Brahma Upanishad Lecture 11 on 04 May 2024

Full Transcript (Not Corrected)

We are continuing the third mantra of the Brahma Upanishad. The first part is all the Gods and Goddesses, the whole universe, everything is in the heart of each one of us. One of the most tremendous statements that we are the Brahmas, we are the Vishnus, we are the Shivas. To put it in simple language, through our actions, through the power of our thoughts, our understanding, we perform actions and actions in the form of thoughts, in the form of speech, and in the form of actual physical actions. And these become causes which create effects called Karmaphala. And through our Karmaphala we create what Patanjali Rishi calls the type of body we have. Then how long are we going to live in this world and how much happiness and unhappiness are allotted to our being in each life. By whom? By ourselves. So that is called we are the Brahmas. And at the same time if we have done something good we reward ourselves and not so good we punish ourselves. This is called maintenance and that way we are all Vishnus. Then we decide how we are going to end up our life. Are we going to think about God, remember God and give up the body? Or are we going to think of any worldly object? That depends upon what we have been practicing life after life including this life. That way we are the architects of our own fate. So we become Shivas. That means we decide what type of life we are going to have in the next birth. So the external Brahma, Vishnu, Maheshwara is none other than our own selves. So that means the entire responsibility is upon each one of us. And that is what Swami Vivekananda had beautifully stated. Even though each soul is potentially divine how we are striving to manifest that potential divinity that depends upon what type of Brahmas we are, what type of Vishnus we are and what type of Shivas we are. So we are the creators, we are the maintainers and we are also the dissolvers, everything. That is the truth mentioned as the essence of this third mantra in this Brahma Upanishad. So all the Gods and Goddesses, all the Pranas, all the what is called including Hiranyagarbha and the light of the Atman, Chidabhot, Chit as well as Chidabhasa are all there within our heart. And this heart is often as we discussed symbolized by a cave. So the heart is considered the place where we can meet our own true self which is called Brahman or Atman or Shuddha Chaitanyam and then only we have the relief. So it is our duty that we have to realize who we really are and then we become firmly established in our own heart in that way the heart itself comes to be called as Brahman. So we come from Brahman, we live in Brahman and we go back to Brahman. The entire waking dream, dreamless state are nothing but an opportunities for us to realize our own self and when we completely realize who we are, not partial realization but complete realization. What is partial realization? I am the waker, I am the dreamer and I am the sleeper. What is complete realization? But I am the one who maintain, sustain because of whom all these three states are possible. Yet I am not limited by these three states. So I am that one only truth. Ekam, Nityam, Vimalam, Achalam etc. I am Ajam, I am Shashvatam, I am Nityam and that is what the mantra is indicating. In this third mantra everything depends upon us. In simple words the whole Karma Siddhanta is nothing but reflected in this third mantra. This is the first part but the second part and then in the few mantras that are following from now onwards they are trying to explain the inner symbolism of what is the sacred thread and also Shikha. As we know according to Hindu system of life all those who are born human beings are divided into four castes as they say and this caste system is not determined by birth but by qualities we have acquired and especially which quality is more dominantly manifest and functioning. Is it Sattva, is it Rajas or is it Tamas? So the upper three castes Vaishyas fall under Dvija, Kshatriyas fall under the twice born and Brahmins of course we know they are all born and each of them are endowed with this Ignopavita and naturally there will be Shikha a tuft of hair. So what is the symbolism? The Sutra Ignopavita is consisting of three strands and usually a special type of thread that is spun especially by Brahmins that is sold even today as a sacred thread a particular length and it is a combination of three strands and then it may be 3 into 3, 3 plus 3, 3 plus 3 plus 3 plus 3. So to indicate different people it becomes a little bit thicker but the foundation is three strands but what does it mean? Why is this person? This in other religions also in Christianity for example this is called so a person a baby he is immersed in water that is called baptism and in course after that he becomes responsible for leading a divine life, godly life. So a person a Hindu belonging to the upper caste when he is invested with the sacred thread he will be called the Dvija. By second time born every birth indicates parents the second birth also the teacher where the child is going to be sent just before that he is invested with this and you go to the teacher and you behave like a truly twice born your Guru is going to be your father, your Guru Patni is going to be your mother but here as long as a person a child has not been sent to the Guru then the mantra Gayatri mantra becomes the mother and the person who initiates that boy he will be called the father. This is the second birth according to Hindus Hinduism there is a third birth this is called Sanyasa and that topic also is going to be discussed very beautifully in this particular Brahma Upanishad. So since that is the third birth so what is the first birth biological birth what is the second birth a birth of Sadhana you are given certain do's and don'ts to remind yourself. So they have given you a Sutra called Yagna Pavita or sacred thread and you are also given a tuft of hair in a particular way and these are external things symbolizing something very spiritual very deep and that is what is going to be indicated in the last part of this third mantra. We have already started it Trivrata Sutram. Sutram means the sacred thread it is consisting of three strands and it is equated with N Mahat that is the highest creative Brahma. We are still not realized souls so we become what we call Sadhakas in order to realize that one. Therefore we have to understand God is watching us in the form of this sacred thread. So where is the supreme reality that is there in the form of Chaitanya pure consciousness in the heart of everything as the heart of non-living things it only is capable of manifesting only existence Sat. But in the living beings both as Chit also as Ananda and what drives a creature I want to survive I don't want to die is that knowledge and then the Ananda. So these are mighty facts which are explained in every Upanishad but here directly it is being that we are getting something very very special in this Brahma Upanishad by giving us the inner meaning of what is the Sutra what is the Sikha. So this first of all God is with us never forget that the highest reality called Savita the creator. That Savita you are wearing in the form of the Sutra all the time. He is witnessing whatever you are thinking whatever you are talking whatever you are doing so do not forget it that is called Mahat. So it is symbolized as Hiranyagarbha in the Vedanta and finally this Sutram is only an external expression of what is called pure Chaitanyam which is available. So just like there is a rope and Swami Vivekananda gives this beautiful story while explaining the Raja Yoga. A king had imprisoned one of his ministers he was very intelligent and on the highest tower from where there is only one way to he can come down but that is barred but there is a high window but somehow the minister could climb and his wife used to come to him and one day he instructed her. That you bring finest silk thread and then a little thicker thread and still thicker thread until the gross thread thicker thread is a rope. A rope is nothing but a combination of many of these threads only is capable of bearing the weight of a person. Then you bring one small what is called insect and a bit of honey. I don't know we don't know and it is not necessary whether the wife understood the inner symbolism but she brought and then the minister from above he guided her. You tie the smallest silk thread to the leg of this small insect and then you tie at the end of that silk thread a little more thick and ultimately much thicker and smear a bit of honey to the mouth of this insect and point it out towards this tower. And like musk deer the poor insect doesn't know where from this beautiful tasty honey is coming. It thinks that it is there coming from somewhere above. So he starts climbing and it is quite capable of carrying the finest thread and when that insect reaches the small window skylight he catches hold of the insect and then gently releases it catches hold of the fine silk thread and pulls it up. And then at the end of it is still stronger thread ultimately he gets the thickest rope and ties it somewhere to something in the tower and then he gets out with the help of it he just slides down and he escapes from the prison. This is the story Swami Vivekananda had indicated how through pranayama we can control the prana. Prana controls the mind, mind controls the heart and through the heart where all devatas are there finally we reach the realization of Brahman. This is how sadhana helps us slowly and this sutra, this shikha are symbolisms of these things. That is what is said. So then Shri Ramakrishna was telling about the earlier this one that what is the meaning of Hridi, Hridaya where we feel intensely the presence of God and then there was a incident actually. Once Narendra with some of his brother disciples without telling anybody including perhaps Shri Ramakrishna they went to Bodh Gaya where Buddha was supposed to have been born or preached first. What we call now Gaya where people come to offer Pindadana to their ancestors and then he wanted it to spend Mahapurusha Maharaj was also there and then after few days they went back. Funny things happened. Some of the other disciples they were criticizing. So you left Shri Ramakrishna himself and you think you will get something much better somewhere else. Anyway Shri Ramakrishna was only enjoying the fun. So after they returned he asked and they explained we were very happy. We were able to spend our time everything else. Then Shri Ramakrishna makes this remarkable statement. He who has it here. So he was pointing to his own body, own heart. He whatever you see is here and whatever is not here is not anywhere else and later on some people wanted to interpret. So what is called fanatical devotees of Shri Ramakrishna that Shri Ramakrishna is everything whatever spirituality we get anywhere is only in Shri Ramakrishna and whatever is not in Shri Ramakrishna will not be there anywhere else. So Hindus are always use hyperbolic language. So about Mahabharata also whatever is there in Mahabharata whatever is there anywhere else is everything to be found in Mahabharata and what you don't get in Mahabharata you will not get anywhere else also. So this is what Shri Ramakrishna is telling. That is the first interpretation is Shri Ramakrishna is the source of everything. But the even better interpretation perhaps is he who has it here because my idea about Shri Ramakrishna, my concept of Shri Ramakrishna must be he must be God, he must be Brahman. He is not merely a sadhu or a sadhaka or a spiritually advanced or realized soul but he is a Parabrahman himself. If that faith is not there then they will be looking everywhere. So if a person doesn't have spirituality within his heart even if he goes to God himself he will look upon God as an ordinary person. But if he doesn't have he will not see God anywhere. But if he has spirituality he need not go anywhere. Whatever he is looking at, experiencing, everything is but Brahman itself. Sarva bhavas, every bhava, every thought is nothing but indicating of Brahman in the form of awareness. That is very relevant to this concept of Hridi Gafara. That is why Jyoti Rajyoti Ujjvala Hridi Kandhara Tumitamma Bhanjanaha. And then the symbolism of Tribhu Sutram we discussed it. So that is indicating Sattva Rajas and Tamas. That means a person who has perfect control over the physical body, then subtle body, then causal body, he has achieved everything. So it is in order to purify, to make pure the physical, mental and causal bodies and that's why I also explained that before beginning puja one sips water thrice, uttering the name of God thrice. That is symbolism of let my external body, mental body, causal body be purified as if we are washing with water everything that is dirty. So this is the idea given. The whole divine, whether it is the world, whether it is God, whether it is Nirguna Brahma or Saguna Brahma, it is all within ourselves. That is indicated by this word Enmahat. So in the Sankhya school of philosophy Saguna Brahma is equated with Mahat. Even though slight difference in concept is there, according to Sankhya school of philosophy the Purusha is consciousness but Prakruti is Jada, inert, without any consciousness. And therefore this Mahat also doesn't have. But this is a time when people's ideas were simply being clarified better and better. So this Sankhya had finally coalesced into Vedanta. First Dvaita Vedanta, then Vishwistha Dvaita Vedanta, finally with Advaita Vedanta. So what is meant is here Mahat means the Saguna Brahma according to my understanding. So where is this supreme reality? Within the heart. And where is the personal God, the God with qualities? He is also within. Ranjana and Sanjana. Both are there in the heart only. He is there. And so everything is within my heart, the whole universe. And so I am the Brahma, I am the Vishnu, I am the Maheshwara. And to symbolize that one Brahma is watching you, Vishnu is watching you, Shiva is watching you. Lead a good life. That is the idea. But all this wearing the sacred thread and everything is necessary only so long as we have not obtained perfect control over our three bodies. But when the three bodies are pure and there is no need to rule over them because it has become a habit with them. They know what to do and they do it instinctively and for that of course one has practiced for many many births. Then such a person is ever pure. He can never do anything impure act or immoral act etc. So that is being indicated by this Sutra. And when the Sutra through constant reminder helps us to become such a pure person. That means that person becomes incapable of going against scriptures. He will have tremendous Shraddha and Vidhi and Nishadha. Perfection in doing what scripture says you must do. Not you have a freedom to do but you must do and certain things you must not ever do. That requires even more Sadhana. When a person becomes perfect in it, until that time we require our Ignopavitara sacred thread and the Sikha to guide us, to remind us, to indicate to us. How long do we have to study scripture until we understand it? How long do we need a letter that has been sent from our home until we read the contents, keep them in mind? As devotees of Sri Ramakrishna know, Sri Ramakrishna used to illustrate with this parable. A man was working in a city but his house, his family, his children, everybody is in a village and one day he received a letter and he was in a hurry at that time. So he put it somewhere and he returned back and then he started searching. He wanted to read and he misplaced it and it took him many hours to find it out. Finally he found it out and then he read certain things were wanted. You come next time to the village, you buy these things, some cloths, some materials, some food materials, some implements, etc. Whatever. Once the man understood it, he tore that same letter and threw it away. That letter for which he spent lot of time digging it out, searching for it. Now as soon as he came to know, then he started collecting those materials. The purpose of the scripture is to tell us what to do, what not to do. And when a person starts doing, he becomes perfect. And when he becomes perfect, then no need for instructions. It is only necessary until it becomes a habit for us. And when we transcend this Vidhi and Nishadha, that is called the fourth stage of life according to Hinduism, which is called Sanyasa. What is Sanyasa? It is not donning some awkward cloths at some particular point of time. When a person has completely given up every attachment, he doesn't have the slightest desire to enjoy anything through his physical body or subtle body or causal body. He understands that God alone is real. Everything is impermanent and he becomes restless to realize that truth. Then that is called Sanyasa. Sanyasa is a development in consciousness. It is not a state where a person goes and then puts on a particular colored dress, etc. But the point here is when a person becomes a fit Sanyasi, part of the Sanyasa ceremony is to give up Vidhi and Nishadha. Not because he gives up and misbehaves, because he has become so pure. Instinctively, he cannot do anything wrong. Instinctively, he cannot but do what is right. That means there is no need to be reminded. And this sacred thread and Shikha are there only to remind. Now that he has attained that state, there is no need for him to remind at all. So, a fire is lit up. This is called Homa, especially the Raja Homa. And then he takes out a sacred thread, takes out a tuft of hair called Shikha and then with certain particular mantras, he puts it in the blazing fire. And then he becomes a spiritual person. That is what is going to be indicated at the real meaning of this Ignopavita equating with Brahman, a realized soul. It has become natural for him. This Ignopavita, that means knowledge, has become part and parcel of his life. So, discarding external symbols as formulated in the following ordinance of initiation into Sanyasa. That is being indicated here in this again, in this next mantra. What is it? Ignopavitam paramam pavitram prajapatehyat sahajam purastha ayushyam agriyam pratimuncha shubhram ignopavitam balamastu tejah. The first part of this mantra is to indicate that for God or for a realized soul, this becomes a most natural thing. What becomes? That this Ignopavita is a spiritual Ignopavita. And it becomes what is called Saguna Brahma is purity itself. He is called Prajapati here. Prajapati or Hiranyagarbha or Ishwara or Saguna Brahma or Sutratma. They are all one and the same. So, that is being indicated here. So, when a person after becoming pure and he can never do anything wrong, this is what Sri Ramakrishna in his inimitable language, he indicates an expert dancer can even deliberately fails to take a false step. So, it is impossible. An expert musician, he can never sing any Raga, any particular style of singing in the wrong way. An expert, what we call Tala giver, that is he who plays the, strikes the symbols. Such a person, it becomes so natural. You watch carefully that fellow is looking here and there and he is smiling. He is also leaning over and talking with somebody. All the time his hands are giving the correct timing because he has practiced it for such a long time. So, the real Yajnavapavitam is the natural spirituality of Saguna Brahma. That is what is being indicated here. Yajnavapavitam is Paramampavitram. That is absolute purity is another name for Yajnavapavitam. And this is the very natural Guna of Prajapati. Here Prajapati means Hiranyagarbha, Ishwara, Saguna Brahma. Prajapateyat sahajam purasthat. Purasthat means from the beginning. That is as soon as Nirguna Brahma, the formless aspect becomes Saguna Brahma, immediately that purity which is called Yajnavapavitam, it is for attainment of the purity, a person has to constantly remind. Nowadays also we use these things that what is called the yellow slips, remind. There are some softwares also. So, you have to meet somebody, you have to give something. Many of us may forget. So, you have to make a list of it and then remind me. So, nowadays the software does it. You just have to fill it up and this time I need to do it and just before that time it will go on reminding you. In Yajnavapavitam or wearing Yajnavapavitam sacred thread is like that. But a person who has no duties to do, no reminders are required, he does not need this Yajnavapavitam and every activity that we go through is nothing but to become pure. To become pure means to become our own self. That is being beautifully described here. Yajnavapavitam paramam pavitram. Yajnavapavitam is extraordinarily pure something. But this purity is the very nature from the very beginning of Prajapati. And this purity or in other words this Yajnavapavitam, Ayushyam. That is a person lives happily. Ayushyam means long life. But we are not talking about physically long life. What are we talking? A person even if he lives one month, one day, one hour, but extraordinarily happy, he gets the sense of fulfillment. That is the as if he lived 100 years. Another fellow goes on dragging and dragging, 100 years gone. Now scientists are describing, researching how to prolong man's suffering. If the scientists make a worrying person live 150 years, previously he used to die at the age of 60 and with that worries are probably over, I don't know. According to Hinduism, he will be given next life also to worry, but at least temporary cessation will be there. But if this fellow is given the opportunity to live for 150 years, what he has been doing, how he has been suffering and his mentality will continue for another how many hours? Practically another 100 years. I am shocked to hear. People are never considering what to do with the extra number of years or days that one is given. If I am not able to use my time properly even for a short time, how come that this person wants to prolong his life? Prolongation of life is called prolongation of death. There is a beautiful Subhashita in Sanskrit language. So, Shankaracharya himself has created, I think, that one. I am not sure. There are two words, Chita and Chinta. Chita means funeral pyre. Chinta means worry. Is there a difference between these two? And then this wise man says plenty of difference, heaven and hell difference. What is it? This Chita only burns a person only once at the time of death, but this Chinta burns a person as long as he is alive. So, what is the use of living for a long time? The Prajapati, that means, is the person who is happy most, Pramananda. So, this true Ignopavita, the person who has identified with pure consciousness, that is, he has become Sat, Chit and Anandaswarupa. So, that real Ignopavita, which is the knowledge I am Brahman, Ayushyam, that is, fulfillment of life, Agriyam, and it is the most greatest thing in this whole world, eminence thing. When you meet a person, any great person, a great musician, a great poet, a great administrator, a great statesman, whatever, even a great cook, you feel elevated. But here is one who is from the very beginning, the most eminent being in the whole world, being Saguna Brahma, God, that is, Agriyam means he will be distinguished as the best among everybody, all because of what? Because of what? This Ignopavita. But again, he is going to wear some sacred thread made up of some three strands, three into three strands. No, it means he had that knowledge, I am Brahman. And then Pratimuncha, so having given up the external things, then he puts on Ignopavita, which is Shubhram, absolutely pure from the beginning. And may this Ignopavita, that means the knowledge that I am the divine. Until now, I knew I am potentially divine. Now through realization, I know that I am divine. I have become a realized soul. So, let that Ignopavita grant me immense strength and Teja, splendor, spiritual strength is called Teja, physical, mental, intellectual, aesthetic, moral strength is called Balam. So, the greatness of Ignopavita is he would hear, praised here. Now, as I mentioned earlier, why are these being described? There comes a state when the purpose of the Ignopavita and the purpose of the keeping the tuft of hair, Brahmacharis are supposed to be wearing that. And by definition, a Brahmachari is one Brahmani Charati, a person who tries to live continuously in Brahman. He is called a Brahmachari. Brahmani Charati iti Brahmachari. That is to say, he is trying to develop his potential divinity. He is trying to manifest his potential divinity. But the time has come, he knows crystal clearly without the least bit of doubt and he feels that I should take to that state of life as enumerated in Hinduism called Sanyasa. And this is above even Vanaprasthashrama because even Vanaprasthi cannot discard these things. But this person is ready, what does he do? That is being described in the next mantra. Saha, such a person who has become pure, has become a realized soul, who is endowed with knowledge that I am divine, I am Brahman, such a person is fit for Sanyasa and as an ideal, as what is called tradition, he wants to enter. But the idea is whoever realizes this state, whether it is already natural Sanyasa, external Sanyasa, a few people take by the will of God as a role model for other people. For Hindus, leading the third state of life, Vanaprasthashrama is a must. And it is very unfortunate that most of the devotees of Shri Ramakrishna, they claim to be devotees, they claim we have taken initiation, they never plan for the third state of life. Our children are grown up, we don't require more money, we can lead a simple life, we can stay in a holy place and we want to slowly to move giving up every attachment towards God. Even that thought is frightening to people, oh how can we leave our children, such a misfortune is indescribable. Even if you don't want, then do not claim that you are a devotee of God. It is far better let people think that you are not a devotee of God, okay you are a worldly person and you do what you like because you are a worldly person, if you don't lead your life, wherever you are, you have the opportunity to prepare yourself for the final this thing. And even this Vanaprasthashrama is not what is being talked about, it is even a person by leading a proper Vanaprasthashrama is ready now. So, the purpose of Yagna Upavitha and the tuft of hair, both are fulfilled. Now he wants to lead, enter into some people, everybody need not, they may not even live such a long time, that is being described here. Such a fit person, Adhikari, that is what Shankaracharya wants to talk about. Then he alone is fit to dwell into that state which is called Shravana, Manana and Nidhidhyasana. And it is more or less accepting the fourth state of life called Sanyasa. We have discussed the essence of these things, but what it means is, so the enlightened one, who is the enlightened one, who has become fit now, he obtained this knowledge that I am the divine and nothing to do with body-mind or the three bodies and I am purely divine, I am pure consciousness, such a person is called enlightened one. And he has a desire that I should, by the will of God, take up to fourth state of life which is called Sanyasa. So, one should discard until now the Yagna Upavitha, from the time of the sacred thread until this state of development of purity and knowledge, they helped this person. Now, there is no need for them. So, whether they are there or not, it is not necessary. So, you can safely discard them. So, such a person that is about to enter into Sanyasa life should discard the external thread, putting it off along with the sacred tuft of hair on the head. This is a part of the Sanyasa ceremony even today by everybody, especially not in the dualistic schools of Vedanta, but only in the Advaita tradition of the Vedanta. So, what should he do? He should give up what is called Sutra and what is called Sikha. A person about to accept this fourth state, ceremonially he should cut off the tuft of hair and with mantra offer it into the blazing fire. Similarly, he should take off that sacred thread which has helped him to gain control to make pure all the three bodies. Such a person is called Buddha or a person who is a wise person. He alone is fit to give up this sacred thread as Sikha. But what would be the state of knowledge? That is to say, he should put on that spiritual sacred thread which is everything is Sarvam Kalvidam Brahma. Whatever I experience, what is it? Aksharam Param Brahma. Aksharam, indestructible. Because it doesn't have birth, it doesn't have death, there are no changes and so that eternally changeless infinite reality called Aksharam. It never deviates from its nature because it is changeless and that is also known as a supreme reality, Param Brahma. Remember, according to the Vedanta, even Ishwara is also changeable reality. Because he is the symbolism of this birth, sustenance and death. Srishti sthiti vinasha. You will clearly understand it because every evening what do you do? Srishti sthiti vinasha namah shakti bhutesanatane gunashre gunamayi narayani namostu te. But really speaking the person, this Guna Brahma knows that I am Nirguna Brahma, I am changeless but whoever is seeing change in me only a person who is ignorant as if he is seeing. A rich person is having a dream, he has become poor, somebody is beating him up or he is forced to eat some inedible thing etc. etc. So that continuous identity, I am Brahman is called that Yajnavapavita Tatsutramiti Dharia. That enlightened person who is ready for Sanyasa should discard the external thread putting it off with the sacred tuft of hair on the head. Both of them should be offered symbolically in the blazing fire. But is he really giving up? No. The symbolism is the Supreme Brahman, he puts on the sacred thread, the spiritual thread, spiritual in the form of that continuous realization, I am that Supreme Brahman and the all-pervading one. That is the thread and that is also the tuft of hair, he should put it off. So here Aksharam means that which remains without change forever. So Brahman is that one. That is to say in Swami Vivekananda's words, I am divine, I have no birth, I have no death which Swami Vivekananda had beautifully expressed in the song of the Sanyasin bowl. Say Om Tat Sat Om. I am that Om Sat. And we will progress into the next Sutra. What is the meaning, definition of this Sutra? Sutra means thread and beautiful meanings are given. Suchanat Sutramityahu Sutram Nama Parampadam Tat Sutram Viditamena Saviprovidhaparagaha. First of all, what are the two definitions of what is the meaning of Sutra itself? Sacred thread. Secondly, what is the inner meaning of this world Sutram which we already discussed earlier? And what does he gain once he understands the inner meaning of this world Sutram? So Suchanat Sutramityahu. A pointer is called Suchanat. So what is the Sutra that we hear? Ignopavita, my son, you are really divine. Never forget this fact that reminding factor is called Suchanat by pointing out. What do you call in modern language? Whether you enter into a huge campus etc. Some arrow marks will be there. So the dining hall is that way, the lecture hall is that way, the prayer hall is that way and so they go on. Similarly in airports you get it, gate number so on such and such is in this way and for collecting all your baggage, luggage etc. So that is in this way and for what is called going out, the exit is also there, straight ahead like that. In our normal experience all these symbols are there. So here that Sutra, its main function is to point out beyond itself. It is not to point out that I look, I am the sacred thread. No, it is only meant to show Sutra. That is the first meaning of Sutra, Suchanat Sutramityahu. Second meaning of this Sutram means Nama Parampadam, that highest reality, highest stage of life, that is Vishnu Parampadam. That is called Sutram. That is being indicated. So every Ignopavita, you are not the body, you are not the mind, you are that potential divinity. So you are really divine but you have forgotten you are divine. But all these ceremonials, rituals, pujas, mantras etc. are only pointers to you. So that is one meaning. Another meaning Sutra means a thread. Suppose you want to make a garland. Sutre Maniganaiva. This is what we get in the Bhagavad Gita also. That without which this entire universe, this garland called this universe cannot be sustained. If you don't have a thread to keep all the flowers together, it will not remain as a garland. Similarly, if there is something which is upholding this whole universe, it will not be there. What are they upholding? Brahman is upholding. In what form? Sat, in the form of existence. Chit, in the form of knowledge. Ananda, in the form of bliss. You remove these three, something becomes, it doesn't even become non-existent. Because something which is there, existent, can never become non-existent. And we cannot imagine non-existence. Therefore, it is to indicate this whole universe which we mistake. Nama, Rupa and Guna or what we call Desha, Kaala, Vastu, Parichcheda is nothing but pure Brahman. It is because of the Brahman, we are able to sustain our body, our mind as well as the external universe. The whole life is nothing but sustained by God. If that God gives you up in the form of existence, knowledge and bliss, then we will not exist at all. All the three will be lost. That is why it is a continuous prayer. So these are the two meanings. What is the first meaning? Every Puja. That is what Shri Ram Krishna says. Sandhya emerges in Gayatri. Sandhya points out your goal is to concentrate your mind on the essence of this Puja which is called Gayatri. But that is not the final end. It is only approximate end. But once you reach, once you are able to repeat that mantra, then the next stage is you go transcend beyond the mind, beyond the body and become merged in Omkar. Omkar are representing the highest reality. So to merge in the highest reality, that means to know that I am the highest reality and whatever helps, that is called a Sutra, ABCD. That is why when a person starts his education, he will be starting with A, usually God's name. Namah Shivaya. That is made to be written by holding the hand of the baby. Om Namah Shivaya. That means everything is nothing but Shiva or Omkar. Everything is nothing but Omkar. That is why it is called Akshara Abhyasa. That practice which ultimately leads us from this ephemeral changing experiences to that state where I realize I am pure Brahman. And whoever understands it, sooner or later all of us will be able to understand it. Tat Sutram Viditam Yena. Yena Viditam. He who understands this particular, this thing. Sutram is nothing but Brahman. Without him nothing can really exist. There is no knowledge, there is no bliss, there is no even life without that Brahman. He who understands it, it is only Brahman exists, nothing else exists. Such a person is entitled now to be called a Ipra. This is also beautifully mentioned in a popular shloka. Jananaat janmana jayate shudraha. Then samskaraat vijaya vijate. Vedadhyayanaat vipro bhavati. Brahma janatiyati brahmanaha. So you see now how beautifully it is said. This is the third one, vipra. What is vipra? Veda paragaha. He has gone beyond the Vedas. Why? Because he has understood the essence of the Vedas, understood the essence of every scripture. He doesn't need the letter any longer. He has become, he has collected the things, he has reached home. So there is no need of remembering that. He has gone beyond the Vedas. Only such a person, that means who has realized God, he is entitled to be called a vipra. And so this tatsutram viditam yena. This is the essence of all scriptures. Study the scriptures, practice them, go beyond the scriptures by becoming one with what is indicated in the scriptures. That is what is said beautifully. We will discuss it in our next class. May Ramakrishna holy mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.