Chandogya Upanishad Lecture 30 on 01 September 2024

Full Transcript (Not Corrected)

We are studying the Chandogya Upanishad of Samaveda. The entire sixth chapter we have taken up recently is called Sadhvidya, the chapter of pure existence with manifestation or without manifestation. Another name for this Sat or existence is Brahman. Or you can call God or Kingdom of Heaven, Paradise, whatever name. So in this sixth chapter an elaborate description of Srishti or creation is described. Why is it described? In our last class, I have elaborated it because our experience is this is the world. I am part of the world. I see not one but many things with so many differences. So an intelligent teacher, in this case the Rishi, has to come down to the level of the student to make the point understand. So temporarily, on a let us assume basis, this is called Adhyaropa, there is a creation. Then slowly he wants to tell us that creation is an effect. Every effect must have a cause and the cause must be only one and that cause alone is not creating and remaining separate but manifesting itself as this world. For that, I gave the often quoted example of a dream. So we have completed the first section where the introduction was there and Shweta Ketu became a fit Adhikari Sadhana Chaturstaya Sampannaha and then the father became the teacher and the teaching started. So we have entered into the second section. In this second section, there are four mantras and we have studied two mantras. What is the essence of the two mantras? That the Guru, the teacher, the knower of Brahman is telling there is only Brahman. Instead of saying Brahman, he said it is Sat-Eva. Before the creation, there is only Sat and he manifested himself as creation just as gold alone remains even after ornaments are made. Brahman alone is the only reality. What is the difference? Brahman without manifesting names and forms and qualities is called pure existence or pure Brahman but the same pure Brahman when perceived as this world with infinite names, infinite forms, infinite qualities, infinite purposes, it is called the world and then a doubt was raised whether some people, especially the logicians called Naiyayikas and the followers of Buddha, they say there was absolutely nothing but from that nothing this world has come which is pure existence. Now the question comes how can something come out of nothing rationally, experientially, both ways it is impossible and this was the essence of the first and second mantras and then we are going to enter into the third mantra of section or khanda two of this sixth chapter of the Chandogya Upanishad. In our last class, that is yesterday's class, we started certain things and we have to remember what are the things the entire world is nothing but, creation is nothing but a thought in our mind. So even in this world, when I am speaking, it is my thought only expressed in the form of sound and that sound enters through your physical organ, sense organ called the ears and it transforms itself into a thought. So the whole world, the whole creation, the entire creation is nothing but a thought or an idea and this idea, how to understand it is an idea, proof is our dream. When we wake up and then we understand the whole dream experience where there is their externality, internality, I, you, everything else, living, non-living is nothing but my thoughts, imaginary thoughts, solidified but mere thoughts cannot function. So what is the first point? The whole universe is an idea, a thought and the mind is a repository of thoughts. The second very important point is a thought like any other object is absolutely non-living. When you see a person and you say he is alive and what do you see? Physical body and we can guess what are his thoughts or what is in his mind, her mind through the actions, expressions through that physical body. That is how we guess but both the body and mind are as dead, as non-living as any mountain, what you call, what scientists call mountain or river or a cloud of clay, etc. In that connection also I said this division into living and non-living is the work of the western modern scientists but Vedanta never accepts it. It is only God, He is manifesting when He is manifesting prana, He is called the living. When He is manifesting minus the prana, He is called the non-living but it is all Brahman ultimately and that Brahman subdivides itself into this process of creation and so there must be Chidabhasa or reflected consciousness plus mind plus body is the entire world including each one of us but without Chidabhasa our body and mind are as non-living as the mountains, etc. according to the of course western logic or western philosophy. So that is the point we have discussed. Everything is a creation. A creation is possible only by an intelligent agent. He is called the creator but when we are talking about creation actually we have to posit at least two causes if not three causes. What are the two causes? The material cause and the intelligent cause. Material cause in Vedanta is called Upadana Karana and the intelligent is called Nimitta Karana but many times it is not possible without a instrument that is called instrumental cause. For example, a potter is there, clay is there but the potter cannot do anything with the clay unless there is an instrument called the potter's wheel. So it is not an important cause but at least two causes the material cause and the intelligent cause and before creation these two are not visible. They are there but they are invisible and so we have to presume that God must be or Brahman must be or Ishwara must be both the material as well as intelligent cause. That is why in the Vishnu Sahasranama the very first name is Vishwam. What is Vishwam? Both the material cause and intelligent cause combined. We see the material cause. We do not see the intelligent cause. When I am perceiving a tree who is perceiving? It is only the intelligent cause Chidabhasa with the help of the body and mind. So to be seen or to exist and to be experienced there must be reflected consciousness called Chidabhasa plus that is called Nimitta Karana plus the material cause in the form of the body and mind. So for creation of anything both the intelligent as well as material causes are indispensable. It is impossible to create. So the following chapters that is from second chapter onwards are leading to that point. What is the point? That both the intelligent as well as the material causes both of them are Brahman only. Brahman only assumes both the form of the material cause and the form of the intelligent cause as well as the instrumental cause. So what does Brahman become? That is the question first. For this creation how does the Brahman manifest himself? That was the point raised. Now in this Chandogya Upanishad three stages are mentioned which I had discussed in my last class also. What is the first stage? First you create the subtle materials, subtle elements called Tanmatras and in Taittiriya or according to Taittiriya five subtle Sukshma Bhutas also called Tanmatras. They are so subtle that our physical eyes will not be able even to imagine them. So according to Taittiriya five. We all know that many times we have repeated in many Upanishads what are they? Space, air, fire, water and earth. Everything in this world creation is a manifestation of these five. So the first stage is creation of the five subtle elements. But subtle elements are capable of only creating the subtle world, our mind, our thoughts etc. but not the so-called gross matters. For that purpose the second stage is these five subtle elements Pancha Bhutas. That is why the world is called Prapancha. Then they combine in a peculiar manner which is called Panchikarna. I will briefly explain but you will have to refer to books if you have not already understood it from the previous talks. So what happens? Each of the five subtle elements, remember not the five gross elements, five subtle elements because the gross element is nothing but a combination of all five elements that is called Panchikarnam or dividing themselves into two and mixing with the other. Here is a brief description of the process. Take one simple example, Akasha, space, subtle Akasha. What does it do? It first divides itself into half-half, 50%-50% and it keeps the first 50% with itself. Then 50% is remaining. What does it do? The second half 50% is now subdivided into four parts of 12.5% each, 12.5, 12.5, 12.5 and 12.5. So what happens? These four 12.5% parts mix with the other four elements. What are the four elements? That is Vayu, that is the air, the fire, the water and the earth. So then Akasha is divided into two 50% plus the other 50% divided into 12.5 which will go and mix with the other four elements. Similarly, take the Vayu, air is 50%, it retains, the next 50% divides into four. So one-twelfth of the Vayu, one-twelfth of the fire, one-twelfth of the water, one-twelfth of the earth. So four one-twelfth, one-twelfth, 50% comes and mixes with this space, 50% Akasha and 12.5 of Vayu, 12.5 of Agni or fire, 12.5 of water, 12.5 of earth. It becomes 100%. So each element becomes 100%. So this is called Panchikarana. I don't know the English name is there, it doesn't matter. Five times it divides and mixes itself and the result of this Panchikarana is the external five gross elements, what we call the Akasha, Vayu, Agni, Apaha and Prithvi, the entire creation, material, external, objective creation is the manifestation of these. So for example, if I take my physical body, it contains all these elements. How do we know? Because when we were growing up, space is needed. When we want to move, space is needed. When we want to sit or lie down, empty space is needed. Space means emptiness. Emptiness is needed, otherwise it is not possible. So when the water element becomes less, we complete it by drinking water. When we feel cold, then the fire element should be borrowed from outside. So also, when we are hungry, we will have to take the earth element, otherwise called annam or food. When we are thirsty, then we have to drink. So this whole creation, external creation is a combination of five subtle elements and five Panchikarana Bhuta gross elements. So the whole creation minus Ichida Bhasa is nothing but a manifestation of these five subtle elements and five gross elements is called Panchikarana. But in this Chandogya Upanishad, they have not mentioned the first subtlest two. Here also, one point you have to remember, space is the most subtle and less subtle is the Vayu. That's why we can't see it. And fire is a little more grossified of these two and water is even more grossified and the most grossified is the earth. That is according to the Taittiriya Upanishad. But according to this Upanishad, the first two are not mentioned. And as I told you in my last class, yesterday's class, but they are there. We have to presume. How do we know that they are there? Because if you are sitting and listening to this talk, definitely you are not hanging in the air. You are sitting. For sitting, empty space is needed. You want to move your hand, empty space is needed. You want to get up and go, empty space is needed. Without space, you cannot move at all. Space means emptiness. So from the beginning of life until death, we require this space. And there is a beautiful story written by Tolstoy. How much space does a man need? How much land does a man need? A man was dead and he was buried and he did a lot of vain things, but only the length and breadth of his body, say approximately 6 feet of land is needed. The rest is only pure greediness. That is what he conveys through that beautiful story. How much land does a man need? Coming here, the existence of space is proved because every second we are moving here and there. Not only physical space, when you are thinking, your thoughts need to move. So there is a Chitta Akasha. And when you need to visualize divine things, then there is called Chitta Akasha. Three types of spaces are mentioned there. That is the first point. Without space, it is impossible to live. In fact, without these elements, it is impossible to live. Second, Vayu, air. How do you know? Every second you are going to breathe. You stop breathing for a minute, you will see. You will not see, others will see that you are dead. So they presume. In this Chandogya Punishad, only fire element, water element and earth element are given there. So three stages in the process of creation. And what is the first stage? Creation of the three subtle elements. Here creation means manifestation. Brahman himself had become or manifesting in the form of the three subtle elements. And then they have to become gross elements. And so in the Taittiriya, we used the word Panchikarana. Here we have to use tripartite. So that means three, trivrata karana. That is the word the Upanishad itself here uses it. What is it? These three subtle elements, they divide themselves into instead of five, as mentioned earlier, so 50% of it and then the other 50%, 25 into 25. So they get mixed up and they become or manifest as a grossified, the fire, the water and the earth, grossified three elements. But as I said, in brackets, we have to presume the other two also. So because these three are mentioned, it is called trivrata karana. So this is the second stage. Then the material is ready. But the living beings have to be there. So in the third stage, what happens? God himself, that is what is called Chaitanya. And that Chaitanya enters in the form of reflected consciousness. And so the third stage, God has created three types of living beings. That is what is going to come. So what is the first thing? The second section of this Upanishad wants to convey to us that God willed, decided, desired to create. Then he says, okay, I want to create. What did he do? He started creating. Now the question here, of course, the Upanishad doesn't tell. We have to, intelligent beings have to think over it. When did he start? When did the creation start? Vedanta says, it is Anadi Kaala. Not only that, if you look all around you, Srishti, Stithi and Laya, creation, sustenance and dissolution are going on every millisecond. You see, how many cells are born, how many cells are living for a few seconds or for longer time and then they get destroyed. How many mosquitoes are born, they live and then they die. Everything in this world is created, sustained and going on in every single object. Not only living things, but non-living things also. So first thing is, when does he do it? All the time. It is called Anadi. And not only Anadi, it means every moment going on. Not that at some blessed point of time, God created. No, it is like a wheel. You go on whirling the wheel, especially electric motor and then ask the question, at what point it started? Of course, when we put on the switch, switched it on, it started, we can say. But supposing you already enter into a room, already the fan is going on, nobody is there and you just know that nobody was living in that place for a long time. Question comes, since when this fan started going on? Now, two points you have to understand there. First point is, you cannot determine because it is going on and on and on. Second is, every second. What does it mean? Supposing you enter into a room, the fan is standing still and you switch it on. Notice the blades are at a particular point of space and they started moving. They start moving right to left or sometimes left to right. What? Fan moves from left to right. Yes, when it is a suction fan and you want to take foul air out, what do you think it will do? It will suck out. So, throwing air out and taking air in, both are going on. So, my point is, this is only additional talk. The point is that it started moving. Once it starts moving, if you have not seen, every point is a starting point and every point is also an end point. Another example, hopefully these are only to clarify the thoughts. You sit in a completely round room and then you ask the question, so where is the left side? Where is the right side? Where is the beginning point? Where is the end point? Perhaps you will understand a little bit. Time is like that. Space is also like that. Remember, after creation, time is infinite. Space also is infinite. Why? Because Brahman is infinite. He is not creating something outside himself. Then he himself will become finite, but he is manifesting infinite. The Purnam is manifesting only itself. So, he is doing it all the time. How is he doing that? How is he creating? Through each one of us. Every mosquito breeds and it lives, it grows, it lives, it mates, it then starts creating, then it passes on. So, it is going on every blessed moment. So, now we have to understand where is the material. Before creation, there is no separate material called five subtle elements or three subtle elements and three gross elements in this Upanishad. There is no other material besides Brahman. So, Brahman himself is the material. Is it possible? Yes, it is possible. Just like our dream. Who creates the dream? Me. Who becomes the hills, the rivers and plants and human beings, animals in the dream? Me. And who is witnessing them? Me. I become both the enjoyer and the enjoyed, experiencer as well as the experienced. But what are the dreams made up of? Only thoughts. Thoughts plus Chidabasa, both combined together becomes my dream. So, this Chidabasa itself becomes my waking, my dream and my sleep. Remember, the whole process is only a thought or an idea. So, in this particular Upanishad, three elements are mentioned. As I said that we have to presume either to, what are the elements? Agnihi, Apaha and then Annam. Here the word used is Annam because Annam means food. Food means that which sustains our physical bodies. Therefore, where from food comes? From earth. Therefore, Annam means what? Food. I also made fun when a hungry tiger looks at me or you. It does not see me or you. It sees only desirable food. That is all. So, the fire element called Tejas here, water element called Apaha here and the food element called Annam. Here Annam means earth. So, this is what we have seen and then in today's class, this process of creation is going to be described. So, in this third mantra, the second section, the first and second mantras, the teaching pure existence or pure Brahman alone is existing. Ekam eva advitiyam. One without a second. And some people argue that there was non-existence. How can something, existence, this creation come out of non-existence? So, those two mantras conclude and say pure nothing cannot produce something. Something cannot come out of nothing and that something from which the whole universe has come is called Sat or pure existence. Another name for that pure existence is called Brahman and that Brahman, as I mentioned earlier, very important. If something is not there in the original material, it cannot manifest itself later on as the effect. So, if protein was not there in the milk, then when it becomes either what is called Chana or curdled milk or curds. So, protein cannot be there unless it is in the original material. So, therefore, the material means the names, forms and qualities must be there in Brahman in unmanifested form. Otherwise, they can never come out. Very important point, please keep in mind. So, with these few points we are entering, it will be very easy to understand these mantras. We can just run through them. So, the third mantra goes like this. Tat Aikshatah Bahusyam Prajayeti Tat Tejah Asrujatah Tat Tejah Aikshatah Bahusyam Prajayeti Tat Apo Asrujatah Tasmat Yatra Kvacha Shrochate Svedateva Purushah Tejasah Eva Tat Adhi Apo Jayante So, now Brahman, that is pure existence, that is what he thought. Who can think? Only a conscious being, not only conscious being, an intelligent conscious being alone can think about it. So, it being existence or Brahman thought, may I be many, may I flourish into many, may I grow forth, may I grow. So, that was the thought. Then what happened? Bahusya, may I become many. What does it mean? That means I am alone, I am one without a second, but may I now appear to be many. Prajayeti, may I manifest in the form of this entire creation. Praja means offspring here actually. So, what did it do? What did we discuss earlier? What is the first stage? Subtle, creation of the subtle elements. How many elements? Three, that is fire, water and earth. That is being described here. The first two elements are described in this third mantra. Tat means that Brahma, Tejaha, Asrujata. It created Tejaha. Here Tejas means fire. Fire means the element called fire. As I mentioned, we have to presume that there was space, Akasha, there was Vayu or air also. Now here, because maybe this was already studied, understood by Shweta Ketu. Remember, intellectually, he was a master of all the Vedas. That is what he had studied. Upanishad also mentions, Shankaracharya says he studied all the Vedas, Vedangas, but he was also endowed or gifted with the quality of conveying it so beautifully to others. That is a God's gift. Some people know it, but cannot convey. And some people can convey it, but do not know. But there are some people who both understand well, rightly and then convey very easily so that his disciples will not have any problem at all. So this Shweta Ketu, he must have studied about the five and then what is the funny part of it, he has studied Chandogya Upanishad also. That means he is recollecting his own story. Okay, so the first element, subtle element called Tanmatra was created, that is Tejaha, that is the fire element. Who created? Brahma created. Because how can the fire create? After all, fire is only material. Remember, without the intelligent cause, without a potter being present, thinking how to create, when to create, what form to create, what size to create, the pots cannot come into existence and manifestation at all. So therefore, that is a very beautiful example. There, the clay is not creating the pots through the potter, but it is manifesting, appearing, being experienced by us in some particular form. Therefore, to distinguish between many or even two, we give it a particular name and each is made to fulfill a particular need. That is very important for us to understand. So Tejaha means fire. What fire? The Brahman as the intelligent cause in the form of the, with the subtle element called fire. So he created and then that Tejaha, that fire element, Aikshata. Earlier, it was Brahman who willed, who desired, who wanted to become many. Now the Tejaha, that is he who manifested himself in the, through the element called fire, he started doing, okay, I am fire, but as pure fire, I cannot become the creation. Therefore, what did he do? Let me further grossify myself. Remember, like the space is the subtlest, a little less subtle is the air. Still, gross is only air, fire. Then even more gross, water. Even grossest, solid, earth only. Similarly, Tejaha means the fire, the subtlest element according to this Upanishad, but not merely an element, Brahman in the form of that element, Aikshata. Aikshata means Isha. Isha means what? Who can see? There must be a conscious, intelligent agent who sees it. So Aikshata means thought here, not seeing, thought. Exactly like Brahman, Bahushyam, may I become many. Prajayeti, I want to manifest as the manifold creation. What did he do? Tat Apo Asrujata. Tat means that Tejobrahma, Apaha Asrujata. Apaha means water. Water means Apaha, the second element, and it is a little more gross than the fire element Asrujata. So this Tejas manifested or became even more gross than what it was, became more manifest, more easily experienceable in the form of Apaha. Apaha means what? Water. Apaha means water. So here Upanishad gives a peculiar example. What are the proofs for your statement that the fire became the water? It says Tasmat, therefore, that means this is the reason, this is the example I am giving. Yatra, wherever you see, see what? Kvacha, Sochati, Svedateva. Some persons, Sochati is lamenting, he is worrying, he is mental suffering, is going through mental suffering. Sochati means some unhappy state of mind is there. Then what happens? He becomes agitated. What happens? His body becomes hot because of that, you know, when a worrying thought comes, you can't sleep and you break into sweat. The more danger, the more, then what happens? If you are very happy, you become a cool person. That is why there is a person who is very happy and he sees everything as only catering to his happiness. He is a very cool person. That is why we call him also, he is so cool, he is reacting so cool like that. But this person is lamenting, he is weeping inside mentally, Sochati or his body becomes as a result Svedateva, very hot. What happens when you feel heat? Sweat comes out. There is a peculiar reason that out of fire water came. What is the proof? Whenever your body becomes fiery, then sweating comes out. When your fieriness is conveyed to your servant or inferior person, he also breaks into sweat. I will throw you out of the job. What happens? He also breaks into sweat. Therefore, wherever you see a person is a combination of what? Tejasaha, fire and his fire only because the fire alone is manifesting as the water. So you can also have to extend this saying, whenever you see a person, he is first in the element called Tejas and remember this Tejas is the subtle element only we are talking about. Later on, we presume it becomes what is called tripartite cross element. But here the example is given when there is heat even in the atmosphere when there is terrible heat, especially in places like Bangalore, when the whole day is very hot, then it starts raining in the evening. So wherever you see a person, then what happens? Whenever a person is hot and perspires, hot means because of some unhappiness etc., water is produced from fire alone. That is an example. And then Purushaha, Tejasaha, Eva. So that existence, so that also has become what is called Purusha. That is all of us, all the living beings. Tejasaha plus water. But it will continue. We will have to continue. As I said, once we understand the reasoning that was given earlier, it is very understandable. Here Aikshata means saw, literal meaning. So Aikshata means past tense of the present Aikshata. Here it means thought or decided or willed and etc. And thinking can only apply to a conscious being. That is the conscious being only herein called the Jivatma or Chidabhasa. So the scriptures tell this Brahman is one without a second, always the same, unchanging and unchangeable. So if it is unchanging and unchangeable, then now the question that comes is how can it become many? This is what just now we read. Vedanta says, gives an example because it is irrational to think the same thing can be one as well as many at the same time. No, it is not possible. So if for example, if you are standing in your room, you are alone and there are ten mirrors and there will be ten reflections. Ramakrishna gives that example. Ten pots filled with water and there is one sun. So there are eleven suns, one original and ten reflected. Go on breaking one after the other. He asks a very clever question. Supposing nine pots are broken, how many suns are there? And then one reflected sun and one real sun. Suppose the tenth also is broken and immediately the answerer, the devotee answers that one real sun. Ramakrishna's what is called the rod comes down. Rod called reasoning. You can tell what is real only when there is a reflection. When there is no reflection, who is there to say and to whom is he going to tell? When you are alone, you don't need to say I am so and so. Remember, apply that example. So Vedanta says it is just like reflected images or you see a lump of clay, mud and then you see early, Shankara gives a very beautiful example. Early morning you are passing by a potter's house. There is a heap of what is called unmoulded clay and when you come in the evening, the clay has disappeared. The mould, what is called lump of clay has disappeared and there are so many pots and pans are there. Of course, naturally if you are intelligent, you presume this man had taken the help of a potter's wheel and fashioned that clay, lump of clay into this. So now there is no second material. It is only the clay but previously it was a lump without any shape, form or utility. Now it has become a particular shape for a particular purpose. So just like that, one Brahman appearing as many, not becoming many. Appearing as many, not becoming many. That is a very important point according to Advaita only. But according to dualistic schools of philosophy, it has really, really, really, truly it has become. So how can one remain the same and become different? For that the answer is God has got that power where he can remain himself and also become many. Anyway, the nearest example is dream. Me, the one mind becomes the entire dream world like that. Or Sairam Krishna's example that there is a rope which is lying down straight, lengthwise or it is coiled. Better example, like a snake. A snake is lying down or it is moving. So he gives the example snake lying down without any activity is the Nirguna Brahma and the same snake moving is called Saguna Brahma. There is no difference. It is the same snake. But when we perceive it is not doing anything, we call it Nirguna. We call it Nirguna and when we perceive it is doing something, moving for example, we call it Saguna. So the Saguna and the Nirguna. The snake never thinks who am I? Am I Nirguna? Am I Saguna? The snake never thinks like that. It is only we who think like that. So that has an effect upon us also. If you think it is not moving, then I feel when I see like that, I feel safe. But if it is moving, who knows it might come very quickly to me and bite me. Then all sorts of problems will come. So Vedanta says this principle that it is the same perceived in two different states of mind. So this applies to all that we see in this world. There is only Brahman. But because of our mind, it is appearing as diverse. This is called unity in diversity. So this unity, diversity. Now in this example of this Upanishad, the question is third mantra. How can fire which is inanimate thing? I already mentioned. No, it is not inanimate. But it is Brahman manifesting as this element. So Brahman in the form of that, not separate. So that is we have to understand. Manifestation of Brahman in the form of the fire element, Tejas element. It thought let me, it is not enough for me to remain so that I can create, I can become many. Let me first become water. And the water also thought let me first become Annam, means the earth element. And the earth element we have to presume thought let me become all these food material, both living and the non-living etc. This way we have to understand. So the earth also Brahman only. Everything is Brahman only. Now the second in the fourth mantra and in this section only the fourth mantra is there. How this water now in its turn is willing or thinking let me become many. For that also a good example is given in this fourth mantra which is the end of this second section. We will read. So that water, that is to say that Aapaha, that is Brahman in the form of the Aapaha or water, it thought because water cannot think. Only conscious element can think. So that water is also Brahman. That is why for Vedanta it is Sarvam Kalvidam Brahman. So that water, water Brahman now, I will call it water Brahman, fire Brahman and water Brahman thought may I be many, may I grow forth. And then what did it do? The result of its desire or thought was it created food. Here food means prithvi. That is why and this is the example whenever it rains anywhere abundant food is produced. From water alone is edible food produced. So a beautiful example because when we are looking for a planet like earth where life is possible, life or activity, conscious activity is possible only by conscious beings and that is possible when we are alive and living is possible where there is water. And where there is water there will be earth. Where there is earth there will be water. Where there is water there will be heat or fire. Where there is fire, I am extending it from the Taittiriya, there will be air. And where there is air there will be, space will be there. So that is being expressed here. The third element in this Chandogya, only three elements are mentioned as I said earlier. So what is the first element? Tejah or fire. What is the second element? Water or Adhyaha or Aapaha. What is the third element? Annam or Prithvi. So Ta, Aapaha, those waters, waters always plural in number, Aikshanta, Desha. That means they thought, they willed. What is it? Bhafahasyama. Let me become many. Why Bhafahasyama? Syama means there is a plural number. Why? Because there it understands consciously, I am a combination of fire and then I am the manifestation of fire only. So Aikshanta. And what is this fire? Brahman. So I am Brahman in the form of subtle fire. I am now the grossified water. I am still going to be further grossified, even more grossified in the form of Prithvi or earth here called Annam. So Prajayethi. Let me be many. Let me grow into many. Ta, those waters. Ta means plural number for waters. Those waters, what did they do? Annam Asrujanta. Remember by thought only, not physically, but just their very desire immediately it transformed itself into grossified earth. Annam means Prithvi. Ta Prithvi Prithvim Asrujanta. They manifested as this earth and then the example is given. Therefore, wherever there is rain water. So where there is water, when there is rain or river water or tank water, whatever is, but it is only the rain that accumulates in the form of the river, in the form of the tanks, in the form of a stream or anything. Even you can store them in the form of small pots, etc. So Bhuvistam. Plenty of food because for living the manifestation of these three are necessary. Bhavati. Therefore, Adhyahyeva. From waters alone. Food, etc. etc. means various forms of eatable, digestible, suitable food for different creatures has come out. This is an example that how waters has created earth. Earth means here, he names it, the Upanishads names it as Annam. Annam means what? Only food. Food means what? This entire earth. So the entire creation at all. Only next we will see how this tripartite has come. Here only the process is described briefly in this second section. There are four mantras. So the creation in the form of three subtle elements has been described. So what are the three elements? Fire, water and earth. Here in called food. But remember there is subtle elements. They have to combine themselves by dividing itself into half and again half, half of each and then combining together to make it 100%. It is called tripartite system and this we will talk in our next class how this will take place in the third section of these things. But actually the third section also describes the creation of three types of living beings. What are they? Andaja, born of egg. Jeevaja, born of oomph. Udvija, born or bursting forth from the earth plant kingdom and then birds, human beings etc. and that which some things that come out from the egg. In fact, everything is same but described in three different ways. Om Jananim Sharadam Deivim Ramakrishnam Jagat Gurum Pada Padmetayo Sritva Pranamami Mohur Mohur May the Ramakrishna holy mother and Swami Vivekananda bless us all with bhakti. Jai Ramakrishna