Episode 01 - Selection 3.
SELECTION 3
In this third Selection tracing and juxtaposing Divya Prabhanda vaakyams with Sruti Vaakyams (the vedhas and Vedanta Upanishads), a venture fraught with challenges that your narrator did not feel quite up to but was encouraged to dive into it by some of the learned members of this great group, we go to the very end of Naalaayiram – the episodes depicting the Parama Gati attainment of Nammazhwar and his articulating that divine experience as no other mortal has done.
In order to lend the connecting perspective, we could recall the following excerpts from the Friday post - June 3 2022:
“Sriman Nrayanan ‘gained’ so much from the quintessential bhakti and the resultant Thamizh paasurams flowing from Nammazhwar that pleased Him no ends. What would the Azhwar accept from Him as a recompense? He would not accept anything would he – as he had completely banished ‘desire’ from his personality? He has unequivocally proclaimed: யான் ஆரைக் கொண்டு எத்தை அந்தோ எனதென்பதென்? Then why not confer on him a privilege that he would not decline.
“This is an exceptional perspective, a commentary that would create for the world of ‘bhakti’ a lode star – one who had been personally chaperoned to Sri Vaikuntan by no one other than Sriman Narayana Himself and who had that extra-ordinary distinction of returning to this material world and render for the benefit of all humanity, the tumultuous celebratory details of that remarkable divine journey, giving the lie to the aphorism - கண்டவர் விண்டிலர், விண்டவர் கண்டிலர்.
“This phenomenon would be amongst the most astonishing spiritual ones even on this planet. If established beyond a shed of debate or argument, this should rank amongst the front-runners in the propagation of spiritualism, with Nammaazhwar’s equally astonishing assertion - வைகுந்தம் புகுவது மண்ணவர் விதியே - all humans are DESTINED to reach parama padham aka Sri Vaikuntam.
“Sri Velukkudi Krishnan, that widely celebrated prince amongst pravacanakartas, would lend a slightly different, ‘this worldly’ perspective to this anecdote behind Tiruvaaimozhi’s அவாவற்று வீடு பெற்ற குருகூர்ச் சடகோபன் சொன்ன
“This is what Sri Velukkudi says: Bhagavan grants Nammaazhwar a divine sight like He did for Arjuna to see and adore His Viswa Roopam; for Nammaazhwar, the divine sight was granted for him to see – seated as he was here in Tiruppuliyangudi aka Tirukkurugoor – the entire ‘archaraadhi maargam’ which moksha-bound Azhwars are said to traverse and the overwhelming scenes in Sri Vaikantam where he is – his Azhwars is – welcomed and shown all the affectionate divine respect and adoration. In other words, the Azhwar did not go to Sri Vaikuntam in person – in flesh and blood or in ‘sookshma sareera’ – as the other sampradaya perspective would have us believe.
“If you wish to listen to this exceptional peroration of Sri Krishnan, here is the link: https://youtube/jVpEqhx7ahg. Athmavin ariya payanam.
“Be that as it may – whether Nammaazhwar really was taken to Sri Vaikuntam by Sriman Narayanan Himself and returned to his seat and then rendered in those tumultuous and highly motivating verses presenting for all humanity that astonishing journey in his own inimitable poetic detail – or that he was graced by Sri Bhagavan a divine sight – a la Arjuna – for him to see that journey from where he was and relate to us what he saw with that divine sight – as per Sri Velukkudi’s version.”
சூழ் விசும்பு அணி முகில் தூரியம் முழக்கின
ஆழ் கடல் அலை திரைக் கை எடுத்து ஆடின:
ஏழ் பொழிலும் வளம் ஏந்திய என் அப்பன்
வாழ் புகழ் நாரணன் தமரைக் கண்டு உகந்தே
“The kindly, awesome rainclouds, seeing (me, the beloved of Sriman Narayana, my Father ascending), raised resounding drumbeats. The deep seas danced with their countless waves. All the seven worlds with their greatly rich groves, expressed their joy.”
The periphery of the atmosphere above the earth is encountered by the Azhwar’s ascension.
(We should assume that the Azhwar is Vaikuntam-bound in his astral body, his physical body remaining on earth.)
நாரணன் தமரைக் கண்டு உகந்து நல் நீர் முகில்
பூரண பொன் குடம் பூரித்தது உயர் விண்ணில்
நீர் அணி கடல்கள் நின்று ஆர்த்தன நெடு வரைத்
தோரணம் நிரைத்து எங்கும் தொழுதனர் உலகே
On seeing the beloved of Sriman Narayana (setting out on this celestial journey), the rainclouds welcomed him with oblation of sanctified water pitchers that looked golden. Moist, sprinklers of oceanic waves roared in celebration. The whole world, festooned with high peaks of mountains, paid joyful obeisance to this one, beloved of Sriman Narayana.
தொழுதனர் உலகர்கள் தூப நல் மலர் மழை
பொழிவனர் பூமி அன்று அளந்தவன் தமர் முன்னே
எழுமின் என்று இருமருங்கு இசைத்தனர் முனிவர்கள்
வழி இது வைகுந்தர்க்கு என்று வந்து எதிரே
The Azhwar, as he rises higher away from the earth’s atmosphere and into celestial realms, is welcomed by celestials now:
“This is the path to Sri Vaikuntam. You are so welcome” applauded the celestials, showering petals of fresh blooms on the Azhwar. “Rise! Rise in loving regard for this one, one who is the chosen beloved of that Sriman Narayana, One who measured all the worlds with his two feet.” And adorned that great Azhwar’s path by their welcome formation on either side of his course.
எதிர் எதிர் இமையவர் இருப்பிடம் வகுத்தனர்
கதிரவர் அவர் அவர் கைந்நிரை காட்டினர்
அதிர் குரல் முரசங்கள் அலை கடல் முழக்கு ஒத்த
மது விரி துழாய் முடி மாதவன் தமர்க்கே
The Azhwar now encounters the domain of the Sun. (Resonates with the narrative of the Upanishads.)
Lined up on either side of the Azhwar’s path were all the celestials. The twelve Adityas lit up the path with their brilliant divine rays. The tumultuous drumbeats matched the roar of the mighty oceans. All in loving reverence of this great Azhwar, the beloved of the One who has his broad chest adored by Tulsi garlands, dripping with honey.
மாதவன் தமர் என்று வாசலில் வானவர்
போதுமின் எமது இடம் புகுதுக என்றலும்
கீதங்கள் பாடினர் கின்னரர் கெருடர்கள்
வேத நல் வாயவர் வேள்வி உள்மடுத்தே
At the threshold of the Brahma Loka, the Devas welcomed this great Azhwar, one chosen by Lord Madha Himself: “Welcome, welcome unto our place”. And, Kinnaras (celestials musicians – part human and part bird) and Garudas sung in praise of Sriman Narayana. Holy Sages chanted ritual vedhic chants, performing auspicious fire rituals (homas).
வேள்வி உள்மடுத்தலும் விரை கமழ் நறும் புகை
காளங்கள் வலம்புரி கலந்து எங்கும் இசைத்தனர்
ஆள்மின்கள் வானகம் ஆழியான் தமர் என்று
வாள் ஒண் கண் மடந்தையர் வாழ்த்தினர் மகிழ்ந்தே
As the sacred vedhic homa flames rose, the fragrant smoke enveloped everywhere. There was music everywhere mingled with the bugling of ‘kALanm’** instrument and the Conch. “Come, do reign this celestial world! Oh! The chosen one of the Sudarsana-wielding Sriman Narayana!” cheered and blessed the celestial maidens, with sword-like eyes.
**kALam is an ancient Thamizh musical instrument - சங்கொடு தாரை காளம் தழங்கொலி முழங்கு பேரி
வெங்குரல் பம்பை கண்டை வியன்துடி திமிலை தட்டி .. occurs in the Saiva Thirumaraigal as well.
மடந்தையர் வாழ்த்தலும் மருதரும் வசுக்களும்
தொடர்ந்து எங்கும் தோத்திரம் சொல்லினர் தொடுகடல்
கிடந்த எம் கேசவன் கிளர் ஒளி மணிமுடி
குடந்தை எம் கோவலன் குடி அடியார்க்கே
As the celestial maidens sang in welcome of this very distinguished, Vaikuntam-bound Azhwar, the Maruts and the Vasus lined his path and chanted adorations – specially for this distinguished one in the service of Sriman Narayana, the one reclining in Thirukudanthai, with a crown emblazoned with brilliant gems.
As the Azhwar progresses, the godheads – athidevatas – welcome him. Now it is the Ashta Vasus (8 of them) – elemental godheads and Maruts (27?).
The Bhagavad Gita speaks of this celestial constellation of godheads:
rudrādityā vasavō yē ca sādhyā
viśvē.śivanau marutaścōṣmapāśca.
gandharvayakṣāsurasiddhasaṅghā
vīkṣantē tvāṅ vismitāścaiva sarvē৷৷11.22৷৷ (Viswa Roopa chapter)
குடி அடியார் இவர் கோவிந்தன் தனக்கு என்று
முடி உடை வானவர் முறை முறை எதிர்கொள்ள
கொடி அணி நெடு மதிள் கோபுரம் குறுகினர்
வடிவு உடை மாதவன் வைகுந்தம் புகவே
As the reigning godheads – the elevated ones – received the Azhwar in appropriate turns, exclaiming that this one is very special, in the service of that Govindan for generations, the Azhwar approached Sri Vaikuntam – enwrapped in tall, flagged and festooned, ramparts, about to enter this abode of Sriman Narayana, sanctified as no one else in this universe.
வைகுந்தம் புகுதலும் வாசலில் வானவர்
வைகுந்தன் தமர் எமர் எமது இடம் புகுத என்று
வைகுந்தத்து அமரரும் முனிவரும் வியந்தனர்
வைகுந்தம் புகுவது மண்ணவர் விதியே
As the Azhwar entered the gates of Sri Vaikuntam, at the entrance all the celestial gods converged and offered a great welcome to him: “You, who are the chosen, beloved one of Sri Vaikunta Natha, are our beloved chosen one too. Come! Come into our abode.” The congregation of holy sages and celestial gods were awestruck at this spectacle.
The Azhwar asserts here: “Attaining Vaikunta Prapti is the DESTINY of ALL THE HUMANS.”
விதிவகை புகுந்தனர் என்று நல் வேதியர்
பதியினில் பாங்கினில் பாதங்கள் கழுவினர்
நிதியும் நல் சுண்ணமும் நிறை குட விளக்கமும்
மதி முக மடந்தையர் ஏந்தினர் வந்தே
Realising that the Azhwar had arrived at this most sancta of sanctified places in the whole universe, by virtue of his destiny, the learned vedic sages offered ablations to the Azhwar and washed his feet. And celestial maidens with moonlike beautiful faces, carried, to receive the Azhwar, auspicious and precious things, fragrant powders and poorna kumbhams.
This unprecedented celestial experience of Nammazhwar needs to be placed alongside the narratives of the Shruti, Smriti and other scriptures.
The souls that have attained ‘moksha’ and bound for union with the Supreme Being on being relieved of their physical bodies, are said to travel in a particular celestial path that is called ‘archirathi margam’ or ‘devayana pantham’. The journey, beginning from the point when the soul gets liberated from its physical body with the help of elements, (the exact process is narrated), takes off in a particular direction and meets with several celestial experiences before arriving at the presence of the Supreme Being for union with Him.
Various Upanishads – in particular the Chandogya, Brihadaranyaka and Kaushitaki – trace this journey in absorbing detail, the last one being the most elaborate and picturesque of them
We quote the relevant mantras and their approximate English translations;
Chandogya Upanishad – Chapter 5 – 10 – 1, 2
tadya itthaṃ viduḥ| ye ceme'raṇye śraddhā tapa ityupāsate te'rciṣamabhisaṃbhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāṃstān ||
māsebhyaḥ saṃvatsaraṃ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tatpuruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devayānaḥ panthā iti ||
Those who know this [the Panchagni Vidya], and those who live in the forest practising austerities with faith—they go, after death, to the world of light. From the world of light, they go to the world of day; from the world of day to the world of the bright fortnight (sukla Paksha); from the world of the bright fortnight to the six months when the sun moves northward (Uttarayana) ; from there they go to the year (Samvatsaram) ; from the year to the sun; this is a stopover where the Azhwar transcends to a higher realm of experiences. from the sun to the moon; and from the moon to lightning (vidhyt). This’lightning’ is not a cloud-generated electrical one. This obliterates, as it were, the material world vasanas of the Azhwar, dressing the Azhwar up for the ultimate realm. From this station, someone, not human, (amanava) receives the Azhwar and leads it to brahma loka. This is the path of the gods (Devayana).
Brihadaranyaka Upanishad :
- Chapter 5 – 10 – 1
yadā vai puruṣo'smāllokātpraiti sa vāyumāgacchati; tasmai sa tatra vijihīte yathā rathacakrasya khaṃ, tena sa ūrdhva ākramate; sa ādityamāgacchati, tasmai sa tatra vijihīte yathālambarasya kham, tena sa ūrdhva ākramate; sa candramasamāgacchati, tasmai sa tatra vijihīte yathā dundubheḥ khaṃ, tena sa ūrdhva ākramate; sa lokamāgacchatyaśokamahimaṃ, tasminvasati śāśvatīḥ samāḥ || 1 ||
When a man departs from this world, he reaches the wind (vayu), which makes an opening there for him like the hole of a chariot wheel. He goes upwards through that and reaches the sun, who makes an opening there for him like the hole of a tabor. He goes upwards through that and reaches the moon, who makes an opening there for him like the hole of a drum. He goes upwards through that and reaches a world free from grief and from cold. He lives there for eternal years - tasminvasati śāśvatīḥ samāḥ.
(The stations in the journey in this Upanishad vary from those in the Chandogya Upanishad. These discrepancies need not deter us in comprehending the overall purport of how the upward, heavenly, journey of the Azhwar set to attain ‘moksha’ – liberation – is destined to go through.)
The Kaushitaki Upanishad, a component of the Kaushitaki Brahmana of the Rig Veda, rolls down this remarkable journey (on the Godly Path – Devayana) in absorbing, station-by-station, episode-by-episode, detail:
Kaushitaki Upanishad – Chapter 1, Verse 3, 4
3. sa etam devayanam panthanam asadyagni lokam agacchati sa vayulokam sa varunalokam sa adityalokam sa indralokam sa prajapatilokam sa brahmalokam tasya ha va etasya brahma-lokasyaro hrido muhurta yeshtiha viraja nadilyo vriksah salajyam samsthanam aparajitam ayatanam indraprajapati dvaragopau vibhum pramitam vicaksanasandhy amitaujah prayankah priya ca manasi pratirupa ca caksushi pushpany adayavayato vai ca jagany ambas' cambayavis' capsaraso' ambaya nadyah tam ittham vid agacchati tam brahma habhi-dhavata mama yasasa virajam va yam nadim prapan na va ayam jigishyatiti.
He, going by the path by which the immortal gods travel (devayanam panthanam), reaches the world of Agni (fire), then to the world of Vayu (wind), then to the world of Varuna, then to the world of Aditya (sun), then to the world of Indra, then to the world of Prajapati, then to the world of Brahma. In this world of Brahma, verily, is the lake Ara, points of time called Yestiha, the river Viraja, the tree Ilya, the city Salajya, the court of Aparajita, the door keepers Indra and Prajapati, the hall Vibhu, the throne Vichakshana, the couch Amitaujas, the beloved Manasi and her twin Cakshusi weaving the worlds with flowers, Ambas (mothers), Ambavayis (nurses), Apsaras (celestial beauties), and the rivers called Ambayas. To this world comes the knower of this. To him Brahma says, "Welcome, you have my glory and you have reached the ageless river Viraja and you will never age.“
4. tam pancasatany apsarasam pratidhavanti satam phalahastah satam anjanahastah satam malyahastah satam vasohastah satam curnahastah tam brahmalankarenalankurvanti sa brahmalankarenalankrito brahma vidvan brahmaivabhipraiti; sa agacchaty aram hridam tan manasatyeti tam ritva samprativido majjanti sa agacchati muhurtan yeshtihan te'smad apadravanti sa agacchati virajam nadim tam manasaivatyeti tat sukritadushkrite dhunute va, tasya priya jnatayah sukritam upayanty apriya dushkritam tad yatha rathena dhavayan rathacakre paryaveksata evam ahoratre paryaveksata evam sukritadu-shkrite sarvani ca dvandvani, sa esa visukrito vidushkrito brahma vidvan brahmaivabhipraiti.
Five hundred Apsaras (heavenly beauties) come to him from the other side, one hundred holding fruits in their hands (phalahastah), a hundred with scented oils in their hands (anjanahastah) , a hundred bearing perfumes in their hands (vasohastah), one hundred with garlands in their hands (malyahastah), and one hundred with powder in their hands (choorna hastah). Then they adorn him just like the way Brahma is adorned. Then, with the adornments of Brahma, goes the knower of Brahma into (the world of ) Brahma. He comes to the lake Ara and crosses it with his mind, coming to which others who know only the present (world) sink. He reaches the points of time called Yestiha and they flee from him. He comes to the river Viraja and crosses it with his mind. There he washes away his both good and evil deeds. Of those deeds, his beloved ones receive the results of good deeds and his and his unpleasant relations receive the results of bad deeds. Thus, just as a man in a chariot looks at the two wheels so does he look at the day and night, at good deeds and bad deeds and all dualities. thus leaving behind both good deeds and bad deeds, the knower of Brahman goes towards Brahman.
Reading through the embellishment parts of this narrative, we could discern the metamorphic cleansing process the Azhwar goes through, elevating it to the very status of the Brahman itself, as it were. When cleansed of the Azhwar’s material world baggage, the Upanishad visualizes the transfer of the good parts to the departed Azhwar’s material world relations that were good, and the bad parts to those were bad – during the Azhwar’s earthly life.
5. sa agacchati tilyam vriksam tam brahmagandhah pravisati sa agacchati salajyam samsthanam tam brahmarasa pravisati agacchaty aparajitam ayatanam tam brahmatejah pravisati sa agacchati indraprajapati dvaragopau tav asmad apadravatah sa agacchati vibhupramitam tam brahmayasah pravisati sa agac-chati vicaksanam asandim brihadrathantare samani purvau padau, syaitanaudhase caparau padau vairupavairaje sakvararaivate tirasci sa prajna prajnaya hi vipasyati sa agacchaty amitaujasam paryankam sa pranastasya bhutam ca bhavishyac ca purvau padau sriscera caparau bhadrayajnayajniye sirsanye brihadrathantare anucye ricas ca samani ca pracinatanani yajumshi tirascinani somam sava upastaranam udgitho'pasras' ca ya srir upabarhanam tasmin brahmaste tam ittham vitpadenai-vagra arohati, tam brahmaha prcchati ko'siti tam pratibruyat.
5. He reaches the tree Ilya, and the fragrance of Brahma enters into him. He comes to the city Salajya, and the essence of Brahma enters into him. He reaches the palace Aparajita, and the radiance of Brahma enters into him. He comes to the two door-keepers, Indra and Prajapati, and they flee from him. He comes to the hall Vibhu, and the greatness of Brahman enters into him (he thinks, I am Brahman). He comes to the throne Vikaksana. The Brihad and Rathantara Samans are its two front feet towards the east. The Syaita and Naudhasa Samans are its two hind feet towards the west. The Vairupa and Vairaja Samans are its lengthwise sides (to the south and north). The Sakvara and Raivata Samans are its crosswise sides (to the east and west). It is intelligence for one sees by intelligence only. He reaches the couch Amitaujas. That is breath. The past and future are its two fore feet. Wealth and the earth are its hind feet. Bhadra and Yajnayajniya are its head piece and the other (the base). Brihad and Rathantara Samans are its lengthwise covers (south and north). The Riks and Samans are its lengthwise covers (north and south). The Yajus the crosswise covers (east and west). The moon beams are the cushions. The High Chant (Udgita) is the coverlet. Wealth is the pillow. On this couch sits Brahma. He who knows this climbs into it with one feet only. Him Brahma asks, "Who are you?" and he should answer.
A very absorbing – some times obtuse – conversation happens from this point, according to the Upanishad. We are skipping the conversation for its obtuse metaphysical connotations. We present the ending of that conversation – between the Brahman and the Atman:
7… iti prajnayeti bruyat tam aha apo vai khalu me loko'yam te'sva iti sa ya brahmano jitir ya vyastis tam jitim jayati tam vyastim vyasnute ya evam veda, ya evam veda.
To him, he says, "Water, indeed, is my world. It is (now) yours."
Whatever victory is of Brahma, whatever belongs to Brahma, that victory he wins and that belonging becomes his, he who knows this, yes, he who knows this.
Those who have gone through this path and attained Brahmaloka, (or Sri Vaikuntam,) never return to this mundane world.
We see that the three narratives proffer varying landmarks and processes for the journey. The Brahma Sutra, addressing this problem – apparent confusion – ties the variances together to arrive at an acceptable conclusion:
Here is the commentator of Brahma Sutra – Sri Ramanuja in his Sri Bhashya – handling this daunting ‘confusion’:
BRAHMA SUTRA - CHAPTER 4 - 3rd Pada 1st Adikaranam to 6th Adhikaranam
Sutra 1
“Archaradina tatprathiteh” On the path connected with light (the departed soul of the knower of Saguna Brahman travels to Brahmaloka after death), that being well-known (from the Sruti).
“The question is whether these texts refer to one and the same path beginning with light or whether they describe different paths, so that either through those paths or through that single path, he (the liberated soul) reaches Brahman and thus there is no restriction as to this or that path. The opponent holds that these texts refer to different paths; for thepaths are many and independent of one another.
The Sutra refutes this view and says that these texts refer to one and the same path beginning with light; because that path is well known everywhere, i.e. different texts describe it with ore or less completeness. The details which are mentioned in one text have to be transferred to another place, as in … other instances of similar illustration. “
Now, the Azhwar’s assertion - வைகுந்தம் புகுவது மண்ணவர் விதியே
- Is a very, very far-reaching proclamation. He asserts that it is the DESTINY OF EVERY HUMAN TO ATTAIN MOKSHA. What do the Shrutis and Smritis say on this mind-blowing proclamation of Nammazhwar? We shall look at this absorbing issue next week.
Now, back to the yet unresolved issue – did Nammazhwar really journeyed to Sri Vaikuntam while still retaining his mortal presence here on this earth? Did he return from Sri Vaikuntam to complete the Naalaayiram as many commentaries would have us understand?
Both the Shrutis and Smritis assert that those liberated souls which attain ‘moksha’ and arrive at the abode of the Supreme Being – Sri Vaikuntam – NEVER RETURN.
Indeed, these assert further that even when Brahma’s life ends and He is dissolved, these liberated souls are unaffected and these take refuge in the Supreme Being – till the next Brahma comes into being and there is a further creation. Let us see the Brahma Sutra tying this issue neatly up:
Brahma-Sutra 4.3.9: Sanskrit text and English translation.
sāmīpyāt tu tadvyapadeśaḥ || 9 ||
sāmīpyāt—On account of the nearness; tu—but; tat-vyapadeśaḥ—(its) designation as that.
9. But on account of the nearness (of the Saguna Brahman to the Supreme Brahman, it is) designated as that (Supreme Brahman).
‘But’ sets aside any doubt that may arise on account of the word ‘Brahman’ being used for the Saguna Brahman in the Chhandogya text. This designation, the Sutra says, is because of the nearness of the Saguna Brahman to the Supreme Brahman.
Brahma-Sutra 4.3.10: Sanskrit text and English translation.
kāryātyaye tadadhyakṣeṇa sahātaḥ param, abhidhānāt || 10 ||
kārye-atyaye—On the dissolution of the Brahmaloka; tat-adhyakṣeṇa saha—along with the ruler of that world (i.e. Saguna Brahman); ataḥ param—higher than that (i.e. the Supreme Brahman); abhidhānāt—on account of the declaration of the Sruti.
10. On the dissolution of the Brahmaloka (the souls attain), along with the ruler of that world, what is higher than that (i.e. the Supreme Brahman), on account of the declaration of the Sruti.
If the souls going by the path of the gods(Devayana aka Archiradhi) reach the Saguna Brahman, then how can a statement like “They no more return to this world” (Brih. 6. 2. 15) be made with respect to them, as there can be no permanency anywhere apart from the Supreme Brahman ? This Sutra explains it saying that at the dissolution of the Brahmaloka the souls, which by that time have attained Knowledge, along with the Saguna Brahman attain what is higher than the Saguna Brahman, i.e. the Supreme Brahman. So the Sruti texts declare.
I had cited the Bhagavad Gita as well underscoring the ‘shruti’ position that souls that reach ‘moksha’ never return:
mām upetya punar janma duḥkhālayam aśhāśhvatam
nāpnuvanti mahātmānaḥ sansiddhiṁ paramāṁ gatāḥ … Chapter 8, verse 15
After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.
I find support in my surmise, apart from the Sruti Vaakyas, the Gita and the narration by Sri Velukkudi Krishnan, from a learned Sri Vaishnava Scholar’s monumental work ‘Moksha in Visishtadvaita’:
‘He was shocked when he opened his eyes and found that he was still seated in the same place inside the temple of Alwar Tirunagari. It now transpired to him that his ascent to Srivaikunta through the Archiradhi marga, the honours lavished on him all along the enroute and at destination, his stay in the midst of Nithya suries and muktas in the grand hall,where the Lord with His divine Consorts were holding the darbar, all these, expatiated on him were but the figments of his imagination, a mere mental comprehension and nothing more.” Page 39, “Moksha in Visishtadvaita Philosophy” by Dr.R. Parthasarathy.
RESPONSE TO FEEDBACK:
Sri Chandramouliswaran, a learned member of the Group, has come up with two queries, one out of contextual curiosity and the other more substantive, profound, vedantic query, viz:
1) Is the ‘Moon’ referred to in the ‘archiradhi marga’ narratives in the Upanishads and other scriptures the same as the astrophysical that is so close to us – where man landed several decades back.” the Moon referred to here is certainly not the moon about which we know and where Astronauts had landed since it is much much nearer than the Sun. There may be many moons. The detailed description given en route Vaikuntam simply makes my head reel !”
2) The oft-occurring vedantic question is: “I appreciate that while the non- dual advaita says that Jeevatma and Paramatma are not different ( there is only Brahman and the rest in the world are mere appearances), Visihtadvita says ( on the basis of my reading and understanding) that Jeevatma and Paramatma are different. I had only read and heard in spiritual discourses that it is only the subtle body which after separation from the gross body travels and remains till it gets into another body- human or otherwise.
(Hindu philosophy is so esoteric and complex that no wonder 99.999% of those humans born as a Hindu do not have the least idea of what its philosophy has to say!)
Mr.Chandramouliswaran’s queries are always incisive, weighty and profound; these two are no exception. Let me try and respond to his questions:
1. About the ‘Moon’ in the references narrating the ‘archiradhi marga’ of ‘moksha’-bound souls. Both contextually and in terms of attributes adduced to the ‘moon’ that the scriptures talk about, there is a vast difference between that ‘moon’ and the ‘moon’, a pathetically small satellite of this planet earth, in reaching distance for mortals journeying to it to and fro. But there is no clear evidence to indicate that the two entities are indeed different.
The moon is adduced a very high cosmic position in the srutis.
In the Purusha Sukta narrating the creation –
Moon is the first entity to emerge out of the Purusha:
“Chandraama manaSO jaathah; sakshO SuryO ajayatha:
Mukaathindrascaagnisca praanaath vaayurajayatha.
Naabyaa asIth anthariksham, sIrshNO dhyow samavarthathah.
(From (the Purusha’s) manas, Chandra (the moon) emerged; from His eyes Surya (the sun) emerged; From the face, Indra and Agni (Fire God) emerged; From His breath, wind/air (Vayu) emrged; From His navel emerged the intermediate ‘Akasa’. From His head, the heavenly realm emerged; From His feet, the planet earth emerged. From His ears, the ten directions (disah) emerged. Like this, He created all the worlds, through his mere cosmic thought (akalpayan.).
It is thus that the moon has astrological and mythological attributes connected with the mind and the brain. In astrology, the benefic aspecting of the moon would confer mental strength, happiness and lucid thoughts and malefic aspecting would cause mental disorientation, distress and distraction.
Lord Siva’s three eyes are adored as “Soma_suryagni_Lochana” Moon, Sun and Fire as eyes.
In the ‘dhyana’ slokam preceding the recitation of Sri Vishnu Sahasranama, we chant –
‘Bhooh paadow yasya naabir viyathaSuranilaS Chandra Suryouw ca nEtrE,karNavaaSaa sirO dhyow mukhamapi dhahathOyasya vaasthOyamabthihi….
(Possibly inspired by such scriptural adorations of the moon, Bharathi also accords the moon the same pedestal as the sun - சுட்டும் விழி சுடர்தான் கண்ணம்மா சூரிய சந்திரரோ.)
The mythology about the moon is even more befuddling. He (the Chandra aka the moon) is believed to have wed the 27 daughters of Daksha – each one a star in the constellation beginning with Aswini and ending with Revathi. And, he is supposed to have invested his deepest love and preferential attention to one of them Rohini who is always seen close to him in the firmament. Interpreted in Astro-physical terms, this tiny satellite of planet earth is the male cosort of 27 stars – each several times bigger than the sun! A Lilliputian marrying a giant female! And, even more strangely, the moon is supposed to have fathered ‘Budha’ (Mercury) – several hundred times larger than him – through Tara, the consort of Brihaspathi, the celestial chief priest – illegitimately.
It is problematic to try and reconcile the evident huge discrepancy in the understanding of ‘the moon’ in scriptural cosomology, puranic lore, even the vedhas and the Upanishads and yogic texts on the one hand and the Astro-physical scientific understanding that is well established by physical exploration of that little satellite of our.
One could hazard a guess – a long shot – that the ancients tended to place the moon and the sun on the same pedestal, as these were the two providers of light to life on this planet.
2. while the non- dual advaita says that Jeevatma and Paramatma are not different ( there is only Brahman and the rest in the world are mere appearances), Visihtadvita says ( on the basis of my reading and understanding) that Jeevatma and Paramatma are different.
PERSPECTIVE ONE: The ‘maha vaakyas’ – all the four of them – would have us understand that the soul in us humans is that very Supreme Being – the Brahman Himself.
A. ‘Tat tvam asi’** – Thou art that – in Chandogya Upanishad Chapter VI, mantra xv - 3 – sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tat satyaṃ sa ātmā tattvamasi śvetaketo - That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu
You are That One, Svetaketu! Meaning that the Atman indwelling Svetaketu, (son of Aruni who wins over Yama, the god of death) as Uddalaka the teacher concludes after demonstrating that principle to the young student through illustrations. ** (Regarded as ‘AdEsa Vakya’ – Command Statement.)
B. “Aham Brahmasmi’ – ‘I am That Brahman’ – Anther Maha Vakya - Brihadaranyaka Upanishad 1.4.1
This soul was indeed Brahman in the beginning. It knew itself only as “I am The Absolute Reality.” Therefore it became all. And whoever among the gods had this enlightenment, also became That Brahman.
C. “Ayam Atma Brahma” – “This Atman is Brahman” – Another Maha Vakya - Mandukya Upanishad – Mantra 2. “sarvaṁ hyetad brahma ayamātmā brahma” – All this Universe is Brahman, the Atma (Soul) is Brahman.
D. Brihadaranyaka Upanishad – 4.4.25
sa vā eṣa mahānaja ātmājaro'maro'mṛto'bhayo brahma; abhayaṃ vai brahma; abhayaṃ hi vai brahma bhavati ya evaṃ veda ||
That great, birthless Soul is non decaying, immortal, undying, fearless and that infinite Brahman itself. Brahman is indeed fearless. He who knows It as such becomes the fearless Brahman.
PERSPECTIVE TWO: There are THREE unborn, perpetual entities – One the Brahman (the Supreme Being, Two, the Jivatmas – souls in residing in induvial beings Three: the sentient world – the Universe – apparently placing all the three on the same pedestal insofar as their origin and longevity are concerned, raising the issue: if there are three entities that are eternal, whence did the emerge, how do these rank in hierarchy, all kinds of befuddling questions. The ‘three eternal entities’ theory would seek authority from the following ‘sruti’ vaakyas:
A. Svetasvatara Upanishad – I.9:
jñājñau dvāvajāvīśanīśāvajā hyekā bhoktṛbhogyārthayuktā;
anantaścātmā viśvarūpo hyakartā trayaṃ yadā vindate brahmametat.
There are two unborn: the wise and the beginner, the omnipotent and the impotent. She (Prakriti), also unborn, establishes the enjoyer's connection with the objects of pleasure. Brahman with the form of the universe is infinite and inactive. Whoever knows that these three are Brahman attains liberation.
B. Svetasvatara Upanishad – IV-6:
dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte |
tayoranyaḥ pippalaṁ svādvattyanaśnannanyo abhicākaśīti -
“Two birds, beautiful of wing, close companions, cling to one common tree: of the two one eats the sweet fruit of the tree, the other eats not but watches his fellow.”
Svetasvatara Upanishad - IV.7
samāne vṛkṣe puruṣo nimagno'nīśayā śocati muhyamānaḥ |
juṣṭaṁ yadā paśyatyanyamīśamasya mahimānamiti vītaśokaḥ ||
The Jivatma, (perched) on the same tree, is absorbed (and because he is not the Lord (anIsaaya), grieves and is bewildered; but when he sees and cleaves to that other who is the Lord, (Isah), he knows that all is His greatness(asya mahimaanam) and his sorrow passes away from him.
(The Mundaka Upanishad – mantras 3.1 & 2 – have an exactly identical wording.)
(This mantra is perceived varyingly in different vedantic disciplines – one would say that of the two birds, one is the Paramatma and the other the Jivatma. The tree being the body. The Supreme Being residing within is not touched by the gunas and karmas of the body; but the jivatma is. Other would say that one bird is the jivatma, which does not participate in the karmic engagements of the body wherein it resides; it is the mind (the ‘I’ Ahankara made of the combination of body and mind) that is engaged, and the engagements do not touch the jivatma (soul). In both the versions, the fact that the superior ‘bird’ looking on is interpreted as directing the other one entangled in ‘samsara’
As the second mantra uses the term ‘isah’ for the superior bird, we reckon that the references in the mantras are to the Supreme Being (Paramatma) and the Atma (soul, jivatma).
C. Kathopanishad 1.2.18:
na jāyate mriyate vā vipaścinnāyaṃ kutaścinna babhūva kaścit |
ajo nityaḥ śāśvato’yaṃ purāṇo na hanyate hanyamāne śarīre
The âtman is not born, nor does he die; he did not come from anywhere nor was he anything, unborn, eternal, everlasting, ancient; he is not slain though the body is slain.
Gita, Chapter 13,
Verse 20
prakṛitiṁ puruṣhaṁ chaiva Viddhi anādī ubhāv api
vikārānśh cha guṇānśh chaiva viddhi prakṛiti-sambhavān
Know that prakṛiti (material universe) and puruṣh (the individual souls) are both beginningless. Also know that all transformations of the body and the three gunas are produced by (the elements and forces in) the material universe.
The inter-connect, nay the irrefutable relationship – between the gross bodies of beings and the elements, energies and forces of the apparently external material universe, is established in this verse.
Here, in this verse, Sri Krishna acclaims that both the material realm ‘prakriti’ as well as the individual souls ‘jivatma’s’ are beginningess - like Him. The Visishtadvaita Siddhanta is based on this very premise. But, the Supreme Being is One – without a second, isn’t He? Do we then have three perpetual entities? If so, what is the hierarchical relationship between these three? All these doubts arise. Sri Krishna resolves this debate by acclaiming that these two, though ‘beginningless’ like Him, are but a fractional part of Himself – see Verse 42, Chapter 10 - atha vā bahunaitena kiṁ jñātena tavārjuna; viṣhṭabhyāham idaṁ kṛitsnam ekānśhena sthito jagat – . We also saw that the Taitreeya Upanishad (a ‘Sruti Vaakya), avers that everything (including these two) emanated from the Supreme Being in Chapter 3 above.)
Let us try and handle the apparently conflicting Sruti assertions with reference to the ‘Soul’ aka ‘Atman’:
There are, in sumy, two arguments which the ‘Sruti’ proclamations generate:
A. The Atma (Soul) is unborn with its eternality shared with the Paramatma (Brahman); (the ‘prakriti’ also shares that status). – The Dvaita and Visishtadvaita philosophies seem to be votaries of this view.
B. The Supreme Being – Paramatma – Brahman is One – indivisible, immutable, eternal and everything is constituted within it; there can be nothing outside of it. This, obviously, is the Advaita view.
The Brahma Sutra addresses this apparently insoluble conundrum and would settle it quite neatly – in the only manner it could be settled!
Sutra 2.3.41: parāttu tacchruteḥ = But (even) that (agency of the soul) is from the Supreme Lord; so declares the Sruti. Para – The Supreme Lord; shruteh – so declares the Sruti.
Reference here to Sruti is to –
The Purusha Sukta which acclaims –
etAvAn asya mahima | ato jyAyAGSca pUrusha: |
pAdo 'sya vishvA bhUtAni | tripAdasyAmRtam divi –
All this (perceivable) Universe and all its beings are but a fourth (a fraction) (of Him – the Purusha).
Chandogya Upanishad – Chapter III – xii – mantra 6 resonates this, nearly identically:
tāvānasya mahimā tato jyāyāṃśca pūruṣaḥ | pādo'sya sarvā bhūtāni tripādasyāmṛtaṃ divīti
Its glory is like this. But the glory of the puruṣa [i.e., Brahman, who fills the whole world] is still greater. All creatures constitute one quarter of him. The remaining three quarters rise endlessly.
Kathopanishad -= Chapter II – ii.13
nityo’nityānāṃ cetanaścetanānām
eko bahūnāṃ yo vidadhāti kāmān .
tamātmasthaṃ ye’nupaśyanti dhīrāḥ
teṣāṃ śāntiḥ śāśvatī netareṣām .
There is One who is the eternal Reality among non-eternal objects, the one truly conscious Entity among conscious objects and who, though non-dual, fulfils the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves-not to others.
Sutra 2.3.43:
“aṃśo nānāvyapadeśāt anyathā cāpi
dāśakitavāditvamadhīyata eke”
(The Soul is) part (of Brahman) on account of difference being established. The Sutra implies the relationship is like a flame and sparks from it.
The Sruti Vaakyas referred to in this Sutra are –
Purusha Sukta – ‘paadosya VISWA BHOOTHANI’ – “A fraction of Him (the Brahman) is all this Universe and ALL THE BEINGS. (both the ‘Prakriti’ and the ‘jivatmas’ are encapsulated in this acclamation.
Chandoyga Upanishad Chapter III, Section XII, Mantra 6, repeats that acclamation in almost identical terms –
III-xii-6: tāvānasya mahimā tato jyāyāṃśca pūruṣaḥ | pādo'sya sarvā bhūtāni tripādasyāmṛtaṃ divīti |
Such is the greatness of this (Brahman called Gayatri). The Person is even greater than this. All this world is a quarter of Him, the other three quarters of His constitute immortality in heaven.
And the ‘Smriti’ also concurs:
BHAGAVAD GITA - Chapter 15, Verse 7
mamaivānśho jīva-loke jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣhaṣhṭhānīndriyāṇi prakṛiti-sthāni karṣhati
The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind.
Thus is reconciled, in convincingly argued spiritual terms, juxtaposing the same ‘sruti’ sources, what might be discerned for the uninitiated minds as wholly irreconcilable statements, proclamations.
Sri Chandramouliswaran has raised a third question as well: it is only the subtle body which after separation from the gross body travels and remains till it gets into another body- human or otherwise.
Yes, that is true when the departing soul has to be reborn according to its karma-dictates. The Brihadaranyaka Upanishad lucidly presents what happens when a life departs:
Verse 4.4.3
tadyathā tṛṇajalāyukā tṛṇasyāntaṃ gatvānyamākramamākramyātmānamupasaṃharati, evamevāyamātmedaṃ śarīraṃ nihatya, avidyāṃ gamayitvā, anyamākramamākramyātmānamupasaṃharati |
Just as a caterpillar supported on a leaf goes to the end of it, takes hold of another support (another leaf) and contracts itself, before letting go of the first leaf and moving on to the new leaf, so does the soul throw this body aside—make it senseless—take hold of another support, and contract itself.
But this is for those souls which have to be reborn – to work through their karma. Even those ‘yogis’ whose time comes before the attain realization, have to be reborn thus, but with a birth, in a family or circumstance that will be conducive to their successfully completing their process of realization and attaining moksha:
Bhagavad Gita – Chapter 6, Verses 41, 42
prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥ
śhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo ’bhijāyate
atha vā yoginām eva kule bhavati dhīmatām
etad dhi durlabhataraṁ loke janma yad īdṛiśham
The unsuccessful yogis, upon death, go to the abodes of the virtuous. After dwelling there for many ages, they are again reborn in the earth plane, into a family of pious and prosperous people. Else, if they had developed dispassion due to long practice of Yog, they are born into a family endowed with divine wisdom. Such a birth is very difficult to attain in this world.
Sri Bhagavan holds out the promise that Nammazhwar proclaims so dramatically:
வைகுந்தம் புகுவது மண்ணவர் விதியே –
Bhagavad Gita succinctly spells out this struggle and divinity-bound journey:
Chapter 9, Verse 30:
api chet su-durāchāro bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ
Even if the vilest sinners worship Me with exclusive devotion, they are to be considered righteous because they have made the proper resolve.
Chapter 9, Verse 31
kṣhipraṁ bhavati dharmātmā śhaśhvach-chhāntiṁ nigachchhati
kaunteya pratijānīhi na me bhaktaḥ praṇaśhyati
Quickly they become virtuous and attain lasting peace. O son of Kunti, declare it boldly that no devotee of Mine is ever lost.
Chapter 18, Verse 60
swbhāva-jena kaunteya nibaddhaḥ svena karmaṇā
kartuṁ nechchhasi yan mohāt kariṣhyasy avaśho ’pi tat
Actions which out of delusion one may not wish to do, (out of ignorance about one’s innate/involuntary inclinations), one will be driven to do them by force of innate inclination, born out of one’s own vasanas.
Chapter 18, Verse 61
īśhvaraḥ sarva-bhūtānāṁ hṛid-deśhe ‘rjuna tiṣhṭhati
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā
The Supreme Lord dwells in the hearts of all living beings, According to their karmas, He directs the wanderings of the souls, who are, as it were, seated on a machine made of material energy – a merry-go-round - .
Chapter 18, Verse 62
tam eva śharaṇaṁ gachchha sarva-bhāvena bhārata
tat-prasādāt parāṁ śhāntiṁ sthānaṁ prāpsyasi śhāśhvatam
Surrender exclusively unto Him with your whole being, O Bharat. By His grace, you will attain perfect peace and the eternal abode.
(The precept of ‘prabatti’ is enunciated in Verse 62; Sri Krishna would amplify this subsequently – in verse 66 – celebrated as the ‘sarama sloka’ )
‘Births’ and ‘deaths’ in this context have no emotional quotient.
“NAALAAYIRAM DIVYA PRABHANDAM” -ITS NEXUS WITH THE VEDHAS (Contd.)
We are at the very concluding verse of Thiruvaimozhi:
சூழ்ந்து அகன்றுஆழ்ந்துயர்ந்த முடிவில் பெரும் பாழேயோ
சூழ்ந்ததனில் பெரிய பரநல் மலர்ச்சோதீயோ
சூழ்ந்ததனில் பெரிய சுடர்ஞான இன்பமேயோ!
சூழ்ந்ததனில் பெரிய என் அவாஅறச் சூழ்ந்தாயே
A simple, gross, translation: (A sampradaya vyakyanam would be largely incomprehensible for the uninitiated.
Surrounding everywhere/enveloping everything (சூழ்ந்து), expanding everywhere (அகன்று), deep beyond all depths, pervading everything (ஆழ்ந்து) and rising beyond everything (உயர்ந்த), are you an endless, limitless, infinite (முடிவில்) emptiness – just space (பெரும் பாழேயோ)? In the midst of that all-encompassing, all pervading, all-consuming presence of Yours, (சூழ்ந்ததனில்) aren’t you an even greater, supreme and auspicious, floral effulgence (பெரிய பரநல் மலர்ச்சோதீயோ)? Aren’t You the limitless bliss, lighting, with your effulgence, all darkness and conferring knowledge (பெரிய சுடர்ஞான இன்பமேயோ)? And You, pervasive and permeating as you are (சூழ்ந்ததனில்), engulfed me wholly (சூழ்ந்தாயே), to the complete extinction of all my overwhelming (பெரிய) mortal attachments and desires (என் அவாஅற).
The Azhwar is perceiving the Supreme Being in His Para Swaroopa – One which cannot be comprehended (adequately) through any form that a mortal mind could come up with. His state is transcendental – far beyond the mind. He is evidently in the divine realms.
There are three proclamations the Azhwar makes in this one verse –
1. that He is much greater and much more pervasive than everything conceivable – a limitless emptiness, as it were முடிவில் பெரும் பாழேயோ. ‘Emptiness’ to connote that The Supreme Being cannot be conceived with a mortal mind with its limitless, endless, all-pervasive, presence.
Sri Purusha Sukta tries to give a dimensional understanding of this Supreme Being:
padosya vishva bhutani - tripadasya mritam divi
So much is His greatness. However, the Purusha is greater than this. All the beings form only a quarter (part of) Him. The three-quarter part of Him, which is limitless, endless and eternal, is established in the spiritual realm.
The term ‘பாழ்’ connotes space without perceivable content – material objects. As the Purusha Suktham acclaims, the perceivable universe is but a fraction of Him – the Brahman. The rest of Him is ‘amritam divi’ – is infinitely, endlessly pervading.
Upanishads equate this பாழ் = akasa space (not the ‘ether’ which is confined to this material universe but way larger than that, way beyond that) is Brahman:
Brahma Sutra – 1.1.22
“Akasastallingat”
Here Akasa refers to the Highest Brahman and not to the elemental ether, because the characteristics of Brahman, namely the origin of the entire creation from it and its return to it at dissolution are mentioned. These marks may also refer to Akasa as the scriptures say "from the Akasa sprang air, from air fire, and so on and they return to the Akasa at the end of a cycle". But the sentence "All these beings take their origin from the Akasa only" clearly indicates the highest Brahman, as all Vedanta-texts agree in proclaiming definitely that all beings take their origin from the Highest Brahman.
Chandogya Upanishad I. ix. 1
asya lokasya kā gatirityākāśa iti hovāca sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyanta ākāśaṃ pratyastaṃ yantyākāśo hyevaibhyo jyāyānakāśaḥ parāyaṇam || 1.9.1 ||
1. Śilaka Śālāvatya asked Pravāhaṇa, ‘What is the end of this earth?’ Pravāhaṇa said: ‘Space, for everything that exists arises from space and also goes back into space. Space is superior to everything. Space is the highest goal’.
Space is described here as the source of everything. It is the source as well as the end of everything. In short, it is Paramātman, the Cosmic Self. Because space is the biggest thing comprehensible, it can rightly claim to be the symbol of the Paramātman. All the other elements (air, fire, water, and earth) come from space and go back to space. But the scriptures also say that the Cosmic Self is the source and the end of the elements—indeed, of everything.
2. He is a brilliant divine effulgence: ‘Jyoti’ or divine effulgence as Brahman: மலர்ச்சோதீயோ … சுடர்ஞான இன்பமேயோ
MICROCOSMIC REPRESENTATION OF THE DIVINE EFFULGENCE (IN THE HEART)
Sri Narayana Suktam visualizes the Paramatma established in every heart – amidst an effulgent flame:
tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ,
In the middle of that Flame, the Supreme Being dwells. (Earlier, the Suktam describes the ‘heart’ – padmakOsa pradeekasa hridayam caapyathOmukham…and the effulgent .. tasya madhye vahniśikhā aṇīyordhvā vyavasthitaḥ.- In the centre of That (Flame) abides the Tongue of Fire as the topmost among all things
Chandogya Upanishad 8.1.1
atha yadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṃ tadvāva vijijñāsitavyamiti ||
Om. This body is the city of Brahman. Within it is an abode in the shape of a lotus [i.e., the heart], and within that there is a small space. One must search within this space and earnestly desire to know what is there.
yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya akāśa ubhe asmindyāvāpṛthivī antareva samāhite ubhāvagniśca vāyuśca sūryācandramasāvubhau vidyunnakṣatrāṇi yaccāsyehāsti yacca nāsti sarvaṃ tadasminsamāhitamiti || 8.1.3 ||
[The teacher replies:] ‘The space in the heart is as big as the space outside. Heaven and earth are both within it, so also fire and air, the sun and the moon, lightning and the stars. Everything exists within that space in the embodied self—whatever it has or does not have’.
sa brūyātnāsya jarayaitajjīryati na vadhenāsya hanyata etatsatyaṃ brahmapuramasmikāmāḥ samāhitāḥ eṣa ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpo yathā hyeveha prajā anvāviśanti yathānuśāsanam yaṃ yamantamabhikāmā bhavanti yaṃ janapadaṃ yaṃ kṣetrabhāgaṃ taṃ tamevopajīvanti || 8.
‘The body may decay due to old age, but the space within [i.e., brahmapura] never decays. Nor does it perish with the death of the body. This is the real abode of Brahman. All our desires are concentrated in it. It is the Self—free from all sins as well as from old age, death, bereavement, hunger, and thirst. It is the cause of love of Truth and the cause of dedication to Truth.
Brihadaranyaka Upanishad V.6.1
manomayo'yaṃ puruṣo bhāḥsatyastasminnantarhṛdaye, yathā vrīhirvā yavo vā; sa eṣa sarvasya sarvasyeśānaḥ, sarvasyādhipatiḥ, sarvamidaṃ praśāsti yadidaṃ kiñca || 1 ||
iti ṣaṣṭhaṃ brāhmaṇam ||
'This Supreme Puruṣha who is conceived by the mind, meditated upon by the mind and embodied as the Universal Mind on one side and the individual mind on the othe