Part 12
Chapter 4 Section 1 (4.1.1 and 4.1.7)
Janaka tells Yajnavalkya that he has learnt from a teacher that fire deity is Brahman. Yajnavalkya says that it is only one aspect of Brahman and there are three more aspects. Organ of speech is its abode; ether is its support, and it should be meditated as intelligence. Organ of speech is intelligence because through organ speech, the meditator knows his relatives, learns different types of knowledge. His speech never deserts him. And people come to him to learn. The dialogue continues in the same pattern.
Vayu deity is Brahman. Its abode is vital force, and its support is undifferentiated ether. It should be meditated as dear, its secret name. It is dear because for the sake of life, one takes risks and even violates scriptures. By doing mediation on Vayu devata, one lives full life.
Sun deity is Brahman. Its abode is the eye, and the support is the ether. Its secret name is truth because eyes reveal truth. By meditating on it as truth a person’s eyesight remains intact, people come to him as he speaks truth.
The direction(s) is Brahman. Its abode is ear, ether is the support, and its secret name is infinite because a direction has no end. By meditating on it, ears do not desert him.
The moon deity is Brahman. Its abode is mind, its support is ether, and the secret name is bliss because by mind one fancies a woman and with her progeny continues. By meditation thus on moon, he is always happy. Hiranyagarbha is Brahman. Its abode is heart. Ether is the support, and the secret name is stability. By meditating on it as stability, heart does not leave him.
The idea of the above discussion is that worldly objects and experiences are manifestations of Brahman. Meditation on them is beneficial.
Chapter 4 Section 2 4.2.1 As a charioteer prepares the chariot for a long travel, so has Janaka prepared himself for spiritual journey by practicing many meditations on different names of Brahman but without knowing Brahman. YVK asks Janaka: where will you go when you are separated from the body, i.e., death? As Janaka does not know, YVK explains.
4.2.2 to 4.2.4 Brahman is pure consciousness. It is all- pervading and beyond perception. Therefore, it is taught in an indirect manner. The indirect manner is to perceive it along with some adjuncts and then cognitively separate the adjuncts. Across the three states of experience, namely, waking, dream and the deep sleep, consciousness is the common factor. Pure consciousness and pure existence are not different. They are two aspects of the same reality. The waking state has two parts, namely, the waking person and the gross physical world. They are called Visva and Virat. They are essentially inert. Consciousness pervades them. In subtle body, consciousness is manifested. In gross matter, existence is manifested. Visva and Virat are inter-dependent and are like husband and wife. Their abodes are figuratively right eye and left eye respectively.
The waking state is conscious Visva and the existent Virat. In the waking state, consciousness assumes the costumes of Visva and Virat. The same consciousness assumes the roles of dreamer and the dream world, the counterparts of Visva and Virat. They are called Taijas and Hiranyagarbha respectively. It is so because during dream gross body is resolved. Subtle body, namely, the mind and the vital force function. Dream world is projected out of latent tendencies in the mind. It is called taijasa because it is luminous and does not require the waking light. Dream world is like Hiranyagarbha, the cosmic subtle body. The dreamer and dreamer reside in heart, which is the locus of mind.
During deep sleep, the mind is resolved but vital forces continue to function. Since the mind is resolved, all limitations due to mind disappear. Visva and Virat slip into one causal state. There is blankness. It is not absence of consciousness. It is consciousness of blankness without boundary. This experience is recollected on waking up. The Upanishad describes this state of no boundary in terms of functional vital forces. The eastern vital force merges with east direction, western with west direction, northern with north direction, south with south direction upper and lower ones with upper and lower directions. The directions are infinite and boundary less.
Consciousness is the invariable factor across the three states and is associated with three states. One can ‘reach’ consciousness if it is dissociated. It is not possible to physically isolate consciousness from any experience. Question of dissociation would arise, if there is an association in the first place. Consciousness was never associated, is not associated, will not be associated. An object is seen when the light falls and reflected from it. But the light is not associated with the object and there is no question of separating it from the object. The only way to separate is to cognitively separate. Similarly, consciousness is cognitively separated from the objects of experience. This is the method of not this, not this.
After such separation, consciousness alone stands out like a witness. It is witnessing consciousness. In its presence all experiences take place, but it remains as it is. It is imperceptible. It is non-decaying. It is unattached and is free from pain and injuries because pain and pleasure belong to mind and body.
Anyone doing meditations taught by YVK, goes to Brahma-Loka after death where he gets Self-knowledge from Brahmaji. It is krama-mukti.
Contd