Prasna Upanishad—Answers to the First Student’s Questions
Trees bear fruit for the benefit of others.
Rivers flow to help others.
Cows give milk in the interest of others.
This body has been given to serve others.
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Trees do not eat their own fruit. They bear the fruit for others. They are full of selflessness. Rivers also do not drink their own water. They offer themselves to the people subsisting on them. Out of concern for men, cows yield milk. They do not drink it themselves. However, man has forgotten that he acquired this body for helping others. He follows, instead, the narrow-minded path of selfishness.
Man does not make even a thousandth of the sacrifice demonstrated by trees, rivers, and cows. From waking to sleeping—selfishness, selfishness, selfishness—selfishness alone. Yes, selfishness and self-interest are necessary, but there cannot be lasting good without limits. Selfishness must be within limits. A selfish man cannot even sustain human qualities. If today’s man could live like a man, that itself would be equal to attaining divinity!
God and the world—cause and effect
What you think you see does not exist.
What you cannot see, alone exists.
For all time, there is only One God.
Only God exists, not the world.
The world cannot exist independent of God. The world is full of Vishnu (God [as the sustainer]). All this is Brahma [the vast infinite principle]. God resides throughout this world. It and God are not separate. The Prasna Upanishad (prasna, “question” + Upanishad [Hindu scripture]; spiritual treatise dealing with questions posed by six students) investigates the unity of God and the world.
Every object has a higher basis. No material can exist without a basis. A living being ceases to exist when its life force departs. An object is a gross manifestation while its basis is the foundation. This foundation is the cause, while the object is the effect.
In a worldly sense, these two concepts [the higher basis and the gross manifestation] seem contradictory. However, the spiritual vision knows that just as an animal cannot survive without its life force, nothing can exist in the world without a consciousness. Science calls this duality “matter and energy.”
Unity of Gross and Subtle
The Prasna Upanishad emphatically declares the unity of matter and energy, of Shiva-Shakti. Therefore, science and spirituality are not disjoined. You confine science to the material world and spirituality to philosophical inquiry. Object and basis are inseparably intertwined. The Upanishads have an impact because they teach this oneness in glorious terms. Unfortunately, people regard the Upanishads as a bundle of spiritual teachings that have nothing to do with the material world. They are convinced that spirituality itself has to be distinct from the world. This is a big mistake. Spirituality is the life force; the world is the living being. One is the foundation; the other is its manifestation. Creation is a synthesis of these two concepts.
To believe in God while rejecting the world is also a narrow outlook! You must strengthen faith in the truth that the world is not different from God. You are helpless in your search for God without the aid of the world. You are able to inquire and conclude as to what is true and eternal only because the world is present for your observation. Strive to experience godhead with the world as your foundation. That means, to understand divinity, first understand what it means to be human.
Six Students of Sage Pippalada
Once upon a time, there were six students. They were skillful inquirers into the truth. They wanted to know the secrets inherent in a human birth, and considered this quest their primary duty. To this end, they approached Sage Pippalada. They bowed to him in great humility and said, “Maharishi [great sage], from where did this world emerge? What is the purpose of human life? Pray, teach us and dispel our doubts.”
Pippalada said, “Sons, you are indeed fortunate to be curious about the truth. However, the questioner must meet certain qualifications. Without eligibility, you will misinterpret my answers and be dissatisfied.”
Only a doctor is eligible to prescribe medicine to a patient. An engineer alone is qualified to construct a bridge. Even the smallest worldly task requires eligibility. The amount of water gathered depends on the capacity of the container.
[Continuing his dialogue with the student] Pippalada said, “Yes, your aspirations are noble. Take time, inquire. Discriminate between the temporary and the permanent. Gradually, you will recognize the truth. With haste, you will go farther from the goal. Impatience leads to waste of time, waste of the body, and worry.”
Haste makes waste.
Waste makes worry.
So do not be in a hurry!
“Curb your impatience,” Pippalada advised. “Be patient, stay in the hermitage, and obey the disciplines.”
Sun—the Basis for the World
One year passed. One of the students, Kabandhi, the son of the great sage Katya [Katyani], came to Pippalada and said, “Swami, I’ve stayed here for a full year, but I find none of my intents satisfied. Bless me with peace of mind. Who is responsible for the universe? Who created the countless beings?”
Pippalada replied, “Prajapati [Lord of creation] created all.”
Kabandhi’s heart sank. “Is this the answer I deserve after such patient dedication?” he moaned. “Who is Prajapati?” he asked next.
“Food itself is Prajapati, the sustainer,” said Pippalada.
“Who is the basis for food?”
“Lord Varuna [God of water, especially seas and rivers]. He causes harvests, which lead to other commodities. Son, conduct is most important. As is the fire, so is the smoke. As is the smoke, so is the cloud. As is the cloud, so is the rain. As is the rain, so is the crop. As is the crop, so is the food. As is the food, so is life. Thus, the primary basis for human life is food.
“Now, food itself also has a basis. The sun represents the life principle, and the moon, inert matter. This union of matter and energy forms the basis for creation. Matter and energy occur naturally in the world. The sun’s rays extend all over the earth, and even enter the digestive fire in man. Through that avenue, the sun makes creation possible.
The sun’s rays are indispensable for the earth, composed of soil; trees, of wood; mountains, of rock; and bodies, of blood. The rays are saturated with life force, which creates and sustains the whole world. Therefore, the sun is the cause of creation, sustenance, and destruction,” explained the sage.
The Goal of Life
Pippalada said, “Son, students do not recognize their innate power. They struggle to satisfy fleeting desires. As a result, they become defeated and dispirited and, in frustration, cause disturbance in society.”
[As these words imply] every man should recognize his capacities. People today do not try to understand the goal of life. They do not even regret their ignorance on this matter. One in a thousand or a million exerts sincerely to know the truth about existence. This is the first step in spirituality.
Most people, when asked about the goal of human life, reply that it is for the satisfaction of hunger, sufficient sleep for the eyes, clothes for the body, and a house full of children. This is their purpose in life. No, no! Even animals satisfy these four mundane needs. Man’s nature is such that he cannot be appeased by mere eating. Man eats, then moves around in the world. He develops familiarity with good and bad and makes an effort to follow the good. He conveys the good to others for their welfare. This is the true purpose of life. A fish dwells in water, consumes the dirt, and purifies the water. Likewise, students must enter society, transform its ills, establish ideals, experience bliss, and propagate it to others. This is the answer of the Prasna Upanishad.
Pippalada preached, “Son, life is not meant to be solitary. It is to be woven into society. The individual cannot exist without society. The joys and sorrows of the individual are contained in those of society. Therefore, desire the welfare of society above all else. Loka samasta sukhino bhavantu, “may all the worlds be happy.” That automatically ensures your happiness. Yours is not isolated like a drop of oil on a leaf. Like water in water, milk in milk, your life must be assimilated into society. Students must recognize this truth.”
Face Difficulties with Fortitude
Now, you must necessarily undergo difficulties in the course of human life. You must face troubles; stand up to censure and calumny. Only then can you progress and understand the truth. There was a gardener who nursed his master’s garden with great care, bringing water for each sapling in a pot from a distant well. With such dedication, he earned the love and respect of his master. One day he was weighed down by family problems. Putting the pot of water aside, he sat down dispiritedly. He tried hard but could not clamber out of his depression. “What am I worth? Am I meant to be a gardener all my life? People everywhere are enjoying comforts and peace of mind. Why not I? I am a pauper, a sinner.” He demeaned himself thus.
At this point, the pot spoke. “O Gardener,” it said, “this frustration over a trifle is unworthy of you. Only through difficulty is the desired fruit attained. Look at me. I started out as mud, trampled by everyone. Then a potter picked me up. He, mixed me with water, crushed me, mounted me on a wheel, spun me around, hammered me, fashioned me into this shape, and roasted me in fire for a long time. That is not all. I had to endure the endless pain of buyers assessing my quality by knocking me with their fingers. Only after such hardship was I worthy of being carried on the heads of human beings today. Had I given up in despair, could I have earned this lofty state?
Whoever wishes to achieve success must similarly experience various trials. Happiness is not born out of happiness. Conquering difficulties alone grants lasting peace. The body is given to undergo ordeals. Provided your attitude is correct, troubles only serve to enhance your courage and strength.
Truly, nothing compares to man’s inborn strength. Nevertheless, he moans, “How can I bear these difficulties?” No, you need not become weak and anxious. The strength to encounter troubles is within you. If not, how could you survive the countless worries of life? Your survival is proof of your strength! You talk of hardship, but you pass the time, surviving all the while. So, within this time you are continuously conquering difficulties! The strength to be victorious is your very nature. But unable to harness it, you bend to sorrow. You must promote fearlessness ceaselessly. I teach courage and fortitude to children through the “Four Fs”:
Follow the master.
Face the devil.
Fight to the end.
Finish the game.
The master is your conscience, your heart. The four Fs are the story of your life.
Pippalada instructed his students, “You must face life. If you wail, ‘sorrow, sorrow, sorrow,’ the burden will only increase. Troubles are exactly the time to build courage. Everything can be achieved with courage. Problems of various kinds pursue you throughout life. Instead of dreading them, welcome them with boldness.”
Children’s hearts are tender and impressionable. But with incorrect understanding, confusion arises. With confusion, they lose their “fuse.” What follows is depression. Life itself becomes a disappointment if melancholy is allowed to grow. Everything is based on courage, a sense of adventure. Adhering unflinchingly to truth, courage, and love, you must develop a steady mind and unwavering vision. Then you will experience the prize that comes after difficulties.
No one can attain peace without tribulation. If you prostrate to a sugar cane and pray, “O cane, please give me some sugar,” will it simply obey? You need to harvest it, crush it, heat the juice in fire, and process what remains. Only thus is sugar obtained. If you do not want to harm the sugar cane, if you simply rest it against a wall and repeat, “Sugar cane has sugar, sugar cane has sugar”—what good is that? It will shrivel, and its sweet juice will be wasted.
Our body is the sugar cane. Troubles are the process of refinement that produces the sweet juice of divinity within you. Raso vai sah, “God is sweetness itself.” This sweetness is the sustaining and guiding force of life. Hence, do not dwell on troubles. Overcome them with valor, a sense of adventure. Achieve the path of Truth.
Knowing, Seeing, and Experiencing
Today, people do not seek to understand before experiencing the world. They want to experience without inquiry. The Bhagavad Gita speaks of three stages: knowing, seeing, and experiencing.
Do not follow life blindly. If you want something, ask about it—How can I acquire it? Where can I find it? There are many varieties of sweet mangoes in this area. To taste their sweet juice, you need to ask, where are these mangoes available? When and how can I get them? Mangoes are available only in the summer season. Where? In the market. How? By paying money. [The result of] such investigation is knowing. Going to the market and seeing the mangoes is seeing. Yes, the sight of the luscious fruit is satisfying, indeed. But you need to pay the money and buy them so you can then taste them. This is experiencing.
Knowing, seeing, and experiencing is the journey from the birth of a desire to its fulfillment. You cannot fulfill your desire by merely wishing for it or even by seeing it. Acquire what you see, and digest what you acquire. This alone grants contentment.
Therefore, to gain proficiency in anything, you must approach one who is knowledgeable on the subject. Do not harbor ego, “I know everything. I do not need guidance.” What you know is negligible but what you need to know is boundless. Even the greatest scientist has infinite gaps in his knowledge.
When you know the infinite, you attain true contentment. This is called awareness. What is awareness? If I ask, “What is this?” you say, “A piece of cloth.” This is only the partial truth. If you open the cloth and examine it, you can say it is a handkerchief. Such complete knowledge is awareness. Today, you use words indiscriminately. You do not pause to think what words should be used when, where, and how.
Control your Senses and Mind
Therefore, to become adepts in any subject, first identify who is qualified to disseminate knowledge on it. The Prasna Upanishad is supremely important for students. It contains wisdom to dispel all the doubts that emerge in a student’s inquisitive mind.
How did the students of ancient India conduct themselves? Displaying humility and obedience, having conquered their senses and purified their minds, they abounded in renunciation and focused only on their goal. What is your goal today? It runs amuck, changing many times a day. One goal in the morning, another at noon, yet another in the evening! Time may change but your goal should not.
Who is a master? Someone who controls his senses. When you succumb to sensual allurement, you become “misters.” Control your senses; do not be pleasure seekers. Develop firmness of mind. In this manner, the students of ancient Indian rishis lived lives full of intense penance. The determination of those students was formidable, indeed. They used to offer everything to the Lord in devotion. The power of discrimination shone brightly in them.
The Three Ds
Devotion, discrimination, and determination pave the way to divinity. Today’s “devotion” is as invisible as “deep ocean!” Devotion is not limited to recitation of the name or meditation. You must offer your lives to the realization of your noblest aspirations—this is true devotion. The smallest act must be done with faith and dedication. Do not relax ’till the objective is met. This is determination. Duty is God; work is worship. Whatever work you do, do it with sincerity—consider that as your devotion.
What discrimination do people have today? Discrimination to promote worldly joys, to defend their lapses? No, no! This is selfish discrimination, or individual discrimination. You want fundamental discrimination. Truth is truth for everyone. Your discrimination must be such that whoever discriminates must pronounce your actions faultless. Today, this broad feeling is absent. It is harmful to use discrimination to support your personal opinions.
Perform social discrimination, and you will be worthy of everything. Otherwise, you are bound to suffer. Individual freedom is one thing; fundamental law is another. Suppose you take a long stick and wish to exercise with it. You can do so within the bounds of your property or on your rooftop—this is your individual freedom. If you stand on the main road and wave the stick around, you transgress fundamental law. The police will arrest you. So you must allow for others’ freedom, which is as inviolable to them as your freedom is to you. To wave your stick on a road is not freedom.
The end of wisdom is freedom.
The end of culture is perfection.
The end of knowledge is love.
Today’s man fills and expresses his love with weaknesses. No, no! Love must be an energy composed of purity and resolution. When you let your “energy” sap, you become victims of “allergy.” Develop this energy, your mental strength. Guard your mental fortitude with care. Such are the exalted teachings of Sage Pippalada.
Right and Responsibility
Students are the future saviors of the country, future leaders of the world. Imagine what power and strength the inheritors of such responsibility must attain! Instead of becoming stalwarts, you clamor for “rights, rights.” What about responsibilities? Discharge your responsibilities, then your rights follow automatically. Right and responsibility are like two wings of a bird.
Students, do not fight for your rights. Acknowledge your duties. As students, you have duties to your parents, to society, to your country, to your human birth. Fulfill all these obligations.
The Real and the Shadow
The six students who were curious about the purpose of life put forth six questions. Sage Pippalada gave beautiful answers to each question. Pippalada’s answers are vital to today’s students, who are assailed by the negative influence of the Kali Yuga [Iron Age]. Students helplessly act as according to the influences of the time and situation, without anchoring themselves in the heart.
Your vision is outward. Outlook, outlook—today’s world promotes only extroverted tendencies. Cultivate inner vision. The inner view will reveal the truth about the external world as well. The outside is a reflection of the inner being—this is the awareness you must all attain. It lends balance to your character.
Today’s students are very clever, but grossly lacking in virtue. They do not “skill” [use] their intelligence in the right channels. Instead, they “kill” their knowledge. This upsets their balance. To restore balance, you must turn your vision inward.
Here is a tree. It has fruit. It casts a shadow. If you climb the shadow tree, you will reach the shadows of the fruit, not the real fruit. You chase the shadow and attain fruit that are just as unreal. If you are intelligent, climb the real tree. Then you will simultaneously climb the shadow tree as well! And you will attain both types of fruit. How? You get the real fruit; your shadow gets the shadow fruit.
Therefore, the path worth following is that which grants both types of fruit—worldly and spiritual—without double effort. This is the path of the heart. Follow your conscience.
Students like these six aspirants are a dire necessity. Today’s students are good, but those who set examples for them are at fault. The environment is impure. Not to worry. You can be victorious in the midst of impurity. Courage and faith are most essential. First, gain self-confidence, the foundation of life. On this base, you can build the walls of self-satisfaction. With strong walls of self-satisfaction, lay the roof of self-sacrifice. The end result is self-realization.
The Real Self
Confidence, satisfaction, sacrifice, and realization—all four terms have the prefix self. Who is the self? Determine this fact. Why? Without the self, there cannot be self-confidence, much less the other three results.
This self is nothing but the atma [soul]. Everything in the world is matter, based on the Atma [universal essence]. The world is the living being; the Self is the life force. The Self is changeless. The “selfish” quality alone hides its awareness. Therefore, fish is better than selfish! You must not permit selfishness to sprout in your heart.
Love lives by giving and forgiving.
Self lives by getting and forgetting.
Love is selflessness; self is lovelessness.
Recognize the pure self, not the individual self. Pippalada taught that the self must be the center of your focus. Do not think, “I am Ramayya” or “I am Krishnayya.” These are acquired names of bodies after birth. The atma is neither acquired nor ever born.
I have told you on many occasions that there are two types of “self.” What are they? The single-letter self, I, and the three-letter self, eye. Eye refers to the body; I, to the atma. Only the single-letter self is real. Truth is one, but seers express it in various ways. Now, the letter I and the number 1 look identical. The straight line is called I in the alphabet and one in arithmetic.
1 + 1 + 1 + 1 = 4
but
I + I + I + I = I
The self neither grows nor decays. If all of you add your I’s, they are transformed into a united, strong I—the atma. If I call out in this hall, “Where is Ramayya?” someone will raise his hand and say “I.” You’ll hear the same response for other names like Krishnayya, Ramamma, and so on. These are all distinct names and forms, but everyone’s answer is identical—“I.” Therefore, “I” is everywhere.
Have faith that the atma is omnipresent. You base your identity on names and forms as temporary as water bubbles. The changeless, indestructible, eternal truth is the atma. Keeping the atma as the basis, use the body, senses, and mind as tools to perform your duties.
Develop equanimity and desire happiness for all. Your happiness is included in that of others. Such expansive feelings must dominate the hearts of students. The Prasna Upanishad has many grand ideals you can follow to develop large-heartedness, to become established in selflessness.
Source: Summer Showers in Brindavan 1991
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