View source for Aitareya Upanishad Lecture 21 on 14 October 2023

== Full Transcript (Not Corrected) ==
We have been discussing the third or the last chapter of the ''Aitareya Upanishad''. This third chapter is one of the shortest chapters. It has only four ''mantras'' and one of the greatest ''Mahavakyas: "Prajnanam Brahma"'' - Consciousness is ''Brahman''. Pure Consciousness is another name for ''Brahman''. That ''Mahavakya'' is presented here. And in this third chapter, for the sake of expounding how the whole universe is nothing but pure consciousness, ''Prajnanam'', is being expounded here. In the second ''mantra'', we have seen something extraordinary. This ''Prajnanam'' has been given 16 names. But 16 doesn't mean only 16. Every single modification of the mind, also called mentation, in Sanskrit, is called ''Vritti.'' Anything that modifies, like wheat dough which can be made square, round, flat, oval-shaped, thin or thick, obtains different names. So, one may prepare chapati one day, puri another day, parota another, etc. But what is the point? All of them have a common origin, a common substance. Origin means cause, ''Karana. Karana'' means substance. For example, if we take clay, clay is the cause, ''Karana.'' But it becomes a ''Karana'' only when a pot is made by somebody. So, that pot is nothing but clay. There is no separate object called pot. Applying this principle, whether it is to gold, wood, silver, iron, or anything else, if we take the modern physicist's view, everything is made of particles or even energy. Energy is the ''mula karana''. That energy cannot be produced, cannot be destroyed, cannot be created, cannot be destroyed, but it can be modified. A small part of it can be modified, and that which is modified is called matter. Now, what is the point? The point is, if energy is the cause, anything that is modified out of it is only a modification of name. Previously, we are calling it energy; now we are calling it matter. But this matter can have infinite variations, whereas energy is only one. ''Ekam, Nithyam, Aja, Shasvatah''. All this can be applied. Only the modern scientists lack one thing to become pure ''Advaitins'': they don't say energy is endowed with consciousness. But if we add consciousness, energy is consciousness. And in the Sanskrit language, we call it ''prana''. By the way, this energy is called ''akasha'', and matter is called ''prana''. Swami Vivekananda in his introduction to the ''Raja Yoga'' mentions ''akasha'' and ''prana''. These two are the modifications, the splitting of that pure ''Purusha'' or consciousness. That is called ''Saguna Brahma. Saguna'' always means two: one is ''Brahman'', and another is its ''guna''. Call it ''Maya. Saguna Brahma'''s only quality is ''Prakruti'' or ''Maya.'' This ''Maya'' consists of, as we all know, ''Sattva, Rajas'', and ''Tamas''.

The entire creation is a manifestation of ''Sattva, Rajas'', and ''Tamas'', both in their material and subtle phases, called qualities—goodness, friendliness, evil, or negativity. These belong to the subtler part of it, and something that is gross, called the physical part of it. So without consciousness, matter can never function, and matter cannot be truly recognized. For this purpose, in the second ''mantra,'' the word ''Prajnanam'' has got 16 names, but as I said, not just 16. Whatever modification, it may be 100, it may be a million, it doesn't matter. And I will just point out to you how deep the ''Rishi's'' thoughts are. Why do we say there are infinite manifestations? Because suppose you see a house 10 days back. "This is a house. I know this is a house." That is one name for that house. And you see it the next day. "Is it the same house?" Not at all. So many changes have taken place within 24 hours. You should not strictly call it the same house. The concept of the house, while it remains the same, the physical changes that have gone, subtle changes that have gone, which we notice only in the course of time, there, every minute actually, it is changing. Another example is our body. It is not the same body—a foetus, then a baby, a child, an adolescent. Continuously, change is going on. There is an identity, common identity. "This is so and so." That is unchanging. But all the while, everything is changing. And everything that is changing, we give some general names. For example, "This is a baby." "This is a child." "This is a young man." We recognize the same body with different names. So if every object—creation means time, creation means space, creation means causation—everything is changing all the time. There is nothing which is unchanging. And therefore, if something changes, just as we call a young person a baby, a little more a child, so we have to give a different name. Generally, we confine ourselves only to a few names. So, 16 names are given. But what is a name for? A name is to indicate the named. You call, "Oh Rama!" And immediately, the person named Rama will look at you, being addressed. And supposing there are two Ramas, then you have to add how to distinguish between them—Junior Rama, Senior Rama. Suppose there are many juniors, many seniors, then what do you need to do? So, in our order, there was one Swami. His name was Dheeran. And there were so many Dheerans. How to distinguish? So, one of these Swamis, he had an operation in Rishikesh. And so, he was called Pet Kata Dheeran Maharaj, stomach operated Dheeran Maharaj. And there is only one. If there are two, then you have to say, Junior ''Pet Kata'' and Senior ''Pet Kata''. Like that.

Every name indicates an object. "''Nama''" indicates a "''Nami''." So, this is my body. This is a body. What does it indicate? How do you know it is a body? Because I am aware this is a body. And you are happy. Happiness. I am aware. I am happy. So, that I am aware is the unchanging awareness behind every single name. What is the reason for that? If we are not aware, we won't have knowledge of any particular object. If I am not aware of a tree, the tree is non-existent so far as I am concerned. So, all these names are directly indicating only that ''Prajnanam'', pure ''Brahman''. And that ''Prajnanam'' is ''Brahman''. In order to make this idea clear, in the second ''mantra'', 16 names are given, but in the third ''mantra'', specifically, all the ''Devatas'' are ''Brahman'' or ''Prajnanam.'' All the ''Panchabhutas'' are ''Prajnanam''. All the ''Jeevatmas'', divided into four categories. All the living beings come out of a cause called ''Bija.'' But different types of, let us say, environments help the ''Jeeva'' to come out in the normal way. So, if this ''Bija'' is coming out of what we call the earth, we call it ''Udbija''. If it is coming out of a womb, ''Jarayuja.'' If it is coming out of another egg, like birds, etc., we call it ''Andaja.'' And if some area which is full of moisture, like mosquitoes, etc., insects come out, that is called ''Svedaja. "Sveda"'' means sweat. Sweat means moisture. So, all the living beings have been categorized into these four. But what is important is why am I pointing out? There is a particular word called ''Andaja. "Anda"'' means egg. Anything that is born of an egg. Actually, everything is born of a ''Bija'' only. Egg only. So, our mothers have a lot of eggs in their wombs. Every woman has any number of thousands and thousands, or even, I don't know, lakhs of eggs. So, every living creature is coming out of what is called a ''Bija'', a seed, an egg only, but because some come out from the womb, some grow, but that is why if you say ''Andaja,'' you should not think others are not coming out of an egg. Everything is coming out of the egg only. So, even to make it more specific, horses, cows, all human beings, all elephants, and then how many he can go on enumerating? "''Etkinchat idam prani''." Whatever creatures, living creatures are there, "''prani''" means with consciousness. Please remember, whenever we say ''prana, "prani"'' means one who has got ''prana'', means alive, that means awareness is there all the time. So, consciousness or awareness plus life always go together and that which is inert, like a stone, etc., that is what we think. It doesn't have life, that means it doesn't have consciousness. ''Vedanta'' doesn't accept it. ''Vedanta'' tells, you don't see it, it is not manifest, and that is why, a person in a coma, he is also not having so-called consciousness. No, he is having consciousness. And why do we have to know or accept that this unconscious person has got consciousness? Because a very practical issue comes. What is it? Supposing a person has taken the name of God whole life, and for some reason, his brain has gone. Brain means what? The connection between mind and body is cut off. The brain is the instrument that connects the body with the mind. If the brain is not functioning, memory, everything will go away. That condition is called coma or unconsciousness.

So, here is this person, taking God's name all the time, and maybe, it could be one day, it could be one year, it could be five years. One of our Swamis was like that for nearly one and a half years, completely in a comatic state. Another Swami in the USA, for two, I think three years, like that. So the question was asked to Holy Mother. He who remembers consciously with full awareness, the idea of God, and just before giving up the body, then he will attain to God. But what happens to this person? He has been taking God's name very sincerely practically his whole life. And only now, because of this problem, he is not able to, he doesn't remember anything. So, what does it mean? It means he is not able to communicate with you. You are not able to communicate with him. It doesn't mean he is not able to communicate with himself. He is fully aware. What is the reason? Logic. Logic is mind is separate, brain is separate. Brain is physical, mind is subtle. And therefore, we just don't know what is happening. So when Holy Mother was asked, she gave a most scientific answer. She said that she did not explain in the way that we have been dealing with it. She said that just before going into a coma, that person has been remembering God and that will give him the same result. He will also attain ''Mukti.'' Now, why did I bring out this, that ''prani''? And then all ''pranis,'' all living creatures are divided into two: ''Jangamam'' and ''Sthavaram''. What is ''Jangamam''? That which can move. We can all move. Birds can move. Animals can move. Insects can move. ''Sthavaram'' means what? All the plant kingdom. They cannot move. But nowadays, even scientists are telling, they are also moving slowly, slowly and they move also. If you love them, they are very much moved and they come towards you and it is practically proved. When Ravishankar's classical Sitar music was played through a speaker, a creeper practically went and embraced that speaker. So, a little bit, very restricted movement, you can say, is called ''Sthavaram. Sthiratvam Sthavaram''. But, we cannot say that. Sri Ramakrishna's experience, a stone was jumping and following him when he was walking up and down on the banks of the Ganga at Dakshineswar in Panchavati. Who has to put a limit? So, whatever ''Prani'' are there and then whatever is flying, ''yaccha sthavaram jangamam sarvam.'' That is everything. And we have to include in this everything that which we call, what we call, ''aprani''. That is inert..

''Sarvam tat prajnanetram prajnanepratishtitam prajnanetrolokaha prajnapratishta Prajnanam brahma'' 

What does it mean? 

''Prajnanetram sarvam prajnanetram prajnanepratishtitam prajnanetrolokaha prajnapratishta'' 

It simply means what? All this description is about what? ''Jagat. Jagat'' is this universe of which we are all part. Of which every living creature acts both as a subject as well as an object. When I am looking at you, I am the subject, you are the object. But when you are looking at me, I am the object and you are the subject. But this looking is accomplished by consciousness or awareness. So my awareness, your awareness, there is no difference. That is the important point. 

So earlier, we have seen, ''Brahma''n was alone. He was pure consciousness. "''Sarvam amimesha''." There was no moving thing at all. There was no second thing at all. Then he decided, "I want to create worlds." That is, "I want to manifest." We have discussed it. That means creation means he became the whole universe and he entered into the ''Jeevas evaloka''. That means what? He entered first of all, he became the object, second he became the subject. And this combination of subject and object is called this entire world.

Now, one point, many times I have highlighted it, but again I am emphasizing it. Who says this is living, this is non-living? Who says? Only an ignorant person says it, but ''Vedanta'' doesn't say it. ''Vedanta'' says three things always go together: ''Sat, Chit'', and ''Ananda'' always go together. That means what? Where there is ''Sat'', there will be ''Chit'' and ''Ananda.'' Where there is ''Chit'', there will be ''Sat'' and ''Ananda.'' Where there is ''Ananda'', there will be ''Sat'' and ''Chit.'' It may not be manifest, but you cannot take a knife and say this is only ''Sat,'' only existence, but it doesn't have ''Chit'' or ''Ananda''. And that's what we are doing. Whenever we point out this stone, it is existing, we accept it, but it doesn't have ''Chit'' or ''Ananda'', that is completely wrong. That is not the problem of the stone, it is our problem because of our ignorance. So keep this in mind.

So, in the third ''mantra,'' what is it telling? That he is everything. I will read out the ''mantra'' and quickly go through it because we have discussed it. 

''eSha brahmaiSha indra eSha prajApatirete sarve devA imAni cha'' 

''pa~nchamahAbhUtAni pRithivI vAyurAkAsha Apo'' 

''jyotI.nShItyetAnImAni cha kShudramishrANIva .'' 

''bIjAnItarANi chetarANi chANDajAni cha jArujAni cha svedajAni chodbhijjAni'' 

''chAshvA gAvaH puruShA hastino yatki~nchedaM prANi ja~Ngama.n cha patatri'' 

''cha yachcha sthAvara.n sarva.n tatpraj~nAnetraM praj~nAne pratiShThitaM'' 

''praj~nAnetro lokaH praj~nA pratiShThA praj~nAnaM brahma .. 3..'' 

'''He is Brahma, He is Indra, He is Prajapati; He is all these gods; He is the five great elements—earth, air, akasa, water, light; He is all these small creatures and the others which are mixed; He is the origin—those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows, human beings, elephants—whatever breathes here, whether moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is supported by Consciousness. The basis of the universe is Consciousness. Consciousness is Brahman (Prajnanam Brahma).'''

He is ''Brahma,'' not ''Brahman''. He is ''Brahma'', the creator. He is ''Indra,'' He is the ''Prajapati''. He is all these Gods, all the Gods whom God has manifested as Gods at the beginning. And then He manifested as the five great elements: Earth, Air, ''Akasha'', Water, Light. Then He is all these creatures and the others which are mixed, varieties, infinite number of creatures. He is the origin of both moving and unmoving living creatures and all those are born of an egg, of a womb of sweat and of a sprout. And He manifested as horses, cows, human beings, elephants, whatever breathes here whether moving on legs or flying in the air or unmoving, all this is guided by consciousness, all this is supported by consciousness, the basis of the entire universe is consciousness. What does it mean? This is, everything is based, that means ''Brahman'' created, maintaining, and everything returns back to ''Brahman. "Srishti''" is the first meaning of all this is guided by consciousness, all this is supported by consciousness means "''Sthiti,''" the sustenance, the basis of the entire universe is consciousness, that means "''Laya''," because of which we are able to know each other and interact with each other, experience both happiness and unhappiness.

And as I mentioned earlier, never forget, you cannot experience happiness without unhappiness in this dualistic world, and unhappiness without happiness. Both of them go together. We cannot experience heat without cold, cold without heat, and then good without evil, evil without good. That answers a lot of questions why there is evil in this world—simple answer, because there is good in the world. Wherever there is good, there is evil, wherever there is evil, there is good, wherever there is life, there is death. So, everything, ''Srishti, Stithi, Laya'', everything is ''Prajnanam''. Out of this, we derive another beautiful fact: ''Prajnanam'' is one manifestation is many. Cause is one, like clay, and the effects can be any number because who can imagine what a person is going to do in the future. A simple example will be wood. Take wood. So what, many things have been created, many things are being created, and many things will be created, and there is no limit to the imagination of human ingenuity or intelligence. And when AI combines, how many marvellous things it is going to do, including death also, that is a different issue, but what I am trying to tell is the effects are many, but the cause is one. Like that, the whole world is of different nature, ''Anantha,'' of infinite variety, but everything is different, name is different, because form is different, because quality is different. A red rose is not a blue rose, a rose is not jasmine, so all these differences are divided into three categories by ''Vedanta: Vijatiya Beda'', two different species; ''Sajatiya Beda'', differences between the same species; ''Swagata Beda,'' all internal differences. So when we say Prajnanam is one, there are no differences, all these three differences have been completely negated, that is indicated by this. ''Prajnanam'' is the ''Srishti Karanam, Prajnanam'' is the ''Stithi Karanam, Prajnanam'' is the ''Laya Karanam'', there is nothing else, this is what is meant by "''Prajnane Pratishtitam," "Loka Prajnane Traha Stithi," "Prajna Pratishtha''," ultimately it goes back. "''Yatova Imani Bhutani Jayante," "Ena Bhutani Jeevante," "Yat Prayanti Abhisam Vishanti," "Tad Vijnasasva Tad Brahma,''" that is indicated here, "''Prajnane Pratishtitam," "Prajnane Tro Loka Prajna Pratishtha''," so that is the meaning of these three. And finally, what is it? What is that ''Prajnanam? "Prajnanam Brahma,''" this is the ''Mahavakya'', even though it is part of this third ''mantra'' in this third chapter of the ''Aitareya Upanishad. Prajnanam Brahma.'' What is ''Brahma? Brihat,'' infinite consciousness is infinite because when there is something which has no differences, we cannot use the word small or big. So ''Brahma'' means that is derived from the root ''Brih, Brih'' means that is infinite. So everything that is infinite, ''Purnam Adaha'', that is infinite full, means here don't go on saying so that is full, this is full.

And that is another translation, beautiful, funny translation. That is, whole, this is also whole. This whole has come from that whole. Even though this whole has come from that whole, that whole remains the same whole. One can use this language to enjoy ourselves. Full means what? Infinite. That is infinite, this is infinite. This infinite, though seems to have come from that infinite because this can come only from infinite, because there is nothing besides infinite. This world is also that, is from the infinite. Even though infinite has come from that infinite, there is no difference. That infinite doesn't become less, it still remains only "''Purnam Eva Avaseshyate''," that is called "''Prajnanam Brahma." Brahma'' is ''Sarvam.'' Therefore, ''Prajnanam'' is ''Sarvam''. A plus B is equal to C, B plus C is equal to A, therefore A is nothing but C, that is the logic that is given here. So, this is what the ''Mahavakya'' wants to lead. Alright. This is the ''Mahavakya''. Here is a person, and every Indian philosophy leads must have a purpose. Philosophy without purpose is only a vain intellectual gymnastics. So every philosophy, ''Darshana'', means what it leads to the direct realization, direct perception is called ''Darshanam''. ''Darshanam'' of what? The final cause. What is that final cause? ''Brahman'' or ''Bhagwan Narayana, Vasudeva, Shiva, Devi'', whatever name we may give it to it. So, what happens? I have come from ''Brahman'', I am living because of ''Brahman'', and I go back to ''Brahma''n. This is the thinking of an ignorant person. Because if I have come from ''Brahman'', if I am living in ''Brahman'', and if I go back to ''Brahman'' all the time, where am I? In ''Brahman'' only. If I am in ''Brahman'', are there, like some water in a glass, so that glass is separate and water is separate, or a child is in the womb of the mother, child is separate and the mother is separate. No, it means there are no two. I was ''Brahman'', I am ''Brahman,'' and I am going to be ''Brahman.'' But even this language is a misleading language, what should we say? I thought I came from ''Brahman'', I thought I was ''Brahman'', I thought I am going to become ''Brahman.'' There is no question of coming or going. ''Sarve pranaha praliyante. Upanishad'' takes the trouble to directly point out that a knower of ''Brahman'' doesn't go anywhere because there is nowhere for him to go because that knowledge, I am everything, I am infinite, that is called realization, that is being said here. Why is this ''Mahavakya? Mahavakya Shravana'' is for a person who believes 150% in the scripture, ''Guru Shastra Vakyeshu Satya Buddhi Avadharana,'' that I was never other than ''Brahman'' because of belief, my faith in the scripture, my ''Guru'', but I have not yet become aware of that. I am thinking I am separate from ''Brahman''. But through ''Manana'', through ''Nididhyasana'', what is ''Manana''? Deep thinking, bringing out if there are any doubts and quashing them completely so that no doubts will ever remain, that doubt removing process, absolute conviction is called ''Manana''. And once I am convinced that I am God, then I have to make myself realize I am God. For that, spiritual disciplines have been indicated everywhere, and that is the purpose of this ''Mahavakya''. First, it tells the truth, then it asks us to think over it, ponder over it, until all doubts are completely gone.

Why doubt? Because my experience is I am separate, you are separate, everything is separate. But the ''Guru'' tells us there is only one, there are not even two, and when there are not even two, there is not even one. That we have to remove all doubts, and once we are convinced, this is the reality. Always we react only towards reality, we respond only to reality, and that is indicated in the fourth. So if a person practices spiritual disciplines and attains to ''Brahman'' or realizes ''Brahman.'' Realizing ''Brahman'' means becoming completely one with ''Brahman'', merging in ''Brahman'', removing all separation from ''Brahman''. What does he gain? It need not be answered, because he becomes ''Brahman'', but it is said in intelligible language, if I do my homework, you will get more chocolates, lozenges, or your favourite food, etc. Now, we read the fourth, last ''mantra'' of the third chapter, last ''mantra'' in the whole ''Aitareya Upanishad'':

sa etena prAj~nenA.a.atmanA.asmAllokAdutkramyAmuShminsvarge loke sarvAn.h 

kAmAnAptvA.amRitaH samabhavat.h samabhavat.h .. 4.. 

'''He, having realized oneness with Pure Consciousness, soared from this world and having obtained all desires in yonder heavenly world, became immortal-yea, became immortal'''

What does the person become? ''Amrutaha. Amrutaha'' means what? Deathless. Deathless means what? Birthless. Deathless and birthless means what? There is no more ''samsara''; that person is not going to be reborn again. And it is repeated, "''samabhavat, samabhavat''," why? Because often in ''Upanishads'' we see when at last it is repeated, it indicates definiteness, to emphasize whatever we said is absolute truth, first meaning. Second meaning is this teaching has come to an end. "''Samabhavat, he became amrutaha''." He became means not that he was not and then he became something that ''Advaita Vedanta'' doesn't accept. So we are all ''samsaris'', we pray to God, God became gracious and then he took us to ''Svarga Loka,'' and then there are two doors, one in the north side and one in the southern side, and he says, "Did you pray to me?" "Yes." "Did you surrender yourself to me?" "Yes." "Did you lead a good life?" "No, southern side, go back." "Did you pray to me?" "No." "Did you meditate upon me?" "No." "Did you lead a good life?" "I lead a very pure life." "You will go to the northern side," that means you will stay with me all the time. God doesn't care how much we know, how much we say, how much we read. He only says, "How good are you? Is your selfishness gone? Is your ''ahankara'' completely gone?" And then only when there is no ''ahankara'', "''Nenu lekapote''," then I become ''Brahman.'' If I am not there, I become ''Brahman,'' I go to ''Brahman''. If I die, I go to ''Brahman.'' I go to ''Brahman,'' that is the meaning. That means the ''sadhaka,'' the ''rishi,'' the disciples of ''Aitareya Rishi'' or anybody who is going to be following the teachings of the ''Aitareya Rishi'' are called disciples of the ''Aitareya Rishi. "Prajnena atmana,''" so he had become one with ''prajna, Prajnanam Brahma,'' that realization, "I am ''Brahman''." What happens? "''Asmat loka utkramya,''" so "''Asmat loka,''" from this world, "''utkramya,''" having gone out, what does it mean? So, is he going somewhere in Mars or Jupiter or Saturn? ''Sanigraha,'' we cannot cope with this ''sanigraha'' here itself. If you go to what is called planet ''Shani'', Saturn, then we don't know what happens to us. What does it mean? "''Asmat lokat''" means completely destroying or surrendering our egotism, our ''ahankara'', our ''mamakara'', that is called ''pretya'', getting out, and the moment we say that I am not the body, I am not the mind, etc.

Then what remains is "''aham chaitanyo asmi, prajnaha asmi'', I am ''brahman.''" ''Utkramya'', then ''amushmin'' beautiful, ''Svarga loka'' is somewhere. Normally, ''amushmin'' means in this ''Svarga loka'' that attainment itself is called ''Svarga.'' What is ''Svarga''? There is no ''jara'', there is no ''mrutyu'', there is no old age, there is no death. What does it mean? It means there is no birth. That means what? There are no six-fold changes. It means what? I am never going to come back again to this world. ''Sarvan kaman atva'', then what happens? I attain to all my desires. That means what? I have so many unfulfilled desires, and having attained this knowledge, and I will go to God there. Whatever I want, it will come to me, and I will eat. If you eat, don't forget, you have to digest, and you can't digest so many. You can't digest a few things here. And so many things...how are you going to digest? No, what is the purpose of eating? To be happy. What is the purpose of desiring any object? So that I want a car, so that I want to be happy, I want a house, why? I want to be happy. I want to get married, why? I want to be happy. I want to get divorced, why? I want to be even happier. So whatever we desire, the object of desire is only one: I want to be happy. I am not happy. I would like to be happy, and this is what I think will give me happiness. So here there is no desire which remains unfulfilled because there is no time, there is no space. All the desires, that means I become ''Ananda Swaroopa''. I become ''Brahman.'' What does that mean? ''Sarvan kaman atva.'' I become ''Sat'', I become ''Chit,'' I become ''Ananda Swaroopa.'' That is called becoming really immortal. I will go beyond this ''samsara,'' and that means I am not going to come back. Not only that, anybody who follows this ''Aitareya Rishi'' or any ''Rishi'' or ''Gita'' or Sri Ramakrishna's gospel will attain to the same knowledge. Anybody, not Hindu, not non-Hindu, anybody, at any time, because truth is one and then not at all different. 

So with this, the ''Aitareya Upanishad'', we have completed all by the grace of the Divine Mother ''Saraswati''. Now, I will, we will complete this ''Aitareya Upanishad.'' Now, we want to recollect very briefly. I am going to give a summary of the ''Aitareya Upanishad''. This ''Aitareya Upanishad'' consists of three chapters, and totally there are 33 ''mantras''. So in the first chapter, the first chapter is divided into three sections. First section: first chapter 23 ''mantras'', second chapter 6 ''mantras'', third chapter 4 ''mantras.'' So the third chapter, which we just now completed, is having only 4 ''mantras.'' So the first chapter, what is the essence? First chapter was dealing with the revelation of ''Paramatma''. What is it? ''Karanam Brahma,'' and then what is it? ''Atma eva idam agra asid.'' So only ''Atman'' is there because if we think of, if we forget to think of the world, what remains is only ''Paramatma Karanam''. We call it ''Karanam'' because the whole ''Srishti'' has come because without ''Karanam'' there cannot be ''Karyam''. This world is called ''Karyam.'' Therefore there must be a ''Karanam'' and that ''Karanam'' are not many, only ''Atman''. So that in reality two types of causes are posited, one is called material cause another is called intelligent cause ''Nimitta Karanam''. So it is only ''Brahman,'' and then this material cause that is also nothing but ''Upadana Karanam'' that is also nothing but ''Brahman'' only. Then what did he do? This is from our point of view because you cannot think what ''Bhagawan'' is thinking we are thinking he must have done like that because only the mind can think like that. So what did he do?

''Bhagawan'' let me manifest myself as this world. So what did he do? He started creating it, and in how many ways? Five stages: first, the creation of the ''Loka'', meaning the world; then ''Lokapala'', the rulers of the world; some rules and regulations for the world to continue properly; then ''Sharira Srishti'', the creation of the bodies; and for the sustenance of the bodies, whatever food is necessary - different ''Jeeva''s require different types of food. You cannot ask a tiger to eat grass or lettuce early in the morning. Actually, that is also being done, I think, in Indonesia or somewhere - Buddhist monasteries they bring up these tigers, they give only pure vegetarian food, and they take them for a walk side by side like huge dogs. It is a memorable sight; you can find them on YouTube. I am not supposed to give you all this information, but in case you want to see. So, ''Loka Srishti, Lokapala Srishti, Sharira Srishti, Anna Srishti'' - finally everything is ready. Then ''Jeeva Srishti'' - his consciousness has come into this. There is consciousness; he is called a ''Jeeva''. Without consciousness, he is not called a ''Jeeva''.

Then what was the problem? As soon as bodies or else everything was there, birth was there, then growth was there, then youth was there, old age was there, disease was there, suffering was there, death was there. ''Shadurmi'', and therefore, he had become a ''Samsari''. And then he realizes this is not right, and I should never have become a ''Jeeva''. How can I get out of it? For that purpose, slowly evolution started from the inorganic to the organic, to the insects, to the plants, to the birds, to the animals, to human beings, etc. These are called different ''Janmas, Churasi Lak Janam.'' And then every Jeeva is graphically described in the second, what is called chapter in this, and that what is called abodes of this ''Jeevatma'' in the course of evolution is called ''Avasatha''.

So, what is the essence of the first? Let me create the world, let me enter the world, and then evolution started. So, what is the purpose of the creation? Only one purpose: if you ask the Bible, to praise God; if you ask ''Vedanta'', to realize God, that is what is said. And then the second chapter is exclusively devoted, and this word ''Avasatha'' is a very special word used only by ''Aitareya Upanishad.'' I don't think I have come across this word anywhere. So what does this second chapter do? There are three births. What is the first birth? They don't ask that ''Jeevatma'' which has died in the previous birth, physical body is gone that comes down through ''Panchagni'', clouds, rain, plants food and retas, ''Purushamija'' in the father, that is the first birth, ''Jeevatma.''

''Jeeva'' enters through all these instruments into the father's body in the form of the food, etc., and he becomes the best part of the food, and that is called ''retas'', or that is called male seed, that is semen. And that semen, when it comes into contact with its counterpart in the female in any creature, that is the second birth. Then it becomes a foetus or ''garbha'', and that is the second birth, first birth in the form of the seed, second birth in the form of growth in the mother's womb. And then he comes out after nine months or in other animals after one month, after six months, after twelve months, etc. So that is called the third birth. Coming out of the mother's womb is called the third birth. And then the father considers this son, "I myself am born because all my traditions I can pass on; he will be my saviour by performing all the after-death rituals; he is going to help me." So he is called ''Atmaja''. But these are the three ''avasathas'', means what? There are three abodes one after the other. It is a beautiful verse. And in this second chapter, we get if there are pregnant women, let them not, they may not, you may not want to hear about it, that other women can hear about it, not pregnant women because such graphic description may embarrass them. Nowadays, such problem doesn't arise at all. So this is, you can go to the next room when the second chapter is over. Again, you can come back when the third chapter starts. This is the essence of this. What is the point? The point is, thus from the inorganic, a person becomes a lower human being in course of time. Then he develops from ''tamoguna'' to ''rajoguna'' to ''satvaguna'', more ''satvaguna''. Such a person is born with ''satvaguna sampanna'' is called ''Brahmana''. So ''Brahmana'' means what and fit ''adhikari'' for ''sadhana'' is called ''Brahmana''. So this continues until we reach that state. That is why ''krupaya pare pahi murare'', "Oh lord, only you can take me." But then comes the voice of a great rishi giving us assurance there is going to be an end to this ''samsara''. For that, ''Vamadeva rishi'' was introduced towards the end. That having gone through all this, I know the cause of all these problems. Problems cannot be solved; problem can be dissolved. That is, you cannot always make this ''samsara'' happy or a ''swarga loka'', but you can get out of it. That is called dissolving the problem. This ''Vamadeva rishi'' is none other than a realized soul, a ''Jeevan Mukta''. He declared, "I have gone through all these births, and through ''sadhana,'' I approached a ''guru'', etc., and then I practiced ''shravanam, mananam,'' and practiced ''nidhidhyasana''. Finally, I attained to the highest state." This is the second chapter consisting of only one section, and that is the second chapter.

Now we come to the third chapter. This third chapter is only again one section and four ''mantras''. So in this, what ''Mahavakya Vichara'', the most important essence of the third chapter in these four ''mantras'', is leading to the ''Mahavakya'' called "''Prajnanam Brahma''." For that, he goes on telling you may think you are a body, you may think you are a ''Jeeva'', you may think you are interacting with this world. Any interaction is possible only because of awareness. That awareness looks different when I see a tree, tree awareness; when I see a man, man awareness; when I see a house, house awareness. House is different, man is different, tree is different, everything is different. But the awareness, that is only one. And so for that, we get sixteen names.

But as I said, any number of names can be given. As I said, every name ''Aitareya Rishi'' points out, indicates, draws our attention that it is ''Prajnanam''. Name, ''nama'', points out to the ''nami'' without whom this ''namadaya'' or experience is impossible. Every experience leads to the cause of the experience, which is called ''Prajnanam''. For that, the whole world from ''Brahma'', all the ''pancha mahabhutas'', all the creatures, and then everything else. And then, after all, going through all these things, a man slowly expands his identity. I am not only this body, I am everybody. I am not only everybody, I am that pure awareness. And then that is called ''brahma nirvanam.'' That is when a person realizes there are no many things, there are no two things, there is only one thing, and that is called ''Prajnanam''. And that ''Prajnanam'' is none other than ''Brahman''. And that ''Brahman'' is none other than ''Atman''. That ''Atman'' is none other than ''Sarvan''. What happens? ''Sarvan kaman avapnoti.'' He swims in the ocean of ''Brahmananda''. That is, he becomes ''anandaswaroopa''. With that, ''samsara'' comes to an end, and everybody is going to attain to that state. That is what Swam Vivekananda means, each soul is potentially divine, and it may take a long time, but a time will come. 

That is what ''Bhagavad Gita'' points out in the 72nd in the very last ''sloka'' of the second chapter, 

esha brahmi sthitih partha nainam prapya vimuhyati

sthitvasyam anta-kale ’pi brahma-nirvanam richchhati

This is called ''Brahmi Sthiti'' or abidance in ''Brahma''n. And even if a person attains it even at the last breath of one's life, then afterwards, he will become one with ''Brahman'', and he is never again going to come back. If he is surviving, by God's will, it is called ''Jeevanmukti'', and if he is not surviving, it is called ''videhamukti''. In other words, A''tma Gnanam''. And this is the essence of the third chapter. This is also the essence of the ''Aitareya Upanishad''. This is the essence, in fact, of all the scriptures. Here ends all the three sections, and our next class will be, I am thinking of ''Kaivalya Upanishad, Esmal Upanishad'' from the next class onwards, which is from tomorrow.

''OM vA~N me manasi pratiShThitA mano me vAchi pratiShThitamAvirAvIrma'' 

''edhi vedasya ma ANIsthaH shrutaM me mA prahAsIranenAdhItenAhorAtrAn.h'' 

''sa.ndadhAmyRita.n vadiShyAmi satya.n vadiShyAmi tanmAmavatu'' 

''tadvaktAramavatvavatu mAmavatu vaktAramavatu vaktAram.h ..''

''OM shAntiH shAntiH shAntiH.''

'''May my speech be fixed in my mind, may my mind be fixed in my speech!''' 

'''O self-luminous Brahman, reveal yourself to me.''' 

'''O mind and speech enable me to grasp the truth which the scriptures teach.''' 

'''Let me not forget what I learnt. Let me study day and night.''' 

'''May I think truth? May I speak truth?''' 

'''May truth protect me? May truth protect the teacher?''' 

'''Protect me. Protect the teacher. Protect the teacher.''' 

'''Aum. Peace! Peace! Peace''' 

Om Jananim Sharadam Devim Ramakrishnam Jagat Kurum Pada Padmetayoh Saritva Pranamami Muhurmuhu May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with bhakti Jai Ramakrishna
[[Category:Aitareya Upanishad]]