9.    Prasnopanishad—
                                                                       Answers to the Sixth Student
                 					Peace is non-existent, Truth is scarce
						Fear of weapons has mounted
						Selfishness is the cause of these harmful trends,						These words convey the truth.

Satyam jnaanam Anantam Brahma —Brahman (God) is Truth, Wisdom and Infinite. Aksharam, Paramatma, Paratatvam, Brahma, Kshetrajna—these terms are merely synonyms for the Atma. Names are based on place, time and situation. Every being aspires to be happy, to keep misery at bay. Although man desires joy and peace, why is he compelled to experience sorrow and difficulties? Sorrow, unrest and fear are nothing but reflections of joy and peace. Without sorrow, joy has no value. If unrest did not exist, why would we yearn for peace? These dualities follow each other and are inter-dependent.  

We spoke of Om yesterday. We say that the three sounds—a u m—represent bhoo loka (physical world), bhuvar loka (astral world) and suvar loka (solar world). Also, the three Vedas—Rig, Yajur and Sama—merely elaborate whatever is contained in Om. To attain the Pranava principle (OM)—namely, the unity of tri-maatra (three years, tri-Veda and tri-loka  (three-worlds)—three paths are available.

Namasmarana, Bhaavam and Sadhana

First, chanting the Name of the Lord (namasmarana). Second, feeling (bhaavam). Third, spiritual effort (sadhana). By chanting the Name you can experience pleasures of the bhoo loka, that is, worldly comforts and amenities. All worldly pleasures can be obtained through chanting the Divine Name. However, these are temporary and unreal. Next, bhaavam. What is bhaavam? Appreciating that a Divine Power runs the world of living and non-living entities, making this conviction central to one’s daily activities and contemplating upon that Power is bhaavam. By treading the path of bhaavam, one reaches chandra loka. To trust that there is a basis (moolam) for the gross (sthoolam) world is bhaavam. Chandra Loka is the realm of the mind, where man enjoys peace and contentment.
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Through namasmarana (repetition of the name of  God), one acquires physical comforts. Through bhaavam (conviction that a Divine Power runs the world), one acquires mental peace. One remains dissatisfied with these two joys and proceeds into the third stage, saadhana (spiritual practice.) Spiritual practice (saadhana) takes one  to suvar loka (the realm of the sun). Suvar loka means the realm of the Sun or Atma principle, characterized by the highest awareness and consciousness. It is the highest wisdom (jnana) born of divine vision. In this wisdom, which reveals the unity of everything, there is peace.  

Bhoo loka and bhuvar loka pertain to the physical world which is fleeing and unreal. Bhoo loka is gross (sthoolam) while bhuvar loka is subtle (sookshmam). The body is gross, the mind is subtle. Bhoo loka and bhuvar loka relate to the body and the mind. Suvar loka (realm of the Sun) is the domain of the Atma. 

Through repetition of the Name (namasmarana), contemplation that a Divine Power runs the world (bhaavam) and spiritual practice (sadhana), these three planes of existence are attained. When these three paths are followed, man can reach a state beyond the three worlds (lokas), a state of supreme peace and bliss. This is the goal of human life. These were the answers given by Sage Pippalad to Satyakaama.

Purushottama and the Sixteen Kalaas	

At this time, Sukesha, son of Sage Bharadvja, rose and prayed. “Swami!” All scriptures declare that there is a Divine Being, Purushottama, who is a reservoir of sixteen attributes (kalaas). Who is this Being? What are the sixteen kalaas? Where are they found? Please appease my curiosity.”* Pippalada smiled, “Son, Sukesha! Purushottam is not limited to some secluded place. He is present as awareness in every being and experiences bliss in that form. He is Sat-Chit-Ananda— Being, Awareness, Bliss.”

Sat means one who is changeless, true and permanent, to whom nothing can be added. The one who recognizes complete awareness is Chit. The one who experiences Sat and Chit is the embodiment of bliss (Ananda). Names and forms may vary, but Sat and Chit lead to the same goal. The right and left eye are distinct, no doubt. But when you open both of them, left and right merge in your vision. Similarly, the unity of Sat and Chit is Ananda.These three are present within every human being.

Satchitananda is one possessing all sixteen attributes (kalaas). Now, the sixteen attributes (kalaas) have been expounded by scriptures in various ways, confusing the common man. The  attributes (Kalaas) are not meant to be earned by us but instead, they are natural to us.

Space (akasa)  carries sound. Sound causes wind (vayu). Wind gives birth to fire (agni) and brightness through which water is made possible. The grosser aspect of water is itself earth. The five elements are space, air, fire, water and earth. The five life-forces (praanas) in our body are praana (in-breath) apaana (downward air thru anus), samana (universal air in body)                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      udaana (upwards breath) and vyana (vital air which circulates throughout body). Together, they form ten concepts. The five organs of perception (jnanendriyas)—eyes, ears, nose, tongue and skin—bring the total to fifteen. The mind is the sixteenth. These sixteen attributes shine in every human being.   

Purusha
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The human attributes (kalaas) are all-encompassing and full (poornam). The one who experiences these attributes in all their fullness, employs them to recognize the state of fullness and attains that state, qualifies for the title of Purusha or Purushottam.

Who is Purusha? It does not mean one who wears pants and a shirt, namely, a male! In the body, which is called Pura, that consciousness, that awareness, that Divine Power which pulsates from top to toe is called Purusha. The one who experiences this awareness is also Purusha. The one who appears in everyone, or the collective consciousness throughout the cosmos, is Purushottam. In other words, the individualized awareness is Purusha, while the collective awareness is Purushottam.

What must the Purusha do to sanctify his time in the body? Sound (sabda), air (vayu), fire (tejas), water and earth—the five elements must be regarded as manifestations of God and used appropriately.

Sacred Use of Senses

God has bestowed on man the five organs of perception (jnanandriyas). Sight is fire. It must be used in the proper manner —see good. Only then this attribute (kala) of sight becomes a Divine instrument. Second is hearing. We must employ our ears to hear only words which encourage awareness of our pure, transcendental nature. Third, the nose. Sweet fragrances do not just confer joy, but are conducive to health as well. Bad odors lead to bad health and disturb mental peace. Good smells are God’s manifestations in the air.

Next, the skin. The sense of touch is very pure. It must not be used indiscriminately. To sanctify the sense of touch, our ancient sages left villages and towns, sought solitude in forests and spent their time in silent meditation. There is a Divine Power in our body called Chit Sakti.  This power is like a current. With touch, currents in bodies are exchanged. It is very likely that in this process, our good qualities deplete and bad qualities increase! Therefore, it is advisable to touch only pious and great individuals, especially their feet, to ensure that our virtues flourish and our vices subside.

When you sit for mediation, ensure that your are not close to others, that you do not touch another’s body. Sit alone, focus on your innate potential, express it in behavior and mentally enjoy the Divine Power which is within you and outside you. Antar Bahischa Thath Sarva Vyaapya Narayan Sthiutah—God (Narayan) is inside, outside, everywhere. When  we cultivate friendships and attachments indiscriminately, our Divinity is drained day by day. Our ancient sages used the five elements and the five sense organs in sacred ways and transformed themselves into Divine personages.

Swami told you yesterday—our body has 720 million veins (naadis). The life force called vyaana pervades every vein (naadi) uniformly. The Divine force of vyaana ensures health, joy and enthusiasm. Ayana manifests as a thousand-petalled lotus (sahasraara parma) in the crown of the head. When the kundalini energy journeys from the moolaadhaara chakra to the sahasraara parma, the petals of this lotus blossom. Then the kundalini glows and with infinite effulgence joins the thousand-petalled lotus (sahasraara). Man today, drained of this divine energy, is susceptible to all kinds of sorrow. Our sages were made of stronger material. They purified the moolaadhaara chakra, awakened the kundalini power, made it traverse the path to sahasraara, and redeemed the purpose of their birth. Therefore, the five life-forces must be utilized properly. Only then we can attain the state of Purusha, diivinity.

The Source is Within

Thus, although man as the sixteen attributes (kalaas) within himself, he is unable to use them properly, unable to recognize his Divinity.

When you have a wish-fulfilling cow (kamadhenu), granting milk upon mere request,
Why buy an ordinary cow paying money?

When the wish-fulfilling tree is with you,
Why crave for the wild weeds growing around your house?
When you have a golden mountain shining with infinite brightness,
Why search for nuggets of silver and gold?

Although man is an embodiment of the Divinity which expresses itself as sixteen attributes (kalaas) and man contains these sixteen attributes within himself, he does not recognize their Divine significance and her, performs actions which wreck peace of mind. Leave out not attaining the state of Purusha or Purushottam—Man slips downward into animal and demonic tendencies. Why? He does not use the sixteen kalaas in the right way.

Give up Selfishness, Sanctify the Attributes (Kalaas)

Yes, we may not be well-versed in Vedas, epics and Puranas. But man does not put into practice basic morals in his daily life. You must speak the truth, and speak it sweetly. Speak                                                                          words which instill joy in others. Never hurt others with words. We know these teachings, but we fail to practice them! Why? Selfishness, selfishness. In the anxiety to realize his selfish goals, man uses the sixteen attributes (kalaas) in detrimental ways.

Therefore, man is endowed with sixteen attributes, which are full (poorna). One who sanctifies these attributes  and recognizes their Divine significance qualifies to be called Purushottam. One who wastes his attributes is the llowest among men.

The answer to Sukesa’s question was that Purushottam is not a separate Being residing in a secret place. God is not in some other place (desham) but in your own body (deham)! Similarly, sin does not reside outside, but in your own body ! Similarly, sin does not reside outside, but in your ruinous actions. Actions alone turn us into Purushas. Purushottamas, men, demons or animals. Actions can lead us to higher states. Actions can also drag us into a hellish existence.

Nature of Avatars

Puranas declare that one who has completely sanctified the sixteen attributes (kalaas) is God (Purushottama). Therefore, the Avatars alone can apply the sixteen attributes with total, unalloyed selflessness. Whatever is done, seen spoken or thought by Avatars is absolutely selfless. No Avatar at anytime, has ever used His five organs of perception, five life forces, five elements or mind for selfish ends. While conducting themselves as ordinary men, they have unmistakably displayed purity, truth and eternal qualities through unselfish actions. Man is blind to such subtle truths and thus unable to understand his humanness.

Prajna—The Invisible Awareness

Pippalada bestowed these grand teachings upon Sukesa. He instructed him to enquire about the unity of the gross (sthoolam) and the subtle (sookshmam). The gross is perishable and the subtle, indestructible. The world is perishable and the Atma, imperishable. Life is perishable, God is imperishable. Only when you grasp the significance of these two principles can you understand the sixteen attributes (kalaas) in their fullness.

The entire cosmos, mobile and immobile, has emerged from the Indestructible Principle (akshara). This Divine principle has given birth to this world, sustains it and ultimately merges it into itself. The unity of the individual soul (jeeva) and God (deva) is akshara. The combination of the temporary and the permanent is God.

The sixteen attributes are sanctified when they are dedicated to the Atma. Let your vision not be restricted to the external, physical sight, but proceed inward to the 
Atma. Foster the feeling that your physical sight is made possible only by the light of the Atma. Do not misconstrue your organs of action (karmendriyas) to be the source of awareness. Your ears are able to hear only because of the power of the Atma. The invisible cause is the power of the Atma, called Prajna.

Our external vision beholds the world, called Vishva. The inner vision, the dream and deep sleep states pertain to divine wisdom (Prajna). This wisdom prajna gives birth to effulgence or tejas. Whatever we do, see, think and say, we must dedicate to the Atma. Then the attributes will blossom to their full capacity. How? Rivers with distinct names and forms flow in their respective directions. But ultimately, all rivers acquire the name, form and qualities of the ocean.

Similarly, the five elements are distinct streams. So are the five life-forces (pranas) and the five organs of perception (jnanendriyas). Lastly, the mind is the most turbulent river of all! When all these streams are offered to the Atma, they merge into prajna. They lost their individual names and forms and acquire the immaculate qualities of the Atma—formless, true, eternal, unsullied. Hence, to become God (Purushottam), we must just use the sixteen attributes meaningfully.

[Swami concluded with “Hari Bhajana Bina Sukha Shanti Nahin”]

                                                                                                                                                                                                                                                                           May 29, 1991