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Vol 01.013 Pre-SaraNAgati Issues
25 October, 1996

In this Issue:
1. NOTE FROM THE EDITOR
2. FROM RAHASYA TRAYA SARA
    Adhikara 22: Paripurna Brahmaanubhava Adhikara What happens at Vaikunta?
3. From Chapter 3 of " Hinduism Rediscovered"
    "Sources of Knowledge"- (Contd) Puranas and Upapuranas
4. From Chapter 6 of " Hinduism Rediscovered"
    " What is God?"Conclusion and Upanishads clarify " What is God?"

1. NOTE FROM THE EDITOR

Dear Bhagavatas,
In this issue we conclude our series on " What is God?. The next posting will be on " Who is God?" to be followed by " Where is God? " etc which will be explaining the Tattva Trayam.

Dasoham
Anbil Ramaswamy


2. FROM RAHASYA TRAYA SARA

SECTION 6 : WHAT HAPPENS AT VAIKUNTA?
ADHIKARA 22 PARIPOORNA BRAHMA ANUBHAVA ADHIKARA
( On the full and perfect enjoyment of the bliss of brahman )

We saw that the prapanna on reaching Srivaikunta as aforesaid, will enjoy infinite being, infinite knowledge and infinite bliss ( Sat, Chit and Ananda ). During his stay on earth all these were in a contracted state due to to the interaction with the mundane world and his identification with his perishable body. Now, that he is associated with the eternal Paramatma with whom he has identified himself, his being, knowledge and bliss have become expanded without any limit.

Mahabharata describes what happens to the Mukta at this stage. "The Mukta attains the Supreme being and acquires the attributes of the Supreme being like having four arms, the crown, the regal insignia which the Supreme being himself wields. He too becomes free from imperfections. He too becomes Omniscient. He too becomes free from Karma., from suffering, from sorrow. He too becomes blissful, blemishless and independent in the sense that he is not subject to Karma but his own limitless free will."19

As stated in Vishnu Suktam ," he will be constantly witnessing the radiance of the divine personality of Sri Narayana in Paramapada in the company of Nityas and Muktas Along with them he will also be singing his praise and enjoy the beatitude eternally. Having reached there, even the darkest night appears like eternal day, he obtains whatever he wants, he wins over everything, everything he ever desired he gets, he is ever victorious"20

He will be in a position to offer his services to the Lord 'at all times, at all places and in all manners' unrestricted by time (kala), space (desa) or matter (prakriti).

A doubt might arise that if the Jeeva were to render all services at all times etc., would there not be a competition and conflict among the servitors (e.g) Adhisesha is Lord's couch; Garuda is his vehicle. Can a Mukta aspire to replace them and take over their duties? The answer is that a Mukta will not aspire for any service other than what is allotted to him and would never aspire to replace others in their respective duties. This is because, his will coincides with the will of the Lord. As the Lord has willed the respective duties to Adhisesha, Garuda and others the will of other Nityas, and Muktas would be in consonance with the Lord's will. Therefore, there can be no competition or conflict. Further, the pleasure derived from whatever service allotted will be the same for all of them.

There is a saying in Mahabharata that some Muktas live in the same loka as Paramatma ( Salokya); some live in the proximity of the Paramatma ( Sameepya); some others assume the form of Paramatma ( Saroopya) and yet others share bliss equally with Paramatma ( Sayujya).21

SWAMI DESIKA SAYS THAT A JEEVATMA WHICH ATTAINS SAYUJYA HAS ALSO IPSO FACTO ATTAINED SALOKYA, SAMEEPYA AND SAROOPYA. JUST LIKE'HUNDRED' IS A PART OF 'THOUSAND', THESE ARE CONTAINED IN SAYUJYA .

To the Jeeva who has attained Moksha everything will be pleasant, agreeable and blissful. Even those that appeared painful or even less pleasurable while on earth because of the constraining effects of the material world, would now appear enjoyable due to the absence of the material binding and the presence of Bhagavan.

SWAMI DESIKA SAYS THAT THIS IS LIKE A PERSON WHO DISLIKED DELICIOUS MILK WHILE HE WAS AILING FROM BILIOUSNESS RELISHES IT WHEN CURED OF IT.

Therefore, the Jeeva would not have to go back to earth nor would he have any desire to do so.
1.. Since his wisdom has become fully blossomed, he has no illusions or ignorance that could impel him to return to earth.
2. Since the Lord is so much pleased with the Jeeva that he would never let him go back to earth.
3. In the Mukti stage, the Jeeva is not governed by the dictates of Sastras. Therefore, he will not be guilty of transgressing the Lord's will resulting in Karma and return to the material world.
4. Since what is pleasing to the Lord is also his own pleasure, he is not going against the wishes of God. So, there is no question of his incurring the displeasure of God that can hurl him down to the earth.. There are several passages to substantiate this.

Ahirbudnya Samhita confirms that the Jeeva reaches a ' point of no return' in Paramapada.22
Lord Krishna also confirms this 23
Periyalwar in his Thirumozhi says that even if the jeeva vows and pledges security in the name of Mahalakshmi that he would certainly return after visiting the earth, the Lord would never allow him to go back to earth.24

Sutrakara also concludes that one who has attained Moksha "NEVER RETURNS, NEVER RETURNS"-by repeating the statement twice.25

But, if for carrying out any of the Lord's purposes on earth like protecting the virtuous, destroying evil and establishing Dharma as stated by Lord Krishna in BG, he may be permitted to come to earth, In this case, he returns not as a result of Karma but out of sheer free will.

Baudayana says that the assumption or non aaumption of forms is entirely left to the option of the Muktaatma (released soul). If it chooses, it can take MANY bodies out of its own free will like a flame that ignites several other flames.Brahma Sutra Iv.4.12 confirms-

Yadhaa Sa Sareerataam Sankhalpayati Tadhaa Sa Sareera Bhavan |
Yadhaa Tu Asareerataam Tadaa Asareerah Iti Bhavati ||
4.15 ibid- further states-
Yathaa Praddepah Ekah Aneka Pradeepa Bhaavam Apaadhyate |
Vikaara- Sakti - Yogaat Evam Ekah Api San Muktaatma Aiswarya Yogaat Aneka Bhaavam Aapaadhya Sarvaani Samkalpa- Srishtitaani Sareeraani Aavisathi ||
When he so incarnates he will retain his Sudda Satva quality. During such descents, his being, his knowledge and his bliss never get contracted because he is 'ON DEPUTATION' AS IT WERE by God's will. For this reason, results of deeds done during such sojourn in terrestrial life do not affect him at all. Great spiritual Acharyas who lead the lay folk on the right path are ,therefore, considered as such incarnations and should not be viewed as ordinary human beings. They are the ' alter ego' of the Lord himself and deserve respect and devotion as shown to the Lord.

THE GREAT ALWARS AND THE ACHARYAS LIKE THE JEEYAR OF AHOBILA MUTT, PAUNDARIKAPUAM SRIMAD ANDAVAN, SRIMAD ANDAVAN OF PERIYASHRAMAM AND SUCH OTHERS BELONG TO THIS CATEGORY.

It is held by some that the Jeevatma merges, gets absorbed, gets dissolved in Paramatma. This is not correct. According to Sri Bashya, what happens is that the Jeevatma joins, associates and integrates with the Paramatma.

IT STILL EXISTS AS AN ENTITY BUT UNITED WITH HIM INSEPARABLY AND INDISTINGIUISHABLY. BEING UNITED IS NOT THE SAME THING AS BEING IN UNION; RATHER IT IS IN CLOSE COMMUNION WITH GOD.

An instance is cited here from Srimad Ramayana to make the point clear. Sri Hanuman explains to Sri Sita how Sri Rama and Sugriva came together. He uses the word 'Aikyam' which means ' COMING TOGETHER' AND NOT ABSORPTION 26

Another example is given in Jayakya Samhita (4.83) is that WHEN IRON IS HEATED TO A RED HOT STATE, IT LOOKS LIKE FIRE ITSELF THOUGH THE TWO ARE TOTALLY DIFFERENT ENTITIES. So also, Iswara who is different from the Jeeva indwells in the Jeeva as Antaryami and both appear as one entity though they are actually different. Unless they are different, how could the scriptures speak of Jeevatma serving Paramatma?27

The Upanishad statement that the Jeeva is one with Paramatma refers only to the equal enjoyment of the wisdom and bliss of the Brahman- 'Samyam"( Equality). There are quite a few areas of activity which are inalienable and exclusive preserves of the Lord viz.,

    1. One who is the cause of the world
    2. One who confers Moksha on the Jeevas
    3. One who is the support of the world
    4. One who is the controller of the world
    5. One for whom all non-sentient things and sentient beings exist
    6. One who has everything as his body
    7. One who is denoted by all words
    8. One who can be understood by the Vedas
    9. One who is the refuge of all the worlds
    10. One who should be adored by all those who desire Moksha
    11. One who grants the fruits of all actions
    12. One whose essential nature is Omnipresence, Omniscience and Omnipotence
    13. One who is the spouse of Sri Mahalakshmi.
These are the features peculiar to him and are his distinctive characteristics. But, how come the equality spoken of? This is explained as follows WHEN A FARMER WHO TOILS AND RAISES A CROP SHARES THE FOOD PRODUCED AS A RESULT OF HIS LABOURS ALONG WITH HIS CHILDREN, THE ENJOYMENT IS COMMON TO BOTH THE FATHER AND THE CHILDREN. LIKEWISE, THE EQUALITY SPOKEN OF IN THE UPANISHADS REFERS TO THE EQUAL ENJOYMENT OF THE BLISS ARISING OUT OF THE ACTIVITIES OF THE LORD.28

Chand. Up.also says that the Mukta sees everything and enjoys everything with the Lord 29

Brahma Sutra also confirms this fact" There is no difference in the enjoyment even though the Jeeva has no activity like creation of the world (Jagat vyaapaara) 30

Lord Krishna confirms " Having gained this knowledge, they attain a status equal to me; there is no more any birth or death for them" 31

Mundaka Up. " Shorn of all blemishes, he attains absolute equality with me" 32
When two persons eat a delicious dish, the sense of enjoyment can be said to be equal. This is "Sayujyam". There is however another term used in this connection viz.,"Sarshtita" which means the intensity of pleasure accruing from such sharing. If both of them enjoy the dish in the same location, it is called "'Samana lokata" The Jeeva thus enjoys, Salokya, Sameepya, Sayujya, Sarshtita and Samanaloka with the Lord ETERNALLY, EVER AND ANON.

ANNEXURE 1

RESULTS OF SCIENTIFIC RESEARCH ON THE SUBJECT CONFIRMING THE VARIOUS FINDINGS OF HINDU SCRIPTURES ON DEATH AND AFTER - DEATH. DEATH BED VISIONS (DBVs) - 1
" Between 1959 and 1973, KARLIS OSIS under the auspices of first Parapsychology foundation and then the American Society of Physical Research collected data on tens of thousands of DBV and NDE in the USA and in a joint effort with Erlandur Heraldson in India.

Deathbed Visions share common characteristics not influenced by racial, cultural, religious, educational, age and socio-economic lines such as radiant lights, scenes of great beauty, beings of light and feelings of great peace... These figures are called "Take away apparitions' because their apparent purpose is to summon or escort the dying to the after-world. Their appearance usually elicits a response of joy, peace, happiness and cessation of pain though a small number of individuals react with fear or denial.

Total visions in which the dying behold (or are transported out of body to see) a preview of the after- world, occur in about 1/3rd of DBVs. Such visions usually are of endless and exquisitely beautiful gardens. Other visions are of great architectural structures and symbols of transition such as gates, bridges, rivers and boats. These after-world scenes may be populated with angels or spirits of the dead and in a small number of cases, may be permeated with celestial music. Typically, colors are vivid and the dying one feels uplifted. Seldom do after-world visions conform to the religious expectations of the dying.

OSIS and HERALDSON found DBVs are most likely to occur to patients who are fully conscious. DBVs are significant to thanatology, the scientific study of death, for they show death not as extinction but as a wondrous transition, a rite of passage that should be undergone consciouly and with dignity".

NEAR DEATH EXPERIENCES (NDEs) - 2 "Term coined in the 1970s by the American physician RAYMOND MOODY to describe the mystical- like phenomena experienced by individuals who appear to die and then return to life or who come close to death.

In an NDE, people generally experience one or more of the following : a sense of being dead; or an OBE in which they feel themselves floating above their bodies, looking down; cessation of pain and a feeling of bliss or peacefulness; travelling down a dark tunnel toward a light at the end; meeting non-physical beings who glow, many of whom are dead friends and relatives; coming in contact with a guide or supreme being who takes them on a life review during which their entire lives are put into perspective without rendering any negative judgements about past acts and finally, a reluctant return to life.

The NDE is not limited to religious or 'good' people. Many who have NDEs become more spiritual or develop a belief in some type of God after their return from death. Most say they lose their fear of death and begin believing in after-life. Almost all discover a new and positive purpose for their lives, finding meaning it previously lacked. In some cases, the NDE leaves individuals with heightened intuitive or psychic abilities, including precognition, clairvoyance and telepathy.

" Coming back to life" (1988) author P.M.H.ATWATER found that NDE survivors identified these as the most common negative reactions : Anger, because they had to return to life; Gulit, for not being sorry about leaving; Disappointment, because once again they were back in their bodies; Dumbfoundedness and inability to talk about their experiences ( or fear of talking about it ); and Depression at the realization that they had to resume their lives.

On the positive side, survivors offered these reactions : Ecstasy at the wonder of their experience; Thrill, because of what they were able to experience; Gratitude, for what had happened to them; Awe and lack of words to describe what happened; Evangelism in wanting to tell others why they should'nt fear death; And. Humility at the overwhelming nature of their experience.

RING, philosopher, MICHAEL GROSSO and others have theorized that NDE may be a form of enlightenment or ' Gateway' to a higher consciousness and could have a transformative effect on the entire planet, if enough people have similar experiences.

Modern NDE stories, like their medieval counterparts, provide a way for individuals to incorporate a 'religious' sense to the cosmos into their scientific / secular understanding. ZALESKI holds that NDE is 'one way in which religious imagination mediates the search for the ultimate truth"

OUT OF BODY EXPERIENCES ( OBEs) - 3
"A phenomenon in which a person feels separated from his / her physical body and seems to travel to and perceive distant locations on earth or in non-worldly realms. OBEs are also called 'Astral Projection', 'Astral travel' and 'Exteriprization'

While accounts of OBEs vary, there are common characteristics. Most often reported is the existence of a second subtle body that becomes the vehicle for travel. The subtle body is described as a ghostly semi-transparent double of the physical body that is either naked, clothed in duplicate clothing or clothed in other apparel. They pass through walls and solid objects with the speed of thought,

The NDE usually involves some form of OBE. Some people who have 'clinically' died or come 'close to death' report the separation of their consciousness from their bodies.

The OBE is often preceded by a perception of strong and high frequency vibrations. Individuals report leaving through their head or solar plexus or simply rising up and flaoting away. Re- entry is accomplished by returning through the head or solar plexus or by melting back into the body.

It is believed that if the ' silver cord' is severed while one is out of body, physical death occurs, because the body has been cut off from its soul. The cord also is said to snap when the body dies and the consciousness or soul is released."

ANNXURE 2

THE ROUTE OF THE PRAPANNA ' FROM HERE TO ETERNITY' ( Read from 1 to 24)

24. Bhagavan Sri Vishnu Narayana in Paramapadam
23.Amitoujas- Paryanka ( Couch) - Saayujya
22.Brahma Yasas & Brahma Prajna - Divine fame, form cognition- Saaroopya
21.Vichakshana - Peetam ( Seat) - Sameepya
20.Vibhupramitham or Prabhuvimitham-Gopura ( Tower)
19.Aparaajita - Paramapada Loka ( City)- Saalokya
18.SomasaVana ( Forest of Aswatta trees) where 500 Apsaras adorn the Aprakrita Sareera of the Soul with Brahma Gandha ( fragrance,) Brahma Ras ( Taste) and Brahma Tejas ( splendour)
17.Airammadiyam ( A great lake)
The soul takes
16. Aprakrita Sarira
15.After crossing the Viraja river, the river that bestows agelessness
14.Amanava Purusha a.k.a Vidyut Purusha a.k.a Maanasa Purusha  accompanied by
13.Prajapathi ( the creator)takes the Sukshma Sarira of the Jeeva on its upward march after its being permitted by Chandra
12. Indra ( the master of Devas)
11.Varuna ( the master of the universe),
10.Chandra ( Moon God ) who questions the Soul on its eligibility to reach Paramapada
9.Surya ( Sun God )
8.Vayu ( Wind God )
7.Samvatsara ( Presiding deity of the Year )
6.Uttaraayana ( Presiding deity of the half year of the Sun's Northern movement )
5.Sukla Paksha (Presiding deity of the Bright fortnight of the Moon)
4.Ahas ( Presiding deity of the Day)
3.Archis ( Fire God )
2.Sukshma Sarira of Jeevatma with Prana, Manas,Gnanendriyas and Karmendriyas escaping through Brahma Nadi (.Sushumna or Murdanya ) at the crown of
1.the Stula Sarira (Gross body)

(Notes will be posted in the next psting)


3. FROM " Hinduism Rediscovered" Chapter 3 Sources of Knowledge"

3.3. PURANAS AND UPA-PURANAS (ANTIQUITIES)
Purana' means though `old' (PURA), they are new and relevant even to day (NAVA). Puranas have been called the "Vedas of the common people" because they present traditional religious and folklore narratives designed to impart faith in morals, through mythology, allegory, legend and symbolism.

A Purana is supposed to give a legendary account of ancient times dealing with the following 10 specific subjects besides giving the geneology of rishis and gods, royal dynasties and the cosmic cycles.
i. SARGA : Creation of the universe by the Panchee karana process
ii.VISARGA :Creation of living beings by Brahma
iii.STHANA:The prowess of Bhaghavan by the annihilation of his enemies.
iv.POSHANA:The production of the world by Bhagavan
v.UTI :Tendeny of men to procure fruits of their actions.
vi.MANVANTARAKATHA:Stories of the `manus' who ruled over the universe
vii. ISANA KATHA:Stories of Avatars and Bhakthas
viii.NIRODHA:The dissolution of the world
ix.MUKTI:Release of souls from the cycle of Samsara and attainment of their true nature .
x.ASHRAYA:Praise of Bhagavan's power that sustains and supports the world.

No subject of human concern was left untouched by the Puranas (eg) How to prepare potions, antidotes to poisons, perfumes, scanning of precious stones, movement of celestial bodies, omens, dreams, moles and their significance, epigraphy, physiography, farming - in fact- a variety of subjects that you can see only in a comprehensive encyclopedia.

Puranic literature fall into two groups. The primary or Major (Maha puranas) consisting of 18 puranas and18 secondary or Minor (Upa puranas) They are classified into Satvika puranas ( MOST authoritative) Rajasapuranas (Not wholly authoritative) and Tamasa puranas (least authoritative)

Name of Other        Number of      No. and Names of details
Purana               Slokas         of Parts / Chapters

Satvika Puranas :
1.VISHNU PURANA:        23,000  6 Amsas
2. BHAGAVAT PURANA      18,000  12Skandas &
                                338Adhyayas
3 NARADA PURANA         25,000  2 Khandas(Purva & uttara) & 38 Adhyayas        
4.PADMA PURANA          55,000  5 Khandas(Srishti,Bhumi, Swarga,Patala,Uttara)
5.VARAHA PURANA         24.000  2 Bhagas (Purva & Uttara) 
6.GARUDA PURANA         18,000  2 Khandas(Purva234 & Uttara45 Adhyayas)

Rajasa Puranas :
7.VAMANA PURANA         10,000  2 Bhagas (Purva & Uttara 95 Adhyayas in all)
8.BRAHMA PURANA         13,000  245 Adhyayas
9.MARKANDEYAPURANA      9,000   No separate Sections  but 138 Adhyayas 
10.BAVISHYA PURANA      14,000  6 Parvas (Brahma,Vishnu,
                                  Rudra, Soura, Pratisarga and Uttara)
11.BRAHMAND PURANA      12,200  3 Bhagas and 71 Adhyayas (Purva 
                                  containing Prakriyapada     
                                  & Anushankikapada, Madhyama containing 
                                  Upodgatapada and Uttara containing        
                                  Upasamharapada)
12.BRAHMA VAIVARTAPURANA 18,000 4 Khandas (Brahma, Prakriti,
                                  Ganesa,Sri Krishnajanma)
Tamasa Puranas :
13. MATSYA PURANA       14,000  291 Adhyayas
14.KURMA PURANA         18,000  4  Samhitas (Brahmi,
                                   Bhagavati, Souri & 
                                   Vaishnavi)
                                2 Bhagas (Purva & Uttara52 + 44 Adhyayas)
15.AGNI PURANA           15,500 6 Groups, 383 Adhyayas,
                                  380th is important.            
16.LINGA PURANA         11,000  2 Bhagas         
                                  (Purva & Uttara108+55 Adhyayas)
17.SIVA PURANA          24,000  6 Samhitas:Jnana78,
                                  Vidyeswara16, Kailasa 12,
                                  Sanatkumara 59, 
                                  Vayaviya 30, Dharma 65 Adhyayas  
18.SKANDA PURANA        81,000  7 Khandas (Maheswara,      
                                  Vishnu, Brahma, Kashi, 
                                  Avanti,Naagara,and 
                                  Prabhasa
19. VAYU PURANA         24,000  2 Bhagas ( Purva and 
                                  Uttara containing 112 
                                  Adhyayas)
Note : There is a difference of opinion as to the inclusion of Vayu purana as a MAHA PURANA but there is general agreement that it should be deemed a Tamasa Purana

UPA PURANAS

Satvika Upapuranas
1.      SANATKUMARA                     
2.      NRISIMHA
3.      NARADIYA                                
4.      SIVA
5.      DURVASA                                 
6.      KAPILA
Rajasa Upapuranas
7.      MANAVA                          
8.      AUSHANASA
9.      VARUNA                          
10.     KALKI
11.     SAMBA                           
12.     NANDI
Tamasa Upapuranas
13.     SAURA                           
14.     PARASARA
15.     ADITYA                          
16.     MAHESVARA
17.     BHAGAVATA                       
18.     VASISHTA
Besides these a number other upa puranas have come to light viz. DEVI BHAGAVATA, AUDGALA, RAMA PURVA TAPANIYA, RAMAUTTARATAPANIYA, AND VISHNU DHARMOTTARA PURANAS.

While Vedas and Upanishads seem archaic and abstract Smritis and Sutras academic and astral, Itihasas and Puranas are simple, sometimes goofy, sometimes grotesque but nevertheless having an unmistakeable undercurrent of emphasis on morality and good conduct elevating human to a divine level.

While Vedas and Upanishads command, Itihasas and Puranas show the ways as a good friend would advise combining myth and mystery with principles and precepts.
(To continue)


4. From Chapter 6 of Hinduism Rediscovered

What is God? Conclusion and Upanishads clarify " What is God?'

SECTION 15 : A CONCLUSION
This 'Brahman' which controls conducts, directs, ordains, supervises, pervades, performs and regulates our lives, our desires, our wisdom, our actions, our very being, our knowledge, our happiness, the universal truth and beauty, besides time, space and matter - remains humble and non-interfering. It refuses to force itself upon us. However, it imperceptibly envelops our every thought, word and deed in our existence. Out of sheer grace it does all this without making itself felt as overbearing. This Brahman lives in the horizon of mystery revealing itself when occasion demands but content to remain unrecognized by us while all the time recognizing us, in its all encompassing compassion in its ' PRESENCE-IN-ABSENCE'.This is no abdication of responsibility but a selfless self distancing deliberately undertaken to be more involved than any specific localized presence would allow. This absence is meant to give the world a sense of autonomy and the living beings a sense of freedom. Thus, this unobtrusiveness, this masterly non-intervention actually underscores the other facet of his concern for us.

This God is also referred to as Adhi Moolam (-the primeval source). If you can trace your ancestry by going back on your geneological tree without faltering, you can arrive at this Adhimoolam.

Great sages have tried to reveal to us this Brahman by uncovering the mystery. They did this by trying to break our natural tendency to take normality as the ultimate. Irked by this and in our halfbaked knowledge and ego, we branded them as madmen.

We should understand that they had no ulterior motives, no personal gains to look for themselves. Their purpose was not to lead us ASTRAY from life but more deeply INTO the fulness of it. The only way they could omnify their experience was by situating our lives and consciousness within the realm of mystery, what they had realized in an extraordinary experience through their unfaltering, penetrating vision.

We should remember that our lives are steeped in mystery but that mystery though tremendous is not at all terrible as we imagine but is absolutely gracious and merciful - if we adhere to the advice of our Seers and Sages. This 'grace' and this 'Mercy' is the other name for God. In short, 'GRACE is GOD' and 'GOD IS MERCY'.

ANNEXURE
UPANISHADS CLARIFY `WHAT IS GOD'
What we have been attempting to figure out, our Upanishads have clarified in easy, simple language uniquely their own : KENOPANISHAD (By whom or what)
There is a saying `If you have lost something search for it in `KENAM'. You will get it". What has been lost by us is Brahman. If we understand the import of 'Kenopanishad', we can get back `Brahma svarupam'.

The central question which the Upanishad poses is `By whom' (KENA). Hence, it is called Kenopanishad.

A disciple asks his preceptor after observing the wayward functioning of his own senses and mind karmendriyas and gnanendriyas and manas over which he does not have control.

"By whose will (Sankalpa) and instrument my mind gets attached to sensual objects and acts the way it does? The senses cannot act without being directed by a sentient being; it is a fact that even though I am a sentient being, I am not able to direct my senses to act on the right lines. Hence, my doubt is that there should be some force controlling and directing the senses other than myself. What is that force? What is that power? " -5

The Guru repliees: None of the senses can comprehend this force; None of the Gods can also comprehend this power"

The disciple asks : "If none can comprehend this force - then how can any being attain MOKSHA (liberation) since it is said in the Vedas that only that soul can reach MOKSHA which is capable of comprehending this BRAHMAN"

The Guru replies : "It is true. Knowing `BRAHMAN' as the one that cannot be known is real knowledge. Those who imagine that they have known BRAHMAN are ignorant; Those who understand that BRAHMAN is beyond understanding are really knowledgeable and it is they who can attain (MOKSHA)".

The Guru proceeds to explain-
"That which cannot be expressed by speech but that enables speech to perform - that is BRAHMAN -and nothing else".6 Further -"That which mind cannot perceive but makes perception possible for the mind- that is BRAHMAN - and nothing else".7 Again - "That which cannot be seen by the eyes but that by which the eye is enabled to see - that is Brahman - and nothing else"8. Also -That which cannot be heard by the ears but that by which the ears are enabled to hear - that is BRAHMAN - and nothing else"9 Moreover -"That which cannot be breathed through the nose but that which enables breathing -that is BRAHMAN- and nothing else"10. Finally -"One who feels he can understand BRAHMAN does not know BRAHMAN. One who realizes that he cannot comprehend BRAHMAN has indeed realized BRAHMAN.."
THE SO CALLED WISE DO NOT KNOW IT;
THE SO CALLED IGNORANT KNOW IT" 11

Even divine souls and evolved souls like Rishis cannot comprehend Brahman because they have been endowed with knowledge and power limited by virtue of their past karma. Therefore, they cannot comprehend the limitless Brahman.

The Kenopanishad proceeds to narrate the story of how fire (Jatavedas) could not burn and wind (Matarisvan) could not lift even a blade of grass thrown before them by Brahman and later how Indra who came in search of the invisible Brahman was told by UMADEVI that the force behind all natural elements was indeed Brahman, without which the celestials could do nothing on their own.

This sentiment is expressed thus:-"VEDAHAMEDAM PURUSHAM MAHANTHAM" I understand BRAHMAN as the one 'MAHANTHAM - too high be understood".12 AANDAAL says : "UTRAMUDAIYAI PERIYAI' -You are the one acknowledged by all the Vedas as the one who cannot be measured - `PERIYAI' 13 In Srimad Ramayana, Sage Viswamitra tells DASARATHA "AHAM VEDMI MAHATMANAM RAMAM SATYAPARAKRAMAM""I know Rama as the one whose splendour cannot be fully known" 14 The Upanishads declare -"SO ANGA VEDA YADI NA VEDA" which means God knows about himself as the one who cannot be known"

ISAVASYOPANISHAD
In just 18 Mantras, this Upanishad which is in the form of advice by the Guru to his Sishya explicitly identifies : God is omnipresent, omniscient, the master, controller, the supporter and the soul of all living beings and inanimate objects which constitute his body. We who have been endowed with knowledge should understand this situation and strive to conduct ourselves as ordained by him through the scriputres to realize God instead of frittering away our opportunities by getting involved in the mundane, impermanent pleasures of the senses. This is done by '`Bhakti' or `Prapatti' which alone can take the Jeevatma to the Paramatma.

It starts with the classic paradox :
"That is the whole. This is the whole.If you remove even the whole from the whole what remains is still the whole".15 When a part of something is taken out of the whole, what remains would be truncated. This is a theorem in Arithmetic. But God is not subject to this theorem. Being in everything, He still stands out. The defects and deficiencies of the 'created' do not affect the 'creator' (i.e.) Brahman.

CHANDOKYOPANISHAD
Refers to a conversation between UDDALAKA and his son SVETAKETU. Svetaketu asked how the vast Universe with its infinite variety could be produced by God in a simple way.

Uddalaka asked him to fetch a fruit of the Nyagrodha ( banyan) tree, break it and tell what he saw. Some seeds were seen. He asked him to crush a seed and tell what he saw. "Nothing" replied Svetaketu. Yet in that subtle substance inside the tiny seed which could not even be seen lay the power that produced the Nyagrodha tree with its massive branches. Uddalaka explained that in the same manner all that exists in the Universe was potentially in the `Sat' of `Brahman' - the material, instrumental and supportive cause of the Universe

Again, he asked him to put some salt in water. Next morning he asked his son to find out whether the salt was still there. Svetaketu replied that he could not find the salt but when he drank the water it tasted saline. Uddalaka explained that in the same manner, even though God could not be seen, he was the cause of the Universe and was very much in the world supporting it, controlling it and directing it.16

MUNDAKA UPANISHAD AND KATOPANISHAD declare: The Sun does not shine there, nor the moon, nor the stars; lightning does not shine there; what to speak of the earthly fire? As he shines, everything is illumined by him.The whole Universe shines by hislight"17 MUNDAKA UPANISHAD further describes Brahman as: " That which we cannot see, cannot grasp with our hands; that which has no caste, no color, no eyes, no ears; that which is not bound by time or place or matter; that which enters everything and remains the indweller because it is so subtle and yet greater than the greatest and smaller than the smallest"18

TAITTRIYA UPANISHAD also declares Brahman as: " That entity which mind and word proceed to describe but having failed to do so adequately return crestfallen - that entity is Brahman" 19

NOTES

1. Rig Veda Aranam 2:   "Na Enam Vacha Stiyam Bruvan; na Enam Astree Pumaan Bruvan Pumaamsam
                        Na Bruvan; Na Enam Vadan Vadati Kaschana" 1.Blavatsky,Mdm. " 
                        The Secret Doctrine" p.90
2. Garuda Purana,        115
3. Based on Tillich Paul " The shaking of the foundations"(p.52- 53) Charles Schibbnus, 1948
4. Otto, Rudolph " India's religion of grace and Christianity",1930
5. Kena. Up. 1.4.8
6. ibid 1.5         Yad vachaanabyuditam yena vagabudyate |
                        Tadeva brahma tvam viddhi nedam yadidam upasate ||
7 ibid, 1.6         Yan manasa na manute yenahur mano matham |
                        Tadeva  Brahma tvam viddhi nedam yadidam upasate ||
8. ibid, 1.7        Yat chakshusa na pasyati yena chakshums pasyati ||
                        Tadeva brahma tvam viddhi nedam yadidam upasate ||
9. ibid, 1.8        Yat srotrena na srunoti yena srotramidam srutam |
                        Tadeva brahma tvam viddhi nedam yadidam upasate ||
10. ibid  1.9       Yat pranena na praniti yena pranah praniyate |
                        Tadeva brahma tvam viddhi nedam yadidam upasate ||
11. ibid, 2.3       Yasyamatam tasya matam matam yasya na veda saha |
    and 2.4             Avidjnatam vijanatam, vigjnatam   avijanatam ||
                    Pratibodha viditam amrutam amrutatvam hi vindate |
                        Atmana vindate veeryam vidayaya vindate amrutam ||

12. Purusha Suktam, Uttara Anuvakam, stanza 2
13. Tiruppaavai of Aandaal, verse 21
14. Valmiki Ramayanam, 1.19.14

15. Isa. Up.,1.1     Om purnamatah purnamidam
                     Purunaath purna mudachyate
                     Purnasya purna maadaaya
                     Purnameva avaschishyate
16.Chan. Up. 7.13
17. Mund. Up. 2.2.10 and Kata Up. 5.15.20
                     Na tatra suryo bhaati na chandra tarakam
                     Na ima vidyuto bhanti kuthoyam agnih
                     Tameva bhantham anubhathi sarvam
                     Tasya bhaasa sarvamidham vibhathi

18.Mund.  Up.        Yat Tadresyam Agraahyam Agotra Varnam
                     Achakshus Srotram Tad Apaani Paadam
                     Nityam Vibhum Sarva Gatham Su sukshmam
                     Tad Avyayam Yat Butha Yonim Paripasyanti 
                     Dheeraah
19. Taitt. Up. Aranyaka 9.
                     Yato Vaacha Nivartante Apraapya Manasa Saha

(Concluded)