Background

1. श्वेताश्वतर उपनिषद् belongs to कृष्ण यजुर्वेद and gets its name from ऋषि श्वेताश्वतर who is said to have taught to his disciples.
2. This उपनिषद् does not form part of the popular दशोपनिषद् on which commentaries have been written by various commentators – it is therefore seen as having a later origin compared to other उपनिषद्s. Further, many मंत्रs contained here are found elsewhere. However, the मंत्रs found here are often quoted by commentators in support of their own संप्रदाय.
3.  Interesting point to note here is that मंत्रs found here align to अद्वैत दर्शन, द्वैत दर्शन as well as विशिष्ठ अद्वैत दर्शन and other branches of वेदान्त – as well as सांख्य and योग schools. And all these can be found without any conflict with one another.   

Readers may therefore approach this शास्त्र with a broad open mind to align to a ऋषि who appears to have compiled this to synthesize all the various schools of दर्शन already present in the geography (just as how one approaches the श्रीमद्भगवद्गीता).

This write-up reproduces fully the commentary put together by Svami Tejomayananda from the Chinmaya Ashram on this उपनिषद्. In addition, this commentary has been supplemented by commentary by Svami Tyagisananda from the Ramakrishna Matha. I may have made minor edits here and there but attempted to ensure that the core meaning is not diluted by my own edits.

ॐ सहनाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

मंत्र	अर्थ
ॐ, सह नौ – us both, अवतु – May (He) protect, सह नौ – us both, भुनक्तु – may (He) cause us to enjoy, सह वीर्यं करवावहै – may (we) put forth effort, तेजस्वि – being brilliant, नौ अधीतम् अस्तु – may our study be, मा विद्विषावहै – may (we) never mis-understand each other   ॐ शान्तिः शान्तिः शान्तिः ॥	ॐ! May He protect us both (the गुरु and the शिष्य)। May we both enjoy (the knowledge). May we both put forth effort (towards that). May our study be brilliant. May we never misunderstand each other.     ॐ शान्तिः शान्तिः शान्तिः ॥

         प्रथमोऽध्यायः ।

हरिः ॐ ॥ ब्रह्मवादिनो वदन्ति ।

किं कारणं ब्रह्म कुतः स्म जाता

      जीवाम केन क्व च सम्प्रतिष्ठा ।

अधिष्ठिताः केन सुखेतरेषु

      वर्तामहे ब्रह्मविदो व्यवस्थाम् ॥ १॥

मंत्र

अर्थ

हरिः ॐ, ब्रह्मवादिनो वदन्ति – साधकs who discuss about ब्रह्म (Reality, Truth, etc).   किं – what (is), कारणं – ultimate cause of this world, ब्रह्म, कुतः – from where, स्म जाता – have we come, जीवाम – do we live, केन – by what, क्व – where, च – and, सम्प्रतिष्ठा – do we exist or rest (after death); अधिष्ठिताः – governed, केन – by what, सुख-इतरेषु – regarding सुख and its opposite (दु:ख), वर्तामहे – follow, ब्रह्मविद: – knowers of ब्रह्म, व्यवस्थाम् – the law or rule

Those साधकs who discuss about ब्रह्म ask – “What is the ultimate cause (of this world)? Is it Reality/ ब्रह्म? Where have we come from? How do we live? Where do we exist or go after death? O Knowers of ब्रह्म! Under whose governance do we follow the rule regarding सुख and दु:ख?

व्याख्या: Here, the students have come to a गुरु who is a  ब्रह्मविद – one who knows ब्रह्म. And they want to know about ब्रह्म since it helps us to determine and realize our own true nature. Each of the above questions can be dwelt into to appreciate the depth of the questions:

What is the primary cause?

The first question raises the problem of causation. What is the nature of causation? Is it necessary that everything should have a cause? If so, what is the primary cause of the Universe? Can it be ब्रह्म? But ब्रह्म is seen as unrelated to anything else – one without a second – how can an unrelated ब्रह्म be the cause of anything at all? If ब्रह्म is the cause, is it a material cause (उपादान कारण) or an efficient cause (निमित्त कारण)? Or is it both? Or can the cause be some other entity – time, प्रकृति, etc and not ब्रह्म?  All these questions are included in the above question

Where have we come from?

Is the Universe “created” or is it self-existent at all times? Why should a universe come into existence? Can the “imperfect” come out of “perfect” – can a finite come out of infinite? If the Universe is not created, why should it appear to be an “effect” – and why should everything in the universe seem under the necessity of having an origin? Is a living being is ब्रह्म Itself, why should there be so much variety in the world? Why should ब्रह्म forsake Its स्वरूप of आनन्द and take on this individual aspect?

Why do we exist or live?

This doubt appears to be about original of “life”, its purpose, its relation to the rest of the universe and allied questions are implied with it.

Where is our final rest?

What is the fate of a living being after death – whether such a one is annihilated, reborn or reabsorbed into ब्रह्म – this is a matter of deep interest to all those who are aligned to धर्म

Under whose governance we engage in experiences?

Why should there is दु:ख in this world? If a being is free and master of oneself, would anyone willingly choose a life of दु:ख? If ब्रह्म has करुणा, how can living beings experience दु:ख under Its governance? How do we escape from the binaries of सुख and दु:ख? Equally, how is it that many do not take recourse of शास्त्र and thereby use its wisdom to become free?

कालः स्वभावो नियतिर्यदृच्छा

      भूतानि योनिः पुरुष इति चिन्त्या ।

संयोग एषां न त्वात्मभावा-

      दात्माप्यनीशः सुखदुःखहेतोः ॥ २॥

मंत्र

अर्थ

कालः – time, स्वभाव: – innate nature, नियति – the law of कर्म, यदृच्छा – chance, भूतानि – the पञ्च भूत, योनिः – the cause, पुरुष – the intelligent being, इति – thus, चिन्त्या – need to be ascertained, संयोग – combination, एषां – of these, न – not, तु – but, आत्मभावात् – because of the existence of the individual आत्मा,       आत्मा,  अपि – too, अनीशः – not independent, सुखदुःखहेतोः – being subject to सुख and दु:ख

काल, स्वभाव, law of कर्म, chance, the पञ्च भूत, energy, intelligence – neither these nor a combination of these can be ascertained as the ultimate cause (of the world) because of the existence of the individual आत्मा but the individual आत्मा also cannot be the cause (of the world) being subject to सुख and दु:ख

व्याख्या: Various potential causes of the world are listed in this मंत्र – and then rejected as being the cause of the world. And what is the basis of this rejection – because of the presence of the idea of an आत्मभाव. What does आत्मभावात् mean?

1. All the above substances cannot be the ultimate cause because of their ‘identity or oneness’ with the world. Cause must ideally precede the effect and cannot be present as a part of ther effect. These probable causes (काल, etc) are a part of the world – and thus how can they be the cause? A world is after all, an effect, and thus substances present within it are also to be seen as “effects” and not the cause.
2. These various factors come into being (are “effects” or outcomes) and are subject to change.
3. There exists another factor for the individual being or जीव to consider other than these various factors.

Let us now examine each factor individually

1. काल – time seems eternal since everything happens in time. The seed is sown at some time and sprouts at its own time. Thus, time appears to cause and govern everything. However, time is understood to be present since we understand events in a certain sequential manner. Without happening of events within space, time would not exist. Thus, time is not an independent substance but connected with space (and events within it). We therefore have to conclude that time is also part of creation but not its cause. Note additionally that perception of time is subjective – when one is happy, time appears to move quickly while when one is unhappy, time appears to have stood still. Time various across geographies and works differently across planets in the universe. Last, time is perceived because there is a जीव who perceives presence of time – “I exist”, I therefore perceive time” – which also suggests that my own existence can be conceived of being independent of time. Therefore, if काल is part of the universe, how can cause of काल be काल itself? Thus, owing to all these reasons, time cannot be seen as the cause of the universe.
2. स्वभाव: Universe has a certain inherent nature, स्वभाव, e.g., heat is the innate स्वभाव of the fire and the Sun. Can we therefore say that स्वभाव is the cause of the universe? स्वभाव however is easy to refute as the cause – any object co-exists with its own स्वभाव and these two are inseparable. Universe and its स्वभाव similarly co-existent and therefore, substance that co-exists cannot be said to be the cause of the object (or universe). Also, in case where milk becomes the curd, the curd has different properties from milk meaning that स्वभाव of milk is different from स्वभाव of the curd – and thus, स्वभाव of curd cannot be seen as the cause of the curd. This therefore means that there has to be a pre-existence of another entity that is other than an object and its स्वभाव – after all, ultimate cause must exist before everything and thus, the innate स्वभाव of the universe cannot be the ultimate cause of the universe.
3.  नियति – नियति refers to laws of प्रकृति. So, fire burns, a dog gives birth to a dog, and so on. Can we therefore say that laws of प्रकृति are the ultimate cause? Nature’s laws come to manifest along with the objects governed by the laws but do not create them. For example, the law of gravity does not create the solar system which is governed by it. The laws are quite diverse and govern different objects in different circumstances – they are interdependent and not absolute. Law is an intellectual formulation of the uniformity of objects in the universe under particular circumstances – law is only an expression of the behaviour of objects and cannot exist apart from the universe and independent of the cognizing mind that conceives these laws. Eventually, one reaches an obvious conclusion that if there are laws, there must be “someone” or “something” that defined and implemented these laws and thus the laws themselves cannot be seen as the ultimate cause of the universe.
4. यदृच्छा – we often hear people state that the universe is a random accident that happened but note that this is not a new idea and also expressed as a potential candidate for being considered as the ultimate cause. So, if universe has been caused by the Big-Bang which happened accidentally, one cannot then stop asking the question as to why did this accident happen in the first place!!! And if the so-called “accident” create an universe with its diverse laws that happen in predictable consistent manner across crores of years, one is compelled to set aside “chance” or “accident” as the ultimate cause. One may say that use of the word “chance” as the ultimate cause is a fancier way of expressing another set of words “I don’t know” since both meaning the same thing .
5. भूतानि योनिः – भूतानि refers to matter while योनिः refers to energy. Since the whole world is made up of matter and energy, can we say that matter and energy are the ultimate causes of the world? We often hear statements that there must be primordial matter present and it is this primordial matter which became this universe. However, matter and energy and interchangeable and inter-dependent. Matter and energy, just like स्वभाव conveyed above are inseparable from the world and are ever-changing – and this rules them out as a candidate to be seen as the ultimate cause.
6. पुरुष: पुरुष refers to intellect, mind and thoughts. What we express as universe is nothing else than our thoughts in which the universe exists, sustains and eventually merges back into. All discoveries are made by thoughts and even joys and sorrows experienced by beings exist within our minds only. The ultimate analysis of the universe from our perspective gives us three variables – cognizing mind, cognizing objects and the act of cognition, Via cognition, the cognizing mind cognizes all objects – even while it is doing introspection, its own self is looked upon as an object while the cognizing mind appears separate from itself while cognizing its own self. One may therefore argue that a cognizing mind may be seen as preceding everything else and thus become eligible to seen as the ultimate cause. However, this is not so – when the mind goes into sleep, all objects vanish but when it goes into deep sleep, it even loses cognition of itself as existing – later, when it takes up, it remembers that it was in deep sleep. Intellect therefore again does not seem to have an existence apart from the objects it perceives. Thoughts within the cognizing mind too exist as a part of the universe and keep changing and innately inert – this rules them out too as the likely candidate for being stated as the ultimate cause.
7. संयोग – can we say that a combination of all the above individual factors as the ultimate cause of the universe? This proposition does not seem logical as the cause precedes the effect. These have to have existed before creation for them to create together. An assemblage is always meant for something other than the various assembled parts (just as various parts of the car are put together not for the sake of one another but for the owner of the car). All these factors – time, space, elements, etc are inert and combine to form the world which is experienced by a जीव who experience life as separate from all these various components. What comes together also disintegrates in time – a combination of many factors cannot be the one ultimate cause of the world.
8. Individual आत्मा: Can a जीव be the cause of the world? A stone cannot know that it exists unless there is a perceiver who perceives the stone to exist. An inert substance cannot be conscious of the world. Arguing this way, can we therefore state that an individual living being  may be the cause of the world since absence of a जीव will mean there will not be any consciousness of the presence of the world itself. However, this is again not so as much as the argument may sound enticing. An individual जीव is a finite being who is both helpless and powerless. As a जीव, we feel compelled to engage in various कर्म and as a consequence, compelled to experience सुख and दु:ख. Given the compulsive manner in which all जीवs live their lives, it is not possible to assign cause of the universe to the जीव.

ते ध्यानयोगानुगता अपश्यन्

      देवात्मशक्तिं स्वगुणैर्निगूढाम् ।

यः कारणानि निखिलानि तानि

      कालात्मयुक्तान्यधितिष्ठत्येकः ॥ ३॥

मंत्र	अर्थ
ते – they, ध्यानयोगानुगता – following the path of ध्यान योग, अपश्यन् – saw, देवात्मशक्तिं – the power of परमात्मा, स्वगुणै: – by its own गुण (qualities), निगूढाम् – hidden, यः – who, कारणानि – causes, निखिलानि – all, तानि – those,  कालात्मयुक्तानि – starting with time upon individual जीव, अधितिष्ठति – presides (over), एक – alone	Following the path of ध्यान योग, they (the students) saw the power of परमात्मा, hidden by Its own inherent गुण, the परमात्मा who alone presides over all the causes – from काल to the individual जीव (discussed in the previous मंत्र)

व्याख्या: The way to know the power of परमात्मा (देवात्मशक्तिं) is ध्यानयोग. In ध्यानयोग, we withdraw our attention from the विश्व, the शरीर, the प्राण, the मन, the बुद्धि and the अहंकार – and just be. In that state of pure being, the Truth and its power is revealed spontaneously. What is the meant by the word – देवात्मशक्ति? The विश्व is understood to be ब्रह्म + शक्ति. ब्रह्म refers to infinite Truth while शक्ति refers to the creative power or the infinite potential to create. Both (which are essentially one) are activated for विश्व to materialize or get projected. All the factors mentioned in the previous मंत्र – काल, स्वभाव, नियति, यदृच्छा, etc are manifestation of or get projected owing to शक्ति present within परमात्मा Itself. Another name for देवात्मशक्ति used by आदिशंकर (and others) is माया (though this word is not found in the उपनिषद्). This शक्ति belongs to ब्रह्म and exists because of ब्रह्म in which its lies dormant and gets expressed as projection of the विश्व (सृष्टि). देवात्मशक्ति means the source of knowledge, emotions and will, the three aspects of the mind – देव standing for knowledge, आत्मा standing for emotions and शक्ति standing for will – this gives the characteristics of the ultimate reality which is beyond the province of mind and language. ब्रह्म/ Truth is said to preside over (अधितिष्ठति) and शक्ति projects the विश्व. Thus, like the aspects which we saw in the previous मंत्र (प्रकृति, जीव, काल, etc) which are participants of the Universe, ब्रह्म/ Truth is the presiding principle – meaning under Its presence, all of Universe operates. Note however that It is NOT the cause of the universe since ब्रह्म operates in the zone of unity where all aspects discussed in the previous मंत्र operate within that Unity (and not separate from It as an “effect”).

Note additionally that this शक्ति of ब्रह्म is hidden by Its own त्रिगुण – सत्व, रजस् and तमस् which in turns interacts with पञ्च भूत (आकाश, अग्नि, वायु, आप and पृथ्वी) and their related properties leading to the projection of विश्व. Put another way, ब्रह्म imposes apparent limitations on Itself which in turn causes the apparent manifestation of the Universe – it is for this reason that while जीवs experience विश्व, but both ब्रह्म together with Its शक्ति (which is the primary cause) remain hidden from their experiences. And this ultimate Truth becomes accessible only by doing ध्यान योग.

तमेकनेमिं त्रिवृतं षोडशान्तं

      शतार्धारं विंशतिप्रत्यराभिः ।

अष्टकैः षड्भिर्विश्वरूपैकपाशं

      त्रिमार्गभेदं द्विनिमित्तैकमोहम् ॥ ४॥

मंत्र

अर्थ

तम् – Him, एकनेमिं – having one rim, त्रिवृतं – with three tyres, षोडशान्तं – having sixteen extremities, शतार्धारं – having fifty spokes, विंशतिप्रत्यराभिः – with twenty fasteners, अष्टकैः षड्भि – with six sets of eight, विश्वरूपैकपाशं – a belt or cord that is single, yet manifold, त्रिमार्गभेदं – having three different paths, द्विनिमित्तैकमोहम् – with a single delusion that gives rise to duality

(They saw) Him (as a wheel) having one rim, three tyres, sixteen extremities, fifty spokes, twenty fasteners, six sets of eight strengthening it, a belt or cord that is single, yet manifold, driven along three different paths, and a single delusion (each revolution of the wheel), that gives rise to duality (पाप and पुण्य leading to दु:ख and सुख)

व्याख्या: What is the all-inclusive substratum of this विश्व? It is also referred to as संसार-चक्र – everything in विश्व is cyclic like the wheel that rotates as it moves forward. Days follow nights, seasons come and go, years and Yugas too come & go, galaxies rotate and universe comes into being, gets destroyed and then emerges again – everything is a cycle. But all these changes are mere superimpositions on the changeless Truth/ ब्रह्म/ परमात्मा.  Therefore, doing ध्यान on संसार-चक्र as an expression of परमात्मा is a helpful aid to attain one-ness with the whole, पूर्ण and as a result, one attains to पूर्णत्व oneself. Let us now elaborate on the imagery conveyed by the मंत्र.

1. एकनेमिं: The wheel exists within a rim which alone leave an impression on the ground that it rotates. The rim symbolizes the inscrutable divine infinite potential of परमात्मा which stores the impression of each creation and manifests as this world. It is also referred to as मूल प्रकृति, माया, प्रधान, अव्यक्त, अविद्या, अव्याकृत or छाया, in different contexts.  
2. त्रिवृतं: The wheels of big vehicles have three tyres, each tyre strengthening the wheel and facilitating its rotation. This huge wheel of Truth which includes this entire projection is triple tyred with the त्रिगुण – सत्व (knowledge and good-ness), रजस् (activity and movement) and तमस् (inertia and ignorance). It can also be understood as काल (time), देश (space) and कारण (causation) which governs the projection of the universe.
3. षोडशान्तं: The circular form of the wooden wheel of a chariot is made with several smaller pieces of wood; cut, shaped and fixed together. The wheel of Truth has sixteen such parts which give shape to this projection – these are पञ्च भूत (आकाश, वायु, अग्नि, आप and पृथ्वी), पञ्च ज्ञानेन्द्रिय (चक्षु, स्रोत्र, घ्राण, रसना and त्वक् viz eyes, ears, nose, tongue and skin), पञ्च कर्मेन्द्रिय (वाक्, पाणि, पायु, उपस्था & गुदेन्द्रिय viz speech, grasping (hands), locomotion (legs), reproductive organ and organ of elimination) and lastly, the मन (or mind) which is the inner instrument which thinks, feels and coordinates the other instruments.    
4. शतार्धारं: Spokes connect the hub to the rim maintain the shape of the wheel while it rotates. The wheel of Truth has fifty spokes and described within कल्पोपनिषद् of ब्रह्मपुराण as below:

1. Five misconceptions (विपर्यय): These misconceptions refer to our false notions are:

तम	To mistake the अनात्मा as the आत्मा, i.e., to think that “I am the शरीर” which, in reality, is made up of inert matter
मोह	Since अनात्मा is perceived as one’s own real identity, fascination arises for the world of objects. And once this fascination deepens, whole life is spent chasing these and measuring one’s success via the world of objects
महामोह	When we think that the transient world as experienced is real and get attached to the objects chased by the इंद्रिय on Earth as well as more subtler objects present in स्वर्ग
तमिस्र	It is the gloom and anger that arises when despite efforts, one is unable to get the objects desired by the ten इंद्रिय
अंध- तमिस्र	It is the feeling of enrage, frustration, dejection and dis-satisfaction when the pleasures and powers are lost before we feel fulfilled. The loss can be because the pleasures or powers are taken away or because of our own inability to enjoy them due to disease or health

• Twenty-eight disabilities (अशक्ति) – The false notions listed above lead to acquiring twenty-eight disabilities. Eleven disabilities are related to eleven instruments – five ज्ञानेन्द्रिय, five कर्मेन्द्रिय and मन. We end up believing the experiences gathered via these instruments as real and lose the ability to question the inputs received via these. Other nine types of disabilities are the discontentment’s (अतुष्टि) which are the opposite of the nine types of contentment (तुष्टि), that will be conveyed below). Add another eight corresponding to the inabilities to achieve अष्टसिद्धि (these too will be elaborated later).
• Nine kinds of contentment (तुष्टि): Like the spokes in the wheel, the advantages and disadvantages, abilities and disabilities, understanding and misunderstandings in life keep ascending and descending as life moves on. What makes us content at one time leaves us in discontent at another time, same things fulfill some but frustrate others, some get joy collecting things while others by renouncing them, etc. Thus, while people may appear content but the reasons for these keep differing from person to person. Let us now elaborate on the nine types of तुष्टि:
  • Nature (प्रकृति ज्ञान) – some develop power to unravel the secrets of nature and revel in the wonders of the created world – those who get deep in the study of geology, physics, etc and get contentment in the pursuit of these come under this category.
  • Material (उपादान): Some get contentment by possessing material objects and derive their satisfaction from such possessions.
  • Time (काल): Some are contended by living with their view that time will bring everything in their life and this belief in value of time leads to lack of striving in doing actions to attain their goals. In effect, this type of rationalizing is superficial
  • Good fortune (भाग्य): Some depend on fate, luck, destiny and thus remain satisfied with what they already possess or get. This belief in luck and thereby remaining seemingly contended is not contentment based on knowledge.
  • Renunciation of objects and activity since acquisition of things is difficult (अर्जन दोष): Some feel satisfied after working hard and securing their goals but there are those who prefer avoiding hard work and then exclaim “why not be satisfied with what one has” – this again is an attitude to avoid work and may thus be seen as superficial contentment.
  • Renouncing objects or activities because maintenance of acquired things is difficult (रक्षण दोष):   Some avoid relationships since they may be perceived as difficult to maintain – an example of what may be referred to as रक्षण दोष.
  • Some people see inherent flaw in all pleasures (विषय दोष): The very process of enjoyment makes one feel tired, dullens the इंद्रिय and exhausts one’s resources – some may not travel since they may want to save wealth, some may avoid an adventure fearing accidents in such a place, etc – this is thus a type of contentment that is derived by pointing out inherent flaws in all pleasures (and thus avoid courting such pleasures).
  • सङ्ग दोष: Some do not pursue desires giving arguments that pursuit of desires makes one attached to them and these will lead to pouring fuel into fire – therefore, they give arguments that one should be contented and not chase any desires.
  • हिंसा दोष: In every pleasure or acquisition of the objects, there is a possibility of causing harm or injury to another and people therefore desist from such pursuits and remain content. For example, some people have stopped Diwali celebrations citing risk of fire or disturbance to animals.
• Eight achievements (सिद्धि): The सिद्धिs listed here are those derived from acquisition of knowledge. Depending on how the knowledge is acquired, the सिद्धिs are categorized as
  • ऊह (Inborn): Some people are born with innate talent (acquired from their previous जन्म) – they are in a position to display their prodigy without being trained in their chosen domain
  • शब्द (Listening): Some people are born with an innate ability grasp concepts quickly just by listening. They may not be literate but their ability to grasp is innate within them
  • अध्ययन (Study): Knowledge gained by study and research which also involves constant अभ्यास to secure the chosen knowledge.
  • आधिदैविक दुःख विघात:   Knowledge gained through forbearance of afflictions due to phenomenal forces (earthquakes, floods, etc)
  • आधिभौतिक  दुःख विघात: Knowledge gained out of cheerfully facing the challenges presented by circumstances around us like criticism by others, loss of wealth, etc
  • आध्यात्मिक दुःख विघात: Maturity and wisdom gained through patiently going through physical ailments or mental agitations
  • सुहृत प्राप्ति: A mentor who guides us and is willing to teach out of goodwill or compassion is difficult to get – but if one is fortunate, we gain knowledge from such people or through a well-wisher or a friend (this fortune too thus is seen as a सिद्धि
  • दान:  Knowledge gained through a paid tutor or knowledge received when the teacher is pleased with your gift or service.
• Twenty nails (विंशति प्रत्यराभि:): The spokes are fastened to the hub and the rim by nails and wedges and strengthened by counter-spokes – these are twenty in number. These are five sense organs of perception along with five related objects followed by five organs of action along with five corresponding objects
• Six sets of eight factors (शड् अष्टक): Innumerable variety of gross and subtle objects and beings, thoughts and feelings constitute this wheel of Truth – some of these are grouped into eight:
  • प्रकृति अष्टक: These are आकाश, वायु, अग्नि, आप, पृथ्वी (the पञ्च भूत), मन, चित्त and अहंकार
  • धातु अष्टक: धातु is that which sustains our शरीर – these are चर्मा (outer skin), त्वक् (inner skin), रक्त (blood), मांस (flesh), मेदस् (fat), मज्जा (marrow), अस्थि (bones) & वीर्य (reproductive fluids). When the outer and inner skin are considered one, we also hear the expression of सप्त धातु (as against अष्टधातु).
  • अष्ट सिद्धि – these refer to supernatural powers viz अणिमा (ability to become small), महिमा (ability to become large), गरिमा (power to become heavy), लघिमा (power to become light as a feather), प्राप्ति (power to reach anywhere at will), प्राकाम्य (ability to assume any form at will), ईशित्व (ability to command forces of nature) & वशित्व (ability to control and influence people)
  • भाव अष्टक: Four virtues and their opposites comprise the eight भाव referred to here. We thus have धर्म – अधर्म, ज्ञान – अज्ञान, वैराग्य – अवैराग्य and ऐश्वर्य – अनैशवर्य.
  • अष्ट देव: These are ब्रह्मा, प्रजापति, देवताs (like इंद्र, वरुण, etc), पितृs, गंधर्वs, यक्षs, राक्षसs and पिशाचs. The first four are predominantly oriented to सत्व, the next three to रजस् and last to तमस्.          
  • गुण अष्टक: These are दया, क्षमा, अनसूय (absence of jealousy or fault finding), शौच, अनायास (effortlessness or vitality), अकार्पण्य (generosity), अस्पृह (no craving for sense pleasure) & मंगल  (auspiciousness or goodness).
  • एक पाश: काम or desireis the cord or the belt of the wheel of Truth that binds all in this world. Desires can be of सत्व kind, रजस् kind or those of तमस्. Everyone has desires and all desires (noble or ignoble) are binding
  • त्रिमार्ग भेद: The संसार चक्र is driven over three paths – some follow the path of धर्म, some अधर्म and yet others follow the path of ज्ञान. The last one is the route to be taken for gaining मोक्ष.
  • द्विनिमित्त एक मोह: The reason why a being is born again and again in this संसार चक्र is because of मोह – the identification with शरीर – मन and बुद्धि. It also means that this मोह gives rise to the vision of duality (द्वंद्व) due to which we see the world as different from us and create the distinctions of “me and my” versus “you and yours”.  

पञ्चस्रोतोम्बुं पञ्चयोन्युग्रवक्रां

      पञ्चप्राणोर्मिं पञ्चबुद्ध्यादिमूलाम् ।

पञ्चावर्तां पञ्चदुःखौघवेगां

      पञ्चाशद्भेदां पञ्चपर्वामधीमः ॥ ५॥

मंत्र

अर्थ

पञ्चस्रोतोम्बुं – containing waters of five streams, पञ्चयोन्युग्रवक्रां – which has five powerful turnings due to five causes, पञ्चप्राणोर्मिं – that has the पञ्च प्राण as the waves, पञ्चबुद्ध्यादिमूलाम्  – that has the mind, the basis of the five-fold perception, as the source, पञ्चावर्तां – which has five whirlpools, पञ्चदुःखौघवेगां – having the five-fold misery as the rapids, पञ्चाशद्भेदां – having fifty aspects, पञ्चपर्वाम् – which has five branches, अधीमः – (we) think of

We think of Him as a river that contains the waters of five streams, that has the five major turnings due to five causes, that has the five प्राण as the waves, the mind – the basis of five-fold perception – as the source, the five-fold misery as the rapids, fifty aspects and five branches

व्याख्या: The world emerges and merges back into Truth/ ब्रह्म which is its substratum. This world is compared to a river here and using this river analogy, various features of the river are conveyed to understand the word.

1. पञ्चस्रोतोम्बुं – The water from various streams come together to form the big river – similarly, the sense objects through the five sense organs of perception (ज्ञानेन्द्रिय) – चक्षु, श्रोत्र, नासिका, त्वक् & रसना
2. पञ्च-योनि-उग्र-वक्रां: – The world is made up of पञ्च महाभूत and पञ्चभूत – both called as आकाश, वायु, अग्नि, आप and पृथ्वी. When the ज्ञानेन्द्रिय come into contact with विषय (sense objects) – both made up of the पञ्च महाभूत and पञ्चभूत – they gather force and become turbulent (उग्र) and this takes through many a twist and turns of life (वक्रां). जीव can quite easily get swept away by the force of one’s senses into the world of pleasure and indulgence.
3. पञ्च-प्राण-उर्मिं – Ripples and waves are created as waters face obstacles and dash against the river banks. The five physiological functions – प्राण, अपान, व्यान, उदान and समान are the waves formed in this worldly river.
4. पञ्च-बुद्ध्यादि-मूलाम् – What is the source (मूलाम्) of the इंद्रिय which are the streams that form this river? Indeed, it is the मन without the backing of which the इंद्रिय cannot function. A preoccupied mind does not hear even when spoken to, loudly and clearly.
5. पञ्च-आवर्तां – As the streams of the इंद्रिय flow downstream, they get engaged with the whirlpools of the five इंद्रिय, the तन्मात्र viz शब्द, स्पर्श, रस, रूप and गंध. They are so tempting that one is easily drowned in them.
6. पञ्च-दुःखौघ-वेगां – The river has many rapids where the swift current can easily sweep us off. The five rapids of life are the sorrows associated with five stages of life.
   1. अस्ति – The sorrow faced by the foetus living in the cramped conditions of the womb and totally at the mercy of the mother.
   1. जायते – The pain of birth is experienced by both the mother and the child
   1. वर्धते – The pangs of growing. Each stage of growth – infancy, childhood, adolescence, youth and adulthood – has its own trials and travails
   1. अपक्षीयते – The troubles of old age are very evident. Debility, senility, disease and other endless sorrows drag us through old age.
   1. विनश्यती –  Man finally faces the sorrow of death.
7. पञ्चाशद्-भेदां – The fifty factors could be understood as the same spoken of in the early मंत्र as the fifty spokes of the wheel. An idea of fifty also comes up in the योग शास्त्र which has the concept of कुण्डलिनी having seven चक्र and each चक्र is described as a lotus with a certain number of petals. मूलाधार चक्र has four petals, स्वाधिष्ठान has six petals, मणिपुर चक्र has ten petals, अनाहत चक्र has twelve petals, विशुद्ध चक्र has sixteen petals and आज्ञा चक्र has two petals – all adding up to 50 petals which represent various types of thoughts which prevail in the individual and the world.
8. पञ्चपर्वाम् – Some rivers are seen to branch out. Similarly, the river of life has five such branches of अविद्या (ignorance of आत्मा as Truth or reality), अस्मिता (identification with the अनात्मा that gives rise to the notion of doer-ship), राग (liking towards that which is considered as a source of सुख), द्वेष (aversion towards that which is perceived to be the cause of दु:ख) and अभिनिवेश (fear of death).

सर्वाजीवे सर्वसंस्थे बृहन्ते

      अस्मिन् हंसो भ्राम्यते ब्रह्मचक्रे ।

पृथगात्मानं प्रेरितारं च मत्वा

      जुष्टस्ततस्तेनामृतत्वमेति ॥ ६॥

मंत्र

अर्थ

सर्वाजीवे – that in which all beings live or exist, सर्वसंस्थे – which is the place of dissolution of all beings, अस्मिन् बृहन्ते ब्रह्मचक्रे – in this great ब्रह्मचक्र, हंस – the individual, भ्राम्यते  – wanders, पृथग् – separate, आत्मानं – itself प्रेरितारं – the moving force or controller, च – and, मत्वा – considering, जुष्ट: – blessed, तत: – then, तेन – by Him, अमृतत्वम् – eternality, एति – attains

The जीव, considering itself separate and different from परमात्मा, who is the moving force, wanders in the ब्रह्मचक्र, in which all beings live and rest. Blessed by परमात्मा and knowing itself (viz जीव) to be one with It, the जीव attains अमृतत्वम् (or eternality).

व्याख्या: Owing to the power of अविद्या, ब्रह्म appears as this entire universe. So the जीवs (like you and me) are also none other than ब्रह्म. Being ignorant of our own स्वभाव, we revolve in this wheel of worldly existence. There are two words in particulars that are worth elaborating:

हंस is translated as swan but the word has many meanings. One who roams around is called as हंस (हन्ति गच्छति इति हंस:) using this mean, even सूर्य is referred to as हंस since it is seen as moving in a certain direction. As per पुराण, a Swan has a special ability to separate milk from water which effectively means it possesses the बुद्धि to separate आत्मा from अनात्मा – thus, हंस is symbolized as wisdom and देवी सरस्वती (देवी of knowledge) is shown as riding a हंस. Here, हंस means the जीव, the finite individual as he keeps roaming in this world identifying with different bodies, becoming a plant, मनुष्य or an animal or a देवता.

बृहन्ते – this word along with ब्रह्म comes from बृहत् meaning unconditional and unqualified “big”. Hence, ब्रह्म or बृहन्ते means infinite. The ब्रह्मचक्र is infinite – all living beings (सर्वाजीवे) and inert objects exist and merge back in the infinite Truth (सर्वसंस्थे). Then why does a जीव wander and suffer? It is because we जीवs think we are separate (पृथग्) from ब्रह्म who is the motivating force (प्रेरितारं) behind this entire विश्व. This thought of being separate and different makes us feel finite, helpless and at the mercy of the world. The individual therefore also becomes the doer of the actions as well as the enjoyer/ sufferer of the results. When the जीव however realizes its one-ness with ब्रह्म, परमात्मा being pleased by that showers the जीव with करुणा and the जीव attains अमृतत्वम् (eternality) as it becomes one with ब्रह्म.

उद्गीतमेतत्परमं तु ब्रह्म

      तस्मिंस्त्रयं सुप्रतिष्ठाऽक्षरं च ।

अत्रान्तरं ब्रह्मविदो विदित्वा

      लीना ब्रह्मणि तत्परा योनिमुक्ताः ॥ ७॥

मंत्र	अर्थ
उद्गीतम् – proclaimed, एतत् – this, तु – indeed, परमं ब्रह्म, तस्मिन् – in it, त्रयं – three, सुप्रतिष्ठा – exist, अक्षरं – imperishable, च – and, अत्र – here, अन्तरं – inner essence, ब्रह्मविद: – knowers of ब्रह्म,  विदित्वा – understanding, लीना – (they) get merged, ब्रह्मणि – in ब्रह्म, तत्परा – remain absorbed in It, योनिमुक्ताः – (become) free from birth (liberated)	This is proclaimed to indeed be the supreme ब्रह्म. In It, the three (or triad) exist. It is the firm support and is imperishable. The knowers of ब्रह्म, understanding Its inner essence and remaining absorbed in It, get merged in ब्रह्म and become free from birth.

व्याख्या:

उद्गीतम्  एतत्  तु परमं ब्रह्म – The ऋषिs all speak about the highest ब्रह्म and its greatness. The वेद declares the supremacy of ब्रह्म.

तस्मिन् त्रयं सुप्रतिष्ठा अक्षरं च – ब्रह्म is the imperishable substratum of this perishable world of names and forms (नाम and रूप). What is meant by त्रयं? There are many ideas that come under the word त्रयं –

At the level of individual

From perspective of	The corresponding त्रयं
Experience	भोक्ता (experiencer) – भोग्य (object of experience) – भोग (experience)
Knowledge	प्रमाता (knower) – प्रमेय (known) – प्रमा (knowledge)
State of being	जाग्रत् (waking state) – स्वप्न (dream state) – सुशुप्ति (state of deep sleep)
Experiencer	विश्व (waker) – तैजस (dreamer) – प्राज्ञ (deep-sleeper)

At the Universal level

From perspective of	The corresponding त्रयं
Universal doer	ब्रह्मा (Projector)- विष्णु (Sustainer) – रुद्र (Destroyer)
त्रिगुण	सत्व – रजस् – तमस्
State of Being	ईश्वर – हिरण्यगर्भ – विराट

ब्रह्म pervades, supports and illumines all these threefold factors in this world. Firm support could mean any of the following:

1. ब्रह्म is the substratum of all manifested appearances; or
   1. ब्रह्म is the one support, which always saves everything from a fall; or
   1. The whole universe rests in ब्रह्म after dissolution (लय)

अत्र अन्तरं ब्रह्मविद: विदित्वा – Even though the goldsmith creates different shapes, sizes and designs of gold ornaments, he buys the raw material and sells it for the price of the gold. The gold is never created nor destroyed when the shapes change. Gold alone is the essence of the earring, nose ring and anklet.

Every object has सत्, चित्, आनन्द, नाम and रूप – the former three are its changeless essence, the ब्रह्म while the latter two belong to the changing world and are thus temporal (and keep changing). And since ब्रह्म is present everywhere and in everything, It is available for access अत्र (here itself) since within the gross (स्थूल) is present the subtle (सूक्ष्म) as the inner essence. And it is this inner essence that is present within (अन्तरं) is to be realized as the inner आत्मा of the साधक.

लीना  ब्रह्मणि तत्परा योनिमुक्ताः – Those who consider ब्रह्म as the supreme goal (तत्परा), will constantly do ध्यान on It with an alert and focussed mind – they finally merge in ब्रह्म and become liberated from the cycle of birth and death, never having to be reborn in the wombs of different species.

संयुक्तमेतत् क्षरमक्षरं च

      व्यक्ताव्यक्तं भरते विश्वमीशः ।

अनीशश्चात्मा बध्यते भोक्तृ-

      भावाज् ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ ८॥

मंत्र	अर्थ
संयुक्तम् – combination, एतत् – this, क्षरम् – perishable, अक्षरं – imperishable, च – and, व्यक्त-अव्यक्तं – manifest and the unmanifest, भरते – nourishes, विश्वम् – the universe, ईशः – Ruler, अनीश: – powerless, च – and, आत्मा, बध्यते – bound,भोक्तृ-भावात् – due to the sense of being the enjoyer, ज्ञात्वा – having known, देवं – परमात्मा, मुच्यते – freed, सर्वपाशैः- from all bondages	परमात्मा nourishes this विश्व, which consists of a combination of the perishable and imperishable, the manifest and the unmanifest. As long as the जीव does not know the परमात्मा, it is powerless and gets bound by the sense of being the enjoyer, but when the जीव comes to know the परमात्मा, it is freed from all bondages.

व्याख्या: The universe is referred to as विश्व since it moves in many ways (विविधाम् श्वयति) – the परमात्मा nourishes, sustains and protects the whole विश्व. The changing world is a combination of perishable (क्षरम्) and the relatively imperishable (अक्षरं) (say, the individual remains while the cells keep getting born and they keep dying) – both are however sustained by परमात्मा who is the absolute अक्षरं.

व्यक्त-अव्यक्तं – विश्व is made up of gross (स्थूल) and subtle (सूक्ष्म) objects of matter – both are referred to as the व्यक्त here. प्रकृति, the infinite potential power of ब्रह्म is अव्यक्त, the unmanifest. It is the cause of the world and contains the individual वासनाs or the causal शरीर. विश्व is thus a combination of both the व्यक्त and the अव्यक्त. The स्थूल and सूक्ष्म merge into the causal state only to re-emerge again. However, परमात्मा is the absolute unmanifest Truth that is beyond both, and is a nourisher of both, the स्थूल and the सूक्ष्म as well as the individual and total वासनाs.

What does बध्यते (bondage) mean? A जीव, even though sustained and nourished by परमात्मा feels helpless and powerless (अनीश) अनीश – जीव gets bound by compulsive desires to enjoy which pulls the जीव into actions propel into a vicious cycle of doing and enjoying. Knowledge of pleasures enjoyed previously, the objects of pleasures and the notion of enjoyer-ship (भोक्तृ-भावात्) prompts जीव into action. And this false notion of doer-ship and enjoyer-ship keeps us bound and render us helpless – and that is the bondage being referred to here.

So how do we understand मुच्यते  सर्वपाशैः (freed from all bondages)? When the जीव realizes that it is neither the doer (of actions) or the enjoyer (of the results of the action), it gets free from finitude, compulsive desires, desire-prompted actions and सुख and दु:ख reaped thereof. This realization of ब्रह्म within, liberates the जीव from all shackles.  

ज्ञाज्ञौ द्वावजावीशनीशावजा

      ह्येका भोक्तृभोग्यार्थयुक्ता ।

अनन्तश्चात्मा विश्वरूपो ह्यकर्ता

      त्रयं यदा विन्दते ब्रह्ममेतत् ॥ ९॥

मंत्र

अर्थ

ज्ञाज्ञौ – all-knowing and ignorant, द्वौ – the two, अजौ – (two) unborn, ईशनीशौ – almighty and powerless,  अजा – the birthless (माया), हि – indeed, एका – one, भोक्तृभोग्यार्थयुक्ता – which brings out the union between the enjoyer and objects of enjoyment, अनन्त – infinite,  च – and, आत्मा,  विश्वरूपो – of the form of the whole universe, हि – indeed, अकर्ता – non-doer, त्रयं – three, यदा – when, विन्दते – knows, ब्रह्मम्, एतत् – this

The two (ईश्वर and जीव) are (respectively) all-knowing and ignorant, almighty and powerless, both are unborn. प्रकृति alone, unborn, brings about a union between enjoyer and object of enjoyment. ब्रह्म is infinite (अनन्त), of the form of the whole universe and indeed a non-doer. One becomes free (liberated) when one knows the three (ईश्वर, जीव and प्रकृति) to be this ब्रह्म

व्याख्या: What is the relationship between जीव and ईश्वर? I, the individual जीव is finite – with little knowledge  (अज्ञ) and little strength, ignorant of my true nature and helpless and dependent on the world. ईश्वर, on the other hand, is infinite (सर्वज्ञ) and omnipotent (सर्वशक्तिमान), ever united with Its real infinite nature (ज्ञ) and the ruler of all (ईश). जीव wields one body in each जन्म which the जीव considers as the आत्मा (देहात्मा) whereas ईश्वर identifies with all bodies (सर्वात्मा). But it is important to note that both are unborn. But the difference is that while ईश्वर knows that It is unborn, जीव is a अज्ञ and therefore, mistakenly thinks that जीव is born and जीव dies.

What about प्रकृति? प्रकृति is also unborn. It is the divine power of ब्रह्म ever residing within It. It is this which unites the जीव with the results of its actions (कर्ता–कर्मफल–युक्त) and the enjoyer with objects of enjoyment (भोक्तृ–भोग्यार्थ-युक्त).

All three – जीव, ईश्वर and प्रकृति are part of ब्रह्म only. The परमात्मा is infinite (अनन्त) in time and space and therefore eternal and all-pervading. Being of the form of the whole विश्व (विश्वरूप), It is infinite with respect to objects. Even though It is infinite, it is neither the doer of actions (अकर्ता) nor the enjoyer of the results of actions (अभोक्ता). When a जीव realizes its own essence, ईश्वर and Its power (प्रकृति) as collectively the one ब्रह्म alone – the differences are only relative, the one-ness is absolute.  

All enquiry of Truth begins with two factors – me and the world and then question arises as to the content from which the world is made and here comes the third factor, प्रकृति. And as one deepens their enquiry, one will reach the inescapable conclusion that the essence of all the three is one ब्रह्म only.

Another interpretation of ज्ञाज्ञौ is that ज्ञ represents the जीव who is the knower while अज्ञ is the world of objects which is inert. And प्रकृति is the force that has created both the जीव and the world of objects. त्रिपुटी refers to three elements of thought – the subject, the object and the relation between the two – these three are said to the unborn since nobody knows when and how they came to be. The subject is described as the master because it exists independent of the object (as is seen in deep sleep), while the object is said to be dependent (because it cannot exist independent of the perceiving subject). The third is the माया which invests them with the character of the “enjoyer” and “enjoyed” and thus gives rise to all kinds of sufferings. However, in समाधि, one realizes that all these three, जीव, विषय and प्रकृति are in essence the one infinite Truth viz ब्रह्म alone.

क्षरं प्रधानममृताक्षरं हरः

      क्षरात्मानावीशते देव एकः ।

तस्याभिध्यानाद्योजनात्तत्त्व-

      भावात् भूयश्चान्ते विश्वमायानिवृत्तिः ॥ १०॥

मंत्र

अर्थ

क्षरं – perishable, प्रधानम् – मूल प्रकृति, अमृताक्षरं – eternal and imperishable, हरः – परमात्मा, क्षरात्मानौ  – over the perishable matter and जीव, ईशते – rules, देव, एकः – one, तस्य – Its (essence), अभिध्यानात् – by doing ध्यान on, योजनात् – by uniting with, तत्वभावात् – by realizing, भूय: – repeatedly, च – and, अन्ते – at the end, विश्वमायानिवृत्तिः – cessation of माया in the form of the विश्व

प्रकृति is perishable, but ब्रह्म is imperishable and immortal. The One only देव (viz the परमात्मा) rules over the जीव as well as प्रकृति. By repeatedly doing ध्यान on परमात्मा, by uniting with परमात्मा and by realizing the essence of परमात्मा, at the end, all माया (wrong perception that the विश्व is real) comes to an end.

व्याख्या: In सांख्य दर्शन, प्रकृति is also referred to as प्रधान – as we discussed earlier, प्रकृति is the power of परमात्मा only.  प्रधान is also referred to as मूल प्रकृति (primordial matter) and represents that in which everything in the universe is absorbed into at the time of लय (dissolution) and from which everything is brought out at the time of सृष्टि (projection). It alone manifests as this entire विश्व of things and beings and is ever changing and perishing. Everything is subject to constant change – change can be viewed as a process of renewal or as ageing, as a beginning of the new or ending of the old, as constant birth or perennial death.

On the other hand, परमात्मा (or ब्रह्म) is birthless (अज), deathless (अमृत) and changeless (अक्षर).  परमात्मा is represented here as हरः which is used to address शिव. हरः means one who takes away everything – and शिव takes away our अज्ञान, दु:ख, काम, क्रोध, etc. शिव is also referred to as the देव – the self-evident चैतन्य which gives चेतना to all. शिव is एक (One) who is without a second – शिव cannot be added upon or become two or three or divided into half/ quarter.

And how does one realize oneness with शिव?

1. अभिध्यानात् – Doing ध्यान on परमात्मा will mean seeing the presence of परमात्मा in everything, everyplace and at all times. While the normal vision gets swayed by the changing aspect of the object as it is revealed to the eyes, a साधक interest is to focus on the unchanging one behind the visible change. And the one who is able to do ध्यान on the one at all times will have access to the परमात्मा once the ध्यान matures/ ripens.
2. योजनात् – Identifying with परमात्मा as one’s own आत्मा
3. तत्वभावात् – Realization is the meaning here where one becomes one with परमात्मा and exclaims “अहम् ब्रह्मास्मि” (I am ब्रह्म)

And what is meant by विश्वमायानिवृत्तिः (cessation of माया in the form of the विश्व)? We take the world as real and eternal. But what is manifesting, the विश्व, is a changing पदार्थ that is perishable – it is not eternal. And this wrong perception of the विश्व is referred to as माया here – which is nothing else but a divine veiling power that veils or covers the दृष्टि (vision) of the eternal ब्रह्म from all beings. But when ध्यान matures, माया slowly gets set aside and the true nature of ब्रह्म gets revealed to the साधक.

ज्ञात्वा देवं सर्वपाशापहानिः

      क्षीणैः क्लेशैर्जन्ममृत्युप्रहाणिः ।

तस्याभिध्यानात्तृतीयं देहभेदे

      विश्वैश्वर्यं केवल आप्तकामः ॥ ११॥

मंत्र

अर्थ

ज्ञात्वा – having known, देवं – परमात्मा, सर्वपाशापहानिः – snapping of all bondages, क्षीणैः क्लेशै: – with the exhaustion of all sorrows, जन्म-मृत्युप्रहाणिः – destruction of (the cycle of) जन्म and मृत्यु, तस्य – Its (on परमात्मा), अभिध्यानात् – from ध्यान, तृतीय – third (state), देहभेदे – on destruction of (or identification with) one’s शरीर, विश्व–ऐश्वर्यं – attainment of lordship of the विश्व, केवल – the only one (absolute), आप्तकामः – one whose (all) desires are fulfilled (self-fulfilled)

Having known परमात्मा, all bondages are snapped, ignorance and sorrows are exhausted, and thereby the cycle of जन्म and मृत्यु ends. By doing ध्यान on परमात्मा, one goes beyond the शरीर and reaches the third state of universal lordship when all the desires are fulfilled.

व्याख्या: Ingrained habits acquired over actions undertaken repeatedly in the current (and previous lives) create this illusion of bondage. We live restricted lives owing to our own ingrained habits – freedom from our own habitual orientation thus sets up on our path towards freedom. Aligning with परमात्मा is the state of true freedom – and acquiring this, all pain, misery and sorrow that is the factor of living a restricted life comes to an end. क्लेशै refers to conflict and all conflict, internal and external, come to an end when one attains to परमात्मा.

Doing ध्यान on परमात्मा on a continuing basis takes us to a state when we realize परमात्मा as one’s own आत्मा – identification with one’s own शरीर drops off and we reach the third state of universal lordship. Generally, realization of परमात्मा is expressed as the fourth state (called as तुरीया) with जाग्रत्, स्वप्न and सुशुप्ति expressed as the previous states – here, one may consider जाग्रत् and स्वप्न as one in which case सुशुप्ति अवस्था becomes second and तुरीया as the third state. Or one may take awareness of शरीर as first stage, awareness of the world as the second and realization of परमात्मा as the third.

One becomes an आप्तकामः when one operates in a परमात्मा स्थिति. Our objects of काम are count-less and even if one acquires many of them, there will be many which will remain unfulfilled. And since the normal understanding of happiness is that we must keep on acquiring more and more objects of काम, given the limit-less nature of these,  it does appear that acquiring all objects will never get fulfilled even with count-less lives. However, once one attains one-ness with परमात्मा, we are totally fulfilled. We then become master of the world, totally independent and free, instead of being enslaved by the world and being in a mode of continually chasing objects of काम.

एतज्ज्ञेयं नित्यमेवात्मसंस्थं

       नातः परं वेदितव्यं हि किञ्चित् ।

भोक्ता भोग्यं प्रेरितारं च मत्वा

       सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ १२॥

मंत्र

अर्थ

एतत् – this, ज्ञेयं – to be known, नित्यम् – ever, एव – alone, आत्मसंस्थं – existing in one’s हृदय, न किञ्चित् – nothing whatsoever, अतः परं – beyond this, वेदितव्यं – to be known, हि – indeed, भोक्ता – the enjoyer, भोग्यं – that which is enjoyed, प्रेरितारं – the motivator, च – and, मत्वा – having understood, सर्वं – all, प्रोक्तं – are declared to be, त्रिविधं – the three forms, ब्रह्म, एतत् – this

The ब्रह्म existing ever in the हृदय alone is to be known; indeed, there is nothing whatsoever to be known beyond this. The enjoyer, that which is enjoyed, and the motivator are all declared to be the three forms of the ब्रह्म alone.

व्याख्या: Use of the pronoun, एतत् (this), is to indicate that ब्रह्म is not far away but can be directly experienced within. And ब्रह्म alone is ज्ञेयं, viz worthy of knowing. While we may pursue various streams of knowledge or chase various objects, all these may be deemed as side-pursuits and the only knowledge worthy of knowing, is ब्रह्म – nothing else is of any material value. Next, ब्रह्म is नित्यम्, meaning It is ever-present. It is always available – while some objects of the world may be available at one time, one location, etc but not at another time or some knowledge may be valuable in the past but not relevant for the future, ब्रह्म is always available and worthy of pursuit at all times. And where do we look for to know ब्रह्म? One need not go far away since It is located within one’s own हृदय. हृदय does not mean the physical heart but refers to the inner-most essence of our existence that makes us alive and conscious. And once one knows ब्रह्म one knows everything else (more particularly, one comes to the conclusion that there is nothing else other than ब्रह्म – all is ब्रह्म only) – न किञ्चित् अतः परं वेदितव्यं.

Any branch of knowledge involves a knower who is seen as separate from the knowledge. This मंत्र however says that all the three – the enjoyer, the object to be enjoyed and the motivator, all three are ब्रह्म only. Search for ब्रह्म does not thus mean pursuit of something outside ourselves but essentially pursuit of our own selves, not the lower आत्मा but the highest and real eternal आत्मा

वह्नेर्यथा योनिगतस्य मूर्तिर्न

       दृश्यते नैव च लिङ्गनाशः ।

स भूय एवेन्धनयोनिगृह्य-

       स्तद्वोभयं वै प्रणवेन देहे ॥ १३॥

स्वदेहमरणिं कृत्वा प्रणवं चोत्तरारणिम् ।

ध्याननिर्मथनाभ्यासादेवं पश्येन्निगूढवत् ॥ १४॥

मंत्र	अर्थ
वह्ने: – of fire, यथा – just as, योनिगतस्य – when it lies (latent) in its source, मूर्ति: – form, न – not, दृश्यते – seen, न – not, एव – same, च – and, लिङ्गनाशः – destruction of subtle form (सूक्ष्म रूप), स – that (fire), भूय: – repeated,  एव – same, इन्धनयोनिगृह्य – manifested by the rubbing of its source, तद्वा  – in the same way, उभयं – (as in the case of) those two, वै – verily, प्रणवेन – through ॐकार, देहे – in the body	Just as form of the fire is not seen when it is latent within its source, and yet it subtle form is not destroyed, and that same fire can be manifested by the repeated rubbing of its source, indeed in the same way, the आत्मा can indeed be realized in the body through ॐकार
स्वदेहम् – one’s own body, अरणिं – the (lower) अरणि, कृत्वा – making, प्रणवं – ॐ, च – and, उत्तरारणिम् – the upper अरणि, ध्याननिर्मथनाभ्यासात् – through the churning by the practice of ध्यान, देवं – परमात्मा, पश्येत् – should see,  निगूढवत् – seems to be hidden	Making one’s own शरीर as the lower अरणि and ॐ as the upper अरणि, through the churning by the practice of ध्यान, one should see the परमात्मा who seems to be hidden.

व्याख्या: Just because something cannot be seen does not mean it does not exist. Fire is immanent in its source (योनि), a piece of wood, whatever be the condition of the word, fire is always present in its latent form inside. And when two pieces of wood are rubbed, the friction leads to manifestation of the latent fire. In a यज्ञ, fire was ignited by the churning of two wooden cups (अरणि) placed one over the other with the help of a rod connecting them. The churning of the rod with a rope created a friction between the cups which kindled the cotton and fuel kept within.

The symbolism of अरणि used in a यज्ञ is used here to convey that one must take one’s शरीर as the lower अरणि and ॐ (as an expression of ब्रह्म) as the higher अरणि. When in ध्यान, we repeatedly negate “I am not the स्थूल शरीर, I am not the सूक्ष्म शरीर or the कारण शरीर, I am not a कर्ता, the individual finite जीव and assert ‘I am ब्रह्म’” This regular practice of negation and assertion in ध्यान is akin to churning of the lower and higher अरणि which results in attainment of ब्रह्म.

The example of अग्नि is most appropriate – in यज्ञ, अग्नि carries all the offerings to the देवता and leads us to the path of progress and prosperity. It always burns upwards or takes us higher. Doing यज्ञ daily (in the form of अग्निहोत्र) brightens our day and enables us to lead a life of धर्म. Within us, अग्नि is the presiding देवता of वाक् (speech) – invoking the सूक्ष्म अग्नि through the chanting of ॐ ensures a pure and a bright mind and doing ध्यान on परमात्मा as ॐ manifesting the ज्ञान – अग्नि thus removes the darkness of अविद्या and illumines the परमात्मा within.

Note – What is ॐ and how does one do ध्यान on ॐ is a detailed topic – this is covered in detail within the मंडूक्य उपनिषद्.

तिलेषु तैलं दधिनीव सर्पि-

        रापः स्रोतःस्वरणीषु चाग्निः ।

एवमात्माऽत्मनि गृह्यतेऽसौ

        सत्येनैनं तपसायोऽनुपश्यति ॥ १५॥

सर्वव्यापिनमात्मानं क्षीरे सर्पिरिवार्पितम् ।

आत्मविद्यातपोमूलं तद्ब्रह्मोपनिषत् परम् ॥ १६॥

मंत्र	अर्थ
तिलेषु – in तिल (sesame), तैलं – oil, दधिनि – curd, इव – like, सर्पि: – butter, आप: – water, स्रोतःसु – in the (underground) rivers, अरणीषु – in the firewood, च – and अग्नि:, एवम् – in the same way, आत्मा, आत्मनि – in one’s own आत्मा, गृह्यते: – is realized, असौ – this, सत्येन – through सत्य (truth), एनं – this one,  तपसा – through तप, य: one who, अनुपश्यति – sees continuously	Like oil present within तिल (sesame), butter in curd, water in the underground rivers, and fire in the firewood, आत्मा is realized in oneself by one who sees this One through (practice of) सत्य and तपस्या
सर्वव्यापिनम् – all pervasive, आत्मानं – the आत्मा, क्षीरे – in milk, सर्पि: – butter, इव – like, अर्पितम् – seen, आत्मविद्या-तपोमूलं – rooted in विद्या of the आत्मा and तप, तत् – that, ब्रह्म, उपनिषत्, परम् – the highest	The आत्मा is seen to be all-pervasive like butter in milk, rooted in the विद्या of the आत्मा and तपस्या; that ब्रह्म is the highest उपनिषद्; that ब्रह्म is the highest उपनिषद्

व्याख्या: A special process and special instruments are required to manifest that which already exists in an अव्यक्त form. Oil is present within तिल seeds, butter is present within curd, etc and a special process of churning, crushing, etc., needs to be undertaken to manifest what is seemingly hidden within the seeds/ curd. Water is similarly present within the Earth but one has to work hard to dig out the earth to get access to the underground water. Similarly, ब्रह्म access is gained by विद्या of the आत्मा with a शरीर and मन that is well-tuned by सत्य (aligned to truth) and life of तपस्या (discipline/ austerity). And as long as the पदार्थ (oil, butter, etc) remains in an अव्यक्त form, it is of no use to us – similarly, if ब्रह्म remains hidden from us, It is of no use to us at all. Only when we realize ब्रह्म that we attain the highest state of आनन्द.

Purification is therefore an essential pre-requisite to attain ब्रह्म. Taking सत्य, one who respects the false never gains ब्रह्म. An intellectual value for the artificial, illusory, apparent or virtual keeps us away from our nature – the real and the actual. By सत्य is meant to speak as thought of, seen or heard, in a pleasant manner for the benefit of all. We always have a choice of action in our mind and so to speak the truth should be chosen by those who seek ब्रह्म.

What about तपस्या? तप is to live a simple and austere life or to follow specific set of क्रिया to conserve and enhance our energy. Concentration of the mind is the highest तप and also deep ध्यान or मनन is also तप. And once who attains proficiency in तप over time leads to generation of heat within ourselves which is necessary for making the अव्यक्त (unmanifest) within become व्यक्त (manifest). तप may thus be seen as an outer means needed to prepare the मन and आत्माविद्या characterized by listening, reflection and meditation are the subtler means for attaining आत्मा – सत्य is thus the source for both.

ब्रह्म Itself is revealed by the उपनिषद्; however, the मंत्र at the end says that उपनिषद् itself means knowledge of ब्रह्म. The knower (जीव), the known (ब्रह्म) and the revealer/ knowledge (उपनिषद्), are one and so ब्रह्म is called here as the उपनिषद्. Repetition at the end is to convey the end of this chapter.

              द्वितीयोऽध्यायः ।

युञ्जानः प्रथमं मनस्तत्त्वाय सविता धियः ।

अग्नेर्ज्योतिर्निचाय्य पृथिव्या अध्याभरत् ॥ १॥

युक्तेन मनसा वयं देवस्य सवितुः सवे ।

सुवर्गेयाय शक्त्या ॥ २॥

युक्त्वाय मनसा देवान् सुवर्यतो धिया दिवम् ।

बृहज्ज्योतिः करिष्यतः सविता प्रसुवाति तान् ॥ ३॥

मंत्र	अर्थ
युञ्जानः – while engaging, प्रथमं – first, मन:, तत्त्वाय – to seek knowledge (or to know the तत्व), सविता – सूर्य, धियः – the इंद्रिय, अग्ने: – of अग्नि, र्ज्योति – the light, निचाय्य – having seen, पृथिव्या अधि – upon the पृथ्वी, आभरत् – place it	May सूर्य देवता first engage my मन and the इंद्रिय to seek तत्व ज्ञान (knowledge of ब्रह्म) and may the देवता, having seen the ज्योति of अग्नि, bring it to पृथ्वी
युक्तेन – with that which has been fixed (on ब्रह्म), मनसा – with मन, वयं – we, देवस्य – of the देवताs, सवितुः – of सूर्य, सवे – with the blessings, सुवर्गेयाय – for the highest, शक्त्या – to the best of ability	With मन fixed (on ब्रह्म) with the blessings of सूर्य देवता, we shall strive to the best of our ability for attaining the highest.
युक्त्वाय – having united, मनसा – with मन, देवान् – the इंद्रिय, सुवर्यतो – turned towards the blissful Truth (viz ब्रह्म), धिया – through right knowledge, दिवम् – the effulgence, बृहत् – the great, ज्योति: – the light, करिष्यतः – lead towards,  सविता – सूर्य देवता, प्रसुवाति – bless, तान् – them	May सूर्य देवता bless our मन and इंद्रिय which are turned towards the blissful Truth (viz ब्रह्म) and lead them through right knowledge towards the effulgence of the great light of चैतन्य (consciousness).

व्याख्या: So far, it has been expressed that ब्रह्म is within one’s own हृदय and is the सूक्ष्म पदार्थ that needs to be dug out via ध्यान. It is however essential that we need to acquire fitness for being able to do ध्यान. These set of मंत्र elaborate on the ingredients which help in attaining fitness for being able to do ध्यान. These मंत्र are present within the कर्म-काण्ड of this वेद and have been placed again within the उपनिषद् part of the वेद.

In धर्म, every object is perceived from three lens – आधिभौतिक, आधिदैविक & आध्यात्मिक. If we take an individual, the external शरीर that is visually seen by all is the आधिभौतिक aspect of the person, the मन and इंद्रिय representing the आधिदैविक aspect while आत्मा being the आध्यात्मिक aspect. Similarly, the physical सूर्य that is the source of energy and life on earth is the आधिभौतिक aspect, सूर्य as a देवता of ज्योति and our चक्षु is expressed as the आधिदैविक aspect while सूर्य as the very core चैतन्य of the entire universe is the आध्यात्मिक aspect.

In this मंत्र, we are seeking blessings from the सूर्य देवता referred to here as सविता to vitalize our मन and इंद्रिय and gear them towards doing ध्यान. सूर्य is expressed as the presiding देवता of चक्षु since चक्षु can only see in the medium of ज्योति and सूर्य thus becomes the presiding देवता of both ज्योति and चक्षु. By doing स्तुति of सूर्य, we are seeking its blessing to purify our मन, इंद्रिय and चक्षु so as to remove their external orientation and turn inwards. We are therefore expressing to the सूर्य देवता that we will strive to the best of our ability to focus on ब्रह्म. ब्रह्म or Truth here is referred to as स्वर्ग which is essentially understood as a region where one experiences bliss – and since ब्रह्म is the source of all joy, स्वर्ग here means the highest bliss for the आत्मा which is the परमार्थ स्थिति. ब्रह्म here is also referred to as बृहत् ज्योति:, the great light as it is because of चैतन्य that comes from ब्रह्म that enables us to see all physical lights, know our इंद्रिय and the सूक्ष्म thoughts and ideas within our मन – it is the light of all lights. And we are seeking the blessings of सूर्य देवता to turn us inwards towards ब्रह्म as against the usual tendency to be extrovert.

युञ्जते मन उत युञ्जते धियो

       विप्रा विप्रस्य बृहतो विपश्चितः ।

वि होत्रा दधे वयुनाविदेक

       इन्मही देवस्य सवितुः परिष्टुतिः ॥ ४॥

मंत्र	अर्थ
युञ्जते – yoke, मन, उत – and, युञ्जते – yoke, धियो – the इंद्रिय, विप्रा – seekers of ब्रह्म, विप्रस्य – who is all-pervading, बृहतो – great, विपश्चितः – omniscient, विदधे – has given (enjoined), होत्रा – the यज्ञ and its related क्रिया, वयुनावित् – knower of माया, एक: – one alone,  इत् – thus, मही – mighty, देवस्य – of the देवता, सवितुः – of सूर्य, परिष्टुतिः- praise	Great is the glory of सूर्य देवता who is all-pervading, great, omniscient, the knower of माया and non-dual. Only the rare few who know, undergo the necessary discipline and practice of अध्यात्म क्रियाs. The ब्राह्मण (wise) indeed, control their मन and इंद्रिय (to the परमात्मा) and sing mighty praises of सूर्य देवता and undertake Its ध्यान.

व्याख्या: This मंत्र is addressed to the ब्राह्मणs – विप्र are those who study the वेद and ब्राह्मण is one who knows ब्रह्म. Here, the word refers to all seekers who do ध्यान on ब्रह्म by quietening their इंद्रिय and absorbing their मन in ब्रह्म. मंत्र says that seekers of ब्रह्म must do स्तुति of सूर्य देवता – सूर्य listens to their स्तुति, blesses them and strengthens their resolve. देवता  is a होत्रा विदधे meaning that It has made available many यज्ञ and पूजा क्रियाs to enable us to attain our worldly desires and it is therefore appropriate that we do स्तुति of the देवता to express our gratitude to such a देवता. सूर्य देवता has infinite and everlasting attributes in infinite measure – any स्तुति is the देवता will end up being lesser than the immensity of the virtues of the देवता – सूर्य is indeed all-pervading, great, omniscient, etc. Our बुद्धि focuses on what it values and respects and मन on what it loves. The more we know the greatness of सूर्य, the more we respect and love It and the more the बुद्धि and मन remains fixed on the देवता. Remembering the glories of सूर्य भगवान् is therefore an aid to ध्यान, besides being an expression of our  कृतज्ञता towards It.

युजे वां ब्रह्म पूर्व्यं नमोभिर्विश्लोक

       एतु पथ्येव सूरेः ।

श‍ृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये

       धामानि दिव्यानि तस्थुः ॥ ५॥

मंत्र

अर्थ

युजे – (we) absorb, वां – to you both (the इंद्रिय and each of their respective देवताs), ब्रह्म, पूर्व्यं – ancient, नमोभि: – with many salutations, श्लोक, वि एतु – spread everywhere (in many ways), पृथि  – in the path, एव – indeed, ॐॐ सूरेः – of the seers, श‍ृण्वन्तु – listen, विश्वे – all, अमृतस्य – of eternality, पुत्रा: – children, आ तस्थुः – occupy, ये – who, धामानि – abodes, दिव्यानि – (many) दिव्य

(O इंद्रिय and देवताs of the इंद्रिय), with many नमस्कारs we absorb our मन in that ancient ब्रह्म. May this श्लोक indeed spread everywhere in the path of the seers. Listen, O अमृतस्य पुत्रा: (Children of Eternality) who occupy (many) दिव्य abodes

व्याख्या: The इंद्रिय and मन play a critical role in ध्यान – when they are well-controlled, it is easier to connect with परमात्मा and we therefore pray to them with reverence (by offering our नमस्कार) to unite us with परमात्मा and enable us to realize ब्रह्म which is ancient and eternal. For this realization to happen, the इंद्रिय and देवताs which are आधिदैविक aspect of our being withdraw their attention towards अधिभौतिक so as to to be united with परमात्मा – this unity into one-ness is what ध्यान is all about.

What is the significance of doing नमस्कार to the देवताs? Doing नमस्कार conveys the recognition of our own limitations and acknowledging the glory of the higher force – it represents a surrender to a higher being with humility. Bending before a higher power with a humble attitude keeps us steady even as the storms of desire and disturbances pass over us in ध्यान.

Next, the words अमृतस्य पुत्रा: is a popular one. It is addressed to the many देवताs who are a projection from ब्रह्म and who reside in many दिव्य लोक. How are we to understand this more clearly? It may be read in the following ways:

1. May the glory of परमात्मा sung by the seekers spread even in the many  दिव्य लोक which are the residing places of the देवताs; OR
2. देवताs! The glory, eminence and bliss enjoyed by one who realizes ब्रह्म is even greater than that enjoyed by You (since ब्रह्म आनन्द is greater than स्वर्ग आनन्द).

Last, it is important to note that all beings are अमृतस्य पुत्रा: since all beings are born out of ब्रह्म and eternality, which is the nature of ब्रह्म, is the right of all beings.

अग्निर्यत्राभिमथ्यते वायुर्यत्राधिरुध्यते ।

सोमो यत्रातिरिच्यते तत्र सञ्जायते मनः ॥ ६॥

मंत्र	अर्थ
अग्नि:, यत्र – where, अभिमथ्यते – churned, वायु:,  यत्र – where, अधिरुध्यते – controlled, सोम: – Soma juice, यत्र – where, अतिरिच्यते – flows excessively, तत्र – there, सञ्जायते  – gets engrossed, मनः – mind	Where अग्नि is churned, वायु is controlled and where सोम रस flows excessively, there मन gets engrossed

व्याख्या: This मंत्र aims at a synthesis of ज्ञान योग, राजयोग and कर्म योग and utilizes them all for the realization of the ultimate truth.

What is अग्नि? Churning of अग्नि refers to performance of वैदिक यज्ञ where अग्नि is kindled and offerings are made. अग्नि stands for intellectual ज्ञान in the form of ideas couched in language. This ज्ञान is said to be churned out, like fire from fire-sticks, as a result of श्रवण, मनन and निधिध्यास (study, reflection and philosophical enquiry under the guidance of an able गुरु). Of the two pieces of wood used for lighting अग्नि for यज्ञ, the upper one stands for the गुरु and the lower one for the शिष्य and the process of study is known as “churning out” – this is thus a reference to ज्ञानयोग

What is वायु? These यज्ञ क्रिया involve invoking of वायु देवता, doing Its स्तुति and प्राणायाम. वायु represents प्राणायाम which is associated with राजयोग – hence this line refers to practice of  राजयोग

What is सोमरस? The सोम रस offered during the यज्ञ is partaken as gift of the देवता for whom the यज्ञ is undertaken – sometimes excessively and can be understood to mean excessive indulgence This रस is used in यज्ञ and symbolizes the exhilaration arising out of the pursuit of worldly enjoyments and giving rise of forgetting of one’s own higher nature and birthright of eternal आनन्द. सोम is said to overflow, when the physical character of यज्ञ is transcended, and physical यज्ञ gives place to आत्मा-यज्ञ, and when the work becomes unattached, and is elevated to the rank of पूजा and सेवा of ईश्वर in मनुष्य. This line therefore stands for कर्मयोग.  

And once all these three योग are synthesized, one’s मन attains fitness for doing ध्यान.

One may view the above in this way – an extrovert mind remains ever-absorbed in activities unable to think of anything higher – for such people, it is better to fulfil their desires doing यज्ञ क्रिया contained within कर्मकाण्ड of the वेद – doing the यज्ञs involves physical and mental discipline and remembrance and doing स्तुति of a higher power – these qualities progressively prepares मन for higher pursuits like ध्यान. This मंत्र is thus understood to be an instruction for ध्यान – we are asked to absorb मन into that where the speech ends (अग्नि is the देवता of speech, वाक्), the breath slows down and thoughts end – in the experience of object-less आनन्द. Churning of अग्नि refers to practice of ध्यान – breath control is a means to concentrate, purity and control of मन and extracting of सोम रस is performance of तपस्या to prepare the शरीर and मन for ध्यान – a seeker of ब्रह्म remains absorbed in such activities.

सवित्रा प्रसवेन जुषेत ब्रह्म पूर्व्यम् ।

तत्र योनिं कृणवसे न हि ते पूर्तमक्षिपत् ॥ ७॥

मंत्र	अर्थ
सवित्रा – of the सूर्य, प्रसवेन – with the blessings of the Creator as the primal or first cause, जुषेत – (must) do उपासना, ब्रह्म, पूर्व्यम् – eternal, तत्र – in That, योनिं कृणवसे – abide, न –  not, हि – indeed, ते – you, पूर्तम् – the कर्मs, अक्षिपत् – bind	With the blessings of सूर्य देवता, you must do उपासना of the eternal ब्रह्म and abide in It (That). Then certainly, the कर्मs will not bind you.

व्याख्या: This मंत्र refers to भक्ति योग for completing the picture of synthesis of योगs referred to in the previous मंत्र. Actions (कर्म) binds all of us. इष्ट refers to कर्म like यज्ञ and पूजा while पूर्ता refers to कर्म like social services, planting trees, feeding the poor, etc. While both इष्ट & पूर्ता कर्म may seem noble, these types of कर्मs too create attachments, pride, strengthen the notion of doer-ship, cause disturbance in the mind – especially during ध्यान.

For ध्यान to succeed, one needs to do उपासना on the परमात्मा and have भक्ति towards the Eternal who exists before everything. The absolute is beyond speech and thought and cannot be an object of भक्ति since भक्ति is understood in terms of duality (where one has भक्त on one side and भगवान् on the other). What form can then be conceived of by the बुद्धि to approach the Unity of the Absolute? The best possible form of भक्ति is that towards the परमात्मा conceived as the First Cause, whose presence is felt by all भक्त in their हृदय. That is the reason why

Protection from परमात्मा will free us from the bondage of कर्म and help us abide in the परमात्मा – in other words, कर्म done as an उपासना of परमात्मा will not create further desire-prompted कर्म or disturbances in our मन – such a steady मन will abide in the परमात्मा and realize the परमार्थ स्थिति which will free us fully from bondage of कर्म.

त्रिरुन्नतं स्थाप्य समं शरीरं

        हृदीन्द्रियाणि मनसा सन्निवेश्य ।

ब्रह्मोडुपेन प्रतरेत विद्वान्

        स्रोतांसि सर्वाणि भयानकानि ॥ ८॥

मंत्र	अर्थ
त्रि – three, उन्नतं – straight, स्थाप्य – keeping, समं – erect, शरीरं – body, हृदि – into the हृदय,  इंन्द्रियाणि – the इंद्रिय, मनसा – with the (help of) मन, सन्निवेश्य – withdrawing, ब्रह्म-उडुपेन – with the boat of ब्रह्म, प्रतरेत – crosses over, विद्वान् – the wise one, स्रोतांसि – waters, सर्वाणि – all, भयानकानि – fearsome	Keeping the three (head, neck and chest) up straight, the शरीर erect and with the help of मन, withdrawing the इंद्रिय into the हृदय, the wise one crosses over all the fearsome waters with the boat of ब्रह्म (viz ॐ कार)

व्याख्या: How does one sit for ध्यान? After the शरीर and इंद्रिय has been made fit for ध्यान (as we have seen in the previous मंत्र), one can enter the zone of ध्यान. One must avoid positions that display presence of रजस् and तमस् (standing, sleeping, etc). मन is likely to remain calm while sitting – sitting too must be done not directly on the ground as our energy gets earthed but must be on an आसन that is not too hard or soft. शरीर needs to be erect and comfortable. One should sit crossed legged in a comfortable posture (सुख आसन or पद्म आसन) with the head, neck and body held in a straight line, perpendicular to the base (this instruction can be found in the श्रीमद्भगवद्गीता too). If one is able to sit in this position without any discomfort for 45 minutes, this is referred to as आसन सिद्धि.

Thereafter, with right understanding and with the help of मन, we should withdraw इंद्रिय into the हृदय – this is referred to as उपरति in वेदान्त and प्रत्याहार in योग शास्त्र – this means that मन must not prompt the eyes to see, ears to hear, etc and thereby all activities of the इंद्रिय cease – this is of course not easy. And given that this is difficult, we take the help of ॐकार – repeated chanting of ॐ with full attention to the sound is required to be done. A long and repeated chanting of ॐ removes fluctuations of मन – helps steady the इंद्रिय and calm the मन. ॐ is composed of three sounds – अ, उ & म् and the fourth is the silence between two ॐ chants. The silence is expressed as ब्रह्म and three letters represent three states of चैतन्य – जाग्रत्, स्वप्न and सुशुप्ति or three शरीर – स्थूल, सूक्ष्म and कारण and what connects all these three is the attribute-less silence which is ब्रह्म or परमात्मा. Thus, just as a boat is the support used to cross a river, ॐ is the support used to attain to one-ness with ब्रह्म

प्राणान् प्रपीड्येह संयुक्तचेष्टः

        क्षीणे प्राणे नासिकयोच्छ्वसीत ।

दुष्टाश्वयुक्तमिव वाहमेनं

        विद्वान् मनो धारयेताप्रमत्तः ॥ ९॥

मंत्र

अर्थ

प्राणान् – breath, प्रपीड्य – having regulated, इह – in the seat of ध्यान, संयुक्तचेष्टः- one who is moderate in all activities, क्षीणे प्राणे – when the breath has become gentle, नासिकयो – through the nostrils, उच्छ्वसीत – (should) breathe out, दुष्ट-अश्वयुक्तम् – drawn by wild horses, इव – like, वाहम् – chariot, एनम् – this, विद्वान् – the wise person, मनो – mind, धारयेत – hold, अप्रमत्तः – alert

Moderate and disciplined in one’s activities, the wise person regulates one’s breath (in the ध्यान आसन) and when it has become gentle, one breathes out through the nostrils. Like controlling a chariot drawn by wild horses, one holds मन single-pointed and alert.

व्याख्या: Once we are seated on an आसन for doing ध्यान, still and steady, we proceed to the next step of regulated or controlled breathing (प्राणायाम) – this should ideally be learnt from a competent गुरु. Lightness of शरीर, a natural glow, good digestion and good hearing indicate the cleansing of the body system and is a good aid for being able to attain fitness for doing ध्यान.

All प्राणायाम practices start with breathing out. The breath is taken in (पूरक), held for a specific count as long as one feels comfortable (अंत: कुम्भक) and then taken out slowly through the nostrils (रेचक) and not through the mouth. The breath is held (बाह्य कुम्भक) before the next round of breathing – if these practices are not done with a proper guidance, one could even harm oneself.

After प्राणायाम comes प्रत्याहार – restraining इंद्रिय which are seen as wild untamed horses, ever ready to set off in different directions. The बुद्धि, through the reins of मन, like an intelligent charioteer must with an alert mind keep them in control. The one doing ध्यान like a charioteer must be ever alert, calm and vigilant and always keeps the horses on track. The next stage is referred to as धारण which involves deep concentration of the mind on a continual basis on the chosen object of ध्यान. Note that success in ध्यान can be achieved only for those who lead a moderate life – regular, disciplined and moderation in all activities – eating, walking, sleeping, working, etc. An indulgent, hyper-active or excessively extroverted person will be restless while sitting in an आसन for doing ध्यान.

समे शुचौ शर्करावह्निवालिका-

        विवर्जिते शब्दजलाश्रयादिभिः ।

मनोनुकूले न तु चक्षुपीडने

        गुहानिवाताश्रयणे प्रयोजयेत् ॥ १०॥

मंत्र	अर्थ
समे – even, शुचौ – clean, शर्करा-वह्नि-वालिका-विवर्जिते – free from sugar, pebbles, fire and sand, शब्दजल-आश्रयादिभिः – windy (or noisy) or near a water source or a public place, मनो-अनुकूले – conducive to मन, न – not, तु – yet, चक्षु-पीडने – painful to the eyes, गुहानिवाताश्रयणे – in the shelter such as a cave, free from wind, प्रयोजयेत् – one should concentrate	Concentrate मन in a place like a windless cave, a place that is clean, even, free from pebbles, fire or sand, which is not noisy, or near a water source (public place), a place that is pleasing to the eyes and conducive to मन.

व्याख्या: What is a conducive place for doing ध्यान? Choose a place with a level or plain ground which enables us to sit erect. It should be pure, clean and preferably a पुण्य स्थल. If it is a place associated with परमात्मा, or a संत, मन will get elevated naturally and spontaneously. Some places are pure, clean and holy by themselves; else we make them clean and place a मूर्ति of भगवान् or that of a गुरु.

The place must not have eatables like sugar which will attract ants or other inspects. Place must not have sharp pebbles which could prove painful. If the place is near अग्नि or if it too hot, samp, sandy or dusty, it will be uncomfortable and difficult to do ध्यान in. Place we choose should not be noisy or a place where there is a lot of movement of people and commotion. Even in nature, if one chooses a water hole, animals may come and go constantly thereby exposing one to noise as well as danger. The place must be beautiful, pleasing to the eye and conducive to one’s मन.

Why is there a reference to a cave? A cave protects us from winds and sounds, is secure and protected and free of disturbance, is therefore suggested as an ideal place for solitude and ध्यान. In modern times, since houses offer good protection, one may choose any hall or even a home that is conducive for ध्यान with minimum disturbance from external factors.

नीहारधूमार्कानिलानलानां

        खद्योतविद्युत्स्फटिकशशीनाम् ।

एतानि रूपाणि पुरःसराणि

        ब्रह्मण्यभिव्यक्तिकराणि योगे ॥ ११॥

मंत्र	अर्थ
नीहार-धूम-अर्क-अनिल-अनलानां – of mist, smoke, the sun, wind and fire; खद्योत-विद्युत-स्फटिक-शशीनाम् – of firefly, lightning, crystal and the moon, एतानि – these, रूपाणि – appearances, पुरःसराणि – precede, ब्रह्मणि अभिव्यक्तिकराणि – manifestation of ब्रह्म, योगे – in योग	Mist, smoke, the sun, wind, firefly, lightning, crystal and the moon – these appearances precede the manifestation of ब्रह्म in योग

व्याख्या: How do we know that we are approaching ब्रह्म? When a साधक practices ध्यान, certain experiences are likely to arise. It is not necessary that they should happen (and there could be other signposts too not listed here). We may see mist, snow-flakes or fog or see smoke, bright and soft light, feel a gush of cool wind or a gentle breeze passing through the spine or over the body, or feel hot air as in the proximity of fire within or outside the body. Some may see a light studded sky or streaks of light or sparks of light as from a crystal or bright light like the moon. These are sensory experiences without the use of इंद्रिय. Such extraordinary experiences of sounds, touch, forms, taste and smells are forerunners of the manifestation of ब्रह्म. In fact, all appearances are the ब्रह्म only manifesting as extraordinary sensual perceptions.

The experiences mentioned above indicate a state of deep concentration of मन. It keeps away all ordinary worldly memories and disturbing thoughts at bay. The experiences depend on the nature of ध्यान and on which elements the साधक has been concentrating on – example, focussing on आकाश is likely to enable one to hear divine sounds or sound of a conch or bell.

Lastly, note that these are early indicators only and one should not get too excited when one attains these. One must look at these as a confirmation that one is on the right path and they can therefore continue the process of ध्यान to get deeper into the साधना.

पृथिव्यप्तेजोऽनिलखे समुत्थिते

        पञ्चात्मके योगगुणे प्रवृत्ते ।

न तस्य रोगो न जरा न मृत्युः

        प्राप्तस्य योगाग्निमयं शरीरम् ॥ १२॥

मंत्र

अर्थ

पृथ्वी-अप्-तज-अनिल-खे-समुत्थिते – When the earth, water, fire, air and space are manifested, पञ्चात्मके योगगुणे प्रवृत्ते – when the five-fold attributes of योग are experienced, न – no, तस्य – for the One, रोगो – disease, न – no, जरा – old age, न – no , मृत्युः – death,         प्राप्तस्य – for the one who has obtained, योगाग्निम – made of the fire of योग, अयं – this, शरीरम् – body

Arising from concentration on पृथ्वी, आप, अग्नि, वायु and आकाश, five-fold perception of योग have appeared to a योगी, such a योगी obtains a body made of the fire of योग, and no more does such a one have diseases, old age and death   Note: Five-fold perception of योग refers to steadying the mind through fixing attention on one of the five senses of smell, taste, colour, touch and sound – this is done by concentrating on the tip of the nose, tip of the tongue, fore-part of the palate, middle of the tongue and root of the tongue, respectively.

व्याख्या:

योगी understands that one’s physical body is a combination of five elements, and that one’s real self is separate from them, and that as such, one is unaffected by disease, old age or death, which are inseparable from all material things that are by nature subject to change. Such a योगी throws off one’s physical body into the fire of योग, and takes up, as it were, a new individuality, purer than the previous. One’s physical body, itself, one knows, does not change its essential character as matter, whatever changes it may undergo. Matter remains indestructible, so also the आत्मा which is separate from it.

Deeper ध्यान on ब्रह्म with the support of पञ्चभूत and their subtle essence or qualities leads to subtler powers and experiences. For example, when the साधक takes the help of पृथ्वी भूत and its essential quality of smell with the बीज मंत्र “लम्”with the thoughts “I am ब्रह्म in the पृथ्वी भूत which is in all things and beings in its स्थूल and सूक्ष्म रूप. I am the sacred गंध that pervades everything”. Such ध्यान results in one-ness with पृथ्वी भूत, power to control all that is created from it, experiences divine smells, etc. Such ध्यान takes us closer to realization of ब्रह्म which is the essence of all पञ्च-भूत, all its attributes and whole of creation.   

In the advanced stages of साधना, the साधक experiences the essential qualities of पञ्च-भूत and one’s शरीर which is also made of पञ्च-भूत is transformed into a सूक्ष्म रूप in the अग्नि of योग. Every cell of the body of a योगी is renewed and becomes younger and such a one’s शरीर is no longer prone to disease, old age and death.

लघुत्वमारोग्यमलोलुपत्वं

        वर्णप्रसादः स्वरसौष्ठवं च ।

गन्धः शुभो मूत्रपुरीषमल्पं

        योगप्रवृत्तिं प्रथमां वदन्ति ॥ १३॥

मंत्र	अर्थ
लघुत्वम् – lightness, आरोग्यम् – good health, अलोलुपत्वं – non-covetousness, वर्णप्रसादः – glowing complexion, स्वरसौष्ठवं – sweetness of voice, च – and, गन्धः – fragrance, शुभो – sweet,  मूत्रपुरीषम् – urine and faeces, अल्पं – scanty, योगप्रवृत्तिं – of progress in योग, प्रथमां – the first (signs), वदन्ति – it is said	It is said that the first signs of progress in योग are – lightness, good health, non-covetousness, glowing complexion, sweetness of voice, sweet fragrance and scanty output of urine and faeces.

व्याख्या: The following seven signs are indicative of progress for a योगी much before the body is totally transformed:

1. Lightness – body becomes light and feels ever-fresh and active – no trace of laziness
2. Health – body becomes healthy and there is a sense of well-being. It is the mind that tends to experience सुख & दु:ख being focussed on the world – however, when focus of mind shifts to परमात्मा, the mind is no longer pulled by सुख and दु:ख and this impacts the body positively in terms of good health
3. Non-covetousness – The habit of desiring to possess anything and everything makes people go on buying binges but since a योगी no longer has cravings of objects of the world, the need for needing any object gets set aside
4. Glowing complexion – Skin of a योगी shines because of the joy, peace and beauty experienced within
5. Sweetness of voice – Voice of a योगी becomes sweet and attractive as do the words and gestures. Even when gently and softly spoken, the words of a योगी have a power and kindle joy, love and peace in the listener.
6. Fragrance – Just as people who indulge in smoking and drinking develop their शरीर that starts emitting an unpleasant odour, the body of a योगी emanates a fragrance (and even their faecal matter stops having a bad odour).
7. Scanty urine and faeces – As food intake decreases and digestion becomes strong, the quantum of urine and faecus decreases.

यथैव बिम्बं मृदयोपलिप्तं तेजोमयं भ्राजते तत् सुधान्तम् ।

तद्वाऽऽत्मतत्त्वं प्रसमीक्ष्य देही एकः कृतार्थो भवते वीतशोकः ॥ १४॥

यदात्मतत्त्वेन तु ब्रह्मतत्त्वं दीपोपमेनेह युक्तः प्रपश्येत् ।

अजं ध्रुवं सर्वतत्त्वैर्विशुद्धं ज्ञात्वा देवं मुच्यते सर्वपापैः ॥ १५॥

मंत्र	अर्थ
यथा एव – just as, बिम्बं – a disc, मृदयो – with earth, उपलिप्तं – covered, तेजोमयं – as full of light, भ्राजते – shines, तत् – that, सुधान्तम् – when cleaned well, तत् वा – just as (in the same way), आत्मतत्त्वं – the truth of the आत्मा, प्रसमीक्ष्य – realizing, देही – the embodied being, एकः – non-dual, कृतार्थ – fulfilled, भवते – becomes, वीतशोकः – free of sorrow	Just as a (metal) disc covered with earth shines as full of light when cleaned well, so too the embodied being, realizing the truth of the आत्मा, becomes non-dual, fulfilled and free from sorrow.
यदा – when, आत्मतत्त्वेन – as the आत्मा, तु – indeed, ब्रह्मतत्त्वं – property of ब्रह्म, दीप-उपमेन – like a lamp (effulgent), इह – here (in ध्यान), युक्तः – योगी, प्रपश्येत् – realizes, अजं – unborn, ध्रुवं – eternal, सर्वतत्त्वै: – from all modifications, विशुद्धं – free, ज्ञात्वा – having known, देवं – देवता, मुच्यते – realized, सर्वपापैः – all पाप	When the योगी, with मन absorbed here in ध्यान, realizes truth of ब्रह्म through the perception of truth of आत्मा in one’s own body as a self-luminous entity, then, knowing the परमात्मा as unborn, eternal and free from all modifications (of प्रकृति), such a one is released from all (effects of) पाप

व्याख्या: Extra-sensory perception, changes to one’s शरीर, etc is not the goal of योग. If a योगी gets too attached or takes pride in these, they will become an obstacle for a योगी to attain the real goal of ध्यान. To realize the Truth of one’s own आत्मा is the final goal of ध्यान. The practice of ध्यान removes the layers of अविद्या and false notions like “I am finite”, “I am the शरीर” which cover the ever-shining आत्मा within.

ब्रह्म is unborn, infinite, birthless and not preceded or caused by anything else.  It is the uncaused cause of the whole universe. It is eternal and unchanging and free of all extraneous factors and free of अविद्या and its effects. Just like the light present within a lamp, ब्रह्म or आत्मा is self-evident truth present in all and illumines all our thoughts and इंद्रिय.

Here the words, ब्रह्म, देव and आत्मा are used for the One, परमात्मा, with shades of meaning worth noticing. आत्मा indicates the subject “I”, the Knower, Illuminator, the चैतन्य in the individual शरीर. ब्रह्म indicates the infinite substratum of the infinite universe. देव indicates ईश्वर, the Divine Being wielding inscrutable power of माया. ब्रह्म is निर्गुण निराकार (attribute-less & form-less) while देव (or ईश्वर) is परमात्मा who is सगुण साकार (with form and attributes). The योगी realizes in ध्यान that the आत्मा within me is itself the substratum of the Universe (ब्रह्म) and the देव (or ईश्वर) that assumes different अवतार at different times. To realize ब्रह्म as one’s own आत्मा brings total fulfilment as there remains nothing more to be gained in life. In the realization of आत्मा, the योगी becomes free from all bondages and दु:ख.

एषो ह देवः प्रदिशोऽनु सर्वाः ।

        पूर्वो ह जातः स उ गर्भे अन्तः ।

स एव जातः स जनिष्यमाणः

        प्रत्यङ् जनास्तिष्ठति सर्वतोमुखः ॥ १६॥

यो देवो अग्नौ योऽप्सु

        यो विश्वं भुवनमाविवेश ।

य ओषधीषु यो वनस्पतिषु

        तस्मै देवाय नमो नमः ॥ १७॥

मंत्र	अर्थ
एषो ह – this very, देवः – ईश्वर, प्रदिशो: – directions, अनु – (intermediate) directions, सर्वाः – all, पूर्वो ह – as the first, जातः – was born, स उ – He, again, गर्भे अन्तः – in the womb, स: – He, एव – indeed, जातः – the one born, स: – He, जनिष्यमाणः – the one going to be born, प्रत्यङ् – within, जना: – all beings, तिष्ठति – exists, सर्वतोमुखः- one who has faces everywhere	This very ईश्वर is all the directions, and all the intermediate directions. ईश्वर was born as the first (हिरण्यगर्भ) and ईश्वर again, has entered the womb. ईश्वर, indeed, is the one born; ईश्वर is also the one going to be born. ईश्वर exists in all beings; ईश्वर faces are facing everywhere
य: – the one who, देवो – ईश्वर,. अग्नौ – in अग्नि, य: – the one who, अप्सु – in water, य: – the one who, विश्वं – entire, भुवनम्  – creation, आविवेश – entered, य: – the one who,  ओषधीषु – in herbs, य: – the one who,  वनस्पतिषु – in trees, तस्मै देवाय – to that ईश्वर, नमो नमः – नमस्कार again and again	नमस्कार again and again to that ईश्वर who is in the अग्नि, who is in the आप, who has entered the entire creation who is in the plants and who is in the trees

व्याख्या: ईश्वर is everywhere – pervades all the main and intermediate directions, above and below. Those who do संध्या वन्दनम् will be familiar with specific मंत्रs chanted for directions. ईश्वर alone is born as ब्रह्मा, the original first born tasked with projecting the विश्व. ईश्वर alone is the father who then assumes the form of a foetus in the womb – a pregnant woman must thus understand that a Divine Being is in her womb – and this applies to not just human beings but all living beings. ईश्वर is the inner आत्मा of all beings  and since every face belongs to ईश्वर, ईश्वर thus faces everywhere. ईश्वर is also present in the विश्व as the पञ्च भूत and also present in the entire plant and animal kingdom, in everything, inert and sentient. Therefore, with offering multiple नमस्कार to the ईश्वर who is literally everything in this विश्व, the second chapter of this उपनिषद् comes to an end.

              तृतीयोऽध्यायः ।

य एको जालवानीशत ईशनीभिः

         सर्वाँल्लोकानीशत ईशनीभिः ।

य एवैक उद्भवे सम्भवे च

         य एतद् विदुरमृतास्ते भवन्ति ॥ १॥

एको हि रुद्रो न द्वितीयाय तस्थु-

         र्य इमाँल्लोकानीशत ईशनीभिः ।

प्रत्यङ् जनास्तिष्ठति सञ्चुकोचान्तकाले

         संसृज्य विश्वा भुवनानि गोपाः ॥ २॥

मंत्र	अर्थ
य: – one who, एको – non-dual, जालवान् – possessor of the net (माया), ईशते – rules, ईशनीभिः – through divine powers, सर्वाँन् – all,  लोकान् – the worlds, ईशत: – rules, ईशनीभिः- through divine powers, य: – one who, एव – alone, एक: – one, उद्भवे – when endowed with glories (of ईश्वर), सम्भवे – at the time of projection of the universe, च – and,  य: – one who, एतद् – this, विदु: – know, अमृता: – eternal, ते – they, भवन्ति – became	One who is non-dual and being the possessor of the net (माया), rules through one’s divine powers. ईश्वर rules over all the लोकs through powers and is the one alone endowed with glories at the time of projection (creation). Those who know this become eternal (immortal) (or attain their eternal state of being)
एको – one, हि – only, रुद्र:, न – no, द्वितीयाय – second, तस्थु- remains, य: – one who, इमान् – these, लोकान् – the worlds, ईशत: – rules, ईशनीभिः- through divine powers, प्रत्यङ्  – in, जनान् – all beings, तिष्ठति – dwells,  सञ्चुकोच – withdraws (them), अन्तकाले – finally, संसृज्य – having projected (or created), विश्वा – all, भुवनानि – the worlds,. गोपाः- protects	There is only one रुद्र and no second besides रुद्र. रुद्र rules all these लोकs with divine powers. रुद्र dwells in all beings. Having projected (or created) all the लोकs, रुद्र protects them and then finally withdraws them into Himself.

व्याख्या: ईश्वर is infinite and infinity can only be एक (one). Nothing can be added or subtracted from It. All नाम and रूप, शक्ति, etc are included and possible in ईश्वर. ईश्वर thus naturally have none to oppose It and there is no one equal or contender for It; leave alone anyone greater than ईश्वर. We must therefore remember that whenever we talk about ईश्वर, it means only a single entity – and it is this One that manifests as many without any intrinsic change.

ईश्वर is the possessor of the net – by net, is meant माया and often referred to as मायाजाल. All beings are caught in this net. Just as a fisherman spreads a net and catches fish but he himself remains outside the net, ईश्वर wields the net but does not get caught in the net.  However, while beings are caught in the net, those who surrender to ईश्वर will be able to cross over माया and become one with ईश्वर. The पुराणs often refer to ईश्वर as a मायावी who casts spells of magic due to which the beings are unable to see ईश्वर and remain engrossed in the illusory and fascinating world.

ईश्वर is the ruler who controls His various powers – the power of projection (सृष्टि), power of sustenance (स्थिति) and power of change/ withdrawal (लय) as also the power to bless, reward and punish (अनुग्रह, निग्रह). And while we as beings also have these powers in a limited way, we operate under the control of माया and therefore, our ability to discharge these roles effectively is sub-optimal most of the time. ईश्वर is endowed with all glory, splendour and majesty (उद्भवे) which manifests in full in the projection of विश्व (सम्भवे) of this multifarious world. Remaining within all beings, ईश्वर controls beings through their conscience and through circumstances and laws that govern the body and mind.

ईश्वर is referred to as रुद्र here (सविता earlier). रुद्र has multiple meanings:

1. रुद्र is another name for शिव (the auspicious one)
2. रुद्र is one who makes others cry by giving कर्म फल – and thus those who do पाप कर्म cry when they receive negative फल and for all, it is the law of ईश्वर that operates by granting us the कर्म फल as aligned to our own कर्म.
3. रुद्र is one who makes the भक्त cry when their हृदय are filled with love for रुद्र
4. रुद्र is one who removes (melts away) the disease of transmigration (संसार). रुद्र is also called the doctor or medicine for the disease of संसार.

ईश्वर is eternal. Those who realize ईश्वर as their own inner आत्मा also become eternal. Eternality is not just continuity in time and does not mean that we retain our शरीर but do not die. It means to know the Truth/ ब्रह्म/ आत्मा to be beyond time and change. Its practical implication is to become free from fear of change and death. Eternality brings fearless-ness. It also means that the realized one manifests ईश्वर’s eternal and divine powers in one’s own life.

विश्वतश्चक्षुरुत विश्वतोमुखो

         विश्वतोबाहुरुत विश्वतस्पात् ।

सं बाहुभ्यां धमति सम्पतत्रै-

        र्द्यावाभूमी जनयन् देव एकः ॥ ३॥

मंत्र	अर्थ
विश्वत: everywhere, चक्षु: – eye, उत – and, विश्वतोमुखो – mouth everywhere, विश्वत: – everywhere, बाहु: – hands, उत – and, विश्वतस्पात् – feet everywhere, बाहुभ्यां – with hands, सं धमति – unites, सम्पतत्रै – with feet and wings, द्यावाभूमी – स्वर्ग and पृथ्वी, जनयन् – having created, देव – परमात्मा, एकः – one alone	His eyes are everywhere; His mouth, hands and feet are everywhere. This shining परमात्मा who is one alone, having created the स्वर्ग and पृथ्वी, unites (all beings) with hands, feet and wings

व्याख्या:

विश्वतश्चक्षुरुत विश्वतोमुखो: परमात्मा has eyes and mouths everywhere. It means that all eyes and mouths are in all living beings are that of परमात्मा alone. Here, eyes represent all perception and knowledge (ज्ञान) and mouth represents all enjoyments (भोग). It is परमात्मा alone who perceives all, knows all and enjoys all, through all living beings. Whatever we see – innocent gaze of a child, wonderful speech of an orator, hot meal served when hungry, etc, the source of all of these is परमात्मा Itself and if we are able to understand this, we will not get attached to anything. This is why the songs by various भक्त over centuries state again and again express their joy at being able to परमात्मा everywhere and in all people and objects.

विश्वतोबाहुरुत विश्वतस्पात्:  परमात्मा has hands and feet everywhere. All hands and feet of all beings belong to परमात्मा only. They signify all action and movement. परमात्मा can be seen in the leap of a frog, the firm grasp of a baby or the quick response of a touch-me-not plant.

बाहुभ्यां सं धमति सम्पतत्रै: It is परमात्मा only who blesses all the beings in the world with the bodies to go through their फल of कर्म done by them in the various लोक – स्वर्ग and पृथ्वी which too are created by परमात्मा only. He gifts hands and legs to मनुष्य and wings to birds. Hands has a special meaning. While animals walk on all fours, we stand on two and are gifted with hands with fingers and thumb giving us to lead a life with a lot more possibilities. Hands represent the capacity to think and act (कर्म शक्ति) and self-effort (पुरुषार्थ) because of which we can progress and attain even divinity. As per महीधर, two hands may be taken to mean धर्म and अधर्म and represents the basis on which the इंद्रियs are driven towards action – and this symbolically describes how the work of the इंद्रिय in this life is dependent upon and knowledge and habits acquired by the individuals in the past lives.  

Given the importance of hands, we have an early morning prayer as below:

कराग्रे वसते लक्ष्मीः करमध्ये सरस्वती । करमूले तु गोविन्दः प्रभाते करदर्शनम् ॥

कराग्रे वसते लक्ष्मीः, करमध्ये सरस्वती । करमूले स्थिता गौरी, मंगलं करदर्शनम् ॥

1: At the top of the palm dwells देवी लक्ष्मी, and at the middle of the palm dwells देवी सरस्वती,

2: At the bottom of the palm dwells श्री  गोविन्द ; Therefore one should look at one’s palms in the early morning and contemplate on them.

Contemplation of hands can thus be seen as a way to realize the परमात्मा.

यो देवानां प्रभवश्चोद्भवश्च

        विश्वाधिपो रुद्रो महर्षिः ।

हिरण्यगर्भं जनयामास पूर्वं

        स नो बुद्ध्या शुभया संयुनक्तु ॥ ४॥

मंत्र	अर्थ
य: – one who, देवानां – of all the देवता, प्रभव: – origin, च – and, उद्भव: – source, च – and, विश्वाधिपो – Ruler of the entire विश्व, रुद्र:, महर्षिः – all-knowing, हिरण्यगर्भं, जनयामास – brought into being, पूर्वं – initially, स: – He,  न: – us, बुद्ध्या – with thoughts, शुभया – (with) auspicious (or noble), संयुनक्तु – (may) endow	May रुद्र who is the origin of all देवताs and the source of all their powers, who is all-knowing and the Ruler of the entire विश्व, who initially brought into being हिरण्यगर्भ, do endow us with auspicious thoughts

व्याख्या: रुद्र is the origin (प्रभव:) of all देवताs and the देवताs behind all laws and departments that run this universe. रुद्र alone is the source (उद्भव) of all their powers, might and glories. It is said that not even a blade of grass can move unless willed by रुद्र. रुद्र alone is the cause of all causes and रुद्र alone assumes the form of हिरण्यगर्भ (in the पुराण, ब्रह्मा is given this role) – हिरण्य also means knowledge – and one knows that knowledge precedes any activity of creation and रुद्र is expressed as the womb of all knowledge.

Our बुद्धि is that distinguishes us from other beings. It is gifted with choice, discrimination, understanding and ideals. However, with its misuse, we can bring our own doom. Thoughts that take us away from goodness and our true nature will bring दु:ख. Hence, the साधक here expresses “May we always entertain noble thoughts, May we be blessed with auspicious thoughts of serving others, improving ourselves and seeing परमात्मा in all and reaching the highest goal”.

या ते रुद्र शिवा तनूरघोराऽपापकाशिनी ।

तया नस्तनुवा शन्तमया गिरिशन्ताभिचाकशीहि ॥ ५॥

याभिषुं गिरिशन्त हस्ते बिभर्ष्यस्तवे ।

शिवां गिरित्र तां कुरु मा हिंसीः पुरुषं जगत् ॥ ६॥

मंत्र	अर्थ
या – that, ते – your, रुद्र, शिवा – auspicious, तनू: – form, अघोरा – gentle (not terrifying), अपापकाशिनी – which removes all पाप, तया – with that, न: – us, शन्तमया तनुवा – with auspicious form, गिरिशन्त – O गिरिशन्त  (भगवान् who while residing on the mountains spreads joy), अभिचाकशीहि – please look	O रुद्र! Please look at us with that form of yours that is gentle, auspicious and removes all पाप
याम् – which, इषुं – arrow, गिरिशन्त – O गिरिशन्त  (भगवान् who while residing on the mountains spreads joy), हस्ते – in hand, बिभर्षि – (you) hold,  अस्तवे – ready to shoot, शिवां – auspicious, गिरित्र – O गिरित्र  (protector of the mountains)., तां – that, कुरु – do, मा – not, हिंसीः – to destroy, पुरुषं – any being (person or creature in this world), जगत् – this world	Please make the arrow which you hold in your hand auspicious and do not destroy this world or any person therein

व्याख्या:

These two मंत्र also form part of the रुद्रम् that comes up within the यजुर्वेद.

रुद्र as अघोरा: Generally, रुद्र appears fierce and fiery, harsh and terrible as death and destruction, with eyes red and ready to kill. This form creates fear and terror in the हृदय of all. However, the अघोरा form is calm, gentle and beautiful. Just as the sea is sometimes serene and rough at other times, so is रुद्र. Here, we pray to रुद्र to take an अघोरा form which instills शांति, प्रेम, आनन्द within our हृदय.

रुद्र as शिव: When touched by divinity, everything becomes auspicious, sacred and glorious. A body without the spark of divinity, being lifeless becomes rigid, decomposes and stinks. It is then considered inauspicious and consigned to the fire. रुद्र is divine and auspicious. We therefore pray to रुद्र to manifest and fill our hearts with divinity and auspiciousness.

रुद्र as अपापकाशिनी: पाप causes दु:ख while पुण्य causes सुख. The mere remembrance of परमात्मा removes all पाप and manifests सद्गुण – “May the sight of परमात्मा remove any desire within us to do पाप”

रुद्र as गिरिशन्त: रुद्र is one who is staying on कैलाश पर्वत and spreading auspiciousness from there. Seated in our speech and in the words of the वेद, रुद्र spreads auspiciousness – “May रुद्र who is such appear before me and bless me”

रुद्र as अभिचाकशीहि: O परमात्मा! Please look at us with प्रेम and करुणा. May your mere look create प्रेम, आनन्द and ज्ञान within us.

रुद्र as गिरित्र: रुद्र is one who protects the कैलाश पर्वत. शिव always stays high up on the कैलाश पर्वत which is always cold and snow-white. May शिव appear before us, protect us from the heat and sorrow of worldly existence, render us pure (white) and elevate our thoughts to divine peaks.

रुद्र with weapons: Generally, रुद्र is ever-ready to kill the  दुष्ट and destroy the world with His bow and arrow. The ऋषि says “Please do not be angry with me or kill me or anyone else. May you only kill our negativities and destroy our false notions. May your weapons be a blessing for all”. Weapons of रुद्र are meant to destroy अज्ञान – प्रणव or ॐ is represented by the arrow or the arrow may be seen as representing the महावाक्य within the वेद. Contemplation on the ॐ and the महावाक्य will reveal the true essence of रुद्र to the साधक.

ततः परं ब्रह्म परं बृहन्तं

         यथानिकायं सर्वभूतेषु गूढम् ।

विश्वस्यैकं परिवेष्टितार-

         मीशं तं ज्ञात्वाऽमृता भवन्ति ॥ ७॥

मंत्र	अर्थ
ततः परं – above that, ब्रह्म, परं – that which is not subject to any limitation, बृहन्तं – infinite, यथा-निकायं – according to their शरीर, सर्वभूतेषु – in all creatives, गूढम् – hidden, विश्वस्य – of this world, एकं – one, परिवेष्टितारम् – all encompassing,  ईशं – Ruler, तं – whom, ज्ञात्वा – by knowing, अमृता: – eternal, भवन्ति – becomes	Above that is the infinite ब्रह्म, who is hidden in all creatures according to their शरीर, who is the one Ruler encompassing this entire विश्व, and knowing whom one becomes eternal.

व्याख्या: While the previous मंत्र refers to personal ब्रह्म, this मंत्र points out that the highest state of ब्रह्म is the impersonal one (निर्गुण or Absolute). And since this मंत्र follows after the previous मंत्र which invokes blessing of महादेव as the personal, the मंत्र seems to imply that the realization of the Impersonal Absolute can be only had once भक्ति matures to the Personal and करुणा bestowed on the भक्त by the Personal. Note that both Personal and Impersonal are two aspects of the same One entity.

And how does one comprehend the Impersonal or Infinite? ब्रह्म is eternal and present at all time. But it is important to note that ब्रह्म is present at all times but not within time. ब्रह्म is not limited by time, space and objects (काल, देश and वस्तु). That whose existence is impermanent, that which changes, which comes and goes, is limited by time. Similarly, that which is occupying a specific space and that which is an object with properties is limited by space and limited by other objects respectively – ब्रह्म is objectless, formless and attribute-less and unlimited object-wise.  Waves comes and go but the ocean is always there – similarly, beings may come and go but ब्रह्म is always there. Just as it is the water of the ocean that is present within the waves, it is ब्रह्म that is the essence of all beings.

ब्रह्म is hidden within all. While शरीर is an assemblage of limits and matter, ब्रह्म is hidden within the शरीर. Our attention remains only on its name, form and properties and not on ब्रह्म that gives it life and existence. Note however that ब्रह्म is not engulfed alone within the शरीर since ब्रह्म is all-encompassing and present within all शरीर and the whole विश्व.

How can death touch a being who knows its truth as being beyond देश, काल and वस्तु limitations? When I am all-encompassing and present everywhere, why should I worry about any other (since there is no “other”?

वेदाहमेतं पुरुषं महान्त-

         मादित्यवर्णं तमसः परस्तात् ।

तमेव विदित्वातिमृत्युमेति

         नान्यः पन्था विद्यतेऽयनाय ॥ ८॥

मंत्र	अर्थ
वेद -know, अहम्  – I, एतं – this, पुरुषं – person, महान्तम्- great, आदित्यवर्णं – resplendent like the Sun, तमसः परस्तात् – beyond darkness, तम् – Him (पुरुष), एव – alone विदित्वा – by knowing, अति एति – transcends, मृत्युम् – death, न – no, अन्यः – other, पन्था – way, विद्यते – there, अयनाय -for this (the highest state)	I know this महापुरुष, resplendent like the Sun, and beyond darkness. By knowing the महापुरुष alone, one transcends death, there is no other way for this.

व्याख्या: पुरुष means ब्रह्म which is complete and infinite and resides in the हृदय of all beings. I see this पुरुष as my own आत्मा and the आत्मा of all beings and the very substratum of the whole विश्व. I know पुरुष as the greatest, self-effulgent चैतन्य, the very source of all illumination, beyond darkness of अविद्या. I am that पुरुष. I illumine even darkness and the thought of ज्ञान and अविद्या.

How does one understand the words “transcending मृत्यु”? मृत्यु includes every change that takes place. Our शरीर changes, our place of residence change, we change jobs, we lose old friends, we change our office, etc and every such change is an expression of मृत्यु only. मृत्यु too is a change of शरीर only to take on a new शरीर – but the one who takes the शरीर, which is the पुरुष is beyond death – it is always there, it is नित्य, it is सनातन.

“There is no other way” – states the मंत्र. Whatever संप्रदाय one may follow, whatever expression of परमात्मा one may choose, the ultimate state of being is a ज्ञान स्थिति – meaning that only when one knows that one’s own reality is the universal reality, such ज्ञान takes us to परमात्मा. Any संप्रदाय that merely boosts a tribal followership or enhances personal ego or promises life after death in a fancy place called as स्वर्ग cannot be the way – since such a goal is not a ज्ञान स्थिति but merely boosts one’s अहंकार. The preparatory paths can be varied but direct realization via ज्ञान alone liberates.

यस्मात् परं नापरमस्ति किञ्चिद्य-

          स्मान्नणीयो न ज्यायोऽस्ति कश्चित् ।

वृक्ष इव स्तब्धो दिवि तिष्ठत्येक-

           स्तेनेदं पूर्णं पुरुषेण सर्वम् ॥ ९॥

मंत्र

अर्थ

यस्मात् परं – beyond or higher than whom, न – nothing, अपरम् – different than, अस्ति – (there) is, किञ्चित् – whatsoever, यस्मात् – from or than whom, न – nothing, अणीयो – subtler, न – nothing, ज्याय: – greater, अस्ति – (there) is,  कश्चित् – whatsoever, वृक्ष – tree, इव – like, स्तब्ध: – unmoving, दिवि – in His own glory, तिष्ठति – stands or exists, एक: – one, इदम् – this, पूर्णं – filled by, तेन पुरुषेण – by that Divine Being, सर्वम् – all

All this is filled by that Divine Being, there is nothing else that is higher or different than It, subtler or greater than whom there is nothing else; He stands alone in His own glory, unmoving like a tree.

व्याख्या:

यस्मात् न परं न अपरम् – This is a powerful and deeply meaningful statement. परं means cause and अपरम् means effect. ब्रह्म is neither the cause nor the effect. The cause always exists before the effect. It means that nothing exists before ब्रह्म. Equally, ब्रह्म is also not the cause of anything (like विश्व). But one may ask whether this goes against naming ब्रह्म as the creator/ projector of विश्व? And the response is that nothing comes from ब्रह्म since nothing is different from ब्रह्म or separate from ब्रह्म – if विश्व is also ब्रह्म only, then how can we term ब्रह्म in the form of विश्व as the effect? Nothing exists before ब्रह्म and after ब्रह्म – ब्रह्म is one without a second. एक ब्रह्म alone exists – there is no other. Therefore, from the absolute standpoint, ब्रह्म is not the projector of विश्व – concepts such a cause and effect are superimposed on ब्रह्म (for our understanding at a lower level during साधना stage).

यस्मात् न अणीयो न ज्याय: अस्ति – There is nothing greater or smaller than ब्रह्म. Neither the विश्व, nor स्वर्ग or पृथ्वी, neither देवता, मनुष्य or पशु are smaller than ब्रह्म as all is ब्रह्म only.

वृक्ष इव स्तब्ध: दिवि तिष्ठति एक: ब्रह्म shines alone in Its own glory. Just as a redwood tree stands for hundreds of years in all its majesty and might, ब्रह्म too stands immutable and alone in all Its glory and divinity as pure सत् – चित् pervading the entire विश्व. Usually that which pervades and that which is pervaded are different like a carpet spread on the floor. But ब्रह्म pervades the विश्व like the oceanic waters pervade all waves or the rope pervades the entire snake vision superimposed on it. ब्रह्म alone exists as the substratum and the विश्व is merely an appearance.

ततो यदुत्तरततं तदरूपमनामयम् ।

य एतद्विदुरमृतास्ते भवन्ति अथेतरे दुःखमेवापियन्ति ॥ १०॥

मंत्र	अर्थ
तत: – that this (विश्व), यद् – that (which is), उत्तरततं – higher, तद् – that, अरूपम् – formless, अनामयम् – free from diseases, य: – who, एतद् – this, विदु: – know, अमृता: – eternal, ते – they, भवन्ति – become, अथ – while, इतरे – others, दुःख: – sorrow, एव – only, अपियन्ति – get	That which is higher than this (विश्व) is formless and free from diseases. Those who know this become eternal, while others only get sorrow.

व्याख्या:

ब्रह्म is अरूपम् (formless) – Like आकाश, the all pervading ब्रह्म is formless. Beauty is the essence of many objects but beauty itself is one and formless. ब्रह्म is the formless essence within all forms. That which is formless alone can assume all forms. Water takes the form of a container – similarly, ब्रह्म can assume any form or all forms.

ब्रह्म is अनामयम् (free from disease) – Naturally, ब्रह्म is free from disease. A diseased ब्रह्म does not fit into anyone’s concept of ब्रह्म. That which is formless, changeless and attribute-less is free from disease as it is the शरीर or मन which can have diseases. We all suffer from the spiritual disease of अविद्या.  अविद्या causes desires which give rise to desire prompted actions which give results, the enjoyment of which causes वासना or tendencies which in turn give rise to desires, actions and thus the cycle goes on. Ego, selfishness, anger, greed, jealousy and the like are the symptoms of the spiritual disease which in turn cause pain, anxiety, tension, fear, depression and so on.

ब्रह्म is अमृत: साधकs who know ब्रह्म as their अमृत स्वभाव gain bliss that is अमृत. Those who are, on the other hand, immersed in अविद्या remain in दु:ख. One in अविद्या may think that accumulating objects will lead to सुख but miss the obvious truth that addition and multiplication of finite numbers still give finite results – “How can a person who is the inheritor of the infinite सुख be happy with a few hundred (viz finite सुख)?”

सर्वानन शिरोग्रीवः सर्वभूतगुहाशयः ।

सर्वव्यापी स भगवांस्तस्मात् सर्वगतः शिवः ॥ ११॥

मंत्र	अर्थ
सर्व-आनन-शिरो-ग्रीवः – who has all the faces, heads and necks, सर्वभूत-गुहाशयः – who resides in the हृदय of all beings, सर्वव्यापी – all -pervading, स – He/ It (ब्रह्म), भगवान्, तस्मात् – therefore, सर्वगतः – present everywhere, शिवः- auspicious	परमात्मा who has all the faces, heads and necks, who resides in the हृदय of all beings, is all-pervading and therefore present everywhere (सर्वगतः) and auspicious (शिव)

व्याख्या: It may be useful here to go through the stage of how ब्रह्म moves from अव्यक्त t(unmanifest) to व्यक्त (manifest) as per वेदान्त. In the absolute state, ब्रह्म is nameless, attribute-less and formless (निर्गुण निराकार). Associated with ब्रह्म is the infinite and inscrutable potential power (माया or प्रकृति). ईश्वर is also formless but with all attributes like omniscience and omnipotence in their latent form (सगुण साकार). Then comes the manifestation of the total mind or the subtle world – at this stage, ब्रह्म is referred to as हिरण्यगर्भ wherein the attributes become व्यक्त in the subtle forms (सगुण साकार). From this subtle state emerges the entire gross world of नाम & रूप – ब्रह्म in this state is referred to as विराट. ईश्वर also manifests in specific forms of अवतार at different times out of compassion for the भक्तs (राम, कृष्ण, etc).

सर्व-आनन-शिरो-ग्रीवः ब्रह्म is all faces, heads and necks since all faces, heads and necks belong to ब्रह्म only. We are thus expected to see परमात्मा residing in all beings – only then one can say one has understood the मंत्र. आनन also means mouth through which we eat food and hence represents the power to enjoy (भोग शक्ति). शिर represents the power of knowledge – ज्ञान शक्ति while ग्रीव as the neck supports the heads and thus represents आधार शक्ति

भगवान्: A formal definition of भगवान् is one who has six भग (majesty) – ऐश्वर्य, धर्म, बल यश, ज्ञान & वैराग्य (there are other definitions too).  भगवान् has all these in infinite measure – these divine powers are the very स्वभाव of भगवान् and not qualities which can & go or increase / decrease; they are always present in infinite measure. Anyone in the world who has a little aspect of these or even one of these must know that these are actually a small aspect of the infinite qualities of भगवान् only that we are lucky to get hold of – these are not ours but that of भगवान् only – this perspective should reduce any अहंकार may be develop within ourselves. And this भगवान् is the all-pervading शिव (auspicious one), the आत्मा of all.

महान् प्रभुर्वै पुरुषः सत्वस्यैष प्रवर्तकः ।

सुनिर्मलामिमां प्राप्तिमीशानो ज्योतिरव्ययः ॥ १२॥

मंत्र	अर्थ
महान् – Great, प्रभु- Master, र्वै – indeed, पुरुषः,  सत्वस्य – of सत्व (गुण), एष – this.  प्रवर्तकः – prompter, सुनिर्मलाम् – pure (स्थिति), इमां – this, प्राप्तिम् – attainment, ईशान: – the Ruler, ज्योति: – Light, अव्ययः – immutable	Indeed, this पुरुष is the महान् प्रभु, and the imperishable (internal) light that controls everything.  It guides the intellect of all beings order to (help them to) attain that extreme pure state (of मुक्ति).

व्याख्या:

ईश्वर is महान्: ईश्वर is great in ज्ञान, ऐश्वर्य, शक्ति, गुण,… everything worthwhile. ईश्वर is also the प्रभु (master), all capable and independent to do, undo or otherwise. Nothing is impossible for ईश्वर who is full and complete (पुरुष), therefore without desires yet capable of fulfilling all desires. Being so great, capable and complete, ईश्वर is therefore respected and all beings undertake Its पूजा & उपासना.

ईश्वर सत्वस्य प्रवर्तक (inspirer): By being present within us, ईश्वर always inspires us to follow सत्व गुण – noble qualities of goodness, selflessness, kindness, etc. सत्वस्य also means “of मन-बुद्धि” as these are also made up of सत्व aspect of the पञ्चभूत. ईश्वर may thus be seen as one who motivates us to improve ourselves, gain purity and attain ब्रह्म. ईश्वर motivating power is felt more keenly as our tuning with ईश्वर rises. In the गायत्री मंत्र too, we have words “धियो यो न: प्रचोदयात” which is translated as “May You enlighten our बुद्धि”. ईश्वर is thus an eternal source of inspiration, the one who prompts us to attain the highest – सुनिर्मलाम् प्राप्तिम् viz attainment of pure आनन्द (bliss).

अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा

            सदा जनानां हृदये सन्निविष्टः ।

हृदा मन्वीशो मनसाभिक्लृप्तो

            य एतद् विदुरमृतास्ते भवन्ति ॥ १३॥

मंत्र	अर्थ
अङ्गुष्ठमात्रः – of the size of an अङ्गुष्ठ (thumb),  पुरुष:, अन्तरात्मा – inner dwelling आत्मा, सदा – always, जनानां – of people, हृदये – in the हृदय, सन्निविष्टः – seated, हृदा – by the हृदय, मन्वीशो – ईश्वर of ज्ञान, मनसा – by the मन, अभिक्लृप्तो – hidden, ये  – those who, एतद् – this, विदु: – know, अमृता: – eternal, ते – they, भवन्ति – become	The पुरुष, the indwelling आत्मा, of the size of an अङ्गुष्ठ (thumb), is always seated in the हृदय of people. The ईश्वर of ज्ञान is hidden by the मन and the हृदय. Those who know this, they become eternal.

व्याख्या: The infinite ईश्वर is available within our हृदय as the आत्मा of the size of an अङ्गुष्ठ (thumb). By हृदय is meant our innermost essence, the very centre of our personality, the source from where the feeling of “I-ness” arises. Further, when the मंत्र says that that ईश्वर that resides within is of the size of an अङ्गुष्ठ, this is stated so that during ध्यान, our मन can withdraw from the rest of the विश्व as well as our own शरीर and focus on ईश्वर as being of the size of an अङ्गुष्ठ within us (such a conception thus becomes an aid to do ध्यान).

ईश्वर is अभिक्लृप्तो (hidden): Even though ईश्वर is ever available as our innermost आत्मा, ईश्वर is hidden from our sight. Often, effects cover the cause – मन/ बुद्धि is the created effect and these cover our experience of the creator of these viz ईश्वर (just as clouds cover our vision of सूर्य). काम makes the मन agitated, likes and dislikes colour the मन and the बुद्धि creates its own doubts, confusions and concepts. All these disturbances do not allow us to experience ईश्वर within. Even though it is the light of ईश्वर alone that makes us aware of the three states (जाग्रत्, स्वप्न and सुशुप्ति) – in जाग्रत् अवस्था, बुद्धि hides the ईश्वर, in स्वप्न अवस्था, by the projection of मन as dreams leads to hiding of the ईश्वर while in सुशुप्ति अवस्था, अविद्या together with dormant वासनाs (where our thoughts merge) cover our ability to experience ईश्वर.

Once one realizes that ईश्वर is available for an immediate access within my own आत्मा, such a realization sets them free – they will realize that they were never bound and were always free.

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ।

स भूमिं विश्वतो वृत्वा अत्यतिष्ठद्दशाङ्गुलम् ॥ १४॥

पुरुष एवेदगुँ सर्वं यद् भूतं यच्च भव्यम् ।

उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥ १५॥

मंत्र	अर्थ
सहस्र – thousand, शीर्षा – heads, पुरुषः, सहस्राक्षः – thousand eyes, सहस्रपात् – thousand feet, स: – He (the पुरुष), भूमिं – Earth, विश्वतो – from all sides, वृत्वा – pervading, अत्यतिष्ठद् – extends beyond it, दशाङ्गुलम् – by ten fingers’ breadth	The पुरुष has a thousand heads, thousand eyes and thousand feet. पुरुष pervades the earth from all sides and extends beyond it by ten fingers’ breadth.
पुरुष, एव – alone, इदम् – this,  सर्वं – all, यद् – whatever, भूतं – past, यद् – whatever, च – and, भव्यम् – future, उत – besides, अमृतत्वस्य – of eternality, ईशान: – ईश्वर, यद् – what, अन्नेन – with food, अतिरोहति – grows	All this is पुरुष alone – whatever was in the last and what will be in the future and all that grows with food. Besides, पुरुष is also the ईश्वर of eternality.

व्याख्या: This very famous मंत्र is found in the पुरुष सूक्त (found in all four वेद with varying number of मंत्रs) and represents the praise of पुरुष as the cosmic person. In the सामवेद and अथर्व वेद, there are four and five मंत्र, in the ऋग्वेद sixteen and in the यजुर्वेद, eighteen – and it used to be a practice in the ancient गुरुकुल system to learn this मंत्र right in the beginning.

पुरुष is both immanent and transcendental. Since पुरुष is the cosmic person, all heads, eyes and feet belong to पुरुष alone. पुरुष naturally pervades everything. And not only is पुरुष as big as the manifest world, पुरुष also extends beyond the manifest world as the infinite unmanifest potential aspect too. In this unmanifest state, पुरुष exists as the pure and absolute truth. Ten finders’ breadth refers to this transcendental स्वभाव of the पुरुष. Ten inches does not mean that पुरुष transcends the world by a little, it means that the transcendental nature is beyond all conception. Another meaning is that ईश्वर who is omnipresent, and transcendental is also available within our हृदय as the आत्मा, ten inches above the navel (नाभि).

What does one mean by “All this is पुरुष alone”?  Everything – the world, the body, emotions, thoughts and ignorance – that can be indicated by “this” is पुरुष alone. There is no “this” separate from “I” – “All is Me alone” is the realization of the साधक who साधना matures to the ultimate level.

ईश्वर is अमृत (eternal) – The cosmic form of ईश्वर is ever changing. Beings change forms, the realms of experiences change with the beings in them, universes are born and perish too. However, all that ever existed from beginning-less time, all that exists and all that will exist in the future in ईश्वर alone. ईश्वर alone existed in the past, exists in the present and will exist in the future. Usual analogy used is that of an ocean – waves come and go; new waves are born and they die too but ocean always remains. Same is the case with ईश्वर

सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम् ।

सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १६॥

मंत्र	अर्थ
सर्वतः – everywhere, पाणि-पादं – hands and feet, तत् – It, सर्वतो: – everywhere, अक्षि-शिरो-मुखम् – eyes, heads and mouths, सर्वतः – everywhere, श्रुतिमत् – has ears, लोके – in the लोक, सर्वम् – all, आवृत्य – pervading, तिष्ठति – stands	It has hands and feet everywhere, eyes, heads and mouths everywhere. It has ears everywhere and It stands pervading all in the लोक (विश्व or world).

व्याख्या: The expression here is a repetition of the idea conveyed in an earlier मंत्र – the idea here is to reiterate the truth again and again so that the knowledge conveyed here sinks in deeply into the mind of the साधक.

All hands, feet, ears, heads, eyes, etc belong to पुरुष only. So, an individual might ask “Who am I”? And when the individual realizes that what the person calls as one’s own शरीर, मन, बुद्धि, etc also belong to the पुरुष, the idea of a separate individuality is slowly set aside. Also, the understanding that all the beings are an expression of पुरुष only makes us feel the presence of पुरुष at all times – we can never feel lonely or afraid.

I as an individual जीव is finite and limited in my capacities. However, when I identify with the totality, my capacities increase by multiple crores as all hands and heads, all knowledge and powers become mine. I can then achieve anything as the totality will make it happen.

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।

सर्वस्य प्रभुमीशानं सर्वस्य शरणं बृहृत् ॥ १७॥

मंत्र	अर्थ
सर्वेन्द्रिय-गुणाभासं – He appears to have all the qualities of the इंद्रिय, सर्वेन्द्रिय-विवर्जितम् – (yet) He is devoid of all the इंद्रिय, सर्वस्य – of all, प्रभुम् – Lord, ईशानं – the ruler, सर्वस्य – of all, शरणं – refuge, बृहृत् – mighty	He appears to have all the qualities of the इंद्रिय, yet He is devoid of all the इंद्रिय. He is the Lord of all, the ruler and the mighty refuge of all.

व्याख्या: आभासं means appearance. पुरुष appears to have the attributes and functions of all the instruments (five ज्ञानेन्द्रिय, five कर्मेन्द्रिय, मन and बुद्धि)  But पुरुष is devoid of all attributes and equipment. पुरुष remains as the non-doer in whose presence everything gets done. For example, electricity manifests as light in the bulb, heat in the heater and sound in the music system – yet, electricity is free from the bulb, heater or music system and its limitations. When music system breaks down, electricity does not weep – none of the equipment can function without electricity, but electricity functions through all of them in whatever conditions they may be.

पुरुष is the प्रभु – We often find that one who is capable may not have the power and one having the power may not be capable. पुरुष is both all-capable and all-powerful. पुरुष alone controls the whole विश्व and makes everything happen within it.

पुरुष is शरणं बृहृत् – A person afflicted with adversity seeks शरणं (refuge) and while all people in the world may not be capable or powerful enough to provide shelter, पुरुष is शरणं बृहृत् – huge and almighty shelter. पुरुष can shelter all beings, all the time, from all calamities.

नवद्वारे पुरे देही हंसो लेलायते बहिः ।

वशी सर्वस्य लोकस्य स्थावरस्य चरस्य च ॥ १८॥

मंत्र	अर्थ
नवद्वारे पुरे – in the city with nine gates, देही – embodied, हंसो – परमात्मा, लेलायते – moves, बहिः – outwards, वशी – the master, सर्वस्य लोकस्य – of the entire लोक (world), स्थावरस्य – of the inanimate, चरस्य – of the animate, च – and	The परमात्मा, who is the master of all animate and inanimate beings, is embodied in the city with nine gates and moves outwards.

व्याख्या:

पुरुष is हंस: The word हंस has several अर्थ:

1. Earlier, this word referred to the individual जीव who travels from one body to another and from one experience to another
2. हंस means a swan. A यति is also referred to as a हंस – like a swan, a यति has a pure mind (white) which can discriminate between the real and unreal and walks gracefully on the path of धर्म
3. पुरुष also is called as हंस as पुरुष destroys अविद्या and its effects (अविद्या तत्कार्यम् हन्ति इति हंस:). पुरुष does so by bestowing the ज्ञान of Truth. The गुरु too is called हंस or परमहंस as a गुरु too gives ज्ञान and removes अविद्या.

पुरुष as देही नवद्वारे पुरे – Our देह or शरीर is like a पुर (city) and filled with many facilities (पूर्यते अनेन इति पुर:). The शरीर has nine gates – two eyes, two ears, two nostrils, one mouth, the genital organ and anus, through which the individual transacts with the world. Various शास्त्रs have slight variation in the number of gates – but the principle is to see the body having a certain characteristic. पुरुष is seen as entering this body as an individual and becomes very busy and extrovert. The individual is always upto something   remaining preoccupied, and restlessly moves about from place to place, seeking different kinds of pleasures and comforts. The श्रीमद्भगवद्गीता says – “भगवान् dwells in the city of nine gates, doing nothing, nor prompting anything.”

पुरुष has सर्वस्य लोकस्य वशी (master of the whole universe): An individual experience finitude, helplessness and sorrow, but पुरुष is the वशी (master of all).पुरुष is the supreme master of the entire लोक – the inert and sentient beings, all are under the control of पुरुष.

अपाणिपादो जवनो ग्रहीता

          पश्यत्यचक्षुः स श‍ृणोत्यकर्णः ।

स वेत्ति वेद्यं न च तस्यास्ति वेत्ता

          तमाहुरग्र्यं पुरुषं महान्तम् ॥ १९॥

मंत्र	अर्थ
अपाणिपादो – without hands and feet, जवनो – moves,  ग्रहीता – grasps, पश्यति – sees, अचक्षुः – without eyes, स: He,  श‍ृणोति – listens, अकर्णः – without ears, स: – He, वेत्ति – knows, वेद्यं – to be known, न – not, च – and, तस्य – his, अस्ति – is, वेत्ता – knower, तम् – of पुरुष, आहु: – Speak, अग्र्यं – the foremost, पुरुषं,  महान्तम् – the great	Without hands and feet, पुरुष moves and grasps. पुरुष sees without eyes and listens without ears; पुरुष knows whatever is to be known, but there is none who knows पुरुष. He is said to be the foremost person, the great

व्याख्या: The स्वभाव of पुरुष is not comprehensible easily. In the earlier मंत्र, it was stated that all hands, feet, eyes, etc are that of पुरुष only. Here, the मंत्र says that पुरुष has no hands but grasps everything, has no feet but moves everywhere, has no eyes, but sees everything and has no ears but hears everything. In our layman understanding, one may ask – “How is this possible”?

Here, what is relevant to understand is from what standpoint, the statements are made. पुरुष does not have a form (अरूपम्) and therefore, cannot have hands, feet, eyes, etc. Similarly, पुरुष has no conditionings (निरूपाधिक) – conditioning is that which remains near and imposes its qualities on the other – like a red cloth near a transparent crystal makes the crystal look red. But while पुरुष does not have a conditioning, hands, legs, eyes, etc., function in the way they function because of पुरुष only. Without existence and life, neither the hand can grasp, nor the eyes see. Hence, it is पुरुष alone that grasps and sees all even though पुरुष Itself does not have any heads, hands, feet, etc. पुरुष is therefore referred to as ear of the ear, eyes of the eyes, etc (in other उपनिषद्s).

पुरुष cannot be known – While पुरुष knows everything, none can know पुरुष. We see this in normal life too – while चक्षु can see the world, we ourselves cannot see the चक्षु (except maybe in a reverse way on a mirror). Objects of course cannot see the चक्षु. The मन knows what चक्षु see but the चक्षु do not know what the मन thinks. Similarly, I as a आत्मा knows what the मन thinks, and the चक्षु see but neither the चक्षु nor the मन can know the “I” that knows. The आत्मा can never become an “object of knowledge”. पुरुष is therefore incomprehensible to the बुद्धि. We generally know an object by “objectifying” it – as शब्द, स्पर्श, रूप, रस and गंध. When we use the words “cow”, a mental image of the cow comes into our minds. Anger, love, compassion, etc., are feelings known to us – objectified by us. Ideas are also similarly conceptualized and objectified by us. But since we cannot objectify पुरुष as an image, emotion or concept, पुरुष remains unknown to us. पुरुष is often addressed as immeasurable, immutable, timeless, etc – this is done because we as human minds can only understand the finite that is measurable but since पुरुष negates everything that is finite, whatever remains may be understood as the true meaning of infinite – then what is indicated is the Me, the infinite Truth.

पुरुष is अग्र्यं – The non-dual existence existed before everything. From पुरुष (existence) alone, all नाम and रूप emerged. Gold exists before all ornaments are made. Wherever you take the ornament, gold is always there. As per ईश उपनिषद्, however fast one may run, पुरुष overtakes us all, even the mind and reaches before. It wins every race without any movement at all as पुरुष already exists everywhere.

अणोरणीयान् महतो महीया-

          नात्मा गुहायां निहितोऽस्य जन्तोः ।

तमक्रतुः पश्यति वीतशोको

          धातुः प्रसादान्महिमानमीशम् ॥ २०॥

मंत्र	अर्थ
अणो: – than the subtlest, अणीयान् – subtler, महत: – than the greatest, महीयान् – greater, आत्मा, गुहायां – in the cave of हृदय, निहित: – seated, अस्य जन्तोः – of this creature, तम् – that आत्मा, अक्रतुम् – desireless, पश्यति – sees, वीतशोको – free from thoughts (sorrow), धातुः – of the pure mind, प्रसादात् – by the grace, महिमानम् – the greatness,  ईशम् – ईश्वर	The आत्मा is subtler than the subtlest and greater than the greatest. It is situated in the cave of the हृदय of all creatures. One who is free from thoughts and desires sees the greatness of ईश्वर through the grace of the pure mind.

व्याख्या: This मंत्र is also found in the कथा उपनिषद् with slight variations.

Is पुरुष big or small? पुरुष is bigger than the biggest and smaller than the smallest. पुरुष is all-pervading and formless and the substratum of everything, even the all-pervading space. Space exists in the minutest object of nano scale and also engulfs the countless universes. Space must exist to be able to pervade and so पुरुष pervades even the space.

Knowing पुरुष through प्रसाद (grace of ईश्वर): While knowing पुरुष is possible through a गुरु or through reading शास्त्रs, grace of the गुरु is very important as गुरु is the one who reveals our infinite nature and helps us to drop the wrong identification with our शरीर. Even when ईश्वर takes an अवतार goes to a गुरु to learn about आत्मज्ञान.  धाता also means ईश्वर – the sustainer and supporter of all. It is ईश्वर alone who manifests as the वेद and the गुरु who reveals the Truth. The entire विश्व is sustained by the grace of ईश्वर. All ज्ञान comes about through the grace of ईश्वर and therefore the आत्मज्ञान, which is so difficult to acquire otherwise, can come about once ईश्वर grace is showered on the साधक.

धाता also means the mind. Only a pure mind can realize पुरुष and even though one may make a lot of effort, if the mind is impure, आत्मज्ञान cannot come about. A mind pre-occupied with sorrows, regrets of the past, fears and worries of the future and agitations and attachments in the present is unable to have access to पुरुष. Since पुरुष is free from desires (अक्रतुम्), a साधक must also become अक्रतुम् to be able to gain access to पुरुष.

वेदाहमेतमजरं पुराणं

          सर्वात्मानं सर्वगतं विभुत्वात् ।

जन्मनिरोधं प्रवदन्ति यस्य

          ब्रह्मवादिनो हि प्रवदन्ति नित्यम् ॥ २१॥

मंत्र	अर्थ
वेद – know, अहम् – I, एतम् – this, अजरं – ageless, पुराणं – ancient, सर्वात्मानं – one who is the आत्मा of all, सर्वगतं – omnipresent, विभुत्वात् – because of being all-pervasive, जन्मनिरोधं – birthless, प्रवदन्ति – speak of, यस्य – regarding whose, ब्रह्म-वादिन: – knowers of ब्रह्म, हि – indeed, प्रवदन्ति – speak of, नित्यम् – eternal	I know this ancient ageless One who is the आत्मा of all, who is omnipresent because of being all-pervasive, who is indeed said to be birthless and eternal by the knowers of ब्रह्म

व्याख्या: The ऋषि knows – by accessing the पुरुष directly. And he says that पुरुष is ageless – anything that has a body goes through six changes – existence in womb, birth, growth, maturity, decay and death (referred to as षड् विकार) – however, पुरुष is never born and hence, पुरुष never dies. And the One that is always there is “ageless”. पुरुष is old, the most ancient since पुरुष existed before anything. But despite being the most ancient One, पुरुष is ever fresh and ageless. Thus, पुरुष is not conditioned by time and therefore, the idea of age does not apply.  

              चतुर्थोऽध्यायः ।

य एकोऽवर्णो बहुधा शक्तियोगाद्

          वरणाननेकान् निहितार्थो दधाति ।

विचैति चान्ते विश्वमादौ च देवः

          स नो बुद्ध्या शुभया संयुनक्तु ॥ १॥

मंत्र

अर्थ

य: – one who, एक: – one, अवर्ण: – without colours, बहुधा शक्तियोगाद् – through Its multifarous powers, वर्णान् – colours, अनेकान् – innumerable or many, निहितार्थो – one with a purpose known only to Itself, दधाति – creates or brings forth, वि एति – dissolves, च – [on whom it (the world of creation) rests in the middle also], च – and, अन्ते – at the end, विश्वम् – creation, आदौ – in the beginning, स: – that, देवः – ब्रह्म, न: us, बुद्ध्या – with बुद्धि, शुभया – with a pure, संयुनक्तु – endow

The देव (Divine Being) who is one and without colours, who creates, through multifarious powers, innumerable colours in the beginning of creation with a purpose known only to Itself, and who dissolves the entire creation at the end – may देव endow us with a pure बुद्धि

व्याख्या:

One to many and many to one: The colourless beam of light passing through a prism disperses the seven colours of the spectrum. Similarly, the attribute-less परमात्मा, one without a second, united with infinite and inscrutable power of माया creates this multicoloured, multidimensional, multifarious and multiplying world. There seems no end to the multitude and it is difficult to imagine that it all winds up in that one Truth, at the time of dissolution.

Purpose of सृष्टि is known only to परमात्मा: Every object serves some purpose. Nothing is useless. An object discarded by one person may be useful to another. Children are taught to make creative objects from waste products. Someone has said – “There is no letter or sound which cannot become a मंत्र, there is no root or plant which has no medicinal value, there is no person who is unfit or useless – only it is difficult to find a person who understands their use and utilizes them fully”. There is thus a lot of meaning behind everything. But a key question that comes up again and again is – “Why सृष्टि (or projection of विश्व) by परमात्मा?” And while there may be many guesses (albeit some of them are informed ones), the real purpose will be known only to परमात्मा. Some of these guesses are:

1. परमात्मा has no selfish motive or hidden agenda behind सृष्टि. परमात्मा projects the विश्व spontaneously and effortlessly in a blink of an eye.
2. सृष्टि is a लीला, a recreation, for परमात्मा.  Like a child plays with his own fingers, परमात्मा manifests in various forms and plays with Himself.
3. परमात्मा creates this विश्व to give a chance to all the beings to exhaust their inherent desires so that they will thereafter seek परमात्मा through the creation.

Here, the साधक repeats prayer to परमात्मा to fill one’s mind with noble thoughts so that such a one can know the Truth.

तदेवाग्निस्तदादित्य-

          स्तद्वायुस्तदु चन्द्रमाः ।

तदेव शुक्रं तद् ब्रह्म

          तदापस्तत् प्रजापतिः ॥ २॥

त्वं स्त्री त्वं पुमानसि

          त्वं कुमार उत वा कुमारी ।

त्वं जीर्णो दण्डेन वञ्चसि

          त्वं जातो भवसि विश्वतोमुखः ॥ ३॥

नीलः पतङ्गो हरितो लोहिताक्ष-

          स्तडिद्गर्भ ऋतवः समुद्राः ।

अनादिमत् त्वं विभुत्वेन वर्तसे

          यतो जातानि भुवनानि विश्वा ॥ ४॥

मंत्र	अर्थ
तद् – That, एव – alone, अग्नि, तद् आदित्य- सूर्य, तद् – That, वायु, तद्  – That, चन्द्रमाः, तद् – That, एव – alone,  शुक्रं – pure, तद् – that, ब्रह्म, तद् – that, आप, तद् – that, प्रजापति,	That alone is अग्नि (fire). That is the सूर्य, That is वायु and That is the चंद्र. That indeed, is pure. That is the Truth (ब्रह्म). That is आप and That is the प्रजापति
त्वं – You, स्त्री, त्वं – You, पुमान् – man, असि – are, त्वं – You, कुमार – young boy, उत – or, वा – too, कुमारी – young girl, त्वं – You, जीर्णो – old, दण्डेन – walking stick, वञ्चसि – tottering, त्वं – You, जात: – born, भवसि – are, विश्वतोमुखः – one with faces in all directions	You are the woman. You are the man. You are the young boy and you are the young girl too and You are the old man tottering with a stick. You are born with faces in all directions.
नीलः – blue, पतङ्ग: – bee, हरित: – green, लोहिताक्ष: – having reddish eyes, तडिद्गर्भ – clouds (possessed of lightning in their womb), ऋतवः – the seasons, समुद्राः – the seas, अनादिमत् – beginningless, त्वं – You, विभुत्वेन – on account of (your) omnipresence, वर्तसे – exist (in varied forms),  यतो – from whom, जातानि – are born, भुवनानि – the worlds, विश्वा – all	You are the blue bee, the green bird with the reddish eyes, the clouds, the seasons and the seas. You are beginningless and pervade everything, and from You are born all the भुवनाs (worlds).

व्याख्या:

Everything in विश्व is परमात्मा only: परमात्मा alone is the पञ्चभूत and सूर्य, चंद्र and नक्षत्र are made up from them. परमात्मा alone is the laws of प्रकृति and the देवताs who govern these laws. परमात्मा alone is the totality and the individuality – is both global and local.

परमात्मा is both कुमार and कुमारी – Since परमात्मा manifests as all forms, presence of परमात्मा may thus be seen both in a man and a woman as well as an old man, even though in the absolute state, परमात्मा is formless; hence genderless.

परमात्मा is everything in प्रकृति: ऋषि expresses here that परमात्मा can be seen in the form of a beautiful blue bee ad butterflies that flutter from flower to flower. परमात्मा flies high and low and chirps and coos as hundreds of birds like the sparrows and green parrots. परमात्मा is seen in the stormy clouds, changing of the seasons, various moods of the oceans and silence of the night. No two beings – even identical twins are the same and the colours of the Sunrise and Sunset are never repeated. If we can see परमात्मा is all, what love and joy there will be in life. परमात्मा may thus be seen as hiding among us – and a true साधक with a focussed mind can find the परमात्मा in all provided such a one is able to keep away from worldly distractions and disturbances.

अजामेकां लोहितशुक्लकृष्णां

          बह्वीः प्रजाः सृजमानां सरूपाः ।

अजो ह्येको जुषमाणोऽनुशेते

          जहात्येनां भुक्तभोगामजोऽन्यः ॥ ५॥

मंत्र	अर्थ
अजाम् – birthless, एकां – one, लोहित-शुक्ल-कृष्णां – red, white and black, बह्वीः – many प्रजाः – offsprings, सृजमानां – who creates, सरूपाः – of its own kind, अजो – birthless, हि – indeed, एक: – one,जुषमाण: – being adored, अनुशेते – enjoys, जहाति – renounces, एनां – her, भुक्तभोगाम्  – one who has been enjoyed, अज: – birthless, अन्यः – another,	A single power – red, white and black in colour, creates many offsprings like herself, she is unoriginated. By Her side lines one unborn One out of attachment for Her, while another, also, unoriginated, forsakes her after having enjoyed her.

व्याख्या: Very unusual language is employed in this मंत्र – how do we connect with this?

The single power referred to above is प्रकृति. प्रकृति is the potential creative and deluding शक्ति of परमात्मा which is always with परमात्मा and is also beginningless. प्रकृति has three गुण – सत्व, रजस् and तमस् characterized by knowledge, activity and inertia and represented by white, red and black colours respectively. The three corresponding भूत to these three गुण are आप, अग्नि and पृथ्वी. Our own शरीर has a preponderance of पृथ्वी तत्व and तमस् गुण. Five प्राण together with five कर्मेन्द्रिय have a preponderance of रजस् गुण together with अग्नि तत्व. मन together with ज्ञानेन्द्रिय have a preponderance of सत्व गुण and आप तत्व. As for the order of projection of विश्व is concerned, it starts with projection (creation, सृष्टि) and रजस् is dominant first followed by सत्व which works on sustenance (स्थिति) and last by तमस् which triggers destruction (लय, change). In the presence of परमात्मा, प्रकृति manifests its full potential power and creates स्थूल and सूक्ष्म भूत and the infinite variety of things and beings. The cause pervades the effect and therefore the त्रिगुण pervades (or is present in) every aspect of विश्व. This thus explains the reference to many offsprings of प्रकृति within the विश्व – having said that, प्रकृति itself is unoriginated – this means that प्रकृति is always present as मूल प्रकृति in its primal form and it has always been there.

Who is the unborn One who lives by Her side out of attachment? This refers to the पुरुष in bondage (also referred to as the जीव). Note that in the case of ईश्वर, प्रकृति is under Its control while in case of a जीव, पुरुष is attached to प्रकृति and thus operates under the sway of प्रकृति.

The other One who forsakes प्रकृति after enjoying Her is the पुरुष who has become liberated. Enjoyment of प्रकृति means engaging in all experiences of worldly enjoyments and after crores of lives, when one reaches a conclusion that all experiences within प्रकृति are limited, one will move towards साधना and तपस्या and eventually attain to one’s own स्वभाव or मोक्ष – such a one then forsakes प्रकृति and no longer bound by her. Freedom from प्रकृति may be elaborated further – the intelligent individual understands the binding स्वभाव of प्रकृति, so does not get trapped in it even while enjoying/ engaging with it. Such a one knows that प्रकृति is not only meant for enjoyment but to discover परमात्मा present within it. तमस् hides (आवरण शक्ति) परमात्मा from our दृष्टि while रजस् projects what is not there (विक्षेप शक्ति). But सत्व गुण that is aligned to ज्ञान gives us विवेक (ability to discriminate) which enables us to distinguish between real and unreal, frees us from false identification and sets us free. Cultivation of सत्व is therefore goal of an intelligent person.  Such a one realizes the birthless स्वभाव of oneself and while engaging with प्रकृति, does not get caught up with it and eventually attains freedom from being bound by प्रकृति.

द्वा सुपर्णा सयुजा सखाया

          समानं वृक्षं परिषस्वजाते ।

तयोरन्यः पिप्पलं स्वाद्वत्त्यन-

          श्नन्नन्यो अभिचाकशीति ॥ ६॥

समाने वृक्षे पुरुषो निमग्नोऽ-

          नीशया शोचति मुह्यमानः ।

जुष्टं यदा पश्यत्यन्यमीशमस्य

          महिमानमिति वीतशोकः ॥ ७॥

मंत्र	अर्थ
द्वौ – two, सुपर्णौ – birds of beautiful feathers, सयुजौ – (always) together, सखायौ – as friends, समानं – the same, वृक्षं – tree, परिषस्वजाते – sit upon, तयो: – of these two, अन्यः – one, पिप्पलं – the fruit, स्वादु – of divergent tastes, अत्ति – relishes, अनश्चन् – without eating, अन्यः – the other,  अभिचाकशीति – looks on	Two birds of beautiful feathers (always) together as friends sit upon the same tree. Of them relishes the fruits (of divergent tastes) of the tree, while the other looks on without eating.
समाने – on the same, वृक्षे – on the tree, पुरुष: – the individual, निमग्न: – remains immersed, अनीशया – helplessly, शोचति – grieves, मुह्यमानः – being deluded, जुष्टं – worshipped, यदा – when, पश्यति – sees, अन्यम् – the other, ईशम् – ईश्वर, अस्य – His, महिमानम् – glory, इति – so or thus, वीतशोकः – free of sorrow	On the same tree, the individual remains immersed, helpless and grieving in delusion. When this one sees the other, the परमात्मा, and does Its उपासना, such a one sees all as glory of परमात्मा and becomes free from दु:ख.

व्याख्या: Etymology of a tree is that which can be felled (वृश्चनात् वृक्ष:). Body is like a tree since it perishes. संसार is also compared to a tree as it can be felled by the sword of वैराग्य and right knowledge. Tree is समानं – with measurement. Like the tree, the body too is measured in terms of size, age, weight and such parameters.

Two birds: The two birds are जीव and ईश्वर, both live on the same tree viz the body. They are both beautiful – with strong wings and beautiful feathers with which they can fly far and wide. They are closely connected with each other (सयुजौ) – in fact, they have lived together since beginningless time even when the individual goes from body to body.

And while relationship between two people may or may not be friendly, the relationship between जीव and ईश्वर is सखाया (as friends) who are always seen together. Now, the जीव identifies with body and attains finitude and seeks completeness in life by eating fruits of action (कर्म फल) which are sometimes sweet (सुख) and sometimes sour (दु:ख). जीव is always restless and desiring and searching for new ways of happiness. And while some ways will give joy, there is often the opposite experience too giving disappointment and dejection. But these experiences of finitude do not bring in वैराग्य but instead, the जीव doubles down by undertaking more कर्म to enjoy कर्म फल and this cycle continues.

And in this quest for कर्म फल, जीव forgets the existence of the best friend – ईश्वर. And what does ईश्वर do? ईश्वर remains as a witness of both the body and the कर्म of the जीव. In fact, when we objectively observe the जीव, we will see the जीव moves from seeking one pleasure to another on a continuous basis – often courting the same pleasure and getting completely hooked to this lifestyle – even when the fruit (कर्म फल) is no longer juicy. ईश्वर, on the other hand, remains a witness consciousness, the non-doer अकर्ता) and non-enjoyer (अभोक्ता).

However, as a result of पुण्य कर्म done previously or triggered by being in a सात्विक company, there comes a time when जीव turns towards ईश्वर and each time looks at the ईश्वर, experiences a sense of calm and joy. But again, the worldly desires pull the जीव towards कर्म and seeking कर्मफल. However, slowly but surely, जीव turns more and more to ईश्वर till वैराग्य is cultivated towards संसार and ईश्वर then becomes the sole pursuit. And once the whole world is seen as glory of ईश्वर, all finitude and दु:ख comes to an end and जीव becomes one with ईश्वर.

ऋचो अक्षरे परमे व्योमन्

          यस्मिन्देवा अधि विश्वे निषेदुः ।

यस्तं न वेद किमृचा करिष्यति

          य इत्तद्विदुस्त इमे समासते ॥ ८॥

मंत्र	अर्थ
ऋच: – the वेद, अक्षरे – in the imperishable, परमे – in the परम (Supreme), व्योमन् – in the space (of चैतन्य), यस्मिन् – where, देवा:, विश्वे – all,  अधि निषेदुः- dwell, य: – who, तम् – Him (ईश्वर), न – not वेद – know, किम्  – what, ऋचा – with the वेद, करिष्यति – will do, य: – who, इत् – this, तद् – That, विदु: – know, ते – they, इमे – who, समासते – remain fulfilled	The वेद reside in the imperishable supreme space (of चैतन्य) where all the देवताs dwell.  One who does not know That (चैतन्य or Truth), what can वेद do for such a one? Those who know It will remain fulfilled.

व्याख्या: Everything exists in परमात्मा – ज्ञान, शक्ति and जीवs. Since वेद represents ज्ञान of laws that govern the world and knowledge of ब्रह्म, they too naturally reside in परमात्मा. Whether the वेद मंत्र speak of performance of यज्ञ, attainment of स्वर्गलोक, उपासना of देवता or our स्वभाव, their meaning and purpose is in revealing the परमात्मा as our own आत्मा.  They teach us to recognize परमात्मा in the हृदय of all beings. If a person studies the वेद but fails to understand this, there is no use in pursuing study of the वेद. शास्त्र is like a mirror that shows us the state of our life and lifestyle, our mind and its functioning an finally परमात्मा as our own आत्मा. We often see people give up study of the वेद as they get impatient when they do not understand certain ideas contained in the वेद or are unable to see परमात्मा within them. Any pursuit of study of वेद for academic purposes and teach others from an academic lens only (talking about finite aspects like history, dating, archaeology, etc), पूजा क्रियाs for personal gain, मंत्रs to harm others, etc), showing off their memory power, engaging in debates, etc. Such a sub-optimal pursuit of the study of the वेद will not give fulfilment. But those who pursue study of the वेद to connect with ब्रह्म as their आत्मा will find fulfilment in such a study.

छन्दांसि यज्ञाः क्रतवो व्रतानि

          भूतं भव्यं यच्च वेदा वदन्ति ।

अस्मान् मायी सृजते विश्वमेत-

          त्तस्मिंश्चान्यो मायया सन्निरुद्धः ॥ ९॥

मंत्र	अर्थ
छन्दांसि – the वेद, यज्ञाः – यज्ञ क्रिया, क्रतवो – specific practices of धर्म, व्रतानि – vows, भूतं – past, भव्यं – future, यद् – that, च – and, वेदा – the वेद, वदन्ति – talk, अस्मात् – from It, मायी – Ruler of माया, सृजते – projects/ creates,  विश्वम् – world, एतत् – this, तस्मिन् – in that, च – and, अन्य: – another, मायया – because of माया, सन्निरुद्धः – (remains) bound	The Vedas, यज्ञs, धार्मिक practices, vows, the past, the future and all that the वेद talk about are from It (परमात्मा). The Ruler of माया (viz ईश्वर) creates this world. In that another remains bound because of माया.

व्याख्या: परमात्मा manifests as the वेद. The various धार्मिक practices revealed in the वेद are a means to fulfill our desires or for चित्त शुद्धि. The यज्ञ क्रिया or other क्रियाs stipulated in the वेद to fulfill our desires are called as क्रतु. As for व्रत, they are of different types – some are physical like fasting, some are verbal (मौनव्रत) while some others are mental like avoiding क्रोध. The mental ones are more सूक्ष्म and more difficult to practice.

ईश्वर alone creates the past, present and the future with all its possibilities – thus, all times are right and good. But most importantly, ईश्वर is a wielder of माया and creates everything. ईश्वर alone creates the means for attaining मोक्ष (by study of the वेद or undertaking यज्ञ, व्रत, etc). If we follow these शास्त्र, we align with परमात्मा but if not, we will be under the control of माया (rather than the other way around).

मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम् ।

तस्यवयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥ १०॥

मंत्र	अर्थ
मायां – माया, तु – surely, प्रकृतिं, विद्यात् – know, मायिनं – Ruler of माया, च – and, महेश्वरम् – महेश्वर, तस्य – His, अयवभूतै: – by what are (His) limbs, तु – surely, व्याप्तं – filled, सर्वम् – all or whole, इदं – this, जगत् – विश्व	Know that प्रकृति is surely माया and the ruler of माया is महेश्वर. This whole world is verily filled by limbs of महेश्वर

व्याख्या: Both माया and प्रकृति are synonyms, however, they have special connotations. प्रकृति is that power of ईश्वर which is capable of producing things. It is the material cause and brings to mind the ever-changing aspect of सृष्टि. माया refers more to the illusory aspect of creation and the power that deludes and eludes all. माया, like magic, makes everything appear without any real happening. That which is not but appears to be there is called माया (या मा सा माया). It makes the impossible possible. However, माया has two aspects – विद्या माया (which creates the world and helps us gain knowledge) and अविद्या माया (which deludes and binds).

ईश्वर is a मायावी, the controller or the wielder of माया or प्रकृति. The name given to this ईश्वर is महेश्वर (which is used in connection with शिव). It is confusing when we hear that प्रकृति creates the world and then again, we are told that ईश्वर creates the world. So, who actually creates (or projects)? We must understand that माया presided over by ईश्वर created the world. By itself, माया cannot do anything and cannot do anything unless commanded by ईश्वर. Thus, when we use the words “ईश्वर creates”, it means ईश्वर functioning through माया creates the world. Without the power or potential to create, no creation is possible.

Question is often raised – is माया real or unreal? Can power of ईश्वर be unreal? Can माया create a reality that is separate from परमात्मा? If it does, then even ईश्वर becomes unreal. The response is – when we consider the world to be real, माया, its cause, appears to be real. From the standpoint of ईश्वर, माया does not exist. And from the standpoint of माया, it is both real and unreal, yet neither and hence referred to as अनिर्वचनीयम् (indescribable).  

यो योनिं योनिमधितिष्ठत्येको

           यस्मिन्निदं सं च विचैति सर्वम् ।

तमीशानं वरदं देवमीड्यं

           निचाय्येमां शान्तिमत्यन्तमेति ॥ ११॥

मंत्र	अर्थ
य: – whom योनिं योनिम् – every womb, अधितिष्ठति – presides over, एक – one, यस्मिन् – in whom, इदं – this, सं एति – exists, च – and, वि एति – dissolves or merges,  सर्वम् – all, तम् – Him, ईशानं – ईश्वर, वरदं – bestower of boons, देवम् – self-effulgent, ईड्यं – adorable, निचाय्य – by realizing इमां – this, शान्तिम् – peace, tranquillity, अत्यन्तम् – supreme, एति – attains	By realizing the one (ईश्वर) who presides over every womb, in whom everything exists and merges, who bestows boons, and who is self-effulgent and adorable, one attains अत्यन्तम् (supreme) शान्ति

व्याख्या: It is ईश्वर only who resides in every womb, presides over every womb and protects and supports every womb. The phrase योनिं योनिम् has another meaning – the अव्यक्त (unmanifest) प्रकृति is the womb of every creation. From that comes the व्यक्त (manifest) प्रकृति made up of पञ्च महाभूत and पञ्चभूत. The व्यक्त प्रकृति then becomes all things and beings. ईश्वर presides over all wombs  and the womb of all wombs (प्रकृति).  

ईश्वर is वरदं – ईश्वर gives liberally (वरम् ददाति इति वरद:) and gives what we desire. When ईश्वर appears before a भक्त as a result of doing पूजा or उपासना, ईश्वर always asks “As and it shall be granted”. Nothing is impossible for ईश्वर to give as all belongs to ईश्वर alone. And since ईश्वर has the role of a giver, ईश्वर becomes adorable to all.

ईश्वर is अत्यन्तम् (supreme) शान्ति – External peace is the absence of sound while internal peace is the follow of सात्विक thoughts or lesser number of thoughts or no thoughts as when a person goes into समाधि. However, external and internal peace is not long lasting and a slight sound or a negative thought can shatter it immediately. अत्यन्तम् शान्ति, on the other hand, is everlasting and gained through realization of परमात्मा who is one without a second and therefore of the स्वभाव of eternal शान्ति.

यो देवानां प्रभवश्चोद्भवश्च

           विश्वाधिपो रुद्रो महर्षिः ।

हिरण्यगर्भं पश्यत जायमानं

           स नो बुद्ध्या शुभया संयुनक्तु ॥ १२॥

मंत्र	अर्थ
य: – who, देवानां – of देवता, प्रभव: – origin, च – and, उद्भव: the source, च – and, विश्वाधिप: – ruler of the entire विश्व, रुद्र:, महर्षिः – the great seer (who is all-knowing), हिरण्यगर्भं, पश्यत – sees, जायमानं – brought into being or emerging, स – He, न: us, बुद्ध्या – with thoughts, शुभया – with auspicious, संयुनक्तु – (may) endow	May रुद्र who is the origin of all देवताs and the source of all their powers, who is all-knowing and ruler of the entire विश्व, who initially brought into being हिरण्यगर्भ, endow us with auspicious thoughts

व्याख्या: The above is self-explanatory

यो देवानामधिपो

           यस्मिन्ल्लोका अधिश्रिताः ।

य ईशे अस्य द्विपदश्चतुष्पदः

           कस्मै देवाय हविषा विधेम ॥ १३॥

मंत्र	अर्थ
य: – who, देवानाम् – of the देवताs, अधिप: – Ruler, यस्मिन् – in whom, लोका: – worlds, अधिश्रिताः – rest, य: – who, ईशे – rules over, अस्य – this,  द्विपद – of the bipeds, चतुष्पदः – (of) four-legged animals, कस्मै – to whom (blissful), देवाय – to the ईश्वर, हविषा – oblations, विधेम – (we) offer	One who is the Ruler of all देवताs, One in whom rest all the लोकs, One who rules over all the bipeds and four-legged beings; to that blissful ईश्वर, we offer our oblations

व्याख्या: ईश्वर is the ruler not just of human beings but also देवताs and animals – in short, all beings. Second, while the word “कस्मै” means “to whom”, but in this context, the word क is interpreted as bliss or happiness and thus कस्मै देवाय is translated as blissful देव (or ईश्वर). Who will not want to serve and please ईश्वर who is the very source of everlasting joy? हविस् is the oblation that is offered in the fire during यज्ञ. The seeker is asked to consider his work as an offering to ईश्वर (कर्मयोग). At a subtler level, we are asked to offer our finite identity as an oblation and become one with the blissful ईश्वर.

सूक्ष्मातिसूक्ष्मं कलिलस्य मध्ये

           विश्वस्य स्रष्ठारमनेकरूपम् ।

विश्वस्यैकं परिवेष्टितारं

           ज्ञात्वा शिवं शान्तिमत्यन्तमेति ॥ १४॥

मंत्र	अर्थ
सूक्ष्मातिसूक्ष्मं – subtler than the subtlest, कलिलस्य – of chaos, मध्ये – in the midst, विश्वस्य – of the Universe (विश्व), स्रष्ठारम् – Projector (or creator) of the Universe, अनेक-रूपम् – appearing in manifold forms, विश्वस्य – of the universe, एकं – one, परिवेष्टितारं – who encompasses, ज्ञात्वा – having known, शिवं – ईश्वर (as शिव), शान्तिम् – peace, अत्यन्तम् – Supreme, एति – attains	Knowing ईश्वर as one who is subtler than the subtlest, existing in the midst of chaos, the projector (or creator) of the Universe, appearing in manifold forms and encompassing the entire universe, a person attains supreme peace.

व्याख्या:

ईश्वर is subtler than the subtlest – The cause always has a subtle presence in the effect. The अव्यक्त प्रकृति is subtler than the व्यक्त प्रकृति which in turn is the cause of नाम and रूप in this world. ईश्वर is the subtle presence even in the अव्यक्त प्रकृति as the very Existence, which is subtler than the subtlest. Subtlety (सूक्ष्मता) is measured by pervasiveness. आकाश (space) is subtler than वायु (air) as it is more pervasive. ईश्वर is more pervasive than आकाश and gives it existence and therefore, it is subtler than आकाश. It is for this reason that seeing ईश्वर is difficult since the instruments of seeing, viz eyes (or even microscope) are themselves not as subtle as ईश्वर and will therefore be unable to see It.

ईश्वर in the middle of chaos (कलिलस्य मध्ये): कलिल has many meanings – one meaning is chaos, confusion or calamity. ईश्वर is the silence presence in the midst of turbulence of daily life. ईश्वर is the चैतन्य connecting, illuminating and in between our agitated and fast moving thoughts. ईश्वर is the Truth between all our dancing thoughts as personified by श्रीकृष्ण in the रासलीला standing the midst of hundreds of गोपीs dancing around Him. आदिशंकर explains that ईश्वर or चैतन्य illumines all thought modifications – even thoughts of अविद्या (कलिल). The गर्भ शास्त्र gives a name for the foetus at different stages of its development in the womb and the foetus immediately after conception is called कलिल (meaning that ईश्वर is present even in that early stage of cell formation in our life).

Reward of ईश्वर प्राप्ति – अत्यन्तम् शान्तिम्: This has been explained earlier and therefore not being repeated here.

स एव काले भुवनस्य गोप्ता

           विश्वाधिपः सर्वभूतेषु गूढः ।

यस्मिन् युक्ता ब्रह्मर्षयो देवताश्च

           तमेवं ज्ञात्वा मृत्युपाशांश्छिनत्ति ॥ १५॥

मंत्र	अर्थ
स: – He (ईश्वर), एव – alone, काले – at the appropriate time, भुवनस्य – of the लोकs, गोप्ता – the protector, विश्वाधिपः – the Ruler of the Universe, सर्व-भूतेषु – of all beings, गूढः – hidden, यस्मिन् – in whom, युक्ता – absorbed, ब्रह्मर्षयो – ब्रह्मर्षिs, देवता – देवताs, च – and, तम् – Him, एवं – thus, ज्ञात्वा – having known, मृत्युपाशां – the bondage of मृत्यु, छिनत्ति – destroys	ईश्वर alone is the protector of the भुवन (worlds) at the appropriate time. ईश्वर is the Ruler of the Universe and remains hidden in all creatures. Knowing ईश्वर thus, in whom the ब्रह्मर्षि and देवताs are absorbed, one destroyed the bondage of मृत्यु.

व्याख्या:

Not only does ईश्वर protect us when we are in trouble, but ईश्वर alone protects the entire Universe. The word, काले, means at the right time. Protection is valued only when it is timely. The phrase “स एव काले” also means when the time of right for the creation to come into manifestation. Once the विश्व is created, ईश्वर protects it through the cycle of time, the law of कर्म, the various देवताs and so on. And when the time is right, ईश्वर dissolves the entire सृष्टि.

ईश्वर is गूढः – ईश्वर remains hidden in the हृदय of the ignorant and the extrovert. ईश्वर is veiled by the screen of our own desires. Many people think ‘we will find ईश्वर after retirement since we still have worldly desires to fulfil’. Some others think that since ईश्वर is always there in the हृदय, ईश्वर can always be found later. And when they seek ईश्वर, they discover that ईश्वर is not so easily found.

ईश्वर is known to ब्रह्मर्षि and देवताs: The qualified and prepared seekers alone realize ईश्वर as to the great ब्रह्मर्षि and देवताs. A ब्राह्मण who is the seer of मंत्र like ऋषि वसिष्ठ is called as a ब्रह्मर्षि and देवता who is a seer of मंत्र like ऋषि नारद is called as देवर्षि.  

Destruction of bondage of मृत्यु: Freedom from death is freedom from fear of change – death being the ultimate change.

घृतात् परं मण्डमिवातिसूक्ष्मं

           ज्ञात्वा शिवं सर्वभूतेषु गूढम् ।

विश्वस्यैकं परिवेष्टितारं

           ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १६॥

मंत्र	अर्थ
घृतात् – from घी , परं – subtle, मण्डम् – essence of घी that rises to the surface, इव – like अतिसूक्ष्मं – extremely सूक्ष्म (subtle), ज्ञात्वा – having known or realizing, शिवं, सर्व-भूतेषु – in all beings, गूढम् – hidden, विश्वस्य – of the universe, एकं – one, परिवेष्टितारं – which is all-encompassing, ज्ञात्वा – having known, देवं – ईश्वर, मुच्यते – becomes free, सर्वपाशैः – of all bondages	Realizing that शिव to be hidden in all beings like the subtle essence of घी that rises to the surface, knowing that ईश्वर to be the one entity that encompasses the entire universe, one becomes free of all bondages.

व्याख्या: The extremely सूक्ष्म स्वभाव of ईश्वर is conveyed here through use of a beautiful analogy – “like cream that rises over घी” – when milk is boiled, the tasty cream floats on top and curd made from it is even more tasty and rich. When the butter is heated, it forms घृतम् (घी) which again has a layer of crystallized clarified butter on it – it is the tastiest and richest aspect of milk; the very essence free of all extraneous ingredients and is a sheer delight for the connoisseurs. Similarly, ईश्वर is the very essence of life, the subtlest core of our personality and giver of immeasurable joy to the साधकs. The auspicious ईश्वर, शिव, is indeed the essence (सार) of worldly existence (संसार).

The word, ज्ञात्वा, has been used twice. It means knowing that One ईश्वर (एकं ज्ञात्वा) and knowing alone (ज्ञात्वा इव) can a person free himself from bondage. It also means that our knowledge of ईश्वर increases, as we come closer to ईश्वर (ज्ञात्वा ज्ञात्वा), our sorrows reduce and false notions loosen their hold on us.

एष देवो विश्वकर्मा महात्मा

           सदा जनानां हृदये सन्निविष्टः ।

हृदा मनीषा मनसाभिक्लृप्तो

           य एतद् विदुरमृतास्ते भवन्ति ॥ १७॥

मंत्र	अर्थ
एष: – this, देव: – effulgent one, विश्व-कर्मा – creator of the universe, महात्मा – great or all-pervading, सदा – always, जनानां – of all beings, हृदये – in the हृदय, सन्निविष्टः – resides, हृदा – in the हृदय, मनीषा – by intelligence, मनसा – by the mind, अभिक्लृप्त: – well-protected, य: – who, एतद् – this, विदु: – know, अमृता: – eternal, ते – they, भवन्ति – becomes	This effulgent and all-pervading ईश्वर, the creator of the entire universe, ever resides in the हृदय of all beings, well protected by the mind and the intelligence. Those who know this become eternal (immortal).

व्याख्या:

ईश्वर is a विश्वकर्मा: विश्वकर्मा is the presiding देवता of all constructions and the दैवी architect of ब्रह्मा. Therefore, all labourers, artisans, builders and architects do वंदना of विश्वकर्मा before commencing their work. Since ईश्वर is the original designer, planner and creates of countless universes, the नाम of विश्वकर्मा becomes apt for ईश्वर.

ईश्वर is a महात्मा – ईश्वर operates within a जीव as an आत्मा but the same ईश्वर operating at a universal level as the आत्मा of everything is a महात्मा. महात्मा also means one who is large-hearted and not a narrow-minded or petty-minded person. For a महात्मा, entire विश्व is one’s own family and ईश्वर thus has no prejudice, favouritism, likes or dislikes towards anything or being.

ईश्वर protected and revealed by मन & बुद्धि: ईश्वर remains protected and hidden in the हृदय by the thoughts of the मन which is extroverted. But the same flow of thought that can disturb, distract, etc, when turned inward slows down the extroverted flow and eventually able to reveal the ईश्वर within.

यदाऽतमस्तान्न दिवा न रात्रिः

           न सन्नचासच्छिव एव केवलः ।

तदक्षरं तत् सवितुर्वरेण्यं

           प्रज्ञा च तस्मात् प्रसृता पुराणी ॥ १८॥

मंत्र

अर्थ

यदा: – when, अतम: – no darkness, तत् – then, न – neither, दिवा – day, न – neither, रात्रिः- night, न – nor, सत् – gross, च – and, असत् – subtle, शिव: – the auspicious One, एव – alone, केवलः – the absolute (one without a second), तत् – that, अक्षरम् – imperishable, तत् – that, सवितु: – सूर्य, वरेण्यं – worthy of adoration, प्रज्ञा – Knowledge, च – and, तस्मात् – from ईश्वर, प्रसृता – has spread, पुराणी – ancient

When there is no darkness, then there is neither day nor night, neither anything gross, nor subtle. There remains the auspicious One alone, imperishable, worthy of adoration even by सूर्य. From ईश्वर has come the ancient knowledge.

व्याख्या:

न दिवा न रात्रिः Time (काल) is perceived owing to the movement of सूर्य, चंद्र and नक्षत्र and experienced as days, nights and seasons. When the light of knowledge removes the darkness of अविद्या, the Truth which is beyond काल is experienced. In It, there is no day or night. In the स्थिति of Realization, there is no creation (day) or dissolution (night).

न सत्  न असत् – ईश्वर is beyond the gross world (शरीर and sense objects) and the subtle world (world of thoughts and emotions). सत् is also understood as good and असत् as bad – ईश्वर is beyond the concepts of good and bad.

शिव is केवलः ईश्वर as ब्रह्म is केवलः as the auspicious non-dual Truth – in ब्रह्म, there is no distinction, division, otherness or finitude.

ईश्वर is worthy of adoration by सूर्य: Here, सूर्य can be taken as the देवता which lights up the Sun or our eyes or the intellect. The Sun illumines the physical world because of which the eyes can see. सूर्य देवता also inspires our बुद्धि to function. But सूर्य देवता itself gets its power from ईश्वर – hence, सूर्य देवता too does adoration of ईश्वर. Here, सूर्य देवता could also mean हिरण्यगर्भ – the total Mind, the omniscient, omnipotent ईश्वर of the universe. In such a case, सूर्य देवता as हिरण्यगर्भ may be seen as doing adoration of ब्रह्म, the pure आत्मा, the nameless, formless and attribute-less सत्य within and does adoration of ब्रह्म to get inspiration to create, sustain and dissolve the world.

ईश्वर as the source of प्रज्ञा (ज्ञान): ईश्वर alone is the source of all ज्ञान – आध्यात्मिक & लौकिक. ईश्वर is the first गुरु from whom starts the lineage of गुरु-शिष्य परम्परा – this lineage is very ancient. Whether आयुर्वेद that has come from धन्वंतरि or श्रीमद्भगवद्गीता from कृष्ण or माहेश्वर सूत्र from शिव, all Gyan has come from ईश्वर who has taken various forms like धन्वंतरि or कृष्ण or शिव. If we therefore tune our mind and do उपासना of ईश्वर, we too will know the essence of everything and more importantly, ईश्वर, the essence of life.

नैनमूर्ध्वं न तिर्यञ्चं

           न मध्ये न परिजग्रभत् ।

न तस्य प्रतिमा अस्ति

           यस्य नाम महद् यशः ॥ १९॥

मंत्र	अर्थ
न – not, एनम् – Him (It), उर्ध्वं – above, न – not, तिर्यङ् – across, न – nor, मध्ये – middle, न – not परिजग्रभत् –  can grasp, न – no, तस्य – His (Its), प्रतिमा – likeness or comparison, अस्ति – exists, यस्य – whose, नाम – name, महद् – Great, यशः- Glory	Nobody can grasp It (ईश्वर) from above, nor across, nor in the middle. There is no comparison for It (ईश्वर) whose name is Great Glory (महद् यशः)

व्याख्या:

ईश्वर is न परिजग्रभत् (not graspable): Above, below, middle, across, left or right are आकाश (space) concepts. ईश्वर is beyond space and therefore, has no front or back, above or below, left or right. In the श्रीमद्भगवद्गीता too, we hear अर्जुन state when कृष्ण reveals दिव्यरूप, अर्जुन was unable to see which is the beginning, which is the end of the दिव्यरूप. Both physically and intellectually, ईश्वर cannot be comprehended, since ईश्वर is infinite.

ईश्वर is incomparable (न तस्य प्रतिमा अस्ति): प्रतिमा or उपमा means comparison. ईश्वर is not comparable to anything in विश्व since everything in विश्व has come out of ईश्वर only – no example can therefore be given that can even remotely enable one to grasp the idea of ईश्वर. प्रतिमा also means an image and there are those who use this to berate doing पूजा to images – but that is a literal and sub-optimal understanding the words. Since ईश्वर is everything, we can therefore say that ईश्वर is not limited to a single image since all forms are a representation of ईश्वर only. When we see an image or do उपासना of सूर्य, we are not bowing down to the image or the visible सूर्य but bowing down to the power that is taken the shape of an image or that of सूर्य and gracing us. As a साधक, we still see differences by being attracted to certain objects and repulsed by other objects – therefore, when we do पूजा, since our own mind still works on distinctions, we take a beautiful image and do Its पूजा as it enables our mind to focus and concentrate. And once the साधना matures, we elevate to a level where we see the same power of परमात्मा operating in all images (and other objects) knowing fully well that परमात्मा is the ultimate power that is present everywhere.

ईश्वर is महद् यशः – Fame is one of the glories of ईश्वर – ईश्वर has infinite and everlasting यश (fame).

न सन्दृशे तिष्ठति रूपमस्य

           न चक्षुषा पश्यति कश्चनैनम् ।

हृदा हृदिस्थं मनसा य एन-

           मेवं विदुरमृतास्ते भवन्ति ॥ २०॥

मंत्र	अर्थ
न – not, सन्दृशे – in the range of vision, तिष्ठति – remains or exists, रूपम् – form, अस्य – His, न – not, चक्षुषा – with the eyes, पश्यति – sees, कश्चन – nobody, एनम् – Him, हृदा – (absorbed) in the हृदय, हृदिस्थं – existing in the हृदय, मनसा – with मन, य: – who, एनम् – Him, एवं – as, विदु: – knows, अमृता: – eternal,  ते – they, भवन्ति – become	ईश्वर’s form does not come within the range of vision; no one sees ईश्वर with the eyes. Those who know ईश्वर as existing in the हृदय, with a mind absorbed in the हृदय, becomes immortal.

व्याख्या: Self-explanatory

अजात इत्येवं कश्चिद्भीरुः प्रपद्यते ।

रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम् ॥ २१॥

मंत्र	अर्थ
अजात – birthless, इति – since एवं – therefore or so, कश्चिद् – someone, भीरुः – one who is frightened, प्रपद्यते – takes refuge, रुद्र, यत् – that,  ते – Yours, दक्षिणं – Southward, मुखं – Face, तेन – with that, मां – me, पाहि – protect, नित्यम् – always	Since You are birthless, a person who is frightened (of संसार) takes refuge in You. O रुद्र! Protect me always with Your face that is turned southward.

व्याख्या: यम is said to reside in the South direction. रुद्र faces death – the south fearlessly. रुद्र is therefore called as मृत्युंजय – one who has conquered death. A भक्त who is terrified with संसार turns to रुद्र in sheer helplessness to remove the fear present in such a भक्त.

मा नस्तोके तनये मा न आयुषि

           मा नो गोषु मा न अश्वेषु रीरिषः ।

वीरान् मा नो रुद्र भामितो

           वधीर्हविष्मन्तः सदामित् त्वा हवामहे ॥ २२॥

मंत्र

अर्थ

मा – please do not, न: – our, तोके – children, तनये – grandchildren, मा – please do not, न: – our, आयुषि – lifespan, मा – please do not, न: – our, गोषु – cattle, मा – do not, न: – our, अश्वेषु – horses, रीरिषः – bring destruction, वीरान् – brave ones, मा – please do not, न: – our, रुद्र, भामित: – in Your anger, वधी: – destroy, हविष्मन्तः – with oblations, सदम् – always, इत् – thus, त्वा – You, हवामहे – (we) pray or worship

O रुद्र! Please do not bring destruction to our children or grandchildren, do not cut our lifespan, and do not harm our cattle and horses. In Your anger, please do not destroy our brave ones. We do उपासना of You with oblations

व्याख्या:

O रुद्र! Please do not be angry (मा भामित:) – One aspect of रुद्र is ferocious and uncompromising in doling out punishment. Equally, there is another aspect that is full of करुणा and eager to reward true भक्ति. This मंत्र involves auspicious and compassionate form of रुद्र. One may look at it this way that all of us indeed undertake a lot of कर्म that is negative and if law of कर्म works as intended, we will all be exposed to a lot of दु:ख. The ऋषि here is therefore seeking करुणा from रुद्र asking रुद्र to spare us from miseries that we may experience owing to our own कर्म so that our दु:ख is mitigated and we are then free to undertake साधना with a pure mind.

The मंत्र is self-explanatory and no elaboration is deemed necessary. One question may however arise – so far in the previous मंत्र, a साधक had been seeking to know the highest ज्ञान but here, the साधक is seeking protection for family and meeting material needs. One may say that a साधक who is a गृहस्थ has a धर्म to take care of family and wealth of the family. Therefore, while साधना is necessary for all, having a contended family will facilitate undertaking of साधना with a less-burdened mind. Seeking material blessings as appropriate to the needs of well-being of one’s own family is certainly legitimate and helpful and one should not have any concern seeking to meet such needs.

Who are the “brave ones” being referred to here? All those who struggle valiantly to make themselves and their life pleasing to ईश्वर inspite of heavy obstacles put in their way by माया.

              पञ्चमोऽध्यायः ।

द्वे अक्षरे ब्रह्मपरे त्वनन्ते

         विद्याविद्ये निहिते यत्र गूढे ।

क्षरं त्वविद्या ह्यमृतं तु विद्या

         विद्याविद्ये ईशते यस्तु सोऽन्यः ॥ १॥

मंत्र

अर्थ

द्वे – two, अक्षरे – in the immutable, ब्रह्मपरे- in the supreme ब्रह्म, तु – indeed, अनन्ते – in the infinite, विद्याविद्ये – विद्या and अविद्या, निहिते – lie, यत्र – where, गूढे – hidden, क्षरं – perishable, तु – while, अविद्या, हि – indeed, अमृतं – eternal, तु – indeed, विद्या, विद्याविद्ये – विद्या and अविद्या, ईशते – rules, य: – He who, तु – indeed,स: – He (It), अन्यः – is different (from them)

विद्या and अविद्या indeed lie hidden in the infinite, immutable Supreme Truth. विद्या indeed is eternal (and leads to अमृत). While अविद्या is perishable indeed (and leads to perishable outcomes). One who rules over विद्या and अविद्या is indeed different from them.

व्याख्या: What is referred to as परा विद्या (higher knowledge) and अपरा विद्या (lower knowledge) in मुण्डक उपनिषद् is referred to as  विद्या and अविद्या here. विद्या refers to ब्रह्मविद्या while अविद्या refers to all other types of knowledge – लौकिक and धार्मिक.  Both are inherent in ब्रह्म. विद्या really never perishes – it only goes from manifest to unmanifest condition – it always remains in latent form, waiting to be manifest or discovered again. Again, it is only अविद्या that ends.

Even though of the opposite nature, both reside in ब्रह्म who is unfathomable, imperishable and infinite. It is difficult understand the nature of both विद्या and अविद्या as they are गूढ (deep or hidden). In trying to gain आत्मज्ञान, some get struck in academic aspects of शास्त्र, some to intellectual understanding, some become proud and some even imagine they have become realized. They are still caught up in the net of अविद्या which is difficult to understand.

अविद्या is perishable –अविद्या is perishable. And both लौकिक as well as धार्मिक knowledge keeps changing – no object remains the same and everything changes in time. Therefore, knowledge related to the world also keeps changing and we have to keep upgrading our knowledge. Therefore, any knowledge that changes with time is, by its very nature, perishable.

विद्या is अमृत (immortal/ eternal) – Once अविद्या is set aside, it never returns. The state of realization never ends into a state of अविद्या.

ईश्वर is different from both – ईश्वर rules over both विद्या and अविद्या. ईश्वर encompasses both, yet remains beyond both. As चैतन्य, the very knowledge principle, ईश्वर is different from all, subjects and objects of knowledge or the thoughts of ignorance and knowledge of objects.

यो योनिं योनिमधितिष्ठत्येको

         विश्वानि रूपाणि योनीश्च सर्वाः ।

ऋषिं प्रसूतं कपिलं यस्तमग्रे

         ज्ञानैर्बिभर्ति जायमानं च पश्येत् ॥ २॥

मंत्र	अर्थ
य: – who, योनिं योनिम् – every womb, अधितिष्ठति – presides over, एक: – the one, विश्वानि – all, रूपाणि – forms, योनी: – wombs, च – and, सर्वाः – all, ऋषिं, प्रसूतं – was born, कपिलं, य: – who, तम् – him, अग्रे – in the beginning, ज्ञानै: – with knowledge, बिभर्ति – filled, जायमानं – as he was being born, च – and, पश्येत् – saw	ईश्वर is the One who presides over the origin of every creation, over all forms and wombs. From ईश्वर came the ऋषि कपिल in the beginning, and ईश्वर gave knowledge to the ऋषि, the all-knowing, and saw him being born

व्याख्या: All beings are classified into four categories as per वेद:

1. उद्भिज – those born from seeds which germinate and sprout like trees and plants
2. स्वेदज – those born of sweat or humidity like lice and fungus
3. अण्डज – those born from eggs like amphibians, reptiles and birds
4. जरायुज – those born from a womb like monkeys or humans

ईश्वर presides over creation of all the above categories of beings of every species.

ऋषि कपिल here refers to हिरण्यगर्भ – the total mind which is the source of the entire creation. It is ब्रह्म from whom the omniscient and all-shining कपिल was born. ईश्वर thus becomes witness to the birth of the creator. It means that ईश्वर exists before creation and it is the origin of all that exists.

एकैक जालं बहुधा विकुर्व-

         न्नस्मिन् क्षेत्रे संहरत्येष देवः ।

भूयः सृष्ट्वा पतयस्तथेशः

         सर्वाधिपत्यं कुरुते महात्मा ॥ ३॥

मंत्र	अर्थ
एकैकम् – each, जालं – net, बहुधा – multifarious, विकुर्वन् – making, अस्मिन् – in this, क्षेत्रे – in the world, संहरति – destroys, एष: – this, देवः – effulgent one, भूयः – once again, सृष्ट्वा – having created, पतय: – the rulers, तथा – as before, ईशः – ईश्वर, सर्वाधिपत्यं कुरुते – presides over them, महात्मा – great आत्मा	This effulgent देवता makes each net multifarious in this world and then destroys it. The ईश्वर, the महात्मा, once again creates the rulers and presides over them all

व्याख्या:

World is a जालं (a net): The net here refers to the net of प्रकृति or माया from which the विश्व emerges. It is said that each category of species is like a net from which innumerable variety of beings emerge.  Thus, under the seeds category, we have a wide variety of trees, bushes, creepers, flowering and non-flowering plants, etc. As per पुराण, we even have various categories of देवताs like अप्सराs, किन्नरs, यक्षs, गंधर्वs, etc. Modern human beings have themselves created a complex society which is also another type of net of माया.   Thus, web of ईश्वर is spread all over the universe studded with the beings woven into an intricate pattern which is withdrawn back at the time of dissolution.

World is a cycle:  ईश्वर does सृष्टि, स्थिति and लय again and again. And since this complex cycle keeps getting done again and again, ईश्वर is referred to as a महात्मा here.

सर्वा दिश ऊर्ध्वमधश्च तिर्यक्

         प्रकाशयन् भ्राजते यद्वनड्वान् ।

एवं स देवो भगवान् वरेण्यो

         योनिस्वभावानधितिष्ठत्येकः ॥ ४॥

मंत्र	अर्थ
सर्वा – all, दिश – the directions, ऊर्ध्वम् – above, अध – below, च – and, तिर्यक् – across, प्रकाशयन् – illuminating, भ्राजते – shines, यत् उ अनड्वान् – just as the Sun, एवं – in this way, स: – He (It), देव: – the effulgent one, भगवान्, वरेण्यो – adorable, योनिस्वभावान् – the source and its effects, अधितिष्ठति – presides over, एकः – alone	Just as सूर्य shines, illuminating all the directions, above, below and across, the effulgent and adorable देव Itself presides over the source (प्रकृति) and all its effects.

व्याख्या: अनड्वान् is also the name of सूर्य. The physical world is illuminated by सूर्य in all directions – above, below, horizontally and across. It is self-effulgent and brilliant. Similarly, ईश्वर, the परम् चैतन्यम् is self-effulgent and lights up the entire universe for our perception. वरेण्यम् means both adorable and eminently fit to be chosen among all the other things of the world. ईश्वर is वरेण्यम् because It is भगवान्.  

योनिस्वभावान्: प्रकृति, power of ईश्वर is the cause (योनि) of the whole world. It is the very स्वभाव of प्रकृति to produce the world. ईश्वर presides over प्रकृति and all that is born from it like the पञ्चमहाभूत and पञ्चभूत.

यच्च स्वभावं पचति विश्वयोनिः

         पाच्यांश्च सर्वान् परिणामयेद् यः ।

सर्वमेतद् विश्वमधितिष्ठत्येको

         गुणांश्च सर्वान् विनियोजयेद् यः ॥ ५॥

मंत्र	अर्थ
यत् – who, च – and, स्वभावं – nature of each thing, पचति – ordains or bestows, विश्वयोनिः – the source of the entire creation, पाच्यान् – the mutable (things created), च – and, सर्वान् – all, परिणामयेद् – modifies, यः – who, सर्वम् – all, एतद् – this, विश्वम् – whole universe, अधितिष्ठति – presides, एक: – alone, गुणान् – qualities,  च – and,  सर्वान् – all, विनियोजयेद् – endows, यः – who	ईश्वर, who is the source of entire creation, who ordains the nature of each thing, who modifies the things thus created, who endows them with qualities and ईश्वर alone presides over this whole विश्व.

व्याख्या:

ईश्वर is the cause of all: Various causes can be found of different things, situations and beings experienced in this world like matter and energy, the elements and nature. ईश्वर is the cause of all causes, the source of the entire creation.

ईश्वर is the cause of स्वभाव of all: Every element of nature has its own धर्म (special characteristics). Everything in the world has its own स्वभाव. It is ईश्वर who has endowed each with this inherent स्वभाव. For example, we know that अग्नि is hot but we do not know why it is hot. We know that it burns but we do not know why it burns. While पचति usually means “cooks”, here it means that ईश्वर endows each object with special qualities. Further, ईश्वर also strengthens their स्वभाव and does not allow the स्वभाव to change and be otherwise than what it is.

ईश्वर is the cause of परिणामयेद् (modifications): Milk has an innate quality of colour, taste, fluidity, etc. When mixed with yeast, it becomes curd which has its own innate quality of colour, taste and fluidity. It is ईश्वर who endows milk with ability to become curd. Similarly, the various elements within the periodic table have their own स्वभाव and it is ईश्वर who presides over all these permutations, combinations, mutations and modifications of the world and all the qualities born thereof.

The cause of utility of each quality: Each quality of each and everything is meant for a purpose which it fulfils. सत्व गुण understands, रजोगुण activates and तमोगुण gives rest. Therefore, in the world, we see the strong labour, the smart create resources, the brave defend (provide security) and the brainy innovate. It is the ईश्वर that puts each quality to good use. ईश्वर may thus be seen as a great cook who creates different ingredients, each with its special quality, mixes them in different pots in different combinations to create this great feast called creation.

तद् वेदगुह्योपनिषत्सु गूढं

         तद् ब्रह्मा वेदते ब्रह्मयोनिम् ।

ये पूर्वं देवा ऋषयश्च तद् विदु-

         स्ते तन्मया अमृता वै बभूवुः ॥ ६॥

मंत्र	अर्थ
तद् – That, वेद-गुह्य-उपनिषत्सु – lies in the उपनिषद्s which are the mystical parts of the वेद, गूढं – hidden, तद् – That, ब्रह्मा, वेदते – knows, ब्रह्मयोनिम् – which can be known only through the वेद, य: who, पूर्वं – ancient, देवा: – the देवताs, ऋषय: – ऋषिs, च – and, तद् – That, विदु: – knew, ते – they, तन्मया: – become one with It, अमृता – eternal, वै – indeed, बभूवु: – became	That (Truth) lines hidden in the उपनिषद्s which are the mystical parts of the वेद. ब्रह्मा knows that (Truth) which can be known only through the वेद. Those ancient देवताs and ऋषिs who knew It indeed became one with It and became eternal.

व्याख्या:

वेद and उपनिषद्: वेदs contain eternal truths discovered by the ऋषिs (called as द्रष्टा) in their seat of ध्यान. Their main theme is knowledge of धर्म – how to live a happy and fulfilled life here and hereafter and knowledge of ब्रह्म the Truth – how to attain मोक्ष. Knowledge of धर्म is meant to prepare us for the knowledge of ब्रह्म. उपनिषद्s primarily propound knowledge of ब्रह्म. This knowledge is deep, mystical and difficult to understand, especially for the unprepared mind. The उपनिषद्s are the valid means of this knowledge. Here, the word ब्रह्मा means the वेद and योनिम् refers to “valid means”.

Glory of ब्रह्मविद्या:  ब्रह्मा together with the ऋषिs realized the Truth through the वेद. ब्रह्मा also means the वेद मंत्र. The वेद मंत्रs know the Truth or reveal the Truth. Anyone who realizes this Truth, even in this age shall become अमृत – that is the promise of the शास्त्रs. The Truth is our own आत्मा and available to all.

गुणान्वयो यः फलकर्मकर्ता

          कृतस्य तस्यैव स चोपभोक्ता ।

स विश्वरूपस्त्रिगुणस्त्रिवर्त्मा

          प्राणाधिपः सञ्चरति स्वकर्मभिः ॥ ७॥

मंत्र	अर्थ
गुणान्वयो – endowed with गुण, यः – who, फलकर्मकर्ता – performer of कर्म leading to फल, कृतस्य – of the results of the कर्म that has been done, तस्य – of that, स: एव – himself, च – and, उपभोक्ता – the enjoyer, स – he, विश्वरूप: – one who has many forms, त्रिगुण:, त्रिवर्त्मा – has three paths, प्राणाधिपः – master of the पञ्च-प्राण, सञ्चरति – moves, स्वकर्मभिः- due to (one’s) own कर्म	Definition of a जीव Endowed with qualities (गुण), जीव is the performer of कर्म that leads to कर्मफल and he himself becomes the भोक्ता (enjoyer of the results). A जीव has many forms, has three गुणs and three paths, is the master of the पञ्च-प्राण and moves due to his own कर्म

व्याख्या:

जीव is endowed with गुण: गुण here means वासनाs – it also means ropes. We are tied by the ropes of the वासनाs or inherent tendencies formed through past actions. Driven by our वासनाs, we feel that what we do is important and right. वासनाs take the lead and one becomes their faithful follower (e.g., drinking वासना leads one to the bar every day to knock oneself senseless).

जीव performs कर्म for फल: We perform कर्म which give rise to फल of सुख or दु:ख. We always do कर्म for desired फल. Most of our कर्म are prompted by selfish motives which is a sure way to get bound by the फल – be it a success or failure.

The doer becomes the enjoyer:  We do not remember all our past कर्म and are not able to connect them with the फल that we get in the present. But we are receiving फल – good, bad or indifferent, desired, undesired or mixed – based on what we have done. That कर्ता alone becomes the भोक्ता – it cannot happen that I get good or bad result of someone else’s कर्म or someone enjoys the फल of my hard work. The फल one is enjoying right now were sown by one sometime earlier.

जीव takes many forms: How many roles we play during our lifespan and every day of our life – son, father, employee, etc.

जीव is tied by त्रिगुण – गुण are three – सत्व, रजस् and तमस्. We are controlled by our moods and situations. When we are in सत्व mood, we become oriented towards ध्यान and before we can settle in, restlessness (रजोगुण) catches up or more often, sleep (तमोगुण) overwhelms us. Sometimes we entertain noble desires, sometimes selfish and sometimes downright bad ones.  त्रिगुण indeed have us well tied.

जीव takes three paths to his destination: Our actions lead us to different destinations or results. We may follow the path of कर्म, path of उपासना/ भक्ति or ज्ञान. The three paths can also mean the two nobler paths of उत्तरायण which leads to ब्रह्मलोक and दक्षिणायन which leads one to the world of पितृ – third path is the lower path which takes us to mortal existence on earth or even lower realms. What this means is that our future destination is decided by our own actions in the present.

The individual controls his पञ्चप्राण: श्रीमद्भगवद्गीता has a line “Taking charge of one’s सूक्ष्म शरीर, the जीव leaves the स्थूल शरीर like fragrance carried away by breeze, and moves to yet another body”. A जीव thus moves from योनि to योनि taking different forms as determined by our own कर्म.

अङ्गुष्ठमात्रो रवितुल्यरूपः

          सङ्कल्पाहङ्कारसमन्वितो यः ।

बुद्धेर्गुणेनात्मगुणेन चैव

          आराग्रमात्रोऽप्यपरोऽपि दृष्टः ॥ ८॥

बालाग्रशतभागस्य शतधा कल्पितस्य च ।

भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥ ९॥

मंत्र	अर्थ
अङ्गुष्ठमात्र: – of the size of a thumb, रवितुल्यरूपः – bright like सूर्य, सङ्कल्पाहङ्कारसमन्वित: – associated with wishful thinking and individuality, यः – who, बुद्धे: – of the बुद्धि, गुणेन – with गुण, आत्मगुणेन – with the qualities of मन and शरीर, च – and, एव – alone, आराग्रमात्र: – like the tip of a goad, हि – even though, अपर: – different, अपि – as if, दृष्टः – seen	Of the size of a thumb and bright like सूर्य, associated with wishful thinking and individuality, and also with the qualities of बुद्धि, मन and the शरीर, the जीव is seen as if different, like the tip of a goad.
बालाग्रशतभागस्य – of the size of the tip of a hair divided into hundred parts, शतधा – a hundred times, कल्पितस्य – imagined, च – and, भाग: – of the size, जीवः,  स – he, विज्ञेयः – to be known, स – he, च – and, अनन्त्याय – for infinity, कल्पते – fit or capable	The जीव, the size of the tip of a hair imagined to be divided into a hundredth of its hundredth part, is capable of infinity and is to be known.

व्याख्या:

जीव within us has the size of a thumb: ईश्वर is situated within our हृदय – this is what we have heard again and again in the earlier मंत्रs. This मंत्र is stating that the space occupied within the हृदय is the size of a thumb and it is self-shining like सूर्य. ईश्वर is of the स्वभाव of शुद्ध चैतन्य and illumines मन and इंद्रिय. So, a natural question may arise – do both ईश्वर and जीव occupy हृदय simultaneously? It means that both are essentially one and one is only superimposed on the other. But is there a difference between them?

जीव is a finite individual: ईश्वर is infinite, whereas the जीव becomes finite because of its association with the सङ्कल्प and अहंकार. सङ्कल्प means wishful thinking like – “How nice it will be if I have a chocolate, how nice will it be I go for a mountain adventure for ten days”, etc. For सङ्कल्प arises काम which makes us perform कर्म. अहंकार comes into play when I own every सङ्कल्प, काम or स्मृति like “I wish”, “I want”, “I remember”, etc. The अहंकार identifies with the जीव, the finite शरीर and expresses itself as superiority or inferiority complexes like “I am the greatest”, “I am good for nothing”, etc. And owing to these identifications with मन and शरीर, बुद्धि then comes into play and it expresses – “I understand”, “I am peaceful”, “I am agitated”, etc. Thus, starting with सङ्कल्प, owing to various कर्म done using मन and शरीर, बुद्धि resolves that the जीव has certain personality attributes as a distinct individual – and this deepens the “I” identity, called as अहंकार.

Size of a tip of a goad: Goad is a stick having a sharpened end fixed with a metal tip used to keep animals in control – ईश्वर who is all-pervading and infinite gets falsely identified with बुद्धि-मन-शरीर complex and takes the shape of a small finite being, having the size of a goad tip or needle tip (example in पञ्चतंत्र is of a lion cub who grew among goats and starts believing that it is a goat).

Size of a thousandth fraction of a hair tip: If the tip of the hair is imagined to be split into hundred parts, one hundredth of its size is imagined to be the size of a जीव.

We thus see usage of three expressions with respect to the size of a जीव – अङ्गुष्ठमात्र, आराग्रमात्र and बालाग्रशतभागस्य शतधा. The idea is to convey that जीव is extremely small and the idea of जीव having a separate distinct individuality is a notional one, not a real one.

जीव is capable of infinity: Once जीव realizes its finitude, it can easily give it up to realize its real infinite nature. As the mind tries to conceive its size, the mind and the individuality disappear in the realization of the infinite self.  

नैव स्त्री न पुमानेष न चैवायं नपुंसकः ।

यद्यच्छरीरमादत्ते तेने तेने स युज्यते ॥ १०॥

मंत्र	अर्थ
न – not, एव – surely, स्त्री – woman, न – not, पुमान्, एष: – this, न – not, च – and, एव – surely, अयं – this,  नपुंसकः – neuter gender, यत् यत्  – whichever, शरीरम्, आदत्ते – takes up, तेन तेन – by those (very शरीर), स – it, युज्यते – protected	This (जीव) is surely not a स्त्री nor a पुमान् nor a नपुंसक. Whichever body it takes up, it is protected by those (very bodies).

व्याख्या: Idea of a man or a woman or a neuter gender does not get assigned to a जीव. This means that not just ईश्वर, any association of a gender even to a जीव is wrong. A जीव just manifests as man, woman and neuter gender from the stand-point of the world but from the stand-point of ईश्वर, जीव has no gender.

However, while जीव also, like ईश्वर, has no gender, it takes on a certain form and owns such a form. Thus, “I am” has no form but “I am a स्त्री” is used when taking the body of a स्त्री. And the same जीव in different lives identifies itself with different शरीर – dog, donkey, snake, etc and lives as per such identities taken on by it.

सङ्कल्पनस्पर्शनदृष्टिमोहै-

           र्ग्रासाम्बुवृष्ट्यात्मविवृद्धिजन्म ।

कर्मानुगान्यनुक्रमेण देही

           स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११॥

मंत्र	अर्थ
सङ्कल्पन-स्पर्शन-दृष्टि-मोहै – by wishful, thinking, the desire to touch, desire to see and delusion, ग्रासाम्बुवृष्ट्या च आत्मविवृद्धिजन्म – just as the body is nourished by the food and water that is showered into it, कर्मानुगानि – according to its deeds, अनुक्रमेण – in succession, देही – the embodied one, स्थानेषु – in different places, रूपाणि – different forms, अभिसम्प्रपद्यते – assumes	Just as the शरीर is nourished by food and water that is showered into it, the embodied one is also nourished by wishful thinking, the desire to touch and see and delusion, and according to its deeds, successively it assumes different forms in different places.

व्याख्या: शरीर is nourished by food and water and its shape and identity is determined by what it consumes – but what nourishes a जीव? How does जीव gets its identity? जीव grows and is strengthened by सङ्कल्प – these may be aligned to धर्म or अधर्म. And such alignments then prompt the जीव with desires to touch, see, etc and undertake actions to satisfy these desires – repeated over time, the जीव develops attractions (मोह) and then such actions keep getting repeated not just in one life but life after life again and again.

Endless journey of a जीव: Nourished by our imaginations, desires, enjoyments and attachments, we take different forms in different worlds in accordance with your कर्म. Thus, life after life, the story of the जीव continues.

स्थूलानि सूक्ष्माणि बहूनि चैव

            रूपाणि देही स्वगुणैर्वृणोति ।

क्रियागुणैरात्मगुणैश्च तेषां

            संयोगहेतुरपरोऽपि दृष्टः ॥ १२॥

मंत्र	अर्थ
स्थूलानि – gross, सूक्ष्माणि – subtle, बहूनि – many, च एव – and, रूपाणि – forms (shapes), देही – one who has a देह (viz शरीर), स्वगुणै: – by its own tendencies, वृणोति – adopts or assumes, क्रियागुणै: – by गुण of क्रियाs done, आत्मगुणै: – by गुण of the mind, च – and, तेषां – their, संयोगहेतु: – cause of the संयोग (union), अपर: – another, अपि – also, दृष्टः – seen	The embodied being assumes many शरीरs which are स्थूल and सूक्ष्म, chosen by its own गुण, गुण of क्रियाs done and गुण of the mind. Another cause for this union (with various bodies) is also seen.

व्याख्या: It is we alone who have chosen to be born in the शरीर we now have and we will also choose all future शरीर. Some are born in शरीरs which are स्थूल (मनुष्य, पशु) while some others in born in शरीर that are सूक्ष्म (देवता, पितृ, गंधर्व, etc). Our choosing is aligned to our वासना – good or bad, formed in previous births (स्वगुणै). They in turn were formed by a combination of गुण of our कर्म (क्रियागुणै) and गुण of mind (आत्मगुणै).

But the मंत्र talks about another cause – what is this cause? The other cause which connects जीव with शरीर is ईश्वर. ईश्वर presides over all कर्म and enjoins फल according to our कर्म). Thus, ordered by ईश्वर, जीव gets the results of कर्म undertaken. It is ईश्वर who knows which is the appropriate शरीर needed to fulfil the वासना of the जीव.

अनाद्यनन्तं कलिलस्य मध्ये

            विश्वस्य स्रष्ठारमनेकरूपम् ।

विश्वस्यैकं परिवेष्टितारं

            ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३॥

मंत्र	अर्थ
अनाद्यनन्तं – without beginning and end, कलिलस्य – of chaos, मध्ये – middle, विश्वस्य – of विश्व, स्रष्ठारम् – the projector (creator), अनेकरूपम् – many forms, विश्वस्य – of विश्व, एकं – one, परिवेष्टितारं – encompassing or pervading, ज्ञात्वा – knowing, देवं – ईश्वर, मुच्यते – released, सर्वपाशैः – all bondages	Knowing ईश्वर in the midst of chaos (of संसार), the one without a beginning and an end, the स्रष्ठा (projector/ creator) of the विश्व, in many forms, the one pervading the entire विश्व, one is released from all bondage.

व्याख्या: ईश्वर who is filled with करुणा unites the जीव with a शरीर and the same ईश्वर also releases us from all पाश that bind us. It is ईश्वर who unites a जीव with a गुरु who gives the जीव ज्ञान and inspiration to start the inward journey. And in the start of the inward journey too, the जीव at first finds chaos within and the journey towards मोक्ष appears difficult and obstacle ridden. However, with perseverance, the hurdles are crossed and the जीव reaches the goal which is without a beginning and an end, which is effulgent and all-engulfing. The जीव meets the ईश्वर and recognizes the presence of ईश्वर in all forms and most importantly, as one’s own आत्मा. Realizing that the जीव too is birthless and deathless, one is liberated from the cycle of जन्म and मृत्यु and reaches the end of the journey.

भावग्राह्यमनीडाख्यं भावाभावकरं शिवम् ।

कलासर्गकरं देवं ये विदुस्ते जहुस्तनुम् ॥ १४॥

मंत्र	अर्थ
भावग्राह्यम् – realized through भाव (भक्ति), अनीडाख्यं – who is without a शरीर, भावाभावकरं – who creates and destroys, शिवम् – Pure, कलासर्गकरं – projector of the sixteen parts, देवं – ब्रह्म, य: – who, विदु: know, ते – they, जहु: – (they) give up, तनुम् – the शरीर	Those who know this ब्रह्म who can be realized only through भक्ति, who is devoid of a शरीर, who creates and destroys this विश्व, who is pure, who projects the (sixteen) parts, they give up the शरीर

व्याख्या:  ब्रह्म can be realized through:

भावग्राह्यम्:  भाव means feelings – here, it means भक्ति. ब्रह्म can be realized if one’s हृदय is filled with भक्ति for ब्रह्म, the गुरु and शास्त्र. Single-pointed भक्ति and श्रद्धा is key to realize ब्रह्म.

Being devoid of शरीर: नीड means nest and अनीड means one who is homeless. Here, it means that ब्रह्म is devoid of शरीर. It therefore becomes necessary for a भक्त to also see one’s शरीर as an instrument but not part of one’s identity which is, in any case, free of शरीर.

ब्रह्म is भावाभावकरं – here, projection (creation) is भाव while destruction or re-absorption is अभाव. ईश्वर is creator, sustainer and destroyer of this world and always remain as pure चैतन्य.

Projector of sixteen parts – कला means phases or aspects. These are sixteen in number – पञ्चभूत, श्रद्धा, प्राण, इंद्रिय, मन, बल, अन्नम्, तप, मंत्र, यज्ञ, लोक and नाम.   These aspects hide the true nature of ब्रह्म and hence called as कला. They divert our attention away from ब्रह्म and keep it engaged in their attributes and modifications.

Realized one gives up शरीर: ब्रह्म is without शरीर. Realizing oneness with ब्रह्म will mean that even the साधक has to become without शरीर. By giving up शरीर does not mean suicide but giving up identification with शरीर has a part of our real स्वरूप.

                                  षष्ठोऽध्यायः ।

स्वभावमेके कवयो वदन्ति

            कालं तथान्ये परिमुह्यमानाः ।

देवस्यैष महिमा तु लोके

            येनेदं भ्राम्यते ब्रह्मचक्रम् ॥ १॥

मंत्र	अर्थ
स्वभावम् – inherent nature, एके – some, कवय: – learned people, वदन्ति – speak/ say, कालं – time, तथा – similarly, अन्ये – others, परिमुह्यमानाः – being under delusion, देवस्य – of ब्रह्म,. एष – this (विश्व), महिमा – glory, तु – indeed, लोके – in the world, येन – by whom, इदं – this, भ्राम्यते – rotates, ब्रह्मचक्रम् – चक्र of ब्रह्म	In their delusion, some learned people say that it is inherent nature, and others say it is time that revolves the ब्रह्मचक्र . The world indeed is the glory of ईश्वर. By ईश्वर does the चक्र of this विश्व rotate.

व्याख्या:  Discussion with co-साधकs is a good way to arrive at the nature of Truth. Reflection in groups and reflection alone both serve the purpose of clarity in thinking and right understanding. In the beginning of the उपनिषद्, many factors like time, inherent nature, chance and fate were considered to be the cause of creation. All of these factors are rejected as it was realized that they were part of creation. And a part of creation cannot be the cause of creation as the cause must always precede the effect. It is now concluded that ब्रह्म alone is the ultimate cause of creation and that creation is the manifestation of glory of ब्रह्म alone. The wheel of creation described in detail earlier moves only because of ब्रह्म.

येनावृतं नित्यमिदं हि सर्वं ज्ञः

              कालकारो गुणी सर्वविद् यः ।

तेनेशितं कर्म विवर्तते ह

             पृथिव्यप्तेजोनिलखानि चिन्त्यम् ॥ २॥

मंत्र

अर्थ

येन – by whom, आवृतं – pervaded, नित्यम् – ever, इदं – this, हि – indeed, सर्वं – all, ज्ञः – knower, कालकार: – the creator of time, गुणी – possessed of गुण, सर्वविद् यः – One who is omniscient, तेन – by Him, ईशितं – willed, कर्म – the entire activity (of creation), विवर्तते – appear, ह – well-known,             पृथि- अप्- तेज-अनिल-खानि – Earth, water, fire, air and space, चिन्त्यम् – has to be contemplated upon

One, by whom indeed all this is ever pervaded, who is the knower, the creator of time, who possesses qualities and is omniscient – willed by ब्रह्म the entire well-known activity of creation, i.e., पृथ्वी, वायु, अग्नि, आप and आकाश appear. This has to be contemplated upon.

व्याख्या:  The material cause always pervades the thing created like the mud pervades the mud-pot. प्रकृति is the material cause of this world; however, existence exists before प्रकृति. Therefore, existence always pervades all that can be indicated as “this is inert”. This includes countless universes, the body, the senses, प्राण, mind, the elements and the unmanifest प्रकृति. ब्रह्म is also the sentient cause (निमित्त कारण) of the creation. चैतन्य alone illumines all in general and its functioning through the total mind (हिरण्यगर्भ). He is the omniscient lord (सर्वंज्ञ) who knows every individual’s thoughts (सर्वविद्). For example, the light of the Sun illumines everything in general but reflects specially on all reflecting surfaces like the mirror or water.

ब्रह्म – the changeless creator of time and गुण – Time is an imperceptible factor, known only through change in objects. We realize how much time has passed when we observe the wrinkles of our face reflected in the mirror. In fact, only when our thoughts change or the object of our thought changes, do we perceive time. ब्रह्म is the changeless substratum of all changes which we call time.

Wielding the great potential power (माया), ईश्वर is the treasure house of all attributes and virtues (सर्व कल्याण गुण निधान). ईश्वर is omniscient, omnipotent, omnipresent, presiding over all actions, giver of all results, compassionate, gracious and forgiving. ईश्वर is the abode of all love and joy which sustains creation.

विश्व is a विवर्त – Whenever the material and the sentient cause is the same, the thing that is created is an illusion. Dream world therefore is seen as an illusion since the experiences of the waking world create both subject and object in the dreams. Similarly, ईश्वर is both the material and sentient cause of creation and so creation is only an appearance. विवर्त means to appear different – the सत् चित् ब्रह्म appears as this changing world of names, forms and qualities without undergoing any change like the appearance of the snake vision on a rope.

ब्रह्म/ ईश्वर has to be contemplated upon (चिन्त्यम्) – साधक understood the nature of ब्रह्म and creation as the glory of ब्रह्म through discussion and realized that ध्यान is the means to know the Truth as one’s own आत्मा. However, ध्यान is not easy to come – and therefore, there is a need for doing continuous contemplation by the साधक on the nature of ब्रह्म to be able to do ध्यान in an effective way.

तत्कर्म कृत्वा विनिवर्त्य भूय-

             स्तत्त्वस्य तावेन समेत्य योगम् ।

एकेन द्वाभ्यां त्रिभिरष्टभिर्वा

             कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥ ३॥

मंत्र	अर्थ
तत्कर्म – that work, कृत्वा – having done, विनिवर्त्य – having examined, भूय: – again, तत्त्वस्य – of principle, तत्त्वेन – with principle समेत्य – having brought about, योगम् – association, एकेन – wit one, द्वाभ्यां – with two, त्रिभि: – with three, अष्टभि: – eight, वा – or, कालेन च – and, एव – as well, सूक्ष्मैः आत्मगुणै: – with subtle qualities, च – and	Having finished that work, ईश्वर examines it and brings together one principle with another – one, two, three or eight – in association with time and the subtle qualities

व्याख्या:  Previous मंत्र explained that ईश्वर creates the पञ्चभूत. ईश्वर examines the creation and finds it lacking in life. Without life that enlivens matter, creation is lifeless and uninteresting. So, ईश्वर combines प्रकृति with चेतना – the inert and the sentient and thus this interesting and mind-blowing विश्व comes about. The चेतना is one alone. However, प्रकृति can be seen as one, two, three or eight. Seen as one, ईश्वर creates with the combination of the चेतना principle and अविद्या (primordial matter). Seen as two, ईश्वर combines आत्मा with धर्म and अधर्म of previous creations, giving rise to the present variety in creation. Or, ईश्वर combines आत्मा with three गुण (सत्व, रजस् and तमस्) to create the world. Alternatively, it is to be understood that ईश्वर combines आत्मा with eight-fold प्रकृति (आकाश, वायु, अग्नि, आप and पृथ्वी, मन, बुद्धि and अहंकार) to create the world. Having created the world, having allotted all the duties and positions, created all the laws and rules, the beings, instruments, and the materials necessary to run the world, ईश्वर withdraws and silently watches. The world then functions automatically in mere Existence and Awareness of ब्रह्म. This is indeed a sign of efficient management!!!

आरभ्य कर्माणि गुणान्वितानि

             भावांश्च सर्वान् विनियोजयेद्यः ।

तेषामभावे कृतकर्मनाशः

             कर्मक्षये याति स तत्त्वतोऽन्यः ॥ ४॥

मंत्र	अर्थ
आरभ्य – having begun, कर्माणि – actions, गुणान्वितानि – associated with the गुण (of प्रकृति), भावान् – effect, च – and, सर्वान् – all, विनियोजयेद् – employs, तेषाम्  – their, अभावे – absence (when they wear out), कृतकर्मनाशः – that which was created vanishes, कर्मक्षये – when the creation is dissolved, याति – reaches (abides), स: – He/ It, तत्त्वत: – from प्रकृति, अन्यः- distinct	Having begun the work (of creation) associated with the qualities (of प्रकृति), ईश्वर employs all the effects (of प्रकृति), and when they disappear (wear out), that which was created vanishes. When the creation is dissolved, ईश्वर abides in Its own आत्मा (which is distinct from प्रकृति).

व्याख्या: 

Dissolution follows creation: What begins has to come to an end. Taking recourse to the power of प्रकृति (viz सत्व, रजस् and तमस्), ईश्वर creates this विश्व which manifests the various effects of प्रकृति. When the total inherent tendencies which triggered this creation and set it in motion are exhausted, creation comes to an end. The कर्मs of all beings which are to be manifested in this cycle of creation are the momentum which keeps this creation going – but once the momentum is exhausted, that particular creation is wound up and it is called as लय (dissolution or re-absorption). ब्रह्म in Its own absolute nature, nameless and formless, existed before creation. ब्रह्म appears as the world and when this appearance also disappears, ब्रह्म remains as always, in Its own absolute pure nature as सत्-चित्-आनन्द.

Return journey: At the level of a जीव too, the वासनाs that we are born with create काम and prompt कर्म. That is what gives us momentum to do what we do. कर्मs done with अहंकार and such कामs aligned to अहंकार undertaken for लोह & मोह alone keep us in bondage and multiplying our काम and creating more वासनाs. However, कर्म done as a पूजा for ईश्वर, without likes and dislikes, with love and dedication, purify the mind. They exhaust the existing वासनाs and do not create new वासनाs – this approach to life is referred to as कर्म योग.

आदिः स संयोगनिमित्तहेतुः

             परस्त्रिकालादकलोऽपि दृष्टः ।

तं विश्वरूपं भवभूतमीड्यं

             देवं स्वचित्तस्थमुपास्य पूर्वम् ॥ ५॥

मंत्र

अर्थ

आदिः – primordial being, स: – He/ It,  संयोगनिमित्तहेतुः – the cause of the संयोग (union), त्रिकालात् पर: – beyond the three periods of time, अकल: – devoid of parts, अपि – also, दृष्टः – recognized, तं – Him/ It, विश्वरूपं – with the universal form, भवभूतम्  – who has become the whole world, ईड्यं – adorable, देवं – effulgent, स्वचित्तस्थम् – present in one’s own चित्त, उपास्य – on whom उपासना and ध्यान is done, पूर्वम् – earlier

ईश्वर is the primordial being, the cause of the union (of प्रकृति with पुरुष), beyond three periods of time and also devoid of parts. This effulgent and adorable ईश्वर with the universal form, who has become the whole world, can be recognized, as It is present in our own हृदय on whom उपासना and ध्यान is undertaken.

व्याख्या: 

ईश्वर is संयोगनिमित्तहेतुः ईश्वर is the great uniting factor in the world. – It unites प्रकृति with पुरुष, the various causes with each other and their effects, the कर्म with the फल, the doer of action with the enjoyer of the result, one thought with another and so on.

ईश्वर is ईड्यं: Even though ईश्वर is timeless (त्रिकालात् पर:)and partless (अकल:), ईश्वर alone has become the world and all its नाम, रूप & गुण are there only to bless the जीव. Seated in our हृदय as our own आत्मा, ईश्वर is naturally the most loved and adored (ईड्यं).

ईश्वर is उपास्य: चित्त means memory and स्वचित्तस्थम् means a जीव should always keep ईश्वर in one’s own चित्त. With such a चित्त, doing उपासना on ईश्वर becomes easier and strengthens our connections taking us eventually to the मोक्ष स्थिति.

स वृक्षकालाकृतिभिः परोऽन्यो

              यस्मात् प्रपञ्चः परिवर्ततेऽयम् ।

धर्मावहं पापनुदं भगेशं

              ज्ञात्वात्मस्थममृतं विश्वधाम ॥ ६॥

मंत्र

अर्थ

स: – He/ It, वृक्ष–काल–आकृतिभिः – by the tree, time and form, पर: – beyond, अन्य: different (not affected), यस्मात् – because of whom, प्रपञ्चः – the universe, परिवर्तते – revolves, अयम् – this, धर्मावहं – the source of धर्म, पापनुदं – remover of the पाप, भगेशं – Ruler or Lord of भग (fortunes), ज्ञात्वा – having known, आत्मस्थम् – seated in one’s own हृदय, अमृतं – eternal/ immortal, विश्वधाम – supporter of the whole universe

He, because of whom this phenomenal world revolves, is beyond the tree (of संसार), time and form, and is different from these.  He is the source of धर्म, remover of पाप, lord of all भग (fortunes) and the supporter of the whole universe. Knowing Him seated in one’s own हृदय, one becomes अमृत (immortal)

व्याख्या: 

ईश्वर is पर: (beyond) and अन्य: (different): The word पर signifies that ईश्वर is unaffected by the विश्व while the word अन्य signifies that ईश्वर is neither finite nor has characteristics of anything that define the विश्व (ईश्वर is different from विश्व). विश्व is referred to as प्रपञ्चः since it is made of पञ्चभूत – and while everything in प्रपञ्च is conditioned by नाम, रूप and गुण, ईश्वर is unconditioned by anything in प्रपञ्च and lives unaffected by them. Thus, while the universe revolves around ईश्वर and because of ईश्वर, yet ईश्वर remains the unmoving centre of its existence.

ईश्वर is पापनुदं (remover of the पाप) and भगेशं (ruler or Lord of भग (fortunes)): ईश्वर removes पाप and bestows सत्गुण onto the जीवs. Once पाप is removed, the जीव becomes fit for doing उपासना. ईश्वर is also called as भगवान् since ईश्वर is the ruler of six भग – ऐश्वर्य (wealth), यश (fame), वीर्य (strength), श्री (beauty), ज्ञान (knowledge) and वैराग्य (renunciation) which ईश्वर bestows on the deserving. The highest fortune ईश्वर bestows is the ज्ञान that makes the जीव attain to अमृत (become eternal).

तमीश्वराणां परमं महेश्वरं

              तं देवतानां परमं च दैवतम् ।

पतिं पतीनां परमं परस्ताद्-

              विदाम देवं भुवनेशमीड्यम् ॥ ७॥

मंत्र	अर्थ
तम् – Him/ It, ईश्वराणां – of the lords, परमं – supreme, महेश्वरं, तं – Him/ It, देवतानां – of the देवताs, परमं – Supreme, च – and, दैवतम् – देवता, पतिं – the Ruler, पतीनां – of the rulers, परमं – supreme, परस्ताद् – than the highest, विदाम – (we) know, देवं – the effulgent one, भुवनेशम् – the ईश्वर of the भुवन (or विश्व), ड्यम् – adorable	We know Him/ It, the effulgent one who is the महेश्वरं of all ईश्वरs, the great देवता of all देवताs, the ruler of all rulers, beyond the highest, adorable and lord of the universe.

व्याख्या:  This is self-explanatory

न तस्य कार्यं करणं च विद्यते

              न तत्समश्चाभ्यधिकश्च दृश्यते ।

परास्य शक्तिर्विविधैव श्रूयते

              स्वाभाविकी ज्ञानबलक्रिया च ॥ ८॥

मंत्र	अर्थ
न – neither, तस्य – His (He has), कार्यं – a body, करणं – organ, च – and, विद्यते – is there, न – neither, तत्सम: – equal to It, च – and, अभ्यधिक: – surpass, च – and,  दृश्यते – seen, परा – supreme, अस्य – His (Its), शक्ति: – power, विविधा  – manifold, एव – indeed, श्रूयते – heard (said), स्वाभाविकी – spontaneous (natural), ज्ञान-बल-क्रिया – knowledge and power of control, च – and	He/ It (ईश्वर) neither has a body or any organ. None is seen as equal to It, leave alone surpass It. Its powers are heard (said) to be supreme and manifold indeed. Its knowledge and power of control is spontaneous and natural.

व्याख्या: 

ईश्वर has no कार्यं and no करणं: ईश्वर neither has a body nor the outer instruments of इंद्रिय or inner instruments of मन-बुद्धि. How can one do anything without the body or the outer/ inner instruments? Therefore, ईश्वर is not the doer of any action (अकर्ता) and thus, the greatness of ईश्वर is not dependent on what ईश्वर does or what ईश्वर has – ईश्वर is great because ईश्वर is what ईश्वर is.

Another meaning is that ईश्वर has no कार्यं or duties. Being full and complete, ईश्वर has nothing to be gained by doing anything. So, ईश्वर has no need for any instruments (करणं ) by which ईश्वर can attain it – unlike a जीव. ईश्वर is ever-full and fulfilled.

ईश्वर is स्वाभाविकी – ईश्वर’s माया शक्ति or प्रकृति, the inherent and inscrutable power manifests in multiple ways. Just as the ability to heat or cool or rotate are manifestations of the power of electricity through the cooler, heater or fan, ईश्वर’s great power manifests as the ability to see or hear in the eyes and ears and the power to know, energize, function, and so on in the mind and the body. Powers of ईश्वर are natural (स्वाभाविक) – while powers of a जीव can come and go but ईश्वर will never lose the powers that are naturally available with It at all times.

ईश्वर has ज्ञान-बल-क्रिया: Among the various powers, these three have been specifically mentioned here. To attain any form of rulership and success, these three powers are needed. Thoughtless actions and actionless thinking bear no fruit. A nation should have “knowledge” – its own vision and knowhow, “might” – ability to defend itself and political and economic power and “action” – must be dynamic and progressive. Such a nation can stand on its own and help others.

न तस्य कश्चित् पतिरस्ति लोके

              न चेशिता नैव च तस्य लिङ्गम् ।

स कारणं करणाधिपाधिपो

              न चास्य कश्चिज्जनिता न चाधिपः ॥ ९॥

मंत्र	अर्थ
न – no, तस्य – Its/ His (of Him), कश्चित् – any, पति – master, अस्ति – is, लोके – in this world, न – nor, च – and, ईशिता – ruler, न – nor, एव – indeed, च – and, तस्य – with regard to Him/ It, लिङ्गम् – sign (ground of inference), स – He/ It, कारणं – cause, करणाधिपाधिप: – Lord of the Master, न – none, च – and, अस्य – His/ Its, कश्चित् – any, जनिता – creator, न – nor, च – and, अधिपः – overlord	In this लोक, there is no master to lord over Him/ It (ईश्वर), nor is there any Ruler to rule over Him/ It (ईश्वर). Indeed, there is no sign by which It can be inferred. It is the cause (of everything) and Lord of the master of sense organs. There is none who created It nor anyone above It.

व्याख्या:  ईश्वर neither has a master to control ईश्वर nor does ईश्वर have a protector. Further elaboration is not deemed necessary

न तस्य लिङ्गम्: लिङ्ग means a sign. ईश्वर has no sign or indication by which a जीव can recognize It. अग्नि can be inferred by its लिङ्ग – smoke but ईश्वर is nameless, formless and attribute-less and so has no sign by which It can be known. Essentially, ईश्वर is not available for direct perception and preference. Logic which is based on direct perception and inference cannot prove or disprove the existence of ईश्वर – that is why many people disprove the existence of ईश्वर.

न कारणं  करणाधिपाधिप: ईश्वर is both the cause and master of all the जीव. While जीवs have a body and mind which they use to conduct their lives, these instruments are however not under the control of the जीव. These operate under the control of ईश्वर.

न अस्य कश्चित् जनिता: No one has created ईश्वर. Since ईश्वर is the ultimate cause, there is no cause that creates ईश्वर. ईश्वर is self-existent (स्वयंभू:).   

यस्तन्तुनाभ इव तन्तुभिः प्रधानजैः स्वभावतः ।

देव एकः स्वमावृणोति स नो दधातु ब्रह्माप्ययम् ॥ १०॥

मंत्र	अर्थ
य: – who, तन्तुनाभ – spider, इव – like तन्तुभिः – with its web, प्रधानजैः- with the products of nature, स्वभावतः – spontaneously, देव – ईश्वर, एकः – one, स्वम् – Itself, आवृणोत् – covers, स: – He/ It, न: – us, दधातु – (may) grant, ब्रह्माप्ययम् – absorption in ब्रह्म	May the one देव (ईश्वर) who covers Itself spontaneously with the products of nature just as a spider covers itself with the web, grant us absorption in ब्रह्म

व्याख्या: The spider weaves a web from its own secretions. With the thin threads that come from its navel, a spider makes a beautiful web and then hides behind it. Once the insect is trapped in it, the spider swallows up both the insect and the web. In the same way, ईश्वर creates a great grand web, from Itself, Its own inherent power (called as माया, प्रधान, etc). This most intricate web seems to hide ईश्वर and we as जीवs are caught in this web but unable to see It.

Like the spider who swallows the insect trapped in the web, O ईश्वर! Grant us absorption in ब्रह्म. आप्ययम् means dissolution. O ईश्वर! May we become one with You. May our अहंकार that separates us from You, merge in You. May we become Your food and dissolve in You. May we too ever abide in You- the ब्रह्म which is our own आत्मा.

एको देवः सर्वभूतेषु गूढः

              सर्वव्यापी सर्वभूतान्तरात्मा।

कर्माध्यक्षः सर्वभूताधिवासः

              साक्षी चेता केवलो निर्गुणश्च ॥ ११॥

मंत्र	अर्थ
एक: – one, देवः – ईश्वर, सर्वभूतेषु – all beings, गूढः – hidden, सर्वव्यापी – all pervasive, सर्वभूतान्तरात्मा – inner आत्मा of all beings, कर्माध्यक्षः – One who presides over all कर्म, सर्वभूताधिवासः – the in-dweller of all beings, साक्षी – witness, चेता – शुद्ध चेतना, केवलो – one alone (without a second), निर्गुण – without any गुण, च – and	The One देव remains hidden in all beings. It is all-pervasive and the inner आत्मा of all beings. It is the one who presides over all कर्म and is the indweller of all beings. It is the witness, pure चेतना within, one alone (without a second) and without any गुणs.

व्याख्या:  This is self-explanatory except one which is being given below.

साक्षी चेता: ईश्वर is the witnessing consciousness (चेतना) within us. साक्षी means one who illumines itself and illumines all others without any aid. Also, a witness must be impartial. ईश्वर is that self-evident चेतना who illumines all thoughts impartially and needs nothing – external light or internal thoughts – to illumine Itself or others. ईश्वर enlivens all – the शरीर, the इंद्रिय and मन – with life, vitality and knowledge, by Its mere presence.  

एको वशी निष्क्रियाणां बहूना-

               मेकं बीजं बहुधा यः करोति ।

तमात्मस्थं येऽनुपश्यन्ति धीरा-

               स्तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२॥

मंत्र	अर्थ
एको – one, वशी – who controls all, निष्क्रियाणां – action-less, बहूनाम् – of the many, एकं – one, बीजं – seed, बहुधा – multiples, यः – who, करोति – does, तम् – Him/ It, आत्मस्थं – seated in themselves, ये – those, अनुपश्यन्ति – see continually, धीरा – the wise, तेषां – for those, सुखं – happiness, शाश्वतं – permanent, न – not, इतरेषाम् – for others	Only those wise people who are able to see continually the one ईश्वर – who controls all and who multiplies the one seed of the many that are action-less – seated in themselves, attain happiness that is permanent, not others.

व्याख्या:   The above is self-explanatory

नित्यो नित्यानां चेतनश्चेतनाना-

               मेको बहूनां यो विदधाति कामान् ।

तत्कारणं साङ्ख्ययोगाधिगम्यं

               ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३॥

मंत्र	अर्थ
नित्य – eternal, नित्यानां – of all eternals, चेतन: – sentiency, चेतनाना – of all sentients, एक: – single-handed, बहूनां – of all, य: – who, विदधाति – fulfils, कामान् – desires, तत्कारणं – cause (of this world), साङ्ख्ययोग-अधिगम्यं – which can be known through सांख्य योग, ज्ञात्वा – by knowing, देवं – ईश्वर, मुच्यते – liberated, सर्वपाशैः – from all bondages	One is liberated from all bondages by knowing देव (ईश्वर), who is eternal of all that is eternal, who is the sentience of all that is sentient, who fulfills all desires of all people single-handed, who is the cause of this world and can be known through सांख्य योग

व्याख्या:   With some imagination, even the above is self-explanatory. Only one will be taken up

साङ्ख्ययोग-अधिगम्यं: It is popularly stated that there are two way to reach ब्रह्म – कर्म योग and सांख्य योग (also called as ज्ञान योग). सांख्य can be understood as knowledge and also means discrimination between आत्मा and अनात्मा. First, we must initiate such an enquiry and know what is the आत्मा and which is अनात्मा, which to an ignorant person may seem as one. Thereafter, we must absorb the mind in the आत्मा and realize ब्रह्म – this is called as योग.

न तत्र सूर्यो भाति न चन्द्रतारकं

               नेमा विद्युतो भान्ति कुतोऽयमग्निः ।

तमेव भान्तमनुभाति सर्वं

               तस्य भासा सर्वमिदं विभाति ॥ १४॥

मंत्र	अर्थ
न – not, तत्र -there, सूर्य:, भाति – shines, न – nor, चन्द्र, तारकं, न – not, इमा: – these, विद्युत: – (flashes of) lightning, भान्ति – shine, कुत: – how can, अयम् – this, अग्नि:, तम् एव – It Itself (or He Himself), भान्तम् – shining अनुभाति – shines after it, सर्वं – all, तस्य – Its (or His), भासा – by light, सर्वम् – all, इदं – these, विभाति – shine	सूर्य does not shine there, nor does चंद्र nor the नक्षत्र. The विद्युत (lightning) does not shine there, much less this अग्नि. When ईश्वर shines, everything else shines after It. By Its light alone do all these shines.

व्याख्या:  This is of course a very famous मंत्र. Since this has already been explained in the कथा उपनिषद् – hence not being repeated again here.

एको हंसः भुवनस्यास्य मध्ये

               स एवाग्निः सलिले संनिविष्टः ।

तमेव विदित्वा अतिमृत्युमेति

               नान्यः पन्था विद्यतेऽयनाय ॥ १५॥

मंत्र	अर्थ
एक: One, हंसः – परम् आत्मा, भुवनस्य – of the विश्व, अस्य – of this, मध्ये – midst, स: – It, एव – only अग्नि:, सलिले – in the waters (आप),  संनिविष्टः – fully established, तमेव – It alone, विदित्वा – by knowing, मृत्युम् – death, अति एति – goes beyond, न – not, अन्यः – other, पन्था – path (way), विद्यते – there is, अयनाय – for liberation	There is परम् आत्मा in the midst of this विश्व. It alone is the अग्नि that exists in आप. Only by knowing It, death can be overcome; there is no other way for liberation

व्याख्या:  स: एव अग्नि: सलिले  संनिविष्टः It alone is the अग्नि that exists in आप – what does this mean? The अग्नि and आप भूत have a special relationship. Usually, the subtler भूत cannot destroy the grosser भूत but अग्नि which is the subtler भूत can be doused by आप (water). आकाश accommodates अग्नि and वायु spreads it further but आप alone can put it off. The cause is always present in the effect, the subtler in the grosser. अग्नि is subtler and the cause of आप and so is always present in आप. Similarly, ईश्वर, the cause of all, the subtlest is present in all its effects, Its manifestations – gross and subtle भूत and the विश्व. It also means that ईश्वर is present in primordial waters (मूल प्रकृति) as अग्नि – the one who takes forward or leads (अग्रे नयति) the creation of the world. आदि शंकर gives another meaning – when the mind of a साधक becomes pure like water through अध्यात्म क्रिया, the अग्नि of ज्ञान is kindled by the teachings of the गुरु and burns away अज्ञान and the ईश्वर shines within as the आत्मा.  

Rest all is self-explanatory

स विश्वकृद् विश्वविदात्मयोनि-

               र्ज्ञः कालकालो गुणी सर्वविद् यः ।

प्रधानक्षेत्रज्ञपतिर्गुणेशः

               संसारमोक्षस्थितिबन्धहेतुः ॥ १६॥

मंत्र

अर्थ

स: – He/ It, विश्वकृद् – Creator (or projector) of विश्व, विश्वविद् – knower of विश्व, आत्मयोनि – source of Its own आत्मा, ज्ञ: – all-knowing, कालकार: – creator of time,  गुणी – repository of all सद्गुण, सर्वविद् यः – who is all knowledge, प्रधान-क्षेत्रज्ञ-पति: – the protector of प्रधान (primordial matter) and क्षेत्रज्ञ – one who knows क्षेत्र (प्रकृति) viz आत्मा, गुणेशः – controller of त्रिगुण, संसार-मोक्ष-स्थिति-बन्ध हेतुः – Cause of संसार, मोक्ष, स्थिति (existence) and बन्ध (bondage)

That Truth (परमात्मा) who is the creator of this entire विश्व, the knower of the whole विश्व, the source of Its own आत्मा, all-knowing, creator of काल (time), repository of all सद्गुण and all knowledge, the ruler of all प्रकृति (प्रधान) and क्षेत्रज्ञ, the controller of त्रिगुण, is the cause of संसार, मोक्ष, स्थिति (existence) and बन्ध (bondage).

व्याख्या: This single मंत्र defines परमात्मा in a comprehensive manner. Since we are already aware of the meaning of each of the words given here, further elaboration is not being done.

स तन्मयो ह्यमृत ईशसंस्थो

               ज्ञः सर्वगो भुवनस्यास्य गोप्ता ।

य ईशेऽस्य जगतो नित्यमेव

               नान्यो हेतुर्विद्यत ईशनाय ॥ १७॥

मंत्र	अर्थ
स: – It., तन्मय: – of that nature, हि – indeed, अमृत – eternal, ईशसंस्थ: – who is existing as the ruler, ज्ञः – all-knowing, सर्वग: – all-pervading, भुवनस्य: – of the विश्व, अस्य – of this, गोप्ता – the protector, य: – who, ईशे – rules, अस्य – of this, जगत: – of the विश्व, नित्यम् – always, एव – indeed, न – no, अन्य: – other, हेतु: – agent, विद्यत – there is, ईशनाय – for ruling	Indeed, It is the (essential) nature of the whole विश्व. It is eternal and the ruler (of the whole विश्व). It is all-knowing, all-pervading and the protector of the विश्व. It rules over this विश्व eternally, as there is none other who can rule over It.

व्याख्या: No elaboration is deemed necessary as the above is self-explanatory

यो ब्रह्माणं विदधाति पूर्वं

               यो वै वेदांश्च प्रहिणोति तस्मै ।

तं ह देवं आत्मबुद्धिप्रकाशं

               मुमुक्षुर्वै शरणमहं प्रपद्ये ॥ १८॥

मंत्र	अर्थ
य: – who, ब्रह्माणं – the creator ब्रह्मा, विदधाति – creates, पूर्वं – in the beginning (of creation), य: – who, वै – indeed, वेदान् – the वेद, च – and, प्रहिणोति – reveals, तस्मै – to It, तं ह – in that very, देवं – ईश्वर, आत्मबुद्धि-प्रकाशं – who illumines the बुद्धि, मुमुक्षु: – seeker of liberation, वै – indeed, शरणम् – refuge, अहम् – I, प्रपद्ये – seek	The ईश्वर who manifested the creator in the beginning, who gave वेद (to the creator), who illumines by बुद्धि – in It (viz ईश्वर) do I, who seek (ultimate) liberation, take refuge.

व्याख्या: No elaboration is deemed necessary as the above is self-explanatory

निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम् ।

अमृतस्य परं सेतुं दग्धेन्दनमिवानलम् ॥ १९॥

मंत्र	अर्थ
य: – who, ब्रह्माणं – the creator ब्रह्मा, विदधाति – creates, पूर्वं – in the beginning (of creation), य: – who, वै – indeed, वेदान् – the वेद, च – and, प्रहिणोति – reveals, तस्मै – to It, तं ह – in that very, देवं – ईश्वर, आत्मबुद्धि-प्रकाशं – who illumines the बुद्धि, मुमुक्षु: – seeker of liberation, वै – indeed, शरणम् – refuge, अहम् – I, प्रपद्ये – seek	The ईश्वर who manifested the creator in the beginning, who gave वेद (to the creator), who illumines by बुद्धि – in It (viz ईश्वर) do I, who seek (ultimate) liberation, take refuge.

व्याख्या: No elaboration is deemed necessary as the above is self-explanatory

यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः ।

तदा देवमविज्ञाय दुःखस्यान्तो भविष्यति ॥ २०॥

मंत्र	अर्थ
यदा – when, चर्मवत् – like a skin, आकाशं – sky,  वेष्टयिष्यन्ति – will roll up, मानवाः – men, तदा – then, देवम्, अविज्ञाय – without realizing, दुःखस्य – of sorrow, अन्त: – end, भविष्यति – will happen	Only when men shall roll up the sky like a skin, will there be an end of misery for them without realizing ईश्वर

व्याख्या: Any effort to be free from misery, without realizing ईश्वर, is as futile as the attempt to roll up the sky

तपःप्रभावाद् देवप्रसादाच्च

            ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् ।

अत्याश्रमिभ्यः परमं पवित्रं

            प्रोवाच सम्यगृषिसङ्घजुष्टम् ॥ २१॥

मंत्र	अर्थ
तपःप्रभावाद् – through the power of his self-control and concentration of mind, देवप्रसादात् – by the grace of ईश्वर, च – and, ब्रह्म, श्वेताश्वतर – name of ऋषि, विद्वान् – having realized अत्याश्रमिभ्यः – to the highest order of सन्यासीs,  परमं – the supreme, पवित्रं – holy, प्रोवाच – expounded, सम्यक् – well, ऋषि-सङ्घजुष्टम् – resorted to by all the ऋषिs	Himself realizing ब्रह्म by the power of self-control and concentration of mind, as well as करुणा of ईश्वर, the ऋषि श्वेताश्वतर expounded well to the highest order of सन्यासीs, that truth of that परमं पवित्रं ब्रह्म resorted to by all the ऋषिs

व्याख्या: No elaboration is deemed necessary as the above is self-explanatory

वेदान्ते परमं गुह्यं पुराकल्पे प्रचोदितम् ।

नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ॥ २२॥

यस्य देवे परा भक्तिः यथा देवे तथा गुरौ ।

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ २३॥

प्रकाशन्ते महात्मन इति ।

मंत्र	अर्थ
वेदान्ते – in the वेदान्त, परमं गुह्यं – highest subtle, पुराकल्पे – in the former age, प्रचोदितम् – expounded, अप्रशान्ताय – to one whose passions have not been subdued, न दातव्यं – should not be given, अपुत्राय – who is not a worthy son, अशिष्याय – who is not a worthy student, वा – either, पुनः – or	This highest subtle (knowledge), expounded in वेदान्त in a former age, should not be taught to one whose passions have not been subdued, nor to one who is not a worth son (meaning one who has not discharged his duties towards the parents), nor to an unworthy disciple
यस्य – for whom. देवे – to देव, परा भक्तिः – supreme भक्ति, यथा देवे – as to देव, तथा – so, गुरौ – to the गुरु, तस्यैते कथिता – expounded, एते अर्थाः – these truths, प्रकाशन्ते – shines, महात्मनः- to that great आत्मा (person),	These truths when taught, shine forth only in that great आत्मा (person) who has supreme भक्ति towards देव (meaning ईश्वर here), and an equal degree of भक्ति towards one’s गुरु. They shine forth in that great आत्मा only

व्याख्या: No elaboration is deemed necessary as the above is self-explanatory

ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।

        तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥

ॐ शान्तिः शान्तिः शान्तिः ॥