Chapter 17 Shloka 23

ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः।

ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा।।२३।।

‘Om Tat Sat’ – these are the three

symbolic appellations of Brahm.

It is from these that the

Brahmins, the Vedas and Yagya

emanated in the Cosmic Dawn.

Chapter 17 Shloka 23

ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः।

ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा।।२३।।

Bhagwan tells Arjuna:

‘Om Tat Sat’ – these are the three symbolic appellations of Brahm. It is from these that the Brahmins, the Vedas and Yagya emanated in the Cosmic Dawn.

Kamla, listen carefully. The Lord says that ‘Tat’ and ‘Sat’ are both inherent in ‘Om’.

1. Om Tat Sat are symbolic of Brahm and could be described as an invocation of Brahm.

2. Om Tat Sat lead one towards Brahm.

3. In Om Tat Sat is inherent the acceptance and acknowledgement of Brahm’s existence.

4. If Om Tat Sat abides in the individual’s heart, he surrenders his all at Brahm’s feet.

5. It is only when mortals believe completely in Om Tat Sat, that Brahmins, the Vedas and yagya originate.

Brahmins, the Vedas and yagya are all manifestations of Brahm on this earth. The Brahmin must be established in the essence of the Self – the swaroop, and knowledge – the Vedas – must flow from his life, then his life will become an epitome of yagya.

Om

1. Om is the elucidation of the all encompassing nature of that Indivisible, Indestructible Brahm.

2. Om is the name of that Indestructible Brahm in which inhere all the attributes of That Supreme One. In the syllable Om, one can gain a complete elaboration of That unmanifest yet manifest One – of That One who is devoid of form, yet constitutes all the forms of the world.

3. By taking the name Om, the individual relinquishes his individuality and is absorbed into the indivisibility of That all encompassing Whole.

Om is also the method whereby one can attain That Supreme One who alone is worthy of being known and attained.

There are four stages of Om. Om is also described as having three matras or syllables. (Here matra denotes the aspirant’s spiritual practice, his state and the art of accessing those stages.)

My little one, first understand Om in its entirety.

Om is Brahm’s second name.

1. The gross, the subtle and the causal spheres are all contained in Om.

2. This entire universe which is manifest as Vaishvanar is a part of Om.

3. This entire world which is unmanifest, subtle and invisible is also contained in Om.

4. This visible yet invisible phenomena arising from one’s mental processes is also a fraction of Brahm and hence innate in Om.

5. Brahm, who is beyond all these, is also called Om.

In fact, Brahm’s very name is Om.

It is imperative to understand the complete connotation of Om if one has to understand the entirety of That Whole.

a) In order to abide in That Whole,

b) In order to renounce one’s individuality and abide in That Universality as one,

c) In order to eliminate attachment with one’s name and form,

d) In order to gain freedom from one’s intellect which is subservient to the body-self,

e) In order to lose oneself in the Supreme,

– it is extremely important to understand the full meaning of Om.

Om is divided in four parts or stages. It is through these four stages that Brahm has wrought this entirety, all the shapes and forms of this universe – it could be said that Brahm Himself is each of these four stages. To accept these four stages knowing them to be integral parts of Brahm Himself and then interacting in life with all other beings – this is the highway towards Brahm.

Knowing the first stage to be Brahm’s manifest form, the seeker gains perfection in that first sphere of union with Brahm.

Om is composed of three syllables: अ उ म, A U M. In order to attain supreme union, the aspirant first attains perfection in all the three stages of life represented by them.

The four stages of Om

All these are components of Om. Brahmins, the Vedas and Yagya arise when one attains the zenith in all these spheres. The manifestation of Supreme Knowledge is found in the lives of such seekers. Truly, yagya constitutes their very life. Their knowledge is akin to that of the Vedas and one who abides in such a supreme state is known as a Brahmin.

The first stage of Om – Vaishvanar

(For greater details of Om, refer to the Mandukya Upanishad)

The first stage of Om is the Vaishvanar or Cosmic form. One can compare this stage with the state of wakefulness.

1. Whatever is visible or can be experienced whilst awake is Vaishvanar.

2. This entire universe is, so to say, sustained by That One.

3. This creation is known as the very form of That Lord of the Universe – the Supreme Overlord.

4. All that is, no matter where it is, is merely a portion of the entirety of That Whole; it is the manifest or gross aspect of That Whole.

5. This visible world comprises the first stage of Om or the first syllable of Om.

Kamla, it is in this stage that the spiritual aspirant crosses the first step of spiritual practice in life. It is said that whosoever knows this first stage of Om, gains pre-eminence.

First understand this completely:

1. He believes all living beings and indeed this entire creation to be a manifestation of Brahm.

2. Knowing all to be Brahm’s manifest form, he serves all.

3. He does his duty towards all.

4. He engages constantly in selfless deeds.

5. He carries an immense amount of love in his heart.

6. He wishes to establish all.

7. He makes every endeavour to augment their respect and renown in the world.

He works for the welfare of all and is infinitely dear to all.

The world is bound to accept and glorify the one who serves the world selflessly without exception and devoid of selfish desire. He shall conquer the world, because the world is bound to acknowledge such a selfless servitor as its leader.

The second stage of Om – Taijas

In the Mandukya Upanishad this stage has been likened to the dream sphere.

1. This can be called the subtle state.

2. This is also known as the realm of the mind.

3. It is this realm that has no  foundation.

4. The faculty of imaginationis part of Taijas.

5. Concepts and impressions, the knots of the mind-stuff, all exist in this sphere.

6. Attachment, desire, moha etc. fall within this sphere of Om.

7. Positive and negative resolutions abide here.

8. This is where aberrations exist.

9. This is the home of duality.

10. All the negative actions in the world occur because of this sphere.

11. This is the stage where beliefs and concepts are distorted.

12. The ruling deity of the mental world resides here.

13. The individual’s complete sadhana takes place within the Taijas.

14. Little one, this sphere of Taijas colours all that the individual does in the gross sphere.

15. Consciousness and meditation, the conscious, the subconscious as well as the unconscious, all inhere in the Taijas.

16. The impelling force behind all actions lies innate in this sphere.

17. All aberrations exist within the Taijas and the desire to be devoid of aberration also exists here.

18. The aspiration to practice spiritual living is born in this sphere and the practice of sadhana is also encompassed in the Taijas.

19. Mental knots are formed here and are also cut asunder within this sphere of Taijas.

When the sadhak or spiritual aspirant recognises the universe as Vaishvanar:

a) the reactions that arise from within;

b) the aberrations within;

c) the attractions and repulsion and the compelling urges that arise from within;

– are all illuminated and seen. Then gradually, annihilating all these, he proceeds towards the Truth.

Little one, the individual’s mind draws its energy from Taijas and then pursues its works. It is in Taijas that hatred, malice and other qualities that contribute towards a demonic nature abide, along with the qualities that augment positive nature. Aberrations of the mind, greed and craving also abound in Taijas.

It is in this sphere that:

a) attachment, moha, and the veils of ignorance exist;

b) delusion and imagination reside;

c) dissatisfaction and mental complexities inhere;

d) dualities arise;

e) sorrow and agony well up.

Kamla, sadhana too is accomplished in this sphere. When the individual looks within himself, he is known as introspective.

Looking within

Thus introspecting, he gains knowledge of himself. He measures his intellect by his virtues and by the signs of sthit pragyata or equanimity that reveal themselves within him. But when he knows himself to be replete with demonic tendencies:

a) he desires to change his attributes;

b) he relinquishes attachment with those qualities;

c) he desires to become a gunatit.

Gradually, pursuing his spiritual discipline in the mental sphere, he reaches the Pragya loka – the realm where the pure intellect abides.

Tapas – Endurance

Tapas is performed in the sphere of Taijas:

a) when the mind endures adversity smilingly;

b) when the mind serves others in complete adherence to duty;

c) when the mind practices the attributes of the Supreme with a devotional heart.

When one gains perfection in the practice of forbearance, the practicant accesses the third state of Om.

The third stage of Om – Praagya

The third stage is known as Praagya. This stage is equated with the state of deep sleep or Sushupti. In this state, the intellect is firmly established in the Truth and knowledge of Truth flows forth from such a one freely and spontaneously.

1. He then becomes devoid of both likes and dislikes.

2. He becomes a gunatit.

3. He gains a balanced attitude towards both acclaim and insult.

4. He looks upon happiness and sorrow impartially.

5. He does not fear indulgence in action, nor restraint from it.

6. He is eternally satiated.

7. He is devoid of desire and craving. This is the state of the Deities or Gods.

Such a one desires nothing from the world. He is asleep towards the world.

a) Now he has no rights over anyone.

b) He is no longer dependent on anyone.

c) He is distanced from all resolutions – both positive and negative.

Such a one seeks nothing for himself from the world. However, one must remember that:

1. He has reached this position after having pursued the practice of divine qualities.

2. He has attained this state through strict adherence to duty.

3. He has accessed this realm after having purified his mind-stuff.

Little one, understand this once again. Such a one has no personal claims on anyone; however he does not deny the rights of others over him. He himself is not dependent on anyone but he does not cease to support anyone who seeks refuge with him. He has actually forgotten his body, mind and intellect; he is asleep towards these. However, he is awake to the other’s needs and for others. His life is a veritable yagya.

The fourth stage of Om – Turiya

The fourth stage is known as the state of Turiya.

1. This is the epitome of Om – whosoever abides in this sphere, abides in the very essence of Brahm Himself.

2. This realm is beyond description through words.

3. This is the Lord’s Essence – His very Being.

4. This realm is beyond both Sat and Asat – Truth and falsehood.

5. This state is described as the state of the Atma Itself.

6. This is the eternal light which illuminates the essence of Adhyatam – the science of practical spirituality.

7. This is the state of the Supreme Purusha – the noblest of all beings.

8. This is the state that is divine, pure and innately replete with knowledge.

Tat

1. Tat is associated with Om, with That Supreme Essence.

2. Tat connotes ‘Whatever is, is His’.

3. Tat denotes the qualities of a tapasvi or the qualities of one who practices tapas; having uttered the word ‘tat’ such a one leaves everything to the Lord.

4. The sadhak says ‘tat’ and it provides him with the fortitude to endure everything.

5. He believes that everything belongs to the Lord.

6. He completely renounces both desire and craving.

7. He gives up greed and avarice.

8. Having said ‘tat’ the sadhak gives up all attachments of the mind.

Sat

Sat applies to reality. Once emancipated from desire and greed, only the Lord remains. The moment the mind abides in silence, what remains is sat. It is only the mind that is an illusion, it is only the ego that causes delusion – all else is the Truth – ‘Sat’.

One who knows this:

a) engages himself in the welfare of all;

b) becomes magnanimous in charity;

c) has no difficulty in returning to the Lord what is rightfully His.

When all is Brahm, where is there any room for:

1. the individualistic ‘I’?

2. this ego, attachment and moha?

3. hopes and expectations?

4. greed and avarice?

The mind also becomes silent towards acclaim and insult.

One who lives in sat, lives in reality. Knowing the entirety of That Supreme Brahm, he relinquishes the idea of doership.

1. Then the idea of enjoyership also wanes.

2. All mental resolves and negative thought processes along with their accompanying aberrations dissolve.

3. The body idea and the intellect that is subservient to the body-self no longer exist.

4. Such a one becomes completely indifferent towards his body, mind and intellect.

5. He is coloured in the divine hues of his Beloved.

The Lord says it is from that Brahm that Brahmins, Vedas and yagya emanate.

Brahmin

1. One who is established in the completeness of That Whole is referred to here as a Brahmin.

2. The Lord refers here to that individual who, abiding in this wholeness of the Supreme, has attained a God-like state.

3. Brahmin connotes one who knows That Brahm.

4. A Brahmin is one who knows that Supreme Atma, who is indeed the Creator of destinies.

5. One who practises yagya is also eligible to be called a Brahmin.

6. One who knows the Scriptures is also a Brahmin.

7. One who knows the method of transforming life into a yagya and who can reveal this path to others as well, is known as a Brahmin.

8. One who abides in Brahm is a Brahmin.

(For a further elaboration on Brahmin, refer to Chp.4, shloka 13; Chp.6, shloka 16 and Chp.9, shloka 33)

Vedas

Little one, it is said here:

1. The knowledge of the Vedas flows forth spontaneously from one who is a knower of Brahm and yagya is his manifest proof.

2. Yagya is the life of a Brahmin and the Vedas contain knowledge of a life lived by yagya.

3. Brahmins are the proof of the practical feasibility of the Vedas and of knowledge of the Truth.

4. The Vedas contain a description of a life in which the practice of yagya is incessant.

5. Thus Vedas are a mirror of such a life and explain its path.

6. Brahmins, Vedas and yagya combine in the life of an Atmavaan and one who has attained the state of Brahm.

Thus it is evident that a Brahmin emerges from a union of the intellect and practice in life.

The Lord says that Brahm first created the Brahmin, Vedas and yagya. If man imbibed these in his life, he would inevitably attain the state of Brahm.