’” (Brihadaranyaka Upanishad 3:8:1-4)

Ether (Akasha) is the subtlest element, so subtle that it is often indistinguishable from

Consciousness. Without it nothing can exist. Yet there is more, so Gargi persists.

“Gargi said: ‘Thou hast answered my first question. I bow to thee, O Yajnavalkya. Be

ready now to answer my second question.’ Yajnavalkya said: ‘Ask, O Gargi.’

“Gargi said: ‘In whom is that ether woven, warp and woof?’

“Yajnavalkya said: ‘The seers, O Gargi, call him Akshara–the changeless Reality. He is

neither gross nor fine, neither short nor long, neither hot nor cold, neither light nor dark,

neither of the nature of air, nor of the nature of ether. He is without relations. He is without

taste or smell, without eyes, ears, speech, mind, vigor, breath, mouth; he is without

measure; he is without inside or outside. He enjoys nothing; nothing enjoys

him.’” (Brihadaranyaka Upanishad 3:8:5-8)

“Akshara” means imperishable, indestructible, and immutable. It is sometimes a

synonym for the Chidakasha, the Ether of Consciousness in which the element of ether

rests. As Yajnavalkya makes clear, the Imperishable Brahman and the imperishable Self

are No Thing, having not attributes or form whatsoever; yet It is infinite and omnipresent.

“He enjoys nothing” because there is no second, no separate object for Brahman to be

involved with or relate to. And “nothing enjoys him” because no thing can perceive

Brahman. “Things” do not really exist. Brahman, on the other hand, is the sole Existence.

“‘At the command of that Akshara, O Gargi, sun and moon hold their courses. At the

command of that Akshara, O Gargi, heaven and earth keep their positions. At the

command of that Akshara, O Gargi, moments, hours, days and nights, fortnights and

months, seasons and years–all follow their paths. At the command of that Akshara, O

Gargi, rivers, issuing from the snowy mountains, flow on, some eastward, some westward,

others in other directions.

“‘He, O Gargi, who in this world, without knowing this Akshara, offers oblations,

performs sacrifices, practices austerities, even though for many thousands of years, gains

little: his offerings and practices are perishable. He, O Gargi, who departs this life without

knowing the Imperishable, is pitiable. But he, O Gargi, who departs this life knowing the

Akshara, is wise.

“‘This Akshara, O Gargi, is unseen but is the seer, is unheard but is the hearer, is

unthinkable but is the thinker, is unknown but is the knower. There is no seer but he,

there is no hearer but he, there is no thinker but he, there is no knower but he. In

Akshara, verily, O Gargi, the ether is woven, warp and woof.’

“Gargi said: ‘Revered Brahmins, well may you feel blest if you get off with bowing

before him! No one will defeat Yajnavalkya, expounder of the truth of Brahman.’ Gargi

held her peace.” (Brihadaranyaka Upanishad 3:8:9-12)

Is it any wonder that men and women throughout the ages have devoted their entire

lives to the pursuit of the knowledge of Brahman? What else is there?

“Yajnavalkya addressed the sages: ‘Revered Brahmins, ask me questions if you will–

any one of you in the assembly, or all of you. Or if any one of you so desires, I will question

him. Or I will question all of you.’ But the Brahmins held their peace.” (Brihadaranyaka

Upanishad 3:9:27)

Let us hope they returned home and doubled and tripled their efforts to realize

Brahman. And so may we, for that is the purpose of this section.

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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