1. Prashna Upanishad Yogesh Mishra Pitamabara Pitha

ॐ

PRASHNOPNISHAT

Translator

DR. YOGESH MISHRA

JAIPUR

PEETAMBARAPEETH SANSKRIT PARISHAD,

DATIA, (M. P.)

ॐ

PRASHNOPNISHAT

ENGLISH

Translator

DR. YOGESH MISHRA

JAIPUR

PEETAMBARAPEETH SANSKRIT PARISHAD,

DATIA (M. P.)

Publisher:-

PEETAMBARAPEETH SANSKRIT PARISHAD,

DATIA (M. P.)

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BAIDYANATH BHAWAN

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Sr. No.

Sr. No. Name Page No.

Fore-word

Preface

Humble Submission

First question

First question 1 To 22

Second question

Second question 23 To 30

Third question

Third question 30 To 35

Fourth question

Fourth question 35 To 41

Fifth question

Fifth question 41 To 46

Sixth question

Sixth question 47 To 55

FORE-WORD

Upanishadas are self revelations unto the ascetic Indian seers who had attained absolute purity by penance. These are personified texts of the end results of Spiritual experiences due to perfect devotion. Upanishadas are the foremost of the wellknown Vedic texts and like sacred Ganges the flow of their spiritual importance is unbroken since eternity. The great devotees have attained 'Absolute Peace' by following the principles laid down in them. It is therefore absolutely imperative for the devotees treading on the path of Spiritualism to carefully study them. For all the great souls, travellers astride the spiritual path upanishadas have been the brilliant posts, spiritual light parts for guidance. All the prevalent disciplines have their roots in upanishadas being the foremost knowledge of vedas these upanishadas are known as Vedanta ( i. e.) where the vedas culminate ). The Summum-Bonnum of Vedanta idealogy finds its culmination in the non-duality eulogized by upanishadas Thus in 'vedantsar वेदान्तसार' text the part which accepts upanishadas as proofs have been termed as 'Vedanta'. The proclamation that Upanishadas have an inferior Status as compared to basic compiled texts of Rig, Yaju, Sama & Atharva vedas is an evil statement, devoid of reasoning and incomplete, hence unacceptable.

FORE-WORD

The Vedic knowledge is termed 'NIGAMA'. A knowledge almost similar to it also exists which is termed as 'Aagmaa'. 'Agaamas' are also the resultants of divine

experiences of great Seers who had full command over Tatwas. Since eternity therefore the Vedic religion is termed as ‘Nigamagam’ in daily usages. The Learned in Agamaas’ consider the ‘Agamaas’ as the fifth veda-

आगत: शिववक्त्रेभ्यो गतश्च गिरिजामुखे । मतश्च वासुदेवस्य तस्मादागम उच्यते ॥

The followers of ‘Agaamas’ proclaim that ‘Agaamic’ scriptures have evolved out of Lord Shiva’s mouth, and ‘Girija Parvati गिरिजा पार्वती’ was the listener and that this scripture potentiates the ideology of :Vasudeva’, hence termed as ‘Agama’.

In the above couplet the word ‘Shivakatrebhyo शिववक्त्रेभ्यो’ is in plural which devotes all the mantras and deities of the six ‘Amnayas’. The learned believe that all the mantras of the six Aamnayas’ have evolved from the five ‘BRAHMA’ mantras. The Aagama’ mantras too have their ‘Seers’, ‘Meter’, and deity etc. just as the Vedic Mantras have. Some of the seers like ‘Vashishtha, Vishwaamitra and Naarada are common to both Agaamas and Nigams. As compared to vedic mantras the Aagam’ mantras have ‘Bija’, ‘Keelaka’ and ‘Shakti’ more in addition to above. In vedic mantras also the use of ‘Bijas’ like ‘PHAT’, ‘VASHAT’, and ‘SWAHAA’ is seen as in ‘AAGAMA’ mantras. The knowledge of ‘Bija’ is a phenomenon of divine experience. Many vedic mantras have a ‘Viniyoga’ as in Taantric procedures. The wellknown ‘Shattrimshaadika Gaureev षट्त्रिंशादिक गौरीच’ shaakta Sutra, though of tantric lore has been accepted by ‘Tandya Brahmana ताण्डच ब्राह्मण’. The above discussion

of the subject clearly brings about the utmost close similarity of 'AAGAMA and NIGAMA' like two brothers of the same parentage.

These two religious disciplines are also mentioned in 'Puraanas' and 'Uppuraanas' in a mixed way and not as separate entities, as in the eleventh chapter of the 'Bhaagwata Puraana'.

“वैदिकातन्त्रिको मिश्र इति मे त्रिविधो मखः”

Like the vedic rituals the 'AAGAMAS' too have two divisions, the one dealing with divine knowledge and the other pertaining to rituals. The details regarding the vedic rituals are according to 'Meemaanśa' and 'Kalpa: sutras' but the pronounciation of vedic mantras is difficult because of 'Udatt and Anudatta' notes etc.

The vedic rituals have almost gone into oblivion because of these difficulties encountered in their fulfillment. Taantric mantras are devoid of these cumbersome difficulties and because of easy practices of this discipline these are useful to many and are quite popular.

Regarding the philosphy of 'BRAHMA' it is similar in the 'AGAMAS & NIGAMA'. The critical comment on its development has been done by learned Kashmiri and Southern Achaaryas in the Philosophic systems. 'Apyaya Dikshit' in his work 'Shivakarma-deepika शिवकर्मदीपिका' has divided 'AAGMA' scriptures in vedic and Tantric subdivisions. Out of the seven modes of worship of Tantriks, only one has been accepted as Vedic.

It is known all over the world that the AAcharya-Shankaraacharya the incarnation of Lord Shiva has written an excellent description on Upanishadic vedanta,

( 4 )

but in eulogizing the tantric Non-dual knowledge the Achaarya has only mentioned the Shrutees. Regarding ‘AAGMA’ he is silent but his tantric writings appear identical with his philosphy. Apart from this in other texts as well, written by Aacharya nothing contrary to Tantra is available. About twenty three years back it was from this angle that ‘Prakaash–Bhashya’ commentary enlightening Isha, Kena, Katha, Mundaka and Maandukya was written. A separate commentary on Ishaavaasya from the yogic view point was also written, thus there are six commentaries on the five upanishadas. Ishaavaasya upanishada text is slightly different in two branches the Maadhyandini and Kaanva. The available commentaries on upanishada till today are one sided and give a lop sided view and therefore sectarian. Attempt has been made to keep present comments, aloof from this defect. Learned people can only sit as judges for concluding the uniqueness of this attempt hither to never attempted. I have only tried to live up to and obey the inspiration of the Magnanimous Power-Par- excellence.

Anant Shree Vibhushit Shree Swamiji Maharaj, Peetambra Peeth,

o o o

भूमिका

PREFACE

'Prashnopanishada' is well known as the Upanishada of Atharvanika Braahmana: In order to reveal the basic principles of 'Para' and 'Apaarā' knowledge in an easy way and to discuss the nature of 'BRAHMA' it has been started in the form of six questions and answers between the six seers and Lord 'PIPPALADA', each seer asking one question.

The whole universe is a manifestation of the causal 'BRAHMA' tatwa. It is from this tatwa that a divine couple Shiva & Shakti emerged. This couple is also termed as 'Praana & Rayi' or 'Sun & Moon'. This is potentiated by the mantra,'Suryachandrasau Dhata Yatha poorvamakaipadiiti सूर्याचन्द्रो धाता यथा पूर्वमकल्प-दति'. It means the creator created Sun and Moon as before and the same has been narrated in the answer to the fourth question 'Praana and Rayi' are supposed to have evolved first of all. Thus 'Shiva-Shakti, Sun and Moon, Praana and Rayi are all equivalent terms or synonyms.

The subject enunciated by 'Apaarā' knowledge culminates in 'AHAM' which is the 'BRAHMA' signified by it. The first three questions and answers justify the APRA, knowledge propentiating the 'AHAM' as significator of 'BRAHMA'. 'AHAM' therefore is the significator and 'BRAHMA' is signified by it. The rest three questions & answers enlighten 'AHAM' as 'BRAHMA' by the medium

of 'Brahma–Vidyaa'. In the seventh mantra of the six

questions Lord 'PIPPALADA' summarizes thus.

तान होवाचेतावदेवाहमेतत्परं ब्रह्मवेद । नातः परमस्ति इति

'Tan Hovachaitavadevahametatparam

Brahma Vednataha paramasti'.

!t means~

'Aham' signifies 'Param Brahma' in this way and

there is no 'Brahma' beyond it.

'Sanat kumara' has also lent support to the above

thought in Chhandogya Upanishada:

अथाहङ्कारादेश एवाहमेवाधस्तादहंमुपरिष्टादहं पश्वादहं पुरस्तादिति

'Athaahankaaradesha evahamevadhas-tadahamu

parishtadaham pashchadaham purastaditi.

It means what ever there is above, below, at back or

in front it is sigr.ified by 'Aham'. 'AHAM' infact means

Atmaa. अहं रुद्रेभिर्वसुभिः सुथ्चराम्यहं

meaning. Chhandogya upanishad declares Ahamedam

Sarvam Gyati 'अहमेवेद सर्वं ज्ञात'. (7–22–1). This uni-

verse is 'Brahma' only, from the spiritual view point.

This means that this 'Aham, is the whole universe. During

temporal behaviour this 'Aham' represents 'Jeeva' or the

individual as well. In fact there is no separate existence

of 'jeeva' apart from 'Brahma'. In the Tenth mantra of

the fourth question the 'Param Akshar Brahma' has

been eulogized. This question is from the'Vigyaanatmik'

view point. When the individual realizes the pure

'Akshara Brahma' then oneness is experienced with

'Brahma' and he becomes all knowledge and omnipresent

or permeates every thing. It is substantiated in Geeta,

Sarvam Snapnoti Tatasi Sarvah सर्वं समाप्नोति

ततोऽसि सः. It has been further clarified by the example of a river (Q 6, X M 5–6).

This Upanishada therefore culminates in the realization of non duality i. e. Non-dual Brahma tatwa ब्रह्म.

Agama scripture ‘Parapanchashika परापञ्चाशिका says

अहुमिप्रलयं कुर्वन्सिदम: प्रतियोगिन: पराक्रमपरौ भुड्क्ते स्वात्मानं अशिवापहं ।

It means that this universe known as ‘IDAM in Aham’ form of ‘Brahma’ becomes ‘Brahma’ itself.

Else where also it is said

अहमेकोऽनस्तमित प्रकाशरूपोऽस्मि तेजसां तमसाम् अहंमिति स एक उत्तोहन्तास्थितीश्री: तस्य ।

Never setting endless, limitless light is ‘Aham’. Teja (light and ‘Tamas’ i. e. darkness both are the parts of that endless limitless light, known by the term ‘Aham’.

It is clearly proved by the above arguments that ‘Shruti’ and Agaam have the same principle ideology.

In order to realize the tatwa enunciated by ‘Brahma vidyaa the six seers approached Lord ‘PIPPALAADA’, the originator of ‘Atharva अथर्वन्’ branches. This is constitutional also that the seeker should go to the teacher for obtaining knowledge. In order to lay stress on the importance of this vidya this upanishada has been started with the anecdote of the six seers.

"Humble Submission"

This wonderfully condensed store house of Divine knowledge ‘Prashnopanishat’ is a revelation bestowed upon human society in the form of six most vital questions and answers between most Rev. Lord Pippalaada and the six seers engrossed in realizing the Tatwa-Par-excellence ‘Brahma’. The most judicious approach of a student to a teacher and the disciplined attitude of the teacher and finally the blessings–divine invocations for the disciples mark the begining and the culmination of this text. The chronological order of the questions have been arranged in a perfect manner so that the subject first APRA then PARA Vidya as a whole can be grasped without any other introduction or interlude. The most scholarly stroke of the greatest among the great Masters Shri Anant Shri Swami Ji Maharaja Peetambara Peetha Datia[M. P.]in rendering in sanskrit commentaryon it from the shakta philosphical stand point is an attempt which will be little the effort of any scholar who wants to comment on it. The Mantra shlokas are divine and so is the commentary. It appears as if the Mantras ordained in the text were only revealed to summarize the eternal knowledge which has flown from his pen.

The question of cosmosgenesis has been a subject bewildering philosphers & Scientists a like since eternity. The prime importance of the subject is exposed as it is the first question itself & its complete satisfying elucidation by the Master and the detailed subtle revelations of time as the over all Lord is most fascinating. It is ably supported & illustrated by a magnanim Agamic & Nigamic approach is only worthy of his lofty thought process.

The existence of Brahma–vedic nomenclature exactly coinciding with the Samrasya equipoise of Shiva and Shakti the nonduality manifestation of the so called two identities in separably united, enlightens the mysterious depth of the word ‘Adwaita’ the one which is not two. ‘Aditya’ (Physical Sun] and Rayi (Moon of the physical world) are vedic technical equivalents of Tantric Shiva and Shakti or Light and its Radiance the Prakash and Vimarsha.

The whole cosmic web of animate & inanimate objects, springs forth from this couple when the over all Lord desired, The orderly description of evolution of five pure, seven mixed and twenty four impure tatwas from Rayi and Prana is a high light of this commentary. The origin of all the [Agamic thirty six tatwas from the vedic Sat–Chit–Ananda and the Sun symbolizing Divine illumination radiating in all the cardinal directions blessing us the respective knowledge of this universe and the birth of Tantric Shadaamnya has been beautifully eulogized.

Aditi born out of Prana gave birth to Aditya whose rays have seven colours symbolized by seven horses depicting seven meters and seven important psychic centers of power in yoga called ‘Shadara’ and finally the Sun whose thousand rays clearly point towards the thousand petalled lotus. The development of fire and Moon from Aditi also strongly substantiates the contemplation of three divine eyes and the three famous yogic channels Ida, Pingla and Sushuma–along with Chitra, Vajra and Brahma Nadi. The Shat–Chakras have 360 kalas–the days in a year have been lucidly brought about by Shree Shankra in his commentary on the 14, 15th Verse of the great Tantric text Saundarya Lahiri. These constitute the samvatsara or the year, called Prajapati

by Lord Pippalaada. The development of two Ayanas, the result of activities in both, the five seasons, the twelve months related to the movement of sun through the twelve Rashis and the Puranic astronomical declaration of the Sun’s path in the various constellations called Veethis is praisworthy. The origin of hundreds of yogic channels, importance of Sushumna and how to live in a family with celibacy has been brought about in a befitting manner.

The second question now naturally deals with the order of Tatwic development and the importance of prana is espoused beautifully by a small anecdote and finally prayers unto Prana by all the sense organs is revealing.

The third question consequently is related to the origin of Prana and its various sub divisions and their respective functions. The various places allotted to different pranas & the flow of Udana only in Sushumna for emancipation has been stressed. After death the Prana transmigrates to another body with its set of sense organs and Manas. Such a knowledge of Prana bestows ‘Nectar’ and the person is in Bliss.

The fourth question clearly elucidates the Jeeva, Tatwa, Akshar Tatwa, and the Manomaya, Vigyanmaya and Ananda Maya sheaths of the soul. Having known the structure and function of the body one would be curious to know as to who that entity is who sleeps, awakes, eats, smells, hears etc. This is verilly the Manas tatwa the Vigyan maya kosha. Prana always remains alert like a guard protecting the house. The important revelations is that it is the Udana which unites the Manas with Brahma Tatwa every day in the state of Deep Sleep.

To give this querry a fitting final the order of the dissolution of the Tatwas is detailed in the closing mantras.

Every thing merges back into Brahma. This jeeva who is witness to all activities merges into the Para Akshara the ‘Soul’. The realization of this soul eternal Akshara makes a person Omniscient.

The significator of Akshara Tatwa is also Akshar Brahma Tatwa and it is definitely AUM, which is detailed in the fifth question. The meditation on AUM, on its individual Matras and when a person leaves the body remembering ‘AUM’ what does he achieve is aptly described by the Master a subject which he has dealt at length in his commentary on Mandukyopanishada.

The oneness of AUM with three vedas, three Gods, Brahma, Vishnu, Rudra, creation sustenance and destruction and the three fires substantiates the blessings that if a Brahmin knows Pranava he is never reborn.

The sixth question is in fact a summary of the whole Divine knowledge and the anecdote introduces the Purusha with sixteen kalas.

The discussion of Vedic and Agamic Sixteen kalas, their names and a close identification of one with the other finally dyanamites the separating boundaries between Agam & Nigama created by people of Myopic intellect.

The example of flowing rivers of different origin and name into the ocean where they lose their individual identity is worthy of note as amply applied to the Purusha with sixteen kalas appearing out of him and merging in to him, the knowledge of this Purusha bestows emancipation.

The most interesting is the interpretation of ‘AHAM’ by the revered Master according to Agamic thought process.

It is rather difficult to grasp unless learnt at the lotus feet of the Master.

The vedic Sat-Chit Ananda and the various tatwas have been very clearly explained and their unison brought home.

At the lotus feet of the Master Yogesh Mishra

"Prashnopnishat"

Shri

|| Prashnopnishat Prakash Bhashyam ||

ॐ सदं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षिभिर्यजत्राः ।

स्थिरैरंगैस्तुष्टुवाग्‍स्‍तनूभिर्‍व्‍यशेमहि देवहितं यदायुः ।

स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्‍ववेदाः ।

स्वस्ति नस्‍तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्‍पतिर्दधातु ।

ॐ शान्तिः शान्तिः शान्तिः

Om Bhadram karnebhiḥ shrinuyam Devah Bhadram Pashyemakshibhiryajatraḥ, Sthirairangaistushtu-vasastanoobhirvyashemahi Devahitaṃ yadayuḥ. Swasti Na Indro Vridhashravah swasti naḥ Poosha Vishwavedah, Swasti nastarkshyo arishtanemiḥ Swasti no Brihaspatirdadhatu.

Om Shantiḥ Shantiḥ Shantiḥ.

प्रश्‍नोपनिषदो भाष्यम् द्वैतार्थ प्रकाशकम् ।

सम्‍मतं पिप्‍पलादस्‍य विदुषां च सुलाभवहम् । १ ।।

यत्‍कृपालवमात्रेण परब्रह्म समश्‍नुते ।

स्वात्‍मज्ञानप्रबोधाय जयन्ति गुरवः सदा ।। २ ।।

Prashnopnishado Bhashyam dvaitartha Prakashakam, Sammanatam Pippaladasya Vidushām Cha Sukhavaham 1

Yatkr̥pālavamātrena Parabramha Samashnute, Swatmagyanprabodhāya Jayanti Guravaḥ Sadā 2

ॐ सुकेशा च भारद्वाजः शैव्यश्च सत्यकामः सौर्यायणी च गार्ग्यं:, कौशल्यश्चाश्वलायनः भार्गवो वैदर्भिः कबन्धी कात्यायनस्ते हैते ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा: एष ह वै तत्सर्वं वक्ष्यतीति ते ह समित्वाणयो भगवान् पिप्पलादमुपसन्नाः ॥१॥

Om Sukesha cha Bharadwajah; Shaivyashcha Satyakah Sauryayani cha Gargyah kaushalya-schashwalayanah, Bhargavo Vaidarbhih kabandhi katyayanaste haite Brahmpra Brahmanveshama: Aisha ha Vai tatsarvam Vakshyatiti te ha samitpanaayo Bhagavantam Pippaladmupsannah 1

तान् हू स ऋषिरुवाच-भूय एवं तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदि विज्ञास्यामः सर्वं ह वो वक्ष्याम इति ॥२॥

Tan ha sa Rishiruvacha-Bhooya eva Tapasa Brahmacharyena shraddhaya Samvatsaram Samvatsyatha yathakamam prashnan prichchhatha yadi Vigyasyamah sarvam ha vo Vakshyama Iti. 2

Lord Pippalaad asked those six seers to stay with him for one year with devotion and celibacy. He acknowledged that all of them were already qualified regarding asectisism and celibacy but still when an individual resides in close proximity, he can be adjudged best reagarding his capacity and capability to learn and this alone provides complete introduction of the pupil. It was therefore enjoined upon the six seers to stay in the hermitage of Lord Pippalaada for one year and then only they could ask their desirious questions and that if Lord Pippalaad had the requisite knowledge regarding those questions, he would definitely not only reply but unfold all secrets regarding the quarries but only after definitely ascertaining that they were the deserved ones. Accordingly the six seers after completing their one year stay questioned the Master.

Note-- Kabandhi was the first to ask the question though his name is the last in the chronological order mentioned earlier. In fact the sequence of questioning has been adjusted to have an easy and proper understanding of the subject.

अथ कबन्धी कात्यायन उपेत्य पप्रच्छ्छ।

भगवन् कुतो ह वा इमा प्रजा: प्रजायन्ते इति।१३।।

Kabandhi Katyayan approached the Aacharya the Master and questioned, Oh Lord from where does this visible movable and immovable universe originate? What is the fundamental causal principle lying underneath the origin of this universe ?

Note– It is quite natural to question about the ‘causal principle’ when one visualizes the ‘effects’ produced by

it i. e. the perception of this whole universe. It appears that the principle of Satkaarya vaada सत्कार्यवाद is being postulated here. It is only after the acceptance of the principle of 'Cause & effect' that the curiosity regarding the knowledge of the cause arises. Having thus known the quest of 'Kabandhi Kaatyaayan' Lord 'Pippalaada' satisfying him replied-

तस्मै स होवाच प्रजाकामो व प्रजापतिः । स तपोऽतप्यत स- tपस्तप्वा स मिथुनममुपादयते रज्य च प्रजां चैत्येतौ मे बहुधा प्रजा: करिष्यत इति ॥४॥

Tasmai sa hovacha prajakamo vai prajapatih sa Tapoatapyat sa Tapstaptva sa mithunamutpadyate rayim cha pranam chaityetau me bahudha prajah karishyata Iti. 4

The Lord of this universe, the creator of all movable and immovable objects, is its 'cause'. These all things were already present in the fundamental cause and describing the evolutionary process by which the universe came into being, Lord Pippalaada Continued that the 'creator' after penance first of all produced a couple. This is supported by the saying Yasya Gyanmayam Tapah यस्य ज्ञानमयं तपः that is his penance is full of knowledge. According to this principle he underwent penance which therefore means that with knowledge 'He' definitely decided. The result of this penance was the unfoldment of the knowledge of Shiva and Shakti in the form of a 'Divine couple.' According to 'Shruti' the 'Brahma' pledged that I am one and for the development of this universe I may become many Eko -Aham Bahusyam Prajayey एकोऽहं बहुस्यां प्रजायेय It is after this the one Brahma divided into two 'Shiva' and 'Shakti.' In fact spiritually speaking the whole universe is made

up of that one principle, ‘Shiva’ and ‘Shakti’. ‘Shiva’ and

‘Shakti’ are two principles or Tatwas in form but they

are united with each other in such a way that their

separate individual identity can not be contemplated.

Just as Moon is not different to Moonlight so is ‘Shiva’

and ‘Shakti’ inseparable. This indivisible, unseparable

union of Shiva and Shaki is ‘Brahma’. To demonstrate

this unison of two tatwas the terminology used is

‘Advaita’ that is non duality. Though ordinarily these

appear two but in fact they are not hence the term

‘Advaita’ which means the one which is not two. Shruti

confirms, Shiva shakti riti hyekam tatwamahurmanishinah, Sadeva saumyedamagra aasseet eka-

mewaa dwitium शिवशक्तिति रिती ह्येकं तत्त्वमाहुर्निष्णः सदेव

सौम्येदमग्र आसीत् एकमेवाद्वितीयम्

Aadityo ha vai prano rayireva chandramah

Rayirva aitatsarvam yanmoortam chamoortam cha

tasman moortireva rayiha. 5

आदित्यो ह वै प्राणो रयिरेव चन्द्रमाः

रयिर्‌वा एतत्सर्वं यन्मूर्तं चामूर्तं च तस्मान् मूर्तिरेव रयिः ॥५॥

Bhoktritatwa भोक्तृत्त्व that is one who enjoys,

represents —Shiva.

Aagamas also declarate Shiva Shakti Mithun

Pindah Kavalikrit Bhuvan Mandalo Jayati (ka-vi-5

etc. The whole universe made up of different spheres

originated from the couple Shiva and Shakti. This total

secret has been brought out in shrutees by the word

‘Couple’. It means ‘Rayi’ tatwa and ‘Prana’ tatwa. Rayi

Bhagya denotes ‘Moon’ the one to the enjoyed the

‘Shakti Tatwa’ while the Praana denotes the enjoyer

the ‘Shiva tatwa’.

From this Shiva Tatwa the universe has evolved in the form of thirty six tattwas. The detailed description of these tatwas has been given in the commentaries on Katha and Mandukya Upanishadas कठ एवं माण्डू्कय उपनिषद्.

It is in this way that creator Lord desired to create this universe. Thus the shruti says Soakamyat सोऽकामयत्. This shruti definitely proves that this creation is the will of the Lord. This principle has been further clarified in the next Mantra.

This ‘Aditya’ is Prana and ‘Rayi’ is moon. This whole manifest and unmanifest world is Rayi, the idol born out of ‘Shakti Tatwa.’

The tatwa para excellence ‘Brahmā’ is well known in Vedanta Shastra as ‘Sat-Chit-Aanand’ transformed it self into gross & subtle forms. Praana and Rayi tatwas प्राण एवं रयितत्व are its results. Praana united with activity & enjoyer tatwa is the resultant of ‘Chit’ portion. The ‘Rayi’ tatwa, in the form to be enjoyed evolved out of ‘Bliss’ portion. The Sattwa Part of Brahma gave birth to all the tatwas right from Brahma up to ‘Earth’ element This has been preached in the above mantra as Praana & ‘Rayi’. The ‘Sat’ tatwa has been included under Praana and Rayi Tattwas. It appears that it is desired to project ‘Satwa’ tatwa in two forms. Parana Shakti पराशक्ति which is the essential ‘Aatmic’ Power of the Lord, gave birth to gross and subtle world, the effect of it that is Karya कार्य which in the end dissolves back into it. This phenomenon is definite. This is supported by Shruti saying Parasya Shaktih Vivadhaiwa Shruayate परास्य शक्ति: विवर्धैव श्रूयते. The ‘Aagamic’ scriptures proclaim ‘Chitti’s independence in the cosmic creation. The already

described twofold principles of 'Shiva and Shakti' are

also called Prakaasha and Vimarsha प्रकाश एवं विमर्श

i. e. Light and its expansive radiance.

br 'Prakash' is 'Chit' and Vimarsha* is 'Rayi'. The

resultant tatwa out of Shiva is 'Praana' the vital breath

& is termed 'Praakash' & 'Aaditya' i. e. Light & Sun.

'Vimarsha' is 'Chandra' that is moon and is termed

'Rayi'. It is of two types, gross and subtle. Thus gross

and subtle, form and formless universe evolved out of

'Rayi'. It clearly proves that the manifest 'Rayi' is the

resultant of 'Shakti' tatwa.

अथादित्य उदयन् यत् प्राच्यां दिशां प्रविशति तेन प्राच्यान् प्राणान्

रशिमिषु सन्निधत्ते । यद्दक्षिणां यत् प्रतीच्यो यदधो यदूर्ध्वं यदन्तरा

विशो यत् सर्वं प्रकाशयति तेन सर्वान् प्राणान् रश्मिषु सन्निधत्ते ॥६॥

Athaditya Udayan yat pracheem disham praviishati

ten prachyan pranaan rashmishu sannidhatte,

yaddakshinam yat pratichim yadadho yadurdhvam

yadantara disho yat, sarvam prakashyati ten

sarvan pranaan rashmishu Sannidhatte. 6

स एव वैश्वानरो विश्वरूपः प्राणोद्गिरोहयते । तदेतद्ब्रह्मयुक्ृतम्॥७॥

Sa eva Vaishvanaro Vishwaroopah praanoogni-

rudayate tadetdruchabhuktam 7

The progeny of 'Power-Par-excellence'

is Aaditya आदित्य. It is both gross and subtle. It is also

well known as with attributes and without attributes.

The one with attributes that is 'Saguna' means the

contracted or limited one. When the limitless and endless

gets demarcated in limits, it is called 'limited' Saguna,

and when it is free from these qualifying definitions,

limits and boundaries it is called the 'Nirguna' or the

one without any attributes.

The one who is evolved out of Praana is ‘Aditi’ and it is self effulgent as Shruti says Yaa Praaner Sambhavati Aditi Devtaamayee या प्राणेन सम्भवति अदिति देवतामयी.

The ‘Aditi’ considered under ‘Rayi’ and ‘Agni’ i. e. Fire tatwa is of two types. These are the two eyes of power Par-excellence. ‘Aaditya’ in its gross form when arises in the east carries with it the eastern rays. This is symbolic of awakening the beings for the morning duties. It is related to the ‘Aagamic’ Mantras of the eastern Aamanaaya. It gradually goes on enlighting the south, west, north, upward and downward the eight cardinal directions and brings into light all temporal and spiritual knowledge. This subject is well known in Aagamas as Rashmi Paaraayan रश्मि पारायण.

The same principle is the basis of Shadaamnaaya षडाम्नाय. In the next mantra the oneness of fire and sun is accepted and further Lord ‘Pippalaada says.’

The Aaditya described above is of the form of Fire which enters in the bodies of the beings and is responsible for digestive activity that is metabolism. It is connected intimately with this activity and is comletely activised hence it has a universal form. The ‘Richa’ Vedic Couplet therefore lays down that it arises completely in all forms and directions.

विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मि शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥

Vishwaroopam harinam jatvedasam Parayanam Jyotirekam tapantam, Sahastrarashmi shatadha vartamanaḥ Praanaḥ prajanaanamudaytyesha sooryaḥ. 8

This ‘Aaditya called the Sun is the Praana or the life principle of all animate and in-animate beings. The word

Praana means one who is active specifically. The subtle form has 2 categories. It encompasses the colours yellow green etc. all the colours of, the universe. This signifies the element 'Earth'. Thus the Earth manifests all the colours & forms. This has been accepted in the sentence Prithivyam Saptavidhmiti पृथिव्या सप्तविधमिति.

The word Harinam हरिणं in the mantra denotes the element water. In Nirukta निरुक्त the word meaning of Hara हर is Udaka उदक i. e. water. The word Jatvedsam जातवेदसं means the element Tejas तेजस. The word has been evolved as Jatani Veda जातानि वेद which signifies the whole universe. It is therefore of the form of knowledge and denotes the element 'Fire'. This 'Aditya' provides shelter to all is indicated by the word Pāyaayam परायणम्.

The element Air and Ether or Akash आकाश are above earth, fire and water elements. The word Eka एक has been used to qualify sun as a nondual entity giving 'Tapa' or Light. This sun is present in the form of thousand rays in the Guru Mandalam गुरू मण्डलम् of thousand petalled Lotus. This mantra elucidates the famous six chakras postulated in Yogic scriptures. Moon, Sun and Fire are respectively the three yogic channels Ida, Pingla and Sushumna इडा, पिंगला और सुषुम्ना.

These six chakras have a total representation of 360 rays which constitute the days of a year. Bhaagwat Pada Aacharya Shankara भागवत पाद आचार्य शंकर has commented on the 14th and 15th verse of Saundarya Lahiri सौन्दर्य लहरी according to the above thought process which exactly fits in. Other learned people have commented on the above Mantra keeping in mind the

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gross aspect of the sun only, but the esoteric aspects of the sun, as explained above is the real secret of the Mantra.

संवत्सरो वै प्रजापतिस्तस्यायने दक्षिणं चोत्तरं च । तद्ये ह वै तदिष्टापूर्वं कृतमित्युपासते ते चान्द्रमसमेव लोकमभिजयन्ते त एव पुनरावर्तन्ते तस्मादेत ऋषयः प्रजाकामा: दक्षिणं प्रतिपद्यन्ते एष ह वै रयिर्यः पितृयानः ॥९॥

The year representing the tatwa Kaala that is Time controls the universe. Fire, Sun and Moon elements are being represented as agencies of the governing force Kaala काल the subject is thus being introduced. The Lord is the year. It has two halves the southern and the northern. In Ishta Poorti इष्ट पूर्ति Yagnas those who worship with a sense of 'Ego' they go to the Loka of Moon चन्द्रलोक They enjoy the fruits of their good actions and then return back to be born again on this earth. Thus these seers desirous of Temporal gains travel along the scuthern path for onward journey which is also termed as Pitriyan पितृयान and this verily is the 'Rayi'.

Tatwa 'Ravi' is the moon and the sun is the Praana. In 'Aagamas these two are respectively termed as 'Shakti' and 'Shiva'. This has already been explained in the begining of this work. It has also been elucidated that 'Shiv-Shakti' are signified by the word Aham अहं When this 'Aham' undergoes a minimal evolutionary development the Sadakhya सदाख्य Tatwa inherent in it starts

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manifesting in the form of Idam इदं i. e. this universe. When the ‘Aham’ and ‘Idam’ are balanced the Ishwara Tatwa ईश्वरतत्व manifests itself. Ishwara is responsible for creation, sustenance & dissolution through its agency Maayaa माया who is capable of performing utmost difficult tasks and produces almost impossible phenomenon.

The shruti Sarvamahamiti सर्वंमहुमिति indicates that Vidyaa Tatwa contains all in the form of ‘Aham’. This ‘Vidyaa’Tatwa with the help of ‘Maayaa’ evolves the gross and subtle world of name and form. The Almighty Lord Shiva experiences the paucity of ‘His’ unlimited power in the form of ‘Jeeva’ ‘Anu’ and attains the Chidabhas चिदभास shadow status. The Shiva in the form of Jeeva transmigrates through various births as a result of good, bad and mixed deeds. It experiences the pangs and pleasures as a result of the process of birth and death through which ift under goes. It gets liberation when it attains Brahmavidyaa ब्रह्मविद्या of the form of Non-duality.

‘Ishwara’ is eveloved with many powers. The five natural categories of these powers are 1) Capability to do any thing, 2) All knowledge, 3) Total satisfaction, 4) Enternalness and 5) Independence. When Ishwara is the object of these powers, these are Pure, but when ‘Jeeva’ is the object these powers are limited ‘Impure’. Thus these powers are of two typees pure & impure.

When the ‘capability to do any thing’ gets limited it is called Kalaa. All knowledge when gets converted into limited knowledge it is called ‘Avidyaa’. The jeeva is satisfied with enjoying the objects hence ‘All satisfaction is termed Raaga राग The power bestowing life and death and which controls and regulates the life of jeevas is called Kaala काल. ‘Ishwara’ is beyond the control of

time & he is beyond life & death and thus not controlled

by Kaala. The dependent jeeva because of commissions

and omissions is controlled by the power Niyati नियति.

All the Tatwas are activated by the 'Divine-Will'.

Ekoham Bahusyam एकोडहं बाहुस्याम the divine know-

ledge enlightens the Divine Action and encourages the

jeeva into activity. The divine will divine knowledge and

divlne action are the three powers as the basis of the

entire activated universe.

Having detailed the 'Niyati' Tatwas now we describe

the Kaala Tatwa in the form oi year. 'Ishwara' Geeta says

Kaala made up of twelve months is the regulator of the

whole creation and is of the form of Lord Shiva and is

definitely the overall Lord of animate and Inanimate

universe.

कालः सृजति भूतानि कालः संहरते प्रजाः ।

सर्वे कालस्य वशगा न कालः कस्यचिद्वशे ॥

सोऽन्तरा सर्वमेवेदं नियच्छति सनातनः ।

प्रोच्यते भगवान् प्राणः सर्वज्ञः पुरूषोत्तमः ॥ ई. गी. अ-३-१६-१७

Kaalah srijati Bhootani kaalah samaharate prajah,

Sarve kaalasya vashaga na kaalah kasyachidvashe,

Soantara sarvamevedam niyachchhiti sanatanah,

Prochyate Bhagavan praanah sarvagnyah purushottamah. (Ishvar Geeta- cha. 3-16, 17)

It is the Kaala which creates, destroys and controls

the whole universe but Kaala is not under any body's

subjugation. This Kaala only remains at the end of the

universe and is the eternal controller. This Praana in the

form of omniscient Lord is called Purshottam पुरुषोत्तम

According to Vedas this Kaala has two types of

movements the northernly and southernly. The movement

of sun beginning from Ashlesha आश्लेषा constellation is

called southernly movement and the one which begins from Shrawan श्रवण constellation is called the Northernly movement.

Those who are indulged in Shraut and Smarta श्रौत एवं स्मार्ति activities the Ishtapurāt इष्टपूर्त yagnas with Ego dominating them proceed to the Logos cf Moon. They are interested in sensual pleasures & after enjoying come back to Earth. Geeta declares Gata Gatam Kamakamah Labhante Ksheene Punye Martya Lokam Vishanti गता गतं कामकामाः लभन्ते क्षीणे पुण्ये मर्त्यं लोकं विगन्छन्ति

It means that those who perform yagnas for the fullfillment of their desires remain entangled in the bondage of life and death and when the results of their good deeds become lessened they are reborn. Thus those seers wishing praying for worldly life achieve Krishna Gati कृष्ण गति which bestows on them the cycle of birth and death. Since they do not perform the yagnas with knowledge (Ego dominaring them) it is not possible for them to cross the barriers of life and death. This Pitriyan पितृयान is ‘Rayi.’ The activities are only done with the help of ‘Kriya’ Shakti and are devoid of light of Divine knowledge, the only course left open for them is ‘Pitriyan’ bound to the cycle of rebirth. The ‘Nipata’ ‘Ha’ and Nipata Vayee, in the mantra reveal the above secrets underlying it. The same has been designated as ‘Rayi’ in this ‘upanishada.’

अर्थोत्तरेत तपसा ब्रह्मचर्येण श्रद्धया विधया आत्मनमन्विश्य आदित्यमभिजयन्ते एतद् वै प्राणानामायतनमेतदमृतमभयमेतत् परायणमेतस्मात् पुनरावर्तन्त इत्येवं निरोधस्तदेष श्लोकः ॥१०॥

पञ्चपादं पितरं द्वादशाकृतिं दिव आहुः परे अथ पुरीषिणम् ।

अयसे अन्य उपरे विचक्षणं सप्तचक्रे षडर आहुरर्पितमति ॥११॥

Panchapadam pitaram dvaadashakritim div aahuh pare arthe purishinam,

Atheme anya upare vichakshanam saptachakre shadara aahurarpitamiti. 11

When the yagnas are performed in the ‘Northernly’ directive movement of the Sun and the devotee practices penance, celebacy, faith and is not devoid of the light of knowledge, the devotee realizes his ownself i.e. ‘Aatmaa’ and proceeds to the Logos of Sun.

This movement of Praana is called ‘Aayatan’, this is Nectar, is devoid of any fear and this is called Parayan.

Having attained it the jeeva is not reborn and it is called Nirodha Pada निरोध पद.

The tatwa which is convertible into five Padas, Pitars and in twelve forms is called ‘Diva.’

It is situated in between the ‘Paraloka’ upper spheres and ‘Adhah loko’, i. s. lower spheres, hence the Logos of Sun the third logos is called the horizon or Diva दिव ।

It causes rains hence also called Pureesha पुरीष.

The other time specialists call it seven chakras, Shadar षडर i. e. having six spokes in the wheel of time.

Now the Northernly directive movement is described.

The activities in Northernly directive movement of the sun break the cycle of rebirth for they are not productive of results which produce birth.

The devotees following the northerly directive movement of the Sun Practice ‘Rita’, ‘Truth’, celebacy (devoid of all the eight types of sexual pleasures), have a firm faith and by devotional form of knowledge practically attain self realization and enter the logos of sun that is

‘Divine Light.’ According to Shruti Sarwam Khalvidam Brahma सर्व खल्विदं ब्रह्म upasana means the realization of this universe as ‘Godly creation’. Sun and light are one and the same hence the Sun has been termed as experience of knowledge of Divine light.

It is on this form of Sun that the Praanas depend. It is never destroyed hence called Nectar अमृत and it is only through this path that one achieves the knowledge of non-duality the bestower of Abhaya Pada अभयपद fearlessness.

The cognisance of some body other than the self or I principle gives birth to fear. It is the duality which gives birth to fear as Shruti says. Dwitīyādvai Bhyam Bhavati द्वितीयाद्रै भयं भवति This Ādityaloka आदित्यलोक which is of the nature of Divine Light is ‘Fearless State’, hence this is also called the Abhayaloka अभयलोक. Here all the tatwas disappear hence it is called the ‘Paraayan’ in the Mantra. Having attained this ‘Northerly directive movement’ of the form of Aadityaloka’ one is freed from the bondage of life and death due to Avidyaa in this world.

This state has been termed as ‘Nirodha’ in the Mantra which means there is neither (Gati) birth nor Agati अगति (Hell). On this subject these are shlokas and Mantras.

It has been called ‘Pancha-pada’ for in this form of Kaala Samvatsar there are five seasons. These are its five feet or divisions. Normally we have six seasons but here ‘Shishir’ & ‘Hemanta’ are considered as one season.

Note-Acharya Shankar has done a similar commentary. This Kaala Purusha protects like a father hence termed Pitar पितर. It has been termed that it is made up of twelve forms, for it has twelve divisions. The sun

revolving in the twelve constellation also gives the Kaala that name. This Samvatsar संवस्सर 'Kaala Purusha' is situated in between the upper and the lower Lokas indicates the position of the sun in tre horizons which has been aptnly called 'Diva.' Sun is responsible for rains hence it is called 'Pureesha.' Time specialists who know about the flow of Praana hold that the Kaala Purusha is also divided into seven or six chakras called 'Shadar'.

In the human body from the Thousand petalled lotus to 'Mooladhar' there are seven chakras. In the form of Praana the activity flows in the human body also. These form the seven psychic centres of power.

Note—Some consider the seven horses as seven chakras or the seven colours of rays of sun as seven psychic centres.

Some even hold the seven types of meters Gyatri Trishtup Jagati Anushtup Pankti Briheti kukuva representing the seven Psychic seats of Power.

The perfect among the Masters Shree Swamiji Maharaj has called it seven chakras because the Praana circulates through these Mooladhar etc. seven chakras. As all the chakras have spokes so have the Kaala Samvatsar and these are six in number the six seasons. From the movement of the sun into Capricorn up to the completion of the movement in Gemini the six months are called Northernly directive movement. From the entry of Sun into Caner up to the end of the Sagittarius it is the southernly directive movemenr.

Surya Sidhant says—

"भानोर्मङ्कर संक्रान्ते षण्मासा उत्तरायणम् । कर्कदिस्नु तथैव स्यात् षण्मासा दक्षिणायनम् ॥"

Roo. Si. Bha. 14–9

Gatipratipadakapuranawachananyapyatra sangrahyani bhavanti-

अश्विनो कृत्तिका याम्या नागवीथीति शब्दिता ।

रोहिण्यार्द्रे मृगशिरो गजवीथ्यभिधीयते ॥

पुष्याश्लेषा तथादित्या वीथी चैरवर्ती स्मृता ।

एतास्तु वीथयस्तिस्रः उत्तरो मार्ग उच्यते ॥

तथा द्वे चापि फाल्गुन्यौ मघा चैवार्षन्ती मता ।

हस्ताश्चित्रा तथा स्वाती गोवीथीत्यभिधीयते ॥

ज्येष्ठा विशाखानुराधा वीथी जारदगवी मता ।

एतास्तु वीथयस्तिस्रो मध्यमो मार्ग उच्यते ॥

मूलाषाढोत्तराषाढा अजवीथ्यभिषब्दिता ।

श्रवणं च धनिष्ठा च मार्गी शतभिषस्तथा ॥

वैश्वानरी भाद्रपदे रेवती चैव कीर्तिता ।

एतास्तु वीथयस्तिस्रो दक्षिणो मार्ग उच्यते॥

Even the Puranas contain passages pertaining to the movement of the Sun.

DIRECTIVE MOVEMENTS

Northerly Naaga Veethi Gaja Veethi Middle Aarshat Veethi Go-Veethi Southerly Aja Veethi Mriga Veethi

Airavati Veethi Jaaradgavi Veethi Vaishwaanar Veethi.

There are three Veethies i. e. groups of constellations

in the northerly directive movement. These are :

1. Naaga Veethi

Ashwini

Krittika

Yaamyaa

2. Gaja Veethi

Rohini

Aardraa

Mrigshira

3. Airavati Veethi

Pushaya

Aashleshaa

Aditya

The middle directive movement spans the following

three groups of constellations :-

Arshat Veethi

Phalguni Uttraa

Phalguni Poorva

Maghaa

Goveethi

Hasta

Chitra

Swati

Jardagavi Veethi

Jyeshtha

Vishakha

Anuradha

While the southerly directive movement contains the

following three groups of constellations :-

Ajaveeti

Moola

Poorva Ashadha

Uttra-Ashadha

Mriga Veethi

Shrawan

Dhanishtha

Shatbhisha

Vaishwanari Veethi

Rewati (in Bhadrapada)

Those who tread the southerly directive movement

are reborn and those who travel along the Northerly

directive movement are not reborn and at the end of the universe merge into ‘Para-Brahama’. Those who are involved in worldly activities oblivious of Northerly or Southerly directive movements and have an absolutely vegetative existence are born again and again as is given in ‘Chhandogya Upanishada’, Jayasva Mriyasva Aitat Trityam Sthanam’ ‘जायस्व प्रियस्व एतत तृतीय स्थानम्’.

It means those who do not earn a place either in Pitri-loka i. e. southerly directive movement or in Brahma Loka i. e. Northerly directive movement, they achieve the third loka of life and death. It is further potentiated in Kathopanishada.

शतम् हृदयस्य नाडय : तासाम् मूर्धानमभिनि : सृतका । तयोर्ध्वामायन्नमृतत्वमेति, विश्वङ्ङन्याःउत्क्रमणे भवन्ति॥

It means that hundreds of Nadis - channels emerge out of the Hridaya (Heart or Brain). One of these Nadis goes up to the centre of the head. It is termed as nectar. The rest of the channels only flow towards the attainment of world life and death. The other name of the channel for nectar flow is Sushumna’.

The other proofs are as follows:-

ऊर्ध्वोत्तरमृषभस्यस्तु भ्रुवो यत्र व्यवस्थितः। एतद्वैष्णुपदं दिव्यं तृतीयं व्योम्न भासुरम् ॥ निर्धूतदोषपदां यतीनां संयतात्मनाम् । स्थानं तत्परमं विप्र पापपुण्यपरिक्षये । यत्र गत्वा न शोचन्ति तद्विष्णोः परमं पदम् ॥ इति ॥

Ūrdhvottarmrishibhyastu dhruvo yatra vyavasthitah,

Etadvisnupadam divyam tritiyam vyomni bhasuram.

Nirdhotadoshapankanam yatinam sanyatatmanam,

Sthanam tatparamam vipra papapunyaparikshaye,

Yatra gatva na shochanti tadvishnoh paramam-

padam - Iti.

Dhruva ऊध्र्वं is situated in the Northterly Seers. This

is verily termed the 'Vishnu Pada विष्णुपद'. The flawless

devotees devoid of good and bad deeds reach this

sphere where they attain the 'Nirvikalpa State'

'निर्विकल्प गति a state devoid of any thought process. This

is the 'Excellent Vishnu Pada'.

'Lalita Shasranam' contains one name of Shree Lalita

as 'Savya Apsavya margastha 'सव्या अपसव्य मार्गस्थ'. By

the perfect control of three channels the Sun, the Moon

and Sushumna which are in the nose and constantly

united with the expansive Radiance of the 'Para Samvit'

is the 'Middle State' which is the most important. The

'Shakti sutra Pratyabhigya Hridya declares 'Madhya

Vikasat Chidanand Labha 'मध्य विकासात् चिदानन्द लाभ':

which means that the development of sushmna bestows

eternal pleasure, 'Shruti' also says 'Madheya Vamana

maseenam Vishwedeva upasate 'मध्ये वामन् मासीनं

विश्वेदवा उपासते. Yogins pursue therefore only one channel

i. e. 'Sushumna'.

संवत्सरस्य प्रजापति स्वरूपो द्वादश भावात्मको मासोऽपि प्राण

स्वरूप एवाति प्रतिपादयन्नाह मासीत—

Samvatsarasyā prajapati Swaroopo Dwadasha

Bhavatmako Masoapi Prana Swaroopa aeveti prati-

padayannahan maseti.

मासो व प्रजापतिस्ततस्य कृष्णपक्ष एवं रपि:शुक्ल: प्राण:

तस्मादेत ऋषय: शुक्ल इष्टिं कुर्वन्तीत रात्रस्मिन् ॥१२२॥

Maso vai prajapatih tasyakrishnapaksha eva rayih shuklah pranah tasmadeta rishayah shukla eshtim kurvantitara esmin (12)

अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयि: ।

प्राणं वा एते प्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते, ब्रह्मचर्यमेव तत् यद् रात्रौ रत्या संयुज्यन्ते ॥१३॥

Ahoratro Vai prajapatistasyahareva prano ratririva Rayih Pranarn Va ete. praskan danti ye diva Ratya Samyujyante Brahamcharyammeva tat yad Ratrau Ratya Samyujyante. (13)

अन्नं वैं प्रजापतिस्ततो हवै तद् रेतस्तस्मादिमाः प्रजाः प्रजायन्त इति १४

Annam Vai prajapatistato Hai Va tad Retastasmadimah prajah prajayanta iti (14)

The food is ‘Prajapati’. Praana is made of food. Thus the food is the form of ‘Prajapati’. It is the food which sustains life. All life depends on food. The food in turn produces seminal fluid which is responsible for reproduction.

तद् ये ह वै प्रजापतिव्रतं चरन्ति ते रिथुनमुत्पादयते तेषामेवैष बहुलोको येषां तपो ब्रह्मचर्यं येषु सत्यं प्रतिष्ठितम् ॥१॥५॥

It is well known that followers of the above principle indulge in sexual activity accordingly and produce boys or girls i.e. couples. They attain ‘Brahma loka ‘Brihat-karnatmak बहुत करणात्मक, which means increasing by reproduction.

Those who practice penance by study and Rita-truth-fullness and remain celibate by performing sexual act for progeny only at night and shed false hold and lead a truthful life achieve distinctions in life time.

तेषामसो विरजो बहुलोको न येषु जिह्मानृतं न माया चेति ॥१॥६॥

Those who are the followers of ‘Deva Marga’ and are devoid of falsehood, treachrousness etc. attain the pure Brahma-loka. The word Viraj means devoid of impurities.

The question indicates the attainments and fits in well with the following Geeta couplet:-

शुक्लकृष्णे गती हुयते जगतः:शाश्वते मते ।

एकया यात्यनावृत्तिमन्यया वर्तते पुनः ॥

Iti Prathamah Prashnah

SECOND QUESTION

All the living beings evolved out of Lord Shiva have an illusory aspect of intellect situated with in them. By the inspiration of ‘Ishwara’ the nature, divorces its stable equipoise of the Sat, Raja & Tamas attributes and gets transformed into the universe in its unstable, unbalanced posture for the enjoyment of the beings. The satwa attributes first of all give rise to ‘Mahan Budhi’. From ‘Buddhi’ the Ego develops which gives birth to Mind & from Mind springs forth the five senses of knowledge. In fact the Divine knowledge power of the Lord gives birth to all of them, as potentiated in Geeta Satwat-Samjayate Gyanam सत्‍वात्संजायते ज्ञानम् i.e. from the satwa attribute the knowledge is born.

The Rajas attribute with the help of ‘Divine activity’ gives birth to five Pranas, prana, Apana प्राण अपान etc. and five organs of action. The Tamas attribute is the generator of five Tanmaatraas & the gross five elements. The second question here elucidates the above mentioned chronological order of evolutionary development.

अथ हैनं मार्गवो वर्ण्डाः पप्रच्छ भगवान्, कत्येव देवा प्रजां विधारयन्ते कतर एतत् प्रकाशयन्ते कः पुनरेषां वरिष्ठः इति ।१।। Atha Hainam Bhargavo Vaidarbhih paprachchha Bhagwan, katyeva Devaa prajam Vidharyante, katara ait prakashayante, kah punresham Varishtah iti. 1

तस्मै स होवाच आकाशो ह वा एष देवो वायुरग्निरापः पृथिवी वाग् मनश्‍चक्षुः श्रोत्रं च । ते प्रकाश्या भिवदन्ति वयमेतद् बाणमवष्टब्ध्य विधारयामः ।२।। Tasmai sa Hovach Aakasho Ha va aish devo Vayuragnirapah prithvi vanga manaschakshu shrotram cha. Te prakashyabhi vadanti Vaymetad banamavshtabhya vidharyamah. 2

After having recieved satisfactory reply to the first question seer Vaidarbhi Bhargava वैदर्भी भार्गव asked another question to Lord ‘PIPPALADA’:-

‘How many ‘Devtas’ look after this universe and illuminate it i.e. put this life into creativity and who is the prime amongst them’

Note:-The word ‘Aevam’ which has been used in the question is to derive a definitive reply.

Lord ‘PIPPALADA’ replied to the Seer Bhargava thus:-

The A-kash आकाश is the Devta and Air, fire, water, earth Speech, Mind, eyes, Ears all have evolved out of it. It means that the five ‘Tatwas’ and the eleven sense organs have evolved out of Akasha only. All these established their activities and proclaimed that they are their own creators and sustainers. It means each indivi-dually claimed the authority of creation and sustainer.

The next Mantra elucidates the prime importance of Prana amongst all the sense organs:-

तान् वरिष्ठ: प्राण उवाच मा मोहामपद्यथ ।

अहं वै तत् पंचधात्मानं प्रविभज्यैतद्वाणं-वष्टभ्य विधारयामि इति । तेऽश्रद्धानाबभूव:

सोडस्मिन्नावृध्वमुक्तममत इव, तस्मिन्नत्क्रामत्यथेतरे सर्व एवोत्त्क्रामन्ते ।

तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते ।

तद् यथा मक्षिका मधुकर-राजानमुत्क्रामन्तं सर्वा एवोत्त्क्रामन्ते तस्मिंच प्रतिष्ठमाने सर्वा एव

प्रतिष्ठन्ति एवं वाड् मनश्चक्षुः श्रोत्रं च । ते प्रीता: प्राणं स्तुवन्ति ॥४॥

Soabhimana doordhwamutkramata Iva, Tasminna utkramatyatheTare Sarvam aevotkramante. Tasmin-shcha pratishthamane sarvam eva pratishthante.

Tad yatha makshika madhukar-rajanamutkramantam sarvaa eva utkramante tasminch pratishthamane sarvaa eva pratishthanti evam vaaD manashchaksuh shrotraM cha. Te preetaaH praaNaM stuvanti ||4||

Tad yatha Makshika Madhukararajana mutkramantam sarva eva utkramante tasminshcha pratishthamane sarvaa eva pratishthanta evam vang Manschakshuh shrotram cha te preetah pranam stuvanti (4)

The Prana the prime amongst those sense organs the eyes etc. addressed them.' Please do not be so much attached to your own-selves for your declaration of superiority is not correct, for I born of Shiva Shakti Samrasya equipoise state is the illuminator of all the sense organs. Prana means one who is specially active I, the Prana get divided into five prana, Apana, Udana, Samana and Vyana प्राण, अपान, उदान, समान, व्यान and create this body and provide required energy to these sense organs and sustain them' Having heard this all the sense organs displayed disbelief in what the prana had spoken. Having felt insulted because of such a behaviour the Prana acted as if it was about to leave the body. As soon as the Prana acted in this way all the sense organs started becoming lifeless. Having realized that without Prana all the sense organs have no locus standi, they accepted the importance of Prana. It means as long as the Prana are situated in the body all the sense organs eyes etc. are capable of performing their activities. The relation of Prana & Sense organs is further clarified by the example of the Honey Queen Bee. As the bees start flying away when the Queen Bee leaves and settle down when the Queen Bee settles down, the sense organs become lifeless when Prana leaves and become active again when the Prana returns.

Thus Prana deprived the sense organs of their false importance and ego. The eye etc. all the sense organs having realized the prime importance of Prana displayed love and affection towards Prana and thus prayed:

एषोऽग्निसत्पति एष सूर्यः पर्जन्यो मघवान् एषः ।

वायुरेष पृथ्वी रयिदेवः सदसच्च अमृतं च यत् ॥५॥

अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् ।

ऋचो यंगोषी सामानि यज्ञः क्षत्रं च ब्रह्म च ॥६॥

प्रजापतिश्चरति गर्भे त्वमेव प्रतिजायसे ।

तुभ्यं प्राणाः प्रजास्त्विमे बलिं हरन्ति यः प्राणैः प्रतितिष्ठसि ॥७॥

Pransthanugamat ‘प्राणस्थानुगमत्’, is the Vedant Sutra which acknowledges that Prana is equivalent to Paratma i.e. over all Lord. Thus keeping this in mind all the sense organs prayed:

In fact this whole manifest universe is verily the form of Brahma itself: The power of ‘Maya’ only brings about distinction in it. This differentiation, distinction, and classification alone is illusory and not the universe, This is further potentiated by the saying of the Shruti ‘Bhushchante Vishwamayanivrittiriti भूयश्चान्ते विश्व मायानिवृत्तिरिति’, i. e’ in the end in the realisation it is this universal illusion of many foldness which is dispelled:

The element fire, which burns and being the first among the Gods called ‘Agni’ Radiant Sun, Rain, Indra, Air, Earth, Rayi, Moon, manifest and unmanifest elements etc. and the main subtle causal element of all these in the form of unchanging eternal Nectar element

is Praana only, There is no difference between the cause and its manifestations, its effects, hence everything is nothing else but Praana,

All these elements are like Spokes in the wheel of Praana. Just as all the ornaments exist in Gold and as all the sense organs in the tortoise manifest at wish, the above mentioned elements along with sense organs appear & disappear in the Praana. This Praana is Shabad Brahma शब्द ब्रह्म also giving origin to Rik, Yaju, and Sama ऋण, यजू, साम Vedas, Yagnas like Ashwamedh etc. Kshatra, Activity, Divine Knowledge etc. This all is the manifestation of Praana only.

O, Praana you may always flow eternally in the form of Progeny hence called ‘Prajapati’. You are born in the form of a son. O ‘Prajaapati’ you are established in this body in form of life and sense organs.

All the living beings offer you prayers and offerings for you are the most prime and respected one:- Shiva Mahimna says :

Nrinameko Gamyastwamasi Paysamarnav Iva ‘ण्रिणामेको गम्यस्त्वमसि पयसामर्णव इव’

All the living beings surrender to ‘Prajapati’ just as all the rivers after flowing merge into the sea and also as prostrations offered to all other Gods reaches Keshava,

‘Sarvadeva namaskarah Keshavam Prati Gachchati’. ‘सर्व देव नमस्कारा: केशवं प्रति गच्छति’

‘एकं सद् विप्रा बहुधा वदन्ति इति श्रौतप्रामाणेनैकविमूतिरुपमास्थाय सर्वं कार्यजातम् ईश्वर एव सम्पादयति । अन्तश्वितसम्पन्नश्र्च सः । देवतारुपमपि तस्यैव शक्तिविशेषात्मतया प्रतिपादयन्नाहु देवानाामिति

‘Ekem Tad Vipra Bahudha Vadanti’ Iti Shraut–pramanenaneka Vibhuti Roopamasthaya sarvam karyajatama Ishwara eva sampadyaati. Anant shakti sampannashcha sah. Devataroopmapi Tasyiva shakti Visheshatmakamiti pratipadayannah Devanamiti:

देवानामसि वह्नितमः पितृणां प्रथमा स्वधा ।

ऋषीणां चरित सत्यवद्यर्वागिरसामपि ॥८॥

Devanamasi Vahnitamah pitrinam prathama swadha Risheenam Charitam Satyamatharvangirasamapi (8)

The sacrificial oblations offered in the fire are carried to Indra etc. and other Gods by Praans only. Among the Pitras it is ‘Swadha स्वधा’. In all the ceremonies of the householders it is you the Praana who appears first. The truthful way of life of Atharva and Angiras अथर्व अंगिरस seers is the form of Prana.

इन्द्रस्त्वं प्राणते जस इन्द्रोऽसि परिरक्षितः ।

त्वमस्तरिक्षे चरति सूर्यस्त्वं ज्योतिषां पतिः ॥९॥

Indrastwam Prantejasa Rudroasi parirakshita, Twamanta rikshe charasi Sooryastwam Jyotisham patih - (9)

O, Prana you are Indra i.e. over all Lord. You are of the form of Rudra in your most respectable and radiant form i. e. Protector of all as Geeta says ‘Rudranam Shankarshchasmi हुद्राणां शंकरश्चास्मि’ In the radiant horizons you move about in the form of Sun the Lord of all radiant lights.

यदा त्वमभि वर्षस्यथेमः प्राणते प्रजः ।

आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यति ॥१०॥

Yada twamabhi Varshasyathemah pranate prajah Aanandaroopastishthanti kamayannam Bhavishyatiti.(10)

O, Prana when you come to earth in the form of Rain then the living beings get desired amount of grains and thus you bestow happiness to all living beinɡs.

ब्रात्यस्त्वं प्राणैक ऋषिरत्ता विश्वस्य सत्पतिः ।

वयमाद्यास्य दातारः पिता स्वं मातरिश्वन ।११।

O, Prana you are ‘Bratya ब्रात्य, i.e. the most auspi-cious among all the vows including celebacy. The prime importance is of Praana hence it has been termed as ‘Braatya’. It can also be understood that ‘Praana’ was the first to be born and there was no body to sanctify it and is absolutely pure hence called ‘Braatya’, You are the only ‘Rishi’ as you are increasantly active. It is well known that even in deep sleep the Prana is awake and active where as all other sense organs become listless, Being always awake you Prana are the only ‘seer’, You are ‘Atta अत्ता’, i.e., consumator of the universe also, The whole universe finally dissolves into Prana, You are the Protector of the people on the path of Truth for it is in Prana yoga which gives immortality, Prana is established in all the sense organs in a hidden form’ This Prana is the producer of all eatables. All the sense organs offer then pursuits the objectives to Prana alone. O’ Praana you are ‘Matarishva मातरिशवा the causal originator of Praana which produces activity.

या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि ।

या च मनसि सन्तता शिवां तां कुरु मोत्क्रमोः ।११२।

O’ Praana your development in the form of Speech, sense organs, Ears, Eyes and Mind in this body be benedictory so that we may be stable and able to do our work. You may not proceed out of this body for all we sense organs can only function in your presence.

प्राणस्येदं वशे सर्वं त्रिदिवे यत्प्रतिष्ठितम् ।

मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति ॥१३॥

Pranasayedam Vashe Sarvam tridive yatpratishthitam

Mateva Putran Rakshsva Shreeshcha pragynancha Videhi Na iti (13)

All this which is established in the form of manifest universe in three logos is under the control of Praana.

O’ Praana you are like mother and we are all like your, children and you protect us like a mother.

Please bestow us ‘Shree’, Prosperity, ‘Pragya’ discriminatory intellect so that we may act according to your guidance and are not lost in useless pride.

This small ancedote brings out the prime importance of Praana and subsidiary role of the rest of the sense organs.

Iti Dvitiyah Prashnah

THIRD QUESTION

पूर्वस्मिन् प्रश्ने प्राणतत्त्वस्य प्राधान्यमुपदिश्येदानीं विशेषप्रकारकं

THIRD QUESTION

तदूरहस्य प्रकटयन् तृतीयप्रश्नमवतारयति अथेत—

THIRD QUESTION

Poorvasmin Prashne Prantatwasya Pradhanyamupdishye-

THIRD QUESTION

danieem vishesha Prakarkam Tadrahasym Prakatyan

THIRD QUESTION

Traiteey prashnamavtaryati athe—

THIRD QUESTION

अथ हैनं कौसल्यश्वालायनः पप्रच्छ भगवान् कुत एष प्राणो जायते ?

THIRD QUESTION

कथमायाति अस्मिन् शरीरे ? आत्मानं वा प्रविभज्य कथं प्रातिष्ठते

THIRD QUESTION

केनोत्क्रमते कथम बाह्यामभिधत्ते ? कथमध्यात्ममिति ॥१॥

THIRD QUESTION

Atha Hainam Kausalyashchaashvalyanah paprachcha Bhagwam kuta aisha prano jayate ?

THIRD QUESTION

kathmayati asmin shareere ? Aatmanam va-

THIRD QUESTION

Pravibhajya katham Praatishthate ? kenotkramate ?

THIRD QUESTION

katham Bahyamabhidhatte ? Kathamadhyatmamiti? 1.

Having brought about the prime importance of Prana in the second question the third question is being asked in order to realize its secrets. The seer 'Kausallya Ashwalayana' asked Lord 'Pippalaada', What is the special causal factor from which Praana originates ? How it enters the physical body for its activities ? How it divides into Praana, Apaaana, Udaan, Samaan and Vyaan and performs various functions for the existence of this body ? How it leaves the body and travels to different 'Spheres' and what is its spiritual form ? Pray tell me all about it'.

तस्मै स होवाच अतिप्रश्नान् प्रच्छसि ब्रह्मिष्ठोसीत् तस्मा: तेऽहं ब्रवीमि ।।२।।

Lord 'Pippaalada' after hearing 'Ashwalaayan's question replied' You have a firm faith in 'BRAHMA' i. e. why you are asking such subtle questions? I shall preach you all about it because you are established in 'BRAHMIC-FAITH' & you are rightly the deserved one'.

आत्मन: एष प्राणो जायते । यथाैष पुरुषे छायात- स्मिन्नैत दात्तं मनोकृतेभायत्यस्मिन्न् शरीरे ।।३।।

'This Prana originates from Lord Shiva and with the support of Divine activity acting like 'BRAHMA' in the form of a shadow it enters the body through the 'Manas' Tattwa 'मनस्तत्व' and permeates the whole body.

Note : 'Acharya Adi Shankaracharya आचार्य आदि शङ्कराचाय' has formulated the cause of its entering the body as good and bad deeds, ignorance and desires. Its shadow like form proves its eternity.

यथा सक्राडेवाधिकृतान् विनियुङ्क्ते एतान् प्रामानधृतिष्वैत्येवमेशप्राण् इतरान् प्राणान् पृथक् पृथगेव सन्निधत्ते ॥४॥

Just as a ruler appoints different offjcers in different villages for perfect functioning of the kingdom the Praana also gets subdivided & appoints various types of Praanas in different parts of the body for their perfect functioning.

पायपस्थेपानं चक्षुः श्रोत्रे सुखनासिकास्यां प्राणः स्वयं प्रातिष्ठते मध्य इ तु समानः । एष होतृदृतमन्त्रं समन्वर्याति तस्मादेतः सप्तार्चिषो भवन्ति ॥५॥

Apana is situated in the Rectum and Penis.

Praana itself like a ruler is situated In the Eyes, Ears, Mouth and Nostrils.

Samaan is situated in the middle of the body i. e. the navel region and carries the digested food to various parts of the body equally. From Samaan the red, yellow and Dark flamed fire acting as a fuel carries the digested food juice to the region of the heart. From here orginate the seven radiant flames of fire two for each eyes ears and nostrils and one for the mouth.

हवि ह्येष आत्मा । अत्रान्तदेकशतं नाडीनां तासां शतं शतमेकैकस्यां द्वासप्ततिद्वासप्ततिः प्रतिशाखा नाडीस्वाणि भवन्त्यसु व्यानश्वरति ॥ ६॥

In the 'Heart region' either by the knowledge of 'Aham' or directly one experiences the 'Atma' practically. This region of the Heart contains a group of one hundred channels. Each of these channels are further divided into one hundred each. These channels are further subdivided into 72 smaller channels and like this there are 72000 channels along which the Vyaana flows.

अथैकयोध्व उदानः पुण्येन पुण्यलोकं नयति पापेन पापमुभाभ्यामेव मनुष्यलोकम् ।।7।।

The channel sushumna allows the flow of Udaana only which flows upwards. This Udaana Praana is responsible for carrying the person doing good deeds into good lokas & those doing sinful deeds into Hell & those doing both good and sinful acts on to be reborn on earth.

आदित्यो ह वैं वाह्यः प्राणुदयति एष ह्येनं चाक्षुषं प्राण मनुगृह्णानः । पृथिव्यां या देवता संबापुरुषस्यापानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्यानः ।।8।।

An accumulated mass of radiant light the Sun arises daily in the east representing the external Praana. It makes contact with the Pranas situated in the eyes and provides them the power of visualization. The over all controlling Lord of the Element Earth attracts the Apana towards earth.

The space in the middle of the body is like a void and contains Vyaana who has the common properties with the element Air the pervasiveness.

Note : The spiritual nature of Praana and the way it maintains the body in its five subdivided forms and its external form as Sun has been elucidated.

तेजो ह वा उदानस्तस्मादुपशान्ततेजाः । पुनर्भववामिन्द्रियैर्यंन्ति सम्पद्यमानः ॥९॥

यच्चित्तस्तेनैष प्राणमायाति प्राणस्तेजसा । युक्तः सहारमना यथा संकल्पितं लोकं नयति ॥१०॥

The Tejas Tatwa is Udaana when the person dies it becomes cold and this Udaana the Tejas tattwa along with Manas and sense organs then desires for another body. The birth in another body is guided by the thought process in the Chit at the time of death. Geeta also says—

यं यं वापि स्मरन् भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदातद्भावभावितः ॥

य एवं विद्वान् प्राणं वेदन हास्य प्रजा होतेडमृतो भवति तदेष श्लोकः ॥११॥

The learned one who realize Praana like this never suffers from the loss of his near and dear ones. His progney never dies. It means he becomes devoid of the pains of life & death. This couplet is a mantra regarding this subject.

उत्पत्तिमायांत स्थानं विभुत्वं चैव पंचधा ।

अध्यात्मं चैव प्राणस्य विज्ञायामृतश्नुते विज्ञायामृतमश्नुते इति ।।१२।।

Utpattimayatim sthanam vibhutwam chaiva Panchadha

Adhyaatmam chaiva Praanasya Vignaaya-Amritamashnuta Vignyaamritamashnuta Iti. (12)

The one who has the knowledge of the genesis of Praana in the body, entry, situation, five fold divisions,

all pervasivness and its equivalence to 'Aatma' attains nectar i. e., liberation from all bondages. Twice repitition

of the word 'Amritamashnute' in the mantra denotes the culmination of the question.

Iti Tritiyah Prashnah

FOURTH QUESTION

Note: In the three questions already answered the subject of 'Apara Vidya' has been dealt summarily and

FOURTH QUESTION

the Annmaya & Pranamaya sheaths have been described.

FOURTH QUESTION

The remaining three sheaths, the jeeva and the Akshar tatwas are being elucidated in this fourth question.

अथ हैनं सौर्यायणी गार्ग्य: । उ पप्रच्छ भगवान्नेतस्मिन्पुरुषे कानि स्वपन्ति

कान्यस्मिञ्जाग्रति कतर एष देव: स्वप्नान् पश्यति, कस्यैतत्सुखं

भवति कस्मिन्नु सर्वे संप्रतिष्ठिता भवन्ति इति ।।१।।

Atha Hainam Sauryaayanee Gargyah Paprachchha

Bhagwannetasmin purushe Kani swapanti Kanyasmin-

jagrati katar aesha Devah swapnan Pashyati, kasyaitat

sukham Bhavati kasminnu sarve sampratishthita

bhawanti iti (1)

The seer 'Sauryayani Gargi सौर्यायणी गार्गी' questioned

Lord 'Pippalada' after the latter had finished answering

the third question.

"O' Lord who sleeps in this body ? who is awake and who dreams ? Who enjoys the union of the sense organs with their respective objectives and who supports this whole universe ?

तस्मै स होवाच यथा गार्ग्य मरीचयोडस्यास्तं गच्छतः सर्वं

एतस्मिन्नेवोभयाने कस्यचिद् न ताः पुनः पुनरुदयातः प्रचरन्ति । एवं ह वै तत् सर्वं परे देवे मनस्येकीभवति तेन तह्योष् पुरुषो न

शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नामिवदते

नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते ॥२॥

Tasmai sa Hovacha yatha Gargyaim mareechayo-arksyaastam Gachchhatah sarva etasminastejo mandale ækibhavanti, tah punah punrudayatah pracharanti. Evam Ha vaitat sarvam pare Deve manasyeki bhavati Tena tarhyesha purusho na Shrunoti na pashyati na jighrati na rasayate na sprishate naabhivadate Naadatte Naanandayate na Visrijate Neyaayate swapitityaa chakshate. (2)

Lord 'Pippalaada' replied, O, Gargya just as all the rays of the Sun get accumulated in the Sun when it sets and reappear when the Sun rises again, similarly all the sense organs merge into 'Manas', At that time this 'Purusha' neither hears, nor sees and smells, does not taste or touch; infact the sense organs of knowledge do not perform any activity, Similarly the sense organs of activity do not function hence the 'Purusha' does not speak, does not do any giving or taking does not enjoy and does not void faeces or urine, It is then that Purusha sleeps, This is the deliberation of 'Manomaya and Vigyanmaya मनोमय विज्ञानमय' sheaths.

प्राणाग्नय एवंतस्मिन् पुरे जाग्रति । गार्हपत्य ह वा

एषो अपानो व्यानोऽन्वाहार्यंपचने यद् गार्हपत्यात्

प्रणीते प्रणयनादाहवनीयः प्राणः ।।३।।

Pranagynaya Aevaitasmin pure jagrati. Garhapatya Ha Vaa aesho Apaano, vyaanbanvaharya pachano yad Garhapatyaat Praneeyate pranaynaadahavaneya: praan: ।।३।।

yad Garhpatyat praneeyate pranayaanadaahavaneeyah Praanah. (3)

In answer to the question who remains awake Lord ‘Pippalada’ said, It is the fire of praana which always remains awake. The five praanas remain awake like fire,

praana is like a protective guard for it does not relenquish its post and is like a house guard who always remains awake. Apana is like Gaarhpatya air ‘गार्हपत्य वायु’ During the sacred sacrificial fire ceremonies as all other fires are kindled by the fire at home i.e. Gaarhpatya fire’; similarly by Apana other beings are maintained.

Vyaana moves through a hole in the right side of the heart hence comparable to the Yagna’s right sided fire.

यदुच्छवासनि:श्वासावेताहुती समं नर्यति स समानो मनो ह वा व यजमान: इष्टफलमेवोदान: स एनं यजमानमहरह ब्रह्म गमयति ॥४॥

Yaduchchhvasaninshvasaa Vetahutee samamnayati sa samano mano Havaa yajmanaah ishtaphalmevodaanaah sa enam yajmana maharah Braham Gamayati 4

अत्रैष देव: स्वप्ने महिमानमनुभवति यदृष्टं दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनु प्रुणोति देशविदन्तरैश्च प्रत्यनुभूतं पुन: पुन: । दृष्टं चादृष्टं च श्रुतं चाश्रुतं च चानुभूतं चाननुभूतं च सच्चा असच्चा सर्वं पश्यति सर्व: पश्यति ॥५॥

Atraish devah swapne mahimanamanubhavati. yad drishtam drishtamanupashyati, shrutam Shrutmevarthamanushrunoti, Deshadigantraishcha pratyanu bhootam punah Punah pratyanubhavati drishtam chaadrishtam cha, shrutam chaashrutam cha chaanubhutam chaananu bhootam sachchaasachcha sarvam pashyati sarvah pashyati. (5)

The controlling Lord of ‘Maanas’ experiences all the activities seen and unseen imagined by ‘Manas’. Practically, hears what it has heard or unheard. It experiences again and again the objects far and near. It has a limited experience only in awakened state of seen and unseen, heard and unheard of, of experienced and unexperienced and Truth and falsehood. During sleep this experience is limited as well as unlimited. This is the speciality of the dream over the awakened state.

स यदा तेजसाभिभूतो भवति अत्रैष देवः स्वप्नान्न पश्यत्यथ यत् तदैतत् सुखं भवति।

6

Sa Yadaa tejasaabhibhooto bhavati atraisha devah swapnanna pashyatyatha yad tadatait sukham bhavati.

In the next Mantras described by the author principle of Adhyarop apaavad अध्यारोप अपवाद’ justice’ the unmanifest is made manifest. Having described the evolution from Brahma to the expansion of the universe, the reverse sequence of how all the tatwas from Earth up to Prana merge back into ‘Brahma’ is elucidated.

स यथा सौम्य वयांसि वासोवृक्षं सम्प्रतिष्ठन्ते, एवं ह व तत्सर्वं पर आत्मनि सम्प्रतिष्ठते ।

Sa yatha saumya Vayaansi Vaso Vriksham sampratishthante, evam ha Vai tatsarvam para Aatmani sampratishthate

पृथिवी च पृथिवी मात्रां चापश्वपोमात्रा च तेजस्तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च दृटव्यं च

श्रोत्रं च श्रोत्रव्यं च प्राणं च प्राणतव्यं च रसश्च रसयितव्यं च

त्वक् च स्पर्शयितव्यं च वाक् च वक्तव्यं च हस्तौ चावत्तव्यं

चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च पादौ च

गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं चाहङ्कारश्चाह-

ङ्कृतत्वं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च

प्राणश्च विधारयितव्यं च ॥८॥

Prithivi cha prithivi matraa chaapashchaapomatra ch

Tejastejo matraa cha vayushcha vayumatraa chaaka-

shashchaakaashamatra cha chakshushcha Drishtavyam

cha shrotam cha shrotavyam cha ghraanam cha ghraa-

tavyam cha rasashcha resayitavyam cha twak cha

Sparshayitavyam cha vak cha vaktavyam cha

Hastau chadattavyam chopastashchannandayita-

vyam cha payushcha Visarjayitavyam cha Padau

cha gantavyam cha manashcha mantavyam cha

buddhishcha boddhavyam chaahankashchahan

kartavyam cha chittam cha chetayitavyam cha

Tejashcha Vidyotayitavyam cha Pranashcha

vidharayitavyam cha

Five elements and five ‘Tanmaatraas तन्मात्राए the

subtle-elements, five sense organs of knowledge and

their objects, five sense organs of actions and their

objects’, their controller Manas and its source of origin

Ego, Buddhi and its originator Chit, Tejas, Praana and

Shiva all merge into ‘BRAHMA’.

एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता

विज्ञानात्मा पुरुषः। स परेऽक्षर आत्मनि सम्प्रतिष्ठते ॥९॥

Esha Hi Drashta sprashta shrota ghrata Rasayita

Manta Boddhaa kartaa Vignyaanaatma purushah.

Sa pareakshare Aatmani sampratishthate. (9)

The one known as ‘Jeeva’ or self is the observer and

uses the sense organ of eyes etc. He touches, hears, by

ears, tastes with tongue and smells by nose, thinks by

Mind and determines with ‘BUDDHI’. He is therefore seer, hearer, smeller, taster, thinker and determinator. He is the doer for he does right and wrong activities.

This ‘Jeeva’ or self has been named ‘Vignyanatma विज्ञानात्म’. It sleeps in this ‘Puri पुरी’ i. e. the body hence called ‘Purush’. This jeeva merges into the ‘Para Akshara पर अक्षर’ Atmaa.

परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायामशरीरमलोहितं शुभ्रमक्षरं वेदयते यस्तु सोम्य स सर्वतः सर्वों भवति तदेष श्लोकः ॥१०॥

Parmevaksharam pratipadyate sa yo Ha vai Tadachchhaayamashareeramalohitam Shubhram ksharam Vedayate yastu somya sa sarvatah sarvo Bhavati Tadesh Shlokah. (10).

He attains the well known Atmaa ‘Akshara Brahma’ eulogised by upanishadas. This Atmaa is a ‘shadowless अच्छाय’ flame. It is devoid of gross, subtle and causal bodies hence it has no body. It has no ‘Rajas’ attributes hence it is pure white. The one who knows this ‘Atmaa Akshar Brahma’ becomes all knowledge i. e. Omniscient.

Geeta also says ‘Sarvam Smapnosi Tatosa Sarvah सर्वं समाप्नोषि ततोंsसि सर्व’ . This couplet has been rendered here to elucidate this thought process. The word ‘Vedayete’ in the Mantra means the one who experiences oneness with Atmaa becomes all form ‘Vedayete swa-bheden Sakshatkaroti’ वेदयते स्वाभेदेन साक्षात्करोति.

विज्ञानात्मा सह देवेश्च सर्वैः प्राणाभूतानिसंप्रतिष्ठलित यत्र । तदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशति ॥११॥

Vignyaanaatma sah Devaishcha sarvaih praana Bhutani samprati hthanti yatra. Tadaksharam Vedayate yastu somya sa sarvagnyah sarvamevavesheti. (11)

The 'Akshar Tatwa' which has already been described is re-elucidated in this Mantra. The tatwa in which this Vignyaanatmaa jeeva' along with Praana, sense organs, gross and subtle bodies, merges is 'Akshara Tatwa'. The oneness is experienced by 'Jeeva' where the cause and its effects merge into one. This is the 'Akshara Brahma Tatwa अक्षर ब्रह्म तत्त्व', O' Saumaya the deserved one who knows this tatwa becomes Omniscient, and merges into 'BRAHMA'.

Iti Chyaturtha Prashnah

FIFTH QUESTION

The already answered fourth question has eulogized the 'AKSHAR' tatwa. This tatwa is of the nature of 'Non Duality, and the 'Jeeva' self can attain 'BRAHAM' by its scientific knowledge. It needs devotional practice without which it is impossible to achieve 'BRAHMI' State. This gives rise to the fifth question. The significator of already described Akshar tatwa is also 'AKSHARA BRAHMA' Tatwa. The significator and the one whom it signifies are principally identical as such. Taking this into consideration i. e. the oneness of the significator and the one whom it signifies) the preaching of oneness of the significator and the signified AKSHAR Tatwa has been done. 'BHARTIHARI' has also described the 'SHABDA' tatwas as Eternal and Endless.

अनादि निधनं ब्रह्मशब्दतत्त्वं यदक्षरम्

Lord Krishna has also said in Geeta that Yogins should contemplate on ‘Aum’ Akshara and remember me at the time of death,

‘ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्’

‘Omityekaksharam braham vyaaharanmamusmaramn’ From Omkar only the Shabda Tatwa has developed in the form of Vedas, Puranas and History. Lord Vyaas in the commentary on the Sutra ‘Shastra-yonitwat शास्त्रयोनित्वात्’ has declaired that over all Lord created the four vedas and the Brahman Texts out of ‘Akshar’ tatwa in order to espouse the ‘Adhi Devik’ principle. At the end of the question it has been detailed in the form of ‘Mantras of Omkar’. Those who are desirious of liberation, constantly practice ‘Omkar’ only. It’s special description has been given in the comments on Mandukyopanishada माण्डूक्य उपनिषद्’. Lord ‘Shiva’ in Tantras has proptiatied ‘Pranav.’ or Omkaar as the head of mantras every where. This fact also points the identical identity of Aagamas and Vedaas.

अथ हैनं शैव्यः सत्यकामः पप्रच्छ्छ स यो ह वैं तद्भगवन्

मनुष्येषु प्रायणान्तमौकारमभिध्यायीत ।

कतमं वा तेन लोकं जयतीति तं स होवाच ॥१॥

Atha Hainam Shaivyah Satyakaamah paprachchha Sa yo Ha Vai Tad Bhagwan manushyeshu Praaynaanmokaarmabhidhyaayeeta. Katamam Vaa Tena lokam jayateeti Tasamai sa Hovaacha 1

एतद् वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः ।

तस्माद् विद्वान् एतेनैवायतनेन एकतरमन्वेति ॥२॥

Etad vai Satyakaama Param Chaaparam Cha Brahma yadomkaarah. Tasmaad Vidwaan etenai vaayatanena aekataramanveti. (2)

Puraanas also potentiate this principle. It is narrated that ‘Omkar’ is one ‘Akshara Brahma’ which is poised in deep mystery. It represents the three lokas, three vedas & the three fires. It represents the form of Brahma, Vishnu and Rudra, Rik, Yaju and Sama. The Vedas are ‘Omkar’ only. The Brahmin who knows Pranava is not reborn.

ओमित्यकाक्षरं ब्रह्म गुहायां निहितं पदम् ।

ओमित्येतत् त्रयो वेदास्त्रयो लोकास्त्रयोध्नयः ।

वेदास्त्रयो लोकास्त्रयोस्वस्ते वि ष्णुक्रमास्त्रयस्त्वेते ऋक्सामानि यजूंषि

च I' फलं वाहु 'ये ब्राह्मणा: प्रणवंवेदयन्ति न ते पुनः संस्रन्त्तीह मूय':

Omityekaaksharam Brahma Guhayam nihitam padam Omityetat Trayo Vedastrayo lokastrayoagnayah Vishnukrmaastryastvete Riksaamaani yangooshi cha. Phalam chaah: ‘Ye Brahmanah pranavam Vedayanti Na te punah samsaranteha Bhooya.

स यद्यंकमात्रमभिध्यायीत स तेनैव सर्वविदितस्तूर्णमव जगत्या-मभिसंपद्यते । तमुच्चो मनुष्यलोकमुपनयन्ते । तत्र तपसा ब्रह्मचर्य्यण श्रद्दया सम्पन्नो महिमानमनुभवति ॥ ३ ॥

By the practice of 'one matra Omkar' the devotee quickly attains knowledge and achieves temporal gains. That person attains 'Bhu' loka with the help of the Mantras of 'Rigveda'. This man practices penance Truth, celebacy, faith and belief in God in this world and earns lot of magnanimity and name.

अथ यदि द्विमात्रेण मनसि सम्पद्यते सोऽन्तरिक्षं यजुभिरियते सोमलोकं स सोमलोके विभूतिमनूभूय पुनरावर्तते ॥४॥

The devotees who practice the 'two matrik Omkar' attain the 'Soma Loka' in the horizons through the mantras of Yajurvedas where after experiencing the splendour and pleasures of life he is reborn on this earth. As Geeta says

"क्षीणे पुण्ये मर्त्यलोकं विशान्ति"

which means when the good deeds become less i. e. the person has reaped their fruits he is reborn as man on this Earth.

यः पुनरेतं त्रिमात्रेणोमित्येतैनैवाक्षरेण परं पुरुषमभिध्यायीत स तेजसि सूर्ये सम्पन्नः । यथापादोदरस्त्रच्चा विनिर्मुच्यते एवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरोन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात् परात्परं पुरिशयं पुरुषमीक्षते । तदेतौ श्लोकौ भवत: ॥५॥

The person who meditates on all the three A, U, M अ, उ, म्, Matras of 'Omkar' i. e. meditates on 'Ishwara Tatwa' attains the radiant Sunloka, and just as a snake gets rid of its scaly skin covering he is also relieved of his sins by the Tejas of the Sun, and finally is elevated to 'Brahamaloka' by the mantras of Saamaveda. He merges into the universal Brahma in that Loka i. e. Ishwara Tattwa. Here he practically experiences oneness with the one who is permeating the three 'Puras' the 'Parmatma Tatwa परमात्मतत्व'.

तिस्रो मात्रामृत्युमत्य: प्रयुक्ता अन्योन्यसवता: अनविप्रयुक्तता: । क्रियासु बाह्याभ्यन्तरमध्यमासु सम्यक्प्रयुयक्तासु न कम्पते न: ॥६॥

The three matras of 'Omkaar' individually or combined together result in rebirth for their result is illusory knowledge. When the devotee factually experiences them (internally, externally and in the middle i. e. ) during awakened state, during deep sleep state and dream State, then the learned knower of Brahma realizes the form of his own self and never waivers.

अकारस्वर्थ भूलोका उकारो भुवउच्यते । स व्यनजनो मकारश्च स्वलोकश्च विधीयते ॥ ओंकारस्त्रयोलोका: शिरस्त्रस्तत्रविष्टण्म् । भुवनात्तं च तत्सर्वं ब्राह्मं तत्पदमुच्यते ॥ मात्रापदंरु इलोको ह्यमात्रस्तु शिवं पदम् ॥

yate. Omkaarastutrayolokah Shirasasyatrishta: pam Bhuvavantam cha tatsarvam Brahmam Tat padamuchyate. Maatrapadam Rudraloko Hyaamaatrasstu Shivam padam.’.

It is said that ‘Akaar’ is Bhuloka, ‘Ukar’ is Bhuvloka and ‘Makaara’ is Heavens—‘Omkaar’ is all the three lokas and the head is‘Trivishatp’ i. e. Heaven. Maatras are Rudra Loka while devoid of Matras it represents Shiva·loka. Having described the three subdivisons of the loka. Having described the three subdivisions of the Matras and the different lokas they bestow, ‘Parama tatwa’ identical with the ‘Omkaar’ devoid of Maatras is is being described in the next sixth Shloka along with the results produced by its meditation.

ऋग्भिरेतं यजुर्भिरन्तरिक्षं सामभिर्यत्तत् कवयो वेदयन्ते : तमोङ्कारेणैव ज्ञात्वा यत्तच्छान्तमजरममृतमभयं परं वेत्ति ॥७॥

Rigbhiretam yajurbhirantriksham Saambhiryattat kavayo Vedayante. Tamonkarenaivaaya-nanveti vidwaan yattchchaantamajaramamritama bhayam param cheti.

Rigveda mantras bestow earth Yajurveda mantras bestow Somloka in the horizons while Saamaveda mantras yield Brahmaloka. Those who practice the different Maatras of ‘Omkaar’ need not meditate on any other mantras. The whole knowledge of Shabda is under the premises of ‘Omkaara’. The learned ones realize the unmanifest, formless aspect by the visualization of Shiva and Shakti in equipoise ‘Samarasya’, a state which is peaceful, quiet, still, eternal. full of nectar i. e. devoid of life and death and signified by the‘Tureeya तुरीय’ State, devoid of duality the nondual state.

Iti Panchamah Prashnah

SIXTH QUESTION

The secret of the subject discussed so far is being described in short in the sixth question in the form of a ‘Purusha’ possessing the sixteen kalaas.

अथ हैनं सुकेशा भारद्वाजः पप्रच्छ ’भगवन् हिरण्यनाभः कौसल्यो-राजपुत्रो मामुपेत्य प्रश्नमपृच्छतं शोडशकलं भारद्वाज पुरुषं वेत्थ । तमहं कुमारमक्रु वैनाहमिं वेद यद्यहमिमवेदिषं कतम् ते नावक्ष्यामिति । समूलो वा एष परिशुष्यति योजनर्तमभिवदति । तस्माण्णामाहुर्मनृतं वक्तुम् । स तूष्णीं रथमारुह्य प्रवव्राज । सन्त्वा पृच्छामि क्वासौ पुरुष इति ॥१॥

The seer Bharadwaj asked Lord ‘Pippalada’ after he had finished with the fifth question, O’ Lord the Prince ‘Rajputra राजपुत्र’ of ‘Kaushalya कौसल्य’ named ‘Hirnaya Nabha’once enquired of me O’ ‘Bhardwaj भारद्वाज’ do you know the ‘Purusha’ with Sixteen Kalas पोडश कला to which I replied in negative for he who tells lies is completely destroyed, and I therefore could nct tell a lie. The prince after hearing my reply quietly sat in his chariot and drove off. O’ Lord I ask you the same question. Who is this ‘Purusha’ with sixteen Kalaas?

तस्मै स होवाच इहैवान्तः शरीरेऽस्मिन् सोम्य स पुरुषो यस्मिन्नेता भोडशकला प्रपन्चन्त इति ।।२।।

Lord ‘Pippalaada’ replied to Bhardwaj Saumaya here in this very body resides the ‘Purusha’ in whom the sixteen kalaas evolve. He has created his ownself and if he departs from my body I shall also die.

स ईक्षणचक्रे कस्मिन्नु अहंमुत्क्रान्तो भविष्यामि कस्मिन्वा प्रतिष्ठते प्रतिष्ठामि इति ।।३।।

He created Praana called ‘Shiva’, which gave birth to ‘Shraddha’ devotional faith which later on became famous as ‘Kamayani कामायनी’, the power inspiring every body to work. With its help the five elements Aakasha, Air, Fire, Water, Earth the groups of sense organs, ‘Manas’ and ‘food’ developed. The food gave rise to ‘Seminal fluid’, penance, tendency to work and the ‘Manas’ the director controller of the ten sense organs. Seminal fluid gave genesis to power, knowledge, Mantras, and worldly and Divine activities. Knowledge gave birth to name etc. while activity gave birth to Heavens etc.

स प्राणमसृजत प्राणाच्छ्रद्धां खं वायुमज्योति राणः पृथिवीन्द्रियं मनः अन्नमन्नाद् वीर्य तपोमन्त्राः कर्म लोका लोकेषु च नाम च ।।४।।

The sixteen kalaas according to Vedas as given in Chhandogya Upanishada are:-

१) प्राची दिक्कला २) उदीची दिक्कला ३) दक्षिणदिक्कला

४) प्रतं ची दिक्कला ५) पृथिवी ६) अंतरिक्ष ७) द्यौ: ८) समुद्र:

९) अग्नि: १०) सूर्य: ११) चन्द्र: १२) विद्युत १३) प्राण १४) चक्षु

१५) श्रोत्र १६) मन

उपरोक्त का अनुवाद-

East- 1) Prachi Dik kala West-2) Udichi Dik kala

South- 3) Dakshin Dik kala North- 4) Praticchi Dik kala

5. Earth 6) Horizon 7) Heavens 8) Oceans 9) Fire

6. Sun 11) Moon 12) Electricity 13) Praana 14) Eyes

7. Ears 16) Maanas.

The Aagamas having accepted the oneness of Power Par-excellence and the Aatma have described fifteen Kalas from 'Kaameshwarī up to Chitra and the sixteenth Kalā is Lalitā' itself. Accordingly 'Paraashakti' is also accepted as the sixteenth kalāa-Shodashi'.

स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं गच्छन्ति,

भिद्यते तासां नामरुपे समुद्र इत्येवं प्रोच्यते। एवमेवास्य परिदृश्येदुरिमा:

षोडशकला पुहवाव्यणाः पुहबं प्राप्यास्तं गच्छन्ति भिद्यते तासां नामरुपे

पुरुष इत्येव प्रोच्यते स एषोडकालस्मृलो सर्वत लबेश श्लोकः ॥५॥

Sa yathemaa nadyah syandamanah samudrayanaah

Samudram-prapyaastam gachchhanti, Bhidyete

tasam namroope samudra ityevam prochyate.

Evamevasya paridrishtu rimah

shodsha kala Purushavayah purusham prapyaastam gachchhanti,

Bhidyete tasam namroope purush ityeva prochyate

sa Eshoakalaamrito bhavati tadesh sholkah. 5

अरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिता: ।

तं वेदं पुहबं वेद यथा मा वो मृत्युः परिव्यथा इति ॥१६॥

Ara eva Rathnabhau kala yasmin pratisthitah

Ta vedyam purusham ved yatha ma vo mrityuh

Parivyatha iti 6

All the flowing rivers after reaching the sea merge into it and are devoid of any separate name and form i. e. lose their individual identity and all that remains is the sea only. It is exactly in this way the sixteen kalaas develop with the support of the ‘Purusha’ and dissolve back into it. The name and form comes to an end. This is the stage when ‘knowers of ‘BRAHMA’. Qualify the ‘Purusha’ as situated in the non-dual state. In this state this ‘Purusha’ becomes Akala i. e. without Kalaas and becomes immortal. This couplet has been rendered here to describe the ‘Purusha’ in the non-dual state.

‘सस्मिन् काले अकलः अमृतो भवति तदेषः’

The sixteen kalaas of the ‘Purusha’ are situated in the Aatmaa just as the spokes of a chariot wheel in its axis and finally they merge into the Aatmaa. It has also been likend to a tortoise whose parts of the body appear and disappear in its ownself. Similarly the kalaas appear and disappear in ‘BRAHMA’. You should realize such a ‘Purusha’ who is the one worth knowing. Once you know this Purusha’ even death can not scare you. Once you know the ‘BRAHMA’ with no attributes and no kalaas you surpass death.

‘निष्कलं निर्गुणं ब्रह्मज्ञानात्वेव मृत्युं तरणं :’

Having preached the ‘Braham Vidya’ in entirty Lord ‘PIPPALAADA’ summarizes in the seventh and the last mantra.

तान् होवाचैतावदेवाहमेतत् परं ब्रह्मवेद ।

नातः परमस्ति इति १७।

‘Seventh mantra मन्त्र ७’:- Lord ‘PIPPALADA’ told the humble, questioning seers, I only know that much

(51)

about ‘BRAHMA’ signified by the word ‘AHAM’. There is nothing to be known beyond this. The following mantra of Yajurveda also potentiates the same thought process.

‘वेदाहमेतं पुरुं महान्तं आदित्यं वर्णं तमसः परस्तात्’

‘Vedahmetam purusham mahantam Maadityam varnam tamasah parastat’.

It means beyond ‘Tamas’ i.e. darkness I know the ‘Purush’ like this who is resplendent like the sun.

Note: Aagamas have detailed commentaries on the word ‘AHAM’ and Shree Anant Shree Swamiji Maharaj the celebrated commentator of this work has unfolded the mystery of this word’ AHAM’ accordingly.

The word ‘AHAM’ is made up of two letters ‘A’ and ‘HA’. The letter ‘A’ represents Lord ‘Shiva’ and ‘HA’ represents ‘Shakti’. The mystic union of ‘Shiva’ and ‘Shakti’ is represented by the word ‘AHAM’ The Tantric scriptures preach the ones of ‘AKSHAR BRAHMA’ and ‘SHABDA BRAHMA’. The word ‘AHAM’ therefore encompasses in its fold all the thirty six tatwas elucidated in Tantra scriptures. It is said–

अकारः सर्व वर्णाग्र्यः प्रकाशः परम शिवः। हकारोऽन्त्यः कलारुपो विर्मर्शाख्यः प्रकृतितः॥

‘Akkarah Sarwa Varnaagryah Pakaashah Param Shivah Hakkaroantyaha kalaaroopo vimarshaakhyah prakreetitah’

According to the above dictum the ‘Para Trimshika’ text lays down that begning with the first word ‘A’ of the ‘garland वर्णमाला of letters up to the last word ‘HA’ all the thirty six tatwas are represented by each letter.

From ‘A’ to ‘Visarga’ is the ‘Shiva Tatwa’. The ‘Kavarga’ (from Ka to nga), the five letters represent the five elements Aakash, Air, Fire, water. Earth respectively. From Cha to Yanga i.e. the ‘Chavarga, represents the five subtle elements the five ‘Tanmatras तन्मात्राए’.

The ‘Tawarga’ from Ta to Na represents the five sense organs of activity while the ‘Tawarga’ from Ta to Na represents the five sense organs of knowledge respectively. The ‘Pawarga’ from ‘Pa to Ma’ represents Maanas, Ego, Buddhi, Nature, and Purusha constituting what is called ‘Antah Karan अन्तःकरण’ The letters from ‘Ya’ to ‘Va’ represent ‘Raga’, Vidyaa, Kalaa and Maayaa. From ‘Sha’ to :ksha’ ‘Mahaamaya, Vidyaa, महामाया विद्या’ Ishwara Sadashiva and Shakti Tatwas are represented respectively. Mantras, ‘Mantreshwara and Mahamantreshwara मन्त्रेश्वर एवं महामन्त्रेश्वर’ are also included in this count.

Maahamaaya includes ‘Vigyan Keval Purusha विज्ञान केवल पुरुष’ and Maayaa includes Pralaya keval purusha प्रलय केवल पुरष’ while the ‘Sakal tatwas सकल तत्त्वों’ i. e. rest of them are represented from Maayaa on to Earth Tatwa. When ‘Parmaatma’ makes these tatwas as his objects then those tatwas are termed as Mantreshwara etc. Vedanta scriptures count them as the deserved ones. All these combined together are divided into four groups.

‘मायान्तमाहं तत्त्वं, विद्यातत्त्वं शिवान्तं स्यात् । शक्तितशिवौ शिवतत्त्वं तुरीयतत्त्वं समाश्रितेतेषाम् ॥ Maayaantamaattma Tattvam, Vidya tatwam Shivaantam Syaat Shakti Shivau Shiva Tatwam Tureeyatatwam Samashtiretesham’. It means that all the tatwas are divided into four groups Aatmatatwa, Vidyatatwa, Shivtatwa and Tureeyatatwa. आत्मतत्व, विद्यातत्व, शिवतत्व, तुरीयतत्व’. From Earth tatwa up to Maayya tatwa is Aatmatatwa, from Pure Vidyaa tatwe Shivatatwa is Vidyyatatwa, the equipoise of Shiva anu shakti as Saamrasya is Shiva tatwa and all these tatwas combined together formulate the Tureeyatatwa. The tatwa called ‘Sacchidanand सच्चिदानंद’ has three parts–Sat, Chit, Anand & सत्, चित्,

'aanand' tatwas which is a representation of all the tatwas in totality. From the Aanand part of 'Sacchidanand BRAHMA' all the thirty six tatwas from Shiva upto Earth are revealed. 'Chit' part reveals 'Sadashiva सदाशिव' Ishwar, and pure vidyaa. The genesis of the tatwas from Maayaa to Earth is by the revelation or uncovering of 'Sat' part of 'Sacchiddanand Brahma. The process of revelation becomes less and less from Sat to Aanand; Consequently Sat-Chit and Aanand all these three tatwas finally reveal themselves into Shiva tatwa. The Aanand portion has the least covering.

SHIVA Tureeya Tatwa

Sat → From Maya Tatwa to earth tatwa (31) Atmatatwa 31 Chit: → Pure Vidya, Ishwara, Sadashiv (3) Vidyatwa 34 Aanand: → Shakti and Shiva Samrasya (2) Shivtatwa. 36

The revelation of the numbers of Tatwas goes on decreasing, hence in Anand Tatwa only Shiva & Shakti are uncovered i. e. the least.

In Aatma tatwa Chit & Aanand portion are completly revealed. In fact regarding the attainment of Aatmaa the separate existence of the Aatma is represented by the word Aatmaa only in the complete revelation of Chit and Anand.

The word Vidyaatatwa is of the form of knowledge thus the word 'Shiva' which is derived from 'Chit' is of the form of liberation hence it is 'Bliss or 'Aanand'. Thus the use of these three words gives the benefits of 'Sacchidaanand'. This is the mystery hidden behind 'Sat', 'Chit' and Aanand. The dissolution of all the letters in

a chronological order brings about the word 'Aham अहं' 'Braahm' tatwa of the form of non-duality is identical with 'Shabda Brahma' is thus proved. Thus the great saying Aham Brahmasmi अहम् ब्रह्मास्मि' proves that 'AHAM' and 'BRAHMA' are one and the same.

ते तमर्चयन्तस्तवं हि नः पिता योज्माकमविद्याया: परं पारं तारयास इति । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥८॥

The six seers 'Sukesh etc. सुकेशादि'. worshipped Lord 'PAPPALAA-DA' and said O' Lord you are our father i.e. protector & by bestowing upon us the knowledge of 'BRAHMA' you have made us cross the ocean of 'Avidya',. We offer you our salutations.

In order to express respect the word 'Param Rishi-bhyo' in plural number has been used. The repetition of Namah Param Rishibhyo नमः परम ऋषिभ्यो, indicates the end of questions on 'BRAHMA Vidyaa'.

Iti Shashtha Prashnah

NOTE: 'AHAM' is made up of the first letter 'A and the last HA By recitation of the Garland of letters in the descending order creation of the universe in repre-sented while the ascending order repetition results in the merger of every thing in 'A'. Thus 'AHAM' represents creation in the descending order while it signifies dissolution in the ascending order.

It therefore can be concluded that the universe dissolves back into 'AHAM' from where it originated.

Below is given a table for the convenience of the seeker showing the relationship of letters and the thirty six tatwas.

Vargas

Vargas Avarga – Kavarga – Chavarga – Tavarga – Tawarga – Pawarga – Yavarga – Shavarga – 'K SHA –

Tatwas

Tatwas Shiva Akasha, Air, Fire, Water, Earth Smell, Taste, Teja, Touch, Shabda Five sense organs of knowledge Five organs of activity Maanas, Ego, Buddhi, Nature & Purusha Raaga, Vidyaa, Kalaa & Maayaa Shuddha Vidya, Ishwara, Sadashiva, Shakti Shiva and Shakti.

उपरोक्त वर्ग, तत्त्व का हिन्दी अनुवाद--

वर्ग

वर्ग अवर्ग कवर्ग क, ख, ग, घ, ड चवर्ग च, ज, झ, ञ टवर्ग ट, ठ, ड, ढ, ण तवर्ग त, थ, द, ध, न पवर्ग प, फ, ब, भ, म यवर्ग य, र, ल, व शवर्ग श, प, स, ह क्ष

तत्व

तत्व शिव पृथ्वी, जल, अग्नि, वायु, आकाश गन्ध, रस, तेज, स्पर्श, शब्द पञ्च कर्मेन्द्रियाँ प्राण, चक्षु, घ्राण, श्रोत्र मन, अहंकार, बुद्धि प्रकृति पुरुष राग, विद्या, कला, माया शुद्ध, विद्या, ईश्वर. सदाशिव, शक्ति शिवशक्ति

Bhadram Karnebhirti shantih Iti Prashnopanishat Prakash Bhashyam

( 1 )

Page No Line No. Wrong Correct

17 9 जारदची जारद्गवी

21 govite govithee

18 13 spanes spans

26 Ajaveeti Ajaveethi

19 13 मुर्शानम मूर्शानम

14 मवातिन मवातिन्त

15 Hridayasya Hridayasya

27 संयुक्त्त्म संयत्तात्म

20 6 उद्धं श्रुव

21 2 esthim Ishthim

18 रिवा दिवा

22 smyjuyante samyujyante

29 one are

22 6 यते यन्ते

18 Practice Practise

23 7 Budhi Buddhi

25 Varishtah Varishtha

26 तस्मे तस्मे

( 2 )

Page No. Line No. Wrong Correct

26 9 yangooshi yanjooshi

" " yagynh yagnyah

" 11 प्राशा प्राणा

" 12 Pratiyayase Pratijayase

" 24 Bhushchante Bhuyashchante

28 1 AEKem AEKam

" 4 Tad sad

29 11 increasantly incesantly

29 27 Prathshthita Pratishthita

30 4 Rakshsva Rakshasva

" 10 Pragyna Pragnya

" 25 कय मध्यातमिति कयम ध्यातममिति

31 15 Tasmatteaham Tasmahteaham

" 23 asha aesha

32 4 samade samraade

" 6 Pranam Pranan

" 29 नाडीसस्त्राणि नाडीसहस्राणि

श्री गायत्री पाठ दतिया (म.प्र.)