If you cannot reply in the affirmative to all of these,

then you are not prepared to study the Upanishads,

for you are not a worthy student.

It is said:

I suppose then that most of you will have to stop this course now and make yourselves worthy.

That, of course, is my little jest, but for true students at the time of the Upanishads, this certainly held true.

The worthy student then received instructions which were considered profound and mysterious “rahasya”, which were not to be imparted to those who were not sufficiently mature and who were not capable of cherishing their value.

That way, which is in the true interest of spiritual knowing, has been lost today. In Buddhism anyone for the price of a book or attendance in a temple can acquire knowledge absorbable by conscious intellect, which is best reserved for those who have learned to see beyond mere words.

Here in this course we will take the Buddhist middle path. We will not teach “rahasya”, but we hope that within this course, we will whet the appetite of those who are willing to prepare themselves.

Teachings on Selections from the Early Upanishads

Sankaracharya, (788-820) a commentator of Non-Dualistic teachings on the Upanishads mentions only 15 of over two hundred believed to have been written. He appeared like a star in a critical period of Indian history. Buddhism was already in a fast decline. Invaders had entered India. They were the Saks, the Tartars, the Beluchis and the Huns. At their hands Buddhism became distorted  and a distorted and unbalanced Hindu revival was beginning. Vedic ritualists and Yogi ascetics were asserting their contrary and equally dogmatic views.

He cut down all philosophical opposition, rescued the sacred texts and set up four major Monasteries, travelling the length and breadth of India teaching. It is thanks to his energy and achievements that we are studying these sacred texts. Sankaracharya, as you can see, lived only thirty-two years.

Later teachers were Madhvacharya (1119-1276), a Dualist, and then Ramanujacharya (1017-1137) who took a Qualified Non-Dualist position.

Brihad Aranyaka Upanishad

Because this Upanishad is one of the two oldest (the other is the Chandogya Upanishad) we shall, with the respect it thus deserves, begin with a brief review of its ideas in preference to other more impressive Upanishads.

We can look profoundly into the richness of the truth contained here in this Upanishad, which has passed into Buddhist ideas, and it can bring us closer to the truth if we have the senses honed to receive that gift.

That idea is expressed in the first rendering of the two classes of Praja-pati’s sons, symbolically represented by the organs of the senses. The Devas, called Gods, illustrate the correct application of the senses and the Asuras, as Demons, were evident as the incorrect application of the senses.

Thus if we put that in modern terms, we would say that when you speak  with incorrect speech it is Asura or demoniacal speech. When you speak with correct speech then that is Deva or god speech. We can say the same for the sense of smell, hearing, seeing , vital breath and the mind, which Buddhists include as a sixth sense. Thus the mind too can be an Asura mind or a God mind.

It would be difficult to argue against that description of the way we use our senses, except perhaps we would include the sense of touch and taste, and we would not be sure exactly what vital breath was, unless we remembered from the last lesson that vital breath was the expression of the impelling living force (savena) given by Praja pati.

FIRST ADHYAYA            Chapter III          The Senses

1

There were two classes of Prajapati’s sons: the gods (devas) and the demons (asuras). Naturally, the gods were few and the demons many. They struggled with one another for mastery of these worlds. Being overwhelmed by the demons, the gods said: "Well, let Us overcome the demons at the sacrifice (jyotishtoma) by means of the Udgitha."

2

They said to the organ of speech: "Chant the Udgitha for us." "So be it," said speech and chanted for them. Whatever enjoyment common to all comes from the organ of speech, Whatever enjoyment common to all comes from speech it secured for the gods by chanting, while the enjoyment derived from the fine utterance of the words it utilized for itself. Now, the demons knew that through this chanter the gods would overcome them. They charged at it (speech) and pierced it with evil. That evil is what is found today when one speaks improperly; that is that evil.

3

Then they said to the organ of smell: "Chant the Udgitha for us." "So be it," said the organ and chanted for them. Whatever enjoyment common to all comes from the nose, it secured for the gods by chanting, while the enjoyment derived from fine smelling it utilized for itself. Now, the demons knew that through this chanter the gods would overcome them. They charged at it and pierced it with evil. That evil is what is found today when one smells improper things; that is that evil.

4

Then they said to the organ of Seeing: "Chant the Udgitha for us." "So be it," said the organ and chanted for them. Whatever enjoyment common to all comes from the eye, it secured for the gods by chanting, while the enjoyment derived from fine seeing it utilized for itself. Now, the demons knew that through this chanter the gods would overcome them. They charged at it and pierced it with evil. That evil is what is found today when one sees improper things; that is that evil.

5

Then they said to the organ of hearing: "Chant the Udgitha for us." "So be it," said the organ and chanted for them. Whatever enjoyment common to all comes from the ear, it secured for the gods by chanting, while the enjoyment derived from fine hearing it utilized for itself. Now, the demons knew that through this chanter the gods would overcome them. They charged at it and pierced it with evil. That evil is what is found today when one hears improper things; that is that evil.

6

Then they said to the mind: "Chant the Udgitha for us." "So be it," said the mind and chanted for them. Whatever enjoyment common to all comes from the mind, it secured for the gods by chanting, while the enjoyment derived from fine thinking it utilized for itself. Now, the demons knew that through this chanter the gods would overcome them. They charged at it and pierced it with evil. That evil is what is found today when one thinks improperly; that is that evil.

Likewise they also touched these other deities with evil—smote them with evil.

7

Then they said to the vital breath in the mouth: "Chant the Udgitha for us." "So be it," said the vital breath and chanted for them. The demons knew that through this chanter the gods would overcome them. They charged at it, intending to pierce it with evil. But as a clod of earth, hitting a stone, is scattered, even so they were scattered in all directions, crushed, and completely destroyed. Thereupon the gods became established in their true selves and the demons perished. He who knows this becomes his true self, and his spiteful kinsman perishes.

The Demons were winning (and they still hold the upper hand today), causing the Gods to declare that they would overcome the demons by sacrifice. For that reason they entered the battle supporting the correct against the incorrect with sacrifices and sacrificial chants.

Do we not do the same today with chants and mantras and use repetition in education and business to reinforce ideas and hopefully change behavior caused by clinging and craving to the objects of sense desire?

We see in the Upanishad that the Demons knew they would be overcome so they charged the chanter. Do not egoistic thoughts also attack our correct intentions?

But the evil, “ as a clod of earth hitting a stone, is scattered, even so they were scattered in all directions, crushed and completely destroyed. Thereupon the Gods became established and the Demons perished. He who knows this becomes his true self and his spiteful kinsman perishes.” (I.III.7)

8

Then the organs said: "Where is that which joined us to our true selves?" After deliberation they discovered that it was here, within the mouth (asye). Hence (prana) the vital breath (the expression of the life force) is called ayasya and also, because it is the essence (rasa) of the limbs (anga) of the body, angirasa.

9

That deity is called "dur," because death is far (dur) from it. From him who knows this, death is far away.

10

That deity took away death, the evil of these gods and carried it to where the end of the quarters is. There it deposited their evil. Therefore let no one go to a person of that region, or to the country beyond the border, lest he should meet there with evil, with death.

11

That deity, after taking away the death—the evil—of the gods, carried them beyond death.

12

First of all, it carried the organ of speech, which is the foremost organ. When the organ of speech was freed from death it became fire. That fire, having transcended death, shines beyond its reach.

13—15

Then it carried the organ of smell. When it was freed from death it became air (Vayu). That air, having transcended death, blows beyond its reach.

Then it carried the organ of sight. When it was freed from death it became the sun (Surya). That sun, having transcended death, shines beyond its reach.

Then it carried the organ of hearing. When it was freed from death, it became the quarters (Disah). Those quarters, having transcended death, remain beyond its reach.

16

Then it carried the mind. When the mind was freed from death it became the moon (Chandra). That moon, having transcended death, shines beyond its reach. Thus, verily, that deity carries beyond death him who knows this.

17

Next it (the vital breath) obtained eatable food for itself by chanting. For whatever food is eaten, is eaten by the vital breath alone, and it (the vital breath) rests on that (the food).

So then various gods became representatives of the senses.

Speech became fire, Agni.

The idea is the same, but they did not say, “when you see fire be reminded of the power of speech.” Can you see now the subtlety of the connection of Agni fire as the messenger of the Gods? Through fire the pleas and praise of the Aryans was transmitted. They said that Speech is Fire. Thus:

Smell became the air Vayu

Sight became the sun Surya

Hearing became the seasons Disha

The mind became the moon Chandra

The vital breath remained itself.

To show more clearly the importance given the vital breath in this Upanishad, we examine this charming tale which follows. You can perhaps see that they were continually searching and finding ideas, but never limiting the search and that is important to understand.

SIXTH ADHYAYA.               Chapter I       The First and the Best

Harih, Om. He who knows the first and the best, becomes himself the first and the best among his people. Breath is indeed the first and the best. He who knows this, becomes the first and the best among his people, and among whomsoever he wishes to be so.

2. He who knows the richest , becomes himself the richest among his people. Speech is the richest. He who knows this, becomes the richest among his people, and among whomsoever he wishes to be so.

3. He who knows the firm rest, becomes himself firm on even and uneven ground. The eye indeed is the firm rest, for by means of the eye a man stands firm on even and uneven ground. He who knows this, stands firm on even and uneven ground.

4. He who knows success, whatever desire he desires, it succeeds to him. The ear indeed is success. For in the ear are all these Vedas successful. He who knows this, whatever desire he desires, it succeeds to him.

5. He who knows the home, becomes a home of his own people, a home of all men. The mind indeed is the home. He who knows this, becomes a home of his own people and a home of all men.

6. He who knows generation, becomes rich in offspring and cattle. Seed indeed is generation. He who knows this, becomes rich in offspring and cattle.

7. These Pranas (senses), when quarrelling together as to who was the best, went to Brahman and said: 'Who is the richest of us?' He replied: 'He by whose departure this body seems worst, he is the richest.'

8. The tongue (speech) departed, and having been absent for a year, it came back and said: 'How have you been able to live without. me?' They replied: 'Like unto people, not speaking with the tongue, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then speech entered in.

9. The eye (sight) departed, and having been absent for a year, it came back and said: 'How have you been able to live without-me?' They replied: 'Like blind people, not seeing with the eye, but breathing with the breath, speaking with the tongue, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then the eye entered in.

10. The ear (hearing) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied : 'Like deaf people, not hearing with the ear, but breathing with the breath, speaking with the tongue, seeing with the eye, knowing with the mind, generating with seed. Thus we have lived.' Then the ear entered in.

11.The mind departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like fools, not knowing with their mind, but breathing with the breath, seeing with the eye, hearing with the ear, generating with seed. Thus we have lived.' Then the mind entered in.

12. The seed departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like impotent people, not generating with seed, but breathing with the breath, seeing with the eye, hearing with the ear, knowing with the mind. Thus we have lived.' Then the seed entered in.

13. The (vital) breath, when on the point of departing, tore up these senses, as a great, excellent horse of the Sindhu country might tare up the pegs to which he is tethered. They said to him: 'Sir, do not depart. We shall not be able to live without thee.' He said: 'Then make me an offering.' They said: 'Let it be so.'

"So be it."

14

The organ of speech said: "That attribute of being most excellent which I possess is yours."

The eye said: "That attribute of steadiness which I possess is yours."

The ear said: "That attribute of prosperity which I possess is yours."

The mind said: "That attribute of being an abode which I possess is yours.

The organ of generation said: "That attribute of procreation which I possess is yours."

Then the vital breath said: "If I am such, then what will be my food and what will be my dress?"

They replied: "Whatever food there is—including that of dogs, worms, insects and moths—will be your food and water will be your dress."

He who knows the food of the vital breath to be such never happens to eat anything or accept anything that is not food. Wise men who are versed in the Vedas therefore take a sip of water Just before and after eating; they think that thereby they remove the nakedness of the vital breath

We have received here a practical lesson on how to proceed in this world. We learn that he who wants to be rich must be skilled in speech. He who wants to be direct and firm must be a correct observer. He who wants success must listen. He who wants peace must dwell in the mind. He who looks to the future must reproduce and he who wants richness of spirit must cultivate the essence of vital breath.

The charming tale which follows shows the supremacy of the force behind vital breath and all the senses which cannot be grasped. It is certainly true that without the precious life force which drives the breath, all is nothing.

Once again we see this search for answers for that self within all things. This vital breath. What is it? Where is it? What is the “self that is within all”?

THIRD ADHYAYA            Chapter IV

Yajnavalkya and Ushasta

1

Then Ushasta, the son of Chakra, questioned him.

"Yajnavalkya," said he, "explain to me the Brahman that is immediately and directly perceived—the self that is within all." 

"This is your self that is within all." 

"Which self is within all, Yajnavalkya?" 

"That which breathes through the prana is your self that is within all. That which moves downward through the apana is your self that is within all. That which pervades through the vyana is your self that is within all. That which goes out with the udana is your self that is within all. This is your self that is within all."

2

Ushasta, the son of Chakra, said: "You have explained it as one might say: 'Such is a cow,' 'Such is a horse.' Tell me precisely the Brahman that is immediate and direct—the self that is within all." 

"This is your self that is within all." 

"Which is within all, Yajnavalkya?" 

"You cannot see the seer of seeing; you cannot hear the hearer of hearing; you cannot think of the thinker of thinking; you cannot know the knower of knowing.

This is your self that is within all; everything else but this is perishable." 

Thereupon Ushasta, the son of Chakra, held his peace.

Then in Chapter five we find another presentation to define this indefinable un-graspable self that appears to be the master which drives us. We all know it, do we not?

It is the knowledge of the apparent existence of our own consciousness.

That sounds nice, but does that define it any better? In Buddhism we say that the apparent self is an illusion, a product of a dual mind. Still this self remains elusive because we know it is there but paradoxically we know that it is not there. That is because the stained mind (with Identity) senses it but the pure mind knows it is illusion.

FIRST ADHYAYA            Chapter V

Vajnavalkya and Kahola

1

Next Kahola, the son of Kushitaka, questioned him. 

"Yajnavalkya," said he, "explain to me the Brahman that is directly and immediately perceived—the self that is within all." 

"This is your self that is within all." 

"Which self is within all, Yajnavalkya ?" 

"It is that which transcends hunger and thirst, grief, delusion, old age and death.

 Having realized this Self, Brahmins give up the desire for sons, the desire for wealth and the desire for the worlds and lead the life of religious mendicants. That which is the desire for sons is the desire for wealth and that which is the desire for wealth is the desire for the worlds; for both these are but desires.

Therefore a Brahmin, after he is done with scholarship, should try to live on that strength which comes of scholarship. After he is done with that strength and scholarship, he becomes meditative and after he is done with both meditativeness and non—meditativeness, he becomes a knower of Brahman. 

"How does the knower of Brahman behave? Howsoever he may behave, he is such indeed. 

Everything else but this is perishable." 

Thereupon Kahola, the son of Kushitaka, held his peace.

Then Yajnavalkya said: "Venerable Brahmins, whosoever among you wishes to question me may

now do so, or all of you may. Or whosoever among you desires it, I shall question him, or I shall

question all of you.

But the Brahmins did not dare.

Note an important subtlety here. This self transcends death. Then what advice does the Upanishad give?

Once one realizes the truth that the Self is illusion, then seeking after worldly things makes no sense at all. Therefore, devote your time to delving deeper into the truth; do not cling to illusions. This sage advice is also the Buddhist position.

Turning now to another theme -the Bodhisattva ideal- we find that central to Buddhist behavior is the concept of Correct Actions with Benevolent Love and Correct Intentions with the development of Compassion. Did Buddha take this out of the air? No. It was an idea existing as a firm belief within the Upanishads. In the following chapter remember that Gods are correct Speech and Demons are incorrect Speech.  Man is Action.

FIFTH ADUYANA               Chapter II                 Gods, Men and Demons.

Praja pati had three kinds of offspring: gods, men and demons (asuras). They lived with Prajapati, practising the vows of brahmacharins. After finishing their term, the gods said to him: "Please instruct us, Sir." To them he uttered the syllable da and asked:

"Have you understood?" They replied: "We have. You said to us, ‘Control yourselves (damyata).’ He said: "Yes, you have understood."

2

Then the men said to him: "Please instruct us, Sir" To them he uttered the same syllable da and asked:

"Have you understood?" They replied: "We have. You said to us, ‘Give (datta).’ He said: ‘Yes, you have understood.

3

Then the demons said to him: "Please instruct us, Sir." To them he uttered the same syllable da and asked:

"Have you understood?" They replied: "We have. You said to us: ‘Be compassionate (dayadhvam).’ He said: "Yes, you have understood."

That very thing is repeated even today by the heavenly voice, in the form of thunder, as "Da," "Da," "Da," which means: "Control yourselves (restraint in attitude, speech)," "Give (benevolence)," and "Have compassion." Therefore one should learn these three: self-control, giving and compassion.

Do you see here in the Upanishads the base of the Buddhist concept of a Bodhisattva? Restraint, Benevolent Love, and Compassion. Now we will move on a little, putting this Da Da Da in perspective and seeing that this trio is a central part of the true mind.

Now I would like you to think about that idea of Brahman as the heart, in Chapter Three which follows. This little chapter will be involved in your exercise for this lesson, because it has clear connections with Mahayana Buddhism.

FIRST ADHYANA            Chapter III               Brahman as the Heart 

Prajapati is this—the heart (the pure mind). It  is Brahman. It is all. Hridayam (the heart) consists of three syllables. One syllable is hri; and to him who knows this, his own people and others bring presents. One syllable is da; and to him who knows this, his own people and others give their powers. One syllable is yam; and he who knows this goes to heaven.

                                   Hri   Da  Yam is Brahman, the pure mind

Now we will look at Chapter VI so that we can understand better the relationship of Name ( Nama), Form (Rupa)  and Action relative to the life force (the impelling living force, savena) of the Upanishads   

FIRST ADHYAYA            Chapter VI   The Three Aspects of the Universe

1

Verily, this universe is a triad of name, form and work. Of those names which are in daily use, speech (sound in general) is the source (uktha), for from it all names arise. It is their common feature (saman), for it is common to all names. It is their Brahman (self), for it supports all names.

2

Next, of forms, the eye is the source (uktha), for from it all forms arise. It is their Common feature (saman), for it is common to all forms. It is their Brahman (self), for it supports all forms.

3

Next, of work, the body is the source (uktha), for from it all works arise. It is their common feature (saman), for it is common to all works. It is their Brahman (self), for it supports all works.

These three together are one—this body; and the body, although one, is these three. This immortal entity is covered by truth: the vital breath (the essence) is the immortal entity and name and form are truth and by them the immortal entity is covered.

Do you see here that what is formed is the idea of an essence, a vital force that drives all things that is indefinable and untouchable and is housed by the body? Here they are not talking about the mind. This is the first seed of the idea of an indestructible self (soul).

In the previous lesson we learned about a Vedic idea of creation. Look at the following and see how that idea developed in one of the first Upanishads.

In order to understand, learn and benefit from this chapter, it would take more time than we have available. However, there are rich ideas and concepts are contained in it which approach the truth without really reaching the essence. Thus it falls short.

But for those truly interested, it is worth understanding with more than the cognitive mind and mundane intelligence. What I would like you to understand is that Buddha was conversant with all these ideas and concepts. They were the bricks and mortar of the structure he built after his awakening.

After years of seeing modern man grasping at straws only to understand Buddhism with the mind, I am convinced that understanding the Vedas and Upanishads with correct attention and energy is an important tool to understanding the dharma. Without the framework of the Vedas and Upanishads would Buddha have been impelled to discover the truth? Would he have been prepared to grasp that truth? These are good, but unanswerable questions.

Now let us move to the important topic of creation. We see three expositions. The First Adhyana (Practice) Chapter II is quite different from Chapter IV.  Realize here that Death is obscurity; not even light is present. Then it says “let Me have a mind,” and we find that Death was worshipping.

How strange that appears to us. Whence came consciousness then from our modern point of view? Would we accept that it was generated from nothing itself?

FIRST ADHYANA                    Chapter II              The Process of Creation

1

In the beginning there was nothing whatsoever in the universe.

By Death, indeed, all this was covered—by hunger, for hunger

is, verily, death. "Let Me have a mind," was His desire and He

created the mind. Then He moved about, worshipping Himself.

From Him, thus worshipping, water was produced. "Verily,"

Death thought, "while I was worshipping, water was produced";

that is why the Arka (fire used in the Horse—sacrifice) is so

called. Surely, happiness comes to him who knows how the fire

came to be called arka.

2

Water, verily, is arka. What was then like froth on the water

became solidified; that was earth. After the earth was created,

Hiranyagarbha was tired. From Him, thus fatigued and heated,

came forth His essence as brightness. That was Fire.

3

He divided Himself into three: the sun one—third and the air

one—third. Thus Prana is divided into three. His head is the

east and His arms are that (the north—east) and that (the

south—east). His hinder part is the west and His two hip—

bones are that (the north—west) and that (the south—west). His

sides are the south and the north, His back is heaven, His belly

is the intermediate region and His chest is the earth. Thus He

stands firm on water. He who knows this stands firm wherever

he goes.

4

He desired: "Let a second self be born of Me," and He (Death

or Hunger) brought about the union of speech with the mind.

What was the seed there became the year. Prior to that there

had been no year. He (Death) bore him (the year) for as long as

a year and after that time projected him. Then, when he was

born, Death opened His mouth to devour him. He (the child)

cried: "Bhan!" and that, indeed, became speech.

5

He thought: "If I kill him, I shall have but very little food,'' and

through the union of that speech and that mind He brought

forth all this, whatever there is: the Rig—Veda, the Yajur—

Veda, the Sama—Veda, the metres, the sacrifices, men and

animals. Whatever He brought forth He resolved to eat. Verily,

because He eats everything, therefore is Aditi (Death) called

Aditi. He who knows why Aditi came to have this name of

Aditi becomes the eater of everything and everything becomes

his food.

6

He desired: "Let me sacrifice again with the great sacrifice." He

was tired and he practiced austerities. From Him thus fatigued

and heated, His fame and vigour departed. The pranas (organs)

are verily fame and vigour. When the pranas went out His body

began to swell, but the mind was set on the body.

7

He desired: "Let this body of Mine be fit for a sacrifice and let

Me be embodied through this." Thinking thus, He entered the

body. Because the body swelled (asvat), therefore it came to be

called horse (asva). And because it became fit for sacrifice

(medhya), therefore the Horse—sacrifice came to be known as

Asvamedha. He who knows this verily knows the Horse—

sacrifice.

Prajapati, desiring again to sacrifice with the great sacrifice,

imagined Himself as the horse and letting the horse remain

free, He reflected on it. At the end of a year he sacrificed it to

Himself and dispatched the other animals to the gods.

Therefore priests even now sacrifice to Prajapati the sanctified

horse dedicated to all the gods.

Verily, the sun who shines yonder is the Horse—sacrifice. His

body is the year. This earthly fire is the arka (sacrificial fire),

whose limbs are these worlds. So these two, fire and the sun,

are the arka and the Asvamedha (Horse—sacrifice). These two,

again, become the same god, Death. He who knows this

conquers further death; death cannot overcome him; death

becomes his self; and he becomes one with these deities.

Note that Death, obscurity that covered the void, generated first the year. Remember that we will encounter that idea later in this course. In this version of Chapter Four, we again deal with creation, but after briefly declaring that there was self alone, the chapter deals with the creation of the human creature, not the creation of the material world.

FIRST ADHYAYA          Chapter IV          The Creation and Its Cause

1

In the beginning, this universe was the self (Viraj) alone, in the shape of a person. He reflected and saw nothing else but His self. He first said: "I am He." Therefore He came to be known by the name I (Aham). Hence, even now, when a person is addressed, he first says: "It is I," and then says whatever other name he may have. And because He, before (purva) the whole group of aspirants, burnt (aushat) all evils, therefore He is called Purusha. He who knows this verily burns up him who wishes to be Viraj in advance of him.

2

He was afraid. Therefore people still are afraid when alone. He thought: "Since there is nothing else but Myself, what am I afraid of?" Thereupon His fears were gone; for what was there to fear? Assuredly, it is from a second entity that fear arises.

3

He was not at all happy. Therefore a person even today is not happy when alone. He desired a mate. He became the size of a man and wife in close embrace. He divided this body into two. From that division arose husband (pati) and wife (patni). Therefore, as Yajnavalkya said, the body before one accepts a wife is one half of oneself, like the half of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that union human beings were born.

4

She reflected: "How can he unite with me after having produced me from himself? Well, let me hide myself." She became a cow, the other (Manu) became a bull and was united with her; from that union cows were born. The one became a mare, the other became a stallion; the one became a she—ass, the other became a he—ass and was united with her; from that union one—hoofed animals were born. The one became a she—goat, the other became a he—goat; the one became a hew, the other became a ram and was united with her; from that union goats and sheep were born. Thus, indeed, he produced everything that exists in pairs, down to the ants.

5

He (Viraj) realized: "Indeed, I am the creation, for I produced all this." Therefore He became the creation. He who knows this becomes a creator in this creation of Viraj.

6

Then He (Viraj) rubbed back and forth thus and produced fire from its source: the mouth and the hands. Therefore both the hands and mouth are hairless inside.

When they (the priests) speak of particular gods, saying: "Sacrifice to him," "Sacrifice to that one," they are mistaken; for these are all His manifestations: He Himself is all the gods.

Now, whatever is liquid, He produced from semen; and that is soma. This universe is indeed this much: food and the eater of food. Soma is food; and fire, the eater of food. This is the highest creation of Viraj, that He projected the gods, who are even superior to Him. This is the highest creation because He, although mortal Himself, manifested the immortal. And he who knows this verily becomes a creator in this highest creation of Viraj.

7

Now, all this universe was then undifferentiated. It became differentiated by name and form: it was known by such and such a name, and such and such a form. Thus to this day this universe is differentiated by name and form; so it is said. "He has such a name and such a form."

This Self has entered into these bodies up to the very tips of the nails, as a razor lies hidden in its case, or as fire, which sustains the world, lies hidden in its source.

People do not see the Self, for when viewed in parts It is incomplete: when breathing, It is called the vital breath (prana); when speaking, the organ of speech; when seeing, the eye; when hearing, the ear; when thinking, the mind.

These are merely Its names according to Its functions. He who meditates on one or another of Its aspects does not know, for It is then incomplete: the Self is separated from Its totality by being associated with a single characteristic.

The Self alone is to be meditated upon, for in It all these become unified. Of all these, this Self alone should be known, for one knows all these through It, just as one may find an animal which is lost through its footprints. He who thus knows the Self obtains fame and association with dear ones.

8

This Self is dearer than a son, dearer than wealth, dearer than everything else, because It is innermost. If one holding the Self dear were to say to a person who speaks of anything other than the Self as dear, that he, the latter, will lose what he holds dear—and the former is certainly competent to do so—it will indeed come true.

One should meditate upon the Self alone as dear. He who meditates upon the Self alone as dear—what he holds dear will not perish.

9

They say: "Since men think that by the Knowledge of Brahman they become all, what, pray, was it that Brahman knew by which It became all?"

10

This self was indeed Brahman in the beginning. It knew itself only as "I am Brahman." Therefore it became all. And whoever among the gods had this enlightenment, also became That Brahman. It is the same with the seers (rishis), the same with men. The seer Vamadeva, having realized this self as That, came to know: "I was Manu and the sun." And to this day, whoever in a like manner knows the self as "I am Brahman," becomes all this universe. Even the gods cannot prevent his becoming this, for he has become their Self.

Now, if a man worships another deity, thinking: "He is one and I am another," he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish to the owner; how much more so when many are taken away! Therefore it is not pleasing to the gods that men should know this.

11

In the beginning this (the kshatriya and other castes) was indeed Brahman, one only without a second. He, being one, did not flourish. He projected, further, an excellent form, kshatriyahood—those kshatriyas (rulers) among the gods: Indra, Varuna, Soma (Moon), Rudra, Parjanya, Yama, Mrityu (Death), and Isana. Therefore there is none higher than the kshatriyas. Thus at the Rajasuya sacrifice, the Brahmin sits below and worships the kshatriya. He confers that glory on kshatriyahood alone. But brahminhood is nevertheless the source of kshatriyahood. Therefore even though the king is exalted in the sacrifice, at the end of it he resorts to brahminhood as his source. He who slights a Brahmin strikes at his own source. He becomes more evil, as one who slights his superior.

12

Yet He (Viraj) did not flourish. He projected the Vaisya caste—those classes of gods who are designated in groups: the Vasus, Rudras, Adityas, Visve—devas and Maruts.

13

Still He did not flourish. He projected the sudra caste—Pushan. This earth is Verily Pushan (the nourisher); for it nourishes all that exists.

14

Yet He did not flourish. He projected, further, that excellent form, justice (dharrna). This justice is the controller of the kshatriya. Therefore there is nothing higher than justice. So even a weak man hopes to defeat a stronger man through justice, as one does with the help of a king. Verily, that which is justice is truth. Therefore if a man speaks the truth, they say he speaks what is just, and if he speaks what is just, they say he speaks the truth; for justice alone is both these.

15

So these four castes were projected: the Brahmin: the kshatriya, the vaisya, and the sudra. Among the gods Prajapati became a Brahmin as fire, and among men He became the Brahmin. He became a kshatriya among men through the divine kshatriyas, a vaisya through the divine vaisyas, and a sudra through the divine sudras. Therefore people desire to attain the results of their rites among the gods through fire, and among men as a Brahmin. For Prajapati directly projected Himself as these two forms.

Now, if a man departs from this world without realizing his own World (the Self), It, being unknown, does not protect him—as the Vedas, unrecited, or as a deed unaccomplished, do not protect him. Nay, even if one who does not know It (the Self) should perform here on earth a great many meritorious acts, those acts will in the end surely perish for him. One should meditate only upon the World called the Self. He who meditates upon the World called the Self—his work does not perish; for from this very Self he projects whatever he desires.

16

Now, this self (the ignorant person) is an object of enjoyment (lokah) to all beings. In so far as he offers oblations in the fire and performs sacrifices, he becomes an object of enjoyment to the gods. In so far as he studies the Vedas, he becomes an object of enjoyment to the rishis. In so far as he makes offerings to the Manes and desires children, he becomes an object of enjoyment to the Manes. In so far as he gives shelter and food to men, he becomes an object of enjoyment to men. In so far as he gives fodder and water to the animals, he becomes an object of enjoyment to the animals. In so far as beasts and birds and even ants find a living in his home, he becomes an object of enjoyment to these. Just as one wishes no injury to one's body, so do all beings wish no injury to him who has this knowledge. All this, indeed, has been known and well investigated.

17

In the beginning this aggregate of desirable objects was but the self, one only. He cherished the desire: "Let me have a wife, so that I may be born as the child; and let me have wealth, so that I may perform rites." This much, indeed, is the range of desire; even if one wishes, one cannot get more than this.

Therefore, to this day, a man who is single desires: "Let me have a wife, so that I may be born as the child; and let me have wealth, so that I may perform rites." So long as he does not obtain each one of these, he thinks he is incomplete.

Now, his completeness can also come in this way: The mind is his self, speech his wife, the vital breath his child, the eye his human wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear; the body his instrument of rites, for he performs rites through the body. So this sacrifice has five factors—the animals have five factors, men have five factors and all this that exists has five factors. He who knows this obtains all this.

I shall leave you with this Creation from the Brihad Aranyaka Upanishad with one thought.

In the beginning, according to this version, there was just Self, then Identity (I), then fear, then solitude, then a search for unity.  Man searches and we know that in this world he is always incomplete. How can he can achieve completeness?

Was this Original Self that same essence of Vital Breath, the impelling living force, savena?

                              Aitareya Upanishad

Let us begin in our study of the Aitareya Upanishad with the same topic: Creation.

FIRST ADHYANA         Chapter I   

The Creation of Virat

1

In the beginning all this verily was Atman (Self) only, one and

without a second. There was nothing else that winked. He

bethought Himself: "Let Me now create the worlds."

2

He created these worlds: Ambhah, the world of water—bearing

clouds, Marichi, the world of the solar rays, Mara, the world of

mortals and Ap, the world of waters. Yon is Ambhah, above

heaven; heaven is its support. The Marichis are the interspace.

Mara is the earth. What is underneath is Ap.

3

He bethought Himself: "Here now are the worlds. Let Me now

create world—guardians." Right from the waters He drew forth

the Person in the form of a lump and gave Him a shape.

4

He brooded over Him. From Him, so brooded over, the mouth

was separated out, as with an egg; form the month, the organ of

speech; from speech, fire, the controlling deity of the organ.

Then the nostrils were separated out; from the nostrils, the

organ of breath; from breath, air, the controlling deity of the

organ.

Then the eyes were separated out; from the eyes, the organ of

sight; from sight, the sun, the controlling deity of the organ.

Then the ears were separated out; from the ears, the organ of

hearing; from hearing, the quarters of space, the controlling

deity of the organ.

Then the skin was separated out; from the skin, hairs, the organ

of touch; from the hairs, plants and trees, air the controlling

deity of the organs.

Then the heart was separated out; from the heart, the organ of

the mind; from the mind, the moon, the controlling deity of the

organ.

Then the navel was separated out; from the navel, the organ of

the apana; from the apana, Death, Varuna, the controlling deity

of the organ.

Then the virile member was separated out; from the virile

member, semen, the organ of generation; from the semen, the

waters, the controlling deity of the organ.

In this creation we perhaps move a step forward into the darkness, for this Supreme self becomes a creator.

He created these worlds:

Ambhah, the sky,

Marichi, the world of light,

Mara, the world of earth and mortals

Ap, the world of waters.

Yon, the space above the sky with heaven as its support.

Marichis are the interspace.

The three worlds of the vedas has been amplified by Marichi, the world of light (the sun power); Ap, waters which are considered now beneath the earth; and Yon the space above the sky. Are we now preparing the way for an idea of an abode for the Gods or a God, or are we simply positing an infinite space beyond the sky? If that is so, do we also posit an infinite water below the earth?

                                                                                                                                                                                                                                                                                                                                                                                                                                              In the concluding chapter of this Upanishad the author asks “who is this self that sees, hears, tastes and knows?”

THIRD ADHYANA       Chapter I    Concerning the Self

1

Who is He whom we worship, thinking: "This is the Self"?

Which one is the Self? Is it He by whom one sees form, by

whom one hears sound and by whom one tastes the sweet and

the unsweet?

2

Is it the heart and the mind. It is consciousness, lordship,

knowledge, wisdom, retentive power of mind, sense

knowledge, steadfastness, though, thoughtfulness, sorrow,

memory, concepts, purpose, life, desire, longing: all these are

but various names of Consciousness (Prajnanam).

3

He is Brahman, He is Indra, He is Prajapati; He is all these

gods; He is the five great elements—earth, air, akasa, water,

light; He is all these small creatures and the others which are

mixed; He is the origin—those born of an egg, of a womb, of

sweat and of a sprout; He is horses, cows, human beings,

elephants—whatever breathes here, whether moving on legs or

flying in the air or unmoving. All this is guided by

Consciousness, is supported by Consciousness. The basis is

Consciousness. Consciousness is Brahman.

4

He, having realised oneness with Pure Consciousness, soared

from this world and having obtained all desires in yonder

heavenly world, became immortal—yea, became immortal.

At this moment we see that self is “Brahman, He is Indra, He is Prajapati; He is all these gods; He is the five great elements—earth, air, akasa, water, light.”

The five great elements coincide with the worlds. We see that the element “akasa” is the element of Yon.

But we see that the Supreme Self, which is Indra and Prajapati, all these Gods, at the moment, does not have an abode in Yon.

Thus we see that this Upanishad answers the question of the nature of the Supreme Self  in a way that is close to the Buddhist way of thinking.

There is no Self, for paradoxically the Self is all things; it is Pure Consciousness. But lest we fall in the trap of thinking of this pure consciousness as existing, thus becoming a Dualist phenomenon, realize that when there is this oneness with no separation, then in itself it cannot exist. It simply IS without existence. The Upanishad is saying that there is no self because the self is everything. This was precisely the Non Dualistic approach of Sankaracharya.

It is reflected clearly in the idea of creation in the first chapter “In the beginning all this verily was Atman only without a second “  and also in “The Creation and Its Cause”, of chapter IV of the Brihad Aranyaka Upanishad, which declared “ In the beginning, this universe was the self (Viraj) alone.”

Where we differ as Buddhists is in the belief of a voluntary creative act on the part of this Consciousness which one can think of here as Cosmic.

Our position is that this “self” that the Indian mind generated, which is all things, has really no concept of itself. It has no self consciousness and thus cannot create.

 “All things”, we believe, have always existed and will exist, continually in change “impermanence” and without “Identity” either in a whole sense or an individual sense.  It is in part this sense of false “permanence” and “individual identity”, “a product of the dual mind” that is the root of “Suffering”. 

Thus while the Indian mind seeks to re unite with the Supreme Conscious Self, Buddhists seek to end the Dual mind and see that all is one with impermanence and without Identity.

The Kaushitaki Upanishad

In this Upanishad we use Max Muller’s translation using the third adhyaya as an example of the text. We will, as usual, give the complete text. In that way the ideas are not taken out of the original context. Note that this is an earlier Upanishad, for Indra is still in his position as an important God. This is good, for remember that things among the people did not change as new Upanishads were added. India has that charm and the important characteristic of not being a slave to custom. A man may still worship as and where he pleases and there is no social pressure to make him change. Indra, living in the mind and consciousness of one man could be at one with the Supreme Self of another.

 THIRD ADHYAYA.

 1. Pratardana, forsooth, the son of Divodasa (king of Kasi), came by means of fighting and strength to the beloved abode of Indra. Indra said to him 'Pratardana, let me give you a boon to choose.' And Pratardana answered: 'Do you yourself choose that boon for me which you deem most beneficial for a man.' Indra said to him: 'No one who chooses, chooses for another; choose thyself.' Then Pratardana replied : 'Then that boon to choose is no boon for me.'

Then, however, Indra did not swerve from the truth, for Indra is truth. Indra said to him: 'Know me only; that is what I deem most beneficial for man, that he should know me. I slew the three-headed son of Tvashtri; I delivered the Arunmukhas, the devotees, to the wolves (salavrika); breaking many treaties, I killed the people of Prahlada in heaven, the people of Puloma in the sky, the people of Kalakanga on earth. And not one hair of me was harmed there. And he who knows me thus, by no deed of his is his life harmed, not by the murder of his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom I does not depart from his face!

2. Indra said: 'I am prana, meditate on me as the conscious self (pragnatman), as life, as immortality. Life is prana, prana is life. Immortality is prana, prana is immortality. As long as prana dwells in this body, so long surely there is life. By prana he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world, and obtains in the Svarga world immortality and indestructibility.'

(Pratardana said): 'Some maintain here, that the pranas become one, for (otherwise) no one could at the same time make known a name by speech, see a form with the eye, hear a sound with the ear, think a thought with the mind. After having become one, the pranas perceive all these together, one by one. While speech speaks, all pranas speak after it. While the eye sees, all pranas see after it. While the car hears, all pranas hear after it. While the mind thinks, all pranas think after it. While the prana breathes, all pranas breathe after it.'

'Thus it is indeed,' said Indra, 'but nevertheless there is a pre-eminence among the pranas.

3. Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see blind people. Man lives deprived of hearing, for we see deaf people. Man lives deprived of mind, for we see infants. Man lives deprived of his arms, deprived of his legs, for we see it thus. But prana alone is the conscious self (pragnatman), and having laid hold of this body, it makes it rise up. Therefore it is said, Let man worship it alone as uktha. What is prana, that is pragna (self-consciousness); what is pragna (self-consciousness), that is prana, for together they (pragna and prana) live in this body, and together they go out of it. Of that, this is the evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that prana alone. Then speech goes to him (when he is absorbed in prana) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire sparks proceed in all directions, thus from that self the pranas (speech, &c.) proceed, each towards its place; from the pranas the gods (Agni, &c.), from the gods the worlds.

Of this, this is the proof, this is the understanding. When a man is thus sick, going to die, falling into weakness and faintness, they say: 'His thought has departed, he hears not, he sees not, he speaks not, he thinks not.' Then he becomes one with that prana alone. Then speech goes to him (who is absorbed in prana) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these

4. Speech gives up to him (who is absorbed in prana) all names, so that by speech he obtains all names. The nose gives up to him all odours, so that by scent he obtains all odours. The eye gives up to him all forms, so that by the eye he obtains all forms. The ear gives up to him all sounds, so that by the ear he obtains all sounds. The mind gives up to him all thoughts, so that by the mind he obtains all thoughts. This is the complete absorption in prana. And what is prana is pragna (self consciousness), what is pragna (self-consciousness) is prana. For together do these two live in the body, and together do they depart.

Now we shall explain how all things become one a in that pragna. (self-consciousness).

5. Speech is one portion taken out of pragna (self-conscious knowledge), the word is its object, placed outside. The nose is one portion taken out of it, the odour is its object, placed outside. The eye is one portion taken out of it, the form is its object, placed outside. The ear is one portion taken out of it, the sound is its object, placed outside. The tongue is one portion taken out of it, the taste of food is its object, placed outside. The two hands are one portion taken out of it, their action is their object, placed outside. The body is one portion taken out of it, its pleasure and pain are its object, placed outside. The organ is one portion taken out of it, happiness, joy, and offspring are its object, placed outside. The two feet are one portion taken out of it, movements are their object, placed outside. Mind is one portion taken out of it, thoughts and desires are its object, placed outside.

6. Having by pragna (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by pragna taken possession of the nose, he obtains all odours. Having by pragna taken possession of the eye, he obtains all forms. Having by pragna taken possession of the ear, he obtains all sounds. Having by pragna taken possession of the tongue, he obtains all tastes of food. Having by pragna taken possession of the two hands, he obtains all actions. Having by pragna taken possession of the body, he obtains pleasure and pain. Having by pragna taken possession of the organ, he obtains happiness, joy, and offspring. Having by pragna taken possession of the two feet, he obtains all movements. Having by pragna taken possession of mind, he obtains all thoughts.

7. For without pragna (self-consciousness) speech does not make known (to the self) any word. 'My mind was absent,' he says, 'I did not perceive that word.' Without pragna the nose does not make known any odour. 'My mind was absent,' he says, ' I did not perceive that odour.' Without pragna the eye does not make known any form. 'My mind was absent,' he says, ' I did not perceive that form.' Without pragna the ear does not make known any sound. 'My mind was absent,' he says, 'I did not perceive that sound.' Without pragna the tongue does not make known any taste. 'My mind was absent,' he says, ' I did not perceive that taste.' Without pragna the two hands do not make known any act. 'Our mind was absent,' they say, 'we did not perceive any act.' Without pragna the body does not make known pleasure or pain. 'My mind was absent,' he says, 'I did not perceive that pleasure or pain.' Without pragna the organ does not make known happiness, joy, or offspring. 'My mind was absent,' he says, 'I did not perceive that happiness, joy, or offspring.' Without pragna the two feet do not make known any movement. 'Our mind was absent,' they say, 'we did not perceive that movement.' Without pragna no thought succeeds, nothing can be known that is to be known.

8. Let no man try to find out what speech is, let him know the speaker, Let no man try to find out what odour is, let him know him who smells. Let no man try to find out what form is, let him know the seer. Let no man try to find out what sound is, let him know the hearer. Let no man try to find out the tastes of food, let him know the knower of tastes. Let no man try to find out what action is, let him know the agent. Let no man try to find out what pleasure and pain are, let him know the knower of pleasure and pain. Let no man try to find out what happiness, joy, and offspring are, let him know the knower of happiness, joy, and offspring. Let no man try to find out what movement is, let him know the mover. Let no man try to find out what mind is, let him know the thinker. These ten objects (what is spoken, smelled, seen, &c.) have reference to pragna (self-consciousness), the ten subjects (speech, the senses, mind) have reference to objects. If there were no objects, there would be no subjects; and if there were no subjects, there would be no objects. For on either side alone nothing could be achieved. But that (the self of pragna, consciousness, and prana, life) is not many, (but one.) For as in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects (circumference) placed on the subjects (spokes), and the subjects on the prana. And that prana (breath, the living and breathing power) indeed is the self of pragna (the self-conscious self), blessed, imperishable, immortal. He does not increase by a good action, nor decrease by a bad action. For he (the self of prana and pragna) makes him, whom he wishes to lead up from these worlds, do a good deed; and the same makes him, whom he wishes to lead down from these worlds, do a bad deed. And he is the guardian of the world, he is the king of the world, he is the lord of the universe, and he is my (Indra's) self, thus let it be known, yea, thus let it be known!

The master of the soul (prajnaatman) is intelligence (prajna) which also masters all of the senses and faculties of that soul.

These faculties are inherent in the intelligence, which is in turn inherent in the essence of the breath, which is really the blissful, ageless, immortal soul.

It is then the soul that is responsible for everything experienced.

Chandogya Upanishad

In the first chapters the Chandogya Upanishad are presented important Upanishad meditations. Particularly the syllable “Om”, which is associated with the life breath (prana).

Useful and practical though these first chapters are, we will pass to part six, which reaffirms the Non-Duality of the Self.

SIXTH ADHYANA            Chapter I       The Non-Duality of the Self

1

Om.   There once lived Svetaketu the grandson of Aruna. To him

his father said: "Svetaketu, lead the life of a brahmacharin; for

there is none belonging to our family, my dear, who, not having

studied the Vedas, is a Brahmin only by birth."

2—3

Svetaketu went to his teacher’s house when he was twelve

years old and studied the Vedas till he was twenty—four. Then

he returned to his father, serious, considering himself well read

and arrogant.

His father said to him: "Svetaketu, since you are now so

serious, think yourself well read and are so arrogant, have you,

my dear, ever asked for that instruction by which one hears

what cannot be heard, by which one perceives what cannot be

perceived, by which one knows what cannot be known?"

Svetaketu asked: "What is that instruction, venerable Sir?"

4—6

"Just as, my dear, by one clod of clay all that is made of clay is

known, the modification being only a name, arising from

speech, while the truth is that all is clay;

"Just as, my dear, by one nugget of gold all that is made of gold

is known, the modification being only a name, arising from

speech, while the truth is that all is gold;

"And just as, my dear, by one pair of nail-scissors all that is

made of iron is known, the modification being only a name,

arising from speech, while the truth is that all is iron—even so,

my dear, is that instruction."

7

"Surely those venerable men did not know that. For if they had

known it, why should they not have told it to me? Therefore do

you, venerable Sir, tell me about it."

"So be it, my dear," said the father.

SIXTH ADHYANA

Chapter II — Brahman: the Cause of the Universe

1

"In the beginning, my dear, this universe was Being (Sat) alone,

one only without a second. Some say that in the beginning this

was non—being (asat) alone, one only without a second; and

from that non—being, being was born."

2

Aruni said: "But how, indeed, could it be thus, my dear? How

could Being be born from non—being? No, my dear, it was

Being alone that existed in the beginning, one only without a

second.

3

"It (Being, or Brahman) thought: ‘May I be many; may I grow

forth.’ It created fire. That fire thought: ‘May I be many; may I

grow forth.’ It created water. That is why, whenever a person is

hot and perspires, water is produced from fire (heat) alone.

4

"That water thought: ‘May I be many; may I grow forth.’ It

created food (i.e. earth). That is why, whenever it rains

anywhere, abundant food is produced. From water alone is

edible food produced.

In this Chapter the author proposes that the state of Being always was. Thus Brahma always was. But it is important to note that there were concurrently other ideas.

“Some say that in the beginning there was non-being (asat) alone, one only without a second; and from that non-being, being was born."

Thus we have two ideas. There was non-being that created being, which further created all things. In the second everything was generated from non-being. This was a current argument at the time of Buddha and he addresses this theme in his discourses with the Brahmans.

SIXTH ADHYANA     Chapter XI 

  The Indestructibility of the Jiva

1

"If, my dear, someone were to strike at the root of this large

tree here, it would bleed but live. If he were to strike at the

middle, it would bleed but live. If he were to strike at the top, it

would bleed but live. Pervaded by the living self, that tree

stands firm, drinking in again and again its nourishment and

rejoicing.

2

"But if the life ( living self) leaves one of its branches, that

branch withers; if it leaves a second, that branch withers; if it

leaves a third, that branch withers. If it leaves the whole tree,

the whole thee withers.

3

"In exactly the same manner, my dear," said he, "know this:

This body dies, bereft of the living self; but the living self dies

not.

"Now, that which is the subtle essence—in it all that exists has

its self. That is the True. That is the Self. That thou art,

Svetaketu."

"Please, venerable Sir, give me further instruction," said the

son.

"So be it, my dear," the father replied.

Note the following phrases: "In exactly the same manner, my dear," said he, "know this:

This body dies, bereft of the living self; but the living self dies

not… Now, that which is the subtle essence—in it all that exists has

its self. That is the True. That is the Self. That thou art, Svetaketu."

The writer proposes that the human creature has really a subtle essence called self, and all that exists has its self. Thus he is saying that are innumerable forms of self-hood.

All that exists has its self… That self by many was considered as one self, that self being indestructible. This is the self which the Buddha refuted.

Do not confuse that self with the Buddha nature which is a state of approximation to the nature of all things. In Buddhism there is a process of Karmic Formation which may persist after death, but it is not permanent, for if there is no negative component it changes its form.

SIXTH ADHYANA                  Chapter XIII

The Invisibility of Being

1

"Place this salt in water and then come to me in the morning."

The son did as he was told.

The father said to him: "My son, bring me the salt which you

placed in the water last night."

Looking for it, the son did not find it, for it was completely

dissolved.

2

The father said: "My son, take a sip of water from the surface.

How is it?"

"It is salt."

"Take a sip from the middle. How is it?"

"It is salt."

"Take a sip from the bottom. How is it?"

"It is salt."

"Throw it away and come to me."

The son did as he was told, saying: "The salt was there all the

time."

Then the father said: "Here also, my dear, in this body you do

not perceive Sat (Being); but It is indeed there."

3

"Now, that which is the subtle essence—in it all that exists has

its self. That is the True. That is the Self That thou art,

Svetaketu."

"Please, venerable Sir, give me further instruction," said the

son.

"So be it, my dear," the father replied.

Following on from this concept of the invisibility of the self, or being, we see this discussion between Narada and Sanatkumara.

ADHYANA  SEVEN     Chapter I

          Just Names

1

Om. Narada approached Sanatkumara as a pupil and said:

"Venerable Sir, please teach me."

Sanatkumara said to him: "Please tell me what you already know.

Then I shall tell you what is beyond."

2

Narada said: "Venerable Sir, I know the Rig—Veda, the Yajur—Veda, the Sama—Veda, the Atharva—Veda as the fourth Veda, the epics (Puranas) and ancient lore (Itihasa) as the fifth, the Veda of the Vedas (i.e. grammar), the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma—vidya (i.e. the science of pronunciation, ceremonials, prosody, etc.), the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts. All this I know, venerable Sir.

3

"But, venerable Sir, with all this I know words only; I do not know the Self. I have heard from men like you that he who knows the Self overcomes sorrow. I am one afflicted with sorrow. Do you, venerable Sir, help me to cross over to the other side of sorrow."

Sanatkumara said to him: "Whatever you have read is only a name.

4

"Verily, a name is the Rig—Veda; so also are the Yajur—Veda, the Sama—Veda, the Atharva—Veda as the fourth Veda, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma—vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts.

"Meditate on the name.

5

"He who meditates on a name as Brahman can, of his own free will, reach as far as the name reaches—he who meditates on a name as Brahman."

Narada said: "Venerable Sir, is there anything greater than a name?"

"Of course there is something greater than a name." "Please tell that to me, venerable Sir."

Here we see an important idea reflected in buddhas eventual Awakening.

"But, venerable Sir, with all this I know words only; I do not know the Self. I have heard from men like you that he who knows the Self overcomes sorrow. I am one afflicted with sorrow. Do you, venerable Sir, help me to cross over to the other side of sorrow."

Note also this idea which we see often in the sutras of crossing over to the other side. Now how does one find Brahman? That is an important question, is it not?  We have come a long way. From Gods to Brahman… From knowing nothing to attempts to know the unknowable, as we see in the following chapters.

ADHYANA SEVEN       Chapter II

           Speech as Brahman

1

"Speech is, verily, greater than a name. Speech makes one understand the Rig—Veda, the Yajur—Veda, the Sama—Veda, the Atharva—Veda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma—vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts, as well as heaven, earth, air, akasa, water, fire, gods, men, cattle, birds, herbs, trees, animals, together with worms, flies and ants, as also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant.

"Verily, if there were no speech, neither righteousness nor unrighteousness would be known, neither the true nor the false, neither the pleasant nor the unpleasant.

"Speech, verily, makes us know all this. Meditate upon speech.

2

"He who meditates on speech as Brahman can, of his own free will, reach as far as speech reaches—he who meditates on speech as Brahman."

Narada said: "Venerable Sir, is there anything greater than speech?"

"Of course there is something greater than speech."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN     Chapter III  

     Mind as Brahman

1

"The mind is, verily, greater than speech. Just as the closed fist holds two amalakas, or two plums, or two aksha fruits, so does the mind hold speech and a name. For when a man thinks in his mind that he would read the sacred hymns, then he reads them. When he thinks in his mind that he would perform actions, then he performs them. When he thinks in his mind that he would have sons and cattle, then he desires them. When he thinks in his mind that he would have this world and the other, then he desires them. Mind, indeed, is the self; mind is the world; mind is Brahman.

"Meditate on the mind.

2

"He who meditates on mind as Brahman can, of his own free will, reach as far as mind reaches—he who meditates on mind as Brahman."

Narada said: "Venerable Sir, is there anything greater than mind?"

"Of course there is something greater than mind."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN    Chapter IV

Will as Brahman

1

"Will (Samkalpa) is, verily, greater than mind. For when a man wills, then he thinks in his mind, then he utters speech and then he employs speech in the recital of a name. The sacred hymns are included in a name and all sacrifices are included in the sacred hymns.

2

"Will, indeed, is the goal of all these beginning with mind and ending in sacrifice; from will they arise and in will they all abide. Heaven and earth willed, air and akasa willed, water and fire willed. Through the will of heaven and earth, etc. the rain wills; through the will of the rain, food wills; through the will of food, the pranas will; through the will of the pranas, the sacred hymns will; through the will of the sacred hymns, the sacrifices will; through the will of the sacrifices, the world wills; through the will of the world, everything wills. Such is will.

Meditate on will.

3

"He who meditates on will as Brahman can, of his own free will, reach as far as will reaches—he who meditates on will as Brahman."

Narada said: "Venerable Sir, is there anything greater than will?"

"Of course there is something greater than will."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN  Chapter V

Consideration as Brahman

1

"Consideration (Chitta) is, verily, greater than will. For when a man considers, then he wills, then he thinks in his mind, then he utters speech, then he engages speech in the recitation of a name. The sacred hymns are included in a name and all sacrifices are included in the sacred hymns.

2

"Consideration is, indeed, the goal of all these beginning with mind and ending in sacrifice; from consideration they arise and in consideration they all abide. Therefore if a person is without consideration, even though he possesses much knowledge, people say of him that he is nothing and whatever he knows is useless; for if he were really learned, he would not be so inconsiderate. But if a person is considerate, though he knows but little, to him people are eager to listen. Consideration, indeed, is the goal of all these; consideration is the self; consideration is the support.

Meditate on consideration.

3

"He who meditates on consideration as Brahman, he, being permanent, firm and undistressed, obtains the worlds which are permanent, firm and undistressed; he can, of his own free win, reach as far as consideration reaches—he who meditates on consideration as Brahman."

Narada said: "Venerable Sir, is there anything greater than consideration?"

"Of course there is something greater than consideration."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN  Chapter VI

Meditation as Brahman

1

"Meditation (Dhyana) is, verily, greater than consideration. Earth meditates, as it were. The mid—region meditates, as it were. Heaven meditates, as it were. The waters meditate, as it were. The mountains meditate, as it were. The gods meditate, as it were. Men meditate, as it were. Therefore he who, among men, attains greatness here on earth seems to have obtained a share of meditation. Thus while small people are quarrelsome, abusive and slandering, great men appear to have obtained a share of meditation. Meditate on meditation.

2

"He who meditates on meditation as Brahman, can, of his own free will, reach as far as meditation reaches—he who meditates on meditation as Brahman."

Narada said: "Venerable Sir, is there anything greater than meditation?"

"Of course there is something greater than meditation."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN   Chapter VII

Understanding as Brahman

1

"Understanding is, verily, greater than meditation. Understanding makes one understand the Rig—Veda, the Yajur—Veda, the Sama—Veda, the Atharva—Veda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma—vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts; heaven, earth, air, water, fire, gods, men, cattle, birds, herbs, trees; animals, together with worms, flies and ants; and also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant, food and taste, this world and yonder world. Meditate on understanding.

2

"He who meditates on understanding as Brahman attains the worlds of understanding and knowledge and can, of his own free will, reach as far as understanding reaches—he who meditates on understanding as Brahman."

Narada said: "Venerable Sir, is there anything greater than understanding?"

"Of course there is something greater than understanding."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN   Chapter VIII

Strength as Brahman

1

"Strength is, verily, greater than understanding. One strong man causes a hundred men of understanding to tremble. When a man is strong he can rise. If he rises he can attend on the teachers. If he attends on them he can become their intimate companion as a pupil. If he is their intimate companion he can watch their conduct, listen to their instruction, reflect on what he hears, become convinced of what he reflects on, act and enjoy the result of action. By strength the earth stands firm, by strength the mid—region, by strength heaven, by strength the mountains, by strength the gods and men, by strength cattle and birds, herbs and trees and animals, together with worms, flies and ants, by strength the world stands firm. Meditate upon strength."

2

"He who meditates on strength as Brahman can, of his own free will, reach as far as strength reaches—he who meditates on strength as Brahman."

Narada said: "Venerable Sir, is there anything greater than strength?"

"Of course there is something greater than strength."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN    Chapter IX

Food as Brahman

1

"Food is, verily, greater than strength. Therefore if a man abstains from food for ten days, even though he might live, yet he would not be able to see, hear, reflect, become convinced, act, or enjoy the result. But when he obtains food, he is able to see, hear, reflect, become convinced, act and enjoy the result.

2

"He who meditates on food as Brahman obtains the world rich in food and drink; he can, of his own free will, reach as far as food reaches—he who meditates on food as Brahman."

Narada said: "Venerable Sir, is there anything greater than food?"

"Of course there is something greater than food."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN    Chapter X

Water as Brahman

1

"Water is, verily, greater than food. Therefore if there is not sufficient rain, then living creatures are afflicted with the thought that there will be less food. But if there is sufficient rain, then living creatures rejoice in the thought that there will be much food. It is water that assumes the form of this earth, this mid—region, this heaven, these mountains, these gods and men, cattle and birds, herbs and trees and animals, together with worms, flies and ants. Water indeed is all these forms. Meditate on water.

2

"He who meditates on water as Brahman obtains all his desires and becomes satisfied; he can, of his own free will, reach as far as water reaches—he who meditates on water as Brahman."

Narada said: "Venerable Sir, is there anything greater than water?"

"Of course there is something greater than water."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN    Chapter XI

Fire as Brahman

1

"Fire is, verily, greater than water. For, having seized the air, it warms the akasa. Then people say: ‘It is hot, it burns; it will rain.’ Thus does fire first manifest itself and then create water. Furthermore, thunderclaps roll with lightning upward and across the sky. Then people say: ‘There is lightning, there is thunder; it will rain.’ Here also does fire first manifest itself and then create water. Meditate on fire.

2

"He who meditates on fire as Brahman becomes radiant himself and obtains radiant worlds, full of light and free from darkness; he can, of his own free will, reach as far as fire reaches—he who meditates on fire as Brahman."

Narada said: "Venerable Sir, is there anything greater than fire?"

"Of course there is something greater than fire."

"Please tell that to me, Venerable Sir."

ADHYANA SEVEN    Chapter XII

The Akasa as Brahman

1

"The akasa is, verily, greater than fire. For in the akasa exist both the sun and the moon, lightning, stars and fire. It is through the akasa that a person calls another; it is through the akasa that the other hears; it is through the akasa that the person hears back. In the akasa we rejoice when we are together and in the akasa we rejoice not when we are separated. In the akasa everything is born and toward the akasa all things grow. Meditate upon the akasa.

2

"He who meditates on the akasa as Brahman obtains the worlds extending far and wide, luminous, free from pain and spacious; he can, of his own free will, reach as far as the akasa reaches—he who meditates on the akasa as Brahman."

Narada said: "Venerable Sir, is there anything greater than the akasa?"

"Of course there is something greater than the akasa."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN    Chapter XIII

Memory as Brahman

1

"Memory is, verily, greater than the akasa. Therefore even when many people assemble, if they had no memory they would not hear anyone at all, they would not think, they would not understand. But surely, if they had memory, they would hear, think and understand. Through memory one knows one’s sons, through memory one’s cattle. Meditate on memory.

2

"He who meditates on memory as Brahman can, of his own free will, reach as far as memory reaches—he who meditates on memory as Brahman."

Narada said: "Venerable Sir, is there anything greater than memory?"

"Of course there is something greater than memory."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN    Chapter XIV

Hope as Brahman

1

"Hope is, verily, greater than memory. Kindled by hope, a person endowed with memory reads the sacred hymns, performs sacrifices, desires sons and cattle; desires this world and the other. Meditate on hope.

2

"He who meditates on hope as Brahman—all his desires are fulfilled through hope, his prayers are not in vain; he can, of his own free will, reach as far as hope reaches—he who meditates on hope as Brahman."

Narada said: "Venerable Sir, is there anything greater than hope?"

"Of course there is something greater than hope."

"Please tell that to me, venerable Sir."

ADHYANA SEVEN    Chapter XV

The Prana as Brahman

1

"THE PRANA is, verily, greater than hope. As the spokes of a wheel are fastened to the nave, so are all these beginning with the name and ending with hope fastened to the prana. The prana moves by the prana. The prana gives the prana to the prana. The prana is the father, the prana is the mother, the prana is the brother, the prana is the sister, the prana is the teacher, the prana is the Brahmin.

2

"If one says something unbecoming to a father, mother, brother, sister, teacher, or Brahmin, then people say: ‘Shame on you! Verily, you are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a Brahmin.’

3

"But if; when the prana has departed from them, one shoves them together with a poker and burns every bit of them, no one would say: ‘You are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a Brahmin."

4

"The prana, verily, is all this. He (i.e. the knower of the prana) who sees this, reflects on this, is convinced of this, becomes an ativadi (superior speaker). If people say to such a man: ‘You are an ativadi,’ he may say: ‘Yes, I am an ativadi’; he need not deny it."

The Kena Upanishad

The word Kena means "by whom", the idea that generates the first Chapter.

Chapter I     The Truth is beyond the senses

1

The disciple asked: Om. By whose will directed does the mind proceed to its object? At whose command does the prana, the foremost, do its duty? At whose will do men utter speech? Who is the god that directs the eyes and ears?

2

The teacher replied: It is the Ear of the ear, the Mind of the mind, the Speech of speech, the Life of life and the Eye of the eye. Having detached the Self from the sense—organs and renounced the world, the Wise attain to Immortality.

3—4

The eye does not go thither, nor speech, nor the mind. We do not know It; we do not understand how anyone can teach It. It is different from the known; It is above the unknown. Thus we have heard from the preceptors of old who taught It to us.

5

That which cannot be expressed by speech, but by which speech is expressed—That alone know as Brahman and not that which people here worship.

6

That which cannot be apprehended by the mind, but by which, they say, the mind is apprehended—That alone know as Brahman and not that which people here worship.

7

That which cannot be perceived by the eye, but by which the eye is perceived—That alone know as Brahman and not that which people here worship.

8

That which cannot he heard by the ear, but by which the hearing is perceived—That alone know as Brahman and not that which people here worship.

9

That which cannot be smelt by the breath, but by which the breath smells an object—That alone know as Brahman and not that which people here worship.

Notice the implication that all worship Brahman, but that few know the truth beyond the words. Today in the temples we see thousands, even priests reciting sutras and practices like parrots.

We can sadly say then, “that alone known as Truth is not that which people here know.”

Chapter II

1

The teacher said: If you think: "I know Brahman well," then surely you know but little of Its form; you know only Its form as conditioned by man or by the gods. Therefore Brahman, even now, is worthy of your inquiry.

2

The disciple said: I think I know Brahman. The teacher said: I do not think I know It well, nor do I think I do not know It. He among us who knows the meaning of

"Neither do I not know, nor do I know"—knows Brahman.

3

He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It.

4

Brahman is known when It is realised in every state of mind; for by such Knowledge one attains Immortality. By Atman one obtains strength; by Knowledge, Immortality

5

If a man knows Atman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. Having realised the Self in every being, the wise relinquish the world and become immortal.

Consider these phrases carefully, understand them and take them to heart (pure mind)

“ I do not think I know It well, nor do I think I do not know It.  He among us who knows the meaning of "Neither do I not know, nor do I know"—knows Brahman.

He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It.”

Note particularly the phrase that we use often in Buddhism “not this and not not this”. Its source is here in the Upanishad mind.

Chapter III                The Supremacy of Brahman

1

Brahman, according to the story, obtained a victory for the gods; and by that victory of Brahman the gods became elated. They said to themselves: "Verily, this victory is ours; verily, this glory is ours only."

2

Brahman, to be sure, understood it all and appeared before them. But they did not know who that adorable Spirit was.

3—6

They said to Agni (Fire): "O Agni! Find out who this great Spirit is." "Yes," he said and hastened to It. Brahman asked him: "Who are you?" He replied: "I am known as Agni; I am also called Jataveda." Brahman said: "What power is in you,

who are so well known?" Fire replied: "I can burn all— whatever there is on earth." Brahman put a straw before him and said: "Burn this." He rushed toward it with all his ardour but could not burn it. Then he returned from the Spirit and said to the gods: "I could not find out who this Spirit is,"

7—10

Then they said to Vayu (Air): "O Vayu! Find out who this great Spirit is." "Yes," he said and hastened to It. Brahman asked him: "Who are you?" He replied "I am known as Vayu; I am also called Matarisva." Brahman said: "What power is in you, who are so well known?" Vayu replied: "I can carry off all— whatever there is on earth." Brahman put a straw before him and said: "Carry this." He rushed toward it with all his ardour but could not move it. Then he returned from the Spirit and said to the gods: "I could not find out who this Spirit is,"

11—12

Then the gods said to Indra: "O Maghavan! Find out who this great Spirit is." "Yes," he said and hastened to It. But the Spirit disappeared from him. Then Indra beheld in that very region of the sky a Woman highly adorned. She was Uma, the daughter of the Himalayas. He approached Her and said: "Who is this

great Spirit?"

Chapter IV               The Victory of Brahman

1

She replied: "It is, indeed, Brahman. Through the victory of Brahman alone have you attained glory." After that Indra understood that It was Brahman.

2

Since they approached very near Brahman and were the first to know that It was Brahman, these devas, namely, Agni, Vayu and Indra, excelled the other gods.

3

Since Indra approached Brahman nearest and since he was the first to know that It was Brahman, Indra excelled the other gods.

4

This is the instruction about Brahman with regard to the gods: It is like a flash of lightning; It is like a wink of the eye.

5

Now the instruction about Brahman with regard to the individual self: The mind, as it were, goes to Brahman. The seeker, by means of the mind, communes with It intimately again and again. This should be the volition of his mind.

6

That Brahman is called Tadvana, the Adorable of all; It should be worshipped by the name of Tadvana. All creatures desire him who worships Brahman thus.

7

The disciple said; 'Teach me, sir, the Upanishad." The preceptor replied: "I have already told you the Upanishad. I have certainly told you the Upanishad about Brahman."

8

Austerities, self—restraint and sacrificial rites are Its feet and the Vedas are all Its limbs. Truth is Its abode.

9

He who thus knows this Upanishad shakes off all sins and becomes firmly established in the infinite and the highest Heaven, yea, the highest Heaven.

The unknown force, Brahman, is now greater than all Gods. A single God has not emerged, but we see a Supreme God clearly called Brahman. Now there is no doubt. Indra has been deposed.

                              The Taittiriya Upanishad

ADHYANA  THREE       Regarding Varuna and Bhrigu

Chapter I—Definition of Brahman

Om. May Brahman protect us both!

May Brahman bestow upon us both the fruit of Knowledge!

May we both obtain the energy to acquire Knowledge!

May what we both study reveal the Truth!

May we cherish no ill—feeling toward each other!

Om. Peace! Peace! Peace! Harih Om.

Bhrigu, the son of Varuna, approached his father Varuna and said:

"Venerable Sir, teach me about Brahman."

To him, the son, he said this:

"Food, the vital breath, the eye, the ear, the mind, speech."

To him he said further:

"That from which these beings are born, That by which, when born, they live, That into which they enter, they merge—seek to know That. That is Brahman."

He practised austerities. Having practised austerities—

Chapter II—The Body as Brahman

He realised that food is Brahman; for from food, verily, are these beings born; by food, when born, do they live; into food do they enter, do they merge.

Having realised this, he approached his father again and said:

"Venerable Sir, teach me Brahman."

To him, the son, he said this:

"Seek to know Brahman by means of austerities. For austerities are the means of knowing Brahman."

He practised austerities. Having practised austerities—

Chapter III—The Prana as Brahman

He realised that the prana is Brahman; for from the prana,verily, are these beings born; by the prana, when born, do they live; into the prana do they enter, do they merge.

Having realised this, he approached his father again and said:

"Venerable Sir, teach me Brahman."

To him, the son, he said this:

"Seek to know Brahman by means of austerities. For austerities are the means of knowing Brahman."

He practised austerities. Having practised austerities—

Chapter IV—The Mind as Brahman

He realised that the mind is Brahman; for from the mind, verily, are these beings born; by the mind, when born, do they live; into the mind, at the time of dissolution, do they enter, do they merge.

Having realised this, he approached his father again and said:

"Venerable Sir, teach me Brahman."

To him, the son, he said this:

"Seek to know Brahman by means of austerities; for austerities are Brahman."

He practised austerities. Having practised austerities—

Chapter V—The Intellect as Brahman

He realised that the intellect (vijnana) is Brahman; for from the intellect, verily, are these beings born; by the intellect, when born, do they live; into the intellect, at the time of dissolution, do they enter, do they merge.

Having realised this, he approached his father again and said:

"Venerable Sir, teach me Brahman."

To him, the son, he said this:

"Seek to know Brahman by means of austerities; for austerities are the means of knowing Brahman."

He practised austerities. Having practised austerities—

Chapter VI—Bliss as Brahman

He realised that Bliss is Brahman; for from Bliss (ananda), verily, are these beings born; by bliss, when born, do they live; into bliss, at the time of dissolution, do they enter, do they merge. This is the wisdom taught by Varuna and learnt by Bhrigu. It is established in the supreme akasa, in the heart. He who knows this is established in the Bliss of Brahman. He becomes a possessor of food and an eater of food. He becomes great in offspring and cattle and in spiritual radiance and great in fame.

It should be obvious now that Austerities were important. Why? To cut off as many impediments as possible when meditating upon Brahman. Who or what is Brahman? Does he have one face or many?  Does this Upanishad answer that question? If Buddha had thought so he would have stayed here among the Upanishads. The question which is important that I would like you to think about is “Why was Buddha not completely satisfied with these answers?

Clearly the highest goal was to know Brahman, for that was where truth, knowledge, infinite was to be encountered, hidden in the pure mind of each human creature.

The Katha Upanishad

When Vajashrava was sacrificing all his possessions, Nachiketas, his son, asked his father to whom would he give him. Losing patience, the father finally said, "I give you to Death (Yama)."

Nachiketas arrived at the house of Death and eventually Death explains various truths to him. Death is the obscurity of Ignorance which awaits all those who tread the path of Ignorance and pleasure.

Chapter II

1

Yama said: The good is one thing; the pleasant, another. Both of these, serving different needs, bind a man. It goes well with him who, of the two, takes the good; but he who chooses the pleasant misses the end.

2

Both the good and the pleasant present themselves to a man. The calm soul examines them well and discriminates. Yea, he prefers the good to the pleasant; but the fool chooses the pleasant out of greed and avarice.

3

O Nachiketa, after pondering well the pleasures that are or seem to he delightful, you have renounced them all. You have not taken the road abounding in wealth, where many men sink.

4

Wide apart and leading to different ends are these two: Ignorance and what is known as Knowledge. I regard you, O Nachiketa, to be one who desires Knowledge; for even many pleasures could not tempt you away.

5

Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind.

6

The Hereafter never reveals itself to a person devoid of discrimination, heedless and perplexed by the delusion of wealth. "This world alone exists," he thinks, "and there is no other." Again and again he comes under my sway.

7

Many there are who do not even hear of Atman; though hearing of Him, many do not comprehend. Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor.

8

Atman, when taught by an inferior person, is not easily comprehended, because It is diversely regarded by disputants. But when It is taught by him who has become one with Atman, there can remain no more doubt about It. Atman is subtler than

the subtlest and not to be known through argument.

9

This Knowledge cannot be attained by reasoning. Atman become easy of comprehension, O dearest, when taught by another. You have attained this Knowledge now. You are, indeed, a man of true resolve. May we always have an inquirer like you!

10

Yama said: I know that the treasure resulting from action is not eternal; for what is eternal cannot be obtained by the non— eternal. Yet I have performed the Nachiketa sacrifice with the help of non—eternal things and attained this position which is only relatively eternal.

11

The fulfilment of desires, the foundation of the universe, the rewards of sacrifices, the shore where there is no fear, that which adorable and great, the wide abode and the goal—all this you have seen; and being wise, you have with firm resolve

discarded everything.

12

The wise man who, by means of concentration on the Self, realises that ancient, effulgent One, who is hard to be seen, unmanifest, hidden and who dwells in the buddhi and rests in the body—he, indeed, leaves joy and sorrow far behind.

13

The mortal who has heard this and comprehended it well, who has separated that Atman, the very soul of dharma, from all physical objects and has realised the subtle essence, rejoices because he has obtained that which is the cause of rejoicing.

The Abode of Brahman, I believe, is open for Nachiketa.

14

Nachiketa said: That which you see as other than righteousness and

unrighteousness, other than all this cause and effect, other than what has been and what is to be—tell me That.

15

Yama said: The goal which all the Vedas declare, which all austerities aim at and which men desire when they lead the life of continence, I will tell you briefly: it is Om.

16

This syllable Om is indeed Brahman. This syllable is the Highest. Whosoever knows this syllable obtains all that he desires.

17

This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma.

18

The knowing Self is not born; It does not die. It has not sprung from anything; nothing has sprung from It. Birthless, eternal, everlasting and ancient, It is not killed when the body is killed.

19

If the killer thinks he kills and if the killed man thinks he is killed, neither of these apprehends aright. The Self kills not, nor is It killed.

20

Atman, smaller than the small, greater than the great, is hidden in the hearts of all living creatures. A man who is free from desires beholds the majesty of the Self through tranquillity of the senses and the mind and becomes free from grief.

21

Though sitting still, It travels far; though lying down, It goes everywhere. Who but myself can know that luminous Atman who rejoices and rejoices not?

22

The wise man, having realised Atman as dwelling within impermanent bodies but Itself bodiless, vast and all—pervading, does not grieve.

23

This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form.

24

He who has not first turn away from wickedness, who is not tranquil and subdued and whose mind is not at peace, cannot attain Atman. It is realised only through the Knowledge of Reality.

25

Who, then, knows where He is—He to whom Brahmins and kshattriyas are mere food and death itself a condiment?

Those who believe that this world of the senses is all that exists are in error and the Truth can never be experienced by a person “devoid of discrimination, heedless and perplexed by the delusion of wealth.”

But beware, for we are told that “Atman, when taught by an inferior person, is not easily Comprehended…But when It is taught by him who has become one with Atman, there can remain no more doubt about It.”

This is no less true in Buddhism. Fine robes and titles without the direct experiences of suffering, compassion, equanimity, happiness, and the vacuity of the products of the mind, do not produce an adequate teacher.

Why? Because the “experience of  Atman (and the truth in Buddhism) is subtler than the subtlest and not to be known through argument. This Knowledge cannot be attained by reasoning … it  cannot be attained by the study of the Vedas, or by

intelligence, or by much hearing of sacred books.”

Chapter III

1

Two there are who dwell within the body, in the intellect, the supreme akasa of the heart, enjoying the sure rewards of their own actions. The knowers of Brahman describe them as light and shade, as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice.

2

We know how to perform the Nachiketa sacrifice, which is the bridge for sacrificers; and we know also that supreme, imperishable Brahman, which is sought by those who wish to cross over to the shore where there is no fear.

3

Know the atman to be the master of the chariot; the body, chariot; the intellect, the charioteer; and the mind, the reins.

4

The senses, they say, are the horses; the objects, the roads. The wise call the atman—united with the body, the senses and the mind—the enjoyer.

5

If the buddhi, being related to a mind that is always distracted, loses its discriminations, then the senses become uncontrolled, like the vicious horses of a charioteer.

6

But if the buddhi, being related to a mind that is always restrained, possesses discrimination, then the senses come under control, like the good horses of a charioteer.

7

If the buddhi, being related to a distracted mind, loses its discrimination and therefore always remains impure, then the embodied soul never attains the goal, but enters into the round of births.

8

But if the buddhi, being related to a mind that is restrained, possesses discrimination and therefore always remains pure, then the embodied soul attains that goal from which he is not born again.

9

A man who has discrimination for his charioteer and holds the reins of the mind firmly, reaches the end of the road; and that is the supreme position of Vishnu.

10—11

Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, the intellect; beyond the intellect, the Great Atman; beyond the Great Atman, the Unmanifest; beyond the Unmanifest, the Purusha. Beyond the Purusha there is nothing: this is the end, the Supreme Goal.

12

That Self hidden in all beings does not shine forth; but It is seen by subtle seers through their one—pointed and subtle intellects.

13

The wise man should merge his speech in his mind and his mind in his intellect. He should merge his intellect in the Cosmic Mind and the Cosmic Mind in the Tranquil Self.

14

Arise! Awake! Approach the great and learn. Like the sharp edge of a razor is that path, so the wise say—hard to tread and difficult to cross.

15

Having realised Atman, which is soundless, intangible, formless, undecaying and likewise tasteless, eternal and odourless; having realised That which is without beginning and end, beyond the Great and unchanging—one is freed from the

jaws of death.

16

The wise man who has heard and related the eternal story of Nachiketa, told by Death, is adored in the world of Brahman.

17

And he who, practising self—control, recites the supreme secret in an assembly of Brahmins or at a after—death ceremony obtains thereby infinite rewards. Yea, he obtains infinite rewards.

Here we see that added to the formula of “austerities”, “restraint”, and “mindfulness” a most important factor has been added. It is “discrimination.”  It is clearly declared:

“A man who has discrimination for his charioteer and holds the reins of the mind firmly, reaches the end of the road; and that is the supreme position of Vishnu.”

The Isa Upanishad

Isa means Lord, so this Upanishad may be considered as a direct Hymn to Brahma, with the advice to protect one’s self by renunciation. The Theravadin path is often called by those with little vision the path of “renunciation” .  It is rather a path of “restraint”, in which the trained mind can observe by mindfulness and see what is correct and incorrect.

But this restraint is only one part of the path which, in addition, consists of the understanding of the truth and the meditation which leads one beyond mundane restraint.

ONE CHAPTER

1

All this—whatever exists in this changing universe—should be covered by the Lord. Protect the Self by renunciation. Lust not after any man's wealth.

2

If a man wishes to live a hundred years on this earth, he should live performing action. For you, who cherish such a desire and regard yourself as a man, there is no other way by which you can keep work from clinging to you.

3

Verily, those worlds of the asuras are enveloped in blind darkness; and thereto they all repair after death who are slayers of Atman.

4

That non—dual Atman, though never stirring, is swifter than the mind. The senses cannot reach It, for It moves ever in front. Though standing still, It overtakes others who are running. Because of Atman, Vayu, the World Soul apportions the

activities of all.

5

It moves and moves not; It is far and likewise near. It is inside all this and It is outside all this.

6

The wise man beholds all beings in the Self and the Self in all beings; for that reason he does not hate anyone.

7

To the seer, all things have verily become the Self: what delusion, what sorrow, can there be for him who beholds that oneness?

8

It is He who pervades all—He who is bright and bodiless, without scar or sinews, pure and by evil unpierced; who is the Seer, omniscient, transcendent and uncreated. He has duly allotted to the eternal World—Creators their respective duties.

9

Into a blind darkness they enter who are devoted to ignorance (rituals); but into a greater darkness they enter who engage in knowledge of a deity alone.

10

One thing, they say, is obtained from knowledge; another, they say, from ignorance. Thus we have heard from the wise who have taught us this.

11

He who is aware that both knowledge and ignorance should be pursued together, overcomes death through ignorance and obtains immortality through knowledge.

12

Into a blind darkness they enter who worship only the unmanifested prakriti; but into a greater darkness they enter who worship the manifested Hiranyagarbha.

13

One thing, they say, is obtained from the worship of the manifested; another, they say, from the worship of the unmanifested. Thus we have heard from the wise who taught us this.

14

He who knows that both the unmanifested prakriti and the manifested Hiranyagarbha should be worshipped together, overcomes death by the worship of Hiranyagarbha and obtains immortality through devotion to prakriti.

15

The door of the Truth is covered by a golden disc. Open it, O Nourisher! Remove it so that I who have been worshipping the Truth may behold It.

16

O Nourisher, lone Traveller of the sky! Controller! O Sun, Offspring of Prajapati! Gather Your rays; withdraw Your light. I would see, through Your grace, that form of Yours which is the fairest. I am indeed He, that Purusha, who dwells there.

17

Now may my breath return to the all—pervading, immortal Prana! May this body be burnt to ashes! Om. O mind, remember, remember all that I have done.

18

O Fire, lead us by the good path for the enjoyment of the fruit of our action. You know, O god, all our deeds. Destroy our sin of deceit. We offer, by words, our salutations to you.

Here is the essential advice which we find in this Upanishad.

“Into a blind darkness they enter who are devoted to ignorance (rituals); but into a greater darkness they enter who engage in knowledge of a deity alone.”

In Buddhism we say that there is a great danger of meditation without understanding and mindfulness. It is true that one may approach an awakened state, even though one may not attain it, but the problem lies in the trap of “clinging to  Existence” with the full power of the knowledge of the greatness of what is profound, or the trap of “clinging to non-existence” in which case one denies the world altogether.

“One thing, they say, is obtained from knowledge; another, they say, from ignorance. Thus we have heard from the wise who have taught us this.

He who is aware that both knowledge and ignorance should be pursued together, overcomes death through ignorance and obtains immortality through knowledge.”

Thus we see that all are warned that  knowledge and ignorance should be pursued together. That does not mean that we should tread the path of ignorance; it means that we should be aware of the presence of ignorance potentially within ourselves and in all human creatures. In that way, with compassion and benevolence in the face of ignorance while we tread the path of liberation, we will not fall into the egoistic traps of clinging either to existence or non existence.

The Mundaka Upanishad

First Mundaka            Chapter I

1

Om. Brahma, the Maker of the universe and the Preserver of the world, was the first among the devas. He told His eldest son Atharva about the Knowledge of Brahman, the foundation of all knowledge.

2

The Knowledge of Brahman about which Brahma told Atharva, Atharva, in olden times, told Angir. Angir taught it to Satyavaha, belonging to the clan of Bharadvaja and the latter taught it, in succession, to Angiras

3

Saunaka, the great householder, approached Angiras in the proper manner and said: Revered sir, what is that by the knowing of which all this becomes known?

4

To him he said: Two kinds of knowledge must be known—that is what the knowers of Brahman tell us. They are the Higher Knowledge and the lower knowledge.

5

Of these two, the lower knowledge is the Rig—Veda, the Yagur—Veda, the Sama—Veda, the Atharva—Veda, siksha (phonetics), kalpa (rituals), vyakaranam (grammar), nirukta (etymology), chhandas (metre) and jyotis (astronomy); and the

Higher Knowledge is that by which the Imperishable Brahman is attained.

6

By means of the Higher Knowledge the wise behold everywhere Brahman, which otherwise cannot be seen or seized, which has no root or attributes, no eyes or ears, no hands or feet; which is eternal and omnipresent, all—pervading and extremely subtle; which is imperishable and the source of all beings.

7

As the spider sends forth and draws in its thread, as plants grow on the earth, as hair grows on the head and the body of a living man—so does everything in the universe arise from the Imperishable.

8

Brahman expands by means of austerity and from It primal matter is produced; from matter, Prana; from Prana, mind; from mind, the elements; from the elements, the worlds; thence works and from the works, their immortal fruits.

9

For him who knows all and understands everything, whose austerity consists of knowledge—from Him, the Imperishable Brahman, are born Brahma, name, form and food.

We see here an important concept of two knowledges. This means that there is now a separation between what is known and practiced by most people and that which is practiced by those who are more advanced. We see that same division in every Buddhist path. There is a preparation which leads, (if one is prepared) to a higher knowledge.

There appears at times a conflict between the Vedas (lower knowledge) and the knowledge of the Upanishads which, if they are treated correctly, lead to meditations which permit the meditator to contact Brahma.

Note another important point. Throughout the Upanishads it is clearly pronounced, as it is here, that part of the initial path is “austerities”. This supplies an answer to the question, “Why did Buddha join together in a group of ascetics?” It was a normal way at that time to approach Brahma.

Buddha was familiar with all these methods and techniques and used them even after his awakening.

Look at the following text:

Buddha’s Awakening

('Majjhima-.nikaya,' XXVI ['Ariya-pariyesana-sutta'])

“I have attained, thought I, to this Doctrine profound, recondite, hard to comprehend, serene, excellent, beyond dialectic, abstruse, and only to be perceived by the learned. But mankind delights, takes delight, and is happy in what it clings on to, so that for it, being thus minded it is hard to understand causal relations and the chain of causation, hard to understand the stilling of all artificial forces, or the renunciation of all worldly ties, the extirpation of craving, passionlessness, peace and Nirvana. Were I to preach the Doctrine, and were others not to understand it, that would be labour and annoyance to me ! Yes, and on the instant there flashed across my mind these verses, which no man had heard before:-

Must I now preach what I so hardly won?

Men sunk in sin and lusts would find it hard

to plumb this Doctrine,-up stream all the way,

abstruse, profound, most subtle, hard to grasp.

Dear lusts will blind them that they shall not see,

-in densest mists of ignorance befogged.

As thus I pondered, my heart inclined to rest quiet and not to preach my Doctrine.

But, Brahma Sahampati's mind came to know what thoughts were passing within my mind, and he thought to himself: The world is undone, quite undone, inasmuch as the heart of the Truth-finder inclines to rest quiet and not to preach his Doctrine.

Hereupon, as swiftly as a strong man might stretch out his arm or might draw back his outstretched arm, Brahma Sahampati vanished from the Brahma-world and appeared before me. Towards me he came with his right shoulder bared, and with his clasped hands stretched out to me in reverence, saying:-May it please the Lord, may it please the Blessed One, to preach his doctrine ! Beings there are whose vision is but little dimmed, who are perishing because they do not hear the Doctrine;-these will understand it !

Note here that Buddha accepted completely the vision of Sahampati, the Brahma Deity. His cause was not to refute Hinduism, but to refine it and eliminate errors in the system. His culture, training, education were Brahmin and to forget that is to deny Dependent Origination. Therefore do not think of Buddha as this wise philosopher who strides among the heathens with a new idea. Buddha was a reformer just as Jesus the Nazarene was for Judaism.

Second Mundaka           Chapter I

1

This is the Truth: As from a blazing fire, sparks essentially akin to it fly forth by the thousand, so also, my good friend, do various beings come forth from the imperishable Brahman and unto Him again return.

2

He is the self—luminous and formless Purusha, uncreated and existing both within and without. He is devoid of prana, devoid of mind, pure and higher than the supreme Imperishable.

3

From Him are born prana, mind, all the sense—organs, Akasa, air, fire, water and earth, which supports all.

4

The heavens are His head; the sun and moon, His eyes; the quarters, His ears; the revealed Vedas, His speech; the wind is His breath; the universe, His heart. From his feet is produced the earth. He is, indeed, the inner Self of all beings

5

From Him comes the Fire whose fuel is the sun; from the moon comes rain; from rain, the herbs that grow on the earth; from the herbs, the seminal fluid which a man pours into a woman. Thus many living beings are born of the Purusha.

6

From Him have come the Rik, the Saman, the Yajus, the Diksha, all sacrifices, the Kratus, gifts, the year, the sacrificer and the worlds which the moon sanctifies and the sun illumines.

7

By Him are begotten the various devas, the sadhyas, men, cattle, birds and also prana and apana, rice and corn, penance, faith, truth, continence and law.

8

From Him have sprung the seven pranas, the seven flames, the seven kinds of fuel, the seven oblations and also the seven planes where move the pranas, lying in the cave, which are seven in each living being.

9

From Him come all the oceans and the mountains; from Him flow rivers of every kind; from Him have come, as well, all plants and flavours, by which the inner self subsists surrounded by the elements.

10

The Purusha alone is verily the universe, which consists of work and austerity. O my good friend, he who knows this Brahman—the Supreme and the Immortal, hidden in the cave of the heart—cuts asunder even here the knot of ignorance.

Here it is clearly stated: Brahma  is, indeed, the inner Self of all beings, the Supreme and the Immortal hidden in the cave of the heart (pure mind). Thus everything comes from Brahma, is Brahma and returns to Brahma. All that passes away is material the material created by Brahma. All that remains is Brahma.

We would say as Buddhists, that it is indeed the pure mind that creates the material word (as illusion) along with all the mental states, sensations, emotions and thoughts. 

Second Mundaka                Chapter II

1

The Luminous Brahman dwells in the cave of the heart and is known to move there. It is the great support of all; for in It is centred everything that moves, breathes and blinks. O disciples, know that to be your Self—that which is both gross and subtle, which is adorable, supreme and beyond the understanding of

creatures.

2

That which is radiant, subtler than the subtle, That by which all the worlds and their inhabitants are supported—That, verily, is the indestructible Brahman; That is the prana, speech and the mind; That is the True and That is the Immortal. That alone is to be struck. Strike It, my good friend.

3

Take the Upanishad as the bow, the great weapon and place upon it the arrow sharpened by meditation. Then, having drawn it back with a mind directed to the thought of Brahman, strike that mark, O my good friend—that which is the Imperishable

4

Om is the bow; the atman is the arrow; Brahman is said to be the mark. It is to be struck by an undistracted mind. Then the atman becomes one with Brahman, as the arrow with the target.

5

In Him are woven heaven, earth and the space between and the mind with all the sense—organs. Know that non—dual Atman alone and give up all other talk. He is the bridge to Immortality.

6

He moves about, becoming manifold, within the heart, where the arteries meet, like the spokes fastened in the nave of a chariot wheel. Meditate on Atman as Om. Hail to you! May you cross beyond the sea of darkness!

7

He who knows all and understands all and to whom belongs all the glory in the world—He, Atman, is placed in the space in the effulgent abode of Brahman. He assumes the forms of the mind and leads the body and the senses. He dwells in the body, inside the heart. By the knowledge of That which shines as the blissful

and immortal Atman, the wise behold Him fully in all things.

8

The fetters of the heart are broken, all doubts are resolved and all works cease to bear fruit, when He is beheld who is both high and low.

9

There the stainless and indivisible Brahman shines in the highest, golden sheath. It is pure; It is the Light of lights; It is That which they know who know the Self.

10

The sun does not shine there, nor the moon and the stars, nor these lightnings, not to speak of this fire. When He shines, everything shines after Him; by His light everything is lighted.

11

That immortal Brahman alone is before, that Brahman is behind, that Brahman is to the right and left. Brahman alone pervades everything above and below; this universe is that Supreme Brahman alone.

Brahma is all -that is made evident -including one’s apparent self. The Maudaka says:

O disciples, know that to be your Self—that which is both gross and subtle, which is adorable, supreme and beyond the understanding of creatures.

Now we come to the most important point which I would like to make here, which is no different in Buddhism:

“Take the Upanishad as the bow, the great weapon and place upon it the arrow sharpened by meditation. Then, having drawn it back with a mind directed to the thought of Brahman, strike that mark, O my good friend—that which is the Imperishable, Om is the bow; the atman is the arrow; Brahman is said to be

the mark. It is to be struck by an undistracted mind. Then the atman becomes one with Brahman, as the arrow with the target."

Third Mundaka         Chapter II

1

He, the Knower of the Self, knows that Supreme Abode of Brahman, which shines brightly and in which the universe rests. Those wise men who, free from desires, worship such a person transcend the seed of birth.

2

He who, cherishing objects, desires them, is born again here or there through his desires, But for him whose desires are satisfied and who is established in the Self, all desires vanish even here on earth.

3

This Atman cannot be attained through study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature.

4

This Atman cannot be attained by one who is without strength or earnestness or who is without knowledge accompanied by renunciation. But if a wise man strives by means of these aids, his soul enters the Abode of Brahman.

5

Having realized Atman, the seers become satisfied with that Knowledge. Their souls are established in the Supreme Self, they are free from passions and they are tranquil in mind. Such calm souls ever devoted to the Self, behold everywhere the

omnipresent Brahman and in the end enter into It, which is all this.

6

Having well ascertained the Self, the goal of the Vedantic knowledge and having purified their minds through the practice of sannyasa, the seers, never relaxing their efforts, enjoy here supreme Immortality and at the time of the great end attain complete freedom in Brahman.

7

The fifteen parts go back to their causes and all the senses to their deities; the actions and the Atman reflected in the buddhi, become one with the highest imperishable Brahman, which is the Self of all.

8

As flowing rivers disappear in the sea, losing their names and forms, so a wise man, freed from name and form, attains the Purusha, who is greater than the Great.

9

He who knows the Supreme Brahman verily becomes Brahman. In his family no one is born ignorant of Brahman. He overcomes grief; he overcomes evil; free from the fetters of the heart, he becomes immortal.

10

A Rik—verse declares: This Knowledge of Brahman should he told to those only who have performed the necessary duties, who are versed in the Vedas and devoted to Brahman and who, full of faith, have offered oblations in the Ekarshi Fire and performed, according to rule, the rite of carrying fire on the head.

11

Thus the seer Angiras declared this truth in olden times. A man who has not performed the vow should not read it. Salutation to the great seers! Salutation to the great seers!

Now we know that we have to use the arrow of meditation, with correct technique of course, but that alone is not enough. And so it is with Buddhism.

“This Atman cannot be attained through study of the Vedas, nor through intelligence, nor through much learning…

This Atman cannot be attained by one who is without strength or earnestness or who is without knowledge accompanied by renunciation.

It was accepted in those days that those who practiced discipline and faith in the forest,

the peaceful knowers who lived on charity,

could encounter immortal Brahma. This is precisely what Buddha tried at first to do.

The formless that is highest and is the source and goal of all form, is in the secret of the pure mind.

The Upanishads: A Commentary

In the Upanishads we see a spirit completely different from all that had gone before. Even a hostility towards the Vedas can be detected.

Mudaka Upanishad, Chapter II Verses 6 to 10

6

The luminous oblations say to the sacrifiers: Come hither!

Come hither! And lead him on the rays of the sun, worshipping

him all the while and greeting him with the pleasant words:

This is the holy heaven of Brahma, earned by your good deeds.

7

But frail indeed are those rafts of sacrifices, conducted by

eighteen persons, upon whom rests the inferior work; therefore

they are destructible. Fools who rejoice in them as the Highest

Good fall victims again and again to old age and death.

8

Fools, dwelling in darkness, but wise in their own conceit and

puffed up with vain scholarship, wander about, being afflicted

by many ills, like blind men led by the blind.

9

Children, immersed in ignorance in various ways, flatter

themselves, saying: We have accomplished life's purpose.

Because these performers of karma do not know the Truth

owing to their attachment, they fall from heaven, misery—

stricken, when the fruit of their work is exhausted.

10

Ignorant fools, regarding sacrifices and humanitarian works as

the highest, do not know any higher good. Having enjoyed their

reward on the heights of heaven, gained by good works, they

enter again this world or a lower one.

We see other important changes that show this tendency, in which what before was a ritual sacrifice without content, -the sacrifice of a horse-, is transformed into a meditative act.

Brihadaranyaka Upanishad

Part One

Chapter I—Meditation on the Horse—sacrifice

1

Om, verily, the head of the sacrificial horse is the dawn, its eye the sun, its vital breath the wind, its open mouth the Vaisvanara fire and the trunk of the sacrificial horse is the year.

The back is heaven, the belly the intermediate region, the hoof the earth, the sides the four quarters, the ribs the intermediate quarters, the limbs the seasons, the joints the months and half—months, the feet the days and nights, the bones the stars, the flesh the clouds.

Its half—digested food is the sand, the blood—vessels the rivers, the liver and lungs the mountains, the hair the herbs and trees.

The fore part of the horse is the rising sun and the hinder part the setting sun. Its yawn is lightning, its shaking of the body is thunder, its water is rain and its neighing is indeed voice.

2

The day, verily, is the golden cup called mahiman, in front of the horse, which arose pointing it out. Its source is the eastern sea.

The night, verily, is the silver cup called mahiman, behind the horse, which arose pointing it out. Its source is the western sea. These two vessels appeared at either end of the horse.

As a racer the horse carried the gods; as a stallion, the gandharvas; as a runner, the demons; as a horse, men. The sea is its stable and the sea, its source.

The reason that scholars give to this type of change is that it was a turning to the more meditative ideas of the Kshattriyas, the warrior chiefs, who preferred less ritual and more content. This trend of intellect may well have been reflected later in most of the members of the warrior class, of which Buddha was a part, and which may have been the source of his more reflective state of mind.

There is too a greater reluctance to impart the truth to everyone. Whether this really stemmed from personal greed, as most commentators try to put forward, or the clear and obvious conclusions that the more abstract and contemplative the ideas, the more difficult they are to be understood and, therefore, the more easily they are distorted and lost.

Finally, let us look here at the fundamental idea. There is Brahman and there is Atman.

Brahman seems to have come from the root brh, meaning to grow or burst forth.  Brahman, as prayer, is what bursts forth in speech, thus expressing the idea of that which bursts forth as being the first cause of the universe.

Tmna meant originally breath. We may thus conclude that it is breath which burst forth. Thus Atman is a consequence of bursting forth. This the inner self of man burst forth from the ultimate source.

Just as the mind looked outward to find the ultimate (the spiritual search), so man looked inward trying to isolate the essence, the soul of man (the elementary particle of the scientist). Both, we see, fail. The philosophers did try to bring them both back in a circle so that Brahman and Atman were one, but we are then left with a very subtle form of Absolute Duality in which Brahman dwells in everything. Everything is just a part of Perusha, similar to the normal Western religious idea that everyone dwells in God.

“I live; yet not I, but Brahma liveth in me” (Chandogya Upanishad Chapter VI)

The Buddha denies both. For him, neither creator nor atman exists.

So we see then, in the ancient Vedic ideas, a self (soul) and a not self (body). We see Brahma (the bursting forth) and the not Brahma (the physical aspect of the world). This is the clear essence of a dual nature.

In Buddhism, the duality of body and mind are denied, as is the duality of what may be, the unknown and the known, emptiness and form. Thus we say “emptiness is emptiness, form is form, emptiness is form and form is emptiness. But in Buddhism these are not simple intellectual expressions Liberation comes when one experiences this by direct experience without the presence of the cognitive mind.

In the Vedic system there is the development of two clear ideas:

The absolute is Cosmic and all-comprehensive in its nature (saprapsanca).

The absolute is Acosmic and all exclusive in its nature(nisprapanca).

The Cosmic ideal

Part III, Chapter XIV — The Sandilya Doctrine

1

All this is Brahman. From It the universe comes forth, in It the universe merges and in It the universe breathes. Therefore a man should meditate on Brahman with a calm mind. Now, verily, a man consists of will. As he wills in this world,

so does he become when he has departed hence. Let him with this knowledge in mind form his will.

2—3

He who consists of the mind, whose body is subtle, whose form is light, whose thoughts are true, whose nature is like the akasa, whose creation in this universe, who cherishes all righteous desires, who contains all pleasant odours, who is endowed with all tastes, who embraces all this, who never speaks and who is

without longing—

He is my Self within the heart, smaller than a grain of rice, smaller than a grain of barley, smaller than a mustard seed, smaller than a grain of millet;

He is my Self within the heart, greater than the earth, greater than the mid—region, greater than heaven, greater than all these worlds.

4

He whose creation is this universe, who cherishes all desires, who contains all odours, who is endowed with all tastes, who embraces all this, who never speaks and who is without longing—

He is my Self within the heart, He is that Brahman. When I shall have departed hence I shall certainly reach Him: one who has this faith and has no doubt will certainly attain to that Godhead. Thus said Sandilya, yea, thus he said.

The Acosmic ideal

Part III, Chapter VIII—Yajnavalkya and Gargi (II)

7

He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be, is pervaded by the unmanifested akasa."

"What pervades the akasa?"

8

He said: "That, O Gargi, the knowers of Brahman call the Imperishable. It is neither gross nor subtle, neither short nor long, neither red nor moist; It is neither shadow nor darkness, neither air nor akasa; It is unattached; It is without taste or

smell, without eyes or ears, without tongue or mind; It is non-effulgent, without vital breath or mouth, without measure and without exterior or interior. It does not eat anything, nor is It eaten by anyone.

9

"Verily, under the mighty rule of this Imperishable, O Gargi, the sun and moon are held in their respective positions.

Under the mighty rule of this Imperishable, O Gargi, heaven and earth are held in their respective positions.

Under the mighty rule of this Imperishable, O Gargi, moments, muhurtas (about forty-eight minutes), days and nights, fortnights, months, seasons and years are held in their respective positions.

Under the mighty rule of this Imperishable, O Gargi, some rivers flow eastward from the white mountains, others flowing westward continue in that direction and still others keep to their respective courses.

Under the mighty rule of this Imperishable, O Gargi, men praise those who give, the gods depend upon the sacrificer and the Manes upon the Darvi offering.

10

"Whosoever in this world, O Gargi, without knowing this Imperishable, offers oblations, performs sacrifices and practises austerities, even for many thousands of years, finds all such acts but perishable.

Whosoever, O Gargi, departs from this world without knowing this Imperishable is miserable.

But he, O Gargi, who departs from this world after knowing the Imperishable is a knower of Brahman.

11

"Verily, that Imperishable, O Gargi, is never seen but is the Seer; It is never heard, but is the Hearer; It is never thought of, but is the Thinker; It is never known, but is the Knower. There is no other seer but This, there is no other hearer but This, there is no other thinker but This, there is no other knower but This.

By this imperishable, O Gargi, is the unmanifested akasa pervaded."

So where do the Upanishads lead us?  Perhaps to one idea to one end.

Katha Part I, Chapter III

1

Two there are who dwell within the body, in the intellect, the supreme akasa of the heart, enjoying the sure rewards of their own actions. The knowers of Brahman describe them as light and shade, as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice.

2

We know how to perform the Nachiketa sacrifice, which is the bridge for sacrificers; and we know also that supreme, imperishable Brahman, which is sought by those who wish to cross over to the shore where there is no fear.

3

Know the atman to be the master of the chariot; the body, chariot; the intellect, the charioteer; and the mind, the reins.

4

The senses, they say, are the horses; the objects, the roads. The wise call the atman—united with the body, the senses and the mind—the enjoyer.

5

If the buddhi, being related to a mind that is always distracted, loses its discriminations, then the senses become uncontrolled, like the vicious horses of a charioteer.

6

But if the buddhi, being related to a mind that is always restrained, possesses discrimination, then the senses come under control, like the good horses of a charioteer.

7

If the buddhi, being related to a distracted mind, loses its discrimination and therefore always remains impure, then the embodied soul never attains the goal, but enters into the round of births.

8

But if the buddhi, being related to a mind that is restrained, possesses discrimination and therefore always remains pure, then the embodied soul attains that goal from which he is not born again.

9

A man who has discrimination for his charioteer and holds the reins of the mind firmly, reaches the end of the road; and that is the supreme position of Vishnu.

10—11

Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, the intellect; beyond the intellect, the Great Atman; beyond the Great Atman, the Unmanifest; beyond the Unmanifest, the Purusha. Beyond the Purusha there is nothing: this is the end, the Supreme Goal.

EXERCISE 6

The sixth exercise for this course 101 is to go through the text of the Horse Sacrifice and say what you imagine is the exact process of the meditation. If you are a practitioner of Vajrayana, show me how that is applicable to the meditation of the sadhana of Tara. I don’t want just a recapitulation of the poem; you must describe what they were actually doing in this meditation and why.

If you are a practising Vajrayana Buddhist I would like you to discuss the following. See if you can spot the important Vajrayana connection.

“That very thing is repeated even today by the heavenly voice, in the form of thunder, as "Da," "Da," "Da," which means: "Control yourselves (restraint in attitude, speech)," "Give (benevolence)," and "Have compassion." Therefore one should learn these three: self-control, giving and compassion.”

This is a learning exercise and the idea is to enter into the spirit of the exercise. The idea of learning about these early texts is to see how Buddha’s mind may have been shaped by the teaching, his education, status and character.