Brhad - (Debate on Brahman -1) Ashvala questions

INTRODUCTION

DEBATE IN JANAKA’S COURTROOM (1)

King Janaka was the king of Videha.

He took care of his people like an affectionate father; and he was known by the name of Janaka, the father, by all his people.

His country was Videha; and he was also in as state of Videha, the lack of identity with the physical and mental attire.

He was a great BrahmaJnaani (Knower of Brahman); a Raajarshi (a royal Sage); and a close friend of Sage Yaajnavalkya.

Since the country was never troubled by enemies or any natural calamities, the king could spare time to pursue his intellectual quests. He performed many Yajnas for the well-being of his people; and on such occasions, conducted knowledge-debates for the benefit of all Sages. The winner was showered with gold, cows and all other necessities of life.

Here we are given a sample of one such debate that was conducted in the court room of Janaka.

All the Sages assembled there, were great scholars and well versed in all Vedas.

Vedas are knowledge-sections that rose out of Lord Brahmaa to enlighten the people on earth, and are in Mantra forms. Those hymns and their meanings have become as distanced as the twinkling stars in the sky; as none of the minds of today can comprehend or recite them in the proper manner.

Anyhow, here the Sages assembled here are well versed in the sacrificial proceedings.

Very few knew the Knowledge section of the Vedas.

They were not Knowers of Brahman.

The king proclaims that he will offer abundant gold and wealth to any one who can prove himself or herself as a great Brahma Jnaani. (Ladies were also part of the assembly as renowned female scholars. Distinction of gender was unknown in Janaka’s times.)

Yaajnavalkya declares himself as the winner, even before the debate starts and is ready to carry off the rewards, thus annoying all those who were assembled there.

Everyone is forced to argue with Yaajnavalkya and thus reveal their ignorant levels.

Well versed in the performance of the Yajnas, all the Sages ask him questions based on Yajnas; and Yaajnavalkya converts the terms referring to Yajna-proceedings into terms relating to the Knowledge of Brahman, very ingeniously.

The debate starts with the questions posed by Ashvala, the Hotaa (conductor of the Sacrifice).

(ASHVALA QUESTIONS YAAJNAVALKYA)

(1)

ॐ ।

जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे ।

तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुः । 

तत्स ह जनकस्य वैदेहस्य विजिज्ञासा बभूव 

कः स्विदेषां ब्राह्मणानामनूचानतम इति । 

स ह गवां सहस्रमवरुरोध 

दश दश पादा एकैकस्याः शृङ्खयोराबद्धा बभूवुः ॥ १ ॥

AUM 

Janaka, emperor of Videha, performed a sacrifice accompanied by abundant charity.

Learned Brahmins (adept in the Knowledge of Vedas) from Kuru and Paanchaala had assembled there.

That Janaka of Videha, had a desire to know,

‘Who among these learned Brahmins is the best of scholars?’

He placed thousand young cows in a shelter.

On the horns of each of these cows, ten Paadas of gold were tied up.

(Paada approximately measures a quarter of a Pala)

(Janaka was ready to offer the thousand well-bred cows along with abundant gold to the one who proved himself as the greatest Knower of Brahman among all those assembled at the court.)

(2)

तान्होवाच

ब्राह्मणाः भगवन्तः

यो वो ब्रह्मिष्टः स एता गा उदजतामिति ।

ते ह ब्राह्मणाः न दधृषुः ।

He spoke to them-

“Hey revered Brahmins, may he who is the ‘best knower of Brahman’ take these cows away.”

None of the Braahmanas dared.

(They had doubts about their own knowledge. Intellectual knowledge of Brahman differs from the experienced state of Brahman, as does an excellent article on jaggery and the experienced taste of jaggery.)

अथ ह याज्ञ्नवल्क्यः स्वमेव ब्रह्मचारिणमुवाच​  ।

एताः सोम्योदज सामश्रवा सामश्रवा सामश्रवा इति ।

ता होदाचकार ।

Then Yaajnavalkya said to one of his celibate disciples –

“Dear Saamashrava, take these cows away.”

He (his student) drove them away (with him).

(Yaajnavalkya was confident that he was the winner already.)

ते ह ब्राह्मणास्चुक्रुधुः कथं नो ब्रह्मिष्टो ब्रुवीतेति ।

Those Brahmins were enraged with the thought,

‘How dare he call himself a Knower of Brahman?’

अथ ह जनकस्य वैदेहस्य होताश्वलो बभूव ।

स हैनं पप्रच्छ

त्वं नु खलु नो याज्ञ्नवल्क्य ब्रह्मिष्टोसी ब्रह्मिष्टोसी ब्रह्मिष्टोसी इति ।

There was this Ashvala who acted as the Hotr in the sacrifice of Janaka.

He questioned him-

“Yaajnavalkya! Are you the best of Knowers of Brahman amongst us?”

(‘Hotr’ is the prime reciter of Vedic hymns in a sacrifice; and plays a leading role in any sacrifice.)

स होवाच​, नमो वयं ब्रह्मिष्टाय​ कुर्मः

गोकामा एव वयं स्म इति ।

तं ह तत एव प्रष्टु दध्रे होताश्वलः ॥ २ ॥

He said-

“We salute the best of the Knower of Brahman; but I just need the cows.”

‘Hotaa’ Ashvala got ready to interrogate him.

(Yaajnavalkya knew that none of the priests assembled there, had any true experienced knowledge of Brahman. He was ready to face any question raised from any of them.

The first one who stood up to interrogate him was the Hotr Ashvala.)

(3)

याज्नवल्क्येति होवाच​

यदिदं सर्वं मृत्युनाप्तम् सर्वं मृत्युनाभिपन्नम्

केन यजमानो मृत्योराप्तिमतिमुच्यत इति ।

Ashvala said- “Yaajnavalkya!

All this is covered by death.  All this is overpowered by death.

By what means, does the Sacrificer go beyond the clutches of death?”

(Everything is here is perishable and will cease to be; the ingredients used in the sacrifice, priests, fire etc. What is that which the Sacrificer should meditate upon to conquer this death?)

होत्रर्त्विजाग्निना वाचा

वाग्वै यज्ञ्नस्य​ होता,

तद्येयं वाक् सोऽयमग्निः

स होता स मुक्तिः सातिमुक्तिः ॥ ३ ॥

(Yaajnavalkya answered)

“Through the organ of speech (Vaak), the fire, the real Hotr;

‘Vaak’ alone is the 'Hotaa' in the sacrifice (Yajna).

This ‘Vaak’ alone is the Agni (Fire).

It is the Hotr, it is the liberation, and it is the complete emancipation.  

(For any reciter of a Mantra, ‘Vaak’ is an important part of his work. He should be perfect in uttering the hymns. Even if he commits a slightest mistake in pronunciation or tone, the Mantra will lose its power.

'Vaak' is the Hotr. 'Vaak' alone controls the Yajna.

Yaajnavalkya however talks about another 'Hotr' and another ‘Vaak’.

His 'Vaak' refers to the 'name and form' conceived by the mind.

Everything is made of some name (sound) referring to some form (image perceived by the mind).

This is the ‘Vaak’ which brings differentiation in the undifferentiated Brahman.

In the Yajna called Life which is overcome by death, ‘Vaak’, the identification of name and form acts as the ‘Hotr’, by the prime invocation sound of ‘I’ at every moment.

This ‘Vaak’, the ‘name and form’ is the ‘Fire’, the ‘individual Jeeva’, who burns fiercely with Vaasanaas or subtle desires.

If one meditates on Brahman, the origin of this ‘Vaak’ (Fire), he will conquer death and attain complete freedom from death.)

 (4)

याज्नवल्क्येति होवाच​

यदिदं सर्वमहोरात्राभ्यामाप्तम्

सर्वमहोरात्राभ्यामभिपन्नम्

केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इति ।

Ashvala said- “Yaajnavalkya!

All this is covered by day and night.

All this is overpowered by day and night.

By what means, does the sacrificer go beyond the clutches of day and night?”

(Everything in this world is controlled by the phenomenon of time.

Time as understood by a common man is just the passing of day and night.

How does he free himself from the clutches of this ‘Kaala’ which swallows everything?)

अध्वर्युणार्त्विजा चक्षुषादित्येन

चक्षुर्वै यज्ञ्नस्याध्वर्युः

तद्यदिदं चक्षुः सोऽसवादित्यः

सोऽध्वर्युः स मुक्तिः, सातिमुक्तिः ॥ ४ ॥

(Yaajnavalkya answered)

“Through the organ of eye (cakshus), the sun which is the real Adhvaryu;

Eye alone is the Adhvaryu in the sacrifice (Yajna).

This Eye alone is that Sun.

It is the Adhvaryu, it is the liberation, and it is the complete emancipation.”

(Adhvaryu is in charge of the physical details of the sacrifice, like arranging the fuel for the fire, checking the size of the altar, arrangement of vessels, water, ghee etc.)

(How does one conquer the ‘Kaala’ symbolized by the passing of days and nights?

Through the eye!

‘Cakshu’ here refers to all the five senses which are used in perceiving a world endowed with the qualities of sight, smell, touch, sound and taste.

These senses create a solid world filled with sense objects by bringing in the knowledge of touch, taste etc.

Though emptiness of Brahman alone shines all around the Jeeva, yet the senses, acting like the Adhvaryu, produce the objects and people in the life-story, as objects that are sensed.

Senses or Cakshus is the Adhvaryu in the Yajna of life.

Cakshus produces the knowledge of all objects and people of the world.

These senses are inert and produce inert sensations. They cannot act by themselves.

Who understands the world through them?

The Mind (moon)!

This mind also is inert; and is dependent on the conscious essence that supports it. Therefore, this conscious principle which is changeless and pure, acts as the real ‘Eye’ which perceives the world. It is the real Advaryu.

What is it?

The Sun!

The Conscious Principle is the Sun which empowers the ‘Eye’ (senses and mind) that acts as the Advaryu in the life-sacrifice.

Eye is the Sun in essence.

Sun alone produces the perceived form of the world by its luster.

Sun shine of Brahman empowers the Vaasanaas in the mind, thus producing a perceived world around everyone.

The Sun of Pure consciousness, Brahman alone reveals the world that is perceived.

Brahman shining as the moon produces the ‘Time’ phenomenon of the world.

He is the Advaryu of the Sacrifice.

If one meditates on the real Advaryu, he will get complete liberation from the Kaala.

Sun alone is the cause of day and night.

Day is the light of Knowledge and night is the darkness of ignorance.

One who stays in the Sun-state always, gets freed of the day and night recurrences.

He transcends the concepts of knowledge and ignorance.

He shines as Brahman himself.)

 (5)

याज्नवल्क्येति होवाच​

यदिदं सर्वं पूर्वपक्षापरपक्षाभ्यामाप्तम्

सर्वं पूर्वपक्षापरपक्षाभ्यामभिपन्नम्

केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इति ।

Ashvala said- “Yaajnavalkya!

All this is covered by bright and dark fortnights. All this is overpowered by bright and dark fortnights. By what means, does the sacrificer go beyond the clutches of bright and dark fortnights?”

(Mind like the moon is always swinging between happiness and sadness.

How does one transcend these oscillating states of mind?)

उद्गात्रर्त्विजा वायुना प्राणेन 

प्राणो वै यज्ञ्नस्योद्गाता

तद्योऽयं प्राणः स वायुः स उद्गाता

स मुक्तिः, सातिमुक्तिः ॥ ५ ॥

(Yaajnavalkya answered)

“Through the Praana, the Vaayu which is the real Udgaatr;

Praana alone is the Udgaatr in the sacrifice (Yajna).

This Praana alone is the Vaayu (wind).

It is the Udgaatr, it is the liberation, and it is the complete emancipation.”

(Udgaatr is the one sings Saama hymns set to melodies.)

(Brahman is the Udgaatr. He sings the Saama; because he is present equally (Saamaanya) in all. He is the vibrating essence of Praana in all.

This Praana alone shines forth as the mind.

Praana is the Vaayu. Vaayu is the principle of touch.

It alone provides the contact of the world.

It alone helps the fire (individual self) to burn.

One should contemplate on the Praana as Brahman, the single source of the Praana and Apaana Vaayus (incoming and outgoing functions of Praana).
If one contemplates on pure Praana as oneself, he stays in the state of Brahman and transcends the level of the oscillating mind.)

(6)

याज्नवल्क्येति होवाच

यदिदमन्तरिक्षमनारम्बणमिव

केनाक्रमेण यजमानः स्वर्गं लोकमाक्रमत इति ।

Ashvala said- “Yaajnavalkya!

Since this sky is without support, through what support does a Sacrificer go to the heaven?

(‘Antariskha’ is the intermediate space between the ‘Bhoomi’ and the ‘heaven’. It is not supported by anything. There is nothing that connects the earth and the heaven.

How can one reach the heaven from the earth traveling through the ‘Antariskha’ which is without support?)

ब्रह्मणर्त्विजा मनसा चन्द्रेण मनो वै यज्ञ्नस्य ब्रह्मा 

तद्यदिदं मनः सोऽसौ चन्द्रः,

स ब्रह्मा स मुक्तिः सातिमुक्तिः इत्यतिमोक्षाः  

अथ सम्पदः ॥६॥

“Through the mind, through the moon that acts as the priest called Brahman; Mind of the Sacrificer is Brahman.

Mind is the moon.

Moon is the Brahman.

This is liberation.

This is complete emancipation.

Now about the mediation based on resemblance”

(Rtvij is a general name for all the four priests who form the part of the Sacrifice (Hotr, Udgaatr, Adhvaryu and Brahman. Brahman is the superintendent of the entire Yajna performance and corrects the mistakes in the supplementary invocations.)

(Which Rtvij acts as the Brahman in the life-Yajna?

Mind alone acts as the superintendent of the life narrative.

It is the Rtvij that takes on the functions of a Brahman in the life-Yajna.

Mind is the moon, which shines in the darkness of the ignorance.

It shines by the light of the sun only.

Mind (Moon) alone conceives heaven, earth and the intermediate space.

The material space (aakaasha) is contained within the mind.

Mind-space is contained within the Brahman state.

Supreme Brahman alone manifests as the mind-space and material space.

He alone is the earth, heaven and Antariskha.

Mind is the priest; the one which supervises the entire sacrifice called life.

Brahman the Supreme alone perceives the world and conceives the heaven, earth and Antariskha. Brahman is the mind.

When one stays established in the state of the Supreme Brahman, he crosses over all the intermediate spaces, as he is everywhere; for everything is contained within Brahman as its shine.

This state alone is termed as Moksha or liberation.)

(What is the common essence in the mind (the person) and the Brahman state?

That will be the next topic that will be discussed.)

(7)

याज्नवल्क्येति होवाच

कतिभिरयमद्यर्ग्भिर्होतास्मिन्यज्ने करिष्यतीति ।

तिसृभिरिति ।

कतमास्तास्तिस्र इति ।

पुरोनुवाक्या च याज्या च शस्यैव तृतीया ।

किं ताभिर्जयतीति ।

यत्किंचेदं प्राणभृदिति ॥७॥

Ashvala said- “Yaajnavalkya!

With how many kinds of Rk (sacred text) will the Hotr recite in this sacrifice today?”

“Of three kinds”

“Which are those three?”

“The preliminary (recited before the performance of the sacrifice), the sacrificial (recited at the performance of the sacrifice), and the eulogistic hymns (recited in praise of deities at the end) as the third”

“What does he win through them?”

“All this that is endowed with Praana”

(Hotaa recites three kinds of hymns in the Yajna; one before the commencement of the Sacrifice, one during the particular sacrifice; and some eulogistic hymns at the end of the sacrifice.  

Life is the Sacrifice; Hotr is the Jeeva.

Preliminary hymns are the merits and demerits that belong to his mind (AatiVaahika) before taking birth as a physical body (AadhiBhoutika).

Sacrificial hymns are the merits and demerits connected to his Karmas (actions) during his life.

Eulogistic hymns are the worlds favored by the Jeeva after the death of the body.

Praana is the principle of vibration which manifests as the mind; and connects the formless Jeeva to the form of the world, through these three recitations.)

(8)

याज्नवल्क्येति होवाच​

कत्यमद्याध्वर्युरस्मिन्यज्ञ्न आहुतीर्होष्यतीति ।

तिस्र इति ।

कतमास्तास्तिस्र इति ।

या हुता उज्ज्वलन्ति या हुता अतिनेदन्ते या हुता अधिशेरते ।

किं ताभिर्जयतीति ।  

या हुता उज्ज्वलन्ति देवलोकमेव ताभिर्जयति

दीपयत इव हि देवलोकः ।

या हुता अतिनेदन्ते पितृलोकमेव ताभिर्जयति

अतीव हि पितृलोकः ।

या हुता अधिशेरते मनुष्यलोकमेव ताभिर्जयति

अध एव हि मनुष्यलोकः ॥८॥

Ashvala said- “Yaajnavalkya!

How many kinds of oblations will the Advaryu (one who takes care of the physical details of the sacrifice) offer in this sacrifice today?”

“Three”

(“What are the types of Karmas that decide the future worlds of the Jeeva?

 “Three Types are there - Saatvic, Raajasic and Taamasic.”)

“Which are those three?”

“Those that blaze up on being offered; those that make a great noise when offered; those that sink on being offered”

(“Those that blaze up… (by pouring pure ghee and using dry wood)

The actions which are performed through the intellect endowed with reasoning and discriminative powers lead to higher worlds; and through them to the state of liberation.

Mind is churned through Vichaara; butter of knowledge is obtained; heated by detachment it turns into ghee. When actions are performed through this state of mind, the world shines forth as Brahman only.)

(Those that make noise… (by pouring flesh and meat)

The actions which are performed for the well-being of the flesh piece called the body are filled with the noise of anxiety and agitations; and block the silence of the Brahman state; they lead to successive states of births and deaths, for a prolonged time.

Flesh and meat are what makes the inert physical body. One, who is attached to it, is bound by the duties of families, offspring, and their welfare. He desires pleasures here and hereafter. His world is full of noise because his mind cannot be silent even for a fraction of a second. He is beset with worries and anxieties. He is caught in the succession of births and deaths. He just goes on from one identity to another, carried helplessly through the flood of life-experiences.)

(Those that make the fire sink down… (by pouring milk, Soma juice)

The actions which are extremely selfish, injurious to others, belong to those whose minds are steeped in complete ignorance. They take birth as lowly creatures that belong to the earth, and go through inert lives without conscious understanding of anything, like animals, birds, insects, trees, rocks etc.)

“What does he win through them?”

“Through those that blaze up on being offered he wins the world of gods, for the world shines as it were.

Through those that make a great noise when offered, he wins the world of the manes, for the world is full of uproar.

Through those that sink on being offered, he wins the human world, for this world is lower.”

(Those who contemplate on Brahman only, all throughout the actions of the life, remain in worlds that shine with knowledge.)

 (9)

याज्नवल्क्येति होवाच​

कतिभिरयमद्य ब्रह्मा यज्ञ्नं दक्षिणतो देवताभिर्गोपायतीति ।  

एकयेति ।

कतमा सैकेति । मन एवेति ।

अनन्तं वै मनः अनन्ता विश्वे देवाः

अनन्तमेव स तेन लोकं जयति ॥९॥

Ashvala said- “Yaajnavalkya!

“Through how many gods does this Brahman from the Dakshina protect the sacrifice today?”

“Through one”

“Which is that one?”

“Mind”

“Mind indeed is infinite, and infinite are the Vishva Devas.

Through this meditation, he wins an infinite world.”

(In the ordinary sacrifice, a priest officiates seated on the right side, Dakshina)

(Dakshina (south) is the world; and Uttara (north) is Brahman-state.

Brahman shines as both the states of Uttara and Dakshina.

Gods are invoked by the priest to offer protection to the sacrifice without any obstacles.

In the life Yajna, how many Gods are invoked to protect it? One!

Mind alone is the deity that protects the Yajna of life.

Mind alone conceives the world through the senses according to the Vaasanaas (subtle desires) that fill it.

Formless Brahman alone shines as this mind seated in Dakshina side, namely the form-filled level of the world.

Mind is inert. It shines empowered by the Brahman.

Therefore Brahman alone is the shine of the world; and is the protector of the perceived phenomenon. Brahman is infinite and one without a second.

Mind is not limited to one Jeeva. Brahman alone shines as all the minds as one.

All the gods are the shine of one Brahman only, which is infinite.

Brahman is infinite; mind is infinite; Devas that protect the world are just the essence of Brahman. One who contemplates on the mind as Brahman is Brahman itself; he is infinite.)

(10)

याज्नवल्क्येति होवाच​

कत्ययमद्योद्गातास्मियज्ञ्ने स्तोत्रियाः स्तोष्यतीति ।    

तिस्र इति ।  

कस्मास्तास्तिस्र इति ।  

पुरोनुवाक्या च याज्या च शस्यैव तृतीया ।  

कतमास्ता या अध्यात्ममैति ।  

प्राण एव पुरोनुवाक्या अपानो याज्या व्यानः शस्या ।  

किं ताभिर्जयतीति ।    

पृथिवीलोकमेव पुरोनुवाक्यया जयति   

अन्तरिक्षलोकं याज्यया द्युलोकं शस्यया ।    

ततो ह होताश्वल उपरराम ॥१०॥

इति प्रथमं ब्राह्मणम् ॥

He said - “Yaajnavalkya!

“How many classes of hymns will the Udgaatr chant in this sacrifice today?”

“Three classes”

“Which are those three?”

“Preliminary, sacrificial, and eulogistic as the third”

“Which are those that have reference to the individual Self (Aatman)?”

“Praana is the preliminary hymn, Apaana is the sacrificial hymn, and Vyaana is the eulogistic hymn”

“What does he win through them?”

“Through the preliminary hymns, he wins the earth, through the sacrificial, he wins the sky, and through the eulogistic hymns he wins the heaven.”

Thereupon the Hotr Ashvala remained silent.

[Thus ends the First Braahmana section.]

(It has already been mentioned about the three types of recitations as connected to a Jeeva going through a life-experience.

Udgaatr is the one who sings Saama.

Udgaatr is the one who is established in the Brahman state.

He sings always Saama in his life.

He sees the essence of Brahman alone in all perceived objects.

He sees everything as the shine of knowledge of Brahman.

Knowledge is taintless; it is not sadness or happiness.

Knowledge is pure.

Knower of Brahman sees everything as Knowledge only; and is not affected by the world or its events.

His mind is always silent and unaffected as if asleep; yet awake.

What hymns does he sing?

Three types as any other Jeeva!

However they all have become Saama recitals for him.

His 'Jeevaness' stays as destroyed completely.

He has no identity with the physical structure seen in the mirror.

He does not act in the level of the mind filled with attachment and anxieties.

He does not reach other worlds also, since he never dies.

How does he act through the body then?

'Praana' is the source of all life-perceptions.

For a Knower of Brahman, Praana is Brahman.

He acts from the level of the silent unattached state of Brahman.
He sees everything as Brahman, the Knowledge essence.
Others act from the level of the tainted mind namely the Moon and are drowned in darkness all around. They act from the level of Avidyaa.

Knower of Brahman acts from the level of the sun, where knowledge alone is there without any taint of darkness. He acts from the level of Vidyaa.

Apaana is the function, which removes all harmful things from the body.
It also refers to the breathing out of the air.

Knower of Brahman has removed all Vaasanaas and attachments out of his mind.

His mind is form of purity only.

He never identifies with the physical form and is always in the state of pure Brahman.

Vyaana is the function of Praana, which energizes all parts of the body.

A Knower of Brahman is filled with Brahman only and is energized by that state always.

He sings Saama in the beginning; sings Saama in the performance of life-duties; he sings Saama after the death of the body also.

Actually he sees no birth or death or life of the body.

He is always in the silent state of the Brahman, in whatever duty he is engaged in.

All the worlds are his, because he has attained the source-state of all.

There is nothing for him to attain anymore.

Earth, sky and heaven, have become one in him.

He sees no differentiation at all.

All gods are one in him.

The perceived world is his shine as Brahman; and he is not affected by any world scene that he has to move through.

He is the Udgaatr, the Brahman.)

(Hotaashvala had no more questions. He sat down, accepting his defeat.)