View source for Khandana Bhava Bandhana Lecture 13 on 04 August 2019

We are discussing this profound hymn Composed by Swami Vivekananda. What is the difference between why I said compose - an ordinary poet also can compose. A rishi also composes. What is the difference? An ordinary poet talks beautifully about mithya. But the rishi can never talk about mithya, because there is no mithya for a realized soul. This is an important point. For a beginner, for a sadaka. There are let me say all human beings can be classified into three - all human beings can be classified into three - those who are completely immersed in worldliness, Which, a spiritual aspirant calls mithya or unreal.

The worldly person doesn't know that he is living in unreality. He says I am living in the deepest real hundred percent real world only- Sathya. When a person turns towards spiritual life, progresses a little, he is caught in the mesh of this duality called Sathya and mithya . God is the truth. Everything else  is untruth. Brahman alone is  truth. Jagat is mithya. When a person that person progresses isn't realizes he experiences again. Only one Sathya like the worldly persons. What is that Sathya? Brahmam only God. Then what is the difference between worldly people satyam and realized Soul satyam. The difference is worldly people they say it is satyam. But that's satyam is constantly changing which is called time, birth  growth, old age, disease, death, Decay and death six changes. 

Then the brahma gnani says it is Sathya. There is no world for him the world of experiences the world in there is body mind, but he knows clearly that it is the same unchanging reality. What does that statement means? It means very listen, very carefully. It doesn't mean what we say is - the world is changing. What a Realized his soul says is - the world is nothing but Brahman; and Brahman cannot change but it is the lens of My Mind through which I am witnessing Brahmam it is this lens which is changing. It is my mind which is changing.

There is a school of religious sect called Zen Buddhism. Buddhism Zen Buddhism is the word really changing. Or  is it unchanging. and if the world is unchanging it cannot be world. because very name for the world. Do you know what is it Sanskrit. Jagat – samsara – sara – saras - that which is constantly in flux - a moving stream like a river water. So if it doesn't change it cannot be called Jagat. It can only be called Infinity or Brahman. So  then, What is it That is moving? A master so he takes his fan  and then furiously fans himself. when he asks his disciple - Zen Master, what is it is moving. What  should be the answer? It is my mind that is moving. It is not the fan that is moving. It looks unbelievable, but that is a fact. So that is why the motion picture – I am telling you Motion Picture, how many frames a second? 

24 frames a second. It gives an illusion of motion. There is nothing called motion. Stillness experienced one after the other that is called motion. There is no fact called motion. It is a day to day experience and yet it is unbelievable experience. So what is my point? What am I driving it? When the Mind becomes still the world becomes still. 

This is the greatest fact in life. So control the mind and then the whole world will vanish. When  you control the Mind, the  mind vanishes? When the Mind vanishes it says World also vanishes. what does that statement mean people when they mind is when mind vanishes world vanishes - I said, what does that statement mean? It doesn't mean there is something In front of me that vanishes. 

What it means is my wrong perception of what is in front of me that perception vanishes. Then what remains -Brahman remains. This is the fact you have to understand it. Because  the world is nothing but Brahman. And if it is existing, world is existing or Not? World is existing. When world is existing, you can’t make it nonexistent. But you can have a correct idea of what it is. 

So it is the correcting our misconception is what is called spiritual result. So whatever came out of Swami Vivekananda’s mouth, It came spontaneously. so they don't sit and think and compose. They just to enter into a mood and the things flow automatically as an example his “ Om Hrim Rhythm”. How did it come to be composed? He did not sit and compose before prior to that, He had a vision of the Sri Ramakrishna in the form of mantras.  Golden letters. 

What were the vision “Om Namo Bhagavate  Rama krishnaya”. In vedanta this is called sapdha Brahma. Sapda Brahma, in the form of, shining golden letters. Not that he saw like Cinema flash golden letters. This is an expression of an experience. The experience put into words is “Om Namo Bhagavate  Rama Krishnaya”. I don't want to go too deep because it will be very confusing but I will just give you a hint.

So here is a paper. This is an object. As soon as you behold this object. This object it melts into information. And then that information is taken by your the paper is not going through the eye. If it goes, then your both eyes will go. Both  eyes means this eye and as well as this “I” both eyes will go. So all this is reduced into information. That is what happens in telephone. 

Sound you know, you speak “Hello”. That word “Hello” that it becomes what digitized  011 on the other side. It is a phrase and reassembles itself (by an algorithm) and becomes a meaningful word. So every information, that comes through our five sense organs is presented to the mind. That information is called idea. That is why in Sanskrit every object is called “Padhartha”. Padha  means sabdha, artha means meaning.  The  idea, We are only dealing with the ideas. What is the world one idea dealing with other ideas is called Jagat. So this this is called Padhartha, idea. This  idea is called in English language is thought, in Sanskrit It is called the “vriththi.” Vriththi - idea will come. But  the idea by itself is a lifeless. Idea is lifeless. Lifeless  means you won't be able to cognize it. Then how does it happen if I go that itself will take two hours.

Say hey, I am pursuing so many things. But 99% of those things are not being pursued by me. My eyes are taking you know, like a camera but I am not cognizing them. I only cognize one thought at any given time and only I am aware of that thought. So these ideas, thoughts - though they are there, You can never experience them. To experience, there must be an “experiencer”. That  experiencer is called Chidabhasa. Sakshi experiences. 

This is called chit. abhasa means reflection. Just  light is necessary to see the reflection. So to see the thought we need. What is one now? You you bring the two analogy. The mind is the mirror. They object in front of it is an object. Whatever is there in front of the mirror is the object and there must be light. When there is light. The person's body becomes the Object. 

The person says I see my reflection in the mirror. So that person supposing he's asleep. He is in front of the mirror still is reflection is there in front of the mirror, but he won't be able to know that there is a mirror. There is a reflection there is a body these three things become absent. He - is not aware of his body, is not aware of the mirror, is not aware of the reflection. Only when the  that reflection of Consciousness falls upon all these three, it illumines  those three. Then only oh I see my reflection. Who is telling? It is the mind who is telling.

And  the sakshi, What is it witnessing? This fellow says I see my reflection in the mirror that is the  sakshi’s sakshi bava. So you see two eyes are always there. 

But we are unable to distinguish. What is the spiritual progress spiritual Sadhana to first to clearly distinguish, There is an eye which is only a witness and there is an eye / “I” who is a participant. the moment we say what happens remember that Law whatever we experience is not me. So I am experiencing somebody I call me who is participating in all those, Immediately says I am not the Participant.

I'm just merely the witness. immediately that law applies. That  is called “Dhyana”. What is Dhyana? To  progress to such a state where I lose my identity with the body and mind yet to witness you witness. You don't identify. Now, what are we doing? I am listening but there is somebody who is also witnessing. I am listening and saying Hey, listen, well, you are not listening. Well, it is completely a detached  phenomena. I hope and making some sense. Why am I taking such a long time to discuss this subject because that is what Swami Vivekananda is telling.

What was the first point I said. Swami Vivekananda was not an ordinary person. He was a rishi. when a Rishi says something this is called “Arsha Prayoga”. That is intuitively the words comes out of his mouth, that is called “Mantra”. So the whole “Avatara Sthothram” is nothing but a big mantra. 

We have discussed until.. “pre‧mâr‧paṇa samadarsana jagajana-duḥkha jây - premarpana means Sri Ramakrishna or every Avatara becomes an embodiment of love and I defined what is love. What is love, to consider the other as myself is called Love. Otherwise, it is a business. When  a person says to somebody or something we say we use this word love for both. I say to somebody as I love my mother. I love my brother, I love my child, another object. But we also say to lifeless objects. I love Rasagulla. I love a car. I love my dress. Yes. We are all caught in that love etcetera. So but we never identify ourselves. We “Remain” separate. But in this real meaning of love, I become totally one with the object that we love. That alone should be called true love. 

When a person says I love a sweet. Does he really love the sweet? It is very a little bit too unhappy analogy. Not inelegant analogy but nevertheless it is a wonderful analogy. The  moment I say, I love a Sweet. What do I do? I go to no, no destroyed. Anything, like that. Now you extend this one. I love my mom is I want to destroy her. Yes. Don't think that we don't think like that. We are thinking like that only we don't want to admit it. That means what I am a slave to that object. I don't have Independence.

Either I become one with that or that becomes one with me? So the moment we say we love it is not true Love. True  Love is complete identification with the other object. This only God can do that; a saint can do that. That's why they don't want to kill others. True Love doesn't destroy anything. Rather It can give up its Body and mind for the sake of the Beloved. Premarpana - when a saint possesses of that, It comes only This Love Comes as a result of what? As  a result of knowledge. What is the knowledge that there is a really no other thing excepting me – myself. Then samadarsana so that love this is one of the characteristics of love. True love cannot make any distinction.

If I say I love this person more. I love this less - I love this object more. I love this object less. That is not a true love. Samadarshina. Why because everything what we call the whole world is but nothing but me. Samadarshina and when such a person, when we are fortunate to come into contact with the such a person, that love Conveys itself to us. That is the power of love and if we can really cultivate it, then jaga jana dhukka Joy. He also becomes. The nearest analogy to it is supposing you are an iron object and a big magnet attracts you, what will you become? 

And iron nail becomes what is called becomes one with a big magnet. What does that iron nail become? It  becomes a magnet. Now, you can understand when we come in contact with such a great soul, then we become also of the same nature. And then the others will feel the magnetism. This is also called the philosophy of reflection. What is the philosophy of reflection? Suppose, you are not happy, You    know, there is somebody who will make you very happy. You  go to that person. That person will definitely make you very happy. 

What do you become as a result of that. Happy. When you  become happy some of the other person who is not happy, He will be invariably coming to you. This is the law of life. We always go to people who will make us happier, than we are. Yeah, will you will you go to any person who is unhappy? But, sometimes, we do go. Because, if we love those persons, we want also to remove their unhappiness. So if somebody is suffering, we want to make them a little bit of happy it is there but if there is no necessity you will avoid like poison anything that is unhappy, miserable because that will make you miserable all. This is the law. 

So if an Avatara comes, how much love he possesses.   It so happened, after Sri Ramakrishna’s passing away, the direct disciples, sometimes, they used to quarrel with each other. He loved me more, he loved me more and once they were quarreling like that no, no, he loved me more than you.  Then  Lattu Maharaj gave it a big Dhamak. He said you fellows dunderheads. You don't understand. We are all like vessels. He filled us up with to the brim so it is not that he loved one. More or he loved one less. He loved everybody to their capacity.

That also as another point, you know, what is that point? Each one of us differ in our capacity to receive even love. We can’t receive just like. You know, this climate maybe to Madras fellows very cold. But if a polar bear, comes here, what do you think It will do? It will suffocate and die. Yeah, this is the condition. So the capacity to receive is what we need to develop in spiritual life.

Sri Ramakrishna, Touched everybody, excepting two people on 1st, January 1886. Why did he not touch the other 2 fellows? Because they were not ready to receive what you would even those people whom he touched also later on they vomited. it is my expression. They could not retain it. 

So premarpana samadarsana jaga jana dhukka jay…

Then we took up the one which is the probably it is one of the best thing – namo, namo Prabhu vakya Mana adita :- Salutations again and again To You Oh! Lord who is beyond both speech and mind vakya means here speech. Mana: means mind. You cannot utter. You cannot even think and what you cannot think. You cannot utter only you can utter. What do you can really think about. 

But there are people also while they are called Brahaspathis. So there are some people who think and talk; there are some people first they talk and then they think. Yeah, well, there's so many people. Unconsciously it comes. So it at the same time. What is the truth bhagwan is beyond both mind and speech. Beyond mind that includes everything. At  the same time if bhagwan is absent then you cannot think, you cannot talk, You cannot do anything. So for example, the lowest unit we can understand is called prana. 

If there is no prana he is a corpse. If  there is a corpse and sleeping person is also compared to a corpse because the prana’s activities are completely limited only to maintaining life. So can a sleeping person think or talk? Not possible. And even there are many people if there is no prana, there is no question of thinking. Because, thinking requires energy & consciousness. Talking requires energy and Consciousness. Acting requires energy and Consciousness

Now who is going to supply both prana and awareness. So the atman manifests into different forms. What is the first form  it manifests? Prana. First thing is prana. Universal prana. But along with  Universal prana The Lord also enters into every being the form of awareness, Chidhakasa. 

So to understand it better here is a person. Suppose  he is a great scholar. He is in coma now. Is he alive or not? Prana is there and prana is one aspect of what did I say? Atman one aspect of Atma. That prana is what we call existence. Prana is called manifestation of existence. A  special manifestation of existence is called prana. 

Now, even if a person is dead - a body is there - dead body- you see it. How are you able to see because it is existing but it is existing. But without prana. So there is a special manifestation not only existence is necessary, But prana is also necessary. The  first  thing that  God pours what we call prana. But the specialty of prana is that “you can’t separate prana from consciousness”. 

Vital energy. Vitality they call it. Life force, another word. So, this prana and consciousness can’t be separated.  

In deep sleep prana is there. Awareness is there are not? It  is there. but it is manifesting only in its specialized field. That is what we remember. I don't remember anything is a remembrance of not remembering anything. It is there. 

So what is - namo namo prabhu vâkya-manâtîta, that is why there is a law,  in Thaithriya Upanishad, “yato vAcho nivartante | aprApya manasA saha |” He has taken this from the Thaithriya Upanishad. You have no doubt atman exists, but you cannot describe it. It is Indescribable because description - any description is a limitation. Any description is limitation. It  is a profound idea, even though I'm expressing in simple language. You have to take each thought as a separate idea and dwell upon it. 

I'll give you an illustration here is Clay. this Clay is a generalized existence. Somebody shapes it into a pot. Now. What do you call it? You don't call it clay what we call it. Pot. but if you analyze the pot is nothing but clay, a particularized form of clay is called pot. Like that particularized Form manifestation of existence is called body. Human body, mosquito body, is anybody it doesn't really matter, but then there should be prana.. So that prana and chit -  Prana is a combination of Sath & Chit. Actually all the three are combined. You cannot take a knife and separate where there is prana the will be also Ananda. And again your to understand what is Ananda. 

Same, but limited, to a particular object. See  again, I will give the illustration. As I said, these are very deep ideas. What is this? If he saw don't ever say that if you want to say it in philosophical terms, it is a paper plus light. It is a paper plus light. And there are two lights are there an external light to illuminate, an internal light to make it understandable “To Me”. It is the external light only which is which is the manifestation of the inner light. That is the point. We are going to come here. So the moment you say any object. There are two things about that object. You have to keep in mind. 

This is a table. Let's say it's a chair. This is a chair and this is also let us say it is a combination of metal and wood but let us say it is pure wood then you say it is a generalized wood in a particularized form. you have to if you don't forget the wood if we tend to forget the wood.

Now, what is it pointed if it is merely wood, You cannot describe it. What is wood? 

Is an illustration don't take it to the utter. If it is pure existence. You can't describe it. If you describe it. You only described within a particularized form, it is a chair, It is a table like that. only you can tell about it. So that is why that generalized something is always Indescribable. Describable  means particularized; Indescribable means generalized. So that in generalized existence, generalized knowledge or   Consciousness, generalized Bliss. That is called Brahman. Now, how can you describe Brahman. you can never describe. why you can't describe Brahman? 

Because the objects we see are limited. The mind which sees the objects is also limited. Therefore, we have one limited instrument is really dealing with other limited objects. And therefore we don't know what is called indescribable. 

But we know there is something but we don't know what it is because it is - You will never know - you cannot know. I hope you are getting my point. If you know, it is an object. If you don't know that it is the subject. That is our own self. Therefore Brahman is Indescribable. What is Swami Vivekananda  talking about? Here  Prabhu means what? Not  Sri Ramakrishna. Prabhu means Brahman.

namo namo prabhu vâkya-manâtîta. Namaha here has a specialized meaning.    What is the meaning of namaha? It's a simple translation “salutation”. That is it has a deep meaning. In the olden times, when the yagnas and Yagas has to be done - See you have seen homa here - we lit a fire, took a cup of ghee (clarified butter), take a spoonful and with “Indraya SWAHA,  pour it there into the fire - this Offering is meant for Indra. This  “swaha” means this offering is meant for. This  is the meaning of “swaha”. this offering is meant for indraya – for Indra. That spoon we have to empty into the fire. And when you take it back, you should not dip again that into the ghee Pot. You  should take an empty cup and a few droplets you have to put there and then the priest who is doing this not the yajamana - yajamana means the person who  is paying for all this - he's not doing it - a Brahmana priest is doing it. So he has to remind oh Indra though. I am giving it to you. I am only a postman,  The person who isn't it true to you is somebody else, to indicate that says nah Mama. Nah, Mama not mine. means you should not give me the result of this to me.  I am only a postman. So if to whom we should be given to the person yajamana. so that na mama, na mama, na mama - it has become namo. That means Sri Ramakrishnaya Nama: when we say it has become now I salute you. It also conveys a meaning. 

But the real meaning is nothing belongs to me that if it is something is there it doesn't belong to me. Then to whom it belongs only to Sri Ramakrishna, God. That is the meaning of namaha. Namo namo prabhu - Oh Lord, everything belongs to you, “me” who is saying also belong to you only; my Body, my mind everything belongs to you. 

Now, there is a law. The law is the mother knows child better or the child knows of the mother better. The mother. This is called Karana, Karya  sambandha - cause and effect relationship. The cause is superior, subtler; the effect is grosser. So the grosser can never know the subtler. The  subtler knows everything about the grosser. This is the meaning. I am nothing. 

Oh Lord. I accept I admit that fact you are Beyond both speech as well as mind. So whatever, We cannot think in the mind. It cannot be expressed at all. That means that I am completely helpless. At  the same time, How am I able to say that you are inexpressible? That is also a description. Who is going to tell it. 

manova‧ cana ek âd‧ hâr – adhara means here the support without which we cannot even utter. We will not exist. Without  your existence, I cannot exist. Without  your Consciousness, I will have no knowledge. Without your bliss, I am I don't have any experience of happiness at all. Also, just in brackets, I want to add something very important. 

And when we say sukha – dhukka, Our usual understanding is they're opposed to each other. Vedanta doesn't accept that fact. Light  and darkness are not opposed to each other. They are only one and the same thing. There is nothing called absolute light and absolute Darkness, absolute knowledge and absolute ignorance. Less of light is called darkness. And less of darkness is called light. Like a dimmer switch. 

It is only one light controlled. I hope that. So Sukha- dhukka also they are not opposed to each other. Less  of sukha is dhukka; less of dhukka is sukha. That  absolute is only one. Now  Swami Vivekananda, he takes it further and says – there  is  no two absolutes called Good and Evil.  Less of this Good is called evil and less of evil is called Good.  

Therefore,  if we go on eliminating the evil, then one day the whole world will remain only become good. It is impossible because if there are two things you can destroy one, but if there is same thing if you destroy one both will be if you destroy what is it called Dharma, Adharma also will be destroyed. if you destroy Adharma, Dharma also goes back.  This is the Law. 

But I will put it psychologically right way. Somebody  say they many years back a book had come it's name is “In Pursuit of Excellence” the very beginning of that book in pursuit of excellence and American Author (Terry Orlick) has written. Movie is there. I don't even see the same. But anyway, I don't know about movie. I'm only talking about the very proposition in the beginning itself is if everybody is excellent, How will you know who is excellent? To  know that somebody is excellent, There must be also the opposite. 

So if Dharma is removed, adharma cannot be -  if adharma is absent how will you know you're doing Dharmic deeds. This is an argument psychological argument. How do you know you're a first class. There must be at least a third class, second class and  some failures then only, you know, I am first class first. So this world is composed of only one material. In  some it is more manifest; in some it is less manifest. What is the health? Less of sickness. What is sickness? Less of Happiness. Yeah, so this is an idea. 

So what – how it  related to our topic here. Oh Lord, I am part of you. Part will never know the whole. But  the whole will know if we will support the part. The whole will support the part. The part can neither support nor know the whole. This is the meaning.  namo namo prabhu vâkya-manâtîta- because I am the effect I can never know about the cause. 

But without you - without cause there will be no effect. Without  sath that there will be not my body mind. Without chit, there will be no knowledge, awareness without Ananda there would be no sukha or dhukka. That is why in deep sleep or you good or bad? Are you happy or unhappy? Are you dharmik or adharmic. Absolutely, and then there would be no difference between anything. If your dog is coming and sleeping by your side, will you know? very mild expression? I should not say it. But anyway, I’ll say it. Sri Ramakrishna  said this fellow is very proud. 

And, when he is sleeping, and he is opening his mouth passing the dog. Will you know and this fellow is very arrogant to say I am a great man. All human beings are like that. So not dogs. Let us say mosquito. When you are sleeping will you know, that a mosquito is biting you. The  name mosquito is drawing blood. He becomes your brother. Do you know that because you are sharing the same blood - blood relationship. (Loud Laughter) 

Yeah, anyway, so..” namo namo prabhu vâkya-manâtîta”  manova‧canaikâd‧hâr -  if there is no absolute existence for world, I have no existence. If there is no chit, absolute chit the world will have no prana and also no Knowledge. 

If there is no absolute Ananda that is what God is, then there would be neither Sukha nor Dhukka. Therefore, the whole manifestation is the Karya stemming from that Karana who is sath, chit and ananda. They  can know who can describe it. A part can only describe a part. Part only can describe a part. Part  can never describe the whole. Who can describe the whole. The “whole.   

And  when you can describe the whole, you will be really in a big hole. You become very hole, great hole and that's what is called. You are a very holy person.(laughs).

Jyotira jyoti ujala-hṛdikandara tumi tamo-bhañjana hâr-  That word. Jothira. Jyothi –that word Swami Vivekananda has taken from the fourth chapter of the Brahadharanyaka Upanishad, called swayam Jothi Brahmana. I think I gave a hint last time. So  Janaka and Yagnavalkyar were having a conversation. So the conversation is this - when a person is in daylight, what is the guide Guiding Light the Sun? So when the sun sets who will be the light the moon. when the moon also is absent who gives the light fire. when they fire is also absent who gives the light Wauk – sound. we also get to you now with this knowledge. We are always getting. 

Speech – sound. So  supposing you receive a phone call. Immediately The knowledge comes this is my friend speaking, is my mom speaking, My child is speaking. Isn't it? This wauk is the Guider. The Upanishad gives this example.

It is pitch dark. Nothing is there then you're fumbling. So there is this “my child, You come in this direction”. your ears will hear and then it will find out this sound is coming from this direction. So you make your way that is acting to you in the form of the light guiding you to the right destination- goal.

This is Wauk. In the absence of wauk, who is the guide? So he says “your inner self”, it is called Swayam Jyothi.  Why is it called the swayam Jyothi. It  is a beautiful word. Today  I will just give introduction and I will stop. 

Why is it called swayam Jyoti? So there are two things called jyothi and swayam jyothi. Before that jyothi and an object jyothiless object. Light & an object. Now, this is daytime. Here  is a chair. I can see the chair because of which light? The sunlight. Without  the sunlight I can’t. 

But this to see the sunlight, Do you need another sunlight? No. That is why it is called “swayam prakasha”. A light the characteristic of a light is it not only lights up other things it itself first says you look at me - the moment some light comes - even a match light – immediately we understand that is a light  - small light, May be. It  is a light . 

So  what is the point now? A light doesn't require another light to understand it is a light. So we think. It  is not true. That's the point I will come. So there are so many outer lights. the Sun, the moon, the fire, the wauk. walk means, What did I say wauk? Speech.  Not only speech,  wauk  means any of the five sensual objects.

Suppose, you know, you are walking and suddenly there are two paths in One path a very bad smell odor is coming. Is it a light or not? What is the light? What  is the light here? Light means knowledge. Light  means knowledge. light always is knowledge. So there is a knowledge here is something foul. I better avoid it and go this way. That is why smell, then taste you taste something and then it's somewhat acidic or it is very sour, better avoid it; very hot chili like that. You better avoid it. So any of these 5 sensory  knowledge is called a light. 

So the sun is a light. The Moon is a light. The fire is a light. And any sense object is light. We usually identify only what the eye can see is light. But Upanishad  just pointed any of the sense organ is also light only.  

Every time we are using it. So you are walking. Suddenly  There is a first-class Pakoda? How did you know it is Pakoda. Smell. you know, the whole street is lighted up with that light. 

Even wine you know, you're going nearby - that special smell comes of drinks. Immediately,  You know that there is a drink is there. Because of that Lattu Maharaj used to take a detour. So Ramachandra Datta, then came and told to Takur, What is this? Why did you ask him? Now We have to walk double. Sri Ramakrishna told  I  never  remember what is there.  No. No, you said you to avoid this liquor shops? Oh, I Only told him to avoid liquor shops, but I did not tell him to take such a detour. great. Oh is he doing that way? 

Oh, no, then he called Lattu Maharaj, and said next time you take my name and walk. Nothing will happen to you. So taking Sri Ramakrishna's name saved him four miles of detour. Yes, you know that power. So, what is it? The smell, The Taste, the touch is very hot what knowledge you are getting. When you are sleeping when it is too cold, what do you automatically? Draw the blanket nearby. Only problem is, if two of you are sleeping and the blanket is small there is a tug-of-war unconsciously between you and the other person sleeping. 

So all the sense organs are, the light. But  what is the difference? every sense object it cannot say I am here. It  requires some other light, and what is that light? So I said external lights - the Sun, the moon, the fire Etc; then sense organs also aside. but then in the absence of one light, even the sunlight cannot be cognized, Moonlight cannot be cognized, the firelight cannot be cognized, and the sensory knowledge also cannot be cognized. What is that light? self-awareness? If you are not aware. You don't know whether it is day or night. 

If you are not aware, you don't know it is a moon, It is a fire or what it is. It all depends upon Self-awareness. What is that  self-awareness? It is called chith. Not chitta. In Sanskrit Vedanta,  chith means Consciousness. chitta means the mind. So this pure Consciousness without which I cannot - I know  it is the sun because of that inner Consciousness. I know it is the moon. I know it is the file. I know it is the smell I know it is the form. I know it is the taste. I know it is the touch. I know it is the smell - only because of self-awareness. 

So that is the light which Janaka was asking of Yagna Valkyar and Yagna Valkyar answered. This beautiful analysis is what Swami Vivekananda bodily lifted and said O Lord that you are the Lord. I am a devotee and I have I know only very little and you know everything I should adore you that knowledge. 

How did it come? Because  of this “Swayam Jyothi”. that is that Swayam Jyothi, another name for the manifestation of that Swayam Jyothi  is called “medha”. It is called medha. That is why “dhiyo yo naha prachodayat.” It  is this Inner Light, which is being prayed. Not the outer light. This is the see the funny part of it also. This Brahmana, looking at the sun rising sun? Does he need a light? He needs a  light - to know that this is a Rising Sun. 

But this is only external ritual. But the inner thing is: I am a being subjected to  changes and death, birth and death; you are a being who is infinite and eternal. I want to become like you. That  prayer is called “Sandhya Vandana”.  


and this prayer also comes in the Eshavasya Upanishad at the end. As I mentioned it earlier, 

Hiranmayena patrena satya-syapi-hitam mukham,

tattvam pusanna-pavrnu satya –dharmaya drstave.(15)

Removal of ignorance Is Possible only to the Inner Light. No sun can remove it. No moon can remove it. No, fire can remove it. No sense organ can remove it because these are all limitations. Only  the Swayam Jyothi - the Inner Light of the lights. you are the light of the lights. So this is the meaning. Oh Lord. I cannot even know that you are the Lord. I cannot even know that I am the devotee. 

Unless you enlighten my understanding. Therefore you are the inner light. I am praying. What I am praying?

Hiranmayena patrena satya-syapi-hitam mukham,

tattvam pusanna-pavrnu satya –dharmaya drstave.(15)

your face is covered by a golden disc that is what is telling here. Jyothira Jyothi.   you are the light of the lights.

ujala-hṛdikandara - You light up the darkness of the cave in which I am living. 

Because who can remove that ignorance - only light can remove. Who  can remove Darkness? only light and here we are not talking about external light Darkness. We are talking about ignorance. who can remove the Ignorance. only knowledge can remove. And God is of the embodiment of knowledge.

Therefore - Tumi Tama banjana har:- You are the destroyer of the darkness of ignorance. Tumi – You, tama - ignorance  Bhanjana-destroyer, har- complete destruction. You alone  are the destroyer of this ignorance. I can see the world. I can see my body. I can see my mind, but of my quest is to see you and I'm completely in darkness with regard to you. Who can illumine? Only you can illumine. !!!

So with this is the Avatara Sthothram is complete. Then  as a result of this prayer and meditation what happens if a devotee supposedly becomes illumined; and what does he do? dance in joy.  “dhe dhe dhe laṅga”.  We will we will discuss it in the next class. 
[[Category:Khandana Bhava Bandhana]]