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Yama Deva answers the above questions with three analogies;

Yama Deva answers the above questions with three analogies;

# '''Agni'''- The all-pervading Agni is ultimately is one in his foundational character.  Even though agni is  there in the different planets and all multifarious form are manifestation of that same one agni. Agni is the symbol of Teja (grandeur). One can see only because of that teja. The specific form and shape of every ingredient is attributed to Agni. However, the form can change because of the interference of other elements. Similarly, Parmatma is all pervading but based on the destination of the living entity, their Karma, form and qualities, the different gradations or forms happen. But Paramatma is one.

# '''Agni'''- The all-pervading Agni is ultimately is one in his foundational character.  Even though agni is  there in the different lokas and all multifarious form are manifestation of that same one agni. Agni is the symbol of Teja (grandeur). One can see only because of that teja. The specific form and shape of every ingredient is attributed to Agni. However, the form can change because of the interference of other elements. Similarly, Parmatma is all pervading but based on the destination of the living entity, their Karma, form and qualities, the different gradations or forms happen. But Paramatma is one.

# '''Air:''' Air is there in everything but differences arise depending on where & how it flows, similarly  jivas have different body  based on their Karma.

# '''Air:''' Air is there in everything but differences arise depending on where & how it flows, similarly  jivas have different body  based on their Karma.

# '''Sun god''': He is the eyes of entire cosmic world, yet appears differently to different people based on their limited vision. So also just like there is one sun, While Parmatma dwells in all living entities, he is not bound by the misery  of the person that He is residing in. Although everything is under His control, He is not controlled by them. Different forms are happening in nature  because of his ||Sankalpa (resolution). The only way to attain eternal happiness is to have the courage to see  him within.  Other than such vision no one else experiences happiness.   

# '''Sun god''': He is the eyes of entire cosmic world, yet appears differently to different people based on their limited vision. So also just like there is one sun, While Parmatma dwells in all living entities, he is not bound by the misery  of the person that He is residing in. Although everything is under His control, He is not controlled by them. Different forms are happening in nature  because of his ||Sankalpa (resolution). The only way to attain eternal happiness is to have the courage to see  him within.  Other than such vision no one else experiences happiness.   

Another surprising thing about this tree is, just like the ahswatha tree’s roots takes away from the tree, similarly the JIva, thinks himself to be independent and himself and the samsara to be eternal and tries to settle in this world.  The foundation of this tree is eternal, which is represented by Paramatma.  This is described in Bhagavad gita 15th chapter 1st 3slokas.  Taittiriya aranyaka also describes this(1-11-5).

Another surprising thing about this tree is, just like the ahswatha tree’s roots takes away from the tree, similarly the JIva, thinks himself to be independent and himself and the samsara to be eternal and tries to settle in this world.  The foundation of this tree is eternal, which is represented by Paramatma.  This is described in Bhagavad gita 15th chapter 1st 3slokas.  Taittiriya aranyaka also describes this(1-11-5).

This tree is like a mesh of karmic reaction from which it is difficult to come out. The living entity is like an ant who gets stuck in this tree and does not even realize that the tree is upside down.  Therefore most of the time living entity does not understand whether he is going close to Paramatama(the root) or away from the tree.  What to speak that, just because they do not see the root of the tree they deny the existence of the root( paramatama) and jump from one branch to other branch.  Every planet have taken shelter of this tree( material cosmos) and there is no other place where creation is existing.  When one sees the root of the tree, then one can see Paramatama.  Who is is personification of light and brahman.  This is how the jnani see it.  Every one beginning from Brahma and insignificant ants are residing in this tree, and they have no other shelter.   

This tree is like a mesh of karmic reaction from which it is difficult to come out. The living entity is like an ant who gets stuck in this tree and does not even realize that the tree is upside down.  Therefore most of the time living entity does not understand whether he is going close to Paramatama(the root) or away from the tree.  What to speak that, just because they do not see the root of the tree they deny the existence of the root( paramatama) and jump from one branch to other branch.  Every loka have taken shelter of this tree( material cosmos) and there is no other place where creation is existing.  When one sees the root of the tree, then one can see Paramatama.  Who is is personification of light and brahman.  This is how the jnani see it.  Every one beginning from Brahma and insignificant ants are residing in this tree, and they have no other shelter.   

'''Because this tree looks upside down, there is a natural fear of it falling.  But it is misplaced.  The Shruti says that the tree is very strong and this is explained in the chandyogya upanishad (6.8.4)<blockquote>"''||Sanmulaha sadayatanaha sat pratishthitaha''"</blockquote>Yet there are still some who do not believe in the strength of the tree, and who are they? Those who do not have the trust.     

'''Because this tree looks upside down, there is a natural fear of it falling.  But it is misplaced.  The Shruti says that the tree is very strong and this is explained in the chandyogya upanishad (6.8.4)'''<blockquote>'''"''||Sanmulaha sadayatanaha sat pratishthitaha''"'''</blockquote>'''Yet there are still some who do not believe in the strength of the tree, and who are they? Those who do not have the trust.     '''

Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this  tree to be scary.  This is the subject matter of next mantra.  

Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this  tree to be scary.  This is the subject matter of next mantra.  

== Why do they fall? ==

== Why do they fall? ==

<blockquote>"''"Those who do not understand the secret that the  living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s  karma, this is for certain.  This is the path of coming to the upside down tree.  Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''"</blockquote>It is difficult!  To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan,  for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world  it is not favorable place to acquire the knowledge.  At the same time, other than martya loka(material world)  no other planet can give the experience of Paramatma. The Gandharva loka is not the place for ||lok sadhana ( adhyatmik practices) as it is like seeing the reflection in the water, fleeting and unrealistic.  Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like  the distinction between the sun  and shadow.  Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.  

<blockquote>"''"Those who do not understand the secret that the  living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s  karma, this is for certain.  This is the path of coming to the upside down tree.  Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''"</blockquote>It is difficult!  To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan,  for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world  it is not favorable place to acquire the knowledge.  At the same time, other than martya loka(material world)  no other loka can give the experience of Paramatma. The Gandharva loka is not the place for || lok sadhana (adhyatmik practices) as it is like seeing the reflection in the water, fleeting and unrealistic.  Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like  the distinction between the sun  and shadow.  Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.  

== Iha and Para from here to there- the steps ==

== Iha and Para from here to there- the steps ==

From now on Yamaraja explains the vedanta as the part of journey of sadhana, in brief.   In the world the opposite exist in isolation rather in integration.  For eg;- birth and death appear to be contradictory.  This is how the senses perceive.

From now on Yamaraja explains the vedanta as the part of journey of sadhana, in brief.   In the world the opposite exist in isolation rather in integration.  For eg;- birth and death appear to be contradictory.  This is how the senses perceive.

In this case Para doesn’t mean that it is superior.    Para here specifically means to influence or to dominate.<blockquote>"''||indriyebhyaha paraayahartha  purushanna param kinchita|| (1.3.10 and 1.3.11).''"</blockquote>In this mantra  para should be taken as the above definition.   In the Bhagavad Gita  (3.42) also Krishna speaks<blockquote>"''||indriyani paranyahur indriyebhyah param manah manasas tu para buddhir yobuddheh paratas tu sah||''"</blockquote>Here the word saha is used for buddhi. Who is this buddhi?  In this episode of the Bhagavad Gita sloka Arujna raises this question,<blockquote>"''..athahakeno… baladhikaha niyojitahs?''"</blockquote>What impels one to commit a papa (पापम्) even though he doesn’t want to, where is that desire situated in our heart? Krishna answered – kama yesha krodha yesha….  He says that the lust and greed for power is great. It is like the smoke that covers the fire or the dust that covers the reflection of the mirror or the embryo that covers the living entity.<blockquote>"''Indriyani mano buddhir asyadhisthanam ucyate etairvimohayaty esa jnanam avrtya dehinam (BG 3.40).''"</blockquote>The Senses, mind and buddhi are the dwelling place of  kama (desire) and krodha (anger).   Here param or para means resting, every element rests on the previous elements, therefore all different position in the body is the resting place for kama(lust), therefore they are the cause of living entity’s down fall.  One who is desirous of elevation of oneself should first conquer kama. <blockquote>"''Buddheh param shatru jahi mahabaho''"</blockquote>In the beginning and middle of this episode, the enemy kama is mentioned therefore it is pertinent that it is there everywhere in this episode.  

In this case Para doesn’t mean that it is superior.    Para here specifically means to influence or to dominate.<blockquote>"''||indriyebhyaha paraayahartha  purushanna param kinchita|| (1.3.10 and 1.3.11).''"</blockquote>In this mantra  para should be taken as the above definition.   In the Bhagavad Gita  (3.42) also Krishna speaks<blockquote>"''||indriyani paranyahur indriyebhyah param manah manasas tu para buddhir yobuddheh paratas tu sah||''"</blockquote>Here the word saha is used for buddhi. Who is this buddhi?  In this episode of the Bhagavad Gita sloka Arujna raises this question,<blockquote>"''..athahakeno… baladhikaha niyojitahs?''"</blockquote>What impels one to commit a papa (पापम्) even though he doesn’t want to, where is that desire situated in our heart? Krishna answered – kama yesha krodha yesha….  He says that the lust and greed for power is great. It is like the smoke that covers the fire or the dust that covers the reflection of the mirror or the embryo that covers the living entity.<blockquote>"''Indriyani mano buddhir asyadhisthanam ucyate etairvimohayaty esa jnanam avrtya dehinam (BG 3.40).''"</blockquote>The Senses, mind and buddhi are the dwelling place of  kama (desire) and krodha (anger).   Here param or para means resting, every element rests on the previous elements, therefore all different position in the body is the resting place for kama(lust), therefore they are the cause of living entity’s down fall.  One who is desirous of elevation of oneself should first conquer kama. <blockquote>"''Buddheh param shatru jahi mahabaho''"</blockquote>In the beginning and middle of this episode, the enemy kama is mentioned therefore it is pertinent that it is there everywhere in this episode.  

'''Instead of Kama, the Lord should reside in us, but unfortunately for many kama  is worshipable.  The instruction is that if one wants to have the darshan of ||Bhagawan, who is above everything, then kama has to be controlled, because  Bhagavan cannot be perceived by the gross senses.

'''Instead of Kama, the Lord should reside in us, but unfortunately for many kama  is worshipable.  The instruction is that if one wants to have the darshan of ||Bhagawan, who is above everything, then kama has to be controlled, because  Bhagavan cannot be perceived by the gross senses.'''

This Paramapurusha is ||vyapak(all-pervasive). Earlier it was noted,<blockquote>"''drushyatetu agraya buddhaya…''"</blockquote>He can only be achieved by the purified intelligence, not by the senses, and such person achieves amritattva(immortality)  

This Paramapurusha is ||vyapak(all-pervasive). Earlier it was noted,<blockquote>"''drushyatetu agraya buddhaya…''"</blockquote>He can only be achieved by the purified intelligence, not by the senses, and such person achieves amritattva(immortality)  

* Is Yamadeva a fictional or factual character?  

* Is Yamadeva a fictional or factual character?  

* How do we know that all that is spoken in the Upanishad is actual truth, etc?

* How do we know that all that is spoken in the Upanishad is actual truth, etc?

'''These are ordinary questions that stem from an ordinary and suspicious mind who is only interested in looking at things from the modern historical perspective, a legacy of the West. They neither understand the import of our Upanishads nor value it.

'''These are ordinary questions that stem from an ordinary and suspicious mind who is only interested in looking at things from the modern historical perspective, a legacy of the West. They neither understand the import of our Upanishads nor value it.'''

* What is history?  

* What is history?  

* Who decides what is history and what are the events that needs to be put down as history?  

* Who decides what is history and what are the events that needs to be put down as history?