View source for Svetasvatara Upanishad Lecture 19 on 06 May 2023

== Full Transcript(Not Corrected) ==
Om Jananem Sharadam Devem Ramakrishnam Jagadgurum
Pada Padmetayoh Sritva Pranamami Mohor Mohoho
Om Sahana Vavato Sahanao Bhunakto
Sahaveeryam Karavavahai Tejasvinavaditamastumavidvishavahai
Om Shanti Shanti Shanti Hare Hare Om
Om May Brahman protect us both. May Brahman bestow upon us both the fruit of knowledge.
May we both obtain the energy to acquire knowledge. May what we both study reveal the truth.
May we cherish no ill will towards each other. Om Peace Peace Peace be unto all.
We are studying the third chapter of the Svitashvatara Upanishad.
Especially what we find here in this third chapter.
It's a prayer for complete surrender first and since we are doing the Narayana Suktam,
the entire third chapter is only re-echoing this Narayana Suktam.
What is it? Sahasraseersha Purushaha Sahasrakshaha Sahasrapah
This is the only theme. Narayana is Vishwam. Narayana is everything.
There is nothing other than Narayana.
That is the idea that has been reflected in this third chapter containing 21 or 17 mantras.
The seeker by realizing his identity with the non-dual Brahman attains the highest good.
In our last class, we have seen how Swami Vivekananda combined from the second chapter and this third chapter.
I have realized this great being who shines effulgent like the sun beyond all darkness.
One passes beyond death only by realizing him.
There is no other way of escape from the circle of births and deaths.
In other words, Samsara.
What is this darkness? That is what is said.
Tamasaha Parastha
What is this darkness? Darkness stands for ignorance.
Just as in darkness, we have no knowledge of what is what, including ourselves.
Very interesting thought.
Supposing a person is blind, does he know what he looks like?
Physically, I mean, impossible.
Supposing a person, just imagine, is brought up from birth in complete darkness.
So does he know what he looks like?
Does he know what his parents look like or any human being that comes into contact with him?
It's impossible.
We are all like that.
Interestingly, Shri Ramakrishna had a vision.
He had seen that the Divine Mother at Dakshineshwar was standing on the balcony outside her bedroom and with loose end hair watching the Calcutta people.
And then Shri Ramakrishna remarked,
Mother is piteously looking at these people, not only Calcutta people, everybody.
So just like worms crawling in darkness.
Very telling word.
And we are no better than worms.
Worms also have their marriage, their, I don't know, without going to court, divorce will be there.
They kill each other.
And there is a competition for food, competition for what is called land, suitable places for making life easy.
Absolutely comparable to what human beings, what we are doing right now.
There is no difference at all.
There is one slight difference.
That difference is that every human being has the potentiality to realize.
Potential divinity is everywhere.
But the potentiality to realize our divinity is manifest only in human beings because of our viveka buddhi.
That is the only difference.
So darkness stands for ignorance which is the cause of samsara.
So here the Rishi is telling with all emphasis, knowledge of Brahman that is called Aditya Varnam, bright, effergent, shining like the sun, alone can destroy the darkness of ignorance.
How? By knowing He is not different from me.
Aham Brahmasmi.
And this is the only way.
There is no other way.
There is no other path to liberation than the realization that one's inmost self is the birthless and deathless Brahman which constitutes immortality, amritattva.
And that knowledge of Brahman, He, the Divine Lord bestows and that state surpasses, transcends everything.
There is no other way.
What is that knowledge of Brahman?
That is why in the Taittiri it is said,
Whereas if we know something, I know there is a beautiful car, car remains separate, I remain separate.
But by knowing Brahman, I am here, Brahman is there, that's not the idea.
I am Brahman.
That is the knowledge.
And that is how He becomes Brahma with.
And Mantra 9 continues in the same way, describing the Brahman for the sake of our meditation.
Because if we sit, many people do japa.
For most people, spiritual practice is japa.
But they don't do japa.
It is a repetition.
It is not a reminder.
Japa is not a repetition.
A parrot also repeats.
That's what Sri Ramakrishna says.
A parrot, when it is absolutely safeguarded, can go on croaking from morning till evening.
Hare Rama, Hare Rama, Hare Krishna, Hare Krishna.
But when a cat, that means when death approaches near, its natural voice will come.
Because it is mechanical.
Once somebody asked me, while doing work, can I play a cassette player?
A cassette playing the Hare Rama, Hare Krishna chanting.
Will it make me liberated?
I told, certainly the cassette player will get liberated.
But if you want, you have to do it.
So what is japa?
One has to dwell on the meaning of the Ishwara, Omkara.
Here, the best mantra for that can be applicable to everything.
Because Omkara is everything.
That is Pranava.
So Tasya Vachakaha, Tasya means Paramapurushasya, Brahmanaha, Ishwarasya.
The mantra, the syllable which represents God.
And Nama and Namne are non-separate, inseparable.
So what is that word?
Pranavaha.
But Om, Om, Om.
Let us go on repeating it.
That is not going to give much benefit.
But what happens?
Tat Artha Bhavanam.
We have to go on meditating.
And this is the way to meditate.
And that is why the Upanishad or the Rishi, he is taking so much of trouble.
First he said, what is the point of this japa?
Well, it will arouse your divinity, make you realize you are divine.
Second, it will take you to that and make you Amrita.
It takes you beyond death.
Here death means ignorance.
Ignorance means Samsara.
There would be no Samsara.
Like when light is brought with the disappearance of the snake and with the dawning of the knowledge that this is a rope.
All fear of snake completely vanishes.
Knowledge of the rope destroys not only snake, that means the idea of the snake, mistaken notion, but along with that all its consequences.
So the consequence of Ajnana is repeated birth, repeated death, repeatedly suffering like wave, happiness and unhappiness, etc.
That is what he wants to describe.
And in the mantra 9 he is describing further lakshanas, characteristics of what this Brahman is.
यस्मात् परम् न अपरम् अस्तिकिञ्चित् यस्मात् न अनियो न जययो अस्तिकस्चित् वरिख्षयव स्तब्धो दिवि तिष्टति एकह तेन इदम् पोर्णम् उरुषेण सर्मः
There is nothing higher than Brahman.
There is nothing different from Brahman.
There is nothing greater than Brahman.
There is nothing minuter than Brahman.
This Brahman rooted in His own glory, He stands like a tree, one without a second and immovable.
By that being the whole universe is filled.
This entire mantra is a most marvelous mantra.
Even though every mantra in the Upanishad is capable of taking our awareness to a very high level,
but some mantras are worthy of remembering by memorizing.
So what is the description?
यस्मात् प्रम्णः
So from Brahman, परम् न अपरम् अस्तिक्
There is neither something different.
परम् means two meanings are there.
One meaning is different.
That is why we say परलोका, अनुधरलोका, परमनुष्या, अनुधरमनुष्या
So no, there is nobody, that means only Brahman is there.
And अपरम् अस्तिक्
Here अपरम् means there is nothing other than Brahman.
So one is that it is everything.
Other is whatever we happen to see.
Because when we experience, experientially something may be there.
But factually it is not different.
For example, and this is a beautiful example.
And we can give this example in a myriad ways and understand in a myriad ways, many ways.
Suppose we are seeing at a cinema.
And very soon we forget that it is all that we are seeing is nothing but projections of light on the cinema screen.
And most marvellous thing is the screen itself has no colour.
It is purely reflecting medium, pure white.
But as soon as the film, the light through the film falls upon the screen, the screen is forgotten and the whole life, world comes to life.
But what is the point we have to understand?
The moment we see that light, all the objects, they are nothing but light.
How do we know? Switch off the light.
The entire cinema will come to an end.
Put on the light. Everything comes as before.
So whatever we see, including darkness there, that is also a projection of light only.
You see, light is never absent.
So what is the comparison?
Our mind is like that screen, especially when it is not contaminated with lot of Raju and Tamoguna.
It is endowed with Satvaguna.
Satvaguna is always depicted as white.
We have seen also.
Ajam, Lohita, Krishna, Shuklaam.
Shuklaam means white.
That is why Bhagavan, Ganesha's meditation, Shuklaam, Bharadharam, Vishnum, Sheshivarnam, Chitrubhujam, Prasannavadharam, Dhyayet, Sarva Vignopashantaye.
By the way, this is not a Dhyana Mantra or Narayana.
Even though the word Vishnu comes.
Vishnu in its etymological meaning, meaning that Ganesha is all-pervading.
He is none other than Parabrahman only, Parabrahmaropam.
Ajam, Nirvikalpam, Parabrahmaropam, Ganesham, Bhajaimaha.
There is a beautiful Sotram written by Shankaracharya.
So there is nothing higher than Brahman.
There is nothing different from Brahman.
And we also have to add, there is nothing lower also.
That is expressed here.
There is nothing that is smaller.
It is the smaller than the smallest.
Remember, Anuraniyan Mahato Mahiyan is bigger.
It is not bigger in the sense that mountains are very big, a mosquito is very small.
That is not the idea.
The idea is all-pervading.
All-pervading is small.
All-pervading is also large.
All-pervading is the highest.
All-pervading is the lowest.
So there is nothing bigger, larger, greater than Parabrahman.
Neither smaller.
But in such a one, who is the sustainer?
Who is the being?
Is there any other being which is giving support, supporter?
No. Brahman himself is his own supporter.
He doesn't need any other support.
He supports everything.
But he himself is not supported by anything.
Here, a beautiful reference comes.
And first time, if we are hearing this word, some kind of doubt or misunderstanding can come.
But even we see, when big tsunamis come, big storms come, typhoons come, tornadoes come,
even big, huge trees are completely uprooted.
But what to speak of?
No.
This Vriksha is not normal Vriksha.
This is
This is beautifully described in Mundaka Upanishad, also in the Katha Upanishad.
But summarized in the 15th chapter of the Bhagavad Gita, Purushottama Yoga.
The very first shloka in this 15th chapter is
So where is the root?
It is firmly rooted in God.
What is firmly rooted in the God?
God is firmly rooted in the God.
And whatever we see, this Jagat, this world is nothing but our perception of that same Brahman with Nama and with Rupa.
So that is the Vriksha we are talking about.
This Vriksha comparison, similarity is marvelous.
We have dealt with it very elaborately while we were discussing the 15th chapter.
Huge tree, rooted up, that means rooted in God.
And the whole creation, just like this, from the roots, tree will come.
Normally we see the tree going up and up, above.
But here it is coming down and down and down.
This is called involution.
That is what is referred here.
This tree is absolutely rooted in itself.
And what is that in itself?
Just imagine, this universe is also infinite.
And this infinite universe is as if coming out.
This is only for meditation, for dull minds to understand.
Not really true.
Because infinite cannot be divided, cannot be multiplied, cannot be subtracted, cannot be added.
Whatever we do, it remains infinite only.
Why?
Because even to add, something has to be there existing other than the infinite.
And as we know, there is nothing other than the infinite.
So this is the meaning.
Stabdaha means firmly rooted.
Nothing can shake it.
Nothing can make it restless.
Nobody can break it.
And it is firmly rooted.
Where?
Divi Tishtati.
Divi means, usually Divi means Swarga Loka, higher Loka.
But here Divi means Brahman.
Tishtati Ekaha.
How many are there?
Only one is there.
Because it is Advaita, Advaitiyam.
Tena, by that Brahman, which is one.
Idam.
Idam means this visible universe.
Tena Purushena, by that Purusha.
Here Purusha means not male, but that being who is everywhere.
Sarvam Purnam.
The whole universe is pervaded.
Pervaded means what?
It is not like you put paint on a huge house.
The house is different.
Paint is different.
As if the whole house is nothing but paint.
No.
Here it means accepting Him, nothing exists.
This also we can take as an explanation.
Purnamadaha Purnamidam Purnat Purnamudhachyate
Purnasya Purnamadaya Purnameva Avasishyate
There is nothing higher than or different from Him,
nor greater nor more minute than Him, rooted in His own glory.
He stands like a tree, one without a second,
and immovable, firmly rooted in His own being.
By that being, this whole universe is filled.
Purnamadaha, that is infinite.
Purnamidam, this is also infinite.
This means the visible universe.
This is all forever contemplation.
So the whole world is filled with Purusha.
Here Brahman, hence there cannot be any question of somebody being superior or inferior.
That is why Swami Vekananda was uttering in ordinary understandable world,
Moorka Narayana, Dharidra Narayana.
So, Nirakshara Narayana, Rogi Narayana.
Don't emphasize on the Moorkatvam, on the Rogatvam, Deenatvam, Dharidratvam.
Focus upon the Purnam.
Shiva Jnane Jiva Shiva
So everything is that Purusha.
Then if everything is that Purusha,
who is left out? Am I left out?
I am also that Purusha only.
So Brahman pervades this entire universe.
That means, just as it is an expression,
gold pervades all the ornaments.
No, gold is the ornaments.
Ornaments are nothing but gold.
Even if there are billion golden ornaments,
you melt them.
They don't become silver or any other metal,
but only gold.
This is the meaning of pervading.
Pervading means appearing, manifesting as something.
So this is called Vivarta Vada.
So when we see a snake,
the rope had become Vivarta.
What is Vivarta?
As if, without becoming,
as if it has become a snake.
That is a complete wrong understanding.
The rope has never become.
Rope cannot become.
Even if somebody wants to do it,
rope will remain rope only.
Where is the problem?
Problem is in my head.
So don't beat that rope.
Beat your head.
There is some hope that enlightenment will come.
That is what Zen masters usually do.
So Brahman pervades the universe
as gold pervades any ornament,
as wood pervades all the furniture,
as clay pervades all the pots, etc.
So whichever is the metal,
whatever is made out of that metal,
that original metal,
pervades everything.
But he is the only substance in the universe.
While the names and forms are all created by Maya.
Maya means my mind.
Nothing happened.
Brahman has not become the universe.
Brahman is not manifesting as the universe.
Through my limited mind,
I am seeing Brahman as this universe.
That is the meaning of Maya.
It is Maya alone,
which creates the ideas of superiority,
inferiority, difference, etc.
which belong to the realm of phenomenal world.
We have seen in the Mandukya Upanishad,
like a magician performing the famous Indian trick.
He goes up.
He disappears in the sky.
After some time,
terrible battle sound is heard.
And after some time,
some ugly looking creature falls down
and is cut to pieces by this so-called hero,
who was the magician.
All the while,
the magician was standing by the side.
And until the show is over,
nobody can see the magician.
But the magician knows it is all magic.
But the audience is completely taken away.
Their mind thinks that some terrible calamity,
disaster is taking place.
Maybe the magician who has climbed up,
he has fallen down.
No, nothing of that sort.
So what is the idea,
the essence of this ninth mantra?
There is no universe apart from Brahman.
Brahma Satyam Jagat Satyam
Jeevaha Brahmayeva Na Aparaha
This is what the ninth mantra
or the Svetasvatara Rishi
wants to convey to us
through this ninth mantra.
And further, the same thing is being said
that what is the prayojana,
what is the result that we get
by meditating upon it,
by doing upasana.
Tato Yad Uttarataram Tad Aroopam Anamayam Ya Yaha Etadviduhu Amrutahate Bhavanti Atahitare Dukham Eva Apiyanti
Again, another beautiful mantra.
Tathaha
That means accepting that being called Brahman.
Yad Uttarataram, that is better than that
or Shrestha or beyond that.
Nothing is there.
And that is also Aroopam.
Aroopam means completely formless.
Not only that, Anamayam.
Anamayam means that which is totally
not to be affected by anything.
Amaya means disease.
Amaya means what is called
substanceless, weak.
There is nothing.
He is because there is nothing which can affect him.
It's a very beautiful mantra.
If I have to be affected by a malarial fever
or a typhoid fever
or so many other types of COVID for example,
there must be something else besides me
which has to infect me.
But there is no such infection at all
for the simple reason
Brahman is only one
and he is unborn.
He doesn't have a body.
He doesn't have a form.
How can anybody, anything affect something
which is formless?
A beautiful illustration is given by Ramakrishna.
Once a sadhu, he had a doubt.
Is God with form or is he without form?
He was at that time at Puri.
He entered into the temple of Lord Jagannath.
He took out a big sword.
If God has form,
the sword, the body of the form of the Lord
will stop the sword.
If he is formless,
then nothing will happen
because formlessness cannot be cut.
He went to the left side
and stood perhaps in front or back
and from right to left he passed
and the sword effortlessly passed
as if there was nothing.
Oh! God is formless.
And he wanted to double check it.
So again he passed that sword
from left to right.
This time as soon as the sword touched the image
immediately there was a sound
and the sword could not go further.
Then the sadhu was given that understanding
God is with form.
God is also without form.
How can two contradictory things be together?
That was M's doubt.
When Shri Ramakrishna told him
do not think.
What you understand alone is the truth.
The truth is God is with form,
God is without form
and God also is both beyond form and formless.
Now we may naturally
something is cold, something is hot,
something is tasty, something not tasty.
How can diametrically two opposed things
can be the same thing?
For that the answer is given
if the mind is in a lower state of progress
then everything is seen with form.
What does it mean?
It means if we think we are the body
and body has a concrete form
then God also will be with body only.
It is impossible for anybody
to think of God without form
if this person is having the idea
I am the body.
That is why in the 12th chapter
when Arjuna asked which is better
Bhakti Yoga or Gnana Yoga
Bhagwan says both will take you
exactly to the same goal.
Then what is the difference?
The difference is Bhakti Yoga is easier for people.
What type of people?
Kleshah Adhikataras Tesha
Asakta Chetasa Deha Vrata
Nahi Deha Vrata Shakyaha
If a person has got the body consciousness
that I am the body
so for them Avyakta Sakta Chetasa
it is not possible for them to think about
they can only think about Vyakta.
So that is what Bhagwan Krishna is telling
but if the same mind
removes its identification with the concrete body
and advances further into the realm of ideas
which is called mind
which is called Sukshma Deha
subtle body
then that very mind
can you tell what form the mind has got?
Is it black? Is it white?
And is it tall? Is it short?
Is it white? Black? Coloured? Yellow?
These are all belonging to the body.
That is why we have to understand
it is a state of the mind
and whatever the mind perceives
so if Bhagwan is thought of, imagined
with the idea that I am the body
Deha Buddhiya Taasoham
Taasoham means what?
I am a body but I am a servant
you are my master
Jeeva Buddhiya Tvadamsakaha
then if I consider myself a small flame
and you are the roaring fire, blazing fire
I am a spark and you are the original fire
that is Jeeva Buddhiya Tvadamsakaha
but when I transcend even the mind
then Atma Buddhiya Tvamevaham
Itime Nischita Matihi
how beautifully all these things gel together
we have to understand
so that is being described here
Tat Tataha, that Brahman
so besides him
Yat Uttarataram Na Bhavati
there is one thing which is higher than that
and that is Arupam
see even the comparison
small and big
and left and right
larger and smaller
all these things will be meaningful
only first of all there must be two objects
and two objects must have two separate forms
when Bhagwan is formless
how are you going to say
which is smaller and which is bigger
so you take two streaks of light
which is better, which is smaller
which is bigger, which is darker
which is brighter
because both are streaks of light only
that is being expressed here
Tat Arupam
not only that
because there is no concrete form
Anamayam
it doesn't undergo any change
what is the change we are talking about
so youth and old age is a change
healthy and unhealthy is another change
birth and death is another change
and that which is not having any form
it doesn't have, it cannot have any birth
and so all the other effects
Shat, Urmi, sixfold changes
that is being expressed
Anamayam
this is the description of Brahman
it is without form
and it is without any weakness, change, disease
and there is nothing smaller or bigger
higher or lower
that is for our meditation
and those who know Brahman as such
what do they gain
Te Amruta Bhavanti
Yaha
whoever, it doesn't matter
is a Brahmana, is a Shudra
it doesn't really matter
Eta Dvidoho
those who know in the manner described above
what happens
Te Amruta Bhavanti
they will attain immortality
what is immortality
they will not be reborn again
they will not have body and mind
so they will go beyond all this Samsara
and they will be enjoying what
but very few attain to that
but everybody will attain to it
but at any given time
only a few attain it
Atha
but Itare
those who do not know Brahman
as such
as such means what
that Brahman is without form
and Brahman is one
Brahman alone exists
therefore I do not exist
I must be Brahman
I am also formless
I also do not have birth
and all the consequent changes etc
sixfold changes
existential problems will not be there
because there is no birth and death
for those they become Amrutas
those who know
but those who do not know
Dukkham Eva Apiyanti
they have to go through this rigmarole of Dukkha
what is Dukkha
Dukkha should not be interpreted as
continuous unhappiness
here Dukkha means Samsara
Samsara does not consist of only one thing
so gain and loss
victory and defeat
good and evil
black and white
light and darkness
so birth and death
and ignorance and knowledge
these are the dualities
Samsara means duality
Dvandvas
Dvandva, Moha, Nirmukta
those who know
they become free from these Dvandvas
but the rest of us
we have to suffer
what does it mean
sometimes we are happy
sometimes we are unhappy
not only that
when we are happy
there is in a corner
existential tremendous fear
how long is this going to last
because nothing lasts in this world
more than very short time
that is why every Sukha in this world
is called Kshanika Sukha
so that being is far beyond this world
that being is formless
and free from misery
misery means Samsara
they who know this immortal being
themselves become immortal
but all others
those who do not know
that I am that immortal Brahman
have indeed to suffer misery
until they also come to know
so Hinduism or Vedanta never tells
that only a few privileged people
will attain to it
everybody will attain
so Holy Mother has a beautiful way of expressing
whatever comes out of the mouth of Holy Mother
is every sentence is nothing but
pure Upanishad
she says
there are some people
who get at nine o'clock in the morning
some people at noon
some people in the evening
some people early at night
but some people at midnight
nobody will go hungry
everybody will be filled
but if they can make an effort
effort for what?
not for realizing
but for opening to the grace of God
they will get sooner
that is why spiritual practice
spiritual life is not optional
it is inevitable
so this is what is being said
Brahman is everything
he is the inner and outer of the self
that is being expressed here
again
we don't need
that's why you must have noticed
I am not going too deep into it
because it's a repetition of the same ideas
how long?
until those ideas
enter, sink and become
the very support of our spiritual practice
until that time
we have to go on reading it
after that what should we do?
become like that sadhu
with a huge book
on every page
only the name Rama is written
and nothing else
so mantra 11
sarvanana-siro-griva-ha
sarva-bhuta-guha-sheya-ha
sarva-vyapi-sa-bhagavan
tasmat sarva-gataha-shivaha
earlier we have seen the word Rudra
here he is using the word Shiva
what is the meaning of Rudra?
that which
the being
who makes us weep
because of our evil deeds
in the form of karma phala vidhata
that is one meaning
but the other meaning is
even if we do not want to progress in life
Rudra catches us by the hair
and then makes us progress
and get out of this samsara
like a mother
at the end of the play
the child does not want to leave
so she will drag the child
takes him to the bathroom
and washes up all the dirt
feeds him to his stomach full
and puts him to bed
so that he can get up and play again
so Bhagavan will not give
that is another meaning of Rudra
in spite of our weeping
in spite of our suffering
because of our attachments
he will not leave us
everybody will be given the same
and also we have to remember
whenever we talk of Rudra
we have to talk of Nataraja
what is the Nataraja?
it is called
ananda-tandavan-rutya
it is a dance
out of sheer
what is called
irrepressible
unsuppressible
ananda
that is what is called
a Nataraja murthy
Raja
he is the king of all dancers
but he is dancing
out of sheer joy
so mantra 11
is repeating
the thing that we have seen in the
Narayana Suktam
sahasra-seersha-purushaha
sahasra-akshaha-sahasra-pad
Purusha Sukta we are going to see next
sarva-anana-siro-grivaha
so wherever we look
whether it is ours or others
sarva all anana
anana one meaning of anana is mouth
so siraha that is head
grivaha neck
that means the entire body
representing entire body
sarva-anana-siro-grivaha
wherever you see a head
and here in Varanasi and many other places
when a feast is given by sadhus
they will say so many heads
so they don't say so many swamis
so many heads are invited
so one one head represents one one person
so wherever we see any head
any person, any being
be it mosquito or be it a human being
be it a saint
who is that?
that Brahman alone
sarva-anana-siro-grivaha
not only this is outside
what about inside?
sarva-bhuta-guha-shayaha
so he is there manifesting
in the cave of everybody's heart
in the form of antaryami
in Brihadaranyaka Upanishad
there is a beautiful chapter called
antaryami brahmana
brahmana means nothing to do with brahmana jati
but a chapter
every chapter in Brihadaranyaka
is called brahmana
and in this brahmana now
what we are seeing in this brahmana
prithvi
he is, he has become
he means brahman
has become prithvi
whom the prithvi does not know
who resides at the antaryami of prithvi
and controls prithvi
and nobody can see him
and that is brahman
like that whether it is vayu
or akasha or jala
or this entire universe
everything one one
the surya, the chandra, the nakshatra
everything is given
as the separate paragraphs of mantras
but the essence is
that he is the star
he is outside, he is inside
and he is all pervading
but because of their ignorance
the individuals do not know
that I am the brahman
we also have seen
that why gopis are mad
after Krishna
is it because he was very handsome
no
bhagavata self tells
krishna himself asks
so there is a beautiful
wisdom filled hymn of gopikas
called gopika gita
and therein they tell the truth
nakalu gopika
nandano bhavan
akhila dehinam
antaratmadrik
you are not the
just the son of a illiterate
milkmaid
you are the indweller
antaryami
of the whole universe
and also we have seen
a first class story
in the Mahabharata
Draupadi was being dishonored
and she has nobody else
her mighty husbands
were sitting there helplessly
with bent heads
and then Dushasana was trying to disrobe her
just see the
what is called
the culture of those people
this is what
most of the people were doing
here and lording them
to the skies
so at that time she prays
hey krishna
you who dwell in Dwaraka
come and save me
but there is no reply for that prayer
next she changes
so she says this one
sarva bhuta koha sheha
sarvantaryami
and then immediately krishna comes
and then immediately
he saves
so he is sarvantaryami
in fact sarvantaryami
doesn't mean like water
in a pot
like contained in a container
sarvantaryami means
outside is he inside is he
that is why it is said
sarvanana siro grevaha outside
whatever we see
is jagrata avastha
and whatever we experience
in the vapna avastha also is he
sarva bhuta koha sheha
sarva bhuta all the beings
koha means
hridaya kohara or the cave of the
heart
sheha means he who dwells there
but how can he
all pervading bhagwan
dwell in that small place
no it is not what is meant
dwelling means here
so here
a zamindar is available
in a visitor's room
interview room
that is where usually he meets
all his visitors
it doesn't mean he lives there
it means he is available there
availability
is the meaning of the
hridaya kohara
that is being
expressly stated here
sarva vyapi sa bhagwan
that bhagwan is sarva vyapi
everywhere that means
there is nothing else excepting bhagwan
tasmat therefore
sarva gathaha shivaha
therefore this sarva gathaha
everywhere and he is called shiva
shiva means what
auspicious because
if he is alone
then i cannot do anything
wrong to myself
because that is not our nature
that is the meaning of it
so therefore means
what because he is formless
all pervading he can take
any form and he can be present
anywhere everywhere
in any form
according to the wish of the devotee
and he is shivaha benevolent
if he did not graciously dwell
in the hearts of all beings
and guide their senses
thoughts and actions it would not
have been possible for man
to realize him by his own
unaided effort
our effort is
to know that we are
effort what is called helpless
our all our efforts
are to know understand
our efforts are
not adequate only his
grace can save us but
until we put forth our
utmost we will not be able
to understand that fact
so to bring about
the evolution of the souls
ultimately bring them
to his himself
to the goal of liberation
that is how he is a shiva
furthermore same thing
is being continued
mahan prabhu vai
purushaha sattvasya
esha pravartakaha
sunirmalam imam praptim
ishanah jyoti
avyayaha certain
epithets which are but
repetitions are given here
he indeed is a great
purusha purusha means
sarvata samantat
yo vyapno vyapya
tishtati sa purushaha
a lord of creation
preservation and destruction
he is called purusha
and he inspires
the mind to attain the state
of stainlessness
very beautiful word how does the
lord bestow his grace
dadami esham
satata yuktanam dadami
buddhi yogam tam enamam
upayantite
i will grant them that buddhi
that right understanding
what is that right understanding
our minds become sattvika
our thoughts become sattvika
our speech becomes
sattvika
our actions become sattvika
we have dealt
with both 17th
as well as 18th chapter of the
Gita how wonderfully
so sattva guna
influences a karta
a bhokta
and a dhriti buddhi
and dhairya
sahasa everything
is affected
by the three gunas
there is no creature which is not
affected by the three gunas
but if somebody
takes surrenders himself
tries to surrender and
surrender means trying
one's best to lead
a dharmic life
without doing anything
i take refuse in you
going on repeating like a parrot
a lord is not going
to give you anything
there is a funny
a senior swami was telling
a fellow was hungry and he
heard this that if he
surrenders himself to god
he will get everything
he laid himself on a bed
god i am hungry
bring food grant me
food lord grant me
food lord grant me food
suddenly he heard
a voice with a
thunderous voice yes yes
i have put that food in the hotel
he walk there pay money
and eat this would be
the answer so
our effort is necessary
first to know all effort
limitation secondly
it is to be able to receive
his grace
we clean our vessel
so that we can get the vessel
filled by the divine lord
our body and minds are
the vessels
this is being said here
mahan prabhu is the
supreme is the great purusha
prabhu ruvai purushaha
he is the ruler prabhu means
lord lord means
he who creates
he who sustains and he who
gives us rest he is called prabhu
so sattva sesha
pravartakaha pravartaka
means he who increases
what does he increase
sattva guna eshaha
this purushaha what does
he do to devotees
sattva guna he will
increase this sattva guna
and what does this sattva guna do
sunirmalam
becomes pure that's why
it is given the color of
the whiteness purity is of
whiteness so sunirmalam
imam praptim
so when the mind becomes
sattvic it becomes pure
like a mirror
stainless mirror
and on that
tada bhrasthu swaroope
avasthanam then
I stand in front of that mirror
then what does it show
I have no body
I have no mind
and then I am the atman
oh every time
I was looking I thought
I am the body but now
I see I am the atman
how do I know I am the atman
because I have gotten rid
of the idea that I am the body
as if you have
got three dresses
one above the other
and when you look
at your reflection
you see the outermost dress
remove it
you see the dress that which is
just below that
and you think you are that
and remove that
and then you see you think you are
that last dress
remove that and then you see
exactly who you are
what is the problem
problem is we identify
with the dress
that is when we are in the waking
state I am the waker
when we are in the dream state
I am in dream when we are in the
deep sleep I am the
prajna or I am the
sleeper but
bereft of these three
devoid of these three stripped
of these three what do I become
I am turiyam I am pure
so sunirmalam
imam praptim
sah purushaha pravartakaha
means dadhati
and he is ishanaha
is the lord of all
and he is jyoti he is the light
of the lights jyoti rajyoti
and he is the pure
consciousness and he is
avyayaha he is not subject
to time whatever is
subject to time is called
avyayaha he is avyayaha
and if he is avyayaha
and if he is all pervading
and if he
is everywhere everything
who am I who are you
there is no I there is
no you and it is all
there if we can sincerely
take refuge in him
what does he do the supreme being
directs our intellect
and inspires us to attain the state
of pure spiritual enlightenment
a transcendental experience
which is imperishable
non decaying
that was what earlier being expressed
amrutasya amrutatvam
apnoti
then we see
the first mantra purusha
suktam which we are going to take
next in our thursday class
om sahasra
seersha purushaha sahasra
akshaha sahasra paath sabhomim
vishvato rithva
atyatishta dashangulam
purusha eveda eva
idam sarvam
adbotam ecchavavya
the purusha the supreme being
has a thousand heads a thousand eyes
and a thousand feet
has enveloped this world from all sides
and has transcended it
by ten fingers of the
breath
what is that whatever we have discussed
earlier sarvabhuta guhashaya
etc is being
reinforced
this most of us have heard it comes in
the a bit of it in the narayana
suktam and the whole
of it in the purusha suktam
very first mantra itself
it will come and we will
talk about it in our
tomorrow's class
om jananim sharadam devim
ramakrishnam jagadgurum
paada padme tayo saritva
pranamami muhur
muhur may
ramakrishna holy mother and swami
vekananda bless us all with
vati jai ramakrishna

[[Category:Svetasvatara Upanishad]]