Aitareya Upanishad Lecture 05 on 19 August 2023

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADME TAYO SHRITVA PRANAMAMI MUHURMUHUR OM VAGME MANASI PRATISTHITA MANO ME VACHE PRATISTHITAM AVIRAVIRMA YEDHI VEDASYA MA ANISTAHA SHRUTAM EMA PRAHASE ANENADHETE NAHO RATRAN SANDADHAMI RUTAM RITAM VADISHYAMI SATYAM VADISHYAMI TANMAM AVATO TAD VAKTARAM AVATO AVATO MAM AVATO VAKTARAM AVATO VAKTARAM OM SHANTI SHANTI SHANTI HARI OM OM MAY MY SPEECH BE FIXED IN MY MIND MAY MY MIND BE FIXED IN MY SPEECH O BRAHMAN BE MANIFEST TO ME O MIND AND SPEECH MAY BOTH OF YOU BRING ME THE MEANING OF THE VEDAS MAY WHAT I STUDY FROM THE VEDAS NOT LEAVE ME I SHALL UNITE DAY AND NIGHT THROUGH THIS STUDY WITH BRAHMAN I SHALL THINK OF THE RIGHT I SHALL SPEAK OF THE RIGHT MAY BRAHMAN PROTECT ME MAY BRAHMAN PROTECT THE TEACHER MAY BRAHMAN PROTECT ME MAY BRAHMAN PROTECT THE TEACHER OM PEACE PEACE PEACE BE UNTO ALL We have been studying Aitareya Upanishad. It is one of the most marvelous Upanishads. In this Upanishad only two things are very evident. The very first mantra tells Atmava idam ekaha eva agre asrit. Only Paramatma was there. God was there. Brahman was there. Nothing was there. Anyat nakinchana nishat. There is nothing besides what we call the Srishti. It was not there at all. And what does that prove? That proves first of all that only Atman exists. Then where from this world has come? Sa ekshata lokan u srujayati me hi sa. There was no creation. Let me manifest myself as this creation. So there is no difference between Paramatma without name and form is called Brahman. Same Paramatma with name and form is called Jagat. Even Vidyaranya, the grand philosopher, he concludes what is Atman and what is Brahman. He says Atman or Brahman is sat chithananda. He does not use these words. He uses asti bhaati priyam. And then what is the world? Asti bhaati priyam nama rupa. What is he telling? Same Atman with the dress, donning various dresses, appearing like reflections in a mirror as though the one had become many, infinite. Infinite has donned names and forms. So infinite names and forms. So this world is also nothing but Brahman with name and form. This great fact, which is hard to understand, has been expressed by Sri Ramakrishna. When our minds look at Brahman without activity, he is called Brahman. When the same Brahman is looked by us with our mind, with our mind means what? As doing some action and that is called Shakti. Brahman and Shakti are not different at all. So only Brahman is there either with activity or without activity. But either way, there is only Brahman. Then he thought to himself, So let me create the world. Let me bring it forth. So how did he bring it forth? So what was the desire? There was no desire. So why did he desire? He did not desire at all. Because to desire, a mind is necessary. Then just now the Aitareya Upanishad is telling, you are also telling, And in the next second you are denying. No, what I wanted to tell, all these speculations, Is Brahman Saguna or Nirguna, Sakara, Nirakara? Does he will something? Does he create something? Or does he become something? All these are useless, futile, fanciful speculations in our mind. Supposing you are asleep, will you be thinking whether Brahman is with form or without form? Never, because world does not exist. So long as mind is there, we are seeking some answers. And even when the mind is there, we don't seek answers. We don't have any questions until we start suffering. Suffering is the root cause of religion and only spirituality. The greater the suffering, the greater will be the growth or progress in spiritual life. That is why Swami Vivekananda had said that if you want to fast progress in spiritual life, Go and live amidst those people who would be always troubling you. It may be troublesome, but we reach God very quickly. Now, Bhagawan had created, the question comes, with what instruments, with what material? In this world, even if a potter wants to create a pot, he requires clay, mud, and he requires some instrument like potter's wheel. What were the instruments? This is also to tell that Bhagawan Himself is the material. Bhagawan Himself is the, why do we use, is not that He created. This is a process that is going on all the time. So He is doing it every millisecond. Something is coming into birth, something is growing up, and something is going out of birth. So this is happening all the time. So Bhagawan is all the time doing. So we can only use present tense, not past tense, not future tense. So Bhagawan is Abhinna, Nimitta, Upadarana, Karana. That is Karana. What is it? He is the material cause. He is also the intelligent cause. Example is given. It is not perfect. No example is perfect. A spider brings out an entire net and it withdraws also. So it is a living thing. It thinks, now let me settle for some time. There are lots of insects here and there is a good chance for me to catch hold of them. And usually it does it. That is the example. Or the other example is our dreams. Did we create the world? Yes. Otherwise we would not have experienced our dreams. But is it real creation? No. What is the answer? So long as we are experiencing, it looks real. But we should not even say it looks real. We don't behave as if we are behaving. It is only after waking up. So it is real so long as that state lasts. When we come out of that state, when we wake up, then we know. That is my imagination brought into concreteness. That's all. So this is Parinama Vada. Yes, so long as we are living, it is Parinama Vada, real creation. When does it become Mithya? Only when we progress in spiritual life. When we wake up into another state. And spiritual progress means waking up into another state. Slowly waking up. In between states, neither dreamy nor sleepy. That is called spiritual progress. So that is how we do it. So another meaning is Atma idam agre eka eva asit Only one. That means in this world we see three types of differences. Two different species. Difference between two trees of the same species. And a difference between one particular plant also. Two different trees. One apple tree. One mango tree. Different. Second example. One apple tree. Two apple trees. Differences are there. Third example is Swagata Veda. Same one apple tree. But there are branches, etc. It is to prevent all these things that it is said. Now how did he create? Shankaracharya gives a beautiful example. Like an architect. He conceives the whole thing in the mind. That is called Aikshata. That is called visualization. Now Bhagawan created. Okay. For what purpose? For what purpose? First of all, we say Bhagawan created this. It is not a perfect answer. But approximate answer. What is it? Bhagawan creates the world every passing second for the exhaustion of our karma phala. That is all. For our Sukha, Dukha that we earned through past lives. Second. Why did God create this world? So that we can strive for Atma Jnanam. And that is called Purushartha. Param Purushartha. That is called Moksha. If there is no world, we would not have striven at all. So for our striving. That is why it says Purushartha Prapti. Tarati Shokam Atmavit, Chandogya Upanishad says that a Yogi, he becomes through spiritual practice a knower of Atman. And what happens? Tarati Shokam. He overcomes every sort of limitation. Limitation is called fear. Limitation is called suffering. So these are the... And Shankaracharya also gives a beautiful definition of what is Atma. In the Kathopanishad, Shankarabhashya, this is the quotation. Atman comes from the root Ad. What does it mean? It means to obtain. It means to eat. It means to enjoy. It means to pervade. What does it mean? That which pervades the whole universe is pervaded by the Lord. In fact, it is only the Lord. Like clay pervades the pot. If you analyze any pot, is there anything that is really other than clay? No. If you analyze an ornament, is there anything other than gold? So similarly, the whole universe is nothing but Paramatma only. That is why... Vishwam Vishnu Vashatkaraha Bhota Bhavya Bhavat Prabhu Vishnu Sahasranama So He who pervades the whole universe including me, you, everything and it means we do not exist excepting only Paramatma. He is our body. He is our mind. He is the entire universe. Nothing else exists. That is the first meaning. Second is To resolve. What is it? Everything comes from Atman. So after some time, everything goes back to and merges in Atman. It pulls everything. My children, you belong to me. You come and become one with me. This is called hugging. So that is the second meaning. Third meaning is Who is enjoying means experiencing. I am seeing. I am hearing. That is experience. It may be good. It may not be good. It may be happy, pleasant or unpleasant. But who is experiencing? Consciousness. And consciousness is another name for Atma. Chaitanya roopena sarvam anubhavati and also prakashayati. It also illumines everything. Atti means to enjoy. At bhakshane. Then what is the fourth thing? What does it mean? That which existed permanently, existing permanently, will exist permanently. That is how the first mantra of Mandukya Upanishad starts. Everything is Nothing else. So that Brahman is there. What did he do? He was alone. And then he did not say anything. He felt like creating. Why did he create? Two causes I have just now mentioned. What are they? First is for the sake of exhaustion of our karma phala. But this world is created so that my body, my mind, which is the part of this creation, will slowly turn towards God, will become spiritual, practice spiritual disciplines and again goes back from where it has come. It is for this reason the world is necessary like a gymnasium. That is why Swami Vivekananda's marvelous description, definition of what is life. First definition is life is a school where we learn what should be done, what should not be done. Second thing is it is a gymnasium where we understand we have to exercise. So we go to a gymnasium like that. We use this world as a gymnasium to grow, to make our physical, intellectual, mental, aesthetic, moral and spiritual muscles. That is the purpose. And life is a circus. After realization the whole thing becomes a leela. Everything is a leela. So this is what he means. So here Mishat means that which is winking. Mishat means that which is living. Only a living thing can wink. But Shankaracharya says that the whole world is not there. That means both the living and the non-living, they are not there. So he thought, Taittiri Upanishad also we get to reinforce. Whenever we are studying one particular Upanishad, we also take the quotations in support of that particular Upanishad which we are studying to reinforce and also to understand it better. Now what does Taittiri Upanishad say? So akamayata. Here he said aikshata. But here Taittiriya saha, that atman, akamayata, desired. What did he desire? Bahushyam prajayeti. So I am alone. I want to become many. Let me multiply myself. Here, lokarnu surjayeti. Same thing. So that is the meaning we have to understand. And if we do not use this world as a gymnasium and struggle to move forward, if we do not do it, what happens? Mrutyoho samrutyam apnoti yaha yaha nanaiva pashyati. He who doesn't see Paramatman in this world, what does he do? He goes on being born again and again in order to suffer. But the suffering is only for learning purpose. So our goal is to exhaust our purva janma karma phala to create a better karma phala, gradually best karma phala and finally the highest karma phala where we don't need to do any karma. That is called naish karmya bhava. That is called asparsha yoga. That is called ajati vada. And that is the highest goal called nirvikalpa samadhi. Now, what did Bhagavan do? I, Ikshata, let me create the world. Let me, lokarnu surjayeti. Then what did he do? Mantra number two. The Atman. This is what Shankaracharya gives the bhasya. Atman may be compared to an architect who conceives a building in his mind before giving it a tangible shape. At here, one point we have to understand before going. Bhagavan need not work like a potter so many hours so as to collect the clay and pour water, knead it, make it at the right consistency and then put it on the wheel. No. Why? His very desire. Why? Bhagavan is satyakamaha, satya sankalpaha. So he need not do it. He need not, otherwise the question comes, what were the material? What are the instruments? He was the material. He was the instrument. What was the instrument? His own powerful mind. By just he imagines and it becomes pratyaksha, created, like our dream. You think of an elephant. Elephant is present. Think of a beautiful mango tree. Imagine, beautiful mango tree and you are under it and all the mango fruits are very ripe. It is the best, sweetest mango tree in the world and all that you need to do is that you stretch your hand and it is full of mango trees even on the lowest branch and then they are completely ripe for you to pluck. And as I mentioned, there is a South Indian variety. It is called Rasshalu. It is a small fist sized mango. You just pluck it and then just with your teeth make a small, make it holy, a little bit holy and then try to squeeze, tilt your mouth and squeeze and then beautiful rasa will be flowing. Like Krishna, wherever he went, all the trees started bending and bestowing their fruits, their flowers, their blossoms, everything so that is their way of worshipping. So, Shankaracharya adds in his commentary, Atman may be like a magician who without any accessories, what does he do? Simply, come illusion, come delusion. Oh, he shows an empty hat and then as though he is struggling and out comes, how many? Pigeons, pure white pigeons. They also fly away. Rabbits will come out. They also go away. Fruits will come out. What doesn't come out? Whatever he wishes, he will come out. So, what was there? The material. Magician was the material. What was the instrument? Magician was the instrument. What are all those things? Magician himself, as if he is climbing, as if he has become a rabbit, etc. He was not doing anything but people experience everything. This is a, I think, a very beautiful analogy. A non-dual Atman, through Maya. What is this magician? Magician's knowledge, magic power. What is the magic power of God, Atman, Maya? A power inhering in himself. Projects the phenomenal world by his mere wish. That is important. So, here goes the second mantra. Saha, So that, Atman created these worlds. How many? Ambaha. Ambaha means waters. So he created first water. That is why whenever we are looking for any extra planet somewhere in this cosmos, we are looking, first thing we look for is water. Because water is life. Water contains all other elements necessary for the creation, propagation of life. So, here, there are many Upanishads. Taittiri Upanishad, we say, Atmana Akasha Sambhutaha, Akasha Dvayu, etc. Pancha Bhutas were created. Same thing, instead of using that word Pancha Bhutas, here, he has used the word Apaha. Apa means Pancha Bhutas. What did he do? Saiman Lokan Asrijata. That Atman, by his mere will, the moment he thought, came. But there is, for our sake, a kind of order. What did he create, first of all? These worlds. Ambaha, the world of water-bearing clouds. Then Mari Chahi, the world of solar rays. Then Maram, the world of mortals, our earth. And Apaha, the world of waters, that is, all the worlds that are below our earth. According to Hindu mythology, there are 14 worlds. So, five upper worlds, one inter-spatial world, one earthly world, and the rest of the seven, all what we call Atala, Sutala, Tala-Atala, Itala, Patala, etc. Seven worlds. Five worlds, which, I will come shortly about it, are the upper worlds. That means, upper world means higher and higher happiness. Lower world means Chaitanya, or consciousness, manifest in a lower degree, more covered, thickly covered. Of them, Atala is the place where practically, as if it is like a non-living thing. So, instead of saying 14 worlds, in this second mantra of this Aitareya Upanishad, Atman has created, divided 14 worlds into four categories. As I just mentioned, five, the worlds, completely covered with divine light above, then between earth and those five worlds, there is Antariksha, intermediary space, also called Bhuvaha. Suvarloka is the five worlds. Bhuvarloka is one world. Bhuloka is one world in this particular Upanishad. Remember. And below the Bhuloka, seven worlds are there. These are called hells. So, these are the four categories. But meaning, all the 14 worlds. So, these peculiar worlds, the worlds of Ambaha, worlds of Marichi, worlds of Maram, and worlds of Apaha. So, water bearing clouds is the first one. That means, it is like clouds. Everything is so subtle, so incomprehensible, full of light. That is the meaning. And then, the intermediary world, just as we see, when the sun rises, the whole Akasha, we call it space, is covered with brilliant light. Especially, if we go above this certain level, then we see, we never see a cloud covering the sun or moon, etc. Because, that is the Antariksha, in between space. Of course, Maram, here beautiful definitions are given, where people die, people are born, people die, people grow up, that is why it is called Maram. And the worlds which are below, which are not even, you can't even say, it is a world of suffering, seven worlds. So, this is the classification that is given. Here starts the creation of the world. Here we come to the normal, what we call Vishwasrishti. So, what is the methodology? By mere visualizing, he is doing it. So, how does he do it? There are, as we know, 14 worlds, as I mentioned just now. What are the 14 worlds? Bhuloka, that is our world. Bhuvarloka, above world, above us, that is called Antariksham. Suvarloka, Maharloka, Janaloka, Tapoloka, Satyaloka, Urdhvaloka, or Gurdhaloka. Satyaloka means Brahmaloka. Then, below the earth, our world. Atala, Itala, Sutala, Prasatala, Talatala, Mahatala, Patala, higher worlds. Lower worlds means gradually diminishing happiness and increasing suffering. Higher worlds means gradually increasing happiness, increasing state of consciousness. So, only peculiar names are given. Ambaha, Marichihi, Maraha, Apaha. So, simply, we have to divide all these. Just for the sake of convenience, I am dividing them. Suvarloka, Maharloka, Janaloka, Tapoloka, and Satyaloka. These are called ambas, the worlds of waters, or cloud-bearing waters. Satyaloka also means Brahmaloka, highest place of enjoyment. So, then, we get Satyaloka, Marichihi. That is, Marichi means Surya Rashmi, the rays of the sun. We don't see. The higher world is a subtle world. Subtle worlds cannot be seen by... We cannot see even Antareksha Loka. Antareksha Loka people also cannot see us. And they also cannot see the upper five worlds because they are living in that heightened state of consciousness. Therefore, their longevity is more and their happiness is also more. Then, comes our world. Why is our world called Maraha? The earth is called Maraha because Marana. Here, Mrityu is there. That means, there is no creature, living or non-living, even mountains, even earth. Everything has a birth. They say, before 14 billion years, the earth was not there at all. It took a long time for it to manifest. This is called Mara Loka. And the worlds below, below the earth, that is, as I mentioned, it is a state of consciousness. Happar means higher state of consciousness. Lower means lower state of consciousness. So, perhaps we can take an example. A mosquito is drinking the blood of some human being. It definitely derives some happiness. But, when a person is enjoying, human being is enjoying, the finest arts, the finest way of pure life, that happiness can never be experienced by the lower creature. The lower the state of consciousness, the lower is the state experience of happiness. This is how five uppermost worlds, one interspatial world, one earthly world, and seven, build seven worlds of that which are below. This is the way the second mantra wants to give. This is one particular krama. Don't go on. Let us not go on. Why did God create fourteen? He could have created fourteen billion Lokas, one for each one of us. Seven billion Lokas, so that we can live without conflict. There need not be Russian and Ukraine war. And Russia will have entire world for itself. Ukraine will have its own world. Nobody comes into contact with the other. And there will be no internecine wars at all. All these questions, no. The whole creation. Why did God create? When did He create? Out of which material He created? For what reason He created? Was He not able to pass His time? Was He getting bored? All these things, completely useless things. In any case, we do not know the answer. As I said, all these questions are mere thoughts, vrittis in our mind. Brahman is a vritti. Atman is a vritti. Creation is a vritti. I am married is a vritti. I am divorced is a vritti. Even if a married man dreams that I am divorced, that is nothing but thought. Everything is a thought in this world. So why not have some better thoughts? That is the point. Once we get out of mind, there are no questions, there will be no answers. That is why, when people are troubled by these insoluble questions, use it to approach Sri Ramakrishna or Holy Mother. They simply forget what questions to ask. This is a very common phenomenon with Ramana Maharshi. Now we proceed on. Yes, Bhagawan Atman, He saw, He wanted to create and He had visualized. This is how I want to create the world. So He created the worlds. Now a problem has come. You created something and it has to be maintained. So you made a gadget, created a gadget. Gadget has to be used properly. There is a proper use. There is an improper use. And it has to be safeguarded. And if there are laws, if there are roads, then there must be some laws. Otherwise, we can have accidents and we can have many other things out there. So, people think it is only when motor cars came, all the roads became dangerous, we required traffic lights and then traffic police, etc. Nothing could be further from foolishness. Because even when people were travelling before, even by walking, there were robbers, there were murders, there were what is called killings. Everything that we see here, only the modus operandi, that is the style of here two cars meet accidentally and some people might die. There, two people will meet and then one fellow sees there is a golden ornament here and I want to cut off this fellow so that I can possess for some time. And then a second one will come and he will cut, destroy the first one and then he will destroy the second one and he is happy. The fourth one will come and destroy the third one. Problem never becomes upset. Only the circumstances will change and the way it takes place changes. So what is the problem? Created the world. God also created, as we saw, here it is not specifically mentioned, manuals, what to do, what not to do. And what is the purpose of the manual? Purpose of the manual is twofold. First is, for what purpose exactly to the maximum benefit a gadget can be used. And the second is do's and don'ts. Maintain it. So whenever there is a gadget, we have to have. Whenever there is a second person, we have to have rules, regulations, how we act, interact with each other. Now Bhagawan is all-knowing, Sarvajnaha, so He thought, I have created the world. I desire to create the worlds. I created the worlds. Now I have to create Lokapalas, that is the Devatas, who are wise people and who can maintain. What happens if I don't create the Lokapalas? What happens? The worlds will go down. Just imagine there are no police and there are no guns etc. and you just imagine one day there are no law enforcers to watch, to protect, to guide people. The whole universe will become what is called chaotic. And I am giving you one or two examples. Once what happened? I was there in UK and a ship came. I do not remember the details and it contained many household materials including tissue paper. So it struck somehow and everything was thrown in the sea water and the sea water because of the waves. They are all materials, biscuits, play things, papers and even motorcycles. So BBC journalist had shown, I was enjoying, one intelligent fellow suddenly he saw there is a motorcycle and it is full of sand, it is lying shiny, red color. I still clearly remember simply hefted it onto his shoulders and then struggling to take it home. And there were so many ordinary children and women and men. And this tissue paper covered up you know in the plastic paper is all floating. And the people saw they went there. Would these people dare to behave like that at any other place? No. There are nobody, no police etc. perhaps to watch them. That is why it is all floating. Anybody's property most important. Everybody is doing the same thing. Why not I? And what can the people do? Police cannot say return the tissue paper. They might have used it already. So I don't know. The fellow who took the motorbike probably has been forced to. I think he was forced to return it by the police. But supposing the police himself is there. Do you think he will not get tempted? All policemen are Yamadharma Rajas. They will also do the same thing. Second incident it happened in Mexico. One night people went out for a walk. Suddenly a huge electric shock was there. Electricity failure was there. Somewhere a huge electricity it blew, simply blew up. And the people they can understand for several hours there is no chance of anything. In that darkness they were walking in between bazaar streets. Both sides very costly valuable shops all covered with glass windows. Simply people smashed their way in whatever they could carry. Some fellows were so called lucky and they were walking near jewellery shops and then immediately they just bundled whatever they could see and see. This is the normal behaviour of people. In any case, God had created, we presume Rig Veda, Yajur Veda, Sama Veda, Atharva Veda. These are as I said manuals what to do for what is called Dharma, Artha, Kama and Moksha. That is what every Brahmachari is supposed to learn and this Bhagawan has created. But laws are okay, manual is okay, world is okay, but there must be some reward and punishment for behaving properly and for that purpose Bhagawan started thinking, if I do not create rulers of these worlds, called Adhishtatra Devatas. Those who supervise and give the just rewards than these worlds, they will go to dogs as we say. Then Bhagawan is coming in this third mantra. What did he do? Saw Ekshate Ekshata. So he saw what Ime Nu Lokaha I have created all these Lokas. Marvellous. I admire my own work. But Lokapalannu Sruja Ithi. Let me create the law enforcers. That is good behaviour will be rewarded, evil behaviour will be corrected. So what did he do? He has to create Lokapalas now. Rulers of this world. For everything there is a ruler. For our body is divided into so many parts. The eye and the ear etc. and these are called sense organs of knowledge. Then five sense organs of action. Then mind etc. So Buddhi, Manaha and Pranaha. For everything there must be somebody who will not only energise but who will also keep a watch. See that something is not misused. That is why Bhagawan says I created the worlds, I created the manuals but very necessarily I have to create Lokapalas. Now here we have to remember one thing. What is that? That this is not first creation of Bhagawan. According to Vedanta creation is Anadi. So Anadi means beginningless time. So what did God do? Because it is Anadi, the question of when did the creation start first doesn't arise. But what happens is this is symbolically put forward, this Pratapurusha is Brahma. In the Puranas he is called Brahma. And Brahma is a very sophisticated creation. Very elevated consciousness. What does he do? He himself will become Srishti. So like human beings working at day time sleeping, resting etc. at night time Brahma also has day time and night time. And Sahasra Yuga, one thousand Yugas a Yuga is something like a billion billion years of human count. So a Sahasra such Yuga, how many thousand such Yugas consist of twelve hours of the daylight of Brahma. And another thousand Yugas consist of the twelve night hours of Brahma. Like day and night. What does he do? He will get up and hopefully he will have a wash and he will brush his teeth and he will have first class breakfast and then he starts going to office and working etc. Whole day he will work, come back home have his food and then go to bed and take rest. That is the start of creation is called the day time. Brahma's start of the night time is when he withdraws from work that means all the creation at the same time will go to sleep. That is why Pralaya, Pralaya means the time of dissolution is divided into four categories. Many times I mentioned I hope you remember it. So one is called Nitya Pralaya. That is what happens is every night every person at different times goes to bed and then gets up in the next morning as if it is a new creation, new world, new opportunity. Again the beginning of a new 24 hours. Bhagawan always gives that one. This is the how human being behaves like that. So same thing is Brahma's this one. So how does he create being Brahma? He says I am going to do exactly the same thing. So what do we do? What does he do? He creates a mould and in the same process everything he remembers. Last time this was the first thing, this was the second thing, this was the third thing. So he creates everything a mould for everything pours the Moola Padartha, the basic material into that mould and not one mould so many moulds and under him plenty of workers were there. We saw in the Purusha Sukta there were Rishis, there were the Devas and there were the Sadhyas etc. So Vishnu created Brahma and Vishnu became Brahma, Vishnu became Vishnu, Vishnu became Shiva and different functions. So here also he will create. What is the point we are getting? That exactly even though three mantras we are talking about it is just like pouring a raw material into a mould one after the other he has a formula, McDonald's formula how to create and that is what he is doing it. So what did he do? First I must create raw material and that raw material is called Virat Purusha, Prajapati, Brahma whatever name you want to give Soha, that Atman Adhyayaiva, from the waters which was the earlier material. Purusham Samudhritya, he made a kind of human being like Purusha. That's why we are also called Purushas and that Virat Purusha, universal person is also called Purusha. Amorchayat, Amorchayat means there is especially some languages Morcha means to faint. So Amorchayat means fainted. No, here it means he shaped, he poured into the mould. What did he pour? That raw material which he took from the waters and waters, what does water mean here? Not what we call water. These are peculiar words having specific meanings. Here water means Pancha Bhutas. So what? The original material of the Pancha Bhutas, he made a Virat Purusha and then he commissioned the Virat Purusha. Now you split yourself, you make yourself into every other form. That is why the Purusha Sukta is extremely useful in understanding these concepts. That is why I told you, the understanding of one Upanishad helps us to understand another Upanishad much better. Now this Purusha Suktam, what are we talking about? So from him came all the birds, all the animals, all the wild animals, all the domesticated animals, etc. etc. All the seasons came. All the Vedas had come. Then finally Manushyasrishti, creation of human beings because in a way of speaking the whole universe, the whole creation is meant only for the sake of the Manushyas, human beings. Why so? What is so special? Only a human birth, a person can objectify himself or herself, can stand separately from one's own self and objectify and say this body is good, this body is not good, this body is weak, it can be strengthened, this body has got some problems, perhaps it can be corrected, more importantly the mind. So this is called spiritual progress, gradually improving oneself. That is the most important part. That is why everywhere Purusha is there. So this Virat Purusha was created from what? Panchabhutas. That is what later on became the Sokshma Panchabhutas, Sthola Panchabhutas. Now there is a raw material and that raw material here is called Adhyaha. Adhyaha means waters. So these words water, do not take how from water, Panchabhutas said. This is the raw material. And what did he do? He shaped a Vishwamurthy. And what do we say? From the mouth of that Purusha, the highest evolved beings called Brahmanas came. From his hands what we call the protectors of people or Kshatriyas had come. And from his legs came Vaishyas that is those who are capable of enthusiastically moving from one place to another place, carrying goods. So equidistribution, maintaining everything. These are all Lokapalas. And then he created Shudras, that is people that is who do what is called manual work or hard work. Red collar workers perhaps, I don't know. So he created. This is the meaning of the third mantra. So the Atman, he thought himself here now I have created the worlds, let me now create the guardians of the world. So what did he do? Right from the waters he drew forth a person in the form of a lump and gave him a shape. Now as I mentioned, what is this Purusha? The Purusha from whom Lokapalas will come. That is Adishta through Devatas will come because Lokas have already been created. Now Lokapalas, the rulers, the guardians, the keepers, the upkeepers of all the worlds have to be created. So what did he do? He created a most powerful like CEO or the director of a huge company and this company is a security firm and that company, it creates trains, so many security guards of different levels, both physical and intelligence etc. and then every kingdom requires it, every world requires it. That is what he said. So what did Atman think for himself? I have created all the 14 Lokas. But what is the condition of the world? There is no one to maintain the world. Very important point. There may be a world, but if there is nobody to protect it, to safeguard it, then very soon chaos will come. So there must be somebody to maintain the world and that somebody must be not an inert being, but a conscious being, Chaitanya Padartha. Not only Chaitanya, not a Shudra, not a Vaishya, but what is called Raja. So who are the Brahmanas? Law-givers. Who are the Kshatriyas? Law-upholders. Maintainers. So, Shankaracharya says, Lokapalan Vinah, without the guardians of this world, Ime Loka, all these worlds that I have created, Vinasyai Ho, they will simply get destroyed. That means, what is the purpose of my creation? The purpose I have, why I created cannot be fulfilled unless I am able to create the upholder. What is the business of the upholders? They created Dharma, Dharma, good behavior, evil behavior, and then they warn people, this is not the first they will tell you, this is how you have to behave, this is how you must never behave. Those underdogs, their commandments, so there are still some people, those who follow the commandments, do only what is right, avoid what is wrong, they reward with higher and higher happiness called carrot. And those who do not, they will punish, and that is called stick, stick and carrot, same methodology even now also. So this Srishti is called Adi Daiva Srishti, Adi Devata Srishti, so Lokapalan, Loka Adipatin, Loka Adi Devatan, Srujami Iti. How did he do for that? First he created the director, that director is called Virat Purusha, and from what did he create? Adhyaha, Adhyaha means Panchabhutas, so from out of this, what is called Panchabhutas, the first Sukshma, subtle Panchabhutas have come, then came the gross Panchabhutas, the whole universe, body, mind complex, plus all the objects in this world, it is nothing but this, and that is end of this particular mantra, we will talk the rest of it in our next class. Om Jananim Sharadam Devim Ramakrishnam Jagat Gurum Pada Padmet Ayo Saritva Pranamami Moharu Mohoh May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna.