Prasnopanishat – Answers to the Fourth and Fifth Students

Remove the impurities of the mind, 
Fill your heart with supremely pure feelings. 
The eye of wisdom will reveal to you that 
The world is filled with the light of Brahman.

Why does a Self-realised person need penance? 
Of what need is spiritual effort to one who adheres to Truth?
Does a guileless person need to do sacrifices and rituals?
These words of Sai convey the path of truth.

Birth and death are natural, inevitable. Bhargava, who had recognised the mystery of birth and death, grasped the secrets of uttarayanam and dakshinayanam, who knew the significance of the bright and dark fortnights, was filled with contentment and bliss upon listening to Pippalada's wisdom. He bowed to the sage in humility and expressed heartfelt gratitude.

Awareness During Sleep

At this point, the fourth disciple, Souryaayani, the grandson of Surya, approached Pippalada. “Swami, when the countless beings of the world sleep, who sleeps in reality? Who is awake at that time? Who dreams? Who forgets the body and mind, gets immersed in his awareness in a blissful state? When a living being (prani) sleeps, how is he able to sustain his life-force (prana)? Kindly impart these secrets to me and help me attain tranquility”, he prayed.

Pippalada spoke, “Souryaayani! When the Sun sets, it appears as if he withdraws his rays into himself. The next morning, he sends them forth again for the benefit of mankind. In the same way, the senses recede into the mind during sleep. That is why he cannot see, talk, hear or taste while in slumber. The senses and their functions are dormant. However, the five life-forces (pranas) are awake as five fires within the body. For example, inhalation and exhalation, which are involuntary, are possible because of the life-force called samana.

The individual soul (jeeva) experiences the peace of sleep. Man relives past and present sights and experiences in dreams. Impressions from countless past births which are unknown to him, also emanate from his consciousness during dreams. Therefore, the pancha pranas are awake during sleep. Man creates himself during dreams. He also creates others and his environment, and undergoes illusory experiences. The mind is the root cause. ‘Mana Eva Manushyaanam Kaaranam Bandha Mokshayoù’ – The mind alone is responsible for men's bondage and liberation. The mind is the reason for dreams and deep sleep.

The Nature of Pranava

When Pippalada had satisfied Souryaayani with such answers, the fifth student, Satyakama, son of Sibi, came to the sage and said, “Swami! The scriptures assert that a man who is able to repeat the pranava during his last breath attains the indestructible (akshara) state of immortality. Is this true? Is this possible?”

Pippalada said, “Son, Satyakama, the whole cosmos is permeated with pranava. Pranava is the manifestation of God. The sounds of A, U, and M constitute the pranava. The physical world, called Bhu-lokam, the higher astral world of Bhuvar-lokam, and the highest world of Suvar-lokam – These three worlds are pervaded by pranava. The Rig, Yajur, and Sama Vedas are also contained within the pranava. These three Vedas sing their song through the medium of Om.

Note the triples. Bhu-Bhuvaù-Svaù are the three worlds. Rig-Yajur-Sama are the three Vedas. A-U-M are the three primary sounds (matras). The pranava alone pervades the three worlds, the three Vedas. It is also said that the pranava is characterized by eight kinds of prosperity (ashta-aishwarya).

God as sound, in living and non-living beings, 
In light and speech, 
Eternal happiness, Transcendental principle, 
Power of delusion, Auspiciousness, 
Prosperity, Permanent Awareness – 
These are the characteristics of Om.

All the sounds in this world are born from Om alone. Those who deem Om to be just a sound, those who do not go beyond its mechanical recitation, receive only worldly benefits from its repetition. But those who contemplate on the significance of Om while chanting it with concentration are eligible to live in the pleasure-filled world chandra-lokam (lunar world) after death, so say the scriptures.

Sun and Moon Principles

Chandra-lokam is not to be confused with the physical Moon which astronauts from America and Russia have set foot on! Chandrama Manaso Jataù, Chaksho Suryo Ajaayataù – From His mind emerged the Moon and from His eyes, the Sun. When I speak of Chandra (moon) and Surya (Sun) principles, students should not confuse them with the physical Sun and Moon.

The moon is a representation of the mind. Meaning, with thoughts pertaining to the world, man attains the Chandra-lokam – a plane of existence where mental delights are experienced. The Sun represents the light of the eyes. When our vision (drishti) is merged with creation (srishti), we perceive the truth of the scriptures. Therefore, the term Shastram (scripture) does not refer to certain books alone. The command (Shasanam) of the eyes is Shastram. Meaning, the direct proof available through a clarified vision is the real scripture.

For direct proof (pratyaksha pramana), the Sun is the basis. For proof by inference (anumana pramana), the mind or Moon is the basis. For proof by sound (shabda pramana), speech is the basis. Therefore, humanness is transformed into Divinity only when we have unity and purity in thought, word, and deed (Trikarana-shuddhi).

Hiranyagarbha

God, as manifested in the outer, physical world, is called Vishwa. God, as the inner presence in our mind, is called Hiranyagarbha. From where has this distinction between “inner” and “outer” arisen? The mind principle is very pure. During times of agitation, when it contemplates on God, it is transformed into prakanti (light). Therefore, there is prashanti (peace) in ashanti (unrest), prakanti (light) in prashanti, param-jyoti (supreme effulgence) in prakanti, and this param-jyoti is the Atma – so declare the Vedas. So, the mind principle is called Hiranyagarbha. Hiranya is gold, garbha is womb. Meaning, Hiranyagarbha is He with a golden lingam in His body.

(At this point, Bhagawan materialised a golden lingam and held it aloft.)

This golden lingam is present in His body near the heart. The entire cosmos is contained within this golden lingam. America, Japan, Germany, France, England, India, Pakistan… all are contained in this lingam! Why is Hiranyagarbha golden? Gold undergoes no change. Gold survives in the Earth for any length of time. In the same way, the heart does not change, no matter how long the individual lives in this world. This is not the “physical heart”, but the “spiritual heart” which conceals infinite powers. Divinity in man cannot be understood from a physical perspective.

The golden principle of Hiranya resides as twelve manifestations in the heart. These forms are called Aditya Brahmas. Composed of the Aditya Brahmas, the Sun shines with golden hue and traverses a path which takes twelve months to complete. Truly, there is no beginning or end to the Sun’s motion, no sunrise and no sunset. When the Sun comes above the horizon, we call it day. When it is hidden below the horizon, night. There are not two Suns, one for day and another for night! Pippalada explained such subtleties to Satyakama.

Vedic Terms

For the aspirant, there are two paths – Bhavam (feeling) and sadhana (spiritual effort). One who experiences pranava with bhavam cannot know his own Divinity. Even if self-realisation does dawn in him, it is temporary, and he lapses into ignorance again. One who enters into sadhana reaches the Divine abode of the Sun and from there, enters into Brahman’s abode.

Who or what is Brahman? You should not imagine Brahman to be merely a four-headed God or some other being. The term Brahman means immense, measureless, expansive. To attain Brahman is to become vast in perception, like an ocean.

Science lacks this broad-mindedness. It strives to discern sub-atomic particles within the atom, smaller particles within these particles, and so on. But spirituality is – Mahato Mahiyan – vaster than the vastest. The nature of Brahman is vastness. The moon symbolises the mind. The Sun represents the brightness of the eye. One who appreciates the significance of these terms in Vedanta alone can understand spirituality in its entirety.

For example, here is a lingam. What is this lingam? Is it present in the physical body? In Vedanta it is called angushta matram, thumb-sized. We consider “heart” to mean the physical heart. No, no. The spiritual heart has a golden power – eternal, effulgent, all-encompassing. This power is called the lingam. One small example. Some of you have gone on pilgrimage to Badrinath, Kedarnath, and Amarnath. Where do these places exist? They reside in your heart, through your recollections. Just close your eyes and think of Badrinath. The temple, the surrounding peaks, the Alakananda river – all are printed in your memory. Whatever you have seen and done is recorded in your heart, strengthened by recollection. Meaning, the whole world dwells within you.

The Spiritual Heart

Whatever you see outside is a reflection of the inner being. Whatever you speak is the reflection of the “inner talk”. Whatever you do is a reflection of the “inner action”. Hence, to act upon what is within you is dharma. To speak clearly and honestly of the matters in your heart is Satya. To think about matters in your heart truthfully and clearly is shanti. To “understand” your heart is non-violence. To trust your heart completely is love. Hence, Satya, dharma, shanti, prema and ahimsa are only facets of your heart.

Humanness means unity in thought, word, and deed. What is meant by dharma? To project your thoughts as words and to demonstrate your words in action is dharma. This is what is meant by: “The proper study of mankind is man”. Today these three are not in unity. The heart, meant to be pure consciousness (chinmaya) is becoming muddy and dirty (mrimaya). Why? Due to man’s selfishness. In which direction must your selfishness be channelled? Towards Hiranyagarbha which is Divine, bright, ever new, eternal, and blissful. That means we must focus on that which is changeless. Everything around us is temporary and false. In this context, the Bhagavad-geeta declares – Anityam ashashvatam lokam – The world is temporary. The feeling emanating from the heart alone is true and permanent. Ideals practised with this heartfelt feeling take one to immortality.

Maya

What is immortality? Consider a snake which sheds its skin. The snake and its skin become separate, and the snake shines all the more. When you acquire Divinity, the gross (mrimaya) and conscious (chinmaya) aspects become separate. The body is impermanent. The Hiranya principle is true. The blanket which hides awareness of the Hiranya principle is maya. Just as a snake is covered by its skin, maya envelops man. Maya is nothing but illusion. It does not exist as a separate being or power. It is your own delusion. When do we succumb to it? When Jnaana (wisdom) is absent.

You look at a rope and mistake it for a snake. Why? There is not enough light to see clearly. In other words, with a mixture of light and darkness, there arises delusion. When you shine a torch, you realise it is a rope. It was a rope even before you used the torch! It is a rope when you shone the torch. Before you used the torch, the snake did not leave and the rope did not arrive. The disappearance of the snake and the advent of the rope are both delusions. Reality alone is present, always. Coming and going of opposites is illusion.

Ekam Sat Vipraah Bahudaa Vadanti – Truth is one, seers elaborate on it in various ways. The Vedas chant – Hiranyagarbhaaya Namah – Salutations to Hiranyagarbha. In your heart, in your stomach, there is a changeless, golden, permanent, true Divinity. This power emanating from the heart makes the eyes see, the ears hear, and the mouth speak.

Science and Spirituality

But scientists do not trust in this unseen power. Why? Their vision is limited to that which is accessible to the senses. Today’s research becomes outdated tomorrow. Tomorrow’s research is always considered the truth! This cycle of old-new-old-new is misleading. Spirituality has no old, no new.

Poornamadaù Poornamidam 
Poornat Poornam Udachyate 
Poornasya Poornam Aadaaya 
Poornam Evaavashishyate

That is full, This is full. 
From the full is born the full. 
When the full is subtracted from the full, 
What remains is the full alone.

The investigations of science depend on human intellect. Spiritual research is based on the heart. The heart is related to “right”. Head has to do with “responsibility”. The head is like a Polaroid picture. The heart is like a photographic negative. Any number of copies can be printed with a negative but not with a Polaroid image. Therefore, man is infinitely more valuable than the machines he creates.

Scientists believe in machines (yantras) while spiritualists believe in chants (mantras). Scientists follow science, “saint-ists” follow spirituality! The saint deals with the full circle, the scientist with a semi-circle. Spirituality ends where it begins, like a full circle. When a full circle is erased to half, the resulting ‘C’ shape is science. It begins somewhere and ends somewhere else, with a host of contradictions in between. In fact, there is no truth in science. Today’s truth is tomorrow’s falsehood. Spirituality has been true in the past, is true today, will be true tomorrow and a million years hence.

Spirituality emanates from the heart. But man forgets his nature and wastes life. He is exhilarated at his technological prowess. He is proud of the wealth he creates and considers it his true property. No, no. “Men are more important than all the wealth of the world”. Man has invented the computer. When he asks the computer, “It is raining now, what should I do?”, it replies, “Carry an umbrella and take this route to go home”. Did the computer think of the response on its own? Or was it inserted in advance by man, only to be reproduced mechanically? The computer is nothing but “rubbish”!

We waste millions by relying excessively on computers. Man has a “natural brain”. It is man’s brain which is behind the computer’s brain. Without relying on our real brain, we trust in the artificial brain of the computer. When you pour seeds into the top of a hand-mill, flour emerges out of the bottom. The computer is no different. It ejects whatever is inserted. If it truly had answers, could it tell you the date of your death? It does not know the answer. Why? Man, its creator, does not know the answer himself! The computer knows what the scientist knows. It is his reflection. Today man does not trust himself, but relies on his creation, his reflection.

Speech, Mind, Prana and Atma

Therefore, students, faith in yourself is very important. Develop self-confidence. There is nothing greater than the Atma. Speech, mind and prana together constitute the Atma. Of these three, prana is most important. Prana has no end, although the body it dwells in must perish. It is present in all beings like a reflection in a mirror. When mind, speech, and prana come together, the fourth, Atma, emerges.

You know that in chemistry, when you mix some substances together, a new compound is formed. Those who chew pan leaves know about the betel nut. The betel nut is brown, betel leaves are green and the lime mixture added to it is white in colour. However, when the three of them are chewed together, the resulting colour is red. When man’s mind, speech, and prana come together, the Atma is revealed. With the unity of these three, our life attains fulfilment.

Everything is contained within man’s heart. With this in mind, the Vedas address one in the sushumna state as Hiranyagarbha. In this state, unlimited bliss is experienced. Take a worldly example. When you find a copper coin somewhere, you’re happy, but not too elated. Even a piece of brass or silver fails to excite us. But if we find even a small piece of gold, we are exhilarated. Gold gives joy. What is this gold? It is also found in mud. But mud is found everywhere, while gold in mud occurs rarely. Therefore, it is given greater value than mud. If gold occurred in abundance, nobody would have valued it. We find flesh, bones, muscles, blood throughout our body. The heart is like valuable gold amidst the inert body matter. Hiranyagarbha is the heart which bestows value, effulgence and ideals to man.

Depth of Upanishads

Students! I know that Praçnopanishat is profound and abstruse, and I am putting you all through a lot of strain. We shall conclude our discussion today and use the remaining days to confer on issues which are integral to day-to-day living. Even great scholars and Pandits find the Upanishads complex. You students are not familiar with Sanskrit terms used in the Vedas. You need to translate them into English. It is not surprising, then, that most of this material is beyond your grasp. You hold English (Angla bhasha) in high esteem, but not the language of the Atma (Atma bhasha).

It is pointless for Swami to elaborate upon these priceless gems when the listeners cannot understand them. If you teach Std. X lessons to a boy of Std. I, can he possibly absorb anything? You will benefit more if you are taught lessons appropriate to your level. Starting tomorrow, we shall talk about education, the path of action (Karma-yoga), righteousness (dharma), duties and obligations (kartavyam) and various aspects of life in this world.

“Progress” in Education

Keeping in view the atmosphere in the world, it is important to teach students about morality and ethics, while also equipping them with worldly knowledge. Progress in science has caused erosion in moral values. What good is technological progress without human values? Education claims to be making “progress, progress”…

Morality and discipline remain relegated to books alone. 
Hearts stink of pollution. 
Hands engage only in selfish actions. 
This is the “progress” in today’s education.

Those who impart education are derided. 
The one who feeds is starved in recompense! 
The one who helps is harmed in return! 
This is the “progress” in today’s education.

Is this “progress”? No, no, no! Gratitude is our life-breath. When we receive favours from others, we must demonstrate gratitude to them, even life-long. Meaning, love your parents, respect your teachers. Consider your fellow-men as humans like you and develop appropriate relations with them. If you do not have such a sense of collective existence, what has education taught you? Tradition and values (samskaram) need to be cultivated along with knowledge. We shall learn about samskaram tomorrow.

May 28, 1991