Taittiriya Upanishad Lecture 34 on 08 January 2025

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMIMUHURUMUHUHUH OM SHANNOMITRASHYAM VARUNAH SHANNO BHAVATVARIYAMAH SHANNAYINDRO BRIHASPATHE SHANNO VISHNURUKRAMAH NAMO BRAMHANE NAMASTEVAYO TVAMEVA PRATYAKSHAM BRAMHASE TVAMEVA PRATYAKSHAM BRAMHAVADISHYAMI RITAM VADISHYAMI SATYAM VADISHYAMI TANMAM AVATO TAD VAKTARAM AVATO AVATO MAM AVATO VAKTARAM OM SHANTI SHANTI SHANTI HARI OM OM May Mitra be blissful to us. May Varuna be blissful to us. May Ariyamma be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu of long strides be blissful to us. Salutations to Brahman. Salutations to you, O Vayu. You indeed are the visible Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May Brahman protect me. May Brahman protect the teacher. May Brahman protect me. May Brahman protect the teacher. Om. Peace. Peace. Peace be unto all. In our last class, we completed the ninth anuvaka of Taittiriya Upanishad, which is aptly titled as Swadhyaya Prashamsa. All this time, so many upasanas have been prescribed. This is the methodology of our Vedas as well as Upanishads. As we all know, by this time, Vedas are divided into two parts. The first part is called Karma Kanda, which includes Upasana Kanda. And the purpose of this Karma Kanda is to become a perfect instrument so that we can become Yogiyas, Adhikaris, for the acquisition of knowledge, which of course we have to sit at the feet of the Guru and acquire. But even to sit at the feet of the Guru, we require certain qualifications, which is beautifully described as Sadhana Chitustaya Sampatti. So what do Upasanas do? First, they regulate our life. Second, they fulfill all our worldly desires, including travel to higher Lokas and to the highest Loka, which is called Brahma Loka. But along with that, the mind is purified. So gradually, if we follow the scriptures, not only our desires are more than fulfilled, but it also brings about purity of the heart, which means depth of understanding, which means concentration of the mind, which means identification with larger and still larger objects until we identify with the entire world, Saguna Brahma Prapti. Brahma Loka really means that identification with the entire world because Brahma is the creator. So the world, like clay, is the creator of the pots. So Brahma is the creator of this entire universe and exactly in the same way, we have to understand that clay itself is manifesting or rather clay with Nama Rupa is called pots. Same way, Brahma with Nama Rupa, Saguna Brahma with Nama Rupa is called this creation. If it is Divine Mother, so it is Shakti, Srishti, Stithi, Vinashanam, Shaktipute, Sanapani. So we identify with the larger whole and finally that tremendous vyakulata, intense yearning for God realization comes and that is the result and the only way for that is to go through this first part of the Veda called Karma Kanda and since all the Upanishads contain Gnana Kanda, they want to hone the capability of the aspiring students. It invariably prescribes certain Upasanas. So practically every Upanishad requires us to do some Upasanas and Taittiriya is no exception to that. So this is the background. But if we do Karma Yoga, Karma Yoga means what? On one hand, we do acquire all the Sadgunas or Daivisampat. On the other hand, our mind is also honed, our faith increases and we feel that we must realize God and as I mentioned earlier, if we do Upasanas as mentioned in this Upanishads and elsewhere also, then some change must come within our character. Without Upasana, without change of character is complete failure. But properly done every Upasana brings us the transformation and that is emphasized in this ninth section. If you had truly done all these Upasanas, then you must acquire these twelve qualities. In these twelve qualities, I will outline them very soon. So acquisition of the Daivisampat and Upasana must go hand in hand and I have told you innumerable number of times and I will go on telling also. It would be a repetition, inevitable, unavoidable repetition. So here goes the twelve commandments as it were. Agnayascha Swadhyaya Pravachanecha Agnihotrancha Swadhyaya Pravachanecha Athedhayascha Swadhyaya Pravachanecha Manushancha Swadhyaya Pravachanecha Prajachya Swadhyaya Pravachanecha Prajanascha Swadhyaya Pravachanecha Prajatischa Swadhyaya Pravachanecha If you count, we get twelve times repetition and at the end of every virtue, Daivisampat to be acquired, lest we should not forget our goal. I want to adhere to rhythm. Then Swadhyaya and Pravachana are important. I want to be truthful. For just an example, if somebody wants to follow the teachings of Sri Ramakrishna, it is very necessary to study the life of Sri Ramakrishna and also the teachings. Then until we acquire that quality, until it becomes a part and parcel of us, we have to reinforce our desire and once we reach the goal, what does it mean? It means it has become our nature. That which becomes our nature doesn't require any effort like getting up with the help of an alarm clock. How long an alarm clock is needed? Until we will not be able to sleep, then we don't need the alarm clock any longer. So Swadhyaya Pravachana, I have to acquire rhythm, I have to acquire sathyam, I have to acquire tapas, dhamaha, shyama, agnayascha, daily worship, agnihotram and I have to treat atithis, I have to serve other human beings and I have duties as a householder to beget a child, see that he is brought up properly, is called prajna and I must say that he also should be married properly and I have to see that he also should continue the lineage and then at the end of it, as if a rishi from whose mouth this has come. So what are the important qualities? Sathyamiti, Sathyavacha, Rathitara, there was a rishi and of all these qualities mentioned earlier, he says that practice of truthfulness is the very best. And there was another person, Paurushishti and when he was asked, he says tapah, austerity. Without austerity, it is impossible to acquire and keep any of these qualities. And another rishi called Maudgalyaha, another name for him is Nakaha, he said, you study, go on studying with faith and then only all these qualities will be firmly established in ones. And then the rishi who had promulgated these things, he says, Tadhi, Tapaha, Tadhi, Tapaha, Tapasya is the greatest austerity. So therefore, this is the essence of this Navama Anuvaka, ninth section. Now, let us not get to misunderstandings again. Three different rishis are telling three different things. What is important? The idea is that we cannot be practicing truthfulness and practice of truthfulness is the greatest Tapasya. And why I should practice truthfulness, that question comes, especially when we are looking at other people who are wicked, who are liars, who are cheaters. They are getting all the worldly benefits, but we are blind. How they are getting their worldly benefits and what would be the consequences of their present actions, that is what we are unable to foresee. These things we can only understand from the scriptures. If somebody is born with what they say, a golden spoon, then what karma did the baby do? No, must have done something in the past. Otherwise, if God created people like that, then he will be liable to be called partial. Partiality guna is there. But there are some people who are born only as if to suffer. And what did this baby do? What wrong did he do? That is also the just result of what he or she had done in the past lives. So, we have to study the scriptures, we have to practice austerities and we also have to practice truthfulness. All the acquisition of all these virtues as well as Upasana, perfection in Upasana and fitness. They are all standing on Satyam, that is the platform as it were. But one cannot be truthful unless one is endowed with austerity. And austerity cannot come unless we have faith that what I am doing now, the result of which I am unable to see right now, but I have faith in the scriptures that they will be coming in the future. So, this is the essence of what we have studied so far. And then there are a few points. Shankaracharya calls this Pravachanam, Swadhyaya and Pravachanam. We must recollect Swadhyaya means study of these scriptures, especially with the aid of another great person. Ordinary Town Dick and Harry will not give any benefit to us. So, we must study a person who is practicing it. And then continuously we must practice it even when we are not with a teacher. And this will come later on, that Satyam Vada, Dharmam Chara, Swadhyaya Anma, Pramadaha, etc. in the very next chapter, 11th chapter. So, this is 9th chapter. 10th chapter is meant for a Japa. For the sake of realizing God, we have to pray to God. What benefits we get, we are going to discuss soon. So, Swadhyaya means study of the scriptures with the help of some sincere spiritual person. By the way, a worldly person need not practice the teachings of the scriptures. It is only meant for spiritual people. The second meaning of Swadhyaya, how much transformation is being wrought within me through the study of these things. Am I practicing? That is called Swadhyaya, study of one's own self. Now, the second word, that is called Pravachanam. Pravachanam means the teaching, whatever you know, you got it freely, you give it away freely. Whatever you get, knowledge, materials, give it away to somebody. That is called Pravachanam. And Shankaracharya calls it Brahma Yagna. And part of this Brahma Yagna is not only to study the scriptures, but even to remember the propagators and everybody associated, anything associated with that propagators. So, Hindu Brahmins, they are supposed to do Tarpana, a special type of rituals, at least once in a year, especially in the month of Shravana. So, here it goes, they have to do. I, Tarpayami, what is Tarpana? Thanksgiving. You have helped me. I can never be grateful enough. Whole life I will be grateful. Therefore, I go on remembering and thanking you. At least once in a while, we have to remember. So, here it goes, part of the mantras. These are also Vedic mantras. Rig Vedam Tarpayami. I thank Rig Veda. I offer my gratitude, my salutations, my thanks to Rig Veda. Similarly, Yajur Vedam Tarpayami, Sama Vedam Tarpayami, Atharvana Vedam Tarpayami. Not only that, the essence of all these Vedas is called Itihasa Puranam. Itihasa means does it happen. Itihasa, especially Ramayana and Mahabharata. And they are based upon what? All the Vedic teachings. So, we must have read Ramayana, at least in Amar Chitra Katha format. So, there we have to offer our thanks. Because if we have studied for entertainment, then we don't give thanks. Even though we should give thanks, even if they entertain us. So, Itihasa and Puranam. There are same great Rishi called Vedavyasa. He has written, edited not only the Vedas, but he wrote the Bhagavatam, and he wrote the Mahabharatam, and he wrote 18 Mahapuranas. That is what the legend goes. So, Puranam means 18 Mukhya Puranas, main Puranas, and you must be aware, 18 Upa Puranas are also there. So, there are in total supposed to be 36 Puranas. And then they are divided into several categories. Vishnu Puranas, extolling Vishnu. Shiva Puranas, extolling Shiva. And Shakti Puranas, extolling the Divine Mother. So, Tarpayami, I am grateful because they inspired my life. How many people have been inspired by Ramayana, Mahabharata, etc. Then Kalpam Tarpayami, Vyakaranam Tarpayami. That means the subsidiary texts without which Vedas cannot be properly understood. I am offering my thanksfulness, gratitude even to them. Tarpayami means I am expressing my gratitude. Not only that, so a scripture comes into being behind every scripture. Any book, there must be a writer. And these great people, Yasa, etc. So, we have to remember them gratefully, joyfully, and of our thanks. So, Yasa Acharyam, Krishna Dwaipal, Dwaipaya, Nadayaha, E Rishayaha, Than, Rishen, Tarpayami. I offer my grateful thanks to everybody. Whenever we study Bhagavad Gita, we have to offer our thankfulness to Arjuna. Because it is because of Arjuna that Bhagavad Gita has come. What should we do when we study Gospel of Shri Ramakrishna? Not only, of course, we remember Shri Ramakrishna, but we have to remember M without whom Gospel would not have come forward. So, whenever we study, for example, Eternal Companion, the spiritual teachings of Swami Brahmananda. Of course, we thank Swami Brahmanandaji. But we also must thank Swami Prabhavananda and Swami Yateshwarananda. Because they were the background compilers. So, we have to salute M. Forsakers of God, a most marvellous book. The teachings of Mahapurush Maharaj, Swami Shivananda. And we also have to thank the Swamis, the attendants, who painfully took, similarly, Swami Akhandananda's teachings. So, we have to remember them. We should not simply say, Oh, he has written because he felt an itch to write. And so, I don't need to thank. No. We have to thank everything, anything that helps us. So, Sarvan Rishin Tarpayame. Sarva Rishi Ganaan Tantar Tarpayame. All the Rishis. Not only that, the Rishis could not have devoted their time without Arundhati. There could not have been Vasishta. So, we have to bear silently behind all these Rishis, which makes it possible for them to think about God. And to express these things, to teach. In the olden days, Guru Patnis used to cook. Sometimes, more than 100 people. Because students were fed free in those days. Sarva Rishi Patnen Tarpayame. Sarva Rishi Gana Patnen Tarpayame. Our thankful Lord. So, when we remember Sai Ramakrishna, we also have to remember Hriday, who helped him so much. All the devotees, who sustained him. Raiku, Suresh Mitra, Balarambasu, Shambhucharan Malli, etc. So many people have helped. And the Belur Mutt has come into being, which we enjoy now. How did this Belur Mutt land come? Because an English lady donated 36,000 rupees in those days. And because of that, they were able to purchase this present Belur Mutt. So, whenever you go visit Belur Mutt, or you remember Belur Mutt, we have to thank. Because gratefulness is the very first spiritual quality. All these are there. But part of this Brahma Yagna, simply saluting them and forgetting them is not going to help. So, there must be Parayanam. Daily, we have to study. So, Nitya Swadhyaya is very necessary. That is why, Pratancha Swadhyaya Pravachanaicha. And according to our tradition, five items have to be studied, at least in brief. And what are they? Swa, Shaakha, Upanishad. So, Brahmins, especially, they belong to one particular Gotra, Rishi Gotra. And every Rishi, either he belongs to the Rig Veda, or Yajur Veda, or Sama Veda, or Atharva Veda. And therefore, whatever Upanishads are there, according to particular Veda, then that particular Upanishad is a must. Because it is like our ancestral property. Then, Swa, Shaakha, Upanishad, Gita, Vishnoho, Nama Sahasrakam, Rudram, Purusha Suptancha, Nityam, Avartayedh Grihi. So, a sincere spiritual householder, Sadhaka, he must do this Parayanam. Then if he does this Parayanam, all these things, where would be the time for him to earn money? That's why it is said, some shortcuts are there. So, if you are studying the Upanishad, read at least one mantra. If you are doing Vishnoho, Nama Sahasrakam, then just one verse you take, two verses you take, sufficient. But don't take it as a license. If you have got time, you have to study more. Otherwise, it is said, shortcut, we are always seeking for shortcuts. In the end, shortcuts will require long cut only. Then Rudram, it will take two hours. Namakam and Chamakam. But no, just a few mantras you chant. Purusha Suktam, there also take a little bit. And then Bhagavad Gita. What is the Bhagavad Gita? Sarva Dharmaan Parityaja. If you chant that one, you got the essence of the entire Gita. So, what about Vishnu Sahasranama? So, the idea is, these five items, and it is a must for us. You study Gospel. You study a bit of Holy Mother's teachings. A bit of Swamiji's teachings. And especially, I recommend Forseekers of God. Because that is where the very essence of the whole Gospel is presented. In the form of a beautiful conversation. Every day, I am posting a few nuggets. You must be getting them. So, these are the, go on doing it. And if we do Shraddha, then slowly, Shraddha Utpadana. The birth of Shraddha. The growth of Shraddha. Majority of Shraddha will be taking place. Every day, these must be chanted. By whom? Grihi. Who is a Grihi? Grihi means, doesn't mean householder. Of course, it is for householders also. And everybody is a householder. If a monk thinks, I am the body, he is a householder. If a Brahmachari thinks, I am a householder, that is, I am the body. Then, he or she is also a householder. This is how it has to go. All these things are called Brahma Yagna. And then, this ninth section highlights this Brahma Yagna. So, what is the essence? Three important qualities have been isolated, extracted as it were. The essence. A person who made it a practice of truthfulness, like Shudhiram, he said, Satyam is the way forward. Continuous, constant, austerity. That is the teaching of Paurushishti. Swadhyaya pravachana evaiti naakaha maudgalyaha. But every day, studies scriptures to reinforce all these qualities. So, they all go together. So, that is the thing. Now, I will summarize what are these great qualities that have been insisted upon. First. First, the practice of what is right and proper, as indicated in the scriptures. B. Living up to the ideals that have been intellectually comprehended during their studies, called Satyam. Spirit of self-sacrifice and self-denial, called Tapasya. Control of the senses, Dhamma. Tranquility of the mind, Shama. Maintenance of a charitable and ready kitchen at home, in the service of all deserving hungry fellow beings, is called Agni. Practice of concentration and ritualism through fire worship, as was invoked in the society in those days. One's duty towards humanity, towards children, grandchildren, and finally towards the society. This concludes the Navama Anuvaka. Now, we will enter into the Tenth Anuvaka. What is it? Suddenly, the Rishi tells, if anybody practiced all the Upasanas, acquired this Daivi Sampath, then his mind will be longing only for the realization of God. That is called Atma Mayanam. I want to know who I am. And this Tenth Anuvaka, this is called Brahma Gnana Prakashaka Mantraha. Or some people named it Paravidya, supreme knowledge, Upasana. It is not a Upasana, it is a Japa. Like what we do, Mantra Japa. So, anybody who is keen on the realization of Brahman, must study these things. Very beautiful section. So, this Mantra is given, is meant for daily recitation by every seeker of self-knowledge. This is what Shankaracharya says. What does this repetition of this particular section give? It is conducive to purity and progress and finally leads to the knowledge of Brahman. The aspirant should first create a proper spiritual mood through the discharge of his various duties and the study of the scriptures as described or prescribed in all these chapters and then recite and contemplate the Mantra given in this Tenth Anuvaka. Now, before we go further, I want to remind how it is going to be presented. If you studied Sri Ramakrishna's Gospel, then you will get certain rare insights. And one of the insights that we get is, Sri Ramakrishna was instructing his disciples and devotees. Before you think of God, think of me, think of this. Ramakrishna was so humble, he doesn't want to use the word me. He says think of this, that means think of Sri Ramakrishna. And if you think of Sri Ramakrishna, what happens? You think of Hitler. What thoughts will come in your mind? So, you think of a wicked person. What thoughts will come? Think of Swami Vivekananda. What thoughts will come? Think of Holy Mother. What thoughts will come? Think of Sri Ramakrishna. He was an incarnation of God. Even if you do not accept, he was a great saint. Greatest saint, in fact. And the sublime and truest teachings of Hinduism are studied, practiced, realized and propagated by him. The whole Sri Ramakrishna's pravachana, which is called Rishiya Jnana or Brahma Jnana, is just as he got as a result of prayer from his gurus, from the Divine Mother. So, he wants to give it freely. He got it free and he wants to give it free to everybody. This is called Brahma Jnana. What is the special point here? The special point is, if you want to realize God, then think of the people who realized God. If you want to become a master of music, etc., think of great maestros. Then they will inspire you. How beautifully they can sing or play. Not only that, how hard they have to work. How many hurdles they have to overcome. How many obstructions they have to overcome. All these things, when they come, we are also filled with courage, with enthusiasm and with joy. So, that is why the present age students can be great teachers to us. If you visit their rooms, then you will see all the great cricket players or badminton players, volleyball players. Their photos are hanging there. If they are not hanging, they are there to remind, because that is my goal. So, if you enter into a devotee's house, his room will be hanging full of his goddesses and great rishis, etc. When we enter into what is called puja room, all these things we will have to put. Good cooks, when you enter into their kitchens, all the recipes will be hanging everywhere. So, you will have to remind yourself, wherever you look. Even Sri Ramakrishna put so many things, chaitanyas, buddhas, etc. to remind himself. And every day at dawn and dusk, what do you think he was doing? He will go and he will chant Gita, Ganga, Saugaya. Like that he will be going on. So, Krishna, Mukunda, Hare, every possible name he will be remembering. As I said earlier, we have to remember our ancestors. How great were they? So, at least if we remember, slowly that idea sinks. The way for us to become somebody is to become great like themselves. So, this is the essence. There was a great rishi called Trishanku. If you have studied Bhagavatam or Mahabharata, do not confuse with Trishanku. One king was there and Vishwamitra sent him to heaven by his power of tapasya. And then he was kicked by Indra and others. So, he was falling down, crying, Oh, Vishwamitra, please save me. And Vishwamitra got very angry. Alright, I will create a heaven for you in between earth and heaven. And that goes by the name Trishanku Swarga. We are not talking about that Trishanku. This is a famous Vedic rishi. He attained Brahma Gnyanam. And then he burst into beautiful glories of the Brahma Gnyanam. And we find it as we go on talking. We will also get the same instructions, same expressions. Swami Vivekananda used to say, I am Brahman. And he became one with Brahman so many times. I cannot resist myself. But every time we are discussing some relevant point, we have to remember there is some peculiar, particular, relevant incidents in the lives of these great souls. So, once Swamiji and others were sitting, his brother disciples and some devotees, and the topic turned to Brahma Gnyanam. And Swamiji became excited. And then he is telling, where are you looking for Brahman? Here is Brahman. Here is Brahman. And he went into Samadhi. Swami Premanandaji, he had gone to the Ganges. And he filled a pot with Ganges water for the worship of Sri Ramakrishna. And just as Swamiji was uttering, he had to pass that way. The moment Premanandaji heard these words of Swamiji, he froze completely, unable to move. And according to the capacity of their spiritual consciousness, everybody, the direct disciples of course attained. Devotees felt elevated. How much time passed? 15 minutes passed. Then Swamiji suddenly said, enough. And the moment he said, Premanandaji came down from his high state. And he looked at Swamiji and carried the Ganges water to the shrine room. So also others. They could never forget that experience all brought about. So what was Swamiji's state? Aham Brahmasmi. And when Sri Ramakrishna, Gospel of Sri Ramakrishna, practically every day, how many times Sri Ramakrishna was entering into Samadhi? What is that Samadhi? You think it is an ordinary state? Either he was identifying with Samuna Brahma. If some talk is there about Krishna, identifying with Krishna. If it is about Rama, identifying with Rama or Hanuman or Christ. When Mr. Mishra came, Sri Ramakrishna identified himself with Jesus Christ. And he revealed himself as Jesus Christ. That is why Sri Ramakrishna said, He who was Rama, he who was Krishna, has reincarnated himself in the form of Sri Ramakrishna. That is to say, all the ideals of the earlier avatars have been combined and manifesting in this one life of Sri Ramakrishna. But it was not only Rama and Krishna. All the earlier incarnations. And then, not only that. Jesus, Buddha, any incarnation. Doesn't matter. That is why Mr. Mishra said, I had the vision of Jesus Christ. So, these expressions are there all the time. Sri Ramakrishna, the chaperate at Kashipur says, There, I see Leto. I see God himself lying in that peculiar posture. Like Sri Ranganatha. So, like that, his mind is always above. So, his talks will always be about God. His dancing, his singing is only with regard to God. So, he has to declare. Because, other than Brahma Jnani, nobody else can recognize a Brahma Jnani. Only one Jeevan Mukta can recognize another Jeevan Mukta. A madcap came to Dakshineswar. Only Sri Ramakrishna could recognize him. And told to Hrithik. Nobody can recognize. So, they have to declare themselves. That is why Sri Ramakrishna says, Before you enter into meditation, remember this once. How Sri Ramakrishna practiced. That flashes in our minds. And so, Swamiji declared, I am the infinite. No less than that. Many, many statements are there. Holy Mother declared, I am Mahamaya, the Divine Mother. Swami Brahmanandaji declared, I am the eternal companion of Bhagwan Krishna. So, everybody declares, What purpose? To attain you, Nambikums, idiots. You do not realize who I am. I am a realizer of God. No. Unless he, out of compassion, comes down and tells us what he is or she is, we will not be able to recognize. And if anybody attains Brahma Jnanam, then what benefits the person is going to get. And this is the background. There was a great Rishi called Trishanku. What tapasya he had undergone. Who was his Guru and how he progressed. We have no clue. But then we have his description. After realization, he came down. We also study in the life of Buddha, after he attained Nirvana, which is called Brahma Jnanam or Atma Jnanam. Then he was dancing with unbearable joy. 14 days he was running round and round that Bodhi Vriksha until Brahma came and then advised him to live in this world so that a few people can benefit. So like that, Sri Ramakrishna's life is meant for the benefit. So also Holy Mother, so also Swami Vivekananda, so also every Jeevan Mukta is kept by God, works through their bodies and minds for the benefit of those who have not attained to that state. So this Trishanku, he had become one with God and he came out. He is declaring. Instead of saying, Aham Brahma asked me, what is it telling? This is my glory. So very briefly, I will read out this mantra and then very briefly, we will go through the meaning and explanation, we will get it in our next class. I am the mower of the tree of the universe. My fame rises high like the greatest mountain, tallest mountain peak. My root is the supremely pure Brahman. I am the unrestrained essence of the self like the nectar of immortality that resides in the sun. I am the brightest treasure, greatest treasure. I am the shining wisdom. I am immortal and undecaying. Thus did Trishanku proclaim after the attainment of the knowledge of the self. Let us briefly, as I said, analyze this one. This Trishanku, after God realization, supposing he comes and says that what did you attain? Oh, I attained Brahma Jnana. And what is Brahma Jnana? Aham Brahma asked me, I am Brahman. And what do you and me understand by that statement? Absolutely nothing. Because, if a great musician declares in front of a donkey, I am the greatest master in the world, what does the donkey understand? We are all like that. Sorry for that comparison. So, we have to understand if saying, I am Brahman, then it is not going to help. Even what he said also is not going to help much. Only with faith we have to take it in. So, what does he say? Aham Vrikshasya Re Riva. So, I am the inspirer, the mover, the stimulator of Vriksha. What is this Vriksha? Suddenly Vriksha means a tree. What is this? Suddenly tree has come here. Aham Samsara Vrikshasya Re Riva. That means, I am the creator. From me, the whole universe has come. From Brahman, the whole universe has come. That is the meaning. And then, Kirti, Mama Kirti, Prishtam Re Riva. So, my glory, my vibhuti, my greatness, it is like the mountain peak. That means, whatever Kirti is there, whatever glory, This universe is nothing but Brahman. And Brahman's glories are manifested in this world. So, if any one of us exhibit a bit of greatness in any field, that actually belongs to God in plain words. So, my glory means anybody's glory. All the glories of the world are combined together. It is my glory because I am Brahman. Urdhva Pavitraha. I am the purest thing. Because there is no second thing which can make me impure. Always remember, anything can be made impure only when it comes in touch with something which is not pure. Since there is no Dvitiya or Dvaitam in Brahman, I am the purest of the pure. Vajiniva Samrutam Asmi Vajini means like the sun. I am brilliant. Not only that, Samrutam Asmi That is, I am immortality itself. That means, if anybody meditates upon me, thinks of me, follows me, he will also become amrut or immortal. Dravinagam That is, the greatest wealth, spiritual wealth. And all the wealth, spiritual or secular, is mine, Brahman's. Savarchesam A person who progresses in spiritual life, he will manifest progressively this divinity of the soul and he acquires a special kind of brightness. Hello! And that is Brahman's only. Sri Ramakrishna used to say, Mother, go inside. These details we will see in our next class. Sumedha If there is an understanding, every day we are supposed to pray, what? Thiyo Yonaha Prachodayat That original medha or that knowledge is me. Amruto Kshitaha I am not only amruta, this word has come, Samrutam Asmi, but as if like a rasagulla, soaked in sugar syrup, I am always completely submerged in amruta or nectar. And this is my glory. Iti Trishankor Vedanavachanam So these are the pure Vedic teachings of the declarations of Trishanko Rishi, who is talking about, I am Brahman. So all the Brahman's qualities are my qualities. My qualities are Brahman's qualities. There is no difference between me and Brahman. Details in the next class. Om Jananim Sharadam Devim Ramakrishnam Jagat Gurum Pada Padmetayoh Sritva Pranamami Mohur Moho May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti. Jai Ramakrishna