Aitareya Upanishad Lecture 05 on 19 August 2023

Full Transcript(Not Corrected)

We have been studying the Aitareya Upanishad, which is undoubtedly one of the most marvelous 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 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 karma phala (the fruits of our actions). 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.

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. 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 karma phala. 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 marvelous 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, Taittiri 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 Taittiri 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 karma phala, create better karma phala, gradually achieve the best karma phala, and finally reach the highest karma phala, 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. 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 behavior. People tend to respect and protect property only when there are rules and authorities in place."

Everybody is doing the same thing. Why not I? And what can the people do? Police cannot say return the tissue paper. They might have used it already. So I don't know. The fellow who took the motorbike probably has been forced to. I think he was forced to return it by the police. But supposing the police himself is there. Do you think he will not get tempted? All policemen are Yamadharma Rajas. They will also do the same thing. Second incident it happened in Mexico. One night people went out for a walk. Suddenly a huge electric shock was there. Electricity failure was there. Somewhere a huge electricity it blew, simply blew up. And the people they can understand for several hours there is no chance of anything. In that darkness they were walking in between bazaar streets. Both sides very costly valuable shops all covered with glass windows. Simply people smashed their way in whatever they could carry. Some fellows were so called lucky and they were walking near jewellery shops and then immediately they just bundled whatever they could see and see. This is the normal behaviour of people. In any case, God had created, we presume Rig Veda, Yajur Veda, Sama Veda, Atharva Veda. These are as I said manuals what to do for what is called Dharma, Artha, Kama and Moksha. That is what every Brahmachari is supposed to learn and this Bhagawan has created. But laws are okay, manual is okay, world is okay, but there must be some reward and punishment for behaving properly and for that purpose Bhagawan started thinking, if I do not create rulers of these worlds, called Adhishtatra Devatas. Those who supervise and give the just rewards than these worlds, they will go to dogs as we say. Then Bhagawan is coming in this third mantra. What did he do? Saw Ekshate Ekshata. So he saw what Ime Nu Lokaha I have created all these Lokas. Marvellous. I admire my own work. But Lokapalannu Sruja Ithi. Let me create the law enforcers. That is good behaviour will be rewarded, evil behaviour will be corrected. So what did he do? He has to create Lokapalas now. Rulers of this world. For everything there is a ruler. For our body is divided into so many parts. The eye and the ear etc. and these are called sense organs of knowledge. Then five sense organs of action. Then mind etc. So Buddhi, Manaha and Pranaha. For everything there must be somebody who will not only energise but who will also keep a watch. See that something is not misused. That is why Bhagawan says I created the worlds, I created the manuals but very necessarily I have to create Lokapalas. Now here we have to remember one thing. What is that? That this is not first creation of Bhagawan. According to Vedanta creation is Anadi. So Anadi means beginningless time. So what did God do? Because it is Anadi, the question of when did the creation start first doesn't arise. But what happens is this is symbolically put forward, this Pratapurusha is Brahma. In the Puranas he is called Brahma. And Brahma is a very sophisticated creation. Very elevated consciousness. What does he do? He himself will become Srishti. So like human beings working at day time sleeping, resting etc. at night time Brahma also has day time and night time. And Sahasra Yuga, one thousand Yugas a Yuga is something like a billion billion years of human count. So a Sahasra such Yuga, how many thousand such Yugas consist of twelve hours of the daylight of Brahma. And another thousand Yugas consist of the twelve night hours of Brahma. Like day and night. What does he do? He will get up and hopefully he will have a wash and he will brush his teeth and he will have first class breakfast and then he starts going to office and working etc. Whole day he will work, come back home have his food and then go to bed and take rest. That is the start of creation is called the day time. Brahma's start of the night time is when he withdraws from work that means all the creation at the same time will go to sleep. That is why Pralaya, Pralaya means the time of dissolution is divided into four categories. Many times I mentioned I hope you remember it. So one is called Nitya Pralaya. That is what happens is every night every person at different times goes to bed and then gets up in the next morning as if it is a new creation, new world, new opportunity. Again the beginning of a new 24 hours. Bhagawan always gives that one. This is the how human being behaves like that. So same thing is Brahma's this one. So how does he create being Brahma? He says I am going to do exactly the same thing. So what do we do? What does he do? He creates a mould and in the same process everything he remembers. Last time this was the first thing, this was the second thing, this was the third thing. So he creates everything a mould for everything pours the Moola Padartha, the basic material into that mould and not one mould so many moulds and under him plenty of workers were there. We saw in the Purusha Sukta there were Rishis, there were the Devas and there were the Sadhyas etc. So Vishnu created Brahma and Vishnu became Brahma, Vishnu became Vishnu, Vishnu became Shiva and different functions. So here also he will create. What is the point we are getting? That exactly even though three mantras we are talking about it is just like pouring a raw material into a mould one after the other he has a formula, McDonald's formula how to create and that is what he is doing it. So what did he do? First I must create raw material and that raw material is called Virat Purusha, Prajapati, Brahma whatever name you want to give Soha, that Atman Adhyayaiva, from the waters which was the earlier material. Purusham Samudhritya, he made a kind of human being like Purusha. That's why we are also called Purushas and that Virat Purusha, universal person is also called Purusha. Amorchayat, Amorchayat means there is especially some languages Morcha means to faint. So Amorchayat means fainted. No, here it means he shaped, he poured into the mould.

What did he pour? That raw material which he took from the waters and waters, what does water mean here? Not what we call water. These are peculiar words having specific meanings. Here water means Pancha Bhutas. So what? The original material of the Pancha Bhutas, he made a Virat Purusha and then he commissioned the Virat Purusha. Now you split yourself, you make yourself into every other form. That is why the Purusha Sukta is extremely useful in understanding these concepts. That is why I told you, the understanding of one Upanishad helps us to understand another Upanishad much better. Now this Purusha Suktam, what are we talking about? So from him came all the birds, all the animals, all the wild animals, all the domesticated animals, etc. etc. All the seasons came. All the Vedas had come. Then finally Manushyasrishti, creation of human beings because in a way of speaking the whole universe, the whole creation is meant only for the sake of the Manushyas, human beings. Why so? What is so special? Only a human birth, a person can objectify himself or herself, can stand separately from one's own self and objectify and say this body is good, this body is not good, this body is weak, it can be strengthened, this body has got some problems, perhaps it can be corrected, more importantly the mind. So this is called spiritual progress, gradually improving oneself. That is the most important part. That is why everywhere Purusha is there. So this Virat Purusha was created from what? Panchabhutas. That is what later on became the Sokshma Panchabhutas, Sthola Panchabhutas. Now there is a raw material and that raw material here is called Adhyaha. Adhyaha means waters. So these words water, do not take how from water, Panchabhutas said. This is the raw material. And what did he do? He shaped a Vishwamurthy. And what do we say? From the mouth of that Purusha, the highest evolved beings called Brahmanas came. From his hands what we call the protectors of people or Kshatriyas had come. And from his legs came Vaishyas that is those who are capable of enthusiastically moving from one place to another place, carrying goods. So equidistribution, maintaining everything. These are all Lokapalas. And then he created Shudras, that is people that is who do what is called manual work or hard work. Red collar workers perhaps, I don't know. So he created. This is the meaning of the third mantra. So the Atman, he thought himself here now I have created the worlds, let me now create the guardians of the world. So what did he do? Right from the waters he drew forth a person in the form of a lump and gave him a shape. Now as I mentioned, what is this Purusha? The Purusha from whom Lokapalas will come. That is Adishta through Devatas will come because Lokas have already been created. Now Lokapalas, the rulers, the guardians, the keepers, the upkeepers of all the worlds have to be created. So what did he do? He created a most powerful like CEO or the director of a huge company and this company is a security firm and that company, it creates trains, so many security guards of different levels, both physical and intelligence etc. and then every kingdom requires it, every world requires it. That is what he said. So what did Atman think for himself? I have created all the 14 Lokas. But what is the condition of the world? There is no one to maintain the world. Very important point. There may be a world, but if there is nobody to protect it, to safeguard it, then very soon chaos will come. So there must be somebody to maintain the world and that somebody must be not an inert being, but a conscious being, Chaitanya Padartha. Not only Chaitanya, not a Shudra, not a Vaishya, but what is called Raja. So who are the Brahmanas? Law-givers. Who are the Kshatriyas? Law-upholders. Maintainers. So, Shankaracharya says, Lokapalan Vinah, without the guardians of this world, Ime Loka, all these worlds that I have created, Vinasyai Ho, they will simply get destroyed. That means, what is the purpose of my creation? The purpose I have, why I created cannot be fulfilled unless I am able to create the upholder. What is the business of the upholders? They created Dharma, Dharma, good behavior, evil behavior, and then they warn people, this is not the first they will tell you, this is how you have to behave, this is how you must never behave. Those underdogs, their commandments, so there are still some people, those who follow the commandments, do only what is right, avoid what is wrong, they reward with higher and higher happiness called carrot. And those who do not, they will punish, and that is called stick, stick and carrot, same methodology even now also. So this Srishti is called Adi Daiva Srishti, Adi Devata Srishti, so Lokapalan, Loka Adipatin, Loka Adi Devatan, Srujami Iti. How did he do for that? First he created the director, that director is called Virat Purusha, and from what did he create? Adhyaha, Adhyaha means Panchabhutas, so from out of this, what is called Panchabhutas, the first Sukshma, subtle Panchabhutas have come, then came the gross Panchabhutas, the whole universe, body, mind complex, plus all the objects in this world, it is nothing but this, and that is end of this particular mantra, we will talk the rest of it in our next class.