Chandogya Upanishad 3.12 Summary Lecture 154 on 09 November 2025

Full Transcript (Not Corrected)

Opening Invocation

ॐ जननीं सारदां देवीं रामकृष्णं जगदगुरुम पादपद्मे तयो: श्रित्वा प्रणमामि मुहुर्मुहु :

Om Jananim Saradam devim Ramakrishnam jagadgurum Padapadme tayoh shritva pranamami muhurmuhuh.

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः

श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि।

सर्वम् ब्रह्मोपनिषदम् माऽहं ब्रह्म

निराकुर्यां मा मा ब्रह्म

निराकरोद निराकरणमस्त्व निराकरणम् मेऽस्तु।

तदात्मनि निरते य उपनिषत्सु धर्मास्ते

मयि सन्तु ते मयि सन्तु।

ॐ शान्तिः शान्तिः शान्तिः॥

oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ

śrotramatho balamindriyāṇi ca sarvāṇi.

sarvam brahmopaniṣadam mā’haṃ brahma

nirākuryāṃ mā mā brahma

nirākaroda nirākaraṇamastva nirākaraṇam me’stu.

tadātmani nirate ya upaniṣatsu dharmāste

mayi santu te mayi santu.

oṃ śāntiḥ śāntiḥ śāntiḥ

Translation

May my limbs, speech, vital force, eyes, ears, as also strength and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman. May not Brahman deny me. Let there be no spurning of me by Brahman. Let there be no rejection of Brahman by me. May all the virtues that are spoken of in the Upanishads repose in me who am engaged in the pursuit of the Self. May they repose in me. Om. Peace. Peace. Peace be unto all.

Introduction to Shabda Brahman

In our last class, we have been discussing how this Gayatri Mantra is called Shabda Brahman. In that connection, we have to remind ourselves there is a special philosophy of Brahman—Shabda Brahma philosophy. It is called Sphota Vada.

Sphota means spontaneous explosion—the theory of sound. Vada means theory or a particular branch of philosophy.

The Theory of Vibration

The basic doctrine underlying this theory is that everything, even the hardest rock, is nothing but vibrations. And yesterday I explained that everything consists of atoms. In Sanskrit, they are called anu or paramanu.

According to Nyaya and Vaisheshika, the whole universe consists of nothing but these anus. So when one anu gets mixed up with another anu, then it becomes something—some change takes place.

Anyway, this is that theory: three atoms, then multiple atoms, and everything is nothing but a combination of atoms. And this is very important, crucial—every atom is vibrating, moving at mind-boggling speed. This is the theory of vibration.

How Vibrations Work

When somebody speaks, it comes to us in the form of vibration. These vibrations are gathered in by some instrument—for example, a telephone on one side converts them into electromagnetic pulses, then on the other side converts them into sound vibrations. So that is how, if we are familiar with those sound vibrations, then we understand what the other person or even an animal is trying to tell us, to convey to us.

So everything in this universe is vibrating. And music—this is the theory. According to Hindu rishis who discovered this science of music—is nothing but certain vibrations that are very positive, certain that are very negative.

The Interaction of Vibrations

When these positive vibrations come into contact with our vibrations—remember, I am not out of vibrations, I am not non-vibration, I am also [vibrating]. My body, my mind, whether it is heaven, hell, Brahma Loka, Satya Loka—everything is nothing but pure vibrations. But certain vibrations, when they encounter other vibrations, then the effect could be positive, negative, or neutral.

That is how certain types of words, certain types of music, certain types of smells, certain types of tastes—everything is a vibration. It interacts with us and it can change.

The Theory of Satsanga

This is another beautiful theory of satsanga. In the presence of great people, their thoughts will be vibrating, and those vibrations effectively influence our behavior. And if we persistently, consistently cultivate their company, then those vibrations slowly bring about a positive change. This can be done even by a touch.

How many people Sri Ramakrishna used to put into higher states of vibration called higher states of consciousness! Of course, we have to understand consciousness itself is not a vibration—it is beyond any experience. But when we are talking about lower or higher states of consciousness, we are talking about our state of the mind.

The Journey Through the Chakras

So when our identity is moving from a lower state of consciousness (called lower chakra) to a higher state of consciousness (of which Sahasrara is complete identity with the highest), we have to understand that at the level of Sahasrara there would be no vibrations. It is beyond all vibrations and it has a peculiar name.

It is called Para—supreme, like Parabrahma. Para, then when it comes down to an unmanifest but a grosser form of Para, it is called Pashyanti. And when that Pashyanti becomes available to the mind, that is called Madhyama. And when it is expressed through speech, it is called Vaikhari.

Swami Vivekananda on Vibrations and Energy

So this is what Swami Vivekananda also wants to tell us. The basic doctrine underlying this theory is that all this hard and tangible universe which we see in front of us is made up of different kinds of vibrations and energies. The things which appear so static, solid, and real are not really so.

Furthermore, rishis have discovered that the universe of thoughts and emotions have also the same material basis of vibrations and play of different kinds of energies.

Vibration as Expression of Energy

Now another idea is introduced here: every vibration is an expression of energy, prana shakti. Even subtler worlds like Svarga, Naraka, heaven and hell, are also but a play of different vibrations and energies.

Further, all these vibrations are interconnected and can be traced to one primary fundamental reality called Shabda Brahma. Are we sure that these are all derived from one ultimate source? There is only one way of knowing fully, and that is through direct experience called samadhi.

This is the philosophy of mantras in short. So Swami Vivekananda is elaborating on this.

The Universe as an Ocean of Ether

Think of the universe as an ocean of ether consisting of layer after layer of varying degrees of vibrations under the action of prana. In this universe, there is one continuous substance on every plane of existence. Physically, this universe is one. There is no difference between the sun and you. There is no difference between the table and me.

Each form represents, as it were, one whirlpool in the infinite ocean of matter, of which not one is constant. It is a constant change of the one huge mass of matter. One point is called a moon, another point a sun, another a man, another the earth, another a plant, another a mineral. Not one is constant, but everything is changing—matter eternally concreting and disintegrating, coming together and going back.

Samadhi: The Higher State of Vibration

All this bringing of the mind into a higher state of vibration is included in that one word in Yoga: samadhi. If you can simply get to that subtle vibration, you will see and feel that the whole universe is composed of subtle vibrations. Thus, even in the universe of thought, we find unity. And at last, when we get to the Self, we know that the Self can only be one.

So this is what Swamiji had to say: that the foundation of the mantras is to help us gradually raise our consciousness to the highest level of vibration possible for a purified mind. Thereafter, a purified mind would be made to merge in the unmoving mover called Brahman—Brahman, Para, Shabda Brahman—that is indescribable, beyond the mind. What we have been talking so far is our experience of that Brahman in the form of vibration called Shabda Brahma.

The Gayatri Mantra: Practice and Purpose

Now coming to our topic: every day, millions of Hindus, especially the Brahmins, repeat the famous Gayatri Mantra at dawn and dusk with deep faith and sincerity. They believe that the repetition of the sacred Gayatri Mantra with devotion will bestow both prosperity and liberation.

Two Approaches to the Gayatri

I told you earlier, there are two sides to this repetition of Gayatri Mantra. Depending upon the person who is trying to repeat, what is his goal? Does he want to live long and enjoy this world for a long time? And he is not a person to be classified as separate.

In the course of evolution, like children growing up, we all fall into that category where our attention is completely focused upon our satisfaction of the body and mind—for which we try to acquire wealth, property, position, etc.

The Ultimate Goal: Atma Jnanam

Only after a long time of experiencing, then we understand. Then only we understand that all our endeavor is not to obtain anything separate from us, but atma jnanam—because everything is me. When a person says, "I am Brahman," he says, "I am the All." There is no subject, there is no object, there is nothing separate from me. So it is ekam eva advityam.

Universal Prayers

And this mantra not only is in Sanskrit, but practically every human being, when he says, "May I travel, may I never become void. Lead me from death to immortality. Lead me from ignorance to illumination. Lead me from misery to bliss."

These three famous mantras occur in Brihadaranyaka Upanishad. They are popularly known as Abhyaroha. Aroha means to ascend. Abhyaroha means gradually to ascend. And in that order, we have to take it, understand it, that all progress is only in that order.

The Order of Progress

What is that order? First of all, I have to have the instruments—healthy instruments, mind and body. That is indicated by the first mantra: "May I live for a long time."

Only then, what is the purpose? Through good and evil experiences, I will get knowledge. The whole of life is nothing but acquiring knowledge and wisdom. I am not talking about knowledge of sciences or economy or arts. I am talking about the real purpose of life: that I want to know what is the truth, what is the reality, who am I?

Koham? Kastvam? Kutayatah? Tatvam cintaya tadihabhratah. Brother, find out who you are, where from are you coming, where are you going, how are you going, etc. This is the only experience, only knowledge that is forced upon us. But it comes through varied experiences.

The Universal Question

"I am happy. I am unhappy." The target for both is "I." So who am I? That is the question. With every experience, albeit unconsciously, we will be questioning, "Who am I? Who am I?"

So a Christian [prays], "Lord Jesus Christ, have mercy on me." What does he want? He is also telling, "I want to come to you. I want to become like you."

Muslim: "I want to go to paradise." What is paradise? Sat, chit, ananda.

Buddha's nirvana—what is that nirvana? I want to get rid of dvaitam. That advaita sthiti is called nirvana—quenching every sense of reality is called nirvana.

The Structure of the Gayatri Mantra

So now we will come back. We already know the mantra:

Om bhur bhuvah svaha

Tat savitur varenyam

Bhargo devasya dhimahi

Dhiyo yo nah prachodayat

And this, if we analyze, there are five sentences. Om is the first sentence. Bhur bhuvah svaha is the second sentence. [The remaining three lines form] the third, fourth, and fifth sentences.

What Constitutes the Gayatri Proper

So the first two lines, Om bhur bhuvah svaha, is not part of the Gayatri mantra. Only the last three lines, each consisting of eight syllables—three into eight [equals twenty-four]—when a Vedic meter is consisting of 24-letter syllables, that itself is called Gayatri meter, Gayatri Chandas.

The Story of How the Gayatri Came to Be

So how did this Om, first sentence, and bhur bhuvah svaha come? There is an interesting story. I have spoken of it a few times. Just for those who do not know, I will recount it in short.

The Student and Brahma

Vedas are there. And there was a man. He wanted to study the Vedas. And at that time, there were only three Vedas. Many times I mentioned the fourth Veda, called Atharvana Veda—the discovery of Atharvana Rishi, or Atharvana Nirasa Rishi. That had come much later.

And people started following it because it has many practical Vedantic applications—many mantras which can cure diseases, which can bring about prosperity or a desired object. Naturally, people at one stage—all of us at one stage—our attention is completely focused upon that. Like small children, they are focused upon, not Einstein's theory of relativity, but on playing with dolls, which is most appropriate for that particular age.

The First Simplification

So this person was advised to study the three Vedas. And then he looked and said, "My God! Each Veda is almost running to thousands and thousands and thousands of pages, and in archaic Sanskrit language."

Where from [have] these Vedas have come? The manifestation of the creator called Brahma. So he approached Brahma and said, "Sir, you have set a very difficult task in front of us. You advised us to study the Vedas, and let alone squeeze the essence—even the very study, gross physical study, a person cannot finish it. So you please make it simple."

And then Brahma understood the seriousness of the situation. So he took up a big mixer, put everything that [was] contained in the Rig Veda, and extracted a juice. And you know what happens—you take a mixer, take various fruits, and make juice out of it. Every particle of the juice contains the essence of every other fruit.

So like that, this Brahma, he had brought out the very essence. And that is supposed to be—a Rig Vedic essence is supposed to be [the first line]. Similarly, in Yajur Veda, the essence [is the second line]. Similarly, in Sama Veda—I will come to the order. In that order: Rig Veda, Yajur Veda, and Sama Veda. Then, so these three have come, each consisting of 8 syllables, total 24 syllables, and it should be done in a particular way. That is why it is called a poetic meter, Vedic meter, Chandas.

The Second Simplification: The Vyahritis

And that Brahma, quite satisfied with himself—"I have done a marvelous job"—he patted himself and gave it to this wise person. And this person tried to assimilate them. Then he said, "Sir, thank you very much. Like using ChatGPT, you have given the summary essence—wonderful—but I think, can you not shorten it further?"

Then Brahma understood the situation. He took these three 8-syllabled lines, again he put it in a probably smaller mixer. So the essence of the Tat savitur varenyam is Bhu, essence of the Bhargo devasya dhimahi is Bhuvaha, and Dhiyo yo nah prachodayat is Suvaha.

He said, "Are you happy now?"

This man mumbled, "Okay, it is okay, but I wish you would make it even easier for me."

The Third Simplification: Om

So Brahma became a bit desperate. "Really, did I create this kind of dull universe, where even a human being is unable to grasp? Anyway, it is my prarabdham. Since I have created like this, I have to look after them. It is my responsibility."

So he took Bhu and squeezed the essence. That became Om, what is called A. Then he squeezed the essence of Bhuvaha, it became U. He squeezed the essence of the Suvaha, and it became M, Makara.

And now, [the] man said, "Oh, this is wonderful."

So A plus U plus M: Om. This is called Pranava.

The Meaning of Om: Swami Vivekananda's Explanation

But the meaning—Swamiji explains in his Bhakti Yoga, "What is Mantra?"—it is one of the most marvelous explanations anybody will ever come across.

The Physiology of Sound

What does it mean? Very briefly again, to remind ourselves: every sound starts at the bottom of the sound box, at the bottom of the throat. So the sound exerted by the lungs has to pass through the sound box. And when it first comes, just like air forced through a flute, it takes on different pitches.

The first expression will be A. When it reaches the middle part of the sound box, the same A evolves into U. And when it reaches the end of the sound box, where both the lips come together, close together, it becomes M. And one cannot utter any letter that ends with M without closing the lips. You try not to bring the lips together and say "Rama"—one cannot do it.

Om Contains All Sounds

And what Swamiji wants to explain is: every dictionary—just imagine, suppose there is the biggest dictionary which contains every word of every single language—and they all fall because they have to be uttered within this Akara to Makara. There is no other way.

So therefore, by uttering that one syllable or combination of three syllables called Om, Akshara, one is uttering every sound that can be made, whether it is by a bird, by an animal, by wind passing through the trees (especially bamboo trees), or the throats of any living creature—everything vibrates. Every sound, remember, is a vibration. Akara is a vibration. Ukara is a vibration. Makara is a vibration.

Om Represents All Creation

Therefore, by uttering Om, [one] is uttering every syllable in this world. That means every syllable represents some object or the other. So Om represents the entire creation, whatever be the name. And a name is nothing but a sound. A sound is nothing but knowledge.

So by saying, for example, "a tree"—and if it is in English language, in Sanskrit it is vriksha—so like that, every language, it doesn't matter what language, but the sounds have a meaning. There is no sound without meaning. And if some sounds are there, meaningless sounds, that is the meaning of those syllables—meaninglessness is the meaning of some of these ones.

Om as the Name of God

So by uttering this, because God is everything, and if you utter any particular name, God is represented only in the form of that smallest infinitesimal part of His being. But to represent the entire Godhood, Om is the only one in the whole world. And this explanation, one has to ponder upon.

So by uttering Om, we are uttering the word, the nature of God. But it is bhavana—it is vibration. And vibration means knowledge. So we are recollecting to ourselves knowledge of God. This is the philosophy of this pranava.

Om Encompasses All Scriptures

And every Veda, Bible, Koran, Tripitaka, Guru Granth Sahib—[these] are the scriptures belonging to so many religions which have disappeared. The scriptures that are going to come in the form of saints—what is a scripture? The utterances of a God-realized soul is a scripture.

So in future, infinite number of saints will be manifesting. And whatever they utter will become a scripture. So by uttering Om, a person is repeating every scripture. But if it is done with faith, with devotion, and with a prayer to surrender—that is why in Gayatri, avahanam is done.

So: Gayatri avahayami aayathu varade devi triyakshare brahma samhitham. Brahma samhitham means manifestation of Brahman or Self. What marvelous things! Every Sanskrit word has a beautiful etymological meaning. We will explore these things in future.

Summary of the Story

So this is the story of how, first of all, Brahma propagated the Vedas. And when they became too much, he made them the essence of each of the three Vedas in the form of these three parts of the Gayatri Mantra. And if a person still deeply meditates, he will come to that essence of even these three lines. And if he still meditates and goes deeper, it becomes Aum.

Exploring the Deeper Meaning

Let us briefly explore this process. It is very important.

The Three Vyahritis and the States of Consciousness

So, Bhu, for example, what is Bhu? Bhu means the earth—the sthula [gross]. The sthula means what? The waking state, jagrat avastha.

What is Bhuvaha? The svapna avastha, dream state.

What is Suvaha? Suvaha means the highest heaven. Highest heaven—the higher the heaven, the greater is the freedom. The greater is the freedom, the greater is the joy or bliss. That is why deep sleep is called sushupti or anandamaya kosha. Why? Because there the whole mind—and what is the whole mind? The whole world. Therefore, the whole creation is merged in this sushupti avastha.

Merging and Spiritual Practice

So a person becomes completely one with it. He merges—the effect merges itself into the cause. The gross body merges in the subtle body. The subtle body merges in the causal body. But by doing spiritual practice, if we can merge this causal body into what? Into the real state called turiya avastha.

But what happens is, because it is called a cause, we have not purified our minds. So again we will have to come back. For what purpose? In order to purify our mind. That is the simple truth that is there.

Recapitulation

So this is how we will have to understand this truth—marvelous truth.

Now, coming back also: Bhu, as I said, represents the waking. Bhuvaha represents the dream. And Suvaha represents the causal state. Each one merges in its cause. Final merging is not the sushupti because it is still only a limited kosha, even though tremendous peace and bliss are experienced therein.

The Ultimate Goal

And that is what our endeavor [is]: every millisecond, let me be Sat, let me be Chit, let me be Ananda.

The Three Lines of Gayatri

So that is the same order if we take the three lines of Gayatri also.

First Line: Tat Savitur Varenyam

Tat savitur varenyam. What do we see? Entire universe is illumined. How is it illumined? Externally it is illumined by light. But light alone will not illumine—we must have the eye. Eye also will not illumine unless we have the mind. Mind also will not illumine unless we have the awareness, chidabhasa.

So chidabhasa plus mind plus sense organ plus the external light plus the external object or world—this is the process [by which] we get this knowledge.

The Play of Likes and Dislikes

So this is how, when we observe for some time—of course, because of ignorance we are just completely identified, merged—we go on playing, and when we are united with something favorable, we become excited. Otherwise we become depressed. This play goes on.

Expansion into the Dream State

And then we get tired. "This is too limited." That is how we automatically—this is the design of the Prakriti, nature—we must expand ourselves. And then we expand in the dream state.

[In the] dream state, the same time, space, and object becomes so expanded. One can travel to Mars with the speed of, or beyond, the speed of light. Just think of Mars—you are in Mars. Think that you are eating a sweet—you are eating a sweet. Whatever you want to be, you can be. But even there are limitations.

The Causal State

Then we enter into the cause, very cause of the dream state, which is called karana sharira. And then we understand that the subject and object, which are limitations, they are overcome by becoming completely one. We experience this indescribable bliss.

If fortunately everybody has this deep sleep, including the animals, they know what it is. They also get tired. They also enter. Every living creature goes through the gross experience, subtle experience, causal experience.

A Humorous Aside

That's why I make fun: what does a young male [dream of]? Dreaming of a beautiful young female! And that is the natural reaction to every living creature.

Don't think they are dumb creatures—you can destroy them, you can kill them, you can maim them, you can torture them. They are also [what we were in] our past births. We are those creatures. In course of evolution, we also had gone through the same experiences, and slowly we evolve. We learn.

Evolution as Freedom from Limitation

What is evolution? How to get rid of the limitations? Getting out of limitation is called evolution. And slowly, slowly we developed this human body where we understood that this is the instrument through which we can really get rid of all limitations by knowing what is the truth: Satyam, jnanam, anantam, Brahma.

Second Line: Bhargo Devasya Dhimahi

So what is the first part? Tat savitur varenyam—that is the gross part.

What is the subtle part? Bhargo devasya dhimahi. "I have tried everything by hook, by crook, by right or wrong means, but I did not succeed [in getting] what I desired. Then the only way is, 'O Lord, I tried and I didn't succeed.' And it taught me a lesson: I have to pray to you unless you give me the knowledge."

The Lord's Response

So the Lord is waiting for that prayer. As soon as the child is ready, or the young person is ready, immediately he says, Bhargo devasya dhimahi—"We meditate."

What is meditation? Meditation is upasana. What is upasana? Slowly approaching God and becoming merged in Him. Upasana—slowly, slowly.

Shankara's Definition of Upasana

And as Shankara defines it, we become completely one, attains oneness with our chosen deity. So much so that just as we can never succeed in thinking "I am not the body," this upasaka can never succeed in thinking "I am not God."

Just as it is natural for us to think "I am the body," so natural it is for an upasaka to think that "I am God." And if anybody tells [him] otherwise, he will find it [impossible]. Just as we find it so difficult to think "I am not the body," same way [an] upasaka who became one with his chosen deity feels it is impossible for him to think "I am not my chosen deity." That is the definition of upasana by the great Shankaracharya.

The Process of Becoming One with God

So when a person attains that one, and the attempt to become one by approaching God nearer and nearer, by correcting our behavior—physical, mental, even causal behavior—we become one with that Divine Lord. That attempt is indicated in this second line of eight syllables: Bhargo devasya—that is the true nature of that Deva. Deva means jyoti, jyotir jyoti. Dhimahi—we attempt to become one with him. Simply put, we meditate upon that God.

Third Line: Dhiyo Yo Nah Prachodayat

And then the third one is: we understand no attempt by body, mind can never succeed. Then how to get what we want? You become merged.

Sit—to use the words of Sri Ramakrishna and Holy Mother—you somehow reach and sit in the lap of the Mother, and Mother will do everything for you. This is what every baby does. Even when it is learning to crawl, it crawls towards the Mother, and the nearer it is approaching, the greater is its attraction for Mother, greater will be the joy—not only on the part of the baby, greater still, greater is the joy of the Mother.

God Cannot Tolerate Separation

Because God cannot tolerate vitiya, secondness, separateness, so God will automatically, like a magnetic hill, pulls the sincere aspirant into him. He can thereafter never tolerate any separation from himself. So [he realizes], "I am not. You alone are."

Arjuna's Surrender

So that is what Arjuna also [realizes]. Until he told [this], Bhagavan never opened his mouth. That word means complete atonement with the Divine. That is, in simple English language, it is called complete surrender: "I surrender myself to you, and I will..."

The question of, after listening to you, whether I do or I will not do—that doesn't arise. That is called [surrender]. And that is what, when Bhagavan questioned also, that is what exactly Arjuna said:

Nashto mohaha, smritir labdha, tat prasadat maya achyuta.

And then he says:

Karishye vachanam tava.

"I will do."

The State of No Doubt

Why should you do?

Sthitosmi gatasandehaha—all my doubts have been completely destroyed, and so I know now that whatever you ask me to do is for my own welfare, and I have no doubt about it. Sthitosmi gatasandehaha—no doubt about it.

So happily, joyfully, and at the same time not selfishly, but as though I am serving you, I am going to do it.

That is what the Divine Lord says, and then only: Nashto mohaha. Moha means delusion. Delusion means misunderstanding, wrong understanding. And wrong understanding is opposite of Satyam—it is called nitya, it is called asatyam. Marvelous teachings of our Vedas.

Complete Surrender

We have to understand, so what is the third sentence telling us? That I have succeeded. I am surrendering totally. I will not be separate from you. Now you do whatever you like, because these instruments are there—body is there, mind is there, causal body is there. Whatever you want to do: you want to keep it? Keep it. You want to destroy it? Destroy it.

That is the meaning of these three words.

Two Types of Aspirants

But as I said, there are two types of aspirants: the child aspirant whose understanding is very limited, but the unconscious is urging. Even a child, every baby—you poke a baby, it cries. What is it telling? Asato ma sadgamaya—"Do not hurt me, do not make me extinguish, make me happy."

That's why when somebody takes up the baby and goes on swinging, the baby's joy knows no bounds at all. We have to learn that lesson.

The Mature Aspirant

But after some experience, the same child grows up, grows up in understanding the real import of the Gayatri Mantra, and he says, "Why should I go on wasting my time in seeking small things? If I can get infinity, then my life's purpose will be completely fulfilled." That understanding will come slowly, slowly.

The Third Line Indicates Understanding

And in this third line, that is indicating that now I understand, by your grace: Buddhi yogam tesham aham buddhi yogam dadamy aham—"I grant them that right understanding."

And you have granted me that understanding that whatever is happening in my life is for my good. There is nothing [called] "misery you are creating," "misery you have created," "hell you have created," "suffering." No, no, no—all these are for my good only.

The Purpose of Suffering

You have created [it]—even criminals also are sent to jail, not because of hatred, because of correction. The only purpose is: if you do something wrong, you will suffer. Because if you give misery to others, you yourself will feel the misery, because others do not exist.

See, somebody steals from somebody, and he is thinking, "I am getting something which doesn't belong to me." No, no, no—it belongs to you. So the other person's property is your property. But at the same time, your property is also the other person's property. So if you take away from him, it is as if somebody has taken away from you.

The Final Understanding

When we learn this lesson, then the whole world is nothing but God. Instead of saying "I am Brahman," [we say] "God is everything"—that is the understanding that comes.

Conclusion: The Essence of Om

So whether you call it Omkara, or three vyahritis, or three essences of the three Vedas—Rig Veda, Yajur Veda, and Sama Veda—by uttering Om, that is the essence of all the Vedas.

That is what we have learned in the Mandukya Upanishad: Om ity etat sarvam—everything is Omkara. Adbhutam, adbhavat, adbhavishyam—whatever was, whatever is, whatever is going to be is nothing but Brahman. Omkara is another name for Brahman.

Marvelous ideas—we will explore them in our next class.

Closing Prayer