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Master EKs commentary on Aham Vrkshasya Reriv in his Tai.U. Rahasya Praksa
1. Aham Vrkshasya Reriv| Krtih Prshtham Gireriva: For doing Veda-Adhyayana in the proper
and right way, we have to do some meditations. One of them is this: Gireh Prshtham means the
back (= top) of the mountain. Its Krtih ie., the mountains good name will bloom by how
much full of essence it is, ie., as the material in the mountain increases, it becomes higher and
so its Krtih also. That is, the good name of I spreads like that of the top of a mountain
depending on how much of the power of Brahman does it manifest fully so that this I holds
itself higher naturally (w/o deliberate effort) and majestically by its inherent strength (not by
conceit. Ch. Up. Says that this Brahman depends and is supported by its inherent nobility and
greatness: Sve Mahimni Pratishthitam ). Just as people speak exultingly of the greatness of a
mountain irrespective of their knowledge of its true greatness, the Brahma-Prajna of I is also
likewise held in high esteem. Then how to manifest this power of Brahman in I? Vrkshasya
Reriv: like the wealth of a tree. Just as the inherent essence and maturity of a tree is known only
by the ripened state of its fruits, so also the essence of a person is known only by
his good deeds,
by his meditations (deep thoughts and resolves he practices to perform those deeds),
the other accessories and implements (like house etc) he arranges to aid in such
performance and
the knowledge (Veda) he studies that gives the procedures of doing those good deeds.
This Prajna of I brings forth the organized complex arrangements (vyhas) of worlds (jagat),
ie., Samsra-Vrksha from the unmanifest seed (avyakta bja). So meditate as Let me bloom as
the flowers and fruits of the wealth of greenery that gives name and fame to this mountain
of Brahman.
2. rdhva Pavitro Vjinva Svamrtamasmi: The Prajna of I is rdhva Pavitra. We know that
sacredness increases among the Annamaya, Prnamaya, Manomaya & Vijnnamaya Kosas, as
we go up to the subtler Kosa. I is the nandamaya Kosa that is the innermost pervading
principle of these Kosas. Hence it is both rdhva & Pavitra. Vjin: This I is fastest like the
horse. Svamrtamasmi: Body may appear dead but this I is deathless. Another meaning: Vjin
+Vasu+Amrtam: Vasus means riches & wealth of material wealth, lustre and good intellect-I
only become all these. The Rshi gives us the meditation of Let me exist as the wealth (Vasu) of
this Evolving Universe-Tree (Srshti-Vrksha). How? By directing my senses and mind upwards
towards the Ultimate (instead of getting locked to the ephemeral) in my present birth, I can
perform all my deeds in a good and meritorious way as worship of Paramtma and offer them to
Him so that I and my actions are truly the wealth of this Samsra-Vrksha, ie., are facing upwards
towards its source and also the meditation of I am Amrta as the meaning of I is
deathlessness. Those that practice this meditation in their life, bring up their children and their
grandchildren in this manner of Veda-Adhyayana and by their contact give them this Chaitanyalight of I am Amrta-Swarpa.

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3. Dravinagm Savarchasam: Meditate that everything having Varchas is wealth, ie., whatever I
achieved with my intelligence and actions: my worships, helping others, the houses I built, the
properties I bought, whatever I thought so far as wealth is not really so, but whatever is useful
to others/people at large is truly my wealth. Just as the Sun knows this entire evolution as his
wealth, likewise you also know that there is nothing that is exclusively yours but everything is
truly owned by Brahman.
4. Sumedh Amrtokshitah : By doing this meditation, one will have good Medha which is wetted
by Amrta. Knowledgeable people say this is the meditation of Pippala (fig) tree on the mountain.
Meditation has to be done of the unmanifest seed that expands as the world in various planes of
being (Lokas). Meditation has to be done as: I am expanding as this tree. Such a person will
be wetted by Amrta. Even if one leaves the body, one remains as the Seer in the Amrtatva
state till he gets a new body. Again and again from the time of getting out of the body till taking
up a new body, I am wetted by Amrta. Bhagavatha speaks suggestively of the Brahma-Prajna of
I as the Fish Avatara that saves the sense organs of eye, ear etc., (these are the seven Rshis [told
in the Br. Up. , Sisu Brhmana {2-2}]) in the boat of mind in the waters of Amrta. We take up a
body made preponderantly of Water-element. The Universe-egg is also made up of waterelement. Hence, we should meditate thus: I am wetted by the waters of Amrta from the time of
leaving my present body till taking up another body. By this meditation, we become Amrta.
5. Iti Trisankoh Vednuvachanam: Trisanku means one with 3 nails. In Brahma Vidya these 3 are
Nbhi (navel), Hrdaya (heart) & Bhr-madhya (center of brow). These are respectively known as
Mani-Praka, Anhata & jn Chakras. On being pegged by these three nails, the Paramtma
(Ultimate Self) comes down into the body as Jeeva. A person whose Prajna blooms in these
three places in this order, reaches back to the Paramtma. The Rshi who sees and explains this
aspect of Truth is known as Trisanku. This Trisanku explained how the principle of Self, ie., I
is Amrta (deathless).
The following meditations are given above for a Spiritual Practitioner:
1. Let me bloom as the flowers and fruits of the wealth of greenery that gives name and fame to
this mountain of Brahman. I am expanding as this Pippala (fig) Tree (world in various
planes of being [Lokas]) on the mountain of Brahma-Prajna. Let me exist as the wealth
(Vasu) of this Evolving Universe-Tree (Srshti-Vrksha).
2. I am Amrta as the meaning of I is deathlessness. I am wetted by the waters of Amrta from
the time of leaving my present body till taking up another body. By this meditation, we
become Amrta.
3. Everything having Varchas is wealth: whatever is useful to others/people at large is truly my
wealth.