THE BRHAD-ARANYAKA UPANISHAD
We return to our study of the Upanishads! We are sure that by now things are far clearer to you about the identity of the Devatas. We are treating this Upanishad individually considering the importance attached to it as one of the most important of the Upanishads. It forms part of the Satapatha Brahmana. We have already mentioned a part of this Upanishad earlier in this BOOK. Let us study some portion of it again!
Before we begin, we wish to tell you that here, we are adhering to the existing translations of Upanishads, which cannot be accurate. Therefore, keep in mind that there could be some portions here and there which are not very clear, particularly because the person who did the translation was not aware of the subject of discussion. Our purpose here is to show that even through the existing translations it is possible to get an idea that the same Devatas (Ahlulbayt) are the subject of discussion.
We start with the fourth Brahmana, which has already been mentioned before. It talks of the creation of the Noors of Mohammad and Ali, then of Fatima and their sons, Hasan and Husain.
See I.4.3:
He (the original Self) verily, had no delight. Therefore he who is alone has no delight. He desired a second. He became as large as woman and a man in close embrace. He caused that Self to fall into two parts. From that arose husband and wife. Therefore, as Yajnavalkya used to say, this is one half of one self, like one of the two halves of a split pea. Therefore this space is filled by a wife. He became united with her. From that human beings were produced.
We have seen earlier how the Noor of Devatas form an inseparable part of our bodies. Without them, there would be no life. The same is described in the aforementioned verse. Also, Yajnavalkya’s words are significant and describe that Noors of Mohammad, Ali and rest were all alike, like the two halves of a split pea.
Moreover, we have already commented on the statement ‘from that arose husband and wife’. Since Fatima was born out of Mohammad, this statement is extremely significant. Noors of Mohammad and Ali didn’t become husband and wife but from the self of Mohammad arose self who got married to Ali. This husband and wife were Siva and Sakti. From Siva (Noor which descended in Ali) and Sakti (Noor which descended in Fatima), all the rest of the Devatas and all creations were to take birth. We have credible evidence with us to show that Siva and Sakti were being worshipped all over the globe at one point of time, albeit in different names. Naturally, Siva and Sakti were in Deva (Noor or Light) state at that time. When they took birth as humans, later towards the start of middle ages, they were named Ali and Fatima.
I.4.5
He (God or original self) knew, I indeed am this creation for I produced all this (subsequent Noors like Mohammad, Ali, and succeeding Imams). Therefore he became the creation. He who knows this as such comes to be in that creation of this.
This talks of the deviations that had occurred in the Vedic teachings by the time of Yajnavalkya. People knew that it were these two Devatas who created the cosmos for the worship of God. But they had forgotten the latter part and had started worshipping the Devatas themselves. Attempt is made here to stress that since the Devatas or Ahlulbayt themselves were created by God, God verily is the Creator of all this.
See I.4.6:
When they (the people) say ‘sacrifice to him’, ‘sacrifice to the other one’, all this is His creation and indeed He Himself is all the gods (Devas). And now whatever is moist, that he produced from semen, and that is Soma. This whole is just food and the eater of food. Soma is food and fire is the eater of food. This is the highest creation of Brahma, namely that he created the gods (Deva) who are superior to him. He, although mortal himself, created the immortals. Therefore, it is the highest creation. Verily, he who knows this becomes in this highest creation.
This also speaks of the deviations that had occurred. People had started giving sacrifices to individual Devatas, when they should have given the sacrifices to God. The Devatas surely are the highest creation of God and are immortal. This knowledge is so important that one who knows this becomes part of this highest creation.
What has been said of Brahma is interesting indeed! The Devatas created out of Brahma have been described as superior to Brahma. Also, Brahma is described as mortal but the Devatas are described as immortal. Why? We have already given the answer before. Brahma was a phase of evolution which terminated with the creation of the Devatas. Once the 14 Devatas were created through division of the One Noor of Brahma, there were 14 Noors exactly identical to the One Noor of Brahma but Brahma remained no more. Therefore, Brahma is mortal while the Devatas have been created as immortals, to live creations after creations as those whose purpose is to show us the true path – the path of the worship of the Absolute God.
I.4.7
At that time this was undifferentiated. It became differentiated by name and form (so that it is said) he has such a name, such a shape. Therefore, even today this is differentiated by name and shape (so that it is said) he has such a name, such a shape. He (the self) entered in here even to the tips of the nails, as a razor is (hidden) in the razor-case, or as fire in the fire-source. Him they see not for (as seen) he is incomplete, when breathing he is called the vital force, when speaking voice, when seeing the eye, when hearing the ear, when thinking the mind. These (Divine Personalities) are merely the names of his acts. He who meditates on one or another of them (Divine Personalities) he does not know for he is incomplete, with one or another of these. The Self is to be meditated upon for in it all these become one. This Self is the first-trace of all this, for by it one knows all this, just as one can find again by footprints (whatever lost). He who knows this finds fame and praise.
This verse indicates that the Devatas are so alike in nature that for a long time they remained without a name. In order to distinguish them certain appellations were given at a later stage. That is the reason why Mohammad had to repeatedly state that all the Ahlulbayt were Mohammad, even though they had been given different names at the time of their birth. The Noor of these Devatas (Ahlulbayt) pervade everything to the tips of the nails, as a razor is hidden in the razor-case, or as fire in the fire-source. All activities and powers, even trifle ones like breathing, seeing, hearing, thinking, etc. emanate from them. Since all are alike and collectively form the Noor created by the Manifest Self of God, it is wrong to meditate on them individually. One who knows this position truly finds fame and praise. Others are destined for ignominy in the long life.
We have said earlier in this BOOK that the Muslims, including the Shias who claim to be closest to the Ahlulbayt, have not yet identified the true position of the Ahlubayt. This verse is an example. A lot more knowledge is available in the Upanishads, the Vedas and Gita that Muslims are not aware of. Fact is that Muslims will understand true Islam and Quran only after a thorough study of these scriptures related to the Indo-Aryans.
It is explicitly being said that fame and praise is for the person who identifies the 14 but meditates on the Manifest Self, who is the source of these Devatas. This passage is also important for those who talk of meditating on the ‘shunya’ (zero). Where will you end meditating on nothingness? Meditation on one or the other Devatas is being condemned. One has to meditate on the Paramatma (Manifest Self) if he wishes to find ‘fame and praise’.
I.4.8
That Self is dearer than a son, is dearer than wealth, is dearer than everything else and is innermost. If one were to say to a person who speaks of anything else than the Self as dear, he will lose what he holds dear, he would very likely do so. One should meditate on the Self alone as dear. He who meditates on the Self alone as dear, what he holds dear, verily, will not perish.
I.4.9
They say, since men think that, by the knowledge of Brahman, they become all, what, pray, was it that Brahman knew by which he became all?
The Upanishad is now talking of those who said that Brahman (God) only has to be meditated upon. It is quoting the view of people of the time who used to say that they would become all if they possessed the knowledge of Brahman (God). The writer of the Upanishad knows it is not possible to meditate on the Non-manifest; that is why it is talking of the need to meditate on the Manifest, even if one wishes to reach the Non-manifest. That is why question is asked: ‘what, pray, was it that Brahman knew by which he became all?’
Doesn’t the tone and subject of these verses reveal that attempt is being made to lead the people, who had taken to worship of Devatas as gods, back to God? While others were talking of leaving everything and concentrating on Brahman? How sad indeed that from that extreme we have now moved to the other extreme where we do not even know the identity of the Devatas and some of us interpret their appellations of Indra, Agni, Vayu as the material sun, fire and air.
Verse 1.4.8 too gives a great deal of knowledge on the need to recognize the importance of the Self. One who is unable to do so is a loser. Self has to be considered dearer than all else. One who considers Self as dear than all else will alone not lose out on the rest of his possessions.
I.4.10
Brahman, indeed was this in the beginning. It knew itself only as ‘I am Brahman’. Therefore (after chanting) it became all. Whoever among the Devas became awakened to this, he indeed became that. It is the same in the case of seers, same in the case of men. Seeing this, indeed, the seer Vama-Deva knew, ‘I was Manu and the Sun too.’ This is so even now. Whoever knows thus, ‘I am Brahman’, becomes this all. Even the Devas (divine persons) cannot prevent him becoming thus, for he becomes their self. So whoever worships another divinity thinking that he is one and another, he knows not. He is like an animal to the Devas. As many animals serve a man so does each man serve the Devas (divine persons). Even if one animal is taken away, it cause displeasure, what should one say of many (animals)? Therefore it is not pleasing to those that men should know this.
Brahman pervades inside our selfs through the Noor of Devatas (Ahlulbayt) to such an extent that sages of yore used to say that they were themselves Brahman. This inward introspection of our own selves led to the Sufis of yore say ‘An al-Haq’ (‘I am the truth’ or ‘the truth is in me’). Unfortunately the true purport of their utterances got lost with time. Even now, there are people who can be seen speaking this sentence. What they don’t possess is the knowledge of certain vital facts which made people of yore make this claim.
One who progresses on the spiritual journey through this path attains union with God. Again, in order to correct the views of the people of the time, it is said that even the Devatas cannot prevent this from happening. This has been said because Devatas are names of certain Noor. Prone as we are to make an image for every abstract thing, we give an image to the Devatas as well. The Noor or Power of Devatas is working inside us. It is because of this that we breathe. We have the capacity to make our self pure. A certain stage of purity of self leads to its union with the Manifest Self (Paramatma). Self of the person becomes one with Brahman. That is the highest objective. It is for this reason that it is said that even the Devatas cannot prevent that from happening. When that happens, we become food to the Devatas; thereby meaning that we give strength to the Devatas. Likewise, our evil deeds give strength to the Forces of Darkness (Zulmat).
In spite of refocusing on the importance of the recognition of the Self, the importance of the Devatas too has been highlighted. It is clearly stated that just as the animals have been created to serve man, the man has been created to serve the Devatas. That is the complete control that the Devatas (Ahlulnayt) have been given over our lives, our senses and our actions. It is stated that just as we are displeased over the loss of an animal, the Devatas or Ahlulbayt are displeased when a man leaves the path of the Devatas. This is so because the sole aim of the Devatas is to lead the man to the worship of God and therefore when men elevate to unite their self with the Manifest Self, the Devatas are pleased.
Now we wish you to see verse 1.4.11 of Brhad-aranyaka:
I.4.11
Verily, in the beginning this (world) was Brahman, one only. That being one, did not flourish. He created further an excellent form, the Ksatra power, even those who are kshatras (rulers) among the devas, Indra, Varuna, Soma, Rudra, Parjanya, Yama, Mrtyu, Isana. Therefore, there is nothing higher than Ksatra. Therefore at the Rajasuya sacrifice the Brahmana sits below the Ksatriya. On Ksatrahood alone does he confer this honour. But the Brahmana is nevertheless the source of Ksatra. Therefore, even if the king attains supremacy at the end of it, he resorts to the Brahmana as his source. He becomes more evil as he injures one who is superior.
We will see later that terms Rudra, Indra, Varuna, Soma, etc. have been used for the Ahlulbayt in the Vedas. Interestingly, these terms have been used for the origin of kshatriyahood. It is clear from this that the aforementioned Devatas created kshattriyas as fighters against the evils that had got associated with brahmins. Till that time all were brahmins. But when attempts were made to rectify the beliefs, those who accepted it were called kshattriyas and those who remained adherent to earlier beliefs remained brahmins. Sometime after this cleansing, the kshattriyas too deviated from the core teachings and another class of vaishyas and then another of sudras were created.
This verse also indicates that there was a time when bitter rivalry existed between kshattriyas and brahmins because of their different beliefs and till much later there were certain kshattriyas who considered injuring of brahmins permissible, even though by the time this verse was revealed, kshattriyas themselves had deviated to such an extent that several attempts had been made to cleanse their beliefs. Yajnavalkya has criticized those kshattriyas, who had started injuring the brahmins considering that they were on the right and brahmins were on the deviated path. It seems self-proclaimed but blind champions of religion have in all ages been misusing tools like the modern day so-called Jehadists do to further their selfish aims and objectives. This BOOK (which shows that all who considered themselves on the true path but were groping in the dark) itself is a manifest proof why armed warfare, unless in self-defence, is unlawful, until we have the Divine Consent to fight. If everyone is adhering to a deviated understanding of the One Path, who are we to fight others in the name of religion.The Divine Consent is only possible when a Divine Messenger or His Representative says so. If that happens, it becomes obligatory on each of us to abide by what he says, as it has already been said that we are to the Devatas as animals are to us.
Why can’t a religious war be fought without the consent of the Devatas (Ahlulbayt) or their truly appointed representatives? The answer is in front of us! If you are agreeable to the conclusions drawn by us in this BOOK, which you will agree are based on detailed research, then it is not difficult for you to conclude how all of us are groping in the dark as regards to our religious beliefs, something that we had not thought so in our wildest dreams. Only the Devatas know what is the true path and what is the will of God, and God, as it is, controls our life in all manners.
This shows that the animal inside us is basically violent in nature. True realization of one’s self enables a person to pursue peaceful living. With time, kshattriyas started fighting for material gains just as the Jehadis of today do, who fight for their ego, vanity, material gains, etc., but seldom for God.
I.4.12
Yet he (Ksatriyas) did not flourish. He created the vis (the commonality), these classes of devas who are designated in groups. The Vasus, the Rudras, Adityas, Visvedevas and Maruts.
Ksattriyas too underwent the common ailment. The next class that was created was the vaishyas. This was followed by the creation sudras. All these subsequent classes were created to rectify the ailments that had plagued the society. With time, all degenerated into one mass of disobedient humanity.
I.4.13
He did not flourish. He created the Sudra order, as Pusan. Verily, this is Pusan (the nourisher), for she nourishes everything that is.
When the Self still did not gain the position it ought to have, the Self created the Sudra order, as Pusan (the nourisher) for the Self nourishes everything on earth. Satan again had its way, and the fourth attempt to lead mankind towards the right path too faded with time. So much so that today, even though the Varna system divides our society into rigid classes, none knows of the true reason why these classes were created. Consequently, all the four classes are equally deviated as the rest of mankind, including the Muslims, the Christians, the Jews and the rest.
The injunctions in Manusmriti to confiscate the properties of sudras or to kill them too must be seen in this light. Perhaps deviations had occurred to such an extent at some particular time that some representative from God allowed their killing just as Krishna himself participated in a war to kill the highest-ranking kshattriyas and brahmins at a later stage. Or, it is possible that Manusmriti is an attempt by earlier deviated people who came to war with sudras because of their different beliefs, just as the Kauravas came to war with Krishna and his followers. Since there is no proof that the book Manusmriti is a divine scripture, its content need not be taken as having a source in divinity.
The purpose of these processes of refinement, which led to creation of various castes, is mentioned in I.4.15.
Even if one performs a great and holy work, but without knowing this, that work of his is exhausted in the end. One should meditate only on the Self as his world. The work of him who meditates on the Self alone as his world is not exhausted for, and out of that very Self he creates whatsoever he desires.
It is evident from this verse that religiosity and religious rituals were still adhered to, but people had forgotten the real purpose of all religiosity i.e. to “meditate on the Self alone as his world”… “but without knowing this, that work of his is exhausted in the end.” The same thought is mentioned in Gita too, consequent to which Krishna asks Arjuna to fight the Kauravas, because those in the opposite camps, despite being apparently religious, had removed God from their lives.
This is time for us to introspect. We may be doing a lot of holy work, but without knowing our relationship to the Self all the good works get exhausted in the end. This is not something that we are saying but the existing translations of Upanishads like Brhad-aranyaka Upanishad, done by people like Dr. Radhakrishnan and others, say this in clear words. It is unfortunate that in spite of such wordings, we have ceased to attempt to cognize the Self and trace its relation with the self inside us.
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The Fifth Brahmana of this Upanishad, again refers to number 7, and talks of the ‘seven kinds of food’ produced by the Father of knowledge and austerity. We invite the scholars of Sanskrit to ponder again as it is evident that the seven names are being talked about, created by the Father of knowledge and austerity – the Manifest Self. Then it says: “One of his foods was common to all beings.” If you have Mohammad’s words in mind, that talk of all the Ahlulbayt being Mohammad, you will realize that it is talking of some inherent similarity between all of them. Therefore, the one food common to all is the Original Spirit that pervaded in all of them. Interestingly, the book Bihar al-Anwar gives narrations which talks of the various types of spirits (roohs) that the Ahlulbayt possessed but we don’t.
The Upanishad further says: “Two, he assigned to the Devas, three he made for himself, one he gave to the animals.” We agree that this line is not clear. Even then it confirms that all this while the Devatas are being discussed and for those who digressed, term animal is used.
Then it says:
He who worships that (one) food is not freed from evil for, verily that (food) is mixed with others and is common to all.
Note that in Upanishadic terms we all have been compared to food, as per the existing translations. The true purpose, it is said in the aforementioned verse, is to worship that one commonality among all the Devatas. That Manifest Self (Paramatma) and its spirit is common to all (pervades all beings). It is clear from the aforementioned verse that the one food that is given to the animals should not be eaten because that leads us to the evil path. That is reference to Zulmat working inside us, which is cause of all evil.
It is clearly stated that evil too is existent inside us along with all the goods and virtues. That evil should not be allowed to blossom. That food should not be eaten.
There is also a chance that the food means something else. In that case, it can be reference to the fact that all of the Devatas would be killed, when they would take birth on earth. This can be inferred by the following text that talks of a sacrifice or giving oneself up to the animals.
Two, he assigned to the Devas, three he made for himself, one he gave to the animals.
It appears that Husain is described here when it is said that he gave it to animals. This can also be confirmed by the fact that the succeeding verse talks of sacrifice of two kinds. If we notice, animals have been described earlier as those who worship deities, other than God (I.4.10). Husain was killed by people who claimed that they followed the same religion as him, yet Zulmat reigned supreme on their hearts and mind, and other deities like worldly power, lust, material wealth, had subdued their senses.
See the verse continuing:
But they also say that they are the new moon and the full-moon sacrifices.
Radhakrishnan says that at first, men and animals live on milk alone. Therefore they make a new-born babe first lick clarified butter or put it to the breast; likewise they speak of a new-born calf as one that does not eat grass. The same calf eats grass at a later stage.
The aforementioned justification by Radhakrishnan is incomprehensible as licking of butter or eating grass cannot be related to sacrifice. Our view is that the difference between Hasan’s and Husain’s stand and their two different types of sacrifices is being mentioned here. Vedas too, we will see later, deal with the subject in similar manner. Both the sacrifices were surely different and were given as per the needs of time, just as a calf is fed milk and after a year given grass. Both actions are appropriate, as they have been performed as per the needs of the time.
“Why then they do (the people) not decline when they are being eaten all the time?” This talk of the decline that we all undergo right from the time of birth. Science has confirmed that whereas oxygen is responsible for giving energy to our body, it is also continuously eating us up, and it is this that eventually leads to old age and death. In spite of this regular degeneration, man still succumbs to the lure of that part of the self that leads us to evil.
God alone is to be worshipped. When God alone is considered the ruler of our self, people would stop supplicating to imperialistic powers. “He who knows this imperishableness” stands for the imperishableness of life for the righteous through death. Husain was ready to live a life of a recluse, but when the greatest imperialist power of that period, in the form of Yazid’s mighty army, wanted him to forsake his religious freedom in front of Yazid, he knowing fully well the imperishable nature of life, decided to sacrifice his entire family, including his own life, but didn’t bow down to the wishes of Yazid. Who emerged victorious, Yazid or Husain? No dictionary says that the victor is the person who has killed and loser is the person who got killed. Instead, victory is for the person who is able to attain his objectives, while loss is to the person who is unable to fulfill his objectives. The history proves who attained his objectives, and who failed?
In I.5.12, it is said that Indra is without a rival but this sentence is followed by another one which says: ‘Verity, a second person is a rival’. How will you describe this? Indra (Mohammad) being the highest of all creations is without a rival. But there is indeed a person named Ali who is exactly similar to him, owing to their common source of births, and hence is a rival.
We will find at other places the Upanishads are talking of One Noor (Noor-e-Mohammadi) dividing to form 2 Noors (Noor of Mohammad and Ali). We have seen Mohammad too saying Ali and I are divisions of the same Noor. At a place, Upanishad is talking of one being given a fruit while the other kept on watching. We have inferred this is talking of Prophethood being bestowed on one (Mohammad) but not on other (Ali). They are two equal powers (hence rivals) but so united that there is no rivalry.
Thereafter, it is said, ‘He who knows this has no rival.’
I.5.12
Now of this mind, heaven is the body and its light-form is that sun. As far as the mind extends so far extends the heaven, so far that Sun. These two entered into union and from that was born breath. He is Indra. He is without a rival. Verily, a second person is a rival. He who knows this has no rival.
The sentence ‘He is Indra’ clearly states that one of the two being discussed is Indra (Mohammad), who is without a rival. This proves that the other who is not a rival but a rival is mention of Rudra [Ali]. As it is clear that the commentators have failed to understand all this, we are stressing again and again on the need to retranslate our scriptures.
I.5.13
These are all alike, all endless. Verily, he who meditates on them as finite, wins a finite world. But he who meditates on them as infinite wins an infinite world.
That Mohammad said that all of them were alike is being described in this verse. The verse says that they are finite as well as infinite. How can this be? This surely is not reference to God as more than one are talked about. Unless you believe that this is the mention of Devatas who, while in heaven are infinite, and on earth (in human bodies) are finite, you won’t be able to understand this verse.
This sentence and the clear sentence earlier that ‘He is Indra’ proves that none else but the 7 names are being talked about all through, which have perhaps been wrongly translated as 7 foods by Radhakrishna.
I.5.17
When a man thinks that he is about to depart, he says to his son, ‘you are Brahman, you are the sacrifice and you are the world.’ The son answers, ‘I am Brahman, I am the sacrifice, I am the world.’ Verily, whatever has been learnt, all that taken as one is knowledge. Verily, whatever sacrifices have been made, all those, taken as one are the world. All this is indeed this much. Being thus the all, let him preserve me from this world, thus. Therefore, they call a son who is instructed ‘world-procuring’ and therefore they instruct him. When one who knows this departs from this world he enters into his son together with his breaths. Whatever has been done by him, son frees him from it all, therefore he is called a son. By his son a father stands firm in this world. Then into him enter those divine immortal breaths.
We know now with certainty that the big sacrifice being defined here is reference to Husain’s sacrifice at Karbala. Radhakrishnan says that the word samprattih here means transmission. It is so called because the father in this manner transmits his own duties to his son. Putra: from pur, ‘to fill’ and tra ‘to deliver’, a deliverer who fills the holes left by the father.
But what is it that the father was to transmit? It clearly shows that people of the period were waiting for the time when Husain would come so that they could sacrifice themselves along with him. Clearly, the father too considered it his duty to give himself as sacrifice when that need emerged. But since during his lifetime, the time for that grand sacrifice did not come, he passed on the responsibility to his son, who vowed to give himself as sacrifice. It is through the son’s act that the father was to stand firm in the next world.
This is not the first time that this sacrifice is being talked about. See I.2.6 “He desired: ‘Let me sacrifice again with a greater sacrifice.’” This is same as a greater sacrifice, which God talked about in Quran, as regards to Husain’s sacrifice, about which even Abraham was aware of. Initially people were aware that their rituals were to remember these sacrifices. However, at some phase during the long passage of time, this knowledge was lost and what remained was a ritual exercise without a purpose.
I.5.21
In whatever family is a man who knows this, they call that family after him. And whoever strives with one who knows this shrivels away and after shrivelling dies in the end.
From this verse it is evident that in the earlier verse people’s duty to give sacrifice for the Devata was being talked. This verse is talking of various families possessing the knowledge. Such was the importance that was given to sacrifice of Husain. Whoever knew of this was successful and one who was unaware was akin to being dead.
Chapter Two of Brhad-aranyaka further elaborates on this knowledge itself, which has been described here. It starts with describing the conflict between Gargya (a Brahmana) who mediated on the Self and its manifestations, and Ajatasaturu, the kshattriya, who meditated on the Absolute. In fact, this chapter further talks of “the Seven Imperishable Ones”, who are named Rudra, Parjanya, Aditya, Fire, Indra, Earth, Heaven. We need not tell anymore who are meant by the terms Rudra, Indra, Aditya, Earth or Heaven. Only Parjanya is a new addition in the list of 7, which confirms that these Devatas were known by a lot many names.
Such was the importance given to 7. Seven vows that a couple takes in the name of Siva and Parvati, at the time of marriage, were actually the 7 vows in remembrance of these names. Earlier, we have already mentioned the importance attached to 7. Muslims too value this number a lot. Even Husain is said to have moved forward and backward 7 times with the dead body of Ali Asghar in his hands. Perhaps he wanted to show that his action was what each of the Ahlulbayt (with 7 names) would have committed had they been in his place. Husain walked 7 times but also walked back 7 times, thereby indicating that the 7 names will be repeated again 7 times.
II.1.20 says:
As a spider moves along the thread, as small sparks come forth from the fire, even so from this Self come forth all worlds, all divinities, all beings. Its secret meaning is the truth of truth. Vital breaths are the truth and their truth is it (that has been told here).
Remember, that was the time when people had started worshipping these Devatas as gods. Yajnavalkya is seen as a sage who tried his best to lead people back to the worship of One Self of God from which all these 7 names of Devatas emanated. The 7 individually enjoy a very important position as the Torchbearers of the Path of Truth, we have to treat them as one, and worship only the Absolute God who created the Manifest Self, from which they were born. Every being in this world, including these selfs were composed from the One Divine Self.
Yajnavalkya has told the importance of this Self to his wife on his deathbed. See for yourself.
II.4.6
The Brahmana ignores one who knows him as different from the Self. The Kshatriya ignores one who knows him as different from the Self. The devas ignore one who know them as different from the Self. The beings ignore one who knows them as different from the Self. All ignores one who knows it as different from the Self. This Brahmana, this Kshatriya, these worlds, these devas, these beings, and this all are this Self.
The fact that Upanishads hold a divine secret can only be understood by reflecting on the verses. This is mentioned in II.4.4, which asks everybody to reflect. Sayana compares those who recite Vedas without brains to lifeless pillars which bear the weight of the roof.
The same has also been said in Gita:
Just as a donkey bearing the weight of sandal-wood knows its weight but not its fragrance, so also is a Brahmana who knows the text of the Vedas and scripture but not their significance.
However, the purpose of creation of all these Selfs was to lead us to the worship of the Original Self i.e. Manifest form of the Almighty God. This is the knowledge that is the secret of all Vedas and Upanishads, and this was something that was passed on by the righteous to the righteous-minded people, when they were about to die. See what Yajnavalkya (perhaps a saint or a Prophet of his time), when he was about to leave the present state (i.e. body), said to Maitreyee, who asked Yajnavalkya to pass on what he knew before he departed. Yajnavalkya asks Maitreyee to reflect on what he was about to say. Let us also try to reflect while reading II.4.5:
II.4.5
Then he (Yajnavalkya) said: ‘Verily, not for the sake of the husband is the husband dear but a husband is dear for the sake of the Self. Verily, not for the sake of the wife is the wife dear but a wife is dear for the sake of the Self. Verily, not for the sake of the sons are the sons dear, but the sons are dear for the sake of the Self. Verily, not for the sake of wealth is wealth dear, but wealth is dear for the sake of the Self. Verily, not for the sake of Brahminhood is brahminhood dear but brahminhood is dear for the sake of the Self. Verily, not for the sake of Ksatriyahood is Ksatriyahood dear but Ksatriyahood is dear for the sake of the Self. Verily, not for the sake of the worlds are the worlds dear but the worlds are dear for the sake of the Self. Verily, not for the sake of the devas are the devas dear but the devas are dear for the sake of the Self. Verily, not for the sake of the beings are the beings dear, but the beings are dear for the sake of the Self. Verily, not for the sake of all is all dear but all is dear for the sake of the Self. Verily, O Maitreyee, it is the Self that should be seen, heard of, reflected on and meditated upon. Verily, by the seeing of, by the hearing of, by the thinking of, by the understanding of the Self, all this is known.
It is clear our self’s relationship with the Manifest Self is most important and Devatas are only a link to enable this relationship.
II.4.6
The Brahmana ignores one who knows him as different from the Self. The Kshatriya ignores one who knows him as different from the Self. The worlds ignore one who knows them as different from the Self. The devas ignore one who knows them as different from the Self. The beings ignore one who knows them as different from the Self. All ignores one who knows it as different from the Self. This Brahmana, this Kshatriya, these worlds, these devas, these beings and this all are this Self.”
Surely, cognizing and reaching Manifest Self is the purpose of this world; this is what is being communicated here. Even the Vedas, the Upanishads, the sciences are due to this Self indeed. How little we know of this Self is known to you already!
II.4.10
As from a lighted fire laid with damp fuel, various smoke issue forth, even so my dear, the Rg Veda, the Yajur Veda, the Sama Veda, Atharvangirasa, history, ancient lore, sciences, Upanishads, verses, aphorisms, explanations and commentaries. From this, indeed, are all these breathed forth.
II.4.11
As the ocean is the one goal of all waters, as the skin is the one goal of all kinds of truth, as the nostrils are the one goal of all smells, as the tongue is the one goal of all tastes, as the eye is the one goal of all forms, as the ear is the one goal of all sounds, as the mind is the one goal of all determinations, as the heart is one goal of all forms of knowledge, as the hands are the one goal of all acts, as the organ of generation is the one goal of all kinds of enjoyment, as the excretory organ is the one goal of all evacuations, as the feet are the one goal of all movements, as speech is the one goal of all Vedas.
One goal of the entire Universe should be the identification of the One Self. This is what Yajnavalkya talks about here.
II.4.12
As a lump of salt thrown in water becomes dissolved in water and there would not be any of it to seize forth as it were, but wherever one may take it as salty indeed, so verily, this great being, infinite, limitless, consists of nothing but knowledge. Arising from out these elements one vanishes away into them. When he has departed there is no more knowledge. This is what I say, my dear’: so said Yajnavalkya.
This verse brings the surprise about which the need for reflection has been mentioned. Please note that this is no ordinary sentence, there is sure going to be a great secret in it. Yajnavalkya is about to die, and Maittreyee asks him to pass on the knowledge. But what knowledge is this? Self pervades universe as salt gets mixed with water. But if Self is God, how can Self depart, departure of which will mean no knowledge? Naturally, Maittreyee is unable to comprehend and Yajnavalkya explains:
II.4.13
Then said Maittreye: ‘In this, indeed, you have bewildered me, venerable sir, by saying that, ‘when he has departed there is no more knowledge.’ Yajnavalkya said: ‘Certainly I am not saying anything bewildering. This is enough for knowledge.
Did you understand? Jesus foretold of the time when the Divine Spirit of Truth would come on earth. Christian sources too talk of the 7 spirits that were sent to earth. Naturally, spirits require body; the spirits that were sent used human bodies as offices in various times and regions. But when Jesus spoke of the coming of the Divine Spirit of Truth, it meant all constituents of the Spirt (which are 7) coming in human bodies, in one age and region. 7 spirits ultimately used 14 bodies who were called Ahlulbayt [People of the House (of God)]. Yajnavalkya is referring to that alone. All Devatas together comprise the Manifest Self of God. One or the other Devatas is not to be worshipped. The Manifest Self of God (Paramatma) is to be worshipped. Still better, the Absolute (who created the Manifest Self) is to be worshipped. Naturally Maittreyee was perplexed when Yajnavalkya said that even that Self would depart that pervades the universe like salt in water. When the last of the portion of God (Baqiatullah or Imam Mohammad al-Mahdi – the Kalki Avatar) would depart from earth, there would be no knowledge. Once there would be no knowledge, there would be no world that would survive. ‘Certainly I am not saying anything bewildering’, said Yajnavalkya. ‘This is enough knowledge.’
II.4.14
For where there is duality as it were, there one smells another, there one sees another, there one hears another, there one speaks to another, there one things of another, there one understands another. Where, verily, everything has become the Self, then by what and whom should one smell, then by what and whom should one see, then by what and whom should one hear, then by what and to whom should one speak, then by what and on whom should one think, then what and whom should one understand? By what should one know that by which all this is known? By what, my dear, should one know the knower?
It is unfortunate indeed that despite Upanishads trying so laboriously to make us understand a few vital points, we have been unable to do so. Yajnavalkya explicitly says that he talked of duality to express the point. If no duality would have been brought in, we would have never understood that Devatas would come to earth at a certain time.
When he (Self) has departed there is no more knowledge. And one should understand the God through this Self indeed.
This duality has previously been talked about at other places in this Upanishad, as in II.3.1.
II.3.1
Verily, there are two forms of Brahman, the formed and the formless, the mortal and the immortal, the unmoving and the moving, the actual and the true.
This is reference to Non-Manifest (nirakaar) and Manifest God (sakaar) [Paramatma] through whom God created and controls the universe.
III.8.2 is another example that proves that those who aspired for true knowledge were killed or punished.
She (Gargi) said, ‘As a warrior son of the Kasis or the Videhas might rise against you, having strung his unstrung bow and having taken in his hand two pointed foe-piercing arrows, even so, O Yajnavalkya, do I face you with two questions. Answer me these.’
Janaka in Chapter III performs a sacrifice where many presents were offered to the priests. Brahmanas of the Kurus and the Panchalas were gathered together there. Janaka offered to give 1000 cows to the most learned of Brahmans. To the horns (of each cow) were fastened ten coins (of gold). None of the Brahmans dared to come forward but Yajnavalkya drove the cows away. Asvala, the hotr priest of Janaka of Videha, asked Yajnavalkya whether he was indeed the wisest among all priest there. Yajnavalkya said, We bow to the wisest Brahmana but we just wish to have these cows.
This is not a general sentence, but tells the entire social situation of the time. Religion of the court was the religion of the masses. The priests of the Kuru and Panchalas were there for the cows and the accompanying gold coins. How could austerity and real religious beliefs prevail in such a situation?
The questions asked by the priests clearly indicate that the sacrifices were common but they didn’t know for whom they were meant. Moreover, the questions that were asked by the supposedly religious heads were not about God but about worldly things. And it was Yajnavalkya who answered in such a manner that his answer led towards God. Even the scriptures were talked about as the ‘scriptures of sacrifices’ (II.7.1). Irony indeed, that those who had studied the ‘scriptures of sacrifices’ didn’t know what were these sacrifices for and for whom.
This explains why Krishna had to fight the war with the highest religious priests of the time. Krishna, you may not be aware, was a contemporary of Yajnavalkya. Krishna himself says at numerous occasions that this war has become imminent because these people have removed God from their lives and most of their time is spent in entertainment or pursuing worldly objectives; even the rituals were performed for the love of heaven and not for God. Neither were these people open to reason, to which Krishna devotes an entire Chapter in Gita.
However, there were men like Yajnavalkya even then who continued on their mission to impart the true teachings about Self. Verse III.5.1 explains how degradation had come among the brahmins. Note this verse also indicates that brahmins were initially adherents of a particular way of life (you may call religion).
Now Kahola Kausitakeya asked him, ‘Yajnavalkya’, said he, ‘explain to me the Brahman that is immediately present and directly perceived, that is the self in all things.’ ‘This is your self which is in all things.’ ‘Which is within all things, Yajnavalkya.’ ‘It is that which transcends hunger and thirst, sorrow and delusion, old age and death. The Brahmans, having known that self, having overcome the desire for sons, the desire for wealth, the desire for worlds, live the life of mendicants. That which is the desire for sons is the desire for wealth, that which is the desire for wealth is the desire for the worlds for both these are but desire, therefore let a Brahmana, after he has done with learning, desire to live as a child. When he has done (both) with the state of childhood and with learning, then he becomes silent meditator. Having done with (both) the non-meditative and the meditative states, then he becomes a Brahmana (a knower of Brahman).’ ‘How does a Brahmana behave? ‘Howsoever he may behave, he is such indeed. Everything else is of evil.’ Thereupon Kahola Kausitakeya kept silent.
Yajnavalkya is trying to explain to the brahmins what the term ‘Brahman’ truly stand for. This speaks of the extent degradation had entered the society, very much like present period where we are living. Time was ripe for another Avatar and Krishna appeared on the scene to cure the ills that had plagued the society, including the brahmins and high priests. Brahmins and high priests could not digest a young man, Krishna, criticizing their age-old beliefs. They instigated the kshattriya rulers against Krishna. Those who had embraced Krishna’s teachings – the Pandavas – rallied in his support and hence the war of Mahabharata.
In verse III.8.9, the views of Yajnavalkya are summed up.
Verily, at the command of that Imperishable, O Gargi, the sun and the moon stand in their respective positions. At the command of that Imperishable, O Gargi, heaven and earth stand in their respective positions. At the command of that Imperishable, O Gargi, what are called moments, hours, days and nights, half-month, months, seasons, years stand in their respective positions. At the command of the Imperishable, O Gargi, some rivers flow to the east from the white, mountains, others to the West in whatever direction each flows. By the command of that Imperishable, O Gargi, men praise those who give, the devas (are desirous of) the sacrificer and the fathers are desirous of the darvi offering.
III.8.10
Whoever, O Gargi, in this world, without knowing this Imperishable performs sacrifices, worships, performs austerities for a thousand years, his work will have no end; whosoever O Gargi, without knowledge of this Imperishable departs from this world, is pitiable. But, O Gargi, he who knowing the Imperishable departs from this world is a Brahmana.’
We leave it to you to decide whether our devotion or worship to God has been accepted till now or not!
The aforementioned verses again tell that it was possible for anybody to depart as brahmin (one who identifies with Brahman i.e. God) from this world and those who assigned brahminhood to a particular group of people were on the wrong.
III.8.11
Verily, that Imperishable, O Gargi, is unseen but is the seer, is unheard but is the hearer, unthought but is the thinker, unknown but is the knower. There is no other seer but this, there is no other hearer but this, there is no other thinker but this, there is no other knower but this. But this Imperishable, O Gargi, is pace woven like warped woof.
In the end, Yajnavalkya, who was being asked questions till that time, asks a question, but nobody is able to give the answer to this. See III.9.28:
1. As is a mighty tree so, indeed, is a man; his hairs are leaves and his skin is its outer bark.
2. ‘From his skin blood flows forth and sap from the skin (of the tree). Therefore when a man is wounded blood flows as sap from a tree that is struck.
3. ‘His flesh is its inner bark, his nerves are tough like inner fibres. His bones are the wood within and the marrow is made resembling the pith.
4. ‘A tree when it is felled springs up from its root in a newer form; from what root does man sprung forth when he is cut off by death?
5. ‘Do not say “from the semen” for that is produced from that is alive. A tree springs also from the seed. After it is dead it certainly springs again.
6. ‘When born, he is not born (again) for who should create him again? Brahman who is knowledge, bliss is the final goal of him who offers gifts as well as of him who stands firm and knows.
That Manifest Self is inside each of our bodies, through the Devatas, to such an extent that that all growth, all sustenance and all rebirths are associated with the Imperishable.
It is for us to shower all gifts on the Brahman (God), who is knowledge, who is bliss and the final goal. Gifts could be of righteousness, of worship and even of one’s own life; this person who offers himself as gift is one who stands firm and who knows (the true nature of God).
Verse IV.1.1 onward is a chain of verses that, in the end, give an altogether different reason why the true names of Ahlulbayt were not mentioned in advance. This also tells that the name of one of these persons as Indra. We have explained earlier that the Divine Personalities mentioned took birth as humans, and it is not possible to accept the generally acceptable meaning that says that god Indra is being mentioned. Also we have derived that Indra is none other than Mohammad. Now see the chain of verses yourself.
Yajnavalkya is in the court of Janaka (king) of Videha. Yajnavalkya talks of the abode of the support of self. Initially, as if to hide what he is to say, he tells several incomprehensible explanations but ends them by saying that ‘My father thought that one should not accept gifts without having instructed.’ He leaves this as an indicator that he has not instructed anything in that verse (IV.1.2). Also, this was said as a lesson to all those priests present in the court who merely fooled the kings and didn’t pass the true knowledge to them.
In IV.2.1, Janaka says that he is willing to be instructed. It is evident from conversation that Janaka is well equipped with the teachings of the Upanishads, and had studied the Vedas. Yajnavalkya asks him, ‘Where will you go when you are released (from this body)?’ and tells him of the Person to whom he will go.
IV.2.2
Indha by name is this person who is in the right eye. Him, verily, who is that. Indha people call Indra, indirectly, for the devas are fond of the indirect, as it were, they dislike the direct.
Fact is that people of today have forgot the true position of Indra who is so important that it is said that we would all go to him upon death. Gita has talked of Indra’s heaven, thereby substantiating the claim. Yet, we do not recognize Indra. How can we think of going to his heaven, if we do not recognize his identity?
The aforementioned verse clearly tells that Indra is a Deva and also says that the Devatas are fond of the indirect, thereby giving the reason why they have been referred to indirectly through names like Agni, Vayu, Varuna, etc.
Difference between our time and that of Yajnavalkya is that while we have forgotten who the Devatas are and how we are related to them, the people of Yajnavalkya’s time had gone to the extent of deifying them and had forgotten the true position of the Devatas between us and the Manifest Self of God. Therefore, you must remember that we, at a time when we know nothing about the role of Devatas, are trying to trace the importance of Devatas from the text where their importance was being reduced, as they were being worshipped as gods. Thankfully, Yajnavalkya and others have also talked of their true position and that is what is to be understood.
Yet, there were also people who had started doubting the existence of Devatas, when the wait became too long. The following verse from Rig Veda confirms this and says that people were having doubts whether Indra actually existed.
Of whom they ask, where is he? Of him indeed they also say, he is not.
In another hymn, the priests are invited to offer a song of praise to Indra, “a true one, if in truth he is, for many say, ‘There is no Indra, who has ever seen him? To whom are we to direct the song of praise?’”
This shows that Indra had not come till the time of Rig Veda. Nobody had seen him by then. Yet Rig Veda goes on to talk of Indra at innumerable places. The verse saying that no body has ever seen him, even when the same Vedas are replete with his name, is proof that all myths about Indra meeting people or Indra producing children were product of fictitious thinking. This also proves that Indra was to come in future.
A verse at this point in Brhad-aranyaka shows that people who understood Brahman the way he ought to be understood were called Brahmana (brahmin). Gradually this became a hereditary thing rather than concerned with a certain thought process. This verse also explains the relation of Brahma to Self.
The following verses talk about death and says that those who become one without duality, at the time of death, attain the highest goal.
IV.3.19
As a falcon or any other bird having flown around in the sky becomes weary, folds its wings and is borne down to its next, even so this person (after moving along both the states – the state of dream and the state of waking – and having seen good and evil) hastens to that state where he desires no desires and sees no dream.
Such a person becomes like water, one, the seer without duality.
IV.3.32
This is the world of Brahma. This is his highest goal; this is his highest treasure; this is his highest world; this is his greatest bliss. On a particle of this very bliss other creatures live.
Again, both the states are being described here. One when the Devatas are part of the Self and reside perhaps in the heaven and the other when they come down to earth. One who recognizes both the states is left with no wish, as all his wishes are granted.
IV.4.1 says that even when a person is about to die, ‘the breaths [pranas] gather round him.’ Since ‘he is becoming one’, he neither sees, nor smells nor tastes, nor hears, nor thinks, nor touches. When Self departs, life departs after him.’ When life departs the vital breaths [devatmas] depart after him. He becomes one with intelligence. Intelligence departs from him, or is left in the brain. Then, ‘his knowledge, and his work take hold of him as also his past experience.’
This again refers to the breaths gathering round a person about to depart. What are these breaths? Truly, they are the breaths that were discussed earlier. They are the Noorani Roohs. They are Ahlulbayt. Shia sect of Muslims are of the belief that Ali and the rest of the Ahlulbayt come to the bedside of the righteous person when he is dying to relieve the person from the pain of death. They gather around every one about to depart. Yajnavalkya too has talked of the righteous (this can be inferred from the words ‘he is becoming one’ thereby meaning that he is attaining salvation) and confirms that the spirits of Devatas gather around him.
Note that Yajnavalkya has again used words that clearly reveal that certain superhuman beings are talked about, who are not God, as they are in plural. How cleverly has Yajnavalkya ensured that the information he wishes to give reaches the intended people!
IV.4.4
And as a goldsmith; taking a piece of gold turns it into another, newer and more beautiful shape, even so does this prana, after having thrown away this body and dispelled its ignorance, make unto himself another, newer and more beautiful shape like that of the fathers or of the gandharas, or of the Devas or of Praja-pati or of Brahma or of other beings.
On this there is the following verse: ‘When all the desires that dwell in the heart are cast away, then does the mortal become immortal, then he attains Brahman here (in this very body).’ Just as the slough of a snake lies on an anthill, dead, cast off, even so lies this body. But this disembodied, immortal life is Brahman only, is light indeed, Your Majesty.
IV.4.14
Verily, while we are here we may know this: if not we would be ignorant, great is the destruction. Those who know this become immortal while others go only to sorry.
IV.4.19
Only by the mind is it (self) to be perceived. In it there is no diversity. He goes from death to death, who sees in it, as it were diversity.
These verses talk of salvation and refer of the same subject that Krishna has spoken of in Gita. Salvation is not related to death but a person can attain oneness when still alive. For such a person, physical death is akin to a snake changing its slough. Yajnavalkya has talked of an inevitable destruction for a person who is not aware of this truth. Such a person goes from death to death, thereby meaning that he ends up in still greater miseries after death.
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End of Part I of IV of the BOOK
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