Aitareya Upanishad Lecture 18 on 01 October 2023

We have just completed the second chapter of the Aitareya Upanishad. In yesterday's class, we completed the first mantra of the third and final chapter. Now, we have been wondering why there is so much description of this creation, maintenance, etc. Now, it becomes clear. Vamadeva had said this creation is meant only for one purpose: to realize God. This is what Sri Ramakrishna, Swamiji, Holy Mother, Shankaracharya, and every other spiritual saint always emphasized. The goal of human life is God realization. And anybody who doesn't strive, is committing a serious wrong, is losing a great opportunity. That was Vamadeva's message: the only purpose. The whole evolution is gearing up only to produce the best instruments, which are the human body and human mind. Secondly, not just any human body or any human mind, but Sattva Guna Sampanna human body, human mind. The real meaning of the word Brahmana is only Sattva Guna Sampanna. In our last class, I quoted Shankaracharya: "Vishuddha Sattva Guna Sampanna Brahmana Uttama Adhikaris." The most fit people who can undertake this arduous task of spiritual practice and attain spiritual experience, and retain those spiritual experiences, thus progressing. After many, many lives, a person attains: "Vasudevaha Sarvamiti Samahatma Sudurlabhaha Gnanam Vanmam Prapadyate." So we become more and more devoted. Devotion is the result of Gnanam. What is the Gnanam? Only God is my own, and nobody is my own. And there were people like Vamadeva who attained to that state of fitness, Yogyaha. So they have come, just as we have seen in Prashna Upanishad. All the people, six disciples, they gathered to their Guru. And then each one asks a very relevant question which is useful mostly for that person, for that individual, but is also relevant to everybody else including all of us who are studying it. So in the Adhikari Purusha, such people are called Adhikari Purushas. And then they have to hear. And as if they are talking, but really speaking, the Guru is questioning them. Just as we have seen in the Vajra Govindam: "Kastvam Koyam Kuta Ayataha Tatvam Chintaya Tadiha Prataha." This is the burden of the first mantra, Om.

Every spiritual study, fruitful for the purpose of understanding rightly, for removing all obstacles, for progressing towards God in spiritual life, Omkara is uttered. That is why there are two words, many but two words. In one scripture, it says Mangalikaha, very auspicious. What are they? Om and Atha. So most of the time we get only this Omkara. Here also Omkara. But if you have noticed, in Brahma Sutras, they start, "Atha Athaha Brahma Jignasa." So Atha, it is an auspicious beginning. Like we take the name of God, here it is Omkara. So these great souls, Sadhakas, what did they do? They started inquiring deeply within themselves. Though it is said they gathered together because the plural number is there. "Vayam" is a plural number. "Upasmahe," we are contemplating. So we have gathered here, we have done in the past, we are doing now also. What is this real Atma? Why this question? Because our experience tells, I am a human being, I am a man, I am a woman. When I see, I am the seer. When I hear, I am the hearer. When I smell, I am the smeller. When I taste, I am the taster. And when I touch, I am the toucher. So Shabdas, Sparsha, Roopa, Rasa, Gandha. Every time a sense organ contacts an object, the appropriate object, we experience something and we get knowledge. And this knowledge takes place because of three instruments, three factors: the subject, the object, and the instrument which connects both the subject with the object: Kartha, Karma, Kriya. Even a sentence will not be complete. Most of you know, but just to remind ourselves. "Ramaha, Dasaratha." So Rama and Dasaratha. It is not a complete sentence. So Rama is there, Dasaratha is there. So who is Rama? Is it a subject? Is it an object? Who is Dasaratha? Who is a subject or is an object? So "Ramaha, Dasaratha, Putraha." "Dasarathasya Putraha." Now it is complete. Who is Rama? He is the son of Dasaratha. So "Ramaha, Vanena, Ravanam, Hathvan." So Rama killed Ravanasura with an arrow. So that is how the sentence will become complete. Then the knowledge will come. So there was a son for Dasaratha. He is called Rama. And what did this Rama do? He went and then by this Rama, Ravana was destroyed. So this is how knowledge comes. And this is called Triputi knowledge. And this knowledge is very limited. If there is any defect between the subject and the object and in the instrument. Either the instrument is not proper, not fit. So for example, a person can't see properly. Another person, he may not be paying attention. Another person, he may be half-hidden. Whatever it be. If there is no perfection in Karta, Karma, and Kriya, the knowledge will also be appropriate. That is incomplete. That is wrong knowledge. That is how we mistake a rope for a snake. And the consequences are terrible. This is how it happens.

So what is the real Atma? What is my experience? I am a human being. And I was born. And I am so many years old. And I am doing such and such a thing. And I am growing old. One day I am sure to die. This is all the time I am. I am the seer. I am the hearer. I am doing this. I am enjoying this. I am suffering from this. This is one "I." There is a Sakshi "I," which is possible only because of the Chaitanya, consciousness. Even in the worldly "I," participating "I," without that awareness. So if there is no awareness, the Is cannot see through the Is. If there is no consciousness, I can't hear. I can't smell. I can't taste. I can't touch. Now what is the point? The point is sights, sounds, smells, touches, and tastes. They are all different, infinite. There is so much difference even between one sweet and the other sweet. There is also a difference between two different kinds of sweets. Not to speak of two different types of food material. For example, bitter gourd and sweet mango. This is called Vijatiya Bheda, two different species. But not only that, even between two pieces of sweets, for example, if two people prepare, let us say, modakas for Vinayaka, one person will be much more enjoyable, tasty, soft, feel like eating more. Another person says that only Vinayaka can eat, nobody else can eat. But this is called Sajatiya Bheda, difference in the same species. Then if you take any tree, there will be roots, there will be trunk, there will be branches, there will be leaves, there will be young leaves, and grown-up leaves, and dried-up leaves, yellowed leaves, fruits, blossoms, flowers, so many things. This is called Swagata Bheda, difference within oneself. So what is called Madhvacharya's dualism illustrates what is called Vijatiya Bheda. Everything is different from everything else. Ramanujacharya's Visishtadvaita illustrates what is called Sajatiya Bheda and also Swagata Bheda, all Bhedas. But in Advaita, free from Swagata Bheda, Sajatiya Bheda, Vijatiya Bheda, there is no Bheda at all because there is no second object at all. Even if we take our body, we say one body, but there is Vijatiya Bheda between two different bodies, Sajatiya Bheda between two men and two women, and then there is Swagata Bheda, so we are not the same in childhood, in youth, in old age. So many differences are there. This destruction or removal of all these differences is only indicating. But what is the point here? The point is, even if there are a billion, billion differences, there must be a knower with the pure consciousness, which is called Chidabhasa in our case. It is exactly the same. Like the same torch light, when you focus it, switch it on and see, there may be hundreds of objects in a room, in a hall, in a store, in a shop. Every object is different from every other object. But the light which is shining on everyone, that is the one. So what does this lead us to? There are two Is. One I, seer is different from hearer, hearer is different from smeller, smeller is different from taster, taster is different from toucher. But the same consciousness, awareness, it is telling, I am the same seer, I am the same hearer. So there are two "I"s. One which identifies with every single experience. And every single experience comes to us in the form of vrittis, thoughts.

Vritti means a mental modification, mentation. Through vritti, we come to know the Sakshi, the Jeevatma. "Oh, this is the thought of mango, this is the thought of bitter gourd, this mango is sweeter, this mango is less sweet, or this same mango, one part is very good, another part is not so good," etc. But the consciousness, the awareness, because of which experience is possible, even if we are experiencing a billion objects, that is absolutely like the torch light, like the sunlight, it is the same. One light, billions of objects. One awareness, billions of vrittis. So what do we do? Whatever experience we are having, we identify with that experience. Somebody comes and tells us, "You are a marvellous person, I love you." It makes us happy. And we are identified with that happiness. It has nothing to do with whether the person means it, or only wants to flatter, wants to take away something from us, borrow something from us, steal something from us, we do not know. So we become, "I am a happy person." And then somebody else, or the same person, does something else which we don't like. Then we become unhappy. So I come to know, "I was happy, I was unhappy." Sometimes, after some time, "I was neither happy nor unhappy." So all these three, "I was happy, I am aware, I was happy. I am aware, I was unhappy. I am aware, I was neither happy nor unhappy." That continuous, unchanging, single awareness, "I am, I am, I am," that is called Aham. And "I am happy, I am unhappy, and I am neither happy nor unhappy," that is called Ahamkara. This inability, why inability? This inability to distinguish between Aham and Ahamkara, that is called bondage. But once a person clearly knows, this is abiding, unchanging, eternal awareness. And this is changing awareness. Then once we come to know the distinction, such a person is called an illumined person. Once we come to know, we get so much joy. We become joy. We claim, we don't say, "I am having happiness," but "I am happiness." That is the goal. Call it God-realization, call it Moksha, call it Mukti, and that is the goal of life. That is what all our scriptures tell us. The scriptures of every religion. If you look at Islam, "Oh, you have to go to paradise." If you take Christianity, "You have to go to the kingdom of heaven." If you take Buddhism, "We must attain Nirvana." If we take Hinduism, that Mukti is the Parama Purushartha. So this Upanishad is telling us that our spiritual life starts with this discrimination. We must discriminate. Who am I? Koham, Katswam? That is what Ramana Maharshi says. Find out, especially Ramana Bhagwan. His methodology is, "Who am I? Find out." We think we know who we are. But here is the clue in this first mantra, that I am Atma. What is Atma? What is Atma here? Atma means I. Here we are talking about our Jeevatma, not Paramatma. So who am I? Am I this participating I, or that Sakshi I? Which one am I? With this, the first mantra, only what I have spoken just now, that is being elaborated. "O, Ayam Atma." "Iti vayam upasmahe." That whatever we have been trying to think about God, that brought us to this state where I am confronted. Before becoming spiritual, I have no problem. I know who I am. I am a man, I am a woman, I am a child, I am a youth, I am an old age person, etc. No doubt about it. And most of the people, most of us are like that only. But when we grow a little bit in spirituality, when we develop discrimination, when we come, I see there are two Is. One I is going changes. I was a child, I was a youth, I was a middle-aged person, and I am an old person. But I did not add, I am a dead person. A dead person does not discriminate.

But when we progress a little bit, I also know there is another I which is witnessing, which is telling, "You are the same child, you are the same youth, you are the same middle-aged person, you are now the same old person." So there is a changing I, there is an unchanging I. Both are necessary. Because our identity, "This is me," that is never changing. But what I am, that is ever-changing, from minute to minute. Next minute, I am not happy. So with which I am I supposed to identify myself? Spirituality. What is spirituality? It is to discriminate thus and gradually wean myself away from the changing I and identify myself with that unchanging I. This is the essence of this first mantra. So Katarahasa Atma. Am I the changing I? Here Atma means, not Paramatma, this Jeevatma. Kataraha. Am I the participating I? Am I the changing, changeless I? And what is that changing I? Enava Paschati. By whom this I is becoming a seer and he becomes a hearer. Enava Shruti. Enava Gandhan Ajigruthi. By which I smell good or bad, see good or bad, hear good or bad. Enava Vachamyakruti. And by which I become a speaker. I express myself. Sometimes angrily, sometimes very peacefully, sometimes happily, sometimes unhappily, but whatever makes me a speaker. Enava, by which, Swadu, Cha, Aswadu. Very tasty and not so tasty, Chavijanati. I come to know, "Oh, this is a good sight, this is a good sound, this is a good smell, this is a good touch, and this is very tasty food or untasty food," etc. Lots of experiences and with infinite degrees of variation. So, who am I really? This is how the Vichara starts and that is what we discussed. Then Shankaracharya, just to remind, because I have already spoken about it, Kechid Brahmana. Some Brahmanas. Here Brahmana is not a Jaati Brahmana, but what is called Sadhana Chatushtaya Sampanna Adhikari Brahmana. One who has developed intense viveka, intense vairagya, intense control, both on the body and on the mind, and who has given up all attachments, all hopes for this world or the other world. And who wants only, seriously, in search of Atma Jnanam. So, he is the person who is talking about it. And this is what we have seen. And then the Upanishad also tells us, who is this changing Atman? That is, participating I. Especially, we see in the Taittiriya Upanishad, both in the second chapter called Anandavalli, as well as in the third chapter called Brahmanandavalli, or Anandavalli. Now, what is there? Especially, we must remember, with the third chapter called Bhriguvalli. And there, the Bhrigu, a great, earnest Adhikari, goes to a knower of Brahman, in, really speaking, Purvashrama. They were, what is called, Varuna was the father, and the Bhrigu was the son. But now, the relationship had totally changed. The Varuna becomes the Guru, Acharya, and the Bhrigu becomes the Sishya, student, Sadhaka. He asked, "You please tell me about God, Paramatma, or this one." Then he says, "Find out from where you have come. Because, the effect must go back to the cause. If we know," that is what Swami Vivekananda meant, "the cause of all of us is Bhagawan. Each soul is potentially Divine. You have come from the Divinity, you have forgotten. Coming down means, forgetting that we are Divine, and then we go back to that same Divinity." So, how to know? Find out, go back. How to go back? So, we have got Panchakosha Vivarana. We have got five sheets, as if a person is covered with five layers of dresses, completely from head to foot. What is the outermost? Annamaya Kosha, then Pranamaya Kosha, then Manomaya Kosha, Vijnanamaya Kosha, Anandamaya Kosha. And all these Koshas comprise, all the descriptions, that we have seen earlier.

In the first mantra, we are only talking about what is called the Sharira, the body. "I see, I hear, I smell," etc. But we have to include, etc. That means the mind also, "I am happy, I am unhappy, I remember, I forgot, I decided, I did not decide," I have got lots of ego, "no, I am trying to reduce the ego." Both body-mind characteristics have to be denied. So, we have to add. This is called changing Atma. So, this is how we have to discriminate. This is called discrimination. What is it? So, what did Bhrigu do? First, he said, "That Annam Brahmeti Vyachanam, my reality is this entire physical universe." Then he progressed. "I am collective Pranamaya Kosha, and then Manomaya Kosha, then Vijnanamaya Kosha, then Anandamaya Kosha." Kosha means sheet. Kosha means limiting, adjunct, Upadhi. So, even Anandamaya, what is it? "I am getting happiness, I am having happiness," that is the last barrier. And then, he realized, "I am witnessing." Whatever I am witnessing, whatever I am experiencing, that is not me. Many times I told you, if I am seeing a house, I know I am not the house. If I see a tree, I know I am not the tree. If I see a car, I know I am not the car. But when it comes to the body and mind, we become so intimately interrelated. So, sometimes I say my body, sometimes I say I am the body. Similarly, sometimes I say I am happy, sometimes I say my mind is restless. "I" and "my" are completely opposed to each other, like light and darkness, like heaven and hell. But sometimes we use the word, when we use the word "my," I am separating myself. And what is that "I"? If I am not the body, if I am not the mind, then who am I? All this teaching is for that purpose only. So, having negated all the body, and we also have to include the mind, etc. But about the mind, a very great detailed description of the mind is going to come. I am only foretelling what is going to come. Now the point is, if I am not the body, I separate something different from the body. The body changes, and the body is caused, and the body is not eternal, and the body perishes. But if I am not the body, I must be something just opposite to the body, that is, I am eternal, I am unchanging, and I am the witness only, I am one. Bodies are many, even my own body, child's body, youth's body, middle-aged person's body is separate. When I am healthy, there is one type of body. When I am sick, another type of body. So, within myself, there is so much of what is called differentiation, Bheda is there. Swagata Bheda is there. So, with regard to the body, is this body the Atman, the real I? No. Why is it not? Because whatever I am witnessing, whatever I am experiencing, cannot be me. Just now I told you, any number of times I have to emphasize, if I see a horse, I will not say I am the horse. If I see a donkey, I don't say I am the donkey. So, if I see a dog, I don't say I am the dog. So, that means I must be something different from whatever I am experiencing. So, the entire body, whatever it is doing, I am witnessing, I am knowing it, so I am the knower, and all this is known. So, the knower is totally different from the known. And that is what the Upanishad is driving us to understand. With regard to the body, that was there, I also first start saying about the mind, so many thoughts are coming, and those thoughts also we are witnessing. So, if I am experiencing a thought, for example, happiness, I am not happiness. If I am experiencing sadness, I am not the sadness. Whatever I am experiencing, I am not that. That is what Kena Upanishad, we have seen, we have really enjoyed that Kena Upanishad.

Pratibhoda Vivitam Matam. Kena Upanishad clearly says that "you are eating." So one part of the I says, "I am the eater," but another part says, "I am witnessing that I am eating, I know I am eating." How do we know? Somebody asks you, say phones to you when you are eating, what do you say? "I am eating." So, the eater is not answering. The witness of the eating, he is answering, so "I am eating" means I know I am eating, I know I am watching a movie, I know I am reading a book, etc. This is called Prati Bodha. Bodha means every thought, every vritti. Every vritti, we identify with it, we also become separate from it. Every thought, there is a thought, and we become identified with the thought, we are also witnessing. Every action, whether we do it through the body or through the mind, we become both participants as well as witnesses. Now we have to identify ourselves with that witnessing I, and the more we identify, that is called progress in spiritual life. That is called Prati Bodha. Prati means every single thought. Bodha means that awareness of every single thought. Viditam. We know that there is a thought like that, but the participating I, "oh, I am happy now, I am not happy now," that is called the participating I, and that is called Samsara, that is called bondage. We have to shift from the participation to the witnessing. At the same time, we don't stop participating because we have got to do whatever we have got to do, and at the same time, we have to go on witnessing it, and that will take us slowly to our real nature. A time will come when we realize "I am ever the witness, never the participant." This is the essence of the first mantra. Then I told you that so many thoughts will come. So mind, we use the English word, we are so much accustomed to using the word mind. Actually in Vedanta, we use the word Antahkarana, inner instrument. Every Antahkarana has four parts, that is called Manas, Chitta, Buddhi, and Ahankara. So we can divide Antahkarana into two parts. What are the two parts? Mind, what we call in English, it is called Manaha. Manaha, Chitta, Buddhi is one part. So Ahankara is not a separate function. Ahankara identifies, now I am thinking, now I am remembering, now I am deciding. So that Ahankara is common to Manaha, Chitta. Manaha means thinking pros and cons. Chitta means remembering whatever experiences we have. And Buddhi means confirming, deciding, "yes, you are right, I have met this person so many times, this is his name, this is the background, and whatever relationship we had," all these things are decided by, aided by both the mind. Mind says, "who is this? Is he this? Is it that?" And the Chitta comes, "no, this is a person whom you met like that, like immigration time, you go there, and the person will see and whether your photograph matches with the previous, any time if you have visited it." And then billions of all those, everybody's impressions, within a second the machine will tell you, "yes, yes, this is a person he visited so many times, and there is no complaint against him, so allow him," that Buddhi, allow him to enter into the country, that is the deciding factor, deciding faculty, that is called Buddhi.

But behind these three, "I am thinking, who is this? I am remembering who this is, I know, I have decided, this is exactly, there is no error, there is no problem, absolute certainty," this is called Antahkarana. Now, the second part, we have to understand every experience we have seen. For example, if I am seeing a tree, the mind goes out through the eye, takes a photograph as it were, of the tree, and comes back and presents it to the Chitta and to the Buddhi, and it is in the form of Vritti. Every experience ends up in the form of a Vritti; every experience, Vritti, that Vritti, what we call, is knowledge. Every thought is knowledge; this is a tree, is knowledge; this is a sweet fruit, that is knowledge; this is very unhealthy food, that is one type of knowledge; this is a desirable person, undesirable person; this leads me to greater happiness, and this will only make me more unhappy, etc. Every single thought, whether it is a fact, whether it is an imagination, as we do in a dream, or whether it is our ideal, "I am hoping to become a rich person," everything is in the form of Vritti. That is called Prati Bodha in Kena Upanishad. So how many types of such Vrittis are there? Many, many types are there, but all those Vrittis have been divided. A few examples are given in this second mantra, which we will proceed to the second mantra, and by the way, this third chapter of the Aitareya Upanishad has only one section; this is the only section, and it has only four mantras. So we are entering into the second mantra. What was the first mantra? That whatever we experience through the body, there are two 'I's, that is the participating I, and then witnessing I, exactly the same thing we have to apply. Everything that we experience through the body, the body itself doesn't know; it is the mind only in the form of Vritti. This is a tree, this is a good tree, this is not a desirable tree, this is a good animal, this is a dangerous animal, etc., with regard to everything, our experiences through the body. The body is only an instrument, coming in the form of these thoughts, and those thoughts here, they are called Sangnanam. That word Sangnanam is there, and so it is called first. That mind is called Hridayam, and that Hridayam is called mind. So Hridayam is the word first used, and then the second mantra in this third chapter identifies that Hridayam, Manaha, and this mind has got so many varieties.

We will read the second mantra:

yadetaddhRidayaM manashchaitat.h . sa.nj~nAnamAj~nAna.n vij~nAnaM praj~nAnaM medhA

dRiShTidhRi.rtimatirmanIShA jUtiH smRitiH sa.nkalpaH kraturasuH kAmo vasha iti .

sarvANyevaitAni praj~nAnasya nAmadheyAni bhava.nti .. 2..

Sixteen varieties of thoughts, or all our thoughts have been classified into 16. Are these only 16, more or less? But there may be more also, but as we say, etc., whatever thoughts are there, they can be fit into these 16 parts. Why is the Upanishad telling us this? It is to tell us that whatever thoughts we may have, all these are nothing but collectively called Manas, collectively called Hridaya. But what is the point? The point is, how do we know what is Sangnanam? How do we know this is a happy thought? Because I, as the witness, Chidabhasa, with the help of the mind, this is a happy thought, this is an unhappy thought, this is a Shubha Drishti, auspicious vision, this is an Ashubha Drishti. So, whatever knowledge comes, that knowledge first of all comes only through the mind. No mind, no knowledge comes, but the mind is not one; it is comprised of all these things. So, broadly, if I have to divide all these 16 plus etc., I can divide into, first of all, all the thoughts into two categories. What are those two categories? The first category is fact; the second category is my interpretation. For example, I see somebody brings me or I pluck a sweet mango; this is a fact. What does my mind say? "This is a sweet mango," this is a fact, bare fact, cognized by the witnessing Aham or Chidabhasa; this is a sweet fruit; this is called description of the fact.

The next part I told you? The next part is my reaction. This is a desirable fruit; this is very okay, but I have seen the other fruit is much more desirable because everybody doesn't like it. For example, Sri Ramakrishna loved sweet mangoes, Holy Mother loved a mix of what is called sourness, Khatta Metta, so different people like it. I know some Swamis who don't like mango at all, and I love those Swamis too much. Those who don't like sweet mangoes, I love those Swamis for that extraordinarily great quality. So, this is the first category; one is a fact, another is each individual's reaction to that fact; this is the first division. The second division: every thought can be divided into Shubham and Ashubham, Mangalam and Amangalam, positive or negative. That which is positive makes our life a happy life; that which is negative doesn't make our life a hell to different degrees, depending on our degrees of likeness and degrees of not liking. Raga, Dvesha, this is called Raga and Dvesha. So, this is the second division. But, I will come back to the original division. What is this? The I identifying with every single thought, whether they are fact or my reaction, whether they are good or evil, but participating I, I am that, I am happy, I am unhappy, I like, I dislike, etc. What is the second I? That is, I am Nirvikara Drashta, I am witnessing without any effect affecting me, just as a Sakshi, as you are walking in the streets, you go on witnessing different sides. So, there are two ways. One is, "Oh, that is a beautiful shop, perhaps this is what I am looking for, I may get." The other is, "No, I don't like that one." Or, this is one, participating I, "No, I have nothing to buy," so whether it is a good shop or not a good shop, I am not at all concerned. This is the third division. Please remember this. This is called right understanding of what is happening in our life. So, what is the first division with regard to the mind, thoughts? First is a fact, and that is what an object is. Second is our personal reaction to that fact. This is the first division. What is the second division? That is, some thoughts are positive, some thoughts are negative, and we must cultivate more and more positive thoughts and slowly give up negative thoughts. This is the second division. And in that order, I will come to that. Then the final division, which is most important, this is the highest step, is to go on witnessing them even while participating because so long as we are alive, participation is inescapable, inevitable. But we also must emphasize, okay, I participate, whatever happens will happen according to my fate or according to my prarabdha, but I am the ever-witnessing. mano buddhi ahankara chittani naaham shivo'ham shivo'ham This is exactly the process we have to find. Now, coming back, why am I repeating these same facts again and again? First of all, the first division. Remember, this is a fact. This is a sweet mango. This is not such a sweet mango. This is a sour mango. Do you know that there are sour mangoes? All pickles are made, in case you don't know, not out of sweet mangoes, but sour mangoes. They won't be big, but they will be sour, extraordinarily great for preserving in the form of pickles or dried, etc.

Now, what is our spiritual progress? First, this is a fact. And the next is, "Oh, this is my reaction." Action comes later on. This is my opinion about this fact. So, we have to separate and say, a fact is a fact. Let me stick to the fact. This is the first step in success in spiritual life. What is the second step? Is it going to help me? Okay, I am sticking to the facts and I am doing things. That is fine. But is it doing me good? Is it making my life better? Or is it taking me down? Or is it taking me nearer to God? Shubham Shubham. This is a great prayer.

OM Bhadram Karnebhih Shrunuyaama Devaa

Bhadram Pashyemaakshabhih-Yajathraah!

Sthirairangai-Tushtuvaam-Sahah-Tanoobhi

Vyashema Deva-Hitam Yadaayuh

Swasti nah Indro Vruddhashravaah

Swasti nah Pooshaah Vishwa-Vedaah

Swasti nah-Taaksharya Aristanemih

Swasti nah Bruhaspatir-Dadhaatu

OM Shanti, Shanti, Shanti Hi!

God's grace is necessary. This is the beautiful second division because unless a person gives up personal favouritism, etc., and tries to treat everything—and I do not mean we should not enjoy—if it comes without too much trouble, without leading an evil life, that is fine. Offer it to God, enjoy it. But, is it harming anybody? Am I becoming selfish? Am I able to share with others what I am having? This is the second step in spiritual progress. From the Ashubha to come to Shubha and prayer is a prayer to God. So, the grace of God is very necessary. That is the second step. What is the final step? The final step is I am participating. So long as the body is there, the mind will be there. So long as life is there, but these activities will not stop. Breathing has to go on. Eating is to go on. All these seeing, hearing has to go on. But, while it is going on, if my thoughts are on God, then I will be more emphasizing the witnessing I, not the participating I. These are the three steps I just wanted to share with you, and this is what I said. So, there are, as I said, 16 things. Probably, I will not be able to complete, but it doesn't matter. So, what does it say?

"Sarvāṇi eva etāni prajñānasya nāma deyāni bhavanti. Arvayat etat hṛdayam manas chayat."

What you call mind is called hṛdayam. What we call hṛdayam is mind. There is absolutely no difference with this. So, all the thoughts combined together arise in what we call—you can call it mind, you can call it hṛdaya, it doesn't matter. And more or less, all the vrittis, the word "thought" is not a very good word. That is why the word vritti, that is, it is like a lake. It is calm and quiet, and you throw a stone and every experience is like a stone and it creates some kind of ripples, and they go on spreading. This is the example given by Swami Vivekananda.

So,

sa.nj~nAnamAj~nAna.n vij~nAnaM praj~nAnaM medhA

dRiShTidhRi.rtimatirmanIShA jUtiH smRitiH sa.nkalpaH kraturasuH kAmo vasha iti

So, we have to add iti adi. And then the mantra says, "sarvANyevaitAni praj~nAnasya nAmadheyAni bhava.nti" So, all these go by the name of prajñāna. Now, this word prajñāna which is going to be coming identified with prajñānam brahma. So, here prajñāna means simply a vritti, mental mentation, thought, a thought in the mind. Only in that sense we have to say, all these are different manifestations of different vrittis exactly in the same mind and they are called nāma deyā. Why are they called nāma deyā? Nāma means name. Nāma deyā means a particular name given to a particular type of vritti. In this case, 16 nāma deyās are given. What does it mean? What does a name do? Supposing, there are 5 people and you want to call somebody and they are all having different names and sometimes they are having the same name also, but you have to distinguish. How do we do that? So, you want to speak with a person, his name is Devadatta. "Hey Devadatta!" And then only Devadatta will immediately prick his ears and look at you. Are you addressing me, calling me? He will come forward or you go towards him. That is how we talk. The strange fact is we are terribly attached to our name. How do we know? Even if somebody is deep asleep, you call, "Hey Krishna! Krishna!" He will not wake up. "Rama! Rama!" He will not wake up. So, you simply call, "Vamshi! Vamshi!" like that and immediately somebody is appreciating me and then you wake up immediately. Such is our identity with our name. So, if you want to contact somebody, you will have to contact, "Oh! You, Rama!" And immediately Rama will come. "Hey Krishna!" It is to separate every object into its proper place nama deya is necessary. Similarly, various types of vrittis are there. So, every vritti has got its own special name and in this second mantra, there are 16 names are given. More also will be there about which we will talk in our next class.