Aitareya Upanishad Lecture 05 on 19 August 2023

Full Transcript(Corrected)

We have been studying the Aitareya Upanishad, which is undoubtedly one of the most marvellous Upanishads. Right from the first mantra, it is abundantly clear that Atmava idam ekaha eva agre asrit. Initially, there was only Paramatma, God, Brahman, and nothing else. Anyat nakinchana nishat. Nothing else existed; there was no Srishti (creation). What does this signify? Firstly, it demonstrates that only the Atman exists. So where did this world originate? Sa ekshata lokan u srujayati me hi sa. There was no creation, just the divine manifestation of the world.

Even the great philosopher Vidyaranya concludes that Atman or Brahman is asti bhaati priyam. As for the world, it is asti bhaati priyam nama rupa. Essentially, what he is conveying is that the same Atman, donning various "dresses," appears like reflections in a mirror, as though the One has become the Many, Infinite donning names and forms. Thus, the world is nothing but Brahman with names and forms. Sri Ramakrishna beautifully articulated this profound truth. When our minds perceive Brahman without any activity, we call it Brahman. However, when the same Brahman is perceived by us with our minds, in other words, when we view it as engaged in some form of action, we refer to it as Shakti. Brahman and Shakti are inseparable; there is no distinction. In essence, there is only Brahman, whether with activity or without it.

The question arises: how did this creation come about, and what was the desire behind it? In reality, there was no desire, as desire requires a mind, and there was no mind prior to creation. Therefore, all speculations regarding whether Brahman is Saguna or Nirguna, Sakara or Nirakara, whether it wills something, creates something, or becomes something, are fruitless and fanciful musings of the mind. When we are asleep, we do not contemplate such matters as whether the Brahman is with form or without form because the world ceases to exist. Questions only arise when the mind is active, and even then, we don't seek answers until suffering emerges.

Suffering serves as the root of religion and spirituality, and the greater the suffering, the more significant the spiritual progress. Swami Vivekananda once advised that to make swift progress in spiritual life, one should live amidst those who continually trouble them. While it may be a challenge, it leads to a quicker realization of God.

Now, the question arises: with what instruments and materials did Bhagawan create the world? In our world, even a potter needs clay, mud, and a potter's wheel to craft a pot. However, the truth is that Bhagawan Himself is both the material and the instrument. He is the creator, and this process is ongoing, not something that took place in the past. Bhagawan is continuously creating, sustaining, and dissolving. We can only use the present tense to describe this divine activity, not the past or future tense. Bhagawan is Abhinna (unchanging), Nimitta (cause), Upadarana (material cause), and Karana (the Creator). In this sense, He is both the material and the intelligent cause. An example is often given, although no example is perfect: just like a spider creates and withdraws its web.

Another example is our dreams. Did we create the world in our dreams? Yes, we did, otherwise we wouldn't have experienced our dreams. But is this creation real? No. So, what is the answer? While we are experiencing it, it appears real. However, it's crucial to emphasize that we shouldn't even say it "looks" real. We don't behave in the dream as we do when we are awake. The realization dawns only after waking up, when we understand that it was our imagination manifested. This concept aligns with Parinama Vada. As long as we are living, it appears as real creation. When does it become Mithya (unreal or illusory)? Only when we progress in our spiritual life, awakening into another state. Spiritual progress equates to gradually waking up, residing in an intermediate state, neither fully dreamy nor asleep.

Aitareya Upanishad's first mantra states, "Atma idam agre eka eva asit," signifying the existence of only one. In this world, we observe three types of differences: differences between distinct species, differences between two trees of the same species, and differences within one particular plant. It is emphasized to prevent confusion and clarify that all is one.

Now, how did God create this world? Shankaracharya provides a beautiful analogy, comparing God's creation to an architect who conceives the entire project in the mind, a process known as Aikshata or visualization.

Why did God create the world? Firstly, God creates the world every passing second to allow for the exhaustion of our Karmaphala (the fruits of our actions), the sukha dukha we have earned from our past lives. Secondly, for us to strive for Atma Jnanam (knowledge of the Self). This striving is our Purushartha, the ultimate goal, or Param Purushartha, leading to Moksha (liberation). If there were no world, we wouldn't have striven for anything. It is created for our striving. Chandogya Upanishad says that a Yogi becomes through spiritual practice a knower of Atman. What Happens? Harathi Shokam, he overcomes all sorts of limitation. Limitation is called fear, suffering.

Additionally, Shankaracharya offers a beautiful definition of Atma in the Kathopanishad: Atman is derived from the root "Ad," signifying obtaining, eating, enjoying, and pervading. It pervades the entire universe and is pervaded by the Lord. For example, clay pervading the pot. The pot is nothing but clay. As in the Vishnu Sahasranamam, Viswam vishnur-vashatkāro bhuta-bhavya-bhavat-prabhuh. In essence, Atman is the entirety of existence, including our body, mind, and the entire universe.

Atman also means to resolve. Everything originates from Atman and ultimately merges back into it. It's like a loving embrace where everything returns to become one with Atman.

Lastly, Atman implies the experiencer or the one who enjoys and observes. We see, hear, experience happiness, or suffer unpleasantness, but it is consciousness that experiences. Consciousness is synonymous with Atma, and it both experiences and illuminates everything.

In summary, Atman is all-encompassing, pervading, and the ultimate source of existence. It signifies the unity of all things and the essence of our being.

Then, what is the fourth thing? What does it mean? That which existed permanently, existing permanently, will exist permanently. That is how the first mantra of Mandukya Upanishad starts. Everything is nothing else, so that Brahman is there. What did he do? He was alone, and then he did not say anything. He felt like creating. Why did he create? Two causes I have just now mentioned. What are they? The first is for the sake of exhaustion of our Karmaphala. But this world is created so that my body and my mind, which are part of this creation, will slowly turn towards God, become spiritual, practice spiritual disciplines, and return to their source. It is for this reason the world is necessary, like a gymnasium. That is why Swami Vivekananda's marvellous description and definition of life. The first definition is that life is a school where we learn what should be done and what should not be done. The second is that it is a gymnasium where we understand that we have to exercise. So we use this world as a gymnasium to grow, to strengthen our physical, intellectual, mental, aesthetic, moral, and spiritual faculties. That is the purpose. Life is a circus. After realization, the whole thing becomes a leela. Everything is a leela. This is what he means.

So, Mishat means that which is winking. Mishat means that which is living. Only a living thing can wink. But Shankaracharya says that the whole world is not there. That means both the living and the non-living, they are not there. So he thought, Taittiriya Upanishad also reinforces this. Whenever we are studying a particular Upanishad, we also take quotations in support of that Upanishad to better understand and reinforce its teachings. Now, what does Taittiriya Upanishad say? So akamayata. Here he said aikshata. But here, Taittiriya saha, that atman, akamayata, desired. What did he desire? Bahushyam prajayeti. So I am alone, I want to become many. Let me multiply myself. Here, lokarnu surjayeti. Same thing. That is the meaning we have to understand.

If we do not use this world as a gymnasium and struggle to move forward, what happens? Mrutyoho samrutyam apnoti yaha yaha nanaiva pashyati. He who doesn't see Paramatman in this world goes on being born again and again to suffer. But the suffering is only for learning purposes. Our goal is to exhaust our Purva Janma Karmaphala, create better Karmaphala, gradually achieve the best Karmaphala, and finally reach the highest Karmaphala, where we don't need to do any Karma. This is called naish karmya bhava, asparsha yoga, ajati vada, and the highest goal, nirvikalpa samadhi.

Now, what did Bhagavan do? He thought, "Let me create the world. Let me, lokarnu surjayeti." Then what did he do? Mantra number two. The Atman may be compared to an architect who conceives a building in his mind before giving it a tangible shape. One important point to understand is that Bhagavan need not work like a potter for many hours, collecting clay, pouring water, kneading it, making it the right consistency, and then putting it on the wheel. His very desire is enough. Why? Bhagavan is satyakamaha, satya sankalpaha. He doesn't need to do all that. Otherwise, questions arise about the materials and instruments. But he is the material, he is the instrument. His own powerful mind is the instrument. He imagines, and it becomes pratyaksha, created, just like our dreams.

Shankaracharya adds in his commentary that Atman may be compared to a magician who, without any accessories, creates illusions and delusions. He shows an empty hat and then, as though he is struggling, pigeons, rabbits, and fruits appear magically. The magician is the material, the magician is the instrument, and he becomes everything he creates.

A non-dual Atman, through Maya, functions like a magician, projecting the phenomenal world with a mere wish. This is an essential concept to understand.

The second mantra says, "Saha, so that, Atman created these worlds." How many? "Ambaha" means waters. So, he created the first element, water. That is why when we look for life on other planets, we first look for water, as water is essential for the creation and propagation of life.

So, in various Upanishads, like the Taittiri Upanishad, we find the statement, 'Atmana Akasha Sambhutaha, Akasha Dvayu, etc.,' which means the creation of the five elements (Pancha Bhutas). In this Upanishad, the term 'Apaha' is used, which signifies the five elements (Pancha Bhutas) as well. What did the Atman do? It created the worlds. Ambaha, representing the world of water-bearing clouds. Mari Chahi, symbolizing the world of solar rays. Maram, signifying our Earth, the world of mortals. And Apaha, denoting the world of waters, encompassing all the worlds beneath our Earth.

According to Hindu mythology, there are 14 worlds. These include five upper worlds, one inter-spatial world, one earthly world, and seven lower worlds. The lower worlds, often referred to as hells, are known as Atala, Sutala, Talatala, Mahatala, Patala, etc. The upper worlds represent increasing levels of happiness, while the lower worlds indicate a lower level of consciousness, more veiled and covered.

In the second mantra of the Aitareya Upanishad, these 14 worlds are categorized into four groups. The five upper worlds, which are filled with divine light, the intermediary space known as Antariksha, the Bhuvaha, the earthly world, Bhuloka, and the seven lower worlds, the hells. This categorization simplifies the 14 worlds into these four groups, but it ultimately refers to all 14 worlds.

Now, let's delve into the creation of the world. The methodology employed by the Atman is through visualization. By mere thought, the Atman brings these worlds into existence. While there are 14 distinct worlds, they are conveniently divided into these categories: Ambaha (worlds of waters), Marichihi (worlds of solar rays), Maram (the earthly world), and Apaha (worlds of waters below the Earth's surface). These are essentially descriptions of the subtlety and consciousness levels associated with each of these worlds.

Ambaha represents worlds akin to cloud-bearing waters, where everything is subtle, incomprehensible, and filled with divine light. Marichihi signifies the higher worlds, which are subtle and beyond our normal perception, like the rays of the sun. Maram, our Earth, is called so because it is a world where birth, growth, and death occur, embodying the concept of 'Marana' or mortality. The worlds below the Earth, known as Apaha, represent lower states of consciousness and progressively diminishing happiness.

To understand this concept better, consider a mosquito drinking human blood, which brings it a certain level of happiness. However, this happiness is minuscule compared to the profound joy experienced by a person appreciating fine arts and a life of virtue. The state of consciousness directly affects the experience of happiness, with higher consciousness resulting in greater joy.

So, we have five uppermost worlds, one interspatial world, one earthly world, and seven lower worlds. This is how the second mantra of the Upanishad explains the creation. It's a particular classification, and there's no need to delve further into it. Why did God create fourteen worlds? He could have created a unique world for each of us, avoiding conflicts like the Russian-Ukrainian war. In this scenario, Russia could have had its own world, and Ukraine another, with no contact between them, leading to a world free from internecine wars. However, these questions are unproductive. We do not have the answers. All these questions are mere thoughts, vrittis in our minds. Even the concepts of Brahman, Atman, creation, marriage, divorce, are just thoughts, vritti. Everything is a thought in this world. So why not focus on more constructive thoughts?

Once we transcend the mind, questions and answers cease to exist. When people are troubled by unanswerable questions, they approach spiritual beings like Sri Ramakrishna or Holy Mother. Strangely, they often forget their questions in their presence. The same is true for Ramana Maharshi.

Now, let's move forward. Bhagawan Atman visualized the creation, and this is how He wanted to create the world. So, He created the worlds. However, creating something also implies maintenance. Just like when we create gadgets, we must use them properly, adhere to rules, and safeguard them. For a world, similar principles apply. Laws and regulations are essential to avoid chaos.

Bhagawan, being all-knowing (Sarvajnaha), realized that to maintain the worlds, Lokapalas, or Devatas, who possess wisdom, are necessary. Without them, the worlds would deteriorate. Imagine a world without law enforcement, and you'll see chaos. I'll provide an example: once, in the UK, a ship containing household materials, including tissue paper, encountered a problem, and everything fell into the sea. The sea water caused the materials to float, and people started taking what they found, even motorcycles. It's not that these people would behave this way in other situations. The absence of law enforcement allowed such behaviour. People tend to respect and protect property only when there are rules and authorities in place."

Everyone tends to follow the crowd. 'Why not me?' they think. But what can people do? The police can't say, 'Return that tissue paper,' especially when it might have already been used. The person who took the motorcycle might have been compelled to return it by the police. But imagine if the police officer was there; do you think they wouldn't be tempted? All policemen are like Yama, the Lord of Death. They would do the same. Allow me to share two incidents that illustrate human behaviour.

The first happened in the UK when a ship carrying household materials, including tissue paper, experienced difficulties, causing everything to fall into the sea. People started taking whatever they found floating in the water, even motorcycles. It's not that these people would typically behave this way; it's the absence of law enforcement that led to such behaviour.

The second incident occurred in Mexico. One night, a massive electric shock caused a widespread power failure. In the ensuing darkness, people roamed the streets, and some, near valuable shops, couldn't resist smashing their way in and taking what they could.

Now, let's return to the topic of creation. God created the worlds, and there are manuals, such as the Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda, which provide guidance on Dharma, Artha, Kama, and Moksha. Every Brahmachari is expected to study these manuals. But for effective implementation, we need both laws and enforcers. This is where the concept of Lokapalas, the rulers of these worlds, comes into play.

It's important to note that this isn't the first creation of God. According to Vedanta, creation is Anadi, or beginningless. So, there's no beginning to creation. However, symbolically, we can consider the Viratapurusha as Brahma in the Puranas. Brahma's creation is a sophisticated process, involving elevated consciousness.

Brahma's day and night, each spanning thousands of Yugas, are symbolic of the creative and dissolving phases of the universe. Creation occurs during Brahma's daytime, and dissolution, or Pralaya, happens during his night. There are four types of Pralaya. Nitya Pralaya where everyone goes to bed and wakes up, a new day, a new life each day. Brahma creates the world anew each day, just as humans wake up to a new day.

Brahma's creation involves using a mould and a formula. He pours the basic material, called Moola Padarta, into the mould. He creates the raw material from the earlier waters, and from that, he shapes the Virat Purusha, the universal person. He has a formula, much like McDonald's, for how to create, and that's what he's doing. So, what did he do? First, he needed to create the raw material, known as Virat Purusha, Prajapati, or Brahma, depending on the name you prefer. So, he started with this Atman, drawn from the earlier material, the waters.

Then, he shaped this raw material into a kind of human being, similar to a Purusha. That's why we, too, are often called Purushas. This Virat Purusha, the universal person, is also referred to as Purusha. The term 'Amorchayat' might be confusing in some languages, as 'Morcha' means to faint. However, here, it means that he shaped or poured this raw material into the mould. What did he pour? The raw material he took from the waters. Waters here don't refer to what we typically mean as water; these are words with specific meanings. In this context, water represents the Pancha Bhutas, which are the original material for the five elements. From this raw material, he created the Virat Purusha, a universal form. Then he instructed this Virat Purusha to manifest in every other form. The Purusha Sukta is an excellent resource for understanding these concepts, and as I mentioned before, comprehension of one Upanishad can help understand another better.

The Purusha Sukta explains that from the Virat Purusha, all living beings, such as birds, animals, humans, seasons, and Vedas, emerged. Human beings hold a special place in creation because they possess the unique ability to self-reflect, improve, and make spiritual progress.

This Virat Purusha was created from the basic material, the Pancha Bhutas, which later evolved into both subtle and gross elements. So, the raw material, referred to as Adhyaha, Water, in this context, was derived from the Pancha Bhutas, specifically the first subtle elements. The Virat Purusha, a universal figure, was then shaped from this material.

From the mouth of this Virat Purusha, the highest-evolved beings, the Brahmanas, emerged. From his hands, the protectors of people, the Kshatriyas, were born. The Vaishyas, who were capable of enthusiastic distribution and maintenance, came from his legs. Lastly, he created the Shudras, responsible for manual labour.

In essence, the Atman or Supreme Being thought, 'I've created the 14 Lokas (worlds), but they need to be protected and maintained. For this purpose, Lokapalas, the guardians, rulers, and upholders, must be created.' These guardians are not inert beings; they are conscious and responsible for maintaining Dharma, good behaviour, and upholding the law. They reward good behaviour with happiness (carrot) and punish evil behavior (stick).

This process is known as Adi Daiva Srishti or Adi Devata Srishti, where Lokapalas, the guardians, are created. To achieve this, the Atman created a director figure, the Virat Purusha, who serves as the CEO of a universal security firm. The Virat Purusha, made from the Pancha Bhutas, contains both subtle and gross elements, representing the entire universe, including living beings and inanimate objects.

This completes the third mantra, and we will continue with the rest of the text in our next class."