“First a child is shown the branches of a tree, and then he is shown the moon through the branches. This is called shakha-chandra-nyaya. The idea is that first one must be given a simpler example. Then the more difficult background is explained.” (Shrila Prabhupada, Chaitanya Charitamrita, Madhya 21.30 Purport)

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If we are honest in the assessment, it is not a fair fight. The deck is stacked against one particular side. The side of authority has everything going for it. There are names like Achyuta, Parameshvara, and Antaryami which can never apply to the other side. There is simply a difference in constitution, in the makeup of the individuals in question.

At the same time, the subordinate side has a specific mission. The call to action particularly applies within the human birth. This implies that existence does not begin with that birth. There are many births prior, but the manushya, the human being, has the highest potential to reach perfection tied to the highest interest, purushartha.

Like the furniture delivered to the home carrying an instruction manual, so the superior entity is merciful in delivering instruction above and beyond identifying the goal. For the human being, there is the opportunity for enlightenment, for understanding the true nature of identity and then acting upon that realization.

This kind of guidebook makes heavy use of comparison. Take concepts with which we are already familiar to help reach a higher understanding. Taking a basic collection of blocks to build a staircase, which will lead to a different level as compared to the starting point, which is the ground.

There are three Sanskrit words in particular which help in this regard. Simply from identifying and studying the use of these words we gain further insight into the original teacher, the adi-guru, and how the culture He establishes for the human being is complete, purna, in every way.

1. Yatha

This can mean “just as” or “in the manner of.” Yatha is the starting point. It is the basis. We take something that we can already understand. One of the more well-known uses of this word is in the verse from Bhagavad-gita that describes the changing of bodies.

देहिनो ऽस्मिन् यथा देहे
कौमारं यौवनं जरा
तथा देहान्तर-प्राप्तिर्
धीरस् तत्र न मुह्यति

dehino ‘smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

“As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” (Lord Krishna, Bhagavad-gita, 2.13)

Yatha dehe. In the manner that the embodied soul already undergoes changes. This is attempting to demystify the concept of reincarnation. We may debate with someone as to whether there have been prior iterations of the life experience.

“Have I lived before? I think I have. There is this intuition inside of me. For example, I experience flying within a dream. It feels natural to me. I can understand how the birds soar through the air. The only explanation is that I must have had the ability in a past life.”

Another person argues that it is all nonsense, that reincarnation is simply an attempt to rationalize the horrible destiny which awaits us: death. No one can escape it. No one understands it. Better to avoid speculating as to the mechanisms in the background.

There are stages associated with the yatha dehe reference. Kaumaram, yauvanam, and jara. Any person can understand these stages, irrespective of their current standing in life. Kaumaram is youth. Playing in the fields. Climbing the slide repeatedly in exuberance. Being so excited to talk to relatives on the phone, with no shame in any of the questions posed to them.

Yauvanam is the next stage. It is like young adulthood or the prime of youth. This yauvanam description is used to describe the transcendental vision of the Supreme Personality of Godhead as He is situated in the spiritual realm of Goloka-Vrindavana. Krishna appears like someone who has just entered young adulthood. He is nava-yauvanam, with the distinction of no change.

Jara is old age. We understand that there is the constant of change within the human birth. No rational person would dispute the fact. We may try to extend young adulthood for as long as possible. We may try to mask the signs of old age through artificial means, but the change is occurring without any regard to our opinion on the matter.

2. Tatha

Yatha sets the table. It is the starting point of information. We have a concept which is easy to understand. We have something to use for the purpose of comparison. Tatha is then transitioning, on the basis of the original concept, for explaining something which may not be as easy to understand.

As the individual with a deha, a temporary body, undergoes changes, so the same kind of change occurs at the time of death. At the end stage, there is simply another transfer. More importantly, the understanding of this change should not be difficult.

The person who is dhira has no bewilderment upon notification of this fundamental principle of the spiritual science. The dhira person is sober, rational, and level-headed. They realize that reincarnation is merely the continuation of the transmigration of the individual, who is spirit soul.

3. Iva

This word means “like” or “likened.” It is a simpler way of explaining yatha and tatha. For instance, to understand how the Supreme Personality of Godhead is the highest truth, upon which all other truths rest, take the concept of a thread.

मत्तः परतरं नान्यत्
किञ्चिद् अस्ति धनञ्जय
मयि सर्वम् इदं प्रोतं
सूत्रे मणि-गणा इव

mattaḥ parataraṁ nānyat
kiñcid asti dhanañjaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva

“O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.” (Lord Krishna, Bhagavad-gita, 7.7)

Now add pearls to that thread. Close the loop, such that you now have something like a necklace. The pearls are on the thread. The pearls by themselves may wander here and there. They may not necessarily remain together as a collection. The thread holds everything together.

That is one way to understand the Supreme Lord. His standing is such that every smaller principle is dependent on the highest principle. Without His glance over the pradhana, the unmanifest substance, there would be no material creation. He is the person keeping the lights on, so to speak.

We find these three words utilized throughout Vedic literature, which is of timeless significance. It is not that certain classes of men invaded a specific area of the world and kindly bestowed upon it literature consisting of embellishment, beautification, irony, suspense, allegory, analogy, simile, and the like.

महात्मानस् तु मां पार्थ
दैवीं प्रकृतिम् आश्रिताः
भजन्त्य् अनन्य-मनसो
ज्ञात्वा भूतादिम् अव्ययम्

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

“O son of Pritha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.” (Lord Krishna, Bhagavad-gita, 9.13)

That literature was existing since time immemorial in the culture tied to the one who is both inexhaustible and original. In the manner of the child understanding the significance of the moon by viewing through the branches of a tree, so the most meaningful science of self-realization is available to us with the kind utilization of comparison.

In Closing:

First a smaller concept to take,
For proper comparison to make.

Such that complex understanding,
At proper meaning landing.

Yatha, tatha, and iva choosing,
Words that shastra using.

Krishna of all truths the head,
Like pearls together on thread.

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