Svetasvatara Upanishad Lecture 37 on 08 July 2023

Full Transcript

By the grace of God, we have completed the 5th chapter of the Svetasvatara Upanishad and are now entering the final chapter, which consists of 23 mantras. Here is a summary of the main thrust of these mantras:

1. God is described as being full of Ananta Kalyana Guna Sagaraha, representing an ocean of infinite auspicious qualities.
2. He is the creator, sustainer, and recycler of the universe.
3. God, as the creator, does not perform a separate action but manifests Himself as the world. This process has been repeated countless times in the past, and the terms Brahman, Eshwara, Narayana, Rudra, and Shiva are used interchangeably to represent the entirety of the universe. The word Rudra specially occurs here quite a number of times.
4. The mantra "Devasya Eshaha Mahima" ( देवस्य एष महिमा )conveys that the whole universe is the glorious manifestation of the Divine Lord. This mantra may have inspired the 10th chapter of the Bhagavad Gita, known as Vibhuti Yoga. Vibhuti refers to the expression of divine glory. The mantra emphasizes that the entire universe is nothing but the manifestation of the Divine Lord's glory. In other words, everything, including living and non-living entities, is ultimately an expression of the Divine. This understanding of Mahima or Vibhuti highlights that only God exists and manifests in all things.
5. The metaphor of God playing a solitaire game represents His desire to engage with Himself since there is no second entity. It reflects the concept of "Ekameva Advitiyam" (एकम एव अद्वितीयऺ) (there is only one without a second). However, God veils His own awareness and plays as if He doesn't know His true nature. This situation parallels our own experience, where we perceive ourselves as separate from God despite the teachings of Vedanta, Vedas, and Upanishads, which proclaim "Sarvam Khalvidam Brahma" (everything is indeed Brahman).
6. There is a way to overcome this perceived separation by worshiping God, transforming our lives, and surrendering to Him. Through His grace and the acquisition of knowledge, our delusions will be dispelled. This process leads us to unite with the Divine, realizing our identity as "Aham Brahmasmi" (I am Brahman), and understanding that "Sarvam Khalvidam Brahma" (everything is indeed Brahman).
7. The difference between "Aham Brahmasmi" and "Sarvam Khalvidm Brahma" is explained as follows: When a person attains the knowledge of "Aham Brahmasmi," they are less likely to reincarnate and return to this world. However, by the will of God, some individuals are retained in body and mind to manifest His glory as teachers. This is the basis of the Guru Parampara tradition, where the true knowledge is passed from guru to disciple. This tradition must be preserved to prevent the scriptures from disappearing or being misinterpreted. The power of ideas and the influence of those individuals who may be unknown to the world but possess powerful ideas are highlighted. Their mere presence, breath, and life benefit the entire world. This underscores the ultimate message that the grace of God is ever ready to help us, and through our spiritual practice (sadhana), we receive what God is ready to bestow upon us out of His infinite love. Understanding this principle not only helps us comprehend the teachings of the Svetasvatara Upanishad but also applies to every Upanishad, every scripture that has existed, currently exists, and will exist in the future.

As I mentioned there are 23 mantras are there in the 6th chapter. They are not very complicated mantras. So I am hoping we can progress quite quickly. Here goes the first mantra

स्वभावमेके कवयो वदन्ति कालं तथान्ये परिमुह्यमानाः । देवस्यैष महिमा तु लोके येनेदं भ्राम्यते ब्रह्मचक्रम् ॥१॥

In this first mantra of the last chapter, a special word, Brahma Chakram, is used to refer to the world. Instead of using terms like Samsara or Jagat, the Upanishad suggests using the term Brahma Chakram. This highlights the power of words and how they can make a significant difference. Modern sociologists have recognized the impact of word choices. For example, calling someone an "old fellow" may evoke a sense of depression, while referring to them as a "senior citizen" emphasizes their experience and value, which is particularly valued in Western cultures.

Practical examples of this linguistic influence can be seen in Western societies. For instance, if an elderly person enters a bus where all the seats are occupied, someone is likely to give up their seat out of respect for their seniority. While initially, this may seem respectful, the underlying motivation may be a perception of the elderly person as a potential danger. However, this highlights the power of nomenclature and the impact it has on our perceptions and behavior.

Naming individuals with revered names such as Keshava, Narayana, Vyasa, Uma, Parvati, Sharada, Saraswati, and others carries deeper meaning and significance. These names are associated with gods and goddesses and hold fixed entities in the unconscious. Hearing these names can inspire us to become better individuals. The Bhagavatam illustrates this through the story of Ajamila, where even by uttering the name "Narayana," he attained elevation.

Words carry immense meaning, inspiration, and guidance. They have the potential to uplift and influence us. Therefore, it is essential to remember and chant the names of God. The Upanishad introduces the term Brahma Chakram, meaning the wheel of Brahma, to describe the world. Instead of using terms like Samsara, Brahma, Maya, and Avidya, which we may be familiar with and consider ourselves knowledgeable about, the Upanishad suggests the term Brahma Chakram to emphasize the notion of whirling round and round.

Bhagavan Krishna beautifully describes this concept in the Bhagavad Gita, where He states that Ishwaraha Sarvabhutanam, meaning God is the controller of all beings, and Bhramayan Sarvabhutani, meaning He causes them to whirl in cycles. The term Brahma Chakram implies that the whirling movement of the world is akin to a loving mother rocking her child to bring happiness. Eventually, the child settles down and goes to sleep. This perspective highlights that the whirling nature of the world is an expression of Brahman's power, which ultimately leads to spiritual growth and enlightenment.

With this understanding, the first mantra of the last chapter serves as a reminder and summary of all the preceding five chapters, encapsulating their essence.

In the wheel of delusion, there are two types of people: the learned and the ignorant. Despite their differences, both are trapped in the delusion. The Upanishad uses the term "wheel of delusion" to describe this situation. In the first chapter of the Upanishad, the seekers of Brahman gathered to discuss the cause of the world. Understanding the cause of something grants complete knowledge, as knowing the root cause clarifies all effects. If one sees a pot as a pot, they are limited in their knowledge. But if they recognize that the pot is made of clay, they gain knowledge of all pots, as they realize that all pots are essentially clay. This is Sarva Jnanam, knowledge of the fundamental cause.

Different causes have been proposed for the world, such as Swabhava (nature), Kala (time), and accidents. However, the seekers, who have studied under Svetasvatara Rishi, understand that these causes are part of nature itself. They are not ultimate causes. The Upanishad refers to these seekers as Brahma Jnanis, as they have become realized souls through training, instruction, and practice, even though they have not fully realized the truth.

Various causes have been proposed by different individuals, such as Swabhava (nature) and Kala (time), leading to diverse opinions. However, the seekers studying under Svetasvatara Rishi came to the realization that these causes are all part of nature. Time, law, nature, and accidents are all components of nature and cannot be the ultimate cause. The Brahmarshis, who are called Brahma Jnanis (knowers of Brahman), have attained a level of realization, even though they have not fully realized it. They have received training, instruction, and practice, making them realized souls. Based on their understanding, they draw conclusions.

Learned individuals often propose Swabhava (nature) as the cause of the world. These can include scientists, materialists, and non-believers who attribute everything to nature, excluding the factor of God. However, these individuals are deluded because they fail to recognize the extraordinary intelligence present in the world. For instance, birds construct intricately beautiful nests that surpass human capabilities. Observing the intelligence in nature, such as the design of spider webs, has even influenced human technology, like the development of the internet. The study of birds' flight has inspired advancements in aerospace engineering. Intelligence, consciousness, and life are intertwined in nature. Scientists label nature as lifeless (jada) or inert, yet it is illogical to associate consciousness and inertness. To suggest that something which does not possess a certain quality, such as consciousness, can suddenly acquire it over time from an external source and then manifest as the lowest forms of life, like amoebas, is an unscientific view. This notion lacks scientific basis and is entirely unacceptable.

The first mantra of the last chapter addresses the misguided opinions of the deluded. The enlightened rishis express their realization that some people, due to their ignorance, attribute the world to Swabhava (nature) or Kala (time). However, these different opinions stem from complete delusion (परिमुह्यमानाः). They lack knowledge of the truth regarding God, nature, and themselves. The rishis firmly state that the glory of the Divine Lord (devasya esha mahima) is the true essence of this world. The mahima (glory) refers to the manifestation of the Divine Lord, where the formless (nirguna) appears as having qualities (saguna) and the formless (nirakara) appears as having form (sakara). The Divine Lord is infinite, and therefore, His manifestation encompasses infinite names, forms, qualities, colors, and everything else. The world, known as brahma chakram, is continuously rotating due to the power of His glory (mahima).

This is precisely what Lord Krishna conveys in the Bhagavad Gita when he states, "Ishwara sarvabhutani" - the Divine Lord is the controller of all beings. He continues by explaining that He operates the machinery of the world, "hriddeshe arjuna tishtati bhramayan sarvabhutani yantrarudani mayaya" - by whirling all beings within the wheel of the world through His divine maya.

The term "Brahma chakram" refers to the wheel of Brahma, symbolizing the cyclical nature of existence. Like a wheel, where the top becomes the bottom and vice versa, the world goes through endless cycles. The wheel of samsara, or the cycle of birth and death, is considered beginningless (anadi) and endless (ananta). Within this wheel, some beings find liberation and transcend the cycle.

The essence of this mantra is that anyone who perceives anything other than God as the ultimate reality is mistaken. The ultimate truth is that God is the fundamental cause (mula karana). However, an important point arises when discussing cause and effect. Typically, when we consider a cause, we also think of its corresponding effect, and vice versa. But is God subject to the wheel of cause and effect? Is He bound by the cycle of creation and dissolution?

The creation and dissolution of the world fall within the realm of samsara. However, there exists a Creator who initiates this process. Brahman or Ishwara created the brahma chakra, and this wheel is considered an effect (karya). Yet, Brahman or Ishwara transcends this cycle. While there appears to be a relationship between cause and effect, they are interdependent. You cannot speak of a cause without considering its effect, and vice versa. However, this relationship of cause and effect implies duality, and Brahman stands beyond duality.

The mind tends to categorize everything in terms of cause and effect (karya karana). But Brahman is beyond these categories, yet simultaneously manifests within them. This understanding helps us grasp the idea that Brahman is the cause, the world is the effect, and there is a relationship between them. However, these concepts only hold significance as long as the mind operates. When the mind ceases to function, the notions of cause and effect vanish. Everything becomes a unified whole, devoid of separate identities. Even the notion of oneness is a construct of the mind.

In our delusion, some learned individuals argue that the world is a product of inherent nature (svabhava), while others attribute it to time (kala). However, the truth is that this world is the magnificent glory of God. It is through His divine will that the wheel of the world rotates. This serves as the conclusion of the discussion.

Engaging in discussions with fellow seekers is valuable because it allows for vada, a dialogue aimed at seeking truth rather than engaging in arguments or bolstering egos. Through such discussions, we have the opportunity to correct our misconceptions, deepen our understanding, inspire and encourage one another. Cultivating holy company (satsanga) is considered the first commandment for spiritual progress, as it fosters an environment of mutual growth and learning.

This first mantra begins in this manner to reflect the initial discussions among seekers at the beginning of the Upanishad. Seeking the cause of existence, they inquire about their origins, sustenance, and the supporting force behind their existence. Through disciplined spiritual practice (sadhana), they arrive at the right answer - the realization that it is God alone, referred to here as Brahman, Eshaha, or Purusha.

In this context, the remaining 22 mantras focus on the glory of God, which is referred to as Tat in Vedanta philosophy. Previously, the Upanishad discussed the nature of Tvam, meaning "you," and later delved into the nature of Tat, meaning "that." This shift occurs around the 8th or 9th mantra, specifically addressing the Tat aspect. Tat signifies Brahman, which is perceived as something separate or distinct from oneself. However, the ultimate realization is that in the state of ignorance, one may perceive God as separate, but through realization, the truth becomes clear, and the statement "Aham Brahmasmi" emerges naturally. This means "I am Brahman." Furthermore, if a person still possesses a body and mind, they will understand that this body and mind are not theirs alone, but belong to God, who has temporarily entrusted them. At this stage, the individual is no longer a separate individual soul (Jeevatma) but comprehends their true identity. They not only know who they are but also recognize that everything is Brahman, as expressed by the statement "Sarvam Khalvidam Brahman." Mantra 2 expands upon this idea, explaining that the world is nothing but Brahman.

येनावृतं नित्यमिदं हि सर्वं ज्ञः कालकारो गुणी सर्वविद् यः । तेनेशितं कर्म विवर्ततेह पृथिव्यप्तेजोनिलखानि चिन्त्यम् ॥२॥

It originated from Brahman, is sustained by Brahman, and eventually merges back into Brahman. Brahman is the cause, and the world is the effect. This concept is initially taught to beginners in Vedanta, and the ultimate conclusion is that everything is Brahman. The mantra emphasizes that Brahman is the creator, the one who manifests, and the all-pervading essence. Brahman possesses all qualities, is omniscient, and encompasses the entire creation. The mantra highlights the five elements: akasha (space), vayu (air), agni (fire), apaha (water), and prithivi (earth), which are perceived and experienced within the manifested universe. Contemplating upon these elements deepens our understanding and aligns with our experiential reality.

If you ask who I am, I would say I am this body. But what is this body? It is a combination of the five elements. Similarly, the mind is also a combination of the five elements, but it is more subtle, hence referred to as the subtle body. Since the mind is subtle, its cause must also be subtle, and they are known as tanmatras or subtle elements. Now, where did these tanmatras come from? Before their manifestation, time and the pancha bhutas (five elements) did not exist. The creation, known as srishti, involves time, space, and causation. In the Puranic explanation, it is said that Brahma, not to be confused with Brahman, is the creator. Brahma manifests the pancha bhutas by mixing with one another, a process called panchikaranam. This manifestation is the result of that process, and the entire universe is born from it.

What the Upanishad is conveying is that there is one ultimate reality referred to as "he" or "esaha,"(एष) which is none other than Brahman. It pervades everything, creates everything, and is both inside and outside. Nothing exists apart from this ultimate reality. This reality is eternal and pervades everything we experience. Everything in this world is ruled by this Lord, known as Ishwara or God. He is all-knowing because who could know better than the creator himself? He knows himself as everything.

Furthermore, the Upanishad mentions the term "guna," which usually implies good qualities. But here, it signifies that God possesses every quality. All qualities, whether good or evil, happy or unhappy, are manifestations of God. However, a doubt may arise when considering individuals who commit heinous acts like murder. It is important to understand that God is not directly responsible for these acts. In the concept of karma, if someone is a murderer, it is because in their previous life, they committed wrongful actions that require karmic consequences. Death, in this context, is not non-existence but rather another opportunity for the soul to accumulate karma by performing actions, both good and bad.

So that is, I mean, another chance to do anything, whether good or bad, to reform oneself. So God is referred to as "guni," possessing both auspicious (subha) and inauspicious (asubha) qualities. But we must remember that what we perceive as inauspicious or suffering in our current state is actually beneficial in the long run. For example, when a teacher punishes a student or when the police apprehend a thief, it may seem like suffering, but it serves as a means of correction and learning. Similarly, a mother punishing her child is an act of love and guidance. Temporarily, we may perceive these situations as suffering, but ultimately, they turn out to be for our own good. This is because of the concept of prarabdha, the karmic consequences from past actions.

Now, let's delve into the idea of "sarvavid," one who knows everything. The creator must possess complete knowledge to create something. If a person lacks complete knowledge, their creation will be flawed. By the same token, God, as the creator, knows everything and therefore manifests everything. He is in control of the entire world. The world, its activities, and its various mechanisms are willed by God. Just as a person operates various machines, God operates the entire world. It is all within His control.

Everything that we do, whether good or evil, is ultimately willed by God. Even the ignorance we may have is a creation of God. If we question why we are in jail, for example, it is because God has willed it. We mistakenly think that we are separate from God, but in reality, everything is under His control. It is like a dream where the dreamer experiences various actions, but in reality, it is the dreamer who is creating and experiencing them. This understanding helps us realize that everything is happening by the will of God.

Now, let's discuss karma. All actions, whether performed by us or by God, can be classified into three categories: srishti (creation), sthiti (maintenance), and laya (dissolution). Consider the example of hunger. We create the hunger by running around, and the remedy for hunger is food, which we also create. This is the act of creation. Then we enjoy the food, which is the act of maintenance. Finally, the food is consumed, which is the act of dissolution. This cycle of creation, maintenance, and dissolution applies to all actions, and it is what God is constantly engaged in, from beginningless time.

Now, let's look at the instruments God used to perform these actions. Prithvi (earth), apaha (water), tejaha (fire), anilaha (air), and khani (space). These elements together constitute the world, and God uses them to create, maintain, and dissolve. For example, when we are hungry, the element of earth acts as food. When we are thirsty, water becomes the remedy. When we feel cold, heat provides warmth. When we need to breathe, air sustains us. And when we need space to move, space is present. Contemplate on these facts and understand the intricate workings of creation, maintenance, and dissolution orchestrated by God.

Empty space is a term that contains redundant words. Space itself implies emptiness, so there is no need to use the term "empty space." When we refer to space, we inherently understand it as empty. Therefore, it is important to comprehend that everything within oneself is fundamentally empty. We should meditate upon this realization.

The entire universe is composed of the five elements, and I, too, am made up of these five elements. I am a part of the created universe, formed from the five elements. I am sustained with the assistance of these five elements. When the body falls, it returns to its constituent elements, the five elements. Similarly, when the mind attains liberation, it merges back into its subtle components known as tanmatras or subtle elements. This perpetual cycle continues.

This is the essence of the second mantra, which elucidates the nature of perfect knowledge and the disciplines required to attain it. I was once ignorant, but you have taught me about the existence of God, known as Brahman or Ishwara. You explained that this entire universe, including my body and mind, has been created by God using the gross five elements and subtle five elements. Now, how can I return to my true abode? What is the path? What sadhana (spiritual practice) must I undertake to reunite with God, realizing that I am ultimately divine?

तत्कर्म कृत्वा विनिवर्त्य भूय- स्तत्त्वस्य तत्वेन समेत्य योगम् । एकेन द्वाभ्यां त्रिभिरष्टभिर्वा कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥३॥

Mantra three provides a beautiful explanation. It states that after completing the necessary actions and reflecting upon them, one unites various principles with one another. This unity is achieved through association with time and the subtle qualities. What does this mantra convey to us? It tells us that every individual's journey involves performing various actions from the time of creation. After undergoing multiple births, evolving from the tamas guna (mode of darkness) to rajas guna (mode of passion), and finally attaining the sattva guna (mode of goodness), one awakens and realizes that their true parent is God. The desire to return to God arises, but this knowledge can only be attained after fulfilling all the scriptural injunctions (vidhi) and prohibitions (nishedha). Having experienced everything and feeling content, the characteristic of withdrawal emerges, and one seeks to return to God. This stage is known as vini vartiya, corresponding to the third stage of life known as vanaprastha ashrama (the stage of retirement). Here, one withdraws their attention from the external world and focuses internally, engaging in spiritual practices (upasana). This process of internalization involves seeking union with the truth (tatva) and becoming one with God (tatvena). To achieve this purpose, one must practice yoga and merge their individual consciousness with the universal consciousness.

What is yoga? There are several different definitions. One definition is the attempt to return to the source from which I have come. This is known as yoga. Another definition is the process of letting go of attachments that I have formed. This is the definition provided by Patanjali Rishi: "Yogah chitta vritti nirodaha" – yoga is the cessation of the fluctuations of the mind. Initially, I become entangled with Prakriti (the material nature), identifying myself with the body and mind. I consider myself to be the body and mind, inseparable from them. This is known as samsara, the cycle of birth and death. However, as I gain wisdom, as a Vedantin, I understand that I should withdraw from this identification. This is yoga, the spiritual practice.

What does yoga entail? It involves evolving from a lower state to a higher state, letting go of attachments, and realizing that I have nothing to do with anything. Interestingly, Shankaracharya provides three definitions for the word Upanishad. Upanishad means approaching God or that knowledge without any doubt. The word "satt" is given three meanings: that which loosens the bondage, that which destroys all the bondage or Maya (illusion), and that which makes me realize I am Brahman (the ultimate reality). These three meanings convey the same essence. Loosening the bondage is the first step, followed by completely freeing oneself from it. The journey truly begins after attaining dispassion (vairagya). This is the path of yoga, the spiritual practice.

To reach the truth (tattva), there are four ways: through one (by intense practice), through two (using both effort and surrender), through three (integrating body, mind, and intellect), or through the eight limbs of yoga (as outlined by Patanjali). This requires time and the cultivation of spiritual qualities. The mind becomes subtle through this process, capable of understanding the subconscious and the unconscious aspects of life. The whole life is like the tip of an iceberg, and through yoga, we dive deeper into the universal unconscious. According to psychologists like Jung and Freud, all creatures in the world are connected at the level of the unconscious, the universal unconscious.

Having completed the journey through samsara for a long time, the individual soul (jivatma) examines it and brings together the understanding of the individual self, the soul, and the Supreme Self (paramatma). They are not separate entities. This is done through the association with time and settling the mind, by developing the necessary qualifications (adhikaritva). The foundation of Ashtanga Yoga is Yama and Niyama, the ethical principles, which establish the necessary groundwork. This foundation is called Sukshmaihi Punaischala. With consistent practice, gradually, the individual soul becomes like the Supreme Self. These are profound ideas that we will discuss further in our next class tomorrow.