Taittiriya Upanishad Lecture 22 on 16 October 2024

Full Transcript (Not Corrected)

We are studying the Taittiriya Upanishad, the very first chapter, which is known as Sikshadhyaya. This has got 12 sections. We have just completed the fourth section. We are entering into the fifth section. This is a section completely devoted to Vyahruti Upasana. Vyahruti means Bhuvah Swaha. Originally, these three were there. Later on, some more were added. In Sandhya Vandana also, we get it. In Pranayama also, we get it. But there was a great Rishi. His name was Mahajama and he discovered a fourth Vyahruti. Earlier, there were only three. OM Bhuvah, Bhuvah and Swaha or Swaha. This Mahajama discovered the fourth one, which is called Mahaha. And we should not forget what are the Vyahrutis. So, as I mentioned earlier, first of all, when someone had requested Brahma, you give the essence of Rig Veda. And that week, he deeply thought about it, extracted the essence and that came to be known as Bhuvah. Then he extracted the Veda called Yajur Veda and the result is Bhuvah. And then he extracted from the Sama Veda and that came to be known as Swaha or Swaha. Bhuvah, Bhuvah and Swaha. So, these three are called Vyahrutis. Why are they called Vyahrutis? Because they came out of the discoveries of Brahma. That is one meaning and they are so sacred. Brahma means Veda itself. So, these three being the essence of the three Vedas are as sacred as the three Vedas. And then the second meaning is Vyahruti means that which destroys our sin. That is the second meaning given to the word Vyahruti. How does it destroy? Because one who has faith in the three Vedas, whether he follows the essence of the Vedas in the form of the Vyahrutis or in the form of the Bhagavad Gita, which is nothing but the essence of all the Vedas, also known as Sarvopanushadogavodhagopalanandanaha. So, we all know, we are all familiar with it. So, if anybody has faith, then what happens? That person automatically, without doubt, without resistance, follows in what he has the faith. If somebody has faith in no God, he has faith in the world, then he will become worldly. If somebody has got faith in God, he will become spiritual. Because faith is something, belief, strong belief is something psychologically analysed. It takes possession of us and makes us behave or act and react according to it. Let me give a small example. If somebody believes while undertaking a journey, at the very beginning, if a cat moves from right to the left, and that day he will be a failure, he will not be able to accomplish. Or somebody may feel, if I walk under a ladder, then an event which is not pleasant will happen. So, all the human beings suffer from various types of superstitions. But the example has to be taken. I am not telling whether the superstitions are right or wrong. I am telling the strength, the power of the superstitions. So, similarly, when a person undertakes a journey, invariably, if it is a Hindu, he will take God's name, Narayana, Durga, especially in Bengal, Durga, Durga, etc. But if it is a western person, he will take some saint's name, their favourite saint's name, and that is how we think that we will be saved. Anyway, that which leads us to God, that kind of superstition is a wonderful superstition. But what I wanted to tell you, if I believe this is poison, I will not drink it, even if it be Amrita. And if I am convinced this is nectar, even if it be only poison, I will be drinking it. So, we are all under the complete control of our faiths. If I believe in God and He is going to protect me and no one else, God made a business contract with this religion, with these people, that He will only save me. And that prevailed not only outside, even now it is prevailing, especially in what we call Judaism and Christianity and Islam, Semitic religions. So, even now, if a person believes in India, only Krishna, Vaishnava, believes in Krishna, Narayana, Shiva will not protect, Durga will not protect, only Krishna or Narayana will protect. If he is a Shakta, only Divine Mother will protect. If he is a Shaiva, only Shiva will protect. So, these are all good, provided they do not become fanaticism. So, the power of the faith, that is what we are talking about. So, if somebody has the faith in the essence of the Vedas, that is either in the Upanishads or in the Bhagavad Gita or in the Gospel of Sri Ramakrishna, then every devotee of Sri Ramakrishna will do what Sri Ramakrishna commands him to do and will refrain from what Sri Ramakrishna asks him not to do. So, this is the power of faith. If anybody claims, I am a devotee of Krishna or Ramakrishna or Rama, but does not follow their instructions, that shows crystal clearly, he does not have any faith. So, here we must have this faith. What is the faith? These Vyavaruthis, every Vyavaruthi, three Vyavaruthis until now, but then this great Rishi had come along and he did great tapasya and he discovered one more Vyavaruthi and that also became a stepping stone, a ladder to move from the lower to the higher and that, what is that Vyavaruthi called? Mahaha. So, that is why it is called Maha Chamashya Putraha Maha Iti Brahma Maha is the, here Brahma means supreme. Supreme means it is the subtlest. So, in this fifth Anuvaka, Anuvaka means a section, we are going to get four Vyavaruthis, that is Bhu, Bhuvaha, Swaha or Suvaha and Mahaha and four different objects are to be kept on this Vyavaruthi. This Vyavaruthi is called Alambanam and we have to meditate on these Vyavaruthis and we must keep something. Alambanam means a support for different things. So, Loka, Devata and Shastra, then Pranas. These are the four items. But before we undertake the mantras themselves, if you remember, I have given a long introduction in my last class. So, Arinai said life is a journey and this is what even Darwin discovered in a limited way, life is an evolution. So, everything is evolving from the lowest to the highest and that is where the western concept of evolution stops. They don't know what is the highest. But as we have seen in the Chandogya and here also Parashya Devata, the supreme, supermost, the very highest beyond which nothing is there, that is called Brahma, not Brahma, Brahman. That's why Nakara is to be added to distinguish Brahma from... But in Sanskrit, we don't use the word, the letter Brahman. We say simply Brahma. If it is short, it is the supreme reality. If it is long, then it is one aspect of Brahma which is called the creative aspect. So, life is a journey and this is very true. Vedanta accepts it fully, embraces it fully. Life is a journey. What is the journey? From complete separatedness to slowly losing one's individuality and attaining oneness with the all. It is an evolution. What is evolution? It is a journey of attaining unity with all. Now, I am myself, you are yourself, everything is itself but this journey will not allow us. So, for example, we may be united in the name of religion, in the name of caste, in the name of profession, in the name of some club member, etc. So, that is how a state is an identity of that particular language, linguistic identity. But if we go further, it becomes a nation. If we go further, it becomes a continent, international. If we still evolve further, it becomes the world. That is why Swami Vivekananda was called universal teacher, a teacher who is capable of guiding every single one in their own particular way. That is why many of our Swamis, they take that title Jagadguru. Even though they are not capable of guiding even the smallest section of people, but they want to feel I am somebody and take on the title Jagadguru. Even Shankaracharya is not a Jagadguru. Why do I say so? Because he is the propagator of a particular philosophy. Only those who have faith in that so-called Advaita philosophy, in a particular way of journeying spiritual or practicing spiritual disciplines like Jnana Marga, for them only he becomes a Guru. But that is, of course, a popular belief. But I know when Shankaracharya's Bhashyas are read, they throw tremendous amount of light, illumine in a general way. But the tendency is again and again to pull everybody towards the Jnana Marga, which of course, Ramakrishna had completely refuted, repudiated. He says, As many faiths, so many paths. Infinite is God. Infinite are the paths. Infinite are the beliefs. Infinite are the names of God. Infinite are the forms of God. Infinite are the qualities of God. So what is life we are discussing? It is an evolution where the spiritual practitioner or Upasaka, including those who do not believe in God, they are also progressing by learning their lessons in the hard way. So life is an evolution where the Upasaka, the contemplator, the spiritual practitioner gradually loses his individuality and starts becoming identified with a larger whole until there is only one place to stop for him because there is no further subtlest thing with which he can identify. That is called Brahma. But here we are talking about Hiranyagarbha. What is Hiranyagarbha? He is a universalism, a combination of all gross and subtle bodies combined. So Sthula Jagat, Sokshma Jagat, completely combined, that is called Hiranyagarbha. But when we go and add something else, what is that? Not only Sthula Sharira, not only Sokshma Sharira, not only all the Sthula Shariras, all the Sokshma Shariras, but all the causal, Karana Shariras also, same Hiranyagarbha, he attains or he obtains the title called Ishwara. And so far as Ishwara is concerned, he is known as Saguna Brahma. That is, the mind is capable of thinking of the Supreme Reality only to that extent. But once a person reaches identity with the Saguna Brahma, then the mind will no longer function and that is why we have to connect it with Brahma Akara Vritti. So if he is a devotee, then it is called Rama Akara Vritti, Krishna Akara Vritti, Kali Akara Vritti in the case of Sri Ramakrishna. But if it is a follower of Advaita or Gnanamarga, it will be called Brahma Akara Vritti. One thing we have to remember, whether you call that last thought as Brahma Akara Vritti, Jesus Akara Vritti, Buddha Akara Vritti or Kali Akara Vritti, it is only a misnomer. Because when there is one thought that transcends all limitations, we have to understand that point very clearly. So Hiranyagarbha is a combined of all the cross world and subtle world. So these particular Vyavruti Upasanas are supposed to lead to that identity with the Hiranyagarbha, which is all the gross bodies, subtle bodies, all combined. Why do we say gross bodies? After all, all gross bodies combined we have dealt with in many of our classes, especially in the Mandukya Upanishad. He is called Virat. Virat is the name for the combined, every single gross body, all of them combined universally, cosmically. He is called Virat. Why do we say that Hiranyagarbha is a gross body? Because this Virat is only a gross manifestation of Hiranyagarbha. So by using the word Ishwara, we are indicating Hiranyagarbha as well as Virat as part of Ishwara. When we talk about Hiranyagarbha, we are talking about both Virat and Hiranyagarbha. And when we are talking about Virat, only the Sthula Prapancha combined alone has to be remembered. So let us proceed further. So this fourth Vyakruti is discovered by this Mahachamas. That is called Mahaha. And that Maha is identified with first Omkara, then Hiranyagarbha. Because Omkara can be identified with Virat, with Hiranyagarbha, with Ishwara. And it is the doorway, of course, to transcend Omkara itself into that highest reality called Brahman. So when a person combines all these three, that means what? So it is a journey from the grossest to the subtlest. And as we have also studied, the whole universe, both gross and subtle, can be divided into three classes. Adhyatmika, Adhibhautika and Adhidaivika. And all the three work together. Ishwara divides Himself into these three. So first of all, once Adhyatmika, means individuality, lose individuality, identify with the Adhibhautika. And we do that also. When I look at you, I am the individual and you are the object. When you look at me, you are the individual, but I become part of the Adhibhautika. So thus, all of us combined together, we all become united in what? The presiding deity of the whole world. And remember, this world called Prapancha. Pancha means five. It is the combination of five elements. And therefore, nobody is excluded there. So these Panchadevatas, they create us. That means we have come out of them. They sustain us. That's why they are called Devatas. Without food, which represents Bhuloka. And without water, that is Jala Devata. Without heat or warmth, which is called Agni Devata. And without Vayu, or every minute, they say 16 times we breathe Pranavayu. So Vayu Devata. So Vayu Devata. And finally, Vayu Devata emerges in its cause, which is called Akasha Devata. Though we rarely think about Akasha Devata. We cannot move without Akasha Devata. Vayu cannot move without Akasha. Water cannot move without Akasha. So Agni cannot move without Akasha. Prithvi cannot move. And we know how this earth is moving for that movement. And Srishti means movement. It is impossible without Akasha Devata. Everything takes place in Akasha Devata. But we have to recognize the difference in degrees. Earth is the grossest. And that's why it is called the effect. And if it is an effect, it has got a cause, which is called Jalam. And that is the subtler. So the earth has to be merged in the water. Water must be merged in fire. Fire must be merged in air. Air must be merged in the space. Space must be merged in, of course, Atman or Brahman. This is how the gross will be merged in the subtle. Subtle in the subtlest. And that is how we go beyond. This is the process we have discussed in the Specially Chandogya Upanishad. Move, evolve from the grossest to the subtlest. This is how we have to understand. This Upasana, which we are going to discuss in this 5th Dhanvaka, is exactly that process. So herein, Mahaha is considered as the final cause. And then this Mahaha also is an effect when its turn comes. And that merges in Omkara. Omkara merges in Brahman. So this is how the evolution starts. So what are we talking about? Upasana is the beautiful process of giving up the individuality, losing our peculiarity, particularity and becoming one with everything else. Or in other words, the gross becomes less gross when we identify or merge in our subtle or the effect to be merged in the subtle. Subtle in the subtler. Subtler in the subtlest, etc. And finally, when we reach that ultimate point of singularity called Brahman, there is no further evolution. That is the highest reality. That is all the bliss. So this 5th Dhanvaka indicates in this particular contemplation called Vyaghruti Upasana. And when we are successful, we become identified with Hiranyagarbha. And then further we will be identified with Ishwara. And further we will be identified with Brahman itself. Before we go, I want to just give a sense of this one. There are four meditations are there. Bhohu, Bhuvaha, Suvaha and Mahaha. And these are the four meditations. And in each meditation, each Vyaghruti represents four items. And why? That I will come. First of all, I want to describe what are the four items. When the spiritual seeker is instructed by the teacher, in this case, Uddhalaka is teaching the Shweta Ketu. Sorry, that is Chandogya Upanishad. Here they are talking about this Vyaghruti Upasana. A teacher, there must be somebody, that teacher is giving this meditation number one. You utter, for example, Bhohu. This is the first Vyaghruti. And what does it represent? Represents this world, that is the world in which we are living. And it represents fire, that is the Devata. Represents the Veda, which is called Ring Veda. And it represents Prana, the energy. And why this particular order? That also I will explain very shortly. First of all, Vyaghruti, meditation number two. What is the second Vyaghruti? Bhohu, we have dealt with. Bhuvaha is the second one. So when we are meditating Bhuvaha, we have to think of the higher world than our world, herein called Antareksha or interspace. And Vayu, that is the Devata. And which is the scripture? Sama Veda. And what is the Prana? Apana. When the same aspirant moves a little higher, meditation number three, Suvaha is the Vyaghruti. And then he has to meditate upon Suvarloka or Svargaloka or the highest world. And then on the Sun or Aditya, Yajur Veda and one of the Pranas called Vyana. And if he is successful, he will move to the fourth contemplation, wherein this Mahachamas discovery. Mahaha is the fourth Vyaghruti. So he has to meditate upon the Sun, that is the above the three worlds. The fourth world is called Sun. And the Devata is called Moon. And then he has to meditate the essence of the three Vyaghrutis called Aum. And all these are sustained by food or Bhuloka or Bhudevata, Prithvidevata. And this is the last meditation. So four Vyaghrutis, four separate objects, four into four, 16 items together constitute the total universe. And what do we mean by total universe? Both the manifest as well as the unmanifest, the gross as well as the subtle, the matter form and the energy form. This totality is represented by the term, as we talked earlier, Hiranyagarbha. What is Hiranyagarbha? The gross world and the subtle world. And Ishwara is the combination of gross, subtle and causal. Hiranyagarbha is only gross and subtle. This is how Vedanta teaches us. So herein we are told that an Upasaka, spiritual aspirant, who is able to meditate upon the implications of these four groups of four each, becomes identified with the totality. And in his realization, he will come to experience at once. That is, he will be realizing, I am Hiranyagarbha. And he is the cosmic aspect of both the gross and subtle world and all the joys that are experienceable by anybody in these two worlds will be experienced by this spiritual aspirant once he identifies himself with Hiranyagarbha. Like, supposing there is a rich man or a prime minister or a king and he has only one daughter and some young man she chooses to marry and that person will be the next king after the present king dies. So like that is identification. And then once he marries and before his marriage, the person is what we call absolutely non-com. That is, nobody knows about him. He is nothing. But once he marries, everybody recognizes. This is the son-in-law of our king. So everybody gathers. You please recommend me to your... Because the Panchapranas of the king will be in his daughter and the Panchapranas of the daughter will be on her husband. So therefore, whatever this person recommends usually works it out. So this person becomes a proxy king, acts on behalf of the king and he struts about, he knows what I am now. And everybody also salutes him. So this is how example should be there. And another example I am giving so that we can understand what is the real meaning of this Upasana. One who meditates on Bhu, this Bhuloka, he becomes one with Bhuloka. Then the next step is he becomes merged in its cause which is called Bhuvarloka. Then he becomes merged in its cause which is called Suvarloka. And then he becomes merged in Omkara or Hiranyagarbha. So this is how we have to understand moving from the gross to the subtle, subtlest. Finally, that universal entity. Call him Erad, call him Hiranyagarbha, call him Eshwara. This is the process, this is the result. And as he becomes more and more merged in the subtler and higher. Higher and subtler always go together. Then his experience of joy becomes even further. And that is why it is called ultimately Swarajya Phala Upasanam. This fifth Anuvaka teaches us what is called Swarajya Phala, how to obtain. That means how to be one's own Self. So just to summarize what I have been babbling about all this time is merge the gross in the subtle. Merge the subtle in the subtlest or subtler. Merge the subtler in the subtlest. And finally merge even the subtlest in its final ultimate causeless cause which otherwise is known as Om or Brahman. This is the essence of it. With this background we will read and then quickly go there. Maha Chamashya Pravedayate, Mahaiti, Tat Brahma, Saatma, Angani, Anyaha, Devataha, Bhuv, Bhuvaha, Suvaha. These are really the three utterances. Another name for Vyakruti means utterance. Besides these there is a fourth added here. It is called Mahaha. And who added that? By a great Rishi called Maha Chamasa. Why he is called Maha Chamasa? His father was known as Maha Chamas. Maha Chamas. Chamas means a small utensil which contains what is called clarified butter. Why did he get that name? He who always uses or is handling a small utensil or a big spoon wherein with which he offers oblations into the fire. Big spoon, long spoon etc. We call it Garite. So this is the Chamas. That means he has been doing lots and lots of Yajnas and Yagas. That is what we have to understand. So that person was a married Rishi who Maha Chamas and he gave birth to a son and he became known as Maha Chamasaha. And this Maha Chamasa, Maha Chamasa's son is called Maha Chamas. Like Dasaratha's son is called Dasarathi. So Dergha will come. And then he realized, he discovered a fourth Yajnuti that is called Maha and that Maha is called Brahman. Here Brahman means what? Hiranyagarbha. And that is the Self called Atma. And all other Gods are its limbs. So in this what we have to understand. This Hiranyagarbha or another name for that is called Omkara. So he is the body and others are like limbs. What is this analogy for? Just as we call this is my body, this is your body etc. And when we say body, it is not one particular limb. If you have to point out, this limb is called hand, this limb is called leg, this is called eye, this is called ear, this is called nose etc. But everything put together, the whole thing put together is called body. This Maha is identified as the body and all other Devatas. Here Devatas means what? All the sense organs, both sense organs of knowledge, sense organs of action and the mind and all the Pranas, everything is included, the whole thing. What is it called? Maha. What is it called? Atma. What is it called? Brahman. Finally, what is it called? Hiranyagarbha. Why do we say? Why not we say it is Brahman? Because according to Shankaracharya's beautiful interpretation, this 5th Vyagruti Upasana is to be combined with what is called Hiranyagarbha Upasana, which we are going to get in the next section, 6th section. That is why this is called, the end of this is called Hiranyagarbha Upasana. Maha is Atma, here Atma means not Supreme Brahman but Hiranyagarbha. So how do we know? Some evidence is given that such a person who is successful in contemplating both these 5th and 6th Tanu Vakas, if they are successful, like Shri Ramakrishna contemplated on Hanuman, contemplated on Radha, became Hanuman and Radha and once he becomes Hanuman and Radha. So who is Hanuman? Hanuman is the embodiment of all the devotion in the world to God but in the form of Rama. And Radha is the embodiment of all love, combined all love in this world, that was, that is and that will be combined in this instance and directed towards Krishna. Remember, it is Rama and Krishna are not individual Gods, is another name for Parabrahman. This is a peculiarity of Hinduism, so this is also Max Muller coined a word called Hinotheism. That is to say, when a Hindu, for example, takes up as a devotee of Ganesha, so Ganapati Upasaka, what does he do? He doesn't say Ganapati is the son of Shiva and Parvati, he is a minor God and he rides on a rat and his belly is huge. These are all stupid non-Hindu interpretations. So far as this devotee is concerned, Parabrahma Roopam Ganesham Bhaje Maha, there is a Ganesha Stotram is there. So Parabrahma Roopam Ganesham Bhaje Maha, I am contemplating on Ganesha, which is another name for Parabrahma. Similarly, Krishna is another name for Parabrahma. This ability of every Hindu, identifying his own chosen deity, be it Rama, Krishna, Jesus, Buddha and thinking that is the highest reality, that is what Max Muller wanted to convey to the other people. That is what is called Hinotheism. It is theism, not holy godism. Hindus do not worship many gods. They have the right to choose one particular deity and consider him. I am only worshipping that Brahman. So that is why when we do Ramakrishna Nama or Rama Nama or Holy Mother's name, Tvamme Brahma Sanatane Maha, so like that Rama also, Shuddha Brahma Paratpara Rama, Ramakrishna also, he is considered as Brahman only. This principle we have to understand crystal clearly. You worship Ganesha, you worship Kartikeya, worship Shiva or Vishnu or Devi in all their myriad forms. Just now we have seen Navaratri, nine nights each day with one particular name of the Divine Mother. Mother is worshipped from the Prathama until Navami and if it is successful, one always beholds the Divine Mother in one's own heart and that is called Prathima Vesarjana. That is, all this time I required a visible symbol for me to remember, to think, to worship. But if I am successful in the contemplation of the Divine Mother with the aid of these Prathimas or Pratikas, then the Mother will be there forever. In this context, we also have to remember, Madhur Babu did not want to, did not give permission to immerse the Divine Mother Durga and that created a big problem for other people. Then Shri Ramakrishna was sent for. He came and said, What is your problem? Oh Baba, why should we do Vesarjana? What did Shri Ramakrishna do? He simply touched Madhur Babu and said, Oh, you are only worried about this. Where will Mother go leaving you? All these days, She was manifesting outside and now She will be manifesting in your own heart. And we have to understand, this should be the final result of any type of worship. The God or the Deity whom we are able to visualize only outside. And we have to visualize outside only as long as we think we are different from that Deity. But when the devotion deepens, then the Deity itself will shine spontaneously within our heart. And that is, you call it worship. And I usually like to call it contemplation or Upasana. Every Puja is nothing but a Upasana designed to suit various capacities of various aspirants. So this is also a Upasana, especially in the Vedic times. These Ramakrishna, these Pali Gods did not exist. They used to worship only the Panchadevatas. They have their own concept of Cosmos. And this is what we are seeing in this fifth section. It is a marvellous idea. So, Bhu, Bhuvaha, Subhaha. These are really the three utterances. And besides this, there is a fourth God, Mahaha, which has become known by the son of Mahachamas. His discovery. That is Brahman. That is the Self. And all other Gods are the limbs. So, very simple Sanskrit. Bhu, Bhuvaha, Subhaha. Bhu, Bhuvaha, Subha, Iti, Das, Va, Eta. These three, Israha. Three Yajurutis. Bhu is one Yajuruti. Bhuvaha is second. Subhaha is third. Tasam, Oha, Smai, Tam, Chaturthim. So, Chaturthim. There is another added Tasam of them. Earlier it was not there. Mahachamasya Pravedayate. This person called Mahachamasya, son of Mahachamasya. Mahachamasya Pravedayate means he discovered through his austerity and realization. And that is called, what is it called? Mahaha. That is Maha, Iti. And what is this Maha? That Brahma. That is the subtlest of these three. Bhu, for example, is gross. Bhuvaha is subtle. Subhaha is even subtler. And Mahaha is the subtlest. And that Mahaha includes in itself Bhu, Bhuvaha, Subhaha. So, what is the purpose? First, we have to identify with Bhuvaha. That means the entire world. Then we have to merge it in its higher and subtle Loka, which is called Bhuvaha. Then we have to identify, merge ourselves. So, first thing is merge. Merge means identification. First of all, we are individuals. So, I should not say, I am Swami, so and so. I should say, I am everything in this world. Then I become Bhu. Then I discover there is some subtle cause. Then I, through further contemplation, Bhu. That is, me as the world, as this world, Bhu Loka, this world, merge myself in the next world called Bhuvar Loka. So, I become identified with Bhuvar Loka. Then, further, its subtlest state is revealed to me. Then, naturally, I feel eager. This is my mother. And then I want to be with her all the time. Or this is my father, if you wish, if you prefer. Then go and merge yourself in that Subhaha. Then you discover all these three are but only individual parts. There is something which comprises all these. That is called the body. That is called Angi. In Sanskrit, the equivalent of this body is called Angi. And every part within the body is called Anga, limbs. And Anga, Angi, which contains every single part. This is how merge the gross in the subtle, subtle in the subtler, subtler in the subtlest, until we reach the highest. This is what he wants to say, Maha. This fourth Vyakruti, it contains Bhu, Bhuvaha, Subhaha. That means Maha became grossified as Subhaha. Subhaha became grossified as Bhuvaha. Bhuvaha became grossified as Bhuvaha. And that becomes grossified as me, you, and a tree, a mountain, a mosquito, et cetera. And that creates a problem. The more gross, the more is the problem. So that Brahma, this Maha is called Brahma. Brahma means that which includes everything. That is called Brahma. That all-inclusive something is called Brahma. So Atma. Therefore, that is our real nature. Atma means our true nature, self-knowledge. So when I become Maha, I become Bhuloka, Bhuvarloka, Swarloka, Evirloka. So Atma. And to make us this point, so Maha is the Angi. Angani Anya Devataha. Every other Devata. That means in this context, in this particular first mantra, Swarloka, grossified as Bhuvarloka, grossified as Bhuloka, grossified as me, you, and everything. It is all only parts. Part means it is not the whole. But Maha is the whole. That name for that whole is Brahma. And it is called Atma because the same Maha or in this case, we have to presume that it is Hiranyagarbha. So Hiranyagarbha is my body. Hiranyagarbha is my mind. Hiranyagarbha is my causal body. Really speaking, I do not exist. What exists is only Hiranyagarbha. And similarly, same thing applies to every single thing, living as well as non-living. So Sarvam Kalvidam Hiranyagarbhaha. If my contemplation is successful, and contemplation means moving slowly from the small to the bigger, merging the smallest in the small, merging the small in the bigger, merging the bigger in the biggest, until finally it leads first to Hiranyagarbha, then to Ishwara, finally to Brahma. This is the process. And please remember this. Then we understand how these great Rishis have designed these contemplations so that we become progressively identified, progressively with larger whole, that means subtler, subtlest. Finally, we become identified with everything and finally leads us to identify with Brahman or the Supreme Reality. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.