Chapter 4 Section 3 4.3.1 to 4.3.5 In a series of questions Janaka asks YVK about the lights which a person uses for worldly transactions. Most obvious is the sunlight. When sun has set, it is the moonlight. When both sun and moon have set (Amavasya), it is the light of fire. When sun, moon, fire are unavailable, speech serves as the light to transact. Speech (sound) includes odour.
Chapter 8 Sections 10 (8.10.1 to 8.10.4), 11 (8.11.1 to 8.11.3), and 12 (8.12.1 to 8.12.6)
Impressions are formed on the mind during waking state. These impressions are projected by the mind during dream. The dreamer jiva is different from the waking jiva. For the dreamer, the dream is as real as the world in the waking state is for the waking jiva. Brahmaji says that the one who moves around in the dream is Atma. He is fearless, immortal. He is Brahman. He is referring to consciousness blessed by which the mind functions. However, Indra wrongly takes the dreamer as Atma because he thinks that the dreamer is not affected by the afflictions of the waking state. He leaves satisfied. On his way back, he doubts his understanding. The dreamer too changes and suffers in the dream. It cannot be immortal and fearless Atma. He returns to Brahmaji and expresses his doubt. Brahmaji confirms his doubt and agrees to teach further on the condition that Indra lives in the gurukul for another 32 years. Indra lives for another 32 years.
Chapter 6 Negation of attributes 6.1 to 6.3 The author has earlier explained the method of negation (of objects) whereby Self is revealed. In this chapter, it is explained that negation of objects also means negation of attributes. Attribute is distinct from nature. That fire is hot is its nature and does not change. There is no cold fire. Smokiness is the attribute of a smoky fire. Attribute is a qualification and a limitation. The whiteness of a white cow is a limitation because it excludes all other colours. Since infiniteness is the very nature of Self, It is attribute- free. It is the ultimate subject and is the only entity having no attributes.
Chapter 2 Negation
2.1 to 2.4 Sruti (Br Up 2.3.6) says: Not this, not this. Self is the left over after negation of everything, i.e., objects of experience. As they are mithyA and changing, they are negated to realize the unchanging remainder. This remainder, the negator cannot be negated. It is the Self and is of the nature of consciousness. It is the true nature of the negator. Self cannot be negated because it is based on pramAna (evidence). Self is the ultimate subject and is the reality. It has an independent existence. Objects are non-Self and are mithyA.
Chapter 2 Section 5. Introduction The section is called Madhu Brahman because the word Madhu which means honey or helpful occurs repeatedly in it. The madhu vidya of ChAndogya Upaniṣad is Surya upAsanA. In Br Up it refers to Atma vidya or Brahma vidya. There are different techniques by which the Upanishads teach the knowledge of the Self. One method is creator and creation. Brahman is the creator. and world is the creation. This has been talked about earlier. Madhu Brahman uses the method of inter-dependence among worldly objects. They are mutually dependent and are mithyA. Therefore, there must be some entity outside the world which lends existence to the worldly objects. This entity is Brahman or the Self. The Upanishad also says that Brahman only appears as the world like gold appearing as ornaments. The ornaments are names and forms. Similarly, the world of multiplicity are names and forms. Brahman is all pervading and is present in a jIva as also in all other worldly objects. If a person understands this, he knows all and becomes immortal.
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2. With One Stop Over:
The Unfailing Universal Rule:
Krishna reveals the universal rule, that governs with no exception, the next birth of a creature. The rule is:
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेबरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ — 8.6, BG.
Meaning: Of whatever Being thinking at the end a man leaves the body, Him alone, O son of Kunti, reaches he by whom the thought of that Being has been constantly dwelt upon.
Therefore, his promise is: “Whoso, at the time of death, thinking of Me (Vishnu, the Supreme Lord) alone, leaves the body and goes forth, he reaches My being (My real being as Vishnu); there is no doubt in this as to whether he reaches or not (8.5, BG; 7.30, BG.).” Continue reading
Surefire Way To Liberation:
One attains (eternal and irreversible) identification with brahman by being established in brahman *even in the closing years of one’s life* — 2.72, BG.
Essential Requirements:
a) Should be free from all desires, be free from hankering, without the idea of (‘me’ and) ‘mine’, and be devoid of pride — 2.71, BG.
Shankara comments at 2.71, BG: Only that man attains peace (Liberation) into whom all desires enter, from all directions, like waters entering into a sea, without overwhelming him.
Chapter 2 Section 1
2.1.1 to 2.1.14 It is a dialogue between GArgya, a BrAhmana and a kshatriya king AjAtshatru of KAsi. GArgya has learnt VedAs and he knows Saguna Brahman. AjAtshatru is a jnAni. GArgya visits AjAtshatru and offers him to teach Brahman. AjAtshatru understands that Gargya’ s main intention is to get dakshinA, i.e., teacher’s fee for teaching. He gives him 1000 cows for his proposal to teach. Though GArgya’s knowledge is confined to Saguna Brahman, he thinks that he knows everything and is proud. He says that he meditates on aspects of Saguna Brahman, namely, sun, moon, lightening, space, air, fire, water, looking glass, sound of breath of walking man, directions, shadow. and asks the king to meditate on these aspects.
Who is the hearer? Who says, I am Brahman?
Teaching of TTA becomes useful (Up Sa18.111) if it is meant for a hearer. In 18.76/77, there is a question: who is the hearer of the teaching? Two possible answers, namely, the Self and the ego are examined. It is argued that Self cannot be the hearer because It is free from action. The ego which is miserable, and a sufferer cannot be the hearer because it cannot say, ‘I am free’. Does it mean that the scripture is not a pramAna and teaching has no value? To dismiss such a possibility, 18.78 suggests a solution by introducing chidAbhAsa.
In Up Sah 18.44, the opponent (Purva Paksha-PP) asks a question. Who experiences the transmigratory existence? It cannot be the changeless Self. It cannot be the inert intellect, nor can it be the reflection (of the Self in the intellect) which is mithya. ShankarAchAryA gives a short reply. The transmigratory existence is a delusion because of non-discrimination between Self and non-Self. It has an apparent existence (and experienced) because of real existence of the changeless Self and appears to be belonging to It (Self).