The Brihadaranyaka Upanishad

by Swami Krishnananda

Chapter III

Seventh Brahmana: The Nature of the Inner Controller

The question that was put by Gārgi Vācaknavī pertained to the various realms of existence, the different worlds which succeed, one after another, in different degrees of density, the succeeding ones pervading the preceding ones and being larger in extent than them; ultimately, the highest pervading principle being regarded as Prajāpati Hiraṇyagarbha, beyond which there can be nothing conceivably more pervasive. Now this question of immanence of Reality is pursued further in a very important section of this Upaniṣhad which is called the Antāryamin Brāhmaṇa. This Brāhmana deals with the great subject 'Antāryamin', or the Supreme Immanent Principle. When Gārgi got down and occupied her seat and did not put any further questions, another sage, Uddālka of renown, Aruna's son, (Aruni), got up from his seat and picked up the discussion with Yājñavalkya.

1. atha hainam uddālaka āruṇiḥ papraccha: yājñavalkya, iti hovāca madreṣv avasāma, patañcalasya kāpyasya gṛheṣu, yajñam adhīyānāḥ. tasyāsīd bhāryā gandharva-gṛhītā, tam apṛcchāma, ko'sīti: so'bravīt, kabandha ātharvaṇa iti. so'bravīt patañcalaṁ kāpyaṁ yājñikāṁś ca; vettha nu tvam, kāpya, tat sūtram yasminn (v: yena) ayaṁ ca lokaḥ, paraś ca lokaḥ, sarvāṇi ca bhūtāni saṁdṛbdhāni, bhavantīti. so'bravīt patañcalaḥ kāpyam yājñikāṁś ca. vettha nu tvam, kāpya, tam antaryāmiṇam, ya imaṁ ca lokam paraṁ ca lokam sarvāṇi ca bhūtāni yo'ntaro yamayatīti. so'bravīt patañcalaḥ kāpyaḥ nāhaṁ tam, bhagavan, vedeti. so'bravīt patañcalaṁ kāpyaṁ yājñikāṁś ca, yo vai tat, kāpya, sūtraṁ vidyāt, taṁ cāntaryāmiṇam iti, sa brahma-vit, sa loka-vit, sa deva-vit, sa veda-vit, sa bhūta-vit, sa ātma-vit, sa sarva-vit, iti tebhyo'bravīt tad aham veda; tac cet tvam, yājñavalkya, sūtram avidvāms taṁ cāntaryāmiṇam brahmagavīr udajase, mūrdhā te vipatiṣyatīti. veda vā aham, gautama, tat sūtram taṁ cāntaryāmiṇam iti. yo vā idaṁ kaś cid brūyāt, veda vedeti: yathā vettha, tathā brūhīti.

Atha hainam uddālaka āruṇiḥ papraccha: yājñavalkya, iti hovāca: First Uddalaka tells the very same story that was mentioned earlier, in connection with a few disciples of Patañcala Kāpya, who went into the land of Madra and found the daughter of the owner of the house possessed by the Gandharva. Then he says: "We went to that place at night. Having moved to that place, for the purpose of study and performance of our rites, we found that the wife of Patañcala also was possessed by a Gandharva and was speaking something very strange." Madreṣv avasāma, patañcalasya kāpyasya gṛheṣu, yajñam adhīyānāḥ. tasyāsīd bhāryā gandharva-gṛhītā, tam apṛcchāma, ko'sīti: "We asked that spirit, 'Who are you?' The spirit that was speaking through the personality of the wife of Patañcala Kāpya answered. So'bravīt, kabandha ātharvaṇa iti: 'My name is Kabandha, coming as a descendant in the line of Ātharvaṇa.' So'bravīt patañcalaṁ kāpyaṁ yājñikāṁś ca: It further continued speaking of its own accord without being queried by us. That Gandharva, the spirit, spoke to the owner of the house, the master of the house, Patañcala and to us. We were all present there. And while he spoke, he put a question to us. That Gandharva himself put a question. He asked our master, Vettha nu tvam, kāpya, tat sūtram: 'O great one who comes as a seer in the line of the sage Kāpya;' Yasminn (v: yena) ayaṁ ca lokaḥ, paraś ca lokaḥ, sarvāṇi ca bhūtāni saṁdṛbdhāni, bhavantīti: 'Do you know the thread in which are strung, as if they are beads, all these worlds, and this world as well as the other worlds, and everything that is created?' All the worlds, all beings, are strung in a thread. 'What is this thread? Do you know this thread?' was the question. How can there be a thread which can contain, or hold together, all the worlds and all the beings? So'bravīt patañcalaḥ kāpyaḥ nāhaṁ tam, bhagavan, vedeti: Then that Master Patañcala said: 'I do not know this Sūtra. This thread that you are speaking of, I am not aware of what it is about.' So'bravīt patañcalaḥ kāpyam yājñikāṁś ca. vettha nu tvam, kāpya, tam antaryāmiṇam: 'Well, you do not know the thread. But do you know that Immanent Principle, the Antāryamin?' 'What sort of immanent principle you are speaking of?' Ya imaṁ ca lokam paraṁ ca lokam sarvāṇi ca bhūtāni yo'ntaro yamayatīti: 'I am speaking of that immanent Being, which controls internally, without being known to anyone, everything that is outside.' This world and other worlds and all beings are regulated, restrained and controlled by something, internally, which is not known to anyone. Its existence is not known to anyone, and yet it controls everyone. 'Do you know that Immanent Principle?' That was another question which that Gandharva put to us when we were in that house. So'bravīt patañcalaḥ kāpyaḥ nāhaṁ tam, bhagavan, vedeti: The same reply was given by us. "We cannot understand what this Immanent Principle means. We have never seen such a thing nor heard about it.' So'bravīt patañcalaṁ kāpyaṁ yājñikāṁś ca: Then he told us: 'You people do not know either of these things. You do not know that thread in which everything is strung, nor do you know this Immanent Principle which controls everything from within. But the one who has this knowledge (of this Sūtra, or the thread, and that Immanent Principle), he alone can be regarded as a knower of Truth, and nobody else.' 'Who is the knower of Reality?' 'That person who has comprehended this Immanent Principle and knows this thread in which everything is strung, that person can be regarded as a knower of Reality. He is a knower of Brahman—sa brahma-vit. And he is a knower of all the worlds at one stroke—sa loka-vit. He is a knower of all the gods, the celestials, at the same time—sa deva-vit. He is the knower of the content of every Veda. He is a real knower of the Veda—sa veda-vit. He is the knower of the inner structure of every created being at the same time—sa bhūta-vit. And he is the knower of the Self of everything—sa ātmā-vit. Well; in short, he is the knower of everything—sa sarva-vit. sa brahma-vit, sa loka-vit, sa deva-vit, sa veda-vit, sa bhūta-vit, sa ātmā-vit, sa sarva-vit: Such a person, alone, can be regarded as all-knowing.' 'What person?' 'The one who knows the Immanent Principle and the thread in which all the worlds are strung together.'"

Tebhyo'bravīt tad aham veda; tac cet tvam,yājñavalkya, sūtram avidvāms taṁ cāntaryāmiṇam brahmagavīr udajase, mūrdhā te vipatiṣyatīti: Now Uddālaka tells Yājñavalkya: "Yājñavalkya! We were told by this Gandharva what this thread was because we did not know about it. He explained it all. We also learnt the nature of the Immanent Principle from this very Gandharva. That is how I know both these things. I know the thread; I know the Immanent Principle. Now, do you know also? Yājñavalkya, I put this question. Without knowing the answer to this question that I put to you, if you drive these cows home, your head will fall." This, he tells Yājñavalkya himself.

Yājñavalkya replies: "Why do you speak like this? I know what you are speaking about. Veda vā aham, gautama, tat sūtram taṁ cāntaryāmiṇam iti: Gautama (that is Uddālaka), I know this thread and the Immanent Principle."

Then Uddālaka says: "What is the use of merely saying 'I know'? Anybody can say 'I know, I know'. Tell me what you know. What is it that you know? Yo vā idaṁ kaś cid brūyāt, veda vedeti yathā vettha, tathā brūhīti: As you know, you let me know what it is that you know."

Yājñavalkya's reply to this question is the famous Antāryamin Brāhmaṇa.

2. sa hovāca vāyur vai, gautama, tat sūtram; vāyunā vai, gautama, sūtreṇāyaṁ ca lokaḥ paraś ca lokaḥ sarvāṇi ca bhūtāni saṁdṛbdhāni bhavanti, tasmād vai, gautama, puruṣam pretam āhuḥ vyasraṁsiṣatāsyāṅgānīti; vāyunā hi, gautama, sūtreṇa  saṁdṛbdhāni bhavantīti. evam etat, yājñavalkya, antaryāmiṇaṁ brūhīti.

Sa hovāca vāyur vai, gautama, tat sūtram; vāyunāvai, gautama, sūtreṇāyaṁ ca lokaḥ paraś ca lokaḥ sarvāṇi ca bhūtāni saṁdṛbdhāni bhavanti: "O Gautama (āruni Uddālaka); the Supreme Vital Force of the cosmos can be regarded as the thread on which everything is strung, because all bodies, whatever be their structure, are formed in the mould of this Vital Energy. It is this Vital Force of the cosmos that has taken the shape of all these forms, whether they are the forms of the world or are the forms of individual beings. Outside, the very same Energy looks like the world, and inside, as a content thereof, it looks like individuals. It is the subtle constitutive Essence of the whole universe. It cannot be designated by any other name than an ethereal Being, like 'Vāyu', wind, air." And these days, you may say, it is something like electricity, something subtler than that, Prāṇa, Vital Energy. What other word can you use to designate it, or call it? That universal Vital Force is the thread. It is a thread in the sense that it is the power which holds all bodies in proper positions. And every body, individual or otherwise, is strung on this thread in the sense that everything is a form taken by it, and therefore, controlled by it. So, you will not find a place where this is not, and you will not find anything operating unless it Wills. It is His Will and His Action that appears outside as the action of people.

Tasmād vai, gautama, puruṣam pretam āhuḥ vyasraṁsiṣatāsyāṅgānīti; vāyunā hi, gautama, sūtreṇa  saṁdṛbdhāni bhavantīti. evam etat, yājñavalkya, antaryāmiṇaṁ brūhīti: When a person is alive, why does that person look whole and complete and integrated? And why is it that when something happens at the time we call death, there is dismemberment of the body and parts of the body get dislocated and hang loosely without being held firmly? What is the cause? The cause is that this Vital Force was holding the limbs of the body in unison and harmony when the body was alive. What we call life is nothing but the operation of this universal Energy through a particular body. When the particular function through this individual body does not take place, the Energy withdraws itself. There is then no sustaining power left in the building-bricks of the body. So the bricks collapse. There is, therefore, the return of the constituents of the physical body to their sources. They cannot be held in the form which they were assuming when the body was alive. So the body of an individual is nothing but a form assumed, or taken by certain elements. And it begins to function by the action of this Vital Energy. When this action of the Vital Energy is withdrawn, it is called death, or demise of the individual. So, we say that the parts of the body of a dead person get loosened and they are not able to perform the functions that they were doing earlier, merely because this principle is absent.

That, is the thread which controls everything, individual or cosmic. "Well," Uddālaka says, "yes! I have to admit that it is very right. This is the thread in which the worlds and the individuals are strung together. This answer is very correct. I appreciate your reply to my query, but now, what about the Immanent Principle? What is that Immanent Principle? Answer that. Let me hear from you, what it is."

The Immanent Principle is the Antaryāmin, the one that controls everything from within. It is a very peculiar something, whose existence cannot be known for reasons which will be obvious, as we go further. Yet, nothing can be more powerful than that. That which is most powerful and capable of controlling everything is that which cannot be observed by anything, or seen or known. What is that? That is what we call the internal Reality of the cosmos. That we call the Antaryāmin, the Immanent Reality.

3. yaḥ prthivyāṁ tiṣṭhan pṛthivyā antaraḥ, yam pṛthivī na veda, yasya pṛthivī śarīram, yaḥ pṛthivīm antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.

Yaḥ prthivyāṁ tiṣṭhan pṛthivyā antaraḥ: That principle is inside this very earth, internal to the earth. Outside is the body of the earth, but inside is this principle which holds the earth in unison as a compact completeness. But the earth does not know its existence—yam pṛthivī na veda. The earth and anyone on it cannot know that the principle exists even though it is the cause of the very existence of the earth. Yasya pṛthivī śarīram: The whole earth is the body of this principle, as it were. The principle is embodied in the form of this earth. Yaḥ pṛthivīm antaro yamayati: Internally seated in the very heart of the earth is this principle working. Eṣa ta ātmāntaryāmy amṛtaḥ: This is your own Self. It is the immortal Being. This Ātman, which is your own Ātman, which is your own Self, is the internal Ruler, the principle that controls all things. And it is the only thing that can be called immortal. Everything else is mortal. Everything moves around it, as a wheel moves round the hub. The hub does not revolve with the wheel. Even so, everything revolves as if mounted on a machine, but this does not revolve. When everything is active, this is not active. When everything is restless, this is full of rest. When everything is visible as an object, this is not seen by anybody. When everything is transient, this is permanent. While everything has a goal to reach, this itself is the goal of everyone. Such is the Immanent Being. This is the Antaryāmin, or the internal ruler of everyone—earth, water, fire, air, ether; everything that is external everything that is internal also, like the physical organs, etc.

4. yo'psu tiṣṭhann, adbhyo'ntaraḥ, yam āpo na viduḥ, yasyāpaḥ, śarīram, yo'po'ntaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
5. yo'gnau tiṣṭhann, agner antaraḥ, yam agnir na veda, yasyāgniḥ śarīram, yo'gnim antaro yamayati, eṣa ta amṛtaḥ.
6. yo'ntarikṣe tiṣṭhann antarikṣād antaraḥ, yam antarikṣaṁ na veda, yasyāntarikṣaṁ śarīram, yo'ntarikṣam antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
7. yo vāyau tiṣṭhann vāyor antaraḥ, yaṁ vāyur na veda, yasya vāyuḥ śarīram, yo vāyum antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
8. yo divi tiṣṭhan divo'ntaraḥ, yaṁ dyaur na veda, yasya dyauḥ śarīram, yo divam antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
9. ya āditye tiṣṭhann ādityād antaraḥ, yam ādityo na veda, yasyādityaḥ śarīram, ya ādityam antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
10. yo dikṣu tiṣṭhan, digbhyo'ntaraḥ, yaṁ diśo na viduḥ, yasya diśaḥ śarīram, yo diśo antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
11. yaś candra-tārake tiṣṭhaṁś candra-tārakād antaraḥ, yaṁ candra-tārakaṁ na veda, yasya candra-tārakaṁ śarīram yaś candra-tārakaṁ antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
12. ya ākāśe tiṣṭhan ākāśād antaraḥ, yam ākāśo na veda, yasyākāśaḥ śarīram, ya ākāśam antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.

Now this passage goes on, saying that the Water Principle, like the Earth Principle, is also controlled in its action by this inner Ruler, and the Water Principle cannot know it, because it is its body. Likewise, all the elements are controlled by it. The Fire Principle, which is above the Water Principle, and the Atmospheric Principle which is in turn above it, and above which you have got the heaven, then after that you have got the sun, then there are the quarters, or the Diśas, the various directions, then the moon, then space and everything that you can think of in your mind—all these are repeatedly asserted to be the body of the internal Ruler.

13. yas tamasi tiṣṭhaṁs tamaso'ntaraḥ, yaṁ tamo na veda yasya tamaḥ śarīram, yas tamo'ntaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
14. yas tejasi tiṣṭhaṁs tejaso'ntaraḥ, yaṁ tejo na veda, yasya tejaḥ śarīram, yas tejo'ntaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ ity adhidaivatam, athādhibhūtam.

This description of the Antaryāmin, or the internal Ruler, is given from three standpoints—the transcendent, or the Adhidaivika description, the physical, or the objective, known as the Adhibhautika, and the internal or the subjective, known as the Adhyātmika. All the gods, all the celestials are controlled by this principle. All the elements are controlled by this principle. And every individual being also is controlled by this principle.

15. yaḥ sarveṣu bhūteṣu tiṣṭhan, sarvebhyo bhūtebhyo'ntaraḥ, yam sarvāṇi bhūtāni na viduḥ, yasya sarvāṇi bhūtāni śarīram, yaḥ sarvāṇi bhūtāni antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ, amṛtaḥ. ity adhibhūtam; athādhyātmam.

Yaḥ sarveṣubhūteṣu tiṣṭhan: In all beings, this is seated. Sarvebhyo bhūtebhyo'ntaraḥ: He is internal to all beings. He is internal to you; internal to me. Though one individual is outside the other, one is exclusive of the other, this principle is interior to all. Each individual may be regarded as an object to the other, but this persists in existing as the internal Reality of every individual. While it is internal to me, it is internal to you also, despite the fact that you are external to me and I am external to you. So the externality of ourselves as personalities, or individuals, does not in any way affect the internality of this Reality. So all the external manifestations, not withstanding this, remains as a Supreme internality. Every being is controlled by it. Yam sarvāṇi bhūtāni na viduḥ: Yet no one can know it—yasya sarvāṇi bhūtāni śarīram, yaḥ sarvāṇi bhūtāni antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ, amṛtaḥ. ity adhibhūtam; athādhyātmam.

16. yaḥ prāṇe tiṣṭhan prāṇād antaraḥ, yam prāṇo na veda, yasya prāṇaḥ, śarīram, yaḥ prāṇam antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
17. yo vāci tiṣṭhan vāco'ntaraḥ, yaṁ vāṅ na veda, yasya vāk śarīraṁ yo vācam antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
18. yaś cakṣuṣi tiṣṭhaṁs cakṣuṣo'ntaraḥ, yaṁ cakṣur na veda, yasya cakṣuḥ śarīraṁ, yas cakṣur antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
19. yaḥ śrotre tiṣṭhan śrotrād antaraḥ, yaṁ śrotraṁ na veda, yasya śrotraṁ śarīraṁ, yaḥ śrotram antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
20. yo manasi tiṣṭhan manaso'ntaraḥ, yam mano na veda,  yasya manaḥ śarīram, yo mano'ntaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
21. yas tvaci tiṣṭhaṁs tvaco'ntaraḥ, yaṁ tvaṅ na veda, yasya tvak śarīraṁ, yas tvacam antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.
22. yo vijñāne tiṣṭhan, vijñānād antaraḥ, yam vijñānaṁ na veda, yasya vijñānaṁ śarīraṁ, śarīram, yo vijñānam antaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ.

Atha adhyātmam: Now, internal organs are described. The Prāṇa that we breathe, the breath within, is also the function of this Reality within. The Prāṇa, the speech (Vāk), the eyes (Cakṣu), the ears (Śrotre), the mind (Manas), the intellect (Vijñāna) and all the things you call as your own in this individual body—all these are but formations of this one Being. It appears as the celestials when you visualise it from the transcendental level; it appears as the universe outside when you visualise it from the external point of view, and it appears as the individuals when you conceive it as the visible bodies of Jīvas. There is no separate group of gods, or celestials, other than this. There is no world, or universe, outside this. And there are no individuals external to it. No gods, no world, no individuals! All these three sets of apparent reality are only the manifestations, or rather appearances, of this one Supreme Being.

The term 'internal' has a very special sense in this context. Just as we are inside a hall, we may wrongly imagine that this Reality is internal to the bodies of individuals, worlds, etc. It is not located 'inside' in that spatial sense or in a temporal sense. It is a philosophical concept or a metaphysical one. It is a highly intricate concept which cannot be absorbed into the mind, inasmuch as the mind usually thinks in terms of space and time. Whenever we speak of 'inside', we mean 'inside' in space. But this is not a spatial insideness. It is a spiritual existence, a condition of consciousness which is called 'internal', because it cannot be regarded as an object of observation. You cannot observe consciousness; you cannot observe your own self; you cannot observe your own understanding or your awareness. You cannot even think it, because even thinking is a spatial activity of the mind. So in that sense, it is internal. It is the Reality. It cannot be seen, because it is necessary for the act of seeing. Without its operation, without its Being, without its existence, nothing can be seen. You cannot think; you cannot hear; you cannot understand, unless That is there. So, how can you apply this yardstick or measuring rod of perception to that Reality which is the Cause of even your perception, hearing, understanding etc.?

23. yo retasi tiṣṭhan retaso'ntaraḥ, yaṁ reto na veda, yasya retaḥ śarīraṁ, yo reto'ntaro yamayati, eṣa ta ātmāntaryāmy amṛtaḥ; adṛṣto draṣṭā, aśrutaḥ śrotā, amato mantā, avijñāto vijñātā. nānyo'to'sti draṣṭā, nānyo'to'sti śrotā, nānyo'to'sti mantā, nānyo'to'sti vijñātā; eṣa ta ātmāntaryāmy amṛtaḥ; ato'nyad ārtam. tato hoddalāka āruṇir upararāma.

Eṣa ta ātmā: In short, this is the Ātman. What we call the Antāryamin, or the Immanent Reality, is the Ātman, the Self. When we say it is the Self, we mean it is Consciousness. We mean both things in the same sense. It is an awareness which cannot be the object of another awareness. Therefore, it is not capable of being seen. Adṛṣto draṣṭā: This Reality is the unseen Seer of all beings. You cannot see it, but it sees you. It sees everyone, but no one can see it—adristo drasta.Aśrutaḥ śrotā: It can hear everything, but no one can hear it. Amato manta: You cannot think it, but it can think you. Avijñāto vijñātā: You cannot understand it, but it can understand you. Nānyo'to'sti draṣṭā: There is no other seer but that. Nanyo'to'sti srota: There is no hearer other than that. Nānyo'to'sti mantā: There is no thinker but that. Nānyo'to'sti vijñātā: There is no understander but that. So, if anyone thinks, it is that which thinks; if anyone hears, it is that which hears; if anyone sees, it is that which sees. If anyone understands anything, it is not you or I that understands, it is that which understands. If anyone does anything, it is that which does.

Eṣa ta ātmāntaryāmy amṛtaḥ:  "This is the Self; this is the internal Ruler; this is the Reality. This is immortal, O Uddālaka. Everything else is useless. Other than this, nothing has any sense or meaning—ato'nyad ārtam. This is the only Being that is worthwhile considering and approaching and realising." Tato hoddalāka āruṇirupararāma: The question is answered beautifully, and the Antaryāmin has been described. Uddālaka holds his speech and occupies his seat. He has nothing else to say.