Swamiji continued his talks on Chapter 5 of Prasna Upanishad.
Omkara Upasana is of three types. Eka Matra Omkara Upasana or A kara is concentrated upon. Next upasana is on A kara and U kara. Third one is on A, U and M Karas.
First Upasana, Eka Matra, leads to Manushya Loka or Bhu Loka.
Second Upasana, Dvi matra, Leads to Pitra Loka, Soma Loka or Bhuvar Loka. This is obtained through Krishna Gathi.
Third Upasana, Tri matra, Leads to Brahma Loka or Suvar Loka. Here all papam’s are gone. Like a snake shedding its skin one sheds the entire past. The taint of the old skin is gone. It is an effortless and total process. Brihadaranyaka Upanishad also references the snake skinmanalogy. Here the path is Shukla Gathi.
In Brahma Loka he can perform Omakara Vichara to obtain Turiyam. Here he gains pure Brahman. Brahmaji is the teacher in Brahma Loka. So, an ideal condition exists in Brahma Loka and he becomes liberated on obtaining Krama Mukthi.
Eka and Dvi matras give only Samsara phalam. They do not result in Krama Mukthi. Therefore the Third Upasana is most important.
Shloka # 6:
Atharvana Veda gives us the Rk Mantras. If Omkara Upasana of Eka and Dvi matras are used then it results in an
incomplete Upasana. The phalam one gets is Manushya loka or Soma Loka. All three matras, when used separately, or not totally, only provide finite or ephemeral results.
They become properly employed when they are mutually connected as one whole Omkara. So they must be wholly used to become holy. Double negatives are used in these mantras to emphasize.
Why say properly employed? Only when it is done in totality as Omkara that one obtains Mukthi, also called Purna phalam or Nithya phalam.
When three matras are properly employed in meditation it means Jagat, Swapna and Sushupthi.
A Kara is Jagat, Vishva or Virat.
U Kara is Swapna or Tejas or Hiranyagarbha.
M Kara is Sushupthi or Pragyaha or Ishwara.
One who obtains mukthi will not tremble, will not have fear, will be free from Samsara or will obtain liberation.
Shloka # 7:
This shloka is another Rk mantra through Rig Devata. It says, if Omkara mantras are incompletely used, it gives only finite results. It also says, if Omkarar mantras are completely used, it will provide infinite results.
A Kara results in manushya loka or Bhu loka.
U Kara results in anthariksha loka or Bhuvar or Soma Loka.
M Kara results in Brahma Loka.
Swamiji says all three results can be obtained in total Omkara Upasana or 3 in 1. Ayatanam means Symbol. After obtaining Brahma loka same Omkara mantra can be used for Vichara to obtain mukthi. The Mukthi phalam results in: Peacefulness, Freedom from Jara, Freedom from mortality, and Freedom from fear.
With this the Rk Veda quotation is over. The chapter 5 also has concluded.
Swamiji says the first two matras are only to glorify the third. The first two are not primary matras.
Sixth Question/ Sixth Chapter:
Shloka # 1:
After answering question of Satyakama, now the sixth student Bharadwaja Sukesha asks his question.
Swamiji reminded us that in the beginning, in introduction, the first student was Bhardwaja, however, in order of questioning, he is the last one.
He, Sukesha, narrates an incident to the Guru. He was approached by a Rajput prince, Hirayanabha, of Koshala Desa, who asked him a question.
“ Oh Pippilada Guru, He asked me: Oh Bhardwaja Sukesha, the Purusha with 16 parts, do you know him?” While Sukesha was well versed he did not know about this Purusha. He, Sukesha, was a man of great intellectual honesty. He said, I do not know. The prince did not accept this answer. I told him if I had known this Purusha, why would
I have not told you? I have no reason to hide. Moreover, I do not lie. Lying can destroy a person from his roots.
Pippilada, hearing this, gets a hint about the Sukesha, that he is a man of great values and a well-qualified student for Vedanta. In this context, Swamji says, study of scriptures without values results in Agyanam, while one with values can obtain Gyanam.
Furthermore, Swamiji says, Satyam is speaking the truth. Brahman is also Satyam. Satyam as Brahman is known as Paramarthika Satyam, while Speaking the truth is known as Vyavaharika Satyam. First speak the truth only then the greater truth can be obtained.
( My note: The Vyavaharika state refers to the Dual (Dwaita) state of reference. Most people understand the Universe from this plane. They perceive the duality of object and the subject. There is the world (Jagat) and there is Individual (Jiva) and the God (Ishwara) all separate. The Paramarthika state refers to the Absolute Non-dual (Advaita) state of reference, where only Brahman/Atman is. There is no difference between God or Individual or the world. The former is a temporary and relative state of existence whereas the latter is the absolute-permanent state of existence. It should be kept in mind that world is constantly changing, so Vyavaharika is a relative state.)
So, therefore, I cannot tell you a lie. Hearing this, Hirayanabha was disappointed that he did not get an answer. He quietly got into his chariot and drove away. Swamiji says he was probably impressed with the honesty of Sukesha as well.
So Gurudev, now I want to ask you about this Purusha of 16 parts. Where is this 16-part Purusha available? This is my question.
With best wishes,