Aitareya Upanishad Lecture 07 on 26 August 2023

Full Transcript(Not Corrected)

We have been studying the Aitareya Upanishad. It has three chapters, and the first chapter has three sections. In our last class, we completed the third section. We will recollect what we have studied, and I have something to add to what I already spoke about in my last class.

First of all, the Upanishad tells us the highest truth: that there is only Brahman, herein called Atman. 'Om Atmava Idam Eka Eva Agre Asit.' Agre means before creation. 'Na Anyat Kinchana Mishat.' There is nothing else, no creation, no universe. Now, Bhagwan had a Sankalpa: 'Let me create the worlds.' 'Sa Ekshata.' He thought, 'Let me create.' 'Loka Anu Sruja Iti.' That is how the Upanishad starts. I mentioned earlier, 'Why does it start that way?' - In order to make us understand that God alone exists as both the creator and the creation. This is the theme throughout this Upanishad, highlighted in the third chapter with 'Prajnanam Brahma,' one of the Mahavakyas.

Now, mantra number two: after thinking, there is no gap between Bhagwan's thinking and the manifestation. Just like there is no gap between our dream - what we think in the dream - and what happens instantaneously; things are present. 'So Sa Iman Lokan Asrujata.' He created these worlds.

sa ima.n llokanasrijata . ambho marichirmapo.ado.ambhah parena diva.n

dyauh pratishtha.antariksham marichayah ..

prithivi maro ya adhastatta apah .. 2..

To be precise, God has divided all the worlds into four categories: five Lokas above, then below Antariksham. The higher Lokas are called Deva - Svarga Lokas (not just Indra's Svarga Loka, but many others). Five Lokas, and then below, there is one Loka, the sixth, in between Earth and those five Lokas. Earth is the third Loka. Five plus Antariksham, one Loka, plus Earth is another Loka - seven Lokas. Below Earth, there are seven Lokas. That is how the fourteen Lokas, not mentioned herein, but I provided the names and numbers in our previous classes.

So, He created the worlds. Now, what is the purpose? You create a house, and if there is nobody to stay in that house, you create a car, and if there is nobody to drive the car, even a car alone will not do. A car should be there, a driver should be there, a passenger should be there, roads should be there, petrol must be there - everything must be there. So, He created the worlds. Slowly, all these things will be created so that there is a doer, and there is something He does, something He achieves, and some instruments are necessary. All these details, complete details, are not given, but a hint. And that is what actually happens here also - in the third mantra, 'Sa Ekshate.' So, He thought again. Thinking, 'I have created Lokas. Now, what is the point of creating the Lokas?' So, I must create the beings who inhabit or live in those Lokas. There will be good people. I will myself divide myself into good and evil, great and small, big and small, good and evil, human beings, Devatas, and Asuras, Rakshasas, and then all sorts of creations: the plants, the one-celled creatures, the birds, the animals, the varieties of human beings - everything we have been seeing in other classes, especially in the Purusha Suktam, Brahmana, Kshatriya, Vaishya, Shudra, etc.

So, what should I create now? 'Lokapalanu Srujayate.' Let me create how these worlds can be used, utilized. The word Aitareya Rishi, Mahidasa, uses here is called 'Lokapalaha' - the protectors of the Lokas or both law givers and law enforcers, 'Srujayati.' But we will have to take it in a broader light. What is that broader light? I discussed it so beautifully in my last class, such a brilliant concept.

So, the whole world, Ishwara himself, and he divided himself into three: the being who gives life, inspiration, knowledge, and all the objects. Using this inspiration, the beings must experience, that is, subjects and objects. Bhagavan created or himself divided into both the subjects as well as the objects. Not only that, to preside over both the objects and the subjects, so that the world runs, this creation runs in the proper manner, he also became the law enforcer in the form of Vedas or Brahmanas. He had given the manuals on how to live, and that specially applies only to human beings. Because other creatures, he made so that they can slowly evolve until they come, like children. Children are completely beyond any laws. In every country, even today, if a child discharges a gun, for example, kills somebody or many people, or pulls the switch of a bomb. If you are imaginative enough, you can also talk about, suppose there is a switch, a child of a president of the United States is taken there, and that switch is connected to a nuclear bomb. And this child is running right and suddenly he sees a shiny red switch and he pulls it. Now, who is going to blame the child? So, all the non-human, even among humans, until they become Sattva Guna Sampannas, in brackets called Brahmanas, these rules and regulations do not really come into effect. Because these rules and regulations are meant only for a person who is capable of understanding what is life, what is my duty, what am I expected to do, and if I don't do, then there is somebody who will come and correct me. All punishments and rewards are only corrections. So, that is the process we have to understand.

So, Lokapalaha means both subjects and objects, and that being who endows subjects with intelligence, objects so that they can be objects, and the subjects so that they can be subjects and presides over both of them. See that everything runs properly, he divides time also into various seasons. This is the winter season, this is the spring season, this is the summer season, this is the rainy season, this is the autumn season, this is the deep winter, etc. According to the Indian calendar, these seasons are divided into six categories, but normally five are used. So, all these things have been, who Ishwara himself became everything. He became the presiding deities, he became the presided over, those who are being presided over, the humans, the animals, etc. This marvellous concept, I am only trying to give you clarity at the point with a few examples. Otherwise, I can take a long time. For example, here are tigers. Who created them? God. And you can't expect them to eat grass. They will survive, the main food. Of course, you can feed them with milk when the baby lions, baby tigers, definitely you can feed with what is called baby's food, etc. But not for long, because they are created, a very structure is created. What purpose? They have to kill other animals. And why should the other animals be killed? Because if there is nobody to kill them, just imagine, no death is there. Whether it is mosquitoes, Covid, bacteria, there is no death, there is no remedy.

How long do you think the creation will be going on? So far, human beings will die in one way, but they can also be killed by tigers and lions, etc. But the animals which are moving are called prey animals - preyed and preying animals, and preyed animals, everything is created. So everything will be food to everything else, because even the so-called vegetarians, they destroy the vegetation. They eat the vegetation. Then plants die; they have to die, but they are reborn as the very eaters. We are what we eat. So one thing is eaten by something, that something is eaten by something else, that something else is eaten by something else. I heard once, see, a smaller fish is eaten by a little bigger fish. And that small fish, the small fish, is eaten by a bigger fish. The bigger fish is eaten by human beings. Human beings are eaten by bacteria. Bacteria is eaten by smaller fish. So the circle becomes complete. That is why, 'Ahamannam, Ahamannam, Ahamannam, Ahamannadho, Ohamannadaha, Ohamannadho, Ahagyuslokakritu.' Many times I quoted this. I am the eater of the food; I am also the eaten. Everything comes like that. So that is what we have to understand by Lokapalan, not merely rulers of the world. Because if there are no creatures, if there are no people, whom are they going to rule over? Everything must be there. Then only the ruler can justify the title, 'I am a ruler.'

This very funny thing comes to my mind. After the Kurukshetra war is practically over, Duryodhana was lying down and he wanted to escape death. He hid himself in a lake. But somebody, some spy informed the Pandavas. So with Krishna, he goes there. They taunt him. One thing that Duryodhana cannot stand is being called a coward, a useless fellow, a wicked fellow, etc. He came out. He was a great hero. No doubt about it. And then he says, 'Yudhishthira, none of my people are there. I donate this whole Kauravarajya to you.' Of course, Yudhishthira, without getting ruffled, he says, 'What is there for you to give? After I defeated you, who the hell are you to say that I donate everything to you? That is not proper. All right.' Then Duryodhana comes with another taunting word. He laughs. He says, 'Oh, Yudhishthira, yes, you have conquered me, defeated me.' He never agreed that he was defeated by fair means, only defeated by foul means. And then he goes on telling, 'Oh, Yudhishthira, what are you talking about? I will be dying soon.' He knows he was dying. He was a dying man. 'But you rule over here.' And then he taunts, 'What is left out for you to rule over? Most of the men are dead. Only some widows, old women, children, and useless fellows are lying there. You be the greatest emperor. You will be the greatest emperor, ruling over practically nothing.'

A thought came to me. Now, Lokapalas are useless if there are no people in the lokas - house repairers, carpenters, plumbers, electricians, repairers, civil engineers. All these will be useless even after the house is created. Creating the world is like creating the houses. But somebody must dwell there, and then they must experience problems. Water is leaking, or a pipe is spoiled, etc. Electricity is not working. Some gadget has gone wrong. But over electricity, all these things have to be understood by Lokapala. No.

sa ikshateme nu loka lokapalannu srija iti .. so.adbhya eva purusha.n

samuddhrityamurchayat.h .. 3..

So, what did he do? So, until that time, what was there? He created the worlds. Out of what? Out of raw material. Even God requires raw material. He himself was the raw material. And what type of raw material? Shapeless raw material. So, as if he divided himself, he became the creator, and he became the created, and he looked at himself to be created. It was just a kind of mamsa pinda, only a lump of flesh. There are no eyes, nor are there any indriyas. It's just a lump, like what we call a lump of wheat, that can be shaped into a chapati, or a puri, or a parota, or whatever it is. So, he has taken that form. So, Amurchet means shaped. This is the pancha bhutas, raw material of the pancha bhutas. He is shaped like a human being.

Here a question may come. Why like a human being? Because, as I explained earlier, only a human being knows that there is God. Who are the devatas? Devatas were the people who, because they prayed to God, they worshipped God, they performed the yagnas, yagas, then they became Gods. So, first, who are the human beings only? And all the creation, as I mentioned, the lower creation is only evolving slowly, sitting on the escalator called evolution, until everything slowly transforms into a human being.

And who are the rakshasas? Not that God has created them. At the very beginning, these are the devatas, these are the human beings, and these are the asuras, that is, evil people. No, it is human beings. God has given them freedom, some amount of free will, and they misused it. They did so much of papa, and slowly they go down. Such people are called asuras. But nobody will be excluded. So, he first fashioned, and then he wanted to make a human being.

Of all the creation, human being is the peak of artistic evolution. We can say that. That is why manushyatvam is extremely durlabham. And then he said, it is a lump of flesh like dough. It doesn't have a round shape, doesn't have thinness, doesn't have anything. Now he wanted to give, just as a human being. It is for our understanding. Whenever we look at a human being, a complete human being, a healthy human being, we see that he has got a body, he has got a mind. First division. Then we see the body.

Then what do we see? Ten indriyas. The whole physical body is made up of ten indriyas. What are the ten indriyas? Pancha jnana indriyas and pancha karma indriyas. And then he created, out of the sthola pancha bhutas, created the sthola sharira. Then correspondingly, the body has to sustain. Mere creation will not do. It has to eat food. The topic will come later on. But I am foreshadowing what is going to come. So that will come later on. So food is necessary. That means the plants have to be grown, animals have to be grown, etc. And don't think that everybody is a vegetarian. We are all at the beginning, non-vegetarians only. Sometimes only, a so-called vegetarian, he eats only vegetarians. That is how he prides himself. I only eat vegetarians. Every tiger is a vegetarian because it eats only vegetarians, mostly, of course. It's just a bit of fun. So all these things have to come.

Now, first, a human being has to be created. He is the most important of all creations. So what did this Brahma, in Pauranic language, do? What will you do when a sculptor is given a solid piece of rock, stone, or marble, or granite, anything? What does he do? Even you can understand better when Durga Puja comes; there are so many artists, beautiful, very skilful artists. What will be there? Just a lump of flesh, what is called clay, beautifully, it is a rough clay without any form. Slowly, he will fashion a whole body and there also, some very clever artists are there. What do they do? They only make everything up to the neck because the difference between a beautiful human being and an ugly human being is only below the neck. So, it is only the face, mostly that makes the difference, flesh, etc. So, he will make. And then, he knows, our modern devotees of Mother Durga, they have their own favourite cine actresses. And this fellow, clever fellow, he will make exactly same-sized, different heads because loko bhinna ruchi hi. So, he will be going on making different. And then, he says, your choice. And I want this particular Durga's head. Alright, you will get it. So, he takes it and already the pre-fixing material is there. He puts it and glues it. Here is your Durga. Somebody else wants something else. So, what I am trying to tell you, that everything is taken from raw material. Whether it is a house, whether it is a plant, what is the raw material? Seed is the raw material. What is for the house? Clay or cement and some pieces of wood, some iron, etc. And later on, these will be shaped into doors, windows, floors, roofs, etc. Same process, a human being also.

And then, the interesting fact is, I think so. I am just giving as an example. When the foetus is there in the mother's womb, it is difficult to distinguish what are the eyes, what are the ears, etc. Maybe there are very very fine indications. I don't know. Only medical doctors will come to know about it. But then slowly they develop. But the example of the artist is most wonderful. So, here is a sculptor I have given you. And then what does he do? He makes a rough shape and then he takes second finer refinements. Here are the eyes. Here are the nostrils. Here is the mouth. Here are the ears. Here are the hands. Here are the feet. Here are many others. Every other is just an example. So, you can fill up the thing. So, what did God do or Brahma do? Here is Brahma. And remember, Brahma has taken material from himself. That is an important point because before the world was created, the Jagat was created, there was no Jagat. So, the material was God, the creator was God, and the instrument of creation. What instruments? If a carpenter wants to fashion furniture or if a potter wants, he requires a potter's wheel. And carpenter requires chisel, planer, and so many other instruments, drills, etc., to make whatever furniture he wants to make. Besides the materials, instruments to fashion the rough material, wood, into something. Similarly, a goldsmith. He will be having some moulds, etc.

So, Bhagawan was the intelligent cause. Bhagawan was the material cause. Bhagawan was the instrumental cause. And what was His instrument? Only His thought, His mind, His buddhi, His intelligence. How do we understand? Let us go to bed. We have dreams. And in the dream, we create everything. What was the material? Our mind. Who was the intelligent creator? Our mind only, our buddhi only. What is the raw material? All the memories, samskaras, we have accumulated. And what is the instrument? Our mind itself. Let me wish there is a tree. Let me wish it is a mango tree. Let me wish it is a Banginapalli mango tree, Langra mango tree, Dussehri mango tree, or Chausa mango tree. Like that. He will be thinking. What is your instrument? Your mind only. What is the material? Your mind only. And who is the creator? Your mind only. Everything is your mind. If you could create such a marvellous dream, hopefully, I am not so hopeful, you might create a horrible nightmare also. But hope, many of us will not do that. But at some point or other, we have created a lot of this material also. Horrible. But the illustration is meant for what? Our, what is called the dream world, swapna jagat, was created. The raw material was the mind, the creator was the mind, and the instruments were all the vasanas, etc. Everything is our mind only.

Now you imagine, an intelligent mind, an awarefullness mind, that is what Bhagawan, by His mere sankalpa, that is the meaning of aikshata, or He visualized, etc. That is how we have to understand. So, what did this? Let me create lokapalas. I explained just now, lokapalas means not merely rulers, they ruled the worlds, the human beings, the rakshasas, the devatas, and all the materials. So panchendriya, every indriya, has got its own special food. So He created. And this marvellous process has been put into the form of a triangle. That triangle, I was trying to clarify, make it easy, in my last class. What is it? Bhagawan Himself had divided Himself into a triangle. What was the triangle? Here are the experiencers, the subjects, enjoyers, and here are the enjoyed. Objects must be there to be enjoyed, which is called the world. Enjoyers are called the individuals. Then the whole world, every individual, enjoys the same world, not exactly, but the raw material is the same, a mango is the same, for a worm, for a bird, for an animal, and for human beings also, it is exactly the same. And then, Adhishtatra, through presiding deities, and in our Vedanta scripture, in our, what we call, Jargon, Vedantic Jargon, Parivashika, they have been given three different names. Golaka is like the windows. And something to be put in those windows, that is called Indriya. Indriya means the power. Golaka is Sthula Deha, part of the Sthula Deha, gross body. For example, the eye that you perceive in me, that doesn't have the capacity to see, but it has the capacity to house that Indriya, called the power of seeing, and that is called Indriya. Indriya means that which has the power of experiencing, in this example, the ability to see. If the ear is the Golaka, the power of hearing is the Indriya, etc. But both the Golaka, both the Indriya, totally together, put together, is called presiding deity. For that, I tried to explain, giving the example of the eye, and a green tree, and the sun, Aditya. So, I hope you have understood. Otherwise, please go back to the last class. So, this is the process. Lokapalanu himself became divided into three. How? Adhishtatra Devata, called Adhidaivika, Adhibhautika, Adhyatmika. See how beautiful, marvellous concept. The enjoyer and the enjoyed. The enjoyers are called Adhyatmika, the enjoyed is called Adhibhautika, and the one who gives, sustains, who powers up, both the enjoyers and the enjoyed, is called the presiding deity. To repeat that example, without the sun, there would be none of us. Without the sun, there would not be the objects that we enjoy.

Therefore, he himself has become the enjoyer of subjects, enjoyable objects. And here also, I enjoy you; you enjoy me. I enjoy a fish, and a tiger enjoys me. So, we become, in our terms, both the enjoyers as well as the enjoyed. But the main idea is that the enjoyers and the enjoyed, both are part and parcel of that divine being, who is called the Adhidaivika or presiding deity.

Now, when we look back at our human body, we see that we have got ten Indriyas, five of knowledge, five of action. And we see that the mind, which is called Sukshma Sarira or subtle body, is also divided into four parts: Manaha, Chitta, Buddhi, and Ahamkara. This is the whole personality of what we call, even animals. Even a tiger has a mind, a subtle body, and a physical body. Even a mosquito has a physical body as well as a mind. Even a tree, a plant, has a physical body as well as a subtle mind. Oh, do trees have? Yes, definitely. If scientists have recorded the electronic impulses when a person takes an axe and goes to cut a tree, it emits a cry in the form of electronics. Only a scientist can really record it, understand it, even what to speak of an animal.

We are going to cut the throat of a cow or even a chicken or a fish. How much agony it goes through, only God alone knows. Of course, we also have been cut our throats as a fish, etc. Many times, that is a different issue altogether. But what I wanted to tell you, share with you, what I wanted to share with you, is that the whole thing is a manifestation of Bhagawan only. He has become the enjoyers. He had become the enjoyed. And enjoyers become enjoyed. Enjoyed becomes the enjoyers. And that one who sustains, the substratum, supplier of all energy, including physical energy, Prana Shakti, including intellectual energy, and also Chidabasa, the pure awareness. Everything depends upon the... Bhagawan Himself is manifesting. He is not bringing from somewhere and giving it. That is the main idea. That is of the fourth mantra, which is the last mantra of the first section, of the first Adhyaya, of the other Veda Upanishad. And with that, with this background, I took time because I want all of us to understand the main idea. The Creator is God. Created is also God. The created is in the form of subject, object, and sustainer of both the subject and object. So, I will read. And then yesterday itself, I discussed something. But today I will discuss in a little more detail. I will give the translation later on. We come back.

tamabhyatapattasyabhitaptasya mukha.n nirabhidyata yatha.andam

mukhadvagvacho.agnirnasike nirabhidyeta.n nasikabhyam pranah ..

pranadvayurakshini nirabhidyetamakshibhya.n chakshushchakshusha adityah karnau nirabhidyeta.n karnabhya.n shrotra.n

shrotraddishastva~nnirabhidyata tvacho lomani lomabhya oshadhivanaspatayo

hridaya.n nirabhidyata hridayanmano manasashchandrama nabhirnirabhidyata

nabhya apano.apananmrityuh

shishna.n nirabhidyata shishnadreto retasa apah .. 4..

Every description is subdivided into three: the Golaka, the physical component that houses; the Indriya, the particular sensory organ tailor-made for that window; and the power of that Indriya, which is the universal power shared by everyone. Everybody's nose, everybody's eyes, everybody's hands, everybody's head, everybody's feet, everybody's legs, everybody's pranas, everything. And here, complete details are not given, only what we call et cetera. That is called Upalakshana in Vedantic life. Upalakshana means et cetera. A few samples he has given.

So, what did he do? That Brahma himself, what did he do? He himself, so what did he do? Abhyatapat, means he brooded. Brooded means what? Let me become the mouth, for example. And how? Like an egg. Within the egg, remember already, the chick is alive and it has become a chick. It has grown up. The cover of the egg is only intended to protect it until it comes out of it. That is important. So, as soon as it is ready, it comes out completely formed chicken.

And interestingly, this word Hiranyagarbha, we use the word Hiranya when he is compared to a huge egg. How big? The whole universe is contained in that egg. What is that called at that time? Brahmaanda. And when individually we are born, we are called Pindanda. A bija, a seed is called like an egg. Even though we use the word seed for the plants, but an egg for most of us. Because whether you call it Purusha bija, the semen we call it, and without Stree bija, that is Sronita. It is called Shukla and it is called Sronita. That is the counterpart, I think X chromosomes or Y chromosomes they call it. I am not remembering it correctly. So both must meet together. Then only it comes together.

So this Anda example, that is what it is. The whole universe came out just as a chick comes out of the egg of the parents. That is how. So what happened? Bhagwan Brahma brooded over. Brooded over means let me become. How should I become? What I became in the previous Yuga. And in the previous Yuga what did he do? He brooded. How should I become? Previous to previous Yuga. So it is Anadi, it is going on.

Then what did he do? Mukham Niravidhyatha. So first he became what is called Mukham. Remember this Mukham is only what you call the Golakam, the window. And what happened if there is a window? There must be something, some Indriya. Which indriya? Vagindriya. It is called speech. And what is the origin of Vag? Agni. So now let me reverse it so that the real understanding will come. So the Brahma became Agni. Agni manifesting himself in the form of Vag and to house that Vag he created a mouth. Because speech comes only from the mouth, good or bad, whatever it is.

Similarly we have to understand the reverse way. Even though Upanishad has put it, first the window, then the Indriya, then the real power behind it, which is universal power. So the second is nostrils. And he became the nostrils. Brahma as it burst forth means manifested himself. As I said we have to reverse it. What is it? From Nashika came Prana. Prana means the capacity to breathe in and breathe out. Prana, Vayu.

Now reverse it. Brahma became Vayu, Vayu became Prana, manifested as Prana. Prana has to function. For that, he created a Golaka, window, and that is called nostrils. Similarly, he became the Surya Devata, and Surya Devata, manifesting as each person, each one of us as Chakshu, the capacity to experience colours, etc. And so the ears and the skin, etc. He gives certain few examples. As I said, etc., etc., we have to add. So Akshini means eyes, and Chakshu, the capacity to see. Akshini is the window, Chakshu is the sight, capacity, Indriya to see. Aditya is the power behind both of them. Aditya, the sun, became the eyes and the power to see, and for that, the Golaka is Akshini. Similarly, Disha, that is the direction, space. Space became the Shrotra Devata, and Shrotra Devata manifested in the form of each individual's capacity to hear, and they needed a Golaka or window, that is called our ears. So Karnau Niravidhyatam, Karnaabhyam Shrotram, Shrotra Disha, Tvak Niravidhyatam, Tvachaha Lomani, Lomabhyavoshadi Vanaspataya.

Here we have to understand Voshadi Vanaspataya means one form of Vayu Devata. So Vayu Devata, Brahman, Brahma manifested as Vayu Devata, and he became the Lomabhyaha, all the hairs. And then where was he? The Lomas have to be housed. Where? From our skin only. Whether it is at the top of the head or all over the body, without the skin, there can be no Lomas at all.

And the same way, now he goes back to the Sukshma Sarira. So he became the Moon. The Moon became the mind, and the mind became the Hridayam, or what we call the physical brain. That is how we have to understand. Hridayam Niravidhyata Hridayatmanaha Manasaha Chandramaha. That means the presiding deity, that means who manifested both as the mind as well as the physical instrument through which the mind can function. Remember, without the physical body, the mind cannot function at all.

And then Nabhihi Niravidhyata. Here, Nabhi means here Apana, Apana Devata. So Mrityu, Mrityu means what? Death. Death means what? Suffering. So Mrityu Devata. Brahma became Mrityu Devata. Mrityu Devata became Apana Vayu. Apana Vayu became Nabhi. Nabhi is the Golakam. Apana Vayu is housed in that Golakam. And Mrityu. What is the speciality? Why Mrityu? Mrityu means Apana's function. What is Apana's function? Apana's function means Apana is one of the Pancha Pranas. Prana, Vyana, Udana, Apana, Samana. So what is the function? Throwing out waste material. And if this Apana Vayu Prana doesn't throw out, either by vomiting or in the form of sweat or in the form of stool and urine, if it doesn't throw out, what do you think is going to happen? Mrityu is going to happen. Then there is another organ, the organ of procreation, generative organ called Sheshna.

Here, it is not only male; both male and female. Remember, all these apply to both male and female. So, Sheshna is only indicative, that's all, etc., etc.

So, what did he become? Apaha, that is Varuna Devata, the presiding deity of the waters. He became Retas, the seed, both in the female seed and also the male seed. And to house them, in the male, it became one type of procreative organ; in the female, it became the procreative organ. Really speaking, who is meeting? Apaha is meeting Apaha. It has nothing to do with man or woman, male or female. So, this is understood.

Abhyatapad Sankalpam. Now creation is complete. Now, the same thing, I am rephrasing it. From Brahma's mouth came Sreej, and from Sreej, fire. From Brahma's nostrils came Prana, and Prana became the presiding deity called Air. From Brahma's eyes came forth his sight or seeing power; from sight, the Sun. From Brahma's ears came the sound, that is Dvani, and from the sound, required Disha, the presiding deity called the Akasha. Disha, ear, called Disha. From Brahma's skin came the hair, etc. Hair represents herbs and trees, and here it means Vayu Devata.

From Brahma's heart came forth, heart here means the physical heart or physical brain. From this came the mind, the capacity to think, etc., which is Sukshma Sarira, and the mouth. Remember, all the Indriyas belong to the Sukshma Sarira. From Brahma's navel came forth the Apana. The Apana Prana, function of throwing out, and this Apana came from Mrityu. Mrityu can protect us. Mrityu can also kill us.

From Brahma's generative organ came Semen, and as I explained, both in male and female, and Varuna Devata is the presiding deity. What a marvellous conception. What is that marvellous conception? I do not exist. You do not exist. Nobody exists. Who exists? Only Bhagawan exists. He became everything. Sarvam Kalvidam Brahma. But we will realize it only after God realization. Not before that. And then from the Tattva Bodha, there is a book, and very briefly I will tell you. Sanskrit verse, and there is a beautiful description. There is a book called to explain to us the jargon of the Vedanta terminology Parivashaka Padakosha, and that we will discuss a little bit in tomorrow's class, and then this is practically the end of the first section of the first Adhyaya of the three Adhyas of the Aitareya Upanishad.