Advaita Vedanta

(The Supreme Knowledge)

Brahma Sri Yellamraju Srinivasa Rao's Discourses
  • Home
  • About
  • Pravachanam
  • Articles
  • Youtube
  • Telugu
  •           
  •             


POORNA MADAHA

Back

Introduction

Poorna Madaha Poorna Midam
Poornaat Poorna Mudachyatay
Poornasya Poorna Maadaaya
Poorna mayvaa Vasishyatay

Om Santihi Santihi Santihi

    This is Santi Vaakya. There are ten such Santi Vaakya-s. They are called ‘Dasa Vidha Santi-s. The major Upanishad-s are ten in number. Each of those ten Upanishad-s has a Santi Vaakya. Among them, the Santi Vaakya assigned to the Brihadaaranyaka Upanishad is this ‘Poorna Madaha’. The Upanishad begins with this Santi sloka itself. Again, it concludes with this Santi sloka. This is the principle. This Santi Vaakya that is assigned to the Brihadaaranyaka Upanishad is as great as this Upanishad is among the ten Upanishad-s. Upanishad has been bequethed to us, so as to enable us to attain total Brahmic experience. So also does this Santi sloka render to us such a Brahmic experience. We can call it an ‘experience’, only when one attains a state of totality and fullness. Such an experience is already being rendered to us by the ‘Mahaa Vaakya’ that is in the Brihadaaranyaka Upanishad. It can be said that, of the four Mahaa Vaakya-s, it is the most outstanding. That Mahaa Vaakya is: ‘Aham Brahmaasmi’. Actually, this is but a part of the Mahaa Vaakya. The complete Mahaa Vaakya runs as follows:

‘Brahmavaa Idamagraaseet
Sa Aatmaana Mayvaayet
Aham Brahmaasmeeti
Tadidam Sarvamabhavati’

    Similarly, the Mahaa Vaakya ‘Tattwamasi’ of the Chhaandoagya Upanishad, is also a part of the whole. The complete Mahaa Vaakya there, is as follows:

‘Sa ya ayshoe Animaa
Aitamya Midagum
Sarvam Tut Satyam
Sa Aatmaa Tattwamasi’

    The Mahaa Vaakya in its entirity, in the Brihadaaranyaka Upanishad, in its four lines, tells us of four steps or stages. The first is ‘Brahmavaa’. The second is ‘Idamagraaseet’. The third one is ‘Sa Aatmaana Mayvaayet Aham Brahmaasmeeti’. The fourth is ‘Tadidamsarva mabhavat’. The deep intent of the Upanishadic Rishi-s was to convey that the Brahmic experience is to be attained via these four stages. The four stages are the four steps of a ladder. We have to ascend step by step. Then alone we will be entitled to the total experience. This Upanishad’s purpose is to lead us to such a total experience. Brihadaaranyaka is like a vast ocean. The other Upanishad-s are like the major rivers. All those rivers and rivulets have to finally merge into the ocean. Hence Brihadaaranyaka is an Upanishad that delivers to us both Gnyaana (wisdom) and experince. This Santi Vaakya is commensurate with the pre-eminent status of such an Upanishad, and is as outstanding and paramount as the Upanishad itself. The quintessence of the Upanishad is seen distilled into this Santi Vaakya. It looks as though the great Sages have extracted the essence (as it were) of the ten major Upanishad-s, the Brahma Sootra-s, and the Bhagavad Geeta (the trio commonly referred to as ‘Prasthaana Traya’) and condensed it into this great Santi Paatha, which even seems to outweigh the entire Brihadaaranyaka Upanishad, and had been bequeathed to posterity. Hence if we can fully grasp the meaning of this Santi Vaakya, and assimilate it by going through the progressive stages of ‘sravana’ (listening to discourses), ‘manana’ (reflection), and ‘dhyaana’ (meditation), and bringing it into the field of our experience, then, the trio of ‘siddhaanta’ (theory), ‘saadhana’ (practice and perseverance), and ‘Siddhi’ (Realization and Fulfilment), would be available to us. There is no doubt whatsoever in this, and can be stated without the slightest hesitation. Keeping this in mind, Sri Sankara Bhagavatpaada, had not elaborately commented on any other Santi Vaakya, as he did on this. As he came across those other Santi Vaakya-s, he had casually commented on them, and passed on to the text of the Upanishad. He is not general in the habit of elaborating on Santi Vaakya-s. At most, in those ten Santi Vaakya-s, depending on the context, he had briefly explained the meaning of just two or three of them. One such among them is ‘Sahanaa Vavatu’, for which he concisely rendered the meaning. He had however not dwelt on it at length. The second one was ‘Sannoe Mitrasyam Varunaha’. This also had same treatment. The third Santi Vaakya was ‘Aham Vrikshasya Rayrivaa’. This also received a brief commentary. But in the case of this ‘Poorna Madaha’ Santi Vaakya, he became highly enthusiastic, and exhaustively elaborated on it in nine or ten pages. Because, he was of firm conviction that, for the ‘saadhaka’, (the student on the spiritual path) it is enough if he fully comprehended the full meaning and import of this, and that in it lay the path to Salvation. This is evidenced in his very commentary. Any, Upanishad has to conclude with a Santi Vaakya.

    The entire Brihadaaranyaka Upanishad has taught us only ‘Brahma Vidya’, knowledge about Brahman, and concluded with Santi Vaakya. What is implied is that this Santi Vaakya has to be properly and fully understood. Then alone, the essence of the Upanishad would have been imbibed. If this be left off, there is no ‘Santi’ (peace). Apart from that, the convention is, it should begin with Santi Vaakya and also end with it. This is one view. The second thing is, if the subject has to become amenable to our experience, there is one condition. It needs ‘Upaasana’, ceremonial worship. At the mention of the word Upaasana, one need not go jitters or misunderstand it. This is not ‘karmangoapaasana’ (formal ritualistic worship), nor ‘Devoapaasana’ (adoration of a personal God). This is worship of Brahman with ‘guna-s’ (attributes). After that it is of pure consciousness alone. After worship with form, is formless worship. If the Advaita concept were to be suddenly thrust upon, like the torrential descent of Ganges river, the student is liable to get suffocated. It would be impossible to digest and assimilate it, unless one be like a Prahlaada (the ardent child devotee) or the great Sage Suka, or some such with a sharp intellect and ultra quick receptive faculty. That would not happen unless one’s birth is rewarded with the fruits of good deeds done earlier. As the Sager says, unless one be blessed with Divine Grace, one’s mind would not be filled with Advaitic fragrance. That is why, in ninety nine percent of cases, though one pines for comprehending that concept, the intellectual capabilities are not adequate. After all, such capabilities concern one’s mind. Hence, it is the mind that has to be trained and sharpened. Such a training alone is the sole object of Advaitic Upaasana. We are not concerned with or interested in other forms of Upaasana (worship and ritual). What we need is ‘Saguna Brahmoapaasana’ (adoration of Brahman with attributes), i.e., comprehending the Brahmic Principle coupled with attributes. This implies trying to get a glimpse of Brahman through the media of attributes and equipments. After all, is not mind also an equipment, a medium? When it is said that it is mind alone that has to grasp Brahman, then itself, mind has become a medium. No doubt, mind is not Aatman; but it is the means to comprehend Aatman. ‘Asatoamma Sadgamaya’: It is via Asut (un-truth) that one has to reach Sut (Truth). Similarly, ‘Tamasoamaa Jyoatirgamaya’: Tamas is there to take one to Jyoati, i.e., from darkness unto Light. Mind is, in general, a problem. But if well cultivated and sharpened, it can lead one to Light (Enlightenment). That mending and sharpening process alone is Upaasana. Here, one has to be very cautious. At the mention of Upaasana, one should not begin worship of some Deity or Idol. Those who are in the training process of Advaita, should not run towards that. They must reflect on whatever and whenever anything is being told, and get to its inner meaning and import. Upaasana-s, useful from an Advaitic point of view alone, will be explained.

After dwelling at length on the Santi Vaakya of ‘Poorna Madaha’, then are given such Upaasana-s that help us towards Brahma Gnyaana (knowledge of Brahman). About ten of them have been dealth with. But two or three of them would be enough for us. They are very pertinent and useful aids in the search for truth. They are: 1. Omkaara Upaasana 2. Aakaasa Upaasana 3. Damaadi Gunatraya Upaasana. These three would suffice. In practicing these Upaasana-s, they should not be done mere mechanically. One has to practice only after understanding the full inner meaning. Also, they are not to be just orally chanted, but meditated upon mentally. Hence Aakaasa (the sky) is to be seen by the mind’s eye. The deeper meaning of omkaara has to be understood. Then, the three virtues of ‘Damaadi Gunatraya’ viz ‘Dama, Daana and Daya’ have to be practiced. Then alone the mind gets purified, and sufficiently sharpened. It acquires the capability to comprehend and assimilate anything. Hence this section of the Brihadaaranyaka Upanishad is called ‘khilakaanada’. Earlier, in Maitreyi Brahmana, the word ‘khilya’ was mentioned. ‘khila’ means ‘piece’, apart from its other meaings like ‘remnant’, ‘extra’ (over and above the normal). It looks as though something ‘extra’ is being asked for, from the Upanishad. This ‘khilaa kaanda’ of the Upanishad, commences with this ‘Santi Vaakya’ of ‘Poorna Madaha’. But before dealing with this ‘Santi Vaakya’, Sri Bhagavad Paada renders an elaborate explanation. Later he explains in detail the three Upaasana processes mentioned earlier. Then, he briefly deals with a few more, and proceeds. echanically. One has to practice only after understanding the full inner meaning. Also, they are not to be just orally chanted, but meditated upon mentally. Hence Aakaasa (the sky) is to be seen by the mind’s eye. The deeper meaning of omkaara has to be understood. Then, the three virtues of ‘Damaadi Gunatraya’ viz ‘Dama, Daana and Daya’ have to be practiced. Then alone the mind gets purified, and sufficiently sharpened. It acquires the capability to comprehend and assimilate anything. Hence this section of the Brihadaaranyaka Upanishad is called ‘khilakaanada’. Earlier, in Maitreyi Brahmana, the word ‘khilya’ was mentioned. ‘khila’ means ‘piece’, apart from its other meaings like ‘remnant’, ‘extra’ (over and above the normal). It looks as though something ‘extra’ is being asked for, from the Upanishad. This ‘khilaa kaanda’ of the Upanishad, commences with this ‘Santi Vaakya’ of ‘Poorna Madaha’. But before dealing with this ‘Santi Vaakya’, Sri Bhagavad Paada renders an elaborate explanation. Later he explains in detail the three Upaasana processes mentioned earlier. Then, he briefly deals with a few more, and proceeds.


                                       Pronounciation Key, (for Sanskrit words)

Vowels: As in Vowels: As in Vowels: As in
  a, u run, sun      e red, fed    ou about,grout
 aa, a far, long     ee green,feel     p pump,rope
   ai pain, train      i give, fit    ph phala,phena
   ay lane, fame      l lean,love     r run,rose
    b boy,bump     m mother,meet     u put,good
   bh bhaya,laabha     n name, gone     y my,dine
    d daana, dasa   oa,oe
(ending)
goat, toe     y yonder,yak
   dh dhana, dheera     oo root,poor   v,w van,want


Consonants: As in Consonants: As in Consonants: As in
       ch chamber,chum          j jump,jade         sh shut,rush
      chh chhandala,chhaaya         jh jhankaar          s sample,soon
        d done,dim          k kin,kite          t top,teak
       dh dhamaru,moodha         kh sukha,mukha          t tanmaya,taranga
        g gone,give        ksh biksha,raksha         th katha,ratha
       gh ghana,ghanta          l mahila,kala         th paatha saala
      gny gnyaana          n
guna,kalyana    
        h hood,hat          s santi,sarada    

                                                NB: The letter ‘s’ to indicate plural, at the end of Sanskrit words,
                                                     preceded by a hyphen (–) to avoid confusion, as being part of the word



Page 1

Next