Svetasvatara Upanishad Lecture 09 on 01 April 2023

Full Transcript(Not Corrected)

Om Jananim Shardam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Muhur Muhur Om Sahana Vavatu Sahanao Bhunattu Sahaveeryam Karavavahai Tejasvinavaditamastumavidvishavahai Om Shanti Shanti Shanti Hare Om Om May Brahman protect us both May Brahman bestow upon us both a 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 toward each other Om Peace Peace Peace be unto all We have been exploring the first chapter of the Shweta Shatra Upanishad. In our last class, we were in the tenth mantra. In this mantra, three important truths have been revealed. Two factors which consist of this universe, subject and object, that is to say, the Jivatma and the Jagat. And the third one is pointed out as Paramatma, Brahman, Haraha. This is how the mantra goes. Ksharam Pradhanam Amruta Aksharam Haraha Ksharatmanau Eshate Devayeekaha Tasya Abhidhyanat Yojanat Tatvabhavat Bhuyascha Ante Vishwamaya Nivruttih Matter is perishable, but Brahman, Truth, is imperishable and immortal. And He, here called Haraha, the only God, rules over the perishable matter and also the individual soul. By repeatedly meditating on Him, by uniting with Him, by realizing His essence, at the end, all illusion in the form of the universe comes to an end. Very marvellous mantras. All these mantras are there. And one factor which we need to repeatedly keep in mind before studying any scripture. Every scripture must teach three truths. Three truths. The first is, what is the truth? That is, what about God? The second is, what is the goal of life? And the third is, what are the pathways, pathway or pathways, to reach God, to realize God, to become one with Him? These are respectively called Tattvam, Purushartha and Hita. Tattva, Purushartha and Hita. All these are the subject matter of every Upanishad, every Smriti, every Purana, every Tantra, Bible or Tripitaka or Koran. The ultimate goal is, God alone is real and the goal of life is to go to God and be with Him or become one with Him depending upon the person is a devotee or following the path of Jnana Marga. That is the goal. And according to Vedanta, there are infinite number of ways. Jato Moth Tato Poth. That's what Sri Ramakrishna's greatest teaching which is, really speaking, the reiteration, re-emphasizing the Vedic ritual, Vedic truth. There is only one God and He is called by various names by sages and every name of God is a pathway. And to highlight that truth and to make us aware of this, God incarnates now and then. That is called Dharma Sthaapana. Dharma Sthaapana is meant to remind us what is Tattva, what is Purushartha and what is Hita. And for that, whatever is helpful in our day-to-day life, where I am born, my place in society, my role in the family and society, so my duties and in what way, with what attitude I must discharge my duties, etc. This is the essence of all the scriptures. In this light, let us explore these things. Ksharam Pradhanam. Pradhana is another name for Prakruti, for Maya, for Vidya, for Jnana. It is another name for whatever is changing. And every change is called perishing or dying. Every muhurta, every second is changing. Therefore, we are dead. We never say we are dead, but myself, one second back, is dead. Yesterday's me was dead and tomorrow's me hasn't yet come. But can I stay at least a second? No, it is like the flow of the river. So this is what is said, Pradhanam. Sankhyas call Prakruti as Pradhana and this Pradhana is Ksharam. Ksharam means that which perishes. Not after some time, but every millisecond is changing. Time means a flowing, changing, continuously, constantly. Then who is not really perishing? Jivatma is not perishing, but that Jivatma is none other than Paramatma. But what we need to understand, this Jivatma is a name for Paramatma. When Paramatma puts on the mantle, the dress of this body and mind, then he is called Jivatma. And in that sense, he is also called the subject. And whatever the Jivatma experiences is called the object. So every object is changing and every subject also. We say, in a way, the subject doesn't change, but the subject also is changing. If I am witnessing a tree, yesterday I witnessed and that tree is dead, and the knower of that tree, that subject, is also really dead because now it is a new tree and a new subject. The old subject is gone. We do not go deeply into this matter, but you just see, every changing thought, and we are identifying with every changing thought, is death to the previous thought. So in a way, the Jivatma is also perishing. Ultimately, Jivatma perishes in a way, in a funny way, because Jivatma is compared often to a rope mistaken as a snake. Did the snake, was the snake really born? Not at all. But it appears to the person who is witnessing it. And therefore, that snake appears to be, it was there, it will be there for some time, but when light is brought up and the snake dies. So this Mithya snake, it is born and it continues and it is dead. And this principle, birth and stay for some time and death, this applies to the whole universe. Then, is there something called Aksharam? Yes, that is the Divine Lord, the Infinite, the Eternal. He is also called Hara. And when that Paramatma, as Brahman, is unthinkable, but the same Paramatma can be thought about as a Saguna Brahma, He can be prayed to and He also grants according to us our prayer, our receptive power. So He is called Hara. Hara means from the root Hri. Hri means to destroy, to uproot. So Hara is one, so He completely destroys everything. What does He destroy? There is nothing real which anybody can destroy. Reality, truth cannot be destroyed, only that which is Mithya. The rope will always remain in that simile, analogy. But the Mithya serpent, where is it? It is in our brain. It appears to be out there, but it is in fact only in our mind. So there was a thought that there is a snake and this thought persists for some time and then when light is brought up, we see it clearly, it was only rope. It was rope, it is rope, it will be rope, it can never be changed. So in that sense that rope is Akshara and that rope is what is called Brahman and that rope is what is called the world. Brahman in the form of the world as Nama Rupa and when we practice spiritual disciplines, live our life in accordance with the dictations of the scriptures, we also will attain to that state. Even to say we attain to that state is only a redundant word because we never lost to that state. We thought we lost, then we thought we want to gain it, then we thought we attained it. Everything is a change in the thought here within us, nothing happens outside. So that Amrita, deathless, Aksharam Haraha Kshara Kshara Atmanau Eshate Devaha Ekaha Ekaha Devaha, that Brahman is the substratum, is the strength, is the foundation. Without him there is neither the Jeevatma nor the world. So Jeevatma, the Kshetra, Kshetragna as well as the Kshetram, both are dependent upon that supreme reality. So here this is the Dwandwa Samasa, Kshara, Ksharau, Atmanau. Kshara means the entire Jagat, world. Atma means Jeevatma and that Lord is the ruler. Here ruling means not like a king ruling, but like the clay which alone sustains the entire world. Ekaha Devaha So this is the truth. How to realize that truth? Why should we realize the truth? Because so long as the division is there between the subject as subject and object, we will be subject to three types of sufferings. What are they? Adhyatmika, Adhibhautika and Adhidaivika. How to overcome? By knowing the truth. And how to know the truth? Tasya Avidhyanat Continuous meditation. Tasya means Paramatmanaha, Paramatmanaha Vidyanat, meditation on Ishta Devata. And every Ishta Devata is nothing but Brahman in the form of one's own liking. Tasya Vidyanat Tasya Yojanat By approaching Him near, by uniting with Him continuously and Tatvabhavat by knowing the truth that I am Brahman. First meditation, and then afterwards slowly approaching nearer and nearer through Upasana and become completely united and getting that knowledge that I am Brahman. And when that happens, Bhuyascha Ante at the end of this realization, this knowledge, this change in the cognition that I was never a Jivatma, there was never any Jagat, all the time there was Brahman, there is Brahman, there will be Brahman. Even this was, is and will be are also functions of the mind. Bhuyaha Once that is attained, again Vishwa Maya Nivrutti the entire world comes to an end. It gets destroyed. That is the thought that there is a world, the thought that I was the subject of the world comes to an end. So by repeatedly meditating on Him, by uniting with Him, by realizing His essence, at the end all illusion in the form of the universe comes to an incomplete end. That is why only Brahman alone is worth knowing and must be realized. And what is that realization? That Aham Brahmasmi. Why should we say Aham Brahmasmi? Because if we say that I am a devotee, I am separate from Him, then there are two realities are there. Brahman is one reality and I am another reality. So I limit Brahman, Brahman also limits me. This is called Vastu Parichcheda, Desha Parichcheda, Kaala Parichcheda. Limitation by an object, limitation by time, limitation by space. Here, Ramana Maharshi gives a beautiful saying with the death of the ego, the infinite Self shines forth in its pure, pristine glory spontaneously in the heart. Again, this is a description to the human being in a human language. That's why I am never tired of repeating. So long as we are in deep sleep and enjoying that tremendous bliss that comes, that is the state of Advaita, we don't say, nobody says, look, I am in deep sleep, I am enjoying thoroughly this deep sleep. In the waking state we can say, dream state we can say, but in the deep sleep state, there is no subject, there is no object, there is no second person. So here the goal is indicated, the method also is indicated and every one of us, Vedanta tells us, that we will attain to that and it is not something of an option or a choice, choiceless choice and the escalator called evolution is inevitably, inescapably is carrying us to that destination. And what do we get? Same thing we discussed earlier, we get Mukti. Mukti means what? Mukti means freedom from limitations. Pasha, bondage means limitation. Limitations by Advaita Vedanta is classified into three. Desha Parichcheda, Kaala Parichcheda and Vastu Parichcheda. This is a marvellous concept. Every sort of limitation falls under these things. For example, suppose there is a chair and there is a table. The chair limits the table and the table also limits the chair. I am the table, I am not the chair. I am the chair, I am not the table. This is called object limitation. I am a tree, I am not a human being. I am a human being, I am not a mosquito, etc. Then you see, if there are two people there, then we say you are there and I am here. At the same time, I cannot be here as well as there. I can only be here and you can only be there. This is called Desha Parichcheda or what is called space limitation and at this moment I am here and next moment I can be in your place. At this moment you are there but next moment you can be where I was. We can exchange but at the same time I can't be in two places and at the same time I must be only in one place. This is called Kala Parichcheda, time limitation, space limitation. They go together. We can never separate them. And Vastu Parichcheda, all sorts of limitations, any type of limitations, infinite type of limitations, they all fall under these three categories. And when I realise the Divine, when I realise I am Brahman, there is no second. I am Ekaha, Ajaha, Amaraha, Nityaha, Shashvataha, Ajo Nitya Shashvatoyam Purano Na Hanyate Hanyamane Shereri There is neither the killer nor the killed. There is no death. There is no person who can create the death. So life in this world is always limited. We are fearful of death. That is why we take all the care not to die. A car is running. I don't want to die. And somebody is coming. I don't know what that person is. He might shoot me. He might knife me. He might do anything. So even though we are not deliberately doing, but nevertheless we are doing. And life is full of fear. What is fear? Whatever I have, I might lose. And whatever I am expecting, I might not get. Only two causes of fear. But when a person attains this state, I am everything and I am infinite. Infinite cannot lose anything. Infinite also cannot gain anything. So this is the result. The result of meditation on the Supreme Brahma. So that is being explained now. What happens when a person, through step by step, he meditates, he prays, he does japam, he goes on pilgrimage, and he takes initiation from the Guru, he studies the scriptures, and every day he does what he is supposed to do, according to the instructions of the scripture. And slowly he will be progressing. And that is very important for us. It is not how much japam we are doing, how much meditation we are doing, how much study we are doing, how many classes we are attending. Important thing is, what is happening? Am I going beyond the desha parichcheda, astu parichcheda, kala parichcheda? Am I becoming, in simple words, less selfish? That is the meaning of bliss. B-L-E-S-S Be less. That is called bliss. So the result of practice in spiritual discipline is to become less and less and less. Of what? Of this egotism. And when the egotism is not there, when I is not there, you will not be there, we will not be there, it will not be there, then what remains? Don't say. Nothing remains. That is what is called shunyamadha. No. Everything will be there. One will be there. How do we know? We don't know. It is only faith in the teachings of the great souls that when, as Ramana Maharshi was telling just now, that when the death of the ego, I, the infinite self, shines forth in its pure, pristine glory spontaneously in the heart and it is seen in the world, nobody says that I will not be there. Everybody says I am there. And that is what the ultimate truth. So we are proceeding to mantra 11, the results of the spiritual practice and when we realize what happens, what do I get? This is the question. We are all utilitarians. Swami Vivekananda used to say, a child asks, do I get a gingerbread by praying to God? And Swami says, yes. You don't understand because you are a child. Not only gingerbread, you will get everything. You become everything and you get everything. We proceed to mantra 11. ग्नात्वादेवं सर्वपाषः अपाहानिः क्षिणैः क्लेशैः जन्मं रुत्यु प्रहाणिः तस्य अविध्यानात् तृतियं देहवेदे विष्वविष्वर्यं केवलं आप्त कामः So having known God, realized God, become one with God, all bondages are snapped. Ignorance and sorrows are exhausted. And thereby, the cycle of birth and death ends. This is the theme of every Upanishad. What happens? All the Tapatrayas caused by duality, they all vanish. In the Mundaka Upanishad, again it is described in a very poetical language, विद्यतेः रदेय ग्रंदेः चिद्यन्तेः सर्वसंशयाह क्षियन्तेः चास्य कर्माणि तस्मिन्ध्रिष्टेः परावरे When the highest, supreme is realized, all the knots that are holding us bound to this earth, they are completely snapped, destroyed. All the doubts that can arise, is there God? Is there the other world? Is there life after death? And am I really going to be alive after death? And what type of fate is awaiting me? All these things will be totally removed. And then whatever karma phala accumulated from janma janma antara, three types of karma phalas are there. One was what was keeping accumulated called Sanchita and whatever is fructifying through this present body and life called Prarabdha. And whatever we are again accumulating in this life through this Prarabdha called Agami. That means that which is going to fructify in future. Agami, Prarabdha and Sanchita. All this will be, so all the karmas will come to an end because the karmas belong to body-mind. And when the body-mind itself we are denying, the question of what belongs to the mind, body, they are affecting us. The question itself will not arise. So this is Devam Mahatva. Here Devam means what? The shining one, the bright one, the brilliant one, the Jyotira Jyoti Ujjvala Hridikandara Tumi Tama Bhanjana Haar. That Jyotira Jyoti that which sees even that external lights like the sun, like the fire, like the moon, like the stars, etc. without my noticing them, they do not exist even. So that is why they are called Jyoti. And we are called Jyotira Jyoti, the light of the lights. The second light of the lights is called consciousness, awareness. So if we are unconscious, there may be a thousand stars, a million moons, a billion suns. We will be blissfully unaware of that. So for me to recognize, I must be conscious about them. I am that Jyoti. So here, that is called Devam and Gnathva. Here the word Gnathva means knowing Him. There are two types of knowing. I come to know that here is a mango tree and it yields very sweet mangoes. I don't become the tree. I don't even become the sweet mango. Only after eating, of course, the mango becomes me or I become the mango also. So this is not the meaning. The meaning is Brahma with Brahma, Eva, Bhavati. By knowing that we become that. A beautiful example is given. So there are certain things. By knowing we will not be attaining anything. It is just information. For example, the Vedas tell us there is Swarga Loka and having known that there is a Swarga Loka and that is a definite knowledge, I am not going to simply jump into the Swarga Loka. I have to do a lot of things. But there is another type of knowing. See, I have got a very beautiful pen. I kept it somewhere and I thought I have lost it and I do not know where it is. Somebody brings a light and then he searches here and there. He finds when you are sleeping it just fell down from your hand. It is on the floor below the cot. So here also this is knowledge. But what is this knowledge here? What do I need to do having known that my lost pen is underneath my cot only? What do I need to know to get it? There is nothing else because that not knowing is removed and this is what is called what has been obtained is re-obtained. That is to say whatever is me I have forgotten. A famous story also is there. There was a prince and when he was a baby he was kidnapped by a roving band of beggars and many years passed he could not be traced and when this man was a young man he became very noticeable. Some children some people become very noticeable and then an old minister one day happened to glimpse him and immediately recognized this cannot be the son of a beggar and he went near and he saw also there was something around his neck which his parents had kept as a protection, a cover when he was a baby itself and then that was somehow not removed even by the so called beggar parents. So immediately he brought back the prince and of course the prince does not want to believe I am a prince of this country but he said look I have not put this cover around your neck, this talisman it was there with you, you know that open it and it was opened said this is the son of such and such a king for his protection this special talisman has been prepared and it is sealed and so long as it is around the neck of the prince no harm can touch him and that the minister has not put the prince had to accept and he resembled his father, his mother and the talents that were sprouting up, the potential talents, they were never of the beggars a sharp mind, a commanding presence, infinite courage valour, strength everything told him that I cannot be the son of a beggar I must be a prince only so what did he gain by that knowledge that you are the last prince he did not gain anything simply recognised and this is the condition of every one of us shunvantu vishwe amrutasya putra aye dhamani divyanitasthu vedaham etam purusham mahantam adityavarnam tamasah parasthat so what does it mean gnatva devam one realises that I am that deva here we have to understand the word gnatva that there is a god and I am here and I am informed about this god by somebody and one day I happen to see him have a vision of him I am in the presence of him no I am that deva and what was the other deva which I was worshipping all the time that was a mirror to show me how I am developing and you know this is a beautiful analogy what do we use the mirror for early morning after bathing we stand in front of the mirror and whom do we correct we correct ourselves how is my hair and what things need to be put we don't put the botu or the spot on the forehead on the image reflected image I put it but the mirror helps me where to put it so the mirror's function is only to help me correct myself to dress properly to look properly and a guru is a mirror how to behave properly scripture is a mirror how I should behave properly meditation on god is how I should become slowly him so all this is scripture guru meditation spiritual practice is only to correct myself to remove wrong information about myself and this is the meaning of what happens just as a person standing in front of a mirror corrects himself removes all the undesirable things so also through spiritual practice we realize we are that divine sarva pasha means what a bond a fetter a rope that which binds us and how many fetters are there only one bondage is there but there are 8 fetters are there that means 8 different ways of getting bound so lajja jati kola sila all these are what is called contributing to that binding that is increasing our egotism I am a good looking person I am from a very respectable family honorable family my conduct is above reproach and I do all the best things in this world I am very modest all these things Ram Krishna used to make fun a gentleman who says that I am a gentleman who declares I am a gentleman is not a gentleman a gentleman is to be recognized by others as such not by his declarations so sarva pasha apahani what are the pashas there are only maya and this maya as we saw earlier has 3 strands what are the 3 strands sattva guna rajo guna and tamo guna the whole universe the pancha bhutas the body and mind is only outcome of this sattva rajas and tamas sarva pasha apahani hi it is completely we overcome or to put it the same thing in other way kshinayi kleshayi mrityu prahani hi means total uprooting destruction of what janmand mrityu birth and death not that birth and death are real factors in life it is only imaginations just like a person who is dreaming he was a king he had nice food and he slept on his royal bed and he dreamt that some wicked people evil people somehow entered his bed chamber dragged him and then took him to a dungeon beat him black and blue and left him there half dead which is full of filthy smell and scorpions biting insects crawling snakes etc in darkness where he doesn't know who he is such is the agony and then suddenly it is time and the dream breaks he opens his eyes finds himself by the side of his beautiful wife and everybody is waiting for him to wake up and wash his face and do whatever is necessary the whole thing is nothing but a nightmare that's all and that is called janma mrityu prahani hi and this janmand mrityu birth and death and all the things that accompany this birth and death they are called kleshas and these kleshas according to patanjali rishi are five kleshaya panchataya what are they avidya ignorance what is ignorance ignorance is not absence of knowledge but wrong knowledge wrong identity i am brahman no i am a human being that is called avidya so that creates asmita i am an ignorant or a human being no human being rarely says that i am an ignorant person blessed is the person who says i am an ignorant person because when a person acknowledges i am ignorant then there is a chance that he would like to be knowing person knowledgeable person but a person who says i am well learned person such people will rarely become turn out to be great people so this is the second effect then our life goes on some experiences are pleasant some are not pleasant if they are pleasant we call them we develop attachment to them attachment means i would like to repeat them i would like to enjoy them again and again and again like raktha bija one drop of blood falls like a bija what happens when you scatter some seeds on the ground as soon as there is a bit of rain immediately they transform themselves into seedlings they become plants may become mighty trees in course of time so also every desire that is fulfilled becomes more strong and that is the symbolism of raktha bija so raga we develop tremendous attachment every attachment is this gives me pleasure i don't want to be bereft of that and opposite to that this produces so much of suffering and then we develop hatred and life is nothing but running after what gives us happiness running away from all troubles all sufferings and the root cause of both raga and dvesha or happiness and unhappiness is this miserable human body so a tremendous attachment to this instrument that is called abhinivesha so ignorance, egotism likes dislikes and tremendous clinging to the body that i am the body these are called pancha kleshas and what happens gnatva devam all these kleshas gradually become attenuated become less and less and one day janma mrutyu prahanihi we know aham amrutasya putraha i am not yama dharma rajasya putraha mrutyu prahanihi so how to attain to that tasya abhidhyanat by continuous meditation i will overcome that what is that tritiya sthanam what is that tritiya sthanam first i am kshara then i am akshara then i become paramatma 15th chapter of the bhagavad gita tells i sustain both the jivatma and also this jagat but in my real nature there is no change at all that is why i am beyond what is called ksharam prakruti body mind i am also far transcending what is called jivatma and then i am called uttama purusha that means paramatmeti tasya that uttama purusha dhyanat tritiyam state i am not the body i am not the mind this is the first stage i am not even the jivatma this is the second stage and what is the tritiyam sthanam that is the tritiya sthanam and deha vede vishweshwaryam kevala aptakamaha once i realize what? devam jnatva having realized that supreme divine reality what happens? deha vede here we should not beginners sanskrit deha is veda my deha is veda from your deha veda deha means at the fall of this body that means when we attain this knowledge this body itself will fall that is the first one interpretation second interpretation is the moment i come to know i am not the body mind i am the brahman that very moment as if this body doesn't belong to me as if it has become dead physically others may see it functioning but the person gnani himself never says never claims i am this body much less even to say i have a body and mind he doesn't say i have nothing i am that's all that remains and this is called vishweshwaryam this is unimaginable vishweshwaryam or in unparalleled brahmanandam kevalam aptakamaha i have no desires either i am akama desireless aptakamaha the person who attained everything i am kevalaha i am one brahman and nothing else so here also is said that liberation is through three stages that is another meaning given so you know mukti there are three types well enumerated in our scriptures one is called jeevanmukti as soon as a person knows i am brahman he will have nothing to do with body mind even though the body mind may function and others see the body mind others see that the same person same ramakrishna same brahmana maharishi but those people were dead long back and now who resides in that house is the divine lord so this is called jeevan jeevan means not the person living but the body living and being operated by that divine will that is called jeevanmukti second some people it is said they are struggling they almost reached the gate a little bit of this attachment is remaining and they are unable to get rid of that attachment so almost they are knocking at the door of the brahman then what happens you know divine lord out of his infinite grace he wants to remove that last obstruction so he will grant a very special power it is called jati smaratma that is he remembers he looks back like a cinema reel all the lives that he had all the parents he had all the family members he had, all the wives, all the husbands all the children, all the friends all the enemies all the positions he had the whole thing comes out then he says who is my father who is my wife, what is this thing what is this useless type of attachment to such a small thing how many times i have enjoyed all these things with that jati smaratma the last attachment gets completely burned and then that is called videha mukti that is at the fall of the body he becomes completely mukta but there are some people still very strong attachments are there attachment means always that a desire to enjoy is called attachment, oh i have got attachment to my son, that means what i would like to enjoy the presence of my son, he will call me daddy like that and then the fellow's heart will melt and all his crores of property he will give only even if the neighbours are dying of hunger, he will not look at them, this is called attachment and so these yogis they have progressed far they are not like ordinary people but still some kama kanchana all attachments can be fall, can fall under the category of kama and kanchana then they said because of their punya, tapas, they will go to brahma loka here we have to remember a fact punya can be earned in many ways, do good actions, activities help other people, give dana, that is one do tremendous tapasya that is another way do nama japa, that is another way, so through various means person attains punya because they were yogis, they were not ordinary people and at the end of this human body they go straight to brahma loka, what happens there, they have the highest imaginable enjoyments dualistic enjoyments are available and they will enjoy along with brahma and the last remnants of their enjoyments they understand and it is funnily said, there also they attend classes conducted by brahma and here when I am speaking, you people sleep off and that is only for one hour but there brahma's one hour will be at least 150 million years I don't know how you are going to tolerate so better you come to kashi and get mukti so liberation through stages that is called krama mukti so jivan mukti, videha mukti and krama mukti aspirant realizes the highest realization through the knowledge of brahman and therefore he should withdraw his mind from all external objects and concentrate on the oneness of brahman and the self, this is the essence of the eleventh mantra, we will proceed now to the thirteenth what is it telling? there is only one goal that is worth, that is called paramapurushartha and there is nothing to be gained after realizing brahman and everything is supported only by that brahman the whole universe is nothing but brahman but by realizing that brahman we become one with brahman and there afterwards the purpose of life is over God realization as Sri Ramakrishna says, is the goal of life and there is nothing else, this is put in beautiful words as I mentioned earlier the speciality of the Svetasvatara Upanishad is it is considered to be much later Upanishad, archaic language that we find many times in other Upanishads is not there very modern language very easily, even a little bit of Sanskrit if somebody knows, he will be able to, he or she will be able to understand it very easily and beautiful poetic way of describing only these three things, what is the truth and what is the goal of life and what is the way to attain and what do we get by these things, this is again being repeated nothing new is there but this is what is called manana, whatever we have read one Upanishad you read you read everything one shloka of Gita you read you read everything, that is why it is said in the Gita Mahatmya even one shloka even half a shloka, I will give you an example, the very last shloka in the Bhagavad Gita, it is called charama shloka sarva dharman parityajya mam ekam saranam rajah, aham tva sarva papebhyo moksha isyami ma shucha that is you don't need even the entire shloka sarva dharman parityajya parityajya means what, give up give up what, all dharmas that means become fully adharmic, that is not what is meant, what is meant is do not think anything else will help you only God alone can help you, nobody else can help you, if anybody is helping you that is only the grace of God coming in that particular form that is why Guru is the greatest manifestation of the God's grace, that is why we say Guru Brahma, Guru Vishnu Guru Devo Maheshwara so that half a shloka that is more than antah kaalecha ma meva smaran muktva kalevra half a shloka, enough if you can manage to remember God just before you give up your body that will be enough for us and so many stories are also there so here, what is the point, once we know the truth, we have to keep that truth in mind, slowly slowly we have to progress for that purpose, whatever supports our initial understanding should be reinforced through repetitions that is why this repetition is very good and also enjoy, as Shri Ram Krishna used to say, I want to enjoy any number of sweets not that I don't know the essence, but I like to enjoy I know a sweet is a sweet is a sweet is a sweet, but I would like to enjoy the same sweet in various ways not only that, is to say, I want to sit and enjoy I want to lie down and enjoy, I want to jump up and down and enjoy, I want to run and enjoy, if somebody says, why do you want to do that, he says what business is it of, it is my will, I want to enjoy and I will enjoy, who the hell are you to obstruct me so in the twelfth mantra it is said simple, the essence of this twelfth mantra is the only goal in life is the realization of God as Shri Ram Krishna puts it and where is that God? He is nowhere else that is there inside everybody everything, living as well as non-living there is nothing else more than realization of God once we realize God everything is achieved and then bhokta, who is enjoying not I, not you not anybody, it is only Brahman, bhogyam whatever object is there that is also God only preritaram, and one who brings about this separation between the subject and object he is also none other than Brahman only sarvam trividham mama etat proktam everything, they enjoy they enjoyed and that which brings about these two and make it the third one everything is that Brahman only just as in our dream state this is the essence of the twelfth one very easy to understand we will discuss a little bit about this tomorrow and then continue, hopefully we will be able to complete the first chapter tomorrow by God's grace we will see may Ramakrishna holy mother and Swami Vivekananda bless us all with bhakti Ramakrishna