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Brihadaranyaka Upanishad: Introductory Discourse

Opening Invocation

Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum

Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh

OM PŪRṆAMADAḤ PŪRṆAMIDAM PŪRṆĀT PŪRṆAMUDACYATE PŪRṆASYA PŪRṆAMĀDĀYA PŪRṆAMEVA VAŚIṢYATE OM ŚĀNTI ŚĀNTI ŚĀNTI

OM

That Brahman is infinite, and this universe is also infinite. The infinite proceeds from the infinite. Taking the infinitude of the infinite universe, it remains as the infinite Brahman alone.

OM Peace, Peace, Peace be unto all.

Introduction to the Study

We have been studying the Brihadaranyaka Upanishad. Still we are in the introductory stage.

In our last class, we had discussed a very important point: what are called the means of obtaining right knowledge.

Two Types of Knowledge

Knowledge is of two types:

1. Worldly Knowledge (Nitya or Changing Knowledge)

That which falls within the sensory organs, obtainable and obtained through the five senses plus mind. This is called worldly knowledge. In Vedantic terminology, it is called nitya or changing knowledge—not absence of knowledge, but limited, changing, dependent knowledge.

2. Super-Sensory Knowledge (Atīndriya Jñāna)

The second type of knowledge pertains to things which are beyond the capacity of the sense organs, called atīndriya jñāna.

I gave some examples: whether life is there after death, whether there are other worlds, whether there are other beings in other worlds, and whether there is God really existing. And as Hindus and a few others believe, whether the result of one's own past actions bears fruit in this life, called karma siddhānta—whether it is real or not real. These truths cannot be obtained by any other means.

The Six Means of Valid Knowledge (Pramāṇas)

For this purpose, the Vedantic scholars—ṛṣis, actually—have found out six means, rather two instruments called pramāṇa.

Pramāṇa means the right instrument to obtain right knowledge pertaining to that particular instrument. As an example, telescope is the right instrument to see things which are far away in close proximity, and microscope is that which is to see almost invisible things, magnify them, see them very clearly. Each has its own separate utility and each cannot substitute the other.

The Problem of Emphasis

Knowledge also—both we require: worldly knowledge as well as super-sensory knowledge, atīndriya jñānam. Our problem is we are placing too much emphasis on the worldly knowledge and judging even God by its standard.

The Six Pramāṇas

About these two pramāṇas, or valid means of instruments—valid instruments of right knowledge—we discussed:

Pratyakṣa (Direct perception)
Anumāna (Inference)
Upamāna (Comparison and analogy)
Arthāpatti (Postulation or presumption)
Anupalabdhi (Non-perception)
Śabda Pramāṇa (Verbal testimony)

We also talked about āpta pramāṇa—the knowledge of the people who have directly experienced God and other worlds, etc.—also called śāstra pramāṇa, also called Veda pramāṇa.

The Necessity of Both Types of Knowledge

These six means provide a complete knowledge of the mundane world. One important point we discussed: both are necessary.

For right knowledge, whether it is worldly or spiritual, always leads to better life, happier life, and healthy life, permanent life. So we have to use both, but in their own sphere.

Scriptural Knowledge (Veda Pramāṇa)

Now coming to the Veda pramāṇa—scriptural knowledge, Brahma vidyā, knowledge of Brahman, which is also called ātma jñānam or "who am I"—my true nature is obtainable only through scriptural pramāṇa, śabda pramāṇa, Veda.

So a Bible is a Veda, and a Koran is a Veda; Tripiṭakas are the Vedas. But we have to be careful here: even in the Vedas there are so many types of information about worldly knowledge.

For example, how to attain spiritual progress—that doesn't fall under the śabda pramāṇa; it falls under what we call sensory knowledge. You observe certain rules and regulations with regard to the body, with regard to the mind, then our life will be much better, happier, healthier, etc., yielding more happiness. But there is a limitation for this.

The Ultimate Purpose

So in the atīndriya jñānam, the purpose is to lead us to that goal. Once anyone reaches that goal, then that is the end of evolution. He will become one with God, and that is the fate of everything in this world, living as well as non-living.

Of course, for that purpose, the non-living, the inorganic must become organic, slowly evolve. There is a wonderful truth discovered by Charles Darwin. We should not neglect—scientific knowledge is very valid, but within the sensory knowledge.

The Meaning of Upaniṣad

So Brahma vidyā gives us the right knowledge, and that is also called Upaniṣad.

So this Upaniṣad has two meanings:

Primary Meaning

The primary meaning of the word Upaniṣad is knowledge—that which destroys limitations and gives us right knowledge. Right knowledge is that knowledge which has no limitations.

Secondary Meaning

The second meaning of the Upaniṣad is the instrument through which these Upaniṣads are conveyed. For example, through the mouth of the guru, the words come out. That is only secondary means. One's own experience is the primary means.

Whatever I am talking in these classes, that is my understanding. I can only convey it through words, but you will have to listen carefully and make them your own. Nobody just by talking can give that knowledge.

Even Śrī Rāmakṛṣṇa—he used to touch people, remove the obstruction so that the person can make his knowledge their own knowledge. Very cleverly he used to touch people.

Upaniṣad as Book and Knowledge

So one meaning of Upaniṣad is true knowledge conveyed through some instrument. That instrument is called the book, the Upaniṣad.

So here śabda pramāṇa means every Upaniṣad is a book. That means words. What do the book or books contain? Words. Previously, when writing was not developed, it used to be processed, passed on and processed through words, through sounds coming out of the mouth in the form of words.

But words is not Upaniṣad. The knowledge conveyed by the words is Upaniṣad. And so long it is theoretical, it is not Upaniṣad. It must become one's own practical knowledge. This we have to keep in mind.

The Importance of Knowledge Over Words

How do we know? Because if Upaniṣad—the book—can give us, then by this time we would have been free.

So all of us are repeating mantras. Mantras are nothing but certain repetition of certain sacred words. We should have got final knowledge. But we don't get, because those words have to be converted into really understanding, knowledge.

Knowledge Controls Our Actions

Only when it becomes knowledge, we are controlled by knowledge, right or wrong knowledge. This is a very important point.

If I believe truly this is the truth, then I am always controlled by what I know. If I know this bottle contains poison, even if it contains nectar, it can affect me. But if I think if somebody labels a bottle "this is poison," but I know the label is like that—inside it is pure nectar, amṛta, which leads me to immortality—I cannot choose, because my knowledge never allows me to do anything other than what our knowledge directs us.

This is a wonderful point.

Vidyā and Avidyā

So if I don't have right knowledge, I will be having wrong knowledge. That is called avidyā. Vidyā is not absence of knowledge, but wrong knowledge, wrong understanding. I will be guided.

For example, all of us are saying by mouth: everything in this world is temporary, changing, dependent, bringing in its aftermath only suffering. But though we are muttering these words, mouthing these words, but really speaking, we don't believe in it. But the day we believe, then we will be better people.

Example of Swami Brahmananda

Swami Brahmanandaji was about to give up the body. A doctor came with the name put in the form of three marks across his forehead. Maharaj looked at him and said, "Doctor, the name which you have put on your forehead alone is the reality, everything else..."

He was suffering from acute diabetes and he was feeling thirsty. He was asked if he would like to drink lemonade, and somebody—they already had prepared and kept it ready. When it was brought to him, he said, "Pour lemonade Brahman into Brahman." He knew everything was Brahman. He had not at that time, long before, but he did not express it in so many words all the time. But at this time, he could not hide. It came out openly.

What Destroys Ignorance?

So what is it that destroys ignorance, that destroys saṃsāra? Is it the book or the knowledge gained from the book? Primarily, Upaniṣad means true knowledge. Secondly, the book is an instrument through which we can study the Gītā, Upaniṣads, Brahma Sūtras, Bible, Quran, Guru Granth Sahib, Tripiṭaka, etc.

Śrī Rāmakṛṣṇa's Example

This is what Śrī Rāmakṛṣṇa says: If you are reading an almanac and it is predicted this year so much of rain will come, fall, and you squeeze the almanac as much as you like—not one single drop of water will ever come out of it. Why? It contains only knowledge. We have to wait for that knowledge to experience in course of time.

So if mantras, muttering of mantras, doing japa of mantras could themselves destroy our ignorance, then there is no need to learn the meaning. Merely by recitation, one can obtain that knowledge.

The Brihadaranyaka Upanishad

Now let us apply this to any Upaniṣad, but especially since we are studying the Bṛhadāraṇyaka Upaniṣad.

Content and Teaching

Although the Bṛhadāraṇyaka Upaniṣad contains so many upāsanās—that is, meditations—it contains most of the time the highest Vedantic teaching. And it is expressed in two forms:

Neti Neti (Not This, Not This)

Neti, neti—not this, what you know; not this ego with which you identify. That which is negotiating, negating, that is not Brahman. And that instrument, egotism itself is not Brahman.

Na iti, na iti—two words. Why? Use two words. First word is to deny the result, the knowledge obtained through the instrument. Second, to deny the instrument itself. Once that instrument is destroyed, negated or merged in Brahman, what remains will be Brahman, which is expressed in the form of ahaṃ brahmāsmi, the mahāvākya.

Bṛhat Means the Biggest

So all this, this is, as we discussed, one of the biggest. Bṛhat means the biggest—not only in size, in quality, in expression and containing the highest truths.

So this Bṛhadāraṇyaka Upaniṣad, if anyone studies, really speaking, he need not study any other Upaniṣad. But the secret is, unless we start studying and absorbing slowly, beginning with perhaps Kaṭha Upaniṣad, then slowly Muṇḍaka Upaniṣad, then Īśāvāsya Upaniṣad, then Kena Upaniṣad—our ideas of understanding these Upaniṣads also will grow slowly. That is very important for all of us to understand.

And then when we enter into this either Chāndogya or Bṛhadāraṇyaka, our understanding will be much greater.

The 108 Upaniṣads

So all the important ideas contained in all the other Upaniṣads—some say there are 200, some say there are 108—but there is one Upaniṣad called Mukti Upaniṣad; there in 108 are mentioned. But Śaṅkarācārya has taken the trouble to write only commentaries—beautiful commentaries, unparalleled commentaries, most clarifying commentaries—on only 10 Upaniṣads. And Bṛhadāraṇyaka happens to be one.

Comprehensive Nature

So this Bṛhadāraṇyaka contains all the important teachings from every other Upaniṣad, but we may not be immediately able to connect to them because of the change of language, metaphor, etc. This Bṛhadāraṇyaka Upaniṣad is a complete comprehensive text.

So because it is big, if anyone asks where are these ideas, we can confidently answer: they are in the Bṛhadāraṇyaka Upaniṣad. You go and search. Of course, most of the people cannot search because it is so big, but it is there.

Śaṅkarācārya's Commentaries

Now, as I mentioned, Śaṅkarācārya had chosen—and he must have, he knew all the Upaniṣads by heart—and his intellect could remember like AI, everything instantaneously will find out the same idea is found in this Upaniṣad, in that Upaniṣad, in the other Upaniṣad.

How do we know? Throughout his bhāṣyams, "this idea is there somewhere in the Bṛhadāraṇyaka; this is there in the Īśāvāsya"—so he will quote the mantras themselves.

In those days, this classification—this is chapter 1, this is section 1, this is mantra number 4 or 5—that classification was not done at that time, but he would remember the mantras. And if you obtain the printed Upaniṣads in Sanskrit or their exact translations with Śaṅkara bhāṣya, you will see all these references in either parenthesis or openly, because that is Śaṅkara's methodology of substantiating what he wants to understand us, wants to make us understand: that you refer to this, this is the idea there.

Need for Commentaries

And there are many ideas which we will never understand without Śaṅkara bhāṣya. The simple reason for that is, first of all, it is an archaic language. Secondly, there are so many words—as you know, language changes, is changing all the time.

Even now, I cannot understand certain words, even as recently as six months. What is it called? "Double down," "doubling down." I didn't understand. I know doubling means 2 into 2 is 4, 4 into 4 is 16. What does this mean, "doubling down"? That means a person emphasizes something very strongly, repeats it many times. That is called "doubling down."

So new, new words are added. Old words naturally go out of vogue. And so many words have gone out. And the mystics, the ṛṣis, they also use certain words. And sometimes there doesn't seem to be any etymological connection between what they uttered and what the Upaniṣad wants to convey, but for the commentaries of people like Śaṅkarācārya.

The Ten Principal Upaniṣads

So Śaṅkarācārya had written commentaries on 10 Upaniṣads. And Māṇḍūkya Upaniṣad is the smallest, having only 12 mantras. Then Īśāvāsya Upaniṣad has 18 mantras. So like that, these are the two small mantras.

Like in Bhagavad Gītā, we have two chapters which have only 20 ślokas, 20 verses: the 12th chapter, Bhakti Yoga, and the 15th chapter, Puruṣottama Yoga. They are the smallest chapters in the whole of the Bhagavad Gītā, which has a totality of 18 chapters.

The Largest Commentaries

And of all the commentaries on these 10 Upaniṣads, naturally there are two Upaniṣads which are very big. First comes the Bṛhadāraṇyaka Upaniṣad. Second comes the Chāndogya Upaniṣad. And on Bṛhadāraṇyaka Upaniṣad, Śaṅkarācārya's commentary is the biggest.

Śaṅkarācārya's Literary Excellence

And Śaṅkarācārya's language is a superb language. Śaṅkarācārya's hymns, if you are studying, or his prakaraṇa granthas, or his what is called Advaitic texts—a prakaraṇa grantha is a special type of book emphasizing particular theories and elaborating on them specially, like Dṛg Dṛśya Viveka, then Viveka Cūḍāmaṇi (of course, the most one)—so like that, so many prakaraṇa granthas, besides his hymns.

Even Prātaḥ Smaraṇa Stotram, etc., there are also profound Advaitic truths. Then Nirvāṇa Ṣaṭkam, Kaupīna Pañcakam, Mānīṣā Pañcakam—everything in a simplified way, the highest Advaita Vedānta is squeezed into.

Nature of Śaṅkara's Commentary

So Śaṅkarācārya's commentary on the Bṛhadāraṇyaka Upaniṣad—it is called Śaṅkara bhāṣyam—is one of the biggest, runs into hundreds of pages. And every Upaniṣad is practically in the form of a sūtra, means very brief statement.

Why do we say brief statement? Because we have to remember these Upaniṣads are the expressions of realized souls. They have to use language. And at the time of their living, thousands of years back, there was the art of writing not developed yet. That is why it is called śruti.

Meaning of Śruti

One meaning of Upaniṣads or Vedas is called śruti. Śruti means the knowledge that passed from the mouth of the teacher in the form of the teaching or words. And these words are heard—hearing. Śruti means hearing. And this continued for a long lineage. That is why it is called śruti sampradāya.

Development of the Purāṇas

And based upon this, what these people heard, and when they were teaching, they used to quote some worldly examples to clarify the points, simplify the points, etc. And later on, some of them took the most important points, wanted to present them to ordinary people who are sincere, who are trying to lead a spiritual life, but do not have access to Sanskrit language or even to a great teacher, in the form of Purāṇas, mythological stories.

And so many illustrations of kings, great sages and saints, great men—all these are illustrated in the form of stories, etc. Like as we see Amar Chitra Katha. It contains the essence without too much deviation from the original, but easily understandable by children. And we are all grown-up children, whom Swami Vivekananda used to call "moustached babies."

The Sūtra System and Mnemonics

So the Upaniṣad is in the sūtra form. And the ṛṣi used to, or his disciple, used to try to understand it from the exposition of his guru. And every sūtra in a very abridged form, that also became a mnemonic. Mnemonic means a simple way of remembering.

So this is a system of improving. Most of you must know about it. If you are going to a shop to buy certain items, and your memory is not good, this system is very useful.

Example of Mnemonic Association

So I want to buy a kite for my child. So kite is played by the child. And the child requires milk, chocolates, etc. And there are wonderful chocolates. And these chocolates have to be preserved. So they have to be kept in refrigerator. And so I have seen today that refrigerator, milk is not there. So my wife reminded me of it. And biscuits are not there. And oats are not there. Breakfast cereal is not there.

So associating in a picturesque form, and containing—so all that you need to remember is that a kite, your child, and child plays with the kite. And after playing, he becomes hungry. Then he requires food, favorite food. And that food has to be preserved. And the place where we preserve is refrigerator. And refrigerator is meant for storing so many items. So all these things are to be done. So this is the mnemonic.

How the Sūtra System Worked

So as soon as this sūtra, first sūtra is stated, what it means—a brief explanation, then expansion of that expression, which is called vyākhyā or commentary. So as soon as a disciple remembers this sūtra, all that he has to memorize is this sūtra.

And the teacher, skillful teachers, they weave a web of beautiful stories, illustrations, analogies, metaphors. And arahants, etc., like Śrī Rāmakṛṣṇa, immediately he remembers it.

But in course of time, these people who knew what the teacher had taught has been lost. The sūtra remained. But these great souls, like Śaṅkarācārya, Rāmānujācārya, Madhvācārya, from their own respective point of view, they try to interpret.

But I think nobody could explain so beautifully word by word concept of this commentary. And Śaṅkara's language is also superb language, very mellifluous language. Like Jayadeva's Gīta Govinda, like Kṛṣṇakarṇāmṛtam, Abhilāṣa Maṅgala—even the very language attracts us so much.

Sureśvarācārya's Vārtika

So every Upaniṣad is in the form of the sūtras. That is why commentaries are required. And if we are sincere, God provides us. God himself comes down in the form of these great ācāryas.

And so these great ācāryas, they expound each one of them according to their understanding. And what these people understand is suitable for a particular type of people.

Sureśvarācārya's Contribution

Then his own disciple, Sureśvarācārya—he studied this his guru's bhāṣyam, and he felt as a separate person, perhaps if this is interpreted in this way it would make better sense. So he wrote another commentary on Śaṅkara bhāṣya, and it goes by the name vārtika.

This Sureśvarācārya has got a title: is called vārtikakāra, because he has written three vārtikas—that is, commentaries upon his own commentary upon his guru's commentary—on Taittirīya Bhāṣyam, Śaṅkarācārya, and on Dakṣiṇāmūrti Stotra, called Mānasollāsa.

So that is how we get three vārtikas, and a vārtika is even much bigger than the original Śaṅkarācārya's commentary.

Three Aspects of Vārtika

So what is the specialty of this commentary upon the commentary? It is:

Uktam (Properly stated) - What has been said by his guru, if the disciples understand this is absolutely right, he keeps it as it is, trying to express it in his own words without any change.
Duruktam (Improperly stated) - There are some expressions of his own guru; he, the disciple Sureśvarācārya, might think perhaps if this meaning is added or replacing what his guru has written, it will give a more unified meaning, better meaning, easy to comprehend. Duruktam means not properly interpreted, but because he is a śiṣya, disciple with tremendous śraddhā, it is not a criticism; it is only improving his guru's commentary.
Anuktam (Not stated) - Some places maybe Śaṅkarācārya should have commented but did not comment; then Sureśvarācārya steps in and completes what he thinks should have been included by his guru. This is called anuktam—not commented upon.

So improperly commented upon, and rightly commented upon, and all these three aspects in his own language—Sureśvarācārya (ācārya means a teacher; Sureśvara was his name)—so what he had written goes by the name vārtika. That's why he was called vārtikakāra, author of the vārtikas. So that is the specialty about Sureśvarācārya vārtika.

Śaṅkarācārya's Introductory Commentary

Now Śaṅkarācārya—he has got a very specialty. What is that specialty? That on every Upaniṣad, before his commentary starts on the original text, he writes an introduction. That is called sambandha bhāṣya.

Sambandha bhāṣya paves the way to what is about to come, and certain concepts he wants to explain in a better way. So this is what is called introductory bhāṣyam.

Purpose of the Introduction

And through this introductory commentary, Śaṅkarācārya wants to elucidate, make clear to people like us that whenever you come across certain words—for example, karma, for example, upāsana, for example, jñānam—what do they mean? What relationship they behave to each other? And what the opponents, what is their opinion about these concepts? Because to understand the commentary, we have to have very good comprehension of these basic concepts.

Division of the Vedas: Karma Kāṇḍa and Jñāna Kāṇḍa

So in this bhāṣya, so what Śaṅkarācārya wants to say: what is the relationship between ritual and knowledge, between karma kāṇḍa and jñāna kāṇḍa?

As you know, as we all know, that according to the classical classification, every Veda is divided into karma kāṇḍa and jñāna kāṇḍa.

Purpose of Karma Kāṇḍa

Karma kāṇḍa is a preparation for making every spiritual, sincere spiritual aspirant to convert him into a really speaking fit, worthy spiritual aspirant. And what would be the obstacles? Unfulfilled desires.

So fulfill some desires. The Veda karma kāṇḍa part of the Vedas do not say, "Go on doing this forever and ever." No, no, no. Do it, fulfill some of your desires.

That is what Śrī Rāmakṛṣṇa used to say: "Fulfill some small desires." Big desires, when they come, did Śrī Rāmakṛṣṇa say that you fulfill them? Definitely he said if your desire is strong, you have no other way but to fulfill them.

The Problem of Desire Fulfillment

And whenever we fulfill—like Raktabīja, like the demon called Raktabīja—every fulfillment increases the thirst, strengthens the desire, and suffering is inevitable. And after some such experiences we wake up and say, "How can I have this ānanda without suffering?"

Then says, "You now go to the next step," that is called: add mental contemplations called upāsanas, about which I will briefly discuss in our next class, because very important to understand what is a upāsana.

The Three Philosophical Schools

So our learned and experienced teachers, like Swami Vivekananda, they divide these. They also say, dvaita is the state in which we should be. We are not in the state of dvaita. Not even in the state of dvaita. Why? We are all seeing difference. That's not the point.

Dvaita (Dualism)

Dvaita believes God exists—a firm, sincere, absolute faith: God exists. But I am not God. God is not me. He contains everything. But He is separate from everything. We are all separate from each other. And the world is separate from God. God is separate from us. God is separate from the world. God is separate from each jīva. He is separate from everything. There are five differentiations Madhvācārya gives, or dvaita philosophy gives.

So that is the state. What is it? Definitely, 100% God exists. Okay. Then I have a lot of desires. I have to pray to Him. And He is very compassionate. And He will fulfill if I sincerely pray to Him. His grace descends. And therefore I have to pray.

Even though I am seeing the difference, even though I have a lot of worldly desires, but more and more I try to rely upon God rather than upon cleverness—how to become rich? How to obtain a position? How to flatter? How to butter other people so that I can get their ucchiṣṭa, livings? No. I pray to God.

So it takes great spiritual practice even to become a dvaitin.

Viśiṣṭādvaita (Qualified Non-dualism)

Then this next step is: so not only God is different, but He is also one. He is everything. Everything is in Him. Like a body, our physical body contains billions and billions of cells. Every cell is different. One cell dies. Another cell is born. Every cell has its own specialized function. So one cell cannot replace the other cell. But all are related. This is called viśiṣṭādvaita.

God is everything. In that everything, everything is contained in God. He pervades everything. But everything is different from everything. But at the same time, everything is related to everything. And we are all related. So this is called viśiṣṭādvaita. It is called unity in diversity. There is diversity. But there is also unity. This is a higher progress in our right understanding.

Advaita (Non-dualism)

Then comes the final understanding: there is no difference. Everything is only Brahman. We can't even call it one. Simply we have to experience.

So God is, has to be transformed into "I am that God." Brahma asti must be transformed into brahma asmi.

Swami Vivekananda's Interpretation

This is how Swami Vivekananda interpreted: the lowest step leading to a higher step, and that middle step leading to the highest step.

So there is no need for us to quarrel which is right, which is no. But of course the ācāryas, their followers, they never cease to quarrel. They always think their teacher is correct. That is the highest philosophy. And everybody else is ignorant, if not downright stupid and evil.

Śrī Rāmakṛṣṇa's Teaching

This is how we have to understand through the eyes of Śrī Rāmakṛṣṇa's teachings and Holy Mother's teachings and Swami Vivekananda, direct disciples, that teacher of our lineage.

That is what Ramana Maharshi has also taught exactly, and that is squeezed into one beautiful aphorism: that is called, "Your sincerity is the only condition you need. Be sincere."

Śraddhāvān labhate jñānam—Bhagavad Gītā, 17th chapter. It affirms anybody who is sincere, because sincerity is a manifestation of divinity, and that person in course of time, God makes him understand the right thing. He manifests in the form of right understanding. And devotees also pray to Mother Gāyatrī.

Advaita Accommodates All

So this is how we have no quarrel within. Advaita has no quarrel with anybody. It accommodates everybody. So whatever accommodates everything without any conflict and yet becomes most beneficial and helpful—that is the take up by Śrī Rāmakṛṣṇa and Swamiji, Holy Mother, direct disciples and their lineage, all of us.

Ādi Śaṅkarācārya's Organization

So this commentary by Śaṅkarācārya—and we have to call him Ādi, original Śaṅkarācārya. Why? Because he established four centers.

The Four Maṭhas

He had four important disciples. He had many disciples, but four most important disciples. And all these disciples, being a very wise man—not only spiritually but practically—he knew that when two Indians, be they householders or monks, soon they start quarreling, overpowered by mahāmāyā, egotism, and they start, they spoil the whole lot.

And wisely Śaṅkarācārya divided the whole of India into four parts: the East, the North, the West and the South. Established four branches called maṭhas, and each one of his disciples he established as the guiding head of each center. And he told them, "Your sphere of sovereignty will be only this area, so the other person cannot come."

The Ten Monastic Orders

And if you want to guide some disciples, Śaṅkarācārya had created ten names, and three he had given to Śṛṅgeri Pīṭha, and sometimes two, sometimes three according to what he foresees right to the other three centers.

So these Śaṅkarācāryas had only the right, if they are giving monastic names, accepted monastic disciples, they can only pass on that particular name which their guru has given—Bhāratī, etc.

Conclusion of Introduction

So this is how Śaṅkarācārya bhāṣya is there. It is huge.

Upāsana as Bridge Between Karma and Jñāna

What is a upāsana? It is a link, a bridge between karma kāṇḍa and jñāna kāṇḍa. On the one hand, it reduces the physical rituals into purely mental rituals. On the other hand, it relates every ritual to a higher aspect of divinity called Gods, and in our terminology: first to Virāṭ, then to Hiraṇyagarbha, then to Īśvara, and finally to Brahman. There is no other way. Step by step we have to go through them.

Spiritual Evolution

Some people are fortunate because they have practiced already—not that they have fallen from the sky and they find themselves ready to enter into jñāna kāṇḍa. No, no, no. They have practiced so long.

Like some of the musical geniuses, like Mozart, for example—how many janmas he had practiced, God alone knows. But in this life his talents have come to the fore, and he started manifesting them, and he became unparalleled, great, one of the greatest creators of symphonies, etc.

But Hindus must believe this is the accumulated result of many, many years of prolonged practice—any field: scientific field, aesthetic field, or administrative field. Some are born with higher intelligence, some are with lower, but everybody will evolve: both mentally, intellectually, aesthetically, morally, finally Spiritually. There is no other way. So we will have to understand what is this upasana, how it works, which we deal in our next class.

Closing Prayer