CHAPTER III

YAJUR VEDIC UPANISADS

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“All this is mind itself”. Bṛhadāranyaka Upaniṣad, I.5.3

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CHAPTER - III

YAJURVEDIC UPANIṣADS

The Yajur Veda

Yajur Veda is counted as the second among the four Vedas. The word

Yajus is derived from the root form „yaj‟ which means „to worship‟1.Yaj is

the root form of Yaga(sacrifice) also. As the word denotes, Yajur Veda

comprises the detailed description of the performance of sacrifice. In other

words, the Yajur Veda is the collection of „yajus‟or sacrificial formulae and

mainly deals with Vedic rituals, sacrifices and the role of rituals in life.Yajur

Veda contains mantras both in prose and verse. The exact number of

mantras in Yajur Veda is said to be 1984.2Thepriestwho pours oblations

into the sacrificial fire by reciting the mantras of Yajur Veda is known as

„adhvaryu.‟3Yajur Veda contains considerable portions of Ŗg Veda with

slight additions and alterations.

According to Satapatha Brahmanā (XIV.9:5:33)the Yajur Veda has two

prominent schools. (i) Brahma sampradāya and (ii) Aditya sampradāya .

The Sukla-Yajur Vedarepresents the Aditya sampradāya , and the Krishna

Yajur Veda represents the Brahma sampradāya. The division of Yajur

Veda into two as Sukla and Krishna is due to the compilation. While in

Krishna-Yajur Veda the mantras are along with the Brahmanās portion,

Sukla Yajur Veda contains only the mantras; hence the title Krishna,

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meaning mixture(of mantra and Brahmanās)4.There is also a Puranic story

related with Yājñavalkya, about the formation of Sukla Yajur Veda. Out of

101 Śākhas of Yajur Veda as declared by Patanjali, only six Śākhas are

available now.

The Yajur Veda has four Upaniṣads from the corpus of Daśopaniṣads (ten

principal Upaniṣads).They are Isavasya, Bṛhadāranyaka Thaittiriya and

Kaṭha Upaniṣads.

ISAVASYA UPANIṣAD

This Upaniṣad got its name from its first word. Though it consists only of 18

mantras, it assumes the most important place among the Daśopaniṣads. It

appears in the Samhitā portion of Sukla YajurVeda (also called the

Vajasaneyi Samhitā ) as its 40th chapter. Mahatma Gandhi writes

commenting on the first verse of Isavasya, “I have now come to the final

conclusion that if all the Upaniṣads and all the other scriptures happened

all of a sudden, to be reduced to ashes, and only the first verse of the

Isavasya Upaniṣad were left intact in the memory of the Hindus. Hinduism

would live for ever”5.

The language of Isavasya Upaniṣad is unusually Philosophic, which takes

a reader to a world beyond duality.

Reference on mind in Isavasya Upaniṣad comes first in the 4th mantra.

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(Isa.U.IV)

“One, unmoving, swifter than mind”

The mantra speaks on ātman and mind as two different entities. We see

this distinction being done generally in Upaniṣads. Mind is an inner organ

(antahkarana) but it is neither the gross body nor the ātman.

The mantra brings out one of the properties of mind which is its speed.

This speed is not related to actual displacement as we understand in the

speed of a moving thing. Here the Upaniṣad speaks of the ability of mind to

reach any place without even taking time. The term „manojavam‟ (mind

speed) is used as a unit of speed. The mantra hints that mind can move in

space with tremendous speed. The mind speed can be calculated as

infinite because the time taken for displacement is approximately zero. In

Yajur VedaSamhitā 34-6 it is said

ie; residing in the heart, mind is imperishable and extremely fast6.

Samkhya Karika of Iswarakrishna again proclaims the ability of mind.

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“The internal organs (mind, intellect and ego) function in all the three times,

(present, past and future)‟‟.

This Karikapoints out not only the displacement of mind in space but its

displacement in the plane of time also. In physical world the displacement

of all physical entities are confined to present tense. We can do something

only in present tense. The external organs can perform only in the present

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tense.But our antahkarana can take us to the past or to the future.That is

we can experience or imagine the past and the future, with the mind.

Dandekar (1941/1981) says that “In early Vedic literature manas is often

represented as being capable of modifications, which are usually

associated with matter. For instance manas is considered to be capable of

movement in space and no function of manas is possible without some

movement on its part”8.

Ataman faster than mind

The concept of „mind speed‟ is brought here to bring forth the real nature of

ataman which is beyond motion and inertia. It is said in the mantra that the

reality is „one‟ „unmoving‟ and „swifter‟ than the mind. In Upaniṣadic

literature, we can trace instances where reality is described as something

beyond the world of the „pair of opposites‟. The next verse in the same

Upaniṣad which is again an experience of the reality is itself an example.

“It moves, it does not move,

It is far and near likewise.

It is inside all this.

It is outside all this”( Īsa U:5)

Reality is conceived as something that exists beyond the world of plurality

and differences. And this reality moves faster than mind while standing still.

Mind here becomes the symbol of unrest and speed.

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Smriti or Remembrance

The next reference on mind comes in the second last verse of the

Upaniṣad. It clearly brings out the tendency of mind to rethink the whole life

story when the life faces an end. The mantra describes a situation when an

individual faces his death.

(B.U 1:5:3)

My breath to immortal air;

This body has ended in ashes

OM! Will, Remember! The deed

Will remember, remember the deed‟.

Here the mantra insists on the ability, of mind to remember. It is the „chitta‟

aspect of antahkarana. The mantra has tremendous importance in

designing the ethical life of Hindu society. Hinduism accepts the theory of

rebirth. It is the karma (actions) in present life that decides the life in the

next birth. At the end of this life or before a turning point within this life

(after such turning points it is considered that the person is reborn) actions

are brought in memory for Self assessment. It is an action performed by

the jiva through antahkarana for reviewing and thereby reforming our life.

Every Human being does it in the end of each life, thus the continuity flows

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endlessly through the cycle of birth death and rebirth. We can see the role

of Kama (desire) and Karma (action) in designing the life in

Bṛhadāranyaka Upaniṣad. In a deep discussion, it is said “As one desires,

so does one become, for the person is made of desire – As he desires, so

does he will become, as his will is , so is the action he does, as is the

action he does , so is what he gets back”.(B:U:IV;4:5)

The Upaniṣad proclaims that man is made of Kama (desire). Kama

(desire) is the propelling force behind life. Kratu (will) is designed according

to his desires, and according to Kratu (will) man does his action (karma).

An inevitable cause and effect relation of our actions is implicit in

this mantra, so as to uphold the importance of karma in designing human

life and existence. There exists a belief among common people that when

a man faces his death, his whole life scenes will pass through his mind.

Even though non- verifiable, the idea reinforces the roll of mind in the

perpetual journey of the Self till moksha (liberation).

BŖHADĀRANYAKA UPANIṣAD

In the group of ten Upaniṣads, Bṛhadāranyaka occupies a unique place.

The Bṛhadāranyaka , Chāndogya, Thaittiriya and Aitareya Upaniṣads are

generally considered to be the earliest.The Bṛhadāranyaka Upaniṣad, as

itsname suggests, is quite a large work. (bṛhad=large, big) and forms an

integral part of the well known Satapatha Brahmanās, which it Self belongs

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to Sukla Yajur Veda. Bṛhadāranyaka is closely related to the Satapatha

Brahmanās of Yajur Veda and is itself, as its name implies, an Āranyaka

as well as an Upaniṣad.

Bṛhadāranyaka has six chapters which are subdivided into 47 Brahmanās

and each and every Brahmanās are subdivided into Khandikas,

(paragraphs). 435 Khandikas are there in the 47 Brahmanās of

Bṛhadāranyaka Upaniṣad. The six chapters of Bṛhadāranyaka Upaniṣad in

another way, is divided into three kandas. The first two adhyayas form the

Madhukanda, the middle two the Munikanda or Yājñavalkya kanda and the

last two the Khila kanda.

The kandas respectively deal with upadesa (teachings)

upapatti(arguments) and upasana (meditations and rites)

The Mahāvākya

TheMahāvākya B.U I:4:10(Aham Brahmasmi) comes in

this Upaniṣad. The well known prayer

B.U.I,3:28(Asatoma satgamaya, thamasoma

Jyothir gamaya, mrithyorma amrutham gamaya)and teachings like

BU.IV,4:25,(Abhayamvai brahma),

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BU,II:4:5(Ātmanastu kāmaya sarvam priyam bhavati) appears in

this Upaniṣad.

The Upaniṣad begins with a philosophical interpretation, which internalizes

the symbolism of Aswamedha (horse sacrifice). As Eknath Eswaran

commends „To read it ( Bṛhadāranyaka Upaniṣad) is like walking through a

great forest with paths leading off in unpredictable but somehow

meaningful directions; we keep coming across gems of wisdom‟

Mind - a synonym of Self

In Bṛhadāranyaka Upaniṣad the mind is introduced as one of the names of

His (Self) work. “when he breathes he is called „breath‟, when he speaks

he is called „speech‟, when he sees he is called „eye‟, when he hears he is

called „ear‟ , when he thinks he is called „mind‟. They are just the name of

his works, whoever worships one or other of them, does not know, for with

just one or other he is incomplete”(BU,I:4:7). Self is conceived here as the

sum total of all the functions in human existence. Mind here is simply form

of a diverse expression of the Self. As so, the sense organs and mind are

only the varied expressions of the same reality.

Mind the centre of emotions, imaginations and introspections

A serious approach on mind comes in the 5thBrahmanā of first chapter

(otherwise known as the Saptanna Brahmanā). The mantra is as follows.

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(B.U 1:5:3)

“Someone may say I had my mind elsewhere; I did not see. I had my mind

elsewhere, I did not hear, for one sees with the mind, hears with the mind.

Desire, imagination (samkalpa), doubt, faith, lack of faith, constancy, in

constancy, shame, meditation, fear all this is mind. So even when one is

touched on the back one knows it through mind”.

Here the Upaniṣad explicitly proves that perception is possible only through

the active involvement of mind. The operation of mind which leads to

understanding is analyzed in this mantra. Senses function meaningfully

only when the mind is active. That is why the Upaniṣad says,“I had my

mind elsewhere; I did not see. I had my mind elsewhere; I did not hear, for

one sees with the mind, hears with the mind”. It is the mindfulness that

makes sensation meaningful. As a matter of fact inference and analogy is

all done only through the operation of mind. Here the statement “all this is

mind” (i.e. desire, faith, lack of faith, constancy, inconstancy, shame,

meditation, fear) is to be deeply understood and all this is done only

through the operation of mind.

Further the Upaniṣad says that whatever is to be known is a form of mind,

for mind is to be known. Mind by becoming the „to-be-known‟ protects one

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(BU: 1.5.9). All the worldly experiences are nothing but the mind itself.

Whether it is science or art, whatever there is, conceivable or

inconceivable “is mind”. The language of Upaniṣad becomes too much

symbolic or extremely subjective when it says that “sky is the body of mind.

The sun is form of light. As far as mind goes, the sky goes, and sun goes”.

Here the limit of mind is said to be the sky itself. In tantra sastra it is said

that “the outer surface of the manomayakośha extend up to the limit of

cosmos”.9

In an unusually suggestive language, combining equivocal imagery the

Upaniṣad says that the radiant, immortal person who is in the moon and

the radiant immortal person of the mind is the Self itself (B.U.II,5,7). Here

the Self is placed above the mind. The suggestive meaning here is that

mind functions for the Self and mind is of the Self and is operated by the

Self. In Kaṭha Upaniṣad it is said

(KaṭhaV.15)

“Everything reflects its (Self) shining. Everything is lit by its light” ie, the life

is luminant because of the luminance of the Self. The essence of

everything, either mind or moon (the presiding deity of mind as we saw in

Aitareya Upaniṣad) or any other things is the Self. We can say that Self is

the enjoyer who enjoys its own real nature through the medium of mind.

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Mind the creator

In a dialogue between Yājñavalkya, the illustrious Seer in the Upaniṣadic

literature, and Aswala, Yājñavalkya says that mind is the Brahma of the

sacrifice. Here the term Brahma is used in the meaning of a creator god.

So here we can conceive mind as the creator and enjoyer of sacrifice.

Concepts on rituals and ceremonies are the creation of mind. The creative

aspect of mind is discussed by Yājñavalkya. (BU.III.I,6). Again in the same

session of dialogue with Aswala, Yājñavalkya says that the single god

which protects sacrifice is none-other than mind.

Upaniṣadic literature is immensely rich with analogies between mind and

moon. Here in the above mantras we see moon and mind are used almost

as synonyms. Further it is repeated that mind is everything and the

ultimate reality, Brahman, is in no way different from the mind. What is

really striking here is the recognition of what is empirical extends up to vast

cosmos. The significance and importance of the empirical world is not side

tracked and at the same time it is strongly demonstrated that the cosmos is

ultimately real in the sense that it is Brahman.

Traditional Western studies on mind treat mind as an independent entity. In

contrast the Upaniṣad goes into deeper analysis of mind and brings out the

point that mind is inter connected with many other aspects, including the

cosmic order. Traditional psychology studies mind body relationship, their

interconnectivity and elicit theories. The Upaniṣad also analyses the

interconnectivity of mind and body, conceiving body as individual body and

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cosmic body and mind as individual mind and cosmic mind. That is

studying individual mind with respect to individual body, cosmic body (the

whole universe) and cosmic mind can be seen as a distinctive feature of

studies on mind in India.

Yājñavalkya, in the same session of dialogue with Aswala says that the

single God which protects the sacrifice is mind which implies that it is in the

mind where all the religious practises are born and kept intact. Yājñavalkya

continues „indeed the mind is infinite‟.

(B.U III:1:9)

We can see the development of this idea in Nyāya – Vaisheshika

Philosophy. In the text „Tarka Samgraha‟ of Annambhatta mind is defined

as follows.

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Mind is the internal organ which is the instrument in obtaining the

knowledge of pleasure etc. Being linked up with each human soul, mind is

infinite atomic and eternal.

Yājñavalkya, the legend in the Upaniṣadic literature further touches the

topic mind in another dialogue with Jaratkārava Āthabhāga. There he says

“the mind is the grasper. It is grasped by desire as it is over grasper, for by

mind one desires desires”.

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(B.U.3:2,7)

Here the word „graha‟ (grasper) is used to denote sense organs which

possess the capacity to grasp their own objects. “In the body, the „graha‟ is

a sense organ and the „atigraha‟ the sense object. In the ritual the „graha‟,

grasper, is a cup used to draw out soma‟0. Here we can see that the verse

in the Upaniṣad have a ritualistic meaning (yājnikārtha) and at the same

time a philosophical meaning (dārshanikārtha). Yājñavalkya says that it is

by mind that one desires desires.

In the dialogue between Yājñavalkya and Jaratkārava Ārthabhāga, speech,

tongue, eye, ear, mind, hands and skin (total 8) are introduced as

graspers. Mind is conceived as the instrument or organ by which man

desires desires. Here the Upaniṣad recognises mind‟s instrumentality in

generating and regulating desires.

The cumulative deposit

The discussion between Yājñavalkya and Ārthabhāga at the end comes to

the topic „death‟. Ārthabhāga asks Yājñavalkya about what can remain

after death? Ārthabhāga asks again “Yājñavalkya”, when a person dies,

and his voice goes into fire, his breath into air, his eye into the sun, his

mind into the moon, his ear into the directions, his body into the earth, his

Self into space, his body – hair into plants, and his head hair into trees and

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his blood and seed are placed into the waters, where is the person then?”

After death each aspect of body gets dissolved into their corresponding

aspects of nature. The question of Ārthabhāga is that „is there anything

that remains still? Yājñavalkya there upon tells Ārthabhāga that nothing

really remains other than the Karma (the operational residue of every act).

The consequences of action spiritually, mentally and physically are stored

within and are called technically „Vasanas‟. It is this consequence which

brings good or evil in life.

In Vedanta, this function of mind is studied seriously. According to Vedanta

mind stores all the impressions that we receive from our experiences and

activities. If we act, the very action will leave its indelible impressions on

the mind. Every moment we are gathering such impressions within us. In

Vedanta mind is considered as a store house of impressions that which are

accumulated right from the beginning unto the present. Thinking,

imagining, feeling and every function of the mind leaves a corresponding

impression.

What decides the strength of the impression? Vedanta has an answer for

these questions which gives the whole phenomena a psychological

relevance. What Vedanta proposes is that, it‟s our attitude that decides the

strength of impressions. The more we are concerned with something the

deeper will be the impression. The cause of this concern is related to the

attachment and aversion towards the subject.

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The impressions are again classified as good and evil impressions, and

these are accumulated as Punya and Papa. Yājñavalkya concludes the

dialogue with Ārthabhāga with the reference of Punya and Papa.

(BU.III,2,13)

“One becomes good by good action evil by evil action”.

“If we have right impression, these elevate the quality of life. If we have

wrong impression, they lower the quality of our life. They form our

disposition, our character, these impressions form our entire future life”11

.

It is this Karma that helps a man to overcome his death. Yājñavalkya says

that „name‟ does not leave man even if he dies and that name, is decided

by his deeds. Yājñavalkya rightly concludes the dialogue with Ārthabhāga

by saying. “One becomes good by good action, evil by evil action.” Here

the role of antakarana (the inner organ or mind) should be noted which

works as a storehouse of the mental impacts of actions which play a

decisive role in our present actions. The origin of Buddha‟s Pratitya

Samudpada can be traced to Bṛhadāranyaka Upaniṣad in many such

instances.

The thought-the thinker

Further, in a dialogue with Usasta Chakrayana, Yājñavalkya separates the

thinker from the act of thinking. Yājñavalkya argues that thought implies a

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thinker. When Cartesian philosophy argues that „doubt implies a

doubter‟,we see the same Yājñavalkya logic. But what we see in Upaniṣad

is that Yājñavalkya went forward with his own logic without compromising

with an idea of an extra cosmic God. Yājñavalkya says “You cannot think

of the thinker of thinking, you cannot know the knower of knowing. This is

your „Self‟ that is within everything, what is other than this, is suffering”.

(BU.III,4,2)

Self- the Operator of Mind

Yājñavalkya through this mantra puts Self as the operator of mind. And „as

we cannot see the seer of seeing as you cannot hear the hearer of hearing

you cannot think of the thinker of thinking‟ (BU.III,4,2). Here the language

of Upaniṣad becomes unusually suggestive.

A profound view embedded in this verse is that, any attempt for knowing

the thoughts without knowing the thinker will remain incomplete. But the

real problem here is that the intrinsic and innate inability of mind to

comprehend the knower is proclaimed in the verse. So the inability of mind

to know the reality through thinking can be regarded as one of the

accepted notions in Upaniṣad Philosophy. The same idea is repeated in

mantra 23 of the same sub chapter. The mantra again sees „Self‟ as the

unthought-of thinker

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(BU.III, 7:23).

Apparently it is the mind that thinks. Hence we see distinctions are drawn

between Self and mind. The KenaUpaniṣad also declares the same idea

explicitly.

Kena U.I, 6)

“What one does not think of by the mind-

By which, they say, the mind is thought of-

Know that as Brahman,

Not what they worship as such”.

Discovering the unusual use of Mind

Here we come across an interesting idea. The normal activity of mind is to

think. But the Upaniṣad declares that the normal activity cannot help to

know the reality. Because it is like a tool, that is set to know the world

outside. Its very composition and arrangement is like a radar system which

scans the sky outside. But the system never scans the inner space of the

radar room. As such, the current method of working of mind is insufficient

to know the space inside where the operation of the tool is being done. In

short, the mind with its conventional working mode is insufficient to know

the inner world.

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These declarations imply that there can be another method other than

thinking to know the reality of mind which is called „Nidithyāsana‟ in

Brahadāranyaka Upaniṣad (BU.IV:5:6). This technique is dealt elaborately

in Yoga Philosophy. The method of cessation of mind (Chithavrutti

Nirodha is an enquiry in the same subject. The

famous mantra in KaṭhaUpaniṣad is an affidavit of a seer who blissfully

declares to the world that a certain wise man has known the Self retracing

all his instruments of knowledge.

(Kaṭha II, 4,1)

“The self-born has bored five holes, facing outward: Hence one sees

outward, not within oneself (antarātman). A certain wise one, desiring

immortality, turning his gaze around, Has looked within at the self”.

Mind the Body

It is interesting that the Ŗshi Yājñavalkya conceives mind as the body of

Self. The dialogue is with Uddalaka Aruni. The Mantra is as follows.

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(BU.III,7,20)

“That which, resting in the mind is other than the mind, which the mind

does not know, of which the mind is the body, which controls the mind from

within, this is your „Self‟, the winner controller, the immortal.”

This is again an interesting observation of mind. This appears as one of

the mantras in a series of mantras describing Self as the inner essence of

the senses, prāna and the panchabhūtas (the five elements). Here it is

interesting that mind is conceived as the body of the Self (the antaryāmi),

collapsing all distinctions of mind body dualism, right from the beginning

stage of Indian philosophy. The mind body problem remained as an

unsolved one throughout the history of Western Philosophy. Descartes

used to give an explanation that came to be known as parallelism. This

mantra of Brahadāranyaka Upaniṣad clearly states that mind is the body of

the Self( and the Self is the inner controlling principle of

mind. ( ) To quote from „Mind according to Vedanta‟

by Satprakāśhānanda “There have been philosophers, even a great

philosopher like Leibniz, who say that the mind is the subject, it thinks

feels, and imagines. But no, the mind is not the subject. The subject is

distinct from the mind. The mind occupies an intermediate position

between the real knower and the body12

. Mind here is seen in some way

similar to the physical body which also is neither autonomous nor totally

independent.

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The conception of mind as a kind of matter is seen further developed in

Vedanta Philosophy. “Mind though it is material like any external object, is

composed of very fine, rarefied matter. Because of this, mind endures

even after this body is separated. It belongs to a different order of matter

than the external objects, and it has the special power to be illuminated by

consciousness, so that this bodies more or less illuminated by

consciousness”13

.

Theoretically and practically in Indian philosophical systems mind is

considered as matter, a constituent of subtle body (Sukṣma Sarīra).

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“The subtle body is that which is made of the five original elements before

grossification, is born of the (past) good actions, the instrument for the

enjoyment of pleasures, sorrows, etc, and that which abides with

seventeen parts, viz, five organs of perception, five organs of action, the

five prānas, the mind and the intellect.”

Mano Jyothi - The Mind light

The Bṛhadāranyaka Upaniṣad repeats the expression

(mind is light) in 8 mantras consistently in 3rd

chapter, 9thBrahmanās

(subchapter) from mantra 10 to 17. Here mind is considered as light which

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makes perception meaningful, as visual sensation takes place

meaningfully when light is sufficient. So without the light of mind perception

cannot happen properly. The Samkya Philosophy stresses the role of mind

in perception. While discussing the barriers of perception it is said that in

the state of absent mindedness, apprehension of even existing things does

not arise.

(Samkhya karika. 7,)

Bṛhadāranyaka Upaniṣad says that mind is light itself. Apprehension

happens only when the object is exposed to this light. The reference

„manojyothi‟ occurs in the Upaniṣad in a discussion going between

Yājñavalkya and Sakalya.

Mind as Joyfulness

Satyakāma Jābāla saw “mind as Brahman” and Yājñavalkya was asked

by Janaka, the king of Videha to respond to Satyakāmas experience.

Yājñavalkya said that it is one footed Brahman and mind itself is its

dwelling, and space is its support. One should worship it as joy.

Janaka asks Yājñavalkya again (what is its

joyfulness?) He said,

BU IV:1:6)

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“The mind itself, your majesty!. Through the mind one is attracted to a

woman and of her a son is born who looks like oneself. That is joy, this

mind, your majesty, is indeed the supreme Brahman.”

Making love with a women and birth of a son is considered as joyfulness in

the Upaniṣad. The joyfulness in sexual life and the joyfulness in having

offspring have its roots in mind. The role of mind in conjugal life and family

life is clearly brought forth through this mantra.

The Upaniṣadic corpus gives due importance to the worldly life. Such

mantras which give piety to sexual life can be seen in Bṛhadāranyaka

Upaniṣad especially in fourth Brahmanā of 6th chapter. Rituals are

described in this chapter, which are concerned mainly with procreation and

child birth.

The Dream Analysis

The discussions on dream in Upaniṣadic literature have triggered endless

discussions in the philosophical history of India. The conception of this

empirical world as a public dream is the logical evolution of the philosophy

of dreams in the Upaniṣads. The fourth chapter of Bṛhadāranyaka

Upaniṣad is remarkably rich in discussions on dreams. In the4th chapter,

3rd

Brahmanās, 9th mantra of Bṛhadāranyaka it is said;

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(B.U.IV.3,9)

“When he falls asleep, he takes with him the material of this all –

containing world, himself breaks it up, himself re-makes it. He dreams by

his own radiance; his own light. Here the person becomes his own light.”

The mechanism of dream is analysed in this mantra. It is to be noted that a

particular dream of an individual is not analysed as a part of study here as

in the case of Western psychologists. The methodology used in the

Upaniṣads is different. Dream as a distinct state of consciousness is

analyzed so as to formulate general ideas applicable to all those who

passes through this state. The analysis of each state of consciousness is

done as a part of an incessant search to know whether there is an

unchanging reality behind these transient states. Here in this mantra, the

experiences of the empirical world are considered as the raw material for

the creation of dreams. When these experiences are fragmented and then

rebuilt within oneself dream happens. The usage

himself breaks it up, himself re-makes it) proves the analytical method of

inquiry of Upaniṣadic seers. The usages

(He dreams by his own radiance; his own light) reveals the

extreme scientific temper of the Upaniṣadic philosophers. Light, space and

81

time are considered as entities which are related to the physical world. But

here a revolutionary idea is introduced thousands of years before the

emergence of Relativity theory and Quantum Physics. The Upaniṣad

proclaims, light is within, space is within, time is within. This thought is not

formulated by studying the property of light, space or time, but inquiring

deep into the states of consciousness. Here the endeavour to explain a

human experience without the help of extra cosmic principles reveal the

genuine scientific sprit and philosophical maturity of Upaniṣadic thoughts

which makes it distinct from theology. If light, space and time can be

created and perceived internally the objectivity of these entities is seriously

questioned.

“In Bṛhadāranyaka Upaniṣad there is a long, haunting exposition of the

states of mind the sages explored. They called them waking, dreaming and

dreamless sleep but somehow they had made the brilliant observation that

these are not merely alternate states which a person slips in and out every

day. They also represent, layers of awareness, concurrent strata lying at

different depths in the conscious and unconscious mind.”15

In the next

mantra the Upaniṣad gives the nature of dream world.

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(B.U.II, 4,10).

“There are no chariots, nor chariot horses, nor roads there, but he creates

chariots, chariot horses and roads. There are no pleasures, nor

enjoyments, nor delights there, but he creates pleasures, enjoyments and

delights. There are no ponds, nor lotus –pools, nor rivers there, but he

creates ponds, lotus-pools and rivers. For he is a maker.”

How dream world is created and who creates it and how is it perceived

becomes a matter of investigation in Indian Philosophy. We can see these

mantras as ample evidence for this investigation. Indian Philosophical

schools recognise three avasthās, or states of consciousness. They are

Jāgrat (waking state) swapna (dream state) and Suṣupthi (Dreamless

sleep). From where do dreams space and dream time emerge? The very

question gave space to a series of discussion in the philosophical world of

India. In the earlier mantra the dream light was highlighted. This mantra is

curious about the dream space and dream time. Like an artist who enjoys

his own work, jiva from his worldly experiences (which include the

experiences even from the past lives) create the dreams and rejoice in

them. Even though there are no chariots or horses or lotus ponds or rivers

they appear real in the dream space and the dream time. The sensual

experience in the dream again gives us the notion that sense organs are

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subtle and internal, of which the external sense organs are onlyextensions

or mere reception centres. The nature of the dream depends upon the urge

of the mental dispositions of jiva.

“It is said of these states of consciousness that in the dreaming state, when

one is sleeping, the shining Self, who never dreams, who is ever awake,

watches by his own light, the dreams woven out of past deeds and present

desires” (BU.IV.3,11)

Both Indian and Western traditions have agreed upon two things. That is,

dream is a mental phenomenon and it takes place during sleep.

Bṛhadāranyaka Upaniṣad goes much forward in this subject. When it says

(BU.IV.3,14)

“some say that this (dream) is just the same as his waking state, since he

sees when asleep the same objects that he sees when awake, but they are

wrong‟‟.

Bṛhadāranyaka speaks about the dreamer within. It is said that the

dreamer moves in his own will taking his sense and mind, in his body.

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(B.U.II:1,18)

“When in dreams he moves about, there are his worlds. He seems to

become a greet king, or a great Brahmanās or to move high and low. Just

as a great king taking his subjects with him, moves about at will in his own

country, so he, taking his senses with him, moves about at will in his body”

Again the Upaniṣad draws a clear distinction between deep sleep and

dream state (Swapna). A riddle from day today life is brought into a

dialogue between Ajātaśatru and Gargya. Ajātaśatru takes Gārgya to a

man who is asleep and calls him by some name, but he does not get up.

But by patting him with his hand, he wakes up. Then Ajātaśatru asks

Gargya. “When the man fell asleep, where was the person, who is the

conscious intellectual being and where has he come back from? When

Gargya says that he does not know, Ajātaśatru says that, when a person

withdraws the power of sensation into himself, he is said to be asleep; the

breath is taken in the eye is taken in, the ear is taken in, the mind taken

in16

.

The withdrawal of sense organs along with the mind and its temporary

dissolution discussed in these mantras is later on interpreted by different

schools of philosophers in India. This observation again gives us a glimpse

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on the idea that indriyas (sense organs) are not the external physical

organs, but the subtle form of energy which causes sensation.

Many ancient thinkers have viewed dreams from different angles. The

theories of some of them are presentative and of some other are

representative. The Vaiśeṣikas and the ancient Naiyāyikas generally

advocate the presentative theory of dreams. By analyzing the verse;

(There are not chariots or chariot horses)

Vedanta comes to the conclusion that what appears in dream is mere

illusion. Advaita Vedanta proves the illusory nature of the empirical world

by analyzing the nature of dream and comparing it with the awakened

state. “The duration of both the states namely, the awakened state and the

dream state are relative one. The former one lasts till the knowledge of

Brahman and later is sublated daily by the waking life. And hence, the

special characteristics of dream is mere illusion”17

. Pointing out the

absence of the entities like chariot etc in dream, Saṇkara comes to the

point that „Dream entities are unreal because these are caused by the

vasanas of the awakened state and appear in our dream in that form.

Actually speaking these are illusory and not real18

.In Vishistādvaita, the

creator of Swapna is said to be the Iswara and not Jiva. In Dvaita

Philosophy also Jiva is considered inert19

.

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Some more verses from Brahadāranyaka Upaniṣad on the triple state

(Avasatātraya- waking, dreaming and dreamless sleep)which are poetical

and extremely analytical are quoted below;

“In the dream state,

When one is sleeping, going high and low

The shining Self assumes may forms, eat with friends,

Indulges in sex, sees fearsome spectacles.” (B.U.IV.3,13)

“When he has taken pleasure in dream when he has travelled about in it

and seen both good and evil, he runs back again, back where he began to

the waking state, whatever he sees there, he is not followed by it, for the

person is without attachment” (BU.IV.3,16)

“Whenever he has taken pleasure in the waking state, when he has

travelled about in it, and seen both good and evil, he runs back again

where he has begun, to the dream state. Whatever he sees there, he is not

followed by it, for the person is without attachment. (BU.IV.3,17).

As a great fish swims between the banks of the river as it likes, so does the

shining Self move between the states of dreaming and waking (BU.IV.3,18)

As a hawk or eagle tired after flying around in the sky, stills its wings and

flies down to rest in its nest, so does the shining Self runs to the state

where he desires no desire and dreams no dream. (B.U IV, 3:19)

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What remains permanent in the transient states of wakefulness, dream

state and dreamless sleep is the Self or is to be known as the Self, and the

detachment of Self is expressed in these mantras. While each state the

Self seems to be attached to the experience of that state, when one moves

from one state to another, one is not followed by the former state, ie, the

experience does not continue in the next state. The dream world does not

follow the waking state and the empirical world does not work in the dream

state. This proves that the real Self is without attachment (

) This is further elaborated in Māndukya Upaniṣad.

A cycle can be drawn which represent the idea of the above mantras. The

person moves from each state to another.

Dream state

Waking state Dreamless sleep

Dream state

After a profound discussion in his book „Mind and Supermind‟

Dr.N.C.Panda comes to the point that dreams are internal perceptions of

unreal objects created and projected by the mind stuff (Chitta). He

distinguishes dream and memory by demarking memory as narration of

facts and dreams are narration of fiction20

.

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Man is made of Desires

Bṛhadāranyaka Upaniṣad in the mantra IV.4,5 declares that man is

made of Desires (Kāmamayaḥ Evāyam Puruṣaḥ).

The mantra begins saying that the Self is made of mind and gives a list

and concludes with the statement „Self is made of everything‟. Recognizing

mind as the seat of desires the Upaniṣad analyses human life in depth and

brings it beyond the world of naïve beliefs. The destiny of man is shaped

by his desires. This statement implies that man acts according to his

desires ie, Kama proceeds Karma. Here in this mantra and in the following

mantras we can see the theory of Karma in its developed form.

“There is a verse about it

He, with his action, is attached

To that same mark to which his mind is bound.

When he reaches the end

of the action he did here

He comes back from the world

To this one, to act again.” (B.U. IV,4:6)

Mind the Supreme Instrument

In mantra 4:4,19 mind is conceived as the greatest instrument of

knowledge, because the reality is seen only by mind. The word see

( brings out the capacity of mind to hear, see, taste, smell and

touch, ie the whole experience is coordinated in mind. The reality is

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experienced within the mind itself. When the mind tries to experience the

experiencer the world of duality dissolves ie mind, the same instrument

that created the duality now hits the core of existence and experiences the

one and only reality in its undifferentiated state.

(B.U.IV.4,19)

It is to be seen only by mind :

There are no differences in it

Whoever sees differences in it

Gets death after death.”

The differentiating power and the unifying power of the mind as an

instrument are simultaneously described in the mantra. Here it is

interesting to note the idea that one should realize through mind itself that

the reality is really undifferentiated. And the mantra warns that if one is

unable to realize the reality – who still sees difference within absolute

reality, goes round and round through the unending cycles of birth and

death! It is the prism of mind that creates the colourful world and when we

discover the prism nature of mind we find that single light passing through

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the prism, packed with impressions and emotions and desires, causing

diversity.

The cotemporary significance of this mantra cannot be overlooked. The

differences we see in caste, creed, class, colour, race, religion, are just the

projections of mind. The epistemology of difference, with all its strength

and limitations simply becomes a mental phenomena and only a question

of perspective. In an absolutely non - dual state, there can be no one to

perceive and nothing is there to be perceived.

Mind the meeting – place

In mantra IV:5,12 mind is introduced as the meeting place of all

imaginations and determinations.

(B.U.IV.5,12)

“Mind is the meeting place of all imagination and decisions.”

(B.U.IV:5,12)

The simile used here to make the meaning explicit is “As the ocean is the

one meeting place of all waters” It is explicit from the simile that the

impulses and impressions from the sense organs are collected in the

ocean of mind. As the waters in the river are no way different from the

ocean, the world that vaporizes from the mind returns to the mind as

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impulses and experiences through the senses. This cyclic turn of this

process creates the unending drama- „Life‟.

Breath - the Bull, Mind - the Calf

In the Mantra (B.U. V:8.1) Speech is metaphorically described as a

milch cow. Gods, human beings and the ancestors feed on the udders of

this cow. Life principles is said to be her bull and mind her calf (the Joint

product of speech and life principle). The implication of the mantra is clear.

It is through the interaction of speech and life ie, when the life energy

pursues with an inner urge to articulate or communicate, the mind is born.

Life and its fundamental characteristics to respond prove the presence of

mind.

Mind is born when there is a mysterious interaction of life and its urge to

respond to the environment and when there is no interaction of the life

principle with the speech (an urge to respond), mind ceases to exist.

Mind the dwelling place.

“The one who knows the dwelling place becomes a dwelling place for his

own folk, a dwelling place for the people. Mind is the dwelling – place. The

one who knows this becomes a dwelling – place. The one who knows this

becomes a dwelling – place for his own folk, a dwelling place for the

people”. (B.U. VI, 1:5).

92

The mantra repeats here the earlier position of the Upaniṣadic Seers that

mind is the dwelling place of everything. The mantra adds the idea that one

who realizes this fact becomes the dwelling place of one‟s own people.

This mantra is notable due to its agreement with social psychology. A

leader is a person who knows that knowing the mind of a group is crucial in

winning the hearts of its members.

The Bṛhadāranyaka Upaniṣad concludes its remarks on mind in a

beautiful manner by offering „Swaha‟ (obeisance) to mind in

Mantra VI.3:2 and further offering his prāna into his child by mind.(B.U. VI,

4:24).

TAITTIRĪYA UPANIṣAD

Yajur Veda has two divisions namely Krishna Yajur Veda (Black

Yajur Veda) and Sukla Yajur Veda (white Yajur Veda). The Taittirīya

Upaniṣad comes as the 8th and 9

th Chapter of Taittirīya Āranyaka in

Krishna Yajur Veda. Sri Saṇkara calls this Upaniṣad, the essence of

traditions. The Upaniṣad is almost entirely in prose. It was Saṇkaracharya

who divided the 8th and 9

th Chapter of Taittirīya Āranyaka as three books

namely Sikshāvalli, Brahmānandavalli and Bhṛguvalli according to its

contents21

. The name (TaittirīyaUpaniṣad) comes from that of a bird, the

Tittiri (probably onomatopoetic) which is not unusual, given, Indian

reverence for all forms of life.22

With 12 Anuvākas (passages) in

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Sikshavalli, 9 in Brahmānandavalli and 10 in Bhṛguvalli, TaittirīyaUpaniṣad

has altogether 31 Anuvakas.

The famous mantra

23(Satyam vada, dharmam cara

...mātṛ devo bhava, pitru devo bhava, ācharya devo bhava, athithi devo

bhava..)comes as 11thAnuvaka in the first chapter, Sikshāvalli. The mantra

happens to be a convocation address to students who have completed

their course of study (brahmacharyastage) and entering the house hold life

(gārhastya). Another famous mantra is (Satyam

jñānamanantam brahma) in Brahmanāsndavalli (1stanuvaka) which is often

quoted as a definition for Brahman. Another distinctive feature of

TaittirīyaUpaniṣad is that it introduces the „panchakośa sidhanta‟ (doctrine

of five sheaths) The Upaniṣad begins with the prayer to gods – Mitra, Indra

and Varuna to remove obstacles in the way of study of Upaniṣad. The

Upaniṣad ends with hymns in praise of food. Quoting the mantras, „respect

food‟…….‟waste not food‟….. „The earth can yield much more‟ …..‟Refuse

not food to those who are hungry‟, Ekanath Easwaran observes that

passages like these should give final proof that the religion of the Upaniṣad

is not world denying and the layered models that they develop in so many

forms make us feel more respect for the things of this world24

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Jiva bound with mind

Apart from these specialities of TaittirīyaUpaniṣad, the matter of concern

moves to references on mind in thisUpaniṣad. The first reference on mind

comes in the sixth anuvaka (part) of first chapter. The mantra is:

“There is a space within the heart. In it is the person made of mind,

immortal and golden.”

Here the Self is conceived as an entity made of mind stuff. Mind is

considered as the building material of Self. In Bṛhadāranyaka also it is

said that „the Self consists of this : it consists of speech, mind and breath‟

(B.U.I, 5, 3). Here the Self is Jiva ie the pratyagātman along with

Sūkshamasarira (Subtle body). The internal instrument (anthakarana) is an

important constituent of subtle body. Atman its Jiva state, ie when the

Atma gets associated with subtle body, it is bound to be in the

transmigratory state. It is in this context that the mantra calls the „Self‟

manomaya (that which is made of mind stuff).

Jiva – the multilayered entity

It is in the anuvāka 2 to 5 of the second chapter (Brahmānandavalli) that

the conceptualization of Jiva as a multilayed entity is presented. The model

of human being as a „Self‟ encased in five wrappings, later came to be

known as the panchakośa siddhanta (the doctrine of five sheaths). The

word Kośa is not used in the mantra. Though the term is not used here,

95

the sequence of these verses implicitly gives us the „doctrine of Kośa s‟,

which conceives sheaths or envelops in which the Self is encased in a

human being.

The 2nd

anuvaka starts glorifying food with which all bodies are made and

fed.

“Whatever creatures depend on earth

Are born from food.

By food they live,

And into it go in the end.

„Food is the eldest of beings.,

So it is called „the panacea‟

Those who worship food as Brahman

Win all food.

„Food is the eldest of beings,

So it is called „the panacea‟

Beings are born from food:

Born, they grow by food.

„It is eaten and it eats (ad-) beings,

Hence it is called food (anna)

Then comes the reference of sheaths in the following verses.

(Ti U, II:2)

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Different from and inside, the Self that is made of the essence of

food(annamaya kośa ) is the Self that is made of breath(prānamaya kośa

).This one (annamaya kośa ) is filled by it (prānamaya kośa ).

(Ti U, II:3)

Different from and inside, the Self that is made of breath (prānamaya kośa

) is the Self that is made of mind(manomaya kośa ). This one (prānamaya

kośa ) is filled by it (manomaya kośa ).

(Ti U, II:4)

Different from and inside, the Self that is made of mind (manomaya kośa )

is the Self that is made of knowledge (vijñānamaya kośa ).This one

(manomaya kośa ) is filled by it (vijñānamaya kośa ).

(Ti U, II:5)

Different from and inside, the Self that is made of knowledge (vijñānamaya

kośa ) is the Self made of joy (anandamaya kośa ).This one (vijñānamaya

kośa ) is filled by it (anandamaya kośa ).

97

Anand C Paranjpe and Ramakrishna Rao in the essay Psychology in

Advaita Vedanta explains the concept of person in Advaita, and says that

panchakośa is like five layers one over the other like the peels of an onion,

which is as shown in the diagram below25

.

A detailed description of the concept of five sheaths is found by N.C.Panda

in his book Mind and Supermind.

“The Individual Self (ātman) is seated in the Innermost core of the subtle

body. It is bliss; it is devoid of pairs of opposites: it is consciousness. This

Self is the spectator (drasta) and the witness (saksi), It is the light of

consciousness, the reflection of which induces consciousness in the

insentient body. Divested of this source of the light of consciousness, both

the subtle and the gross body would be unconscious and Inactive. The Self

and the limiting sheath (the sheath is a product of Maya) in the subtle body

constitute the blissful sheath (Anandamaya Kośa ), the innermost one in

the body.

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The Anandamaya Kośa is the casual sheath that functions as the architect

and builder of the other four sheaths. The first densification undergone by

the Anandamaya Kośa is the Vijnamaya kośa . This second sheath is

structed by the buddhi (thinking substance) and the Ahaṃkāra (the Self-

sense). The egoity ( Ahaṃkāra) is the principle of individualization. “I think,

therefore I am” is rooted in this principle. The sense of “I –Me-Mine” is the

central point around which all life experiences revolve. I am physically and

mentally different from what I was when I was born. I shall be different from

what I was when I was born. I shall be different in the future from what I am

physically and mentally different from what I was when I was born. I shall

be different in the future from what I am now. In no two consecutive

moments do my body and mind remain unchanged. In spite of the dynamic

changes in my physique and psyche, I continue to be I due to this

Ahaṃkāra. This hidden faculty situated in the Vijñānamaya kośa is

responsible for differentiating others from this. Buddhi (the thinking or the

reasoning substance) is situated in this sheath. It is the discriminatory or

conscious centre that distinguishes between the right and the wrong. The

vijñānamaya kośa takes the help of the five supersensible organs of

cognition for its functioning. It is the site of memory, where the non-vasana

samskaras are stored. The vasana samskaras are pushed down to the

bottom of the subtle body for storage.

The manomaya kosa is the third one that is relatively denser than the

vijñānamaya kosa. The manas is situated in this sheath. The five sensory

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and the five motor organs, all of which are supersensible, are co-ordinated

by this sheath. Afferent messages from the outside world and the body

itself pass through the five physical organs of perception, are

processed through the respective areas of the brain, reach the five mental

organs of cognition, and are finally received by the manas. Different

messages from the manas are conveyed through the five mental organs of

action to the relevant motor areas of the brain, and finally to the five

physical organs of action for execution. Thus the manas is the coordinator

of the sensory and the motor organs. It also informs the Ahaṃkāra and the

buddhi and gets their counsel. Both Vijñānamaya Kośa and the

Manomaya Kośa interpenetrate.

The Prānamaya Kośa is the fourth psychic sheath whose densification is

more than that of the Manomaya Kośa . This vital sheath works in co-

operation with the five super-sensibile organs of action. It is a sheath of

five vital forces, viz., prāna, apana, udāna, samāna and vyāna. We have to

make a distinction between the Prāna and the prāna. The former is the

cosmic energy in all its forms in the universe around us. It is the second –

generation manifested product, the first being āpah (cosmic waters), from

Maya. The cosmic energy, Prāna, is a product of āpah. It is the unified

force of the universe and the precursor of the four fundamental forces. The

prāna is the energy which penetrates us, accumulates in us, circulates in

our body, and emerges from our body. Essentially, there is no fundamental

difference between the cosmic energy and prāna. The pranic sheath

energizes our gross body. Without the energizing influence of the prāna,

100

no organ, no tissue, and no cell of the gross body can function. The prāna

is diversified in the prānic body and changes its name. This diversification

is, in reality, a type of specialization. Except this functional differentiation,

there is no duality or multiplicity, and the prānamaya kośa forms an

indivisible entity.

The annamaya kośa is the material sheath. It is the outermost one and

designated as the gross body. It is the densest of all the five sheaths, and

hence is perceptible. The human body is composed approximately of 65

per cent oxygen, 18 per cent carbon, 10 per cent hydrogen, 3 per cent

nitrogen, 2 per cent calcium, 1 per cent phosphorus, totaling 99 per cent.

The remaining 1 per cent contains twenty – three other elements such as

iron, copper, cobalt, nickel, aluminium, molybdenum, titanium, silicon,

boron, etc. The body gets all these elements from the food, meaning, in the

wider sense, nourishment of solid, liquid, and gaseous nature. All these

material elements are inert and insentient. The existence of this material

sheath is not possible without the other four sheaths. Of course, it is the

anandamaya kośa which is the causal one for the rest of the four

sheaths”.26

The doctrine of pancha kośa can be conceived as a description of

evolution of matter. A natural doubt can hinter our inquiry here. Does the

evolution progress from gross to subtle or from subtle to gross? “In the

Vedantic view, both the mind and the body are material, although the

former is subtle and the latter is gross which one is the superstructure on

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the foundation? The Vedanta says that the gross body originates from the

subtle body, the annamaya kośa from the ānandamaya kośa . In a way,

the Vedantic approach runs counter to that of the Western science. The

Western science considers consciousness as sited in the brain and a

byproduct of cortical activity. For the Vedanta, on the contrary, the brain is

an instrument of the mind, the former being part of the gross body, and the

latter of the subtle body. In this context, Lysebeth says, “Mind

manufactures the brain and uses it, and the brain is in the mind27

.”

The outer most layer of the Jiva is said to be „Sustained by food‟

(annamayakosa), it designates the body. The second inner layer is called

the “sheath of vital breath” (prānamayakosa). It involves breathing and

other bodily processes which active the organs and keep them functioning.

The third inner layer, called the “mental sheath” (manomaya kosa),

involves the sense organs and their function, as well as various processes

collectively called the mind. Since it is through the sensory functions like

seeing and hearing that one seeks the objects of desire, this mental sheath

is supposed to be the seat of egoistic striving, and is said to manifest itself

in the form of the involvement of the “me” in what is “mine” (Saṇkara, d,

168). The fourth inner layer, called the “cognitive sheath” (vijñānamaya

Kosa), refers to the intellect, involving ideas, concepts or constructs which

one uses in getting to know the world. Finally, the fifth and innermost core

of the jiva is called the “joyous sheath” or the sheath of bliss (ānandamaya

Kosa). It is so called because it is said to reflect the bliss (ānanda

pratibimba) characteristic of the true Self, and is therefore considered to be

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the seat of joy. The true self, the Ātman, which is manifest as the

experiencing witness at the centre of the jiva‟s awareness, is claimed to be

identical with the ubiquitous Brahman, and is approximately characterized

by the terms Being, Consciousness, and Bliss28

.

The relevance of five levels or sheaths (Kośa ) according to the personality

study in Indian Psychology is elabourately discussed by Arbind Kumar Jha

in his essay Personality in Indian Psychology29

.

In the Brahmanāndavalli (second chapter) 4 and anuvaka 9 it is said that

the speech along with mind turns that from the joy of Brahman. We see the

quest and experience of an indescribable unchangeable reality often in the

Upaniṣadic world.

Das Gupta points out that “They (Upaniṣadic seers) found that by whatever

means they tried to give a positive and definite content of the ultimate

reality, the Brahman, they failed. Positive definitions were impossible. They

could not point out what the Brahman was like, in order to give an

utterance, to that which was unutterable, they could only say that it was not

like aught that we find in experience”.30

Going beyond the five sheaths

Twice in the Upaniṣad once in 2nd

chapter (Brahmanāndavalli) and once in

3rd

chapter (Bhṛguvalli) the idea of transcending the five sheaths is

discussed.

103

(Taittirīya U.2:8)

Goes beyond the Self made of food

Goes beyond the Self made of breath

Goes beyond the Self made mind

Goes beyond the Self made of knowledge

Goes beyond the Self made of Joy.

The light of consciousness is least expressed in the layer of gross body.

But the other thing to note is that the presence of all other Kośa s can only

be felt in this layer, because the annamaya kośa contains all other kośa s.

The doctrine of Panchakośa tries to convey an astonishing idea that the

layers of consciousness has no existence or life of their own. Their life and

relevance depends on the light of consciousness. Mind is only an

intermediatory layer which fills its presence in the preceding layers that is

in the Prānamayakośa and Annamaya Kośa .

There appears the beautiful narration of the Bhṛgu and Varuna in the third

book Bhṛguvalli. Bhṛgu approached his father Varuna saying “Blessed”

one, teach me about Brahman. (T.U. III, I,1). He taught him this food,

breath, the eye, the ear, mind, speech. He said to him that from which

beings are born, by which being born they live, into which they enter when

they pass on – see to know that as Brahman (T.U.III.I. 1)

104

Bhṛgu practiced asceticism and returned to his father realizing that

food is Brahman ( and again asked the teaching

about Brahman. Asceticism is „Brahman‟ , Father said to

Bhṛgu. He practiced asceticism and returned to his father again realizing

that breath is Brahman ( . Bhṛgu again

approached his father and asked him to teach about Brahman. „Asceticism

is Brahman‟ father again said to Bhṛgu. He practiced

asceticism and returned realizing mind as Brahman.

(T.U.III, 4)

“He realized, „mind‟ is Brahman. For from mind beings are born; by mind,

being born, they live; into mind they enter when they pass on.‟ On realizing

that, he approached his father Varuna again saying, „Blessed one, teach

me about Brahman.‟

He said to him, „Seek to know Brahman by asceticism. Asceticism is

Brahman‟.

105

He practiced asceticism. After practicing asceticism.”

Again Bhṛgu realized knowledge as Brahman and his father repeated the

same, „asceticism is Brahman‟. The narration ends were Bhṛgu realizes

that Ananda is Brahman. Mantras in praise of „food‟ appear in this part of

theUpaniṣad.

Self made up of Mind

The term „Manomaya Ātma‟ (Self made up of mind) is yet to be

analyzed and conceived. Manomaya Kosa or Mental Sheath comprises the

five organs of perception and the inner organ and Egoism.

The five organs of perceptions

are the ears, the skin, the eyes, tongue and nose. The association of

organs of knowledge together with the mind is the cause forthe diversity of

things. The sensory data or messages from sense organs are presented to

the mind Ahamkara, the organizing factor identifies the Self with gross. The

mental sheath is one which feeds fuel to the desires of the sense organs

and brings out the phenomenal universe. The mind characterized by

egoism is Jiva and carries on activities. In the dream state the mind

creates its own universe though it is not in contact with the external world

through the organs of perception. In the wakeful state it experiences the

objects of the universe through the sense organs.31

106

The doctrine of the successive sheaths or envelops leaves behind a rich

scope for further enquiry. The concept an individual with bodily, vital,

mental, deep intellectual and blissful planes with „ātman‟ (Self) as it‟s

centre and source of light stands as a unique model of understanding of

individuality in Indian Philosophy.

THE KAŢHA UPANIṣAD

The KaṭhaUpaniṣad belongs to the Krishna Yajur Veda. Sometimes

it is assigned to Atharva Veda also32

. When we go through the text we get

convinced that, there is no exaggeration in the opinion that “the Upaniṣad

combines charming poetry, elevating mysticism and profound philosophy”

0. (Page IV publishers note to first edition, Kaṭha Upaniṣad with the

commentary of Saṇkaracharya , Adwaita Ashramam, Calcutta). Swami

Vivekanandas reputed and most popular exhortation, “Arise , Awake and

stop not till the goal is attained”, is based on a verse of KaṭhaUpaniṣad (I,

3, 14)

In this Upaniṣad occurs the very instructive imagery of the human

body as a chariot(K.U, III:3,4) with the master of the chariot (the soul), the

charioteer (the intellect) the rein (the mind), the horses (the senses), and

their pathways (the sense objects). The simile “as the blind leading the

blind” (K U, II:5)is used effectively in this Upaniṣad to point out the

limitations of logical reasoning and inadequacy of mere scriptural

107

scholarship in realizing the deepest core of the reality embedded in the

heart of every beings.

The Upaniṣad is in the form of a dialogue between Nachiketas and

Yama. It is spread over in six vallies (literally-creeper, climbing plant) or

sections and the total number of verses is 119. Sir Edwin Arnold has

translated this Upaniṣad into English in the name „Secret of Death‟.

The story of Nachiketas and Yama creates the dramatic situation for

a philosophic discussion about life and death. The story can be narrated as

follows. “Vajasravasa was performing the Viswajit Sacrifice. He was, as per

the rules of the sacrifice, to give away all his wealth. However he had

arranged to donate decrepit, useless cows as sacrificial gifts. This was

observed by Nachiketas, his young son in early boyhood. A precautious

boy that he was, he sensed his father‟s motive in doing so. Wishing to

draw his attention, to this lacuna, Nachiketas asked his father as to whom

he was being gifted away. Incensed by the repeated questioning, the

father shift back saying that he would be given to Mṛtyu. (Yama, the God of

Death) Though he repented for his intemperate reaction, he allowed

Nachiketas to go to the Yamaloka, the abode of Yama. When the boy

reached there, Yama was not in his house. So he patiently awaited the

God‟s return, spending three days and three nights without accepting any

hospitality. When Yama returned and learnt about the young guest, he

regretted the inconvenience caused to him and offered him three boons to

compensate for the same.

108

Nachiketas asked, as the first boon, that his father regain his mental

peace and balance and also recognize him (Nachiketas) after returning

from the abode of death.

As the second, he requested Yama to teach him the sacrifice by

which one would go to Swargaloka (heaven). Yama obliged and taught

the process in detail.

As the last of the boons, Nachiketas asked Yama whether a human

being continued in existence even after the death of the physical body, or

not. Since this question related to atmajñāna or a knowledge of the

„divineSelf‟ which was extremely subtle and difficult to comprehend Yama

wanted to test the boy thoroughly before imparting the same. Acquisition

of atmajñāna has to be proceeded by an intense spirit of renunciation and

total dedication to its pursuit. Hence Yama tried to dissuade him by

describing it as extremely difficult to comprehend and offered exceedingly

attractive alternatives like intense wealth, intense pleasures and

unimaginably long life. However Nachikethas being made of sterner stuff,

rejected them all with disdain and insisted upon his original boon.”33

Discussions on mind

The opening verse strats with the word „Usan‟ 0means „being

desirous of‟.

K.U.I, 1,1)

109

“Vajasrava the father of Nachiketa being desirous of good results

performed a Yaga in which he made his mind to give away all his

possessions.” (Particularly cattle, but not land, which belonged to the

community)34

. The desire which sprouts out from the mind of Vajasravas

creates the whole story. The deeds following the desire provoked the

thoughts of Nachiketha. The deeds of a desirous mind make the thoughtful

mind meditative.

In the second verse of first chapter it is said “faith entered him and he

thought”

(K.U.I,1,2)

The cattle‟s are veryold and useless. Such an act of giving away,

something that is useless will bring „Joyless‟ worlds to my father.

(KU,1:3)

“They have drunk their water and eaten their grass.

Have given their milk, senseless ones

„Joyless‟ are the worlds called

To which goes the one who gives these” .

110

Nachiketha asked thrice “to whom will you give me”? and the furious

father said “I give you to Death”. Nachiketa went to the world of death and

from Yama he got a boon (one among three) to know the secret of death.

Reasoning unreliable

The discussion on mind deepens in the 8th verse of 2

ndValli.

K.U.I, 2, 8)

“This thought, which cannot be grasped by reasoning, yet is easily known

when taught by another, you my dear, have grasped. How steadfast in

truth you are! May we find another questioner like you!”

Yama, the god of death, used hitherto unknown and unknowable

techniques to communicate the truth behind death to Nachiketa. Yama

could convince him that the truth he realized was not through the operation

of mind. The implication here is that it shall not be able to meditate the

truth behind death through the faculties of mind such as reasoning and

logic. Logic is fathomless. The subtleties of truth behind death is again

emphasized in the next verse

(K.U.I, 2, 9)

111

“This thought, which cannot be grasped by reasoning,

Yet is easily known when taught by another,

You, my dear, have grasped. How steadfast in truth you are!

May we find another questioner like you!”

The trusted tool in philosophy, logic, is here said to be ineffective in this

mantra! This tool has tremendously sharpened the philosophical quest of

India. The Nyāya philosophy owes its birth and draws its inspiration from

the world of logic. „Tharka Sastra‟, the renowned Indian science of

argument has contributed a lot to the field of logic. Yet, in which situation

does the Upaniṣad asks to keep this tool aside? The situation is clear –

when the object of inquiry is “subtler than the subtle and greater than the

great” (KU, 2:20). Only after the emergence

of Quantum Physics and Cosmology could the Physical science accept

such an idea that logic doesn‟t work in subtle fields such as sub atomic

space and cannot solve the enigmas of the vast cosmos. This verse

reminds the mantra of Kena (The

eyes does not go there, speech does not go, nor mind.KU.I,3).

Through the serenity of organs such as mind

The Upaniṣad prescribes the prerequisite for the knowledge of

reality. The prerequisite is the pleasant mind and calmed senses.

112

Sri Saṇkara gives the meaning mind or sense organ, for the word

„Dhatavah‟. The dhatus being so called because of their holding (Dharana)

the body35

.

Here the reality is described as subtler than the subtle and greater than the

great, which dwells in every being. Here the „Self‟ is the reality, the ultimate

reality itself. The word adhyatmayoga (the yoga of the Self) is used in

12thverse of the second valli itself. Here the study of Adhyatmayoga

„concerned with (one)Self‟ is preferred, rather than adhidaivatam

„concerned with deities‟ or adhibutam „concerned with beings‟. Valerio J

Roebuck says that the use of adhyatma in the sense of „Supreme Self‟ is a

post – Upaniṣads development36

. It may appear ironic that though ātman is

present in every being it is unknown to all. The mantra prescribes the

method to know the Self. As a prerequisite, the Upaniṣad demands and

the serenity and purity of mind and senses towards attaining it.

Impossible by intelligence

Unapproachable with a peaceless mind

(K.U. I, 2,23)

“The Self cannot be attained by discoursing, by intelligence or by repeated hearing”.

113

This mantra means that -mind, the inner instrument, the faculty of thought,

which is supposed to know, should not get disturbed in any manner. Here

for the seeker of Self, a stilled mind is recommended.

Life – The moving Chariot

Mind – the reins

The third verse in the third valli (sub chapter) of first chapter

introduces the famous chariot anology.

(K.U. III:3,4)

“Know the Self as a chariot owner,

The body as a chariot,

The intelligence (buddhi) as a charioteer,

The mind (manas) as the reins.”

The senses they call the horses,

The objects of sense their courses.

The Self, joined with senses and mind,

The wise call “the enjoyer”

114

This mantra creates a complete picture of human existence which had

been influencing Indian thought in many ways. The body here is compared

to a chariot with in which the Self is the rider. The intellect is the charioteer

and mind, the reins which controls through the intellect, the horses which

are the sense organs. The chariot goes along through a path which is

objects of sense organs. A chariot goes forward only when all these factors

(rider, chariot, charioteer, reins, horses and road) jointly operate. Similarly,

knowledge in proper sense is possible only when all these factors (Self,

body, intellect, mind, sense organs and sense objects) jointly operate.

Theexistence of life itself is nothing but the joint operation of the Self, body,

intelligence, mind, senses and the world of sense objects.

The allegorical representation of mind as reins falls as a rare specimen in

the corpus of Upaniṣadic literature. Mind is generally viewed as an

instrument of knowledge, capable of bondage or liberation of the Self. In

most cases mind is treated as the limiting principle and in some other

cases mind is treated as transcendental. But here mind is depicted in a

completely different manner. Here the mind matters as an empirical entity

which ought to be always in the hands of a good charioteer. Taming of the

horses and training the charioteer can give good results. The concept that

the vasanas within the mind can overpower the whips of the charioteer and

the reins can take over the whole control of the riding seems to be

irrelevant here. Body (chariot) and mind (reins) are considered to be

governed by some sentient entities. Here the mind is not conceived as

something to be reined. But mind is rein itself! That is, it is an instrument in

115

the hands of the charioteer, (the intellect) who is controlled by the rider.

The rider is using the reins so as to enjoy the world as he wishes or as

helplessly programmed by the past deeds. The use of the reins over the

horse depends on the individual‟s freewill.

Again another thing to note is that the whole human system is portrayed as

an integral whole. Co-ordination of the parts moves the chariot. Yet

another point is that the body mind dichotomy does not find any space

(scope) in this illustration. (No external agent or God is needed for the

smooth running or the managing of the chariot).

The mediation of the mind in sense perception, and the conception of the

life as an integral whole are the ideas that we can elicit from this

illustration. Then depiction of mind as reins can be treated as an

introduction to conventional ethics and morality.

In the following verses two phrases namely Yukta Manasa (

with mind ever disciplined) and Ayukta Manasa

( with mind very undisciplined), it is indicated that the

organs of intellect (senses), which been ever associated with an

uncontrolled mind, becomes devoid of discrimination are unruly like the

vicious horses of the charioteer

Man with mind as reins

The man who appoints understanding as his charioteer and mind as his

reins attains Vishnu‟s supreme place. (Kaṭha U., I, 3,9). Sri Saṇkara gives

the meaning all-pervading Brahman for the word Vishnu. The word Vishnu

116

has a meaning „that which pervades‟.37

(Vishnu Vyaptou)

38

Here in this verse man is recognized as a being which uses mind as reins.

An interesting matter in this discussion is about the intellect controlling the

mind on behalf of the Self. The discussion on mind progresses through

„Self‟, „Avyakta‟ and culminates in „Puruṣa‟, where the terminologies

intimate similarity to that of Sāmkhya Philosophy. Here the mind is

considered as an evolute olf „ Prakṛti‟. The verse (I, 3,13)describes what is

to be done with speech and mind. One should offer ones speech unto the

knowing Self. Here comes the call for an adventurous expedition.

Arise Awake

(K.U.I, 3,15)

“Arise awake and learn by approaching the excellent ones. The wise one

describes that path to be as impassable as a razor‟s edge, which when

sharpened is difficult to tread on”.

An interesting thing is that the commands in the verse are all in plural. It is

the eternal call of the Upaniṣad to the entire humanity for waking up from

the slumber, to a world of adventurous experiences. This invitation for an

adventurous inner journey to taste immortality and to become one with

infinity is the core of the whole Upaniṣadic Philosophy.

117

Only by mind, it can be grasped

The Upaniṣad ends the discussions on mind by elevating it, which so long

has been described as an impediment or a mediator in perception, to a

higher dimension for visualizing truth. The mind as an instrument here

sheds its limitations and becomes the intimate, giving the glimpses of

reality. The barrier gives way and becomes a real opening.

(K.U.II, 1,11)

“It can be grasped only by the mind

There is nothing various here”

The Bṛhadāranyaka Upaniṣad also proclaims the same idea (BU.

IV.4,19).The implication of the mantra is clear. The diversity should

disappear in the deeper level of understanding. Here we should not

misunderstand that it is a thought for the annihilation of all sorts of

diversities. Throughout the history India has been the only nation which

preserves reveres and celebrates diversity. Discovery of the underlying

unity as the secret behind the harmonious co-existence of the diverse life

forms, thought forms and belief systems, is the invaluable insight that India

puts forward to a pluralistic world order. The Upaniṣads stand for a world

where diversity is celebrated knowing that diversity is nothing but the

varied expression of that „Oneness‟. A world where there is no more

ignorance or conflict is sought by the Upaniṣads0(BU, V:2:5).The verse II,

11 in Kaṭha Upaniṣad reveals that all desires get fulfilled by knowing this

reality. These thoughts convince us that the concepts of mind with all its

diversity have some shared notions, which bind (intact) all the Upaniṣadic

literature into a single philosophic stream.

118

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