Changes

What the father asks

What the father asks

about is the knowledge of the ultimate principle that cannot be grasped by the

about is the knowledge of the ultimate principle that cannot be grasped by the

ordinary faculties of cognition. The implication of the phrase ‘unheard becomes

ordinary faculties of cognition. The implication of the phrase ‘unheard becomes heard, etc.’ is that this particular knowledge cannot be acquired by physical

heard, etc.’ is that this particular knowledge cannot be acquired by physical

faculties of cognition. It is also indicated here that knowledge of Vedas is

faculties of cognition. It is also indicated here that knowledge of Vedas is

fruitless if, with it, one is not able to know the ultimate principle.

fruitless if, with it, one is not able to know the ultimate principle.

[[Shvetaketu (श्वेतकेतु)|Shwetaketu]] was unaware of such a type of knowledge, though he had studied the

[[Shvetaketu (श्वेतकेतु)|Shwetaketu]] was unaware of such a type of knowledge, though he had studied the Vedas properly. So he desired to know what kind of instruction that was. The father explains thus:<blockquote>''“यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं  |'' </blockquote>

Vedas properly. So he desired to know what kind of instruction that was. The father explains thus:<blockquote>''“यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं  |'' </blockquote>

<blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || (6.1.4)''</blockquote>

<blockquote>''स्यात्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्” || (6.1.4)''</blockquote>

<blockquote>''“yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt |'' </blockquote>

<blockquote>''“yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt |'' </blockquote>

The implication is

The implication is

that there exists only one entity and all that is here is only modifications of

that there exists only one entity and all that is here is only modifications of

that entity expressed in names and forms. If that entity is known, everything

that entity expressed in names and forms. If that entity is known, everything it manifests also is known. Upanishads

it manifests also is known. Upanishads

consistently declare that Ātmā is this entity. It  however does not mean that one who realises that

consistently declare that Ātmā is this entity. It  however does not mean that one who realises that

entity would know all nuances of the physical world.  

entity would know all nuances of the physical world.  

== आत्म तत्त्वम् || Atma Tattvam ==

== आत्म तत्त्वम् || Atma Tattvam ==

Ātmā is ‘SAT-CHIT- ĀNANDA’ (‘सत् चित् आनन्द’ – ‘sat-cit-ānanda’) in essence. SAT is that which does not

Ātmā is ‘SAT-CHIT- ĀNANDA’ (‘सत् चित् आनन्द’ – ‘sat-cit-ānanda’) in essence. SAT is that which does not

have a state of non-existence (Bhagavad Gīta – 2.16), CHIT is pure, absolute

have a state of non-existence (Bhagavad Gīta – 2.16), CHIT is pure, absolute consciousness and ĀNANDA is transcendent bliss. Why Ātmā, that is said to be

consciousness and ĀNANDA is transcendent bliss. Why Ātmā, that is said to be

the ruling force of the universe, is ‘SAT-CHIT- ĀNANDA’? Because, the whole universe is motivated, in all its activities, by the urge either to exist or to

the ruling force of the universe, is ‘SAT-CHIT- ĀNANDA’? Because, the whole

universe is motivated, in all its activities, by the urge either to exist or to

express or to enjoy. SAT denotes existence, CHIT denotes cognition and

express or to enjoy. SAT denotes existence, CHIT denotes cognition and

expression, and Ānanda denotes enjoyment. So, Ātmā is ‘SAT-CHIT- ĀNANDA’; it is

expression, and Ānanda denotes enjoyment. So, Ātmā is ‘SAT-CHIT- ĀNANDA’; it is

Since from SAT, the

Since from SAT, the

three entities of energy, water and food emerged progressively resulting in

three entities of energy, water and food emerged progressively resulting in

emergence of beings, every being contains all the three; and they also contain

emergence of beings, every being contains all the three; and they also contain the principle of SAT which sustains their very existence (6.3 & 6.4). Annam

the principle of SAT which sustains their very existence (6.3 & 6.4). Annam

when consumed becomes three-fold, viz. the grossest becomes faeces, the

when consumed becomes three-fold, viz. the grossest becomes faeces, the

subtlest becomes mind and the middle part becomes flesh. Water consumed

subtlest becomes mind and the middle part becomes flesh. Water consumed

In section 6.7

In section 6.7

Uddālaka Āruṇi demonstrates to his

Uddālaka Āruṇi demonstrates to his

son Śvetaketu without annam the mind does not work properly. Śvetaketu was asked not to take food for fifteen days; he did so

son Śvetaketu without annam the mind does not work properly. Śvetaketu was asked not to take food for fifteen days; he did so and then, he was unable to remember the Vedas he studied. Later he ate and was able to remember all. Uddālaka concludes by asserting that mind consists in annam, prāṇa consists in water and speech consists in energy :<blockquote>''अन्नमयं हि मन, आपोमयः प्राणः, तेजोमयी वाक्  || (6.7.6)''</blockquote>

and then, he was unable to remember the Vedas he studied. Later he ate and was

able to remember all. Uddālaka concludes by asserting that mind consists in annam, prāṇa consists in water and speech consists in energy :<blockquote>''अन्नमयं हि मन, आपोमयः प्राणः, तेजोमयी वाक्  || (6.7.6)''</blockquote>

<blockquote>''annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk || (6.7.6)''</blockquote>

<blockquote>''annamayaṃ hi mana, āpomayaḥ prāṇaḥ, tejomayī vāk || (6.7.6)''</blockquote>

Uddālaka continues his teaching as in verse 6.8 by explaining what sleep means. In sleep one is fully possessed by SAT which is his origin :<blockquote>''स्वं अपीतो भवति, तस्मात् एनम्स्व पितीत्याचक्षते  || (6.8.1)'''''</blockquote>

Uddālaka continues his teaching as in verse 6.8 by explaining what sleep means. In sleep one is fully possessed by SAT which is his origin :<blockquote>''स्वं अपीतो भवति, तस्मात् एनम्स्व पितीत्याचक्षते  || (6.8.1)'''''</blockquote>

and therefore, SAT, which, as we have seen, as the source of energy, prāṇa and annam, is implied to be a constituent of Ātmā. The declaration that on leaving from

and therefore, SAT, which, as we have seen, as the source of energy, prāṇa and annam, is implied to be a constituent of Ātmā. The declaration that on leaving from

here or, in other words, on shedding this body, every being merges into Ātmā,

here or, in other words, on shedding this body, every being merges into Ātmā,

is a very important one. It scotches all talks about rebirth of the same

is a very important one. It scotches all talks about rebirth of the same individual. Personal identity is lost on merging with Ātmā which is an incessant, all-pervading entity, without a second.<blockquote>''स य एषोഽणिमा ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो  || (6.8.7)'''''</blockquote>

individual. Personal identity is lost on merging with Ātmā which is an incessant, all-pervading entity, without a second.<blockquote>''स य एषोഽणिमा ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो  || (6.8.7)'''''</blockquote>

<blockquote>''sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo || (6.8.7)''</blockquote>

<blockquote>''sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo || (6.8.7)''</blockquote>

Meaning: ‘He (that Great Being mentioned in the previous verse) is absolute subtleness (subtle essence) which inheres in all that is here; that (all that is here) is Satyam,

Meaning: ‘He (that Great Being mentioned in the previous verse) is absolute subtleness (subtle essence) which inheres in all that is here; that (all that is here) is Satyam,

This fact finds expression

This fact finds expression

in Bṛhadāraṇyaka 2.4.12 also; again it is seen in 6.9 and 6.10 also. This sentence is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.

in Bṛhadāraṇyaka 2.4.12 also; again it is seen in 6.9 and 6.10 also. This sentence is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.

Incidentally, it is the very phrase <blockquote>''तत्त्वमसि || tattvamasi'' </blockquote>

Incidentally, it is the very phrase ''तत्त्वमसि || tattvamasi'' appearing here, that is designated as one of the four Mahāvākya(s) in the Upanishads.  

appearing here, that is designated as one of the four Mahāvākya(s) in the Upanishads.

In 6.9.3, Uddālaka

In 6.9.3, Uddālaka explains to his son further about how personal identity is lost on being merged

explains to his son further about how personal identity is lost on being merged

with the Supreme Entity as mentioned in 6.8.6, by citing the example of the process of making honey by honey bees. The bees collect nectar from various

with the Supreme Entity as mentioned in 6.8.6, by citing the example of the

trees and make honey mixing all; when honey is produced, the nectar of a tree cannot distinguish itself from the nectar of other trees; its personal identity

process of making honey by honey bees. The bees collect nectar from various

trees and make honey mixing all; when honey is produced, the nectar of a tree

cannot distinguish itself from the nectar of other trees; its personal identity

is lost. All beings, whether it be a tiger, or lion, or wolf, or a pig, or

is lost. All beings, whether it be a tiger, or lion, or wolf, or a pig, or

insect, or gnat, or mosquito, all continue their existence in the same manner.

insect, or gnat, or mosquito, all continue their existence in the same manner.