Brahma Upanishad Lecture 08 on 21 April 2024

Full Transcript (Not Corrected)

We are studying the Brahma Upanishad especially the second mantra some part of it we have covered and the essence of the second part second mantra of the Brahma Upanishad is a description that Brahman in his impersonal aspect is indescribable beyond both thought as well as speech but the same Brahman called Saguna Brahman as it were divides himself into three Ishwara, Jeeva and Jagat but something called Maya a cloud comes in obscures our vision and lets us feel that we are separate from everything else this is the effect of Sattva, Rajas and Tamas whether it be Sattva, Rajas or Tamas all the three belongs to Prakruti or Maya only but the second mantra wants to say that everything is Brahman for that it employs the same technique that Mandukya Upanishad employs it tries to analyze the experience of every living creature every living creature we have to subsume that is we know human beings we go through the waking dream as well as deep sleep do animals go through them do insects or even amoeba do they go through that but as a prani we can only say that yes every Jeeva goes through these three because certain things are common like birth, growth, old age, disease, decay and death so why not also Jagrat, Sokhna, Sushupti waking dream as well as a dreamless state why not we assume they also go through but what do we feel when we are in the waking state I am the experiencer of the waking state simply called waker so also dreamer so also sleeper but every time we are changing our character, we are mistaking our nature when we are in the waking state we have different type of experience when we are in the dream quite a different state of experience when we are in the deep sleep and still different type of experience so we are even though there is a unifying principle called Jeevatma I was in the waking state, I was in the dream state, I was in the deep sleep state and I am only going through all those things that is the unifying integrating state of personality called Jeevatma because of this what we call Upadi that is limiting adjunct that is the English word for this Upadi very interesting Sanskrit word in Vedanta it is popular Upadi means Upa means near Adhi means that which imposes its characteristics on that which is near that is called Upadi or a limiting adjunct for example there is a crystal and behind the crystal besides it does not matter it depends upon it is depends upon the viewer if I am to the left side then that object say a red flower will be to the right side if I am in the front the red flower will be in the back etc. what does it do because of the nearness even though the crystal has no color it superimposes its own color and then the crystal appears to be reddish or is always an example greenish or whatever it is so this is the effect of Upadi and because of this limiting adjunct so the Atman thinks I am a Jeevatman, Jeevatma simply means he who experiences the waking dream as well as the dreamless states but in reality every Upanishad tells us especially certain Upanishads which have adopted a special means that is the analysis of the three states of experiences so they say that he forgets Atman forgets because the waking state is a Upadi so he says I am a waker Vishwa technical name is Vishwa when he identifies with the dream he is called Taijasa and he thinks I am only the Taijasa dreamer and similarly I am the sleeper called Prajna so but in reality absolutely there is no change just as a crystal never goes through it doesn't become red or yellow or green because of the presence of the a colorful object behind it so also the Atman can never become change and this beautifully is explained here by the analysis of these four states what are the fourth state what is the fourth state because three already we have discussed about it that unchanging state so when I go into the waking state even though I am feeling I am the waker nothing really affects my true nature my true nature cannot be changed and what is my true nature pure awareness pure consciousness that cannot be changed so whatever experiences I am having positive or negative I will not be changed and I can be without them but they cannot be without me so these are all interrelated the subject cannot exist without the object the object also cannot exist without the subject if one goes the other also is appears along with it and what remains don't say vacuum remains no pure Atman pure consciousness without any limiting adjunct and it experiences itself and actually we do that in between two thoughts we always do that or if a person has entered into so-called Nirvikalpa Samadhi he also does it so this was the what we have discussed so please go back and this so-called Brahman even though he claims I am the waker I am the dreamer I am the sleeper but he is everything he is the Ishwara he is the Saguna Brahma and Saguna Brahma means manifesting himself in different forms like the Aditya, Vishnu, Ishwara, Purushaha, Pranaha, Jeevaha, Agnihi but that Param Brahma Vibhati he is he can never change himself and not only Brahman cannot change actually no object also can change itself for example an object is that which is existing and existence is its true nature so this object can never tell I will be non-existing existence can never become non-existence neither non-existence can ever become existence so they cannot change their natures this has been explored so beautifully philosophically in the 16th shloka of the second chapter so that is what being explained here so what is that shloka na sato vidyate bhavo na bhavo vidyate satah so the existence can never become non-existence non-existence of course can never become existence and existence can never become even mithya appearance that is our mistake when we mistake something a mistake doesn't happen in the original object but in our brains because of semi-darkness or drunkenness or whatever it is and we have to meditate upon ourselves as that supreme reality and if we can even purified mind we attain a type of higher type of intellectual understanding peculiarly called medha or sometimes called buddhi in ordinary terminology when we say buddhi that is totally different we are talking about normal intelligence endowed with rationality a little bit of it we cannot even claim that we are completely rational but this medha is buddhi is always an intuitive capacity simply it means right knowledge what is right knowledge or what is wrong knowledge knowledge has been divided into two categories right and wrong knowledge and that which can be sublated, changed, updated that is called wrong knowledge and what can never be sublated once a person gets it and it will be there for eternity that is called right knowledge and that is being beautifully described here where duality doesn't exist simply duality means what? heat and cold, high and low, rich and poor, wise and otherwise etc. etc. living and non-living also so that has been said in that state of parapraman and temporarily also in the state of deep sleep the worlds are no worlds the scriptures are no scriptures the gods are no gods the egnas are no egnas mother is not mother father is not father I don't know why the Rishi here he insults Sanusha means a daughter-in-law I don't know whether he had a daughter-in-law who gave lot of trouble to him God alone knows Sanusha na Sanusha oh how much that Rishi must be feeling I am so happy when I enter into that state problem comes only when I cognized her and a low caste person chandalo na chandalaha paulkaso na paulkasa what is this paulkasa? he is a child born of a Kshatriya woman and a Shudra husband you know in the olden days especially in the Vedic times there are so many combinations when men and women come together and when that what is called natural impulse becomes very strong these caste rules and regulations do not really count and if at all people are very chaste and adhering to rules not because they have conquered these feelings but because of the fear of society even society creates a fear called aschatapa that is guilty feeling why did I do something wrong why did I not do something good etc so this Upanishads deal with a lot of this psychological problems but sometimes these constraints are completely torn aside a brahmana may become chandala for example so the Bhagavata story tells us a brahmana who became an Ahmad of a low caste woman and then completely lost his caste started living with her and only by repeating the name of Narayana he had to come back the story is very popular story so there are also all sorts of combinations Brahmin woman marrying or mating with a lower caste person here paulkasa means a Kshatriya woman and marrying or getting union with a Shudra man and the result of that the children born they are called paulkasa so that means what even the what is called the sinner the lowest of the sinners or the greatest of the sinners or lowest of there is no distinction at all there is no dwandwa at all there is no duality at all that is what he wants to convey here shramanaha and then shramanaha a sanyasi that means here is a householder and here is a sanyasi that distinction is not there oh here is an animal naturally we all look so much of superiority complex as soon as animals come every human being thinks he is far greater than an animal but many animals are so noble so loving so principled they are far advanced than many human beings but here the example is given a sanyasi is no sanyasi that means a householder is no householder a brahmana is no brahmana and a shudra is no shudra an animal is no animal tapasaha a person who is performing tremendous austerities he is no austere person at all but what is the Upanishad is trying to convey to us that there comes a state of the mind when only pure divinity is beheld and nothing else is there that is what he wants to say then what remains that is summed up at the end of this particular passage in the second mantra iti ekam eva param brahma vibhati iti thus param brahma ekam eva vibhati so there shines there remains what is that? param brahma a supreme brahman and ekam it is only one without a second ekam eva advitiyam he remains so what is this description for? but if we want to attain just as brahman sees everything as brahman a spiritual person must gradually try to see there is no difference between me and a brahmana or a chandala or any type of even a sinner because there is a very important psychology involved here suppose there is a terrible sinner the first point to note down is maybe I am a devotee but was I a devotee from the beginning or was I also worse sinner than this person whom I noticed maybe in my past births what all I have done I will never remember at all but somehow after great suffering I have come to this understanding for my own good that I have to turn my mind towards God auruta chakshaho amrutatvam icchan so a comparison that is why even what we call a saint never looks upon a sinner as a sinner they have tremendous what is called patience compassion because they are remembering their own past deeds I mentioned sometimes but it is still worth remembering there is a beautiful collection of stories and anecdotes by Thomas Merton it is called the Desert Fathers so a story goes like that a monk had done something reprehensible and the whole community gathered together how to punish him they invited a great soul very great soul and he first refused without you we cannot decide please come and here comes a beautiful description of what happened next morning a council for judging this fallen monk and then what to do with him so a sabba came to attend and then he came late and then people noticed something very strange he was carrying a sack of sand and then there is a hole in the bag and then the sand was just like your time glass you know hour glass they call it it was running out behind him and then the monk could not understand they were waiting only for him he was the last person to come so they asked him Abba what is the meaning of this Abba means father spiritual father or what we call Bhagawan what we call Guru then he replied my own sins are running behind me like the sand is running from this bag and you have invited me to judge another person after seeing this one they came to their senses and then they called that younger monk and they said my son go and live a holy life otherwise you will suffer so these stories are so beautiful but every saint he also remembers what he was at one point of time and that is why so much of sympathy will come to that person so everybody does not fall a great saint or sinner from the skies everybody has to stand upon this evolutionary escalator and everybody has to go through the same experiences and everybody happens in the right time only my understanding is there is nobody who is making quicker progress or slower progress everybody makes quicker progress after making only slower progress so these are all things we have to find out this is what Bhagavad Gita which is the very essence of all Upanishads also tries to reiterate to us Vidya Vinaya Sampanne Brahmane Gavi Hastini Shunicheva Swapakecha Panditaha Samadarshinaha Pandita, every saint here Pandita means not a scholar but a saint, every saint he becomes a Samadarshi that Samadarshi means what he sees only God in everything Ramakrishna has a lot to explain to us about the story of a monk who was beaten unconscious and then his brother disciples carried him and somebody was fanning somebody was pouring water and somebody was they found out slowly he was coming back to consciousness and somebody was trying to pour a little bit of milk into his mouth and then to find out whether he is fully conscious they asked him do you recognize the person who is giving you milk he said yes but he was fully conscious he said the same person who gave me the beating and made me unconscious the same being is now giving me milk that means he is seeing the hand of God in everything this is what we have to do by your Yajna Tapas, Dana, Charity or social service this is what the great Ramakrishna had uttered in simple words never look down upon a person here poor man I am giving you four cents and be grateful to me Swami Vivekananda is telling words you stand on the low pedestal you make him stand up on the high pedestal and said I am so thankful to you for giving me this opportunity to exercise my charity it is all your grace had you not been there I would not have been able to do it and I said what is called corollary to this I can cite something very important Swami Vivekananda had said there were some women who were chased that is excellent but what was not excellent is they developed a kind of hatred towards the prostitutes or what we call public women and Swamiji must have noticed it because he is an Antaryami he can see everything whatever thoughts are going on within the person so he turned towards them and said your boasted chastity is only because of these people that is to say that these people are protecting you from not being violated if these prostitutes do not really exist public women do not really exist then the people who are visiting them they could have woke up on you because these things they do not broke now they are venting all their pent up energy in this way so you are safe I don't know how much they have understood that every wicked person is a witness only because of them the good person is stands out as a good person so if everybody is bad nobody knows what is badness, if everybody is good nobody will know what is good person it is very interesting thought, you will have to explore it now we will move on until this we have seen in our last class we will move on pridyakashay tadvignanam akasham tad sushiram akasham tadvedyam pridyakasham esminitam sancharati vicharati esminitam sarvam otam prutam in a sense what he is telling but how do I get this knowledge of brahman and this is the thing yama dharma raja teaches even to nachiketa the words are different but the ideas are the same so yama dharma raja purushah sarire so that was the teaching yama dharma raja had given to nachiketa pridyakashay there is an akasha in the vedanta three types of akasha, akasha means a place where you can keep things there are three types of akashas distinguished in vedanta one is called bahya akasha or bahira akasha external akasha akasha means an empty place even if you want to put a pin you require an empty space then only you can safely store that pin you want to construct a house so there must be an empty space otherwise you can never construct a house then there is a chitta akasha every thought thoughts in sanskrit vedanta they are called vrittis like waves every vritti produces is produced by a previous vritti and every present vritti which is the resultant of the past vritti produces a new type of vritti and this is goes on and on we don't know when the original vritti has started actually so for the thoughts are also object according to vedanta and these objects must be placed somewhere for that an empty space is necessary and that space within for keeping these thoughts because thoughts are very what is called subtle so there must be a subtle empty space called chitta akasha please do not mix up chitta akasha and chitta akasha chitta akasha means chitta means the mind more or less so chitta akasha means for storing all these thoughts all these samskaras all these desires every transaction that goes through is stored and that is called chitta akasha so but when we are thinking about divine thoughts spiritual thoughts about god they also thinking of god means thinking of consciousness so to keep that consciousness to cognize that consciousness there must be an empty place for us and that empty place is called basically akasha and there is an akasha that is called chitta akasha chitta means pure consciousness so there is an akasha these are all just remember metaphors you cannot find out can you show me akasha even the external can you show me an empty place I can of course point out but if a person doesn't know what is called emptiness he will never understand and most people their heads are empty only most of the time so hridi akashe sab vijnanam akasham there is in that there is a called chitta akasha there is it in the heart what is the meaning of heart often this world heart is compared to a cave so in that a light undisturbed by any external disturbance that means without any thought is steadily shining and that is a place where we can contact God that means uninterrupted thought of God that is called chitta akasha so tad vijnanam so tad vijnanam akasham there is a akasha called chitta akasha tat sushiram akasha sushiram means there is a fine empty space sushira marga that is to say there is something called sushumna nadi we call it in tantric language or yogic language also sometimes lavendi kundalini that is to say our potential divinity when it finds only the external gross world then it only moves about in the lower three chakras but through some great good fortune when a person starts practicing prayers worship of God etc spiritual disciplines then a new pathway opens which is closed until that time that is called sushumna here sushira means a fine tube like and we get it in Narayana Suktam also so here also a fine space can you see it through a microscope no it is only felt there if you are deeply feeling about God then it is in the chitta akasha if a great scientist is thinking of a very subtle abstract thought is it in this chitta akasha or chitta akasha no it is only in the chitta akasha chitta akasha is always to be understood as only spiritual awakening and then in that akasha Paramatma is shining and tadvedyam and that has to be realized pridyakasham isminidam and because of that pure consciousness shining in that chitta akasha isminidam sancharati vicharati isminidam sarvam otam prautam everything that happens srishti, sthiti, laya, every experience jagrat, sapna, sushupti everything is possible only because of that consciousness this is what he wants to say this is in answer to the unexpressed question but you have described that Paramatma where no reality exists and where is that Paramatma to be obtained in the chitta akasha so this passage in this second mantra is only a description where to meditate upon this is what Ram Krishna says in answer to somebody what is the best place for meditation and in Bengali he uses a beautiful expression is hrudaya that is a splendid place marvelous place so within the recess of the heart is that akasha of consciousness that with many openings the aim of knowledge that is to go there to reach there and to be nearer to that Paramatma that is the goal of all knowledge whether it is physics chemistry, maths, any science within the space of the heart in which all this universe outside evolves and moves that is it comes out from the it remains in the form of the unmanifest it becomes manifest stays for some time like a bubble comes out of the water and appears with a distinct form called a bubble and then after some time that bubble again we call it bursting of the bubble but what happens it simply goes back into the water it becomes one with the water what does it mean? it means that particular wave form was inherent potentially in that water and when the right circumstances come a bit of that water, a few drops of that water become this bubble and especially because of the vayu, air and after some time when the air goes out and then this so called bubble form merges back so from the manifest from the unmanifest into the manifest from the manifest into the unmanifest then it is from the unmanifest into the manifest it is called janma, birth birth of a bubble for example and when death comes it is not non-existence but simply this bubble going back and becoming from where it came, immaterial so you just take an example you are rolling a chapati and the chapati is not coming in good form so you squash it what happened before it was dough and now after squashing again it became dough and that dough is formless and then again you try to make a particular form out of it so this is what happened the whole creation srishti, before what was before srishti? it was pure existence pure material and from it came this srishti and again it will go back because this is the inevitable law whatever comes out from the effect must go back into the cause sancharati vicharati, esminitam and not only that a great fact is being expressed here, what is that fact? when you look for example any ornament made out of gold it is nothing but gold there is only one object that is called gold, then what about what is the difference between a ring, a bangle a nose ring, an ear ring a necklace a waist ring etc oh these are nothing but nama and rupa name and form for a particular purpose and they have their particular purpose, for example you can't hang a necklace around your leg unless you are suffering from elephantiasis, it is not possible so everything has got a particular purpose cause and so it is made formed like that only but it is nothing but pure gold and if you remove the nama rupa it remains only pure gold, not that it became gold, it was gold, it is gold it will be gold and that is what is being said here asmin nidam sarvam otam protham so this otam and protham is also one of the expressions often used in the Upanishads just like you see a dress say a cloth, what is a cloth? it has got two types of threads a cross and length wise and breadth wise so otam and protham actually the thread is only one but that thread you separate them into length wise and breadth wise it takes a particular shape of course still it has to be mostly stitched only so this is what he is telling everything is nothing but pure consciousness your body is consciousness the external world is consciousness your every thought is consciousness but consciousness with a special form and name so when the thought for example when it is mixed with let us say happiness sukha then you call it sukha because it will give you happiness and when it gives you unhappiness it is called dukha but both are absent when you are in deep sleep or when you are in the nirvikalpa samadhi all these distinctions are only effects of maya so what is the essence of this? that is there is paramatma and that paramatma has become everything sarvam khalvidam brahma if everything is brahma then I am not able to see it so what is the goal of life? to be able to see even the scientists are striving their level best to come to this understanding only actually so what are they trying to do? the scientists what are they trying to do? just imagine that they have divided everything as what is called manifestation combination of atoms is called anuvata long before is vaiseshika and they have done that nihaya and vaiseshika anu and then two anus two atoms meet then it becomes three anu they become third one then from there different things are coming out the scientists are what is called what is the essence of the whole world whether it is a rock, a living creature a highly developed human being they are all what? nothing but pure anus only and then they have further divided it the atoms then the particles then what they call the electrodes protons electrons and protons and they are not satisfied with that what is called clumps of energy and we don't know excepting the main realization they are going on dividing and they can go on dividing until the end of infinite time they are not going to come to this truth what is the truth? ultimately it is the pure consciousness and that pure consciousness is manifesting as a thought if a person thinks that I am a man I am a human being I am a woman I am a child and that is what he thinks he is but that thought only if a young child thinks I am an old man he will behave like an old man if a madcap behaves like I am Napoleon and I am the queen the wife of Louis XIV of the French who was a guillotine so he may be thinking like that and we are all thinking what is the greatest madness I am the body I am the mind this is the greatest madness the description is to make us feel everything is nothing but pure consciousness so that is what even the CBT cognitive behavioral therapy has come to understand in a crude way that what happens is not important but how we understand and react act and react that is what is important what happens is not in our control but how we react that through practice we can control it so this is called CBT it is very useful and spiritual CBT is called spiritual practice where problems are not solved through CBT problems are solved but through spiritual practice through CBT spiritual practice what problems are not solved that we recognize there is no problem at all how do we recognize that there is no world at all how do we recognize along with the world I also disappear because I am part of the world if I myself do not exist then where is the problem there is no problem at all great Swami always tells very beautifully in two ways he says science has no solution for the problems Vedanta has no problem for which a solution is required this is one saying very nice saying and second is you are the problem and you are the solution you as a Jivatma is a problem is the biggest problem and you as a Paramatma is the only solution so you are not trying to solve the problem you are dissolving the problem and ultimately everybody will come to that realization and further reiteration of what has been said Natatra Deva Rishaya Pitra Ishate there are presiding deities they rule over us and why go to that extent if you are working in an office you have got your manager who rules over you and there is a assistant director and he rules over your manager and there is a director who rules over that director and there are what is called a founder of the company who rules over and there are shareholders who rule over those what is called founders so like that ultimately you know there is some power nobody is completely free but if you don't have any company you are absolutely completely free this is what he says if you attain to that state of Brahmanhood Natatra Deva Rishaya Pitra Ishate Ishate means there is nobody to rule over you how come because there is nobody accepting you you are Brahman without one without a second so if there is somebody to rule ruler then there must be somebody to be ruled there is a king there must be some citizen to be ruled so there is nobody else no second is existing so there the Devas do not rule here the meaning of the Devas also is taken as the Indriyas our problem is every Deva that is every sense organ the eyes wants to see something ears want to hear something the nose wants to smell something and the tongue wants to taste something and the skin wants to be comfortable in every way each like five separate horses pulling in five different directions we are being torn apart but when a person becomes like the nearest example is only deep sleep where there is no second accepting yourself there is no even maya is not over you so to say and therefore you are the happiest person there that is what he wants to say Deivaha either presiding deities or whoever is controlling you or your sense organs Rishayaha your guru or your Vedas that is why Vedas are the only scripture in the world who says Yatra Veda Aveda Bhavanti just now we have seen Deivas are no Deivas Vedas are no Vedas Vedas are operative only when there is a question of what to do what not to do when you see duality when you see Dvaitam there is no other way suppose you go to higher place then your Pitru Purushas might even rule over you my grandchild you have done wrong and you have not offered Pindadana you have offered but there is salt is lacking there that nobody is there to complain Rishayaha Rishi means one mantra drashta that is he who teaches you the highest code of conduct truths and then how to realize that truth they are not there why because a person who has realized Brahman has gone beyond all bondage beyond all duality and therefore there is nothing else excepting this marvelous truth that is I am Brahman and Pratibuddhaha Sarva with Iti such a person who realizes I am Brahman and there is nothing else in this world such a person Pratibuddhaha awakened person you see this word Mandukya Karika also we are seeing there I think in the 98th or 99th Karika so na buddhena bhashitam Buddha did not, Buddha here means we are not talking about Siddhartha we are talking about Boudhamatham a school of philosophy this is never taught I am speaking only from pure Advaita point of view also Hiram Krishna's definition also we have seen in that context here Pratibuddhaha means completely awakened that is he knows the truth that I am Brahman I am not the body is equivalent to I am Brahman Sarva with He is in aware of everything all knowing as we explained earlier also many times also the word Sarva means everything but in that state of Brahman the word everything doesn't exist at all you can't even say it is one Hiram Krishna's teachings are so deep in meaning you can't even say one even to say one you have to think of other also if you say God is with form you have to think of God without form if you say God is without form stupid fools go on deluding themselves we are worshippers of formless God how do you know it is formless because you are having form you are eating and you are seeing everything as form only and you are the greatest idolater in the world so once a practical anecdote I am going to tell you a foreigner who was studying intellectually he came to Ramana Maharshi and he was advising Ramana Maharshi we should teach everybody that people should not worship idols and this is a great fun for Ramana Maharshi he said somebody who is not an idolater from getting up even at 5 o'clock bed coffee then he wakes up with music and if you are a king of course you employ people they are called Vandivagathis go on Tirupati Venkateshwara gets very little sleep and these priests with loud mouths, you know what is the secret they go on eating only prepared laddus etc and they go on saying early in the morning what is called Venkateshwara Suprabhatam so they disturb him early morning at 3 o'clock poor fellow he wants to be free but this is what happens Kausalya Supraja Rama Kutishta because it is already the birds have got up because they are hungry you can't say the same thing about Venkateshwara he has eaten so many laddus there is no chance of him getting hungry at all so what are we talking that this is the complete awake there is from the view point of Brahman there is no Sarvam then from the view point of realized soul whatever he experiences he knows I am only manifesting as everything else Pratibuddha Sarvabhit Iti so for being fully awakened one becomes denier of all truth again we can never understand what is the state of Brahman and that is why we are constrained to use the word Sarvabhit Eka Vijnanena Eka Karana Vijnanena Sarvakarya Vijnanam Bhavati Ti by knowing the one and only cause of everything a person obtains the knowledge of everything with this the second mantra is over we are entering into the third mantra Pratishta Devata Sarva Pratiprana Pratishtita Pratipranasya Jyotisya Trivrut Sutranjayan Mahat Shridhi Chaitanya Tishtati when we look at ourselves we see that everything especially there is a beautiful analogy given here upper caste people in Hindus they are what is called given the sacred thread endowed with sacred thread so then they are called twice born and at that time they are supposed to wear a sacred thread consisting of three strands and that is given here to explain a greater truth says where are all the Devatas are they in Vaikuntha are they in Brahmaloka are they anywhere else no Shridhistha Devata Sarva Pratiprana Pratishtita Pratipranasya Jyotisya Trivrut Sutranjayan Mahat Shridhi Chaitanya Tishtati in the heart all the Devas exist in the heart the Pranas are installed in the heart exists the supreme Prana and light is also the imminent cause with threefold constituents and the Mahat the principle called Mahat it exists within this heart and it is in the consciousness a beautiful incident I am remembering just now after hearing this one one day Ram Krishna in his last stages unable to talk anything he was lying down and then Narendra was by his side Ram Krishna knew Narendra alone can understand this so he said Ram Krishna first get the Sutra everything has come out from this Ram Krishna often used to refer to him as this why this because Brahman with regard to Brahman scriptures use all the three genders what is called male, female and the neutral so Saha, Tishtati just now we are seeing this one male so the Divine Mother that is also there a Shakti it is there a Jyoti it is there you can't talk about Jyoti or Jnanam as male or female and many times the word used is Tat, Tat means a neutral gender a pronoun that stands for everything else so where is that Paramatma it is everywhere where is that Brahman inside and outside but where is it to be attained earlier we have seen in the heart in the Chidakasha and in that heart all the Devas they are established in the heart the Pranas are installed in the heart exists the supreme Prana that is called what is it called the Sutra or Brahma and also light consciousness a Jivatma is also the immanent cause is called Mahat according to Sankhya philosophy with threefold constituents that is Sattva, Rajas and Tamas and Mahat principle and all these exist within this heart that is in pure consciousness we will talk about this beautiful mantra in our next class