Svetasvatara Upanishad Lecture 22 on 14 May 2023

Full Transcript (Not Corrected)

In our last class, we have been talking about mantra number 17. Like us, does God get caught up in His own creation? Do the individual's problems affect also the Lord? Would He then not have innumerable problems? As many Jivas, so many problems. So this mantra is trying to clarify. Which mantra? Mantra number 17. This body, everybody's body, the organs of perception and action are all superimposed upon Brahman through Maya. He is really devoid of them. What is the mantra? SARVENDRIYA GUNA BHASAM SARVENDRIYA VIVARJITAM SARVASYA PRABHUM ISHANAM SARVASYA SHARANAM SUHRUT Even the recitation of this mantra is marvelous. And Sri Ramakrishna's life totally illustrates this. Always we notice in Sri Ramakrishna two things. One, very rarely he used to say, I. This, if he wants to invite anybody to Dakshineshwar, he would say, come there. Meaning Dakshineshwar. Even to say, I dwell there, I live there, please come. No, I do not live there. Second thing, whenever somebody thanked him, oh, today you have given an invaluable talk. He would say, I don't know anything. In Bengali, very sweet expression, AMI KHAI DAI ANANDA KORE, AMI KICHU JANEE NA, AMA MA SAB KICHU KORE. My mother does everything, I don't know anything. I just eat and drink and make merry like a child. But the Upanishad is clearly telling and Bhagavad Gita is also confirming it. SARVE YINDRIYA GUNA BHASAN. If any indriya, I am seeing, I am able to see through my eye. Who is able to see? Not the eye, not the mind, not the buddhi, but that consciousness when it is joined to the mind and mind and the consciousness lends its consciousness to the eye and the eye then obtains the power to have a look. Apply this, I am walking, he is walking. I am moving my hands, he is moving. I am smelling, I am hearing, I am tasting, I am touching, everything that we do. ABHASA means shining through every action that we do and all actions are done through all the indriyas, through this body. When we say body, really it means indriyas. That is what we have to see. Body is the name for the collection of all the organs, the hands, the feet, the eyes, the nostrils, etc. There is no separate object called the body and so the Lord is only through this manifesting, through awareness, everything in this world. At the same time, if you ask him, he will say, I don't know what you are talking about. But Lord, you are seeing through so many eyes. No, no, I don't see. The eyes see in my presence. This is a profound principle in Advaita Vedanta. What is that? Though seemingly active, the principle itself is not active, but in its presence all activities take place. For example, there is a magnet and whenever there are iron filings or any metal objects, when they come sufficiently near, immediately there is a change in them. They rearrange themselves. And anybody who is ignorant, he will ask the magnet, why are you arranging all these particles? Then it says, what are you talking about? Of course, the magnet doesn't even reply to you, but assuming it replies, what are you talking about? All these things are rearranging and they are attracted to you. They go and then like super glue, they become attached to you. The magnet is surprised, is it so? I don't know anything. Another example, you ask the fire, why are you creating so much heat? And it will be surprised, am I? I don't know what you are talking about, but water is getting heated, we can cook food, we can burn the houses, we can throw bombs. Oh, is it so? I don't know what you are talking about. Another example, you ask the sun, why are you shining? Why are you giving so much of light? It says light, what do you mean by light? The famous funny thing goes, you go to the sun in the morning, say good morning, he will be surprised, morning? What do you mean by morning? So, what are we trying to understand? That by very nature, the Lord never does anything. For the simple reason I explained yesterday, any action is done for a purpose. I want to do exercise because I feel tired. And I want to eat, I am hungry. I want to drink water, I am thirsty. There is a purpose. But the Lord, there is no purpose, there is no desire. He is Aptakamaha, everything belongs to Him. The Karta, Karma, Kriya, and He is Paramananda Swaroopa. So what does He need? Only for Ananda, we require all these activities. So that is why He said, Sarva Indriya Vivajyatam. He has nothing to do with the body, mind, sense organs, world. And yet we see in our day-to-day experience, because we are ignorant, and everything appears to be very active, but the scripture wants to tell that this activity is not to be attributed to yourself. I am seeing, I am hearing. No, it is Paramatma who is seeing, Paramatma who is hearing. Oh, why does He want? If you question, then only to advance the students, Vedanta wants to say, it is not that God wants to do something, but you are thinking God is doing something. So this is what is called, first we accept that everything, whatever you are talking is true. In the end, through the practice of spirituality, meditation, we develop a very sharp intellect, then we understand nobody is doing anything. That is why the very beautiful definition of Maya, many definitions are given, but one definition is Maya. Ya, Ma. Ya means which? Ma means doesn't exist. That which doesn't exist, and yet everything exists. That very perception of existence itself is because of Maya, and Maya itself doesn't exist. Anyway, what we need to understand, a Lord can do everything without anything, but He doesn't need to do anything, because He had no need. Sarvasya prabhum ishanam. Prabhu means Lord, controller, but why does He want to control? He doesn't control. Like us, ourselves, the waker is the Lord of the entire dream world, and that Brahman is ishanam. He who directs, regulates, creates, sustains, and withdraws. Srishti sthiti laya. Again, this thought is only from creature's point of view, not from the Lord's point of view, but in case we do not understand, there is a God, He is a creator, He is our mother and father, and He is very compassionate, but we have to direct all our devotion, emotion towards Him, and He, like a mother, exactly like a mother, all the mothers combined together, is the Divine Mother, and so He is Suhrut. Every mother wishes only the good of her children, and the Divine Mother wishes everybody's good, because everybody is her children, everybody is herself. That is why she wishes, let my children be always like Gods. Where? Vedaham etam purusham ahantam. My children, wake up, utthishthata, jagrata, approach wise teachers, and try to find out how you can be perfectly, eternally, infinitely happy. That is called Suhrut, means well-wisher. But what is the way out? How to get mukti? Sarvasya sharanam, take refuge in that Divine Lord. And Bhagavad Gita also, as I mentioned, is nothing but the essence of the Upanishads. Exactly it is only reflecting the same 17th mantra in this 13th chapter, 15th shloka, sarvendriya gunabhasam, sarvendriya vivarjitam, exactly the same wordings, asaktam, completely detached, sarvagrut, that which sustains everything, nirgunam, without divide of prakruti, prakruti consisting of sattva, prajas, and tamas, gunabhok trucha, but at the same time, from our viewpoint, it is that one which is born, which is growing, which is full of activity, birth is an activity, growth is an activity, and withdrawal or dying, what we call dying, they are all one. Even though every sense organ, that means every body, decays, becomes old and becomes dead, but there is absolutely no death for the Lord. Like when there is a bulb, it can get fused, but what is inside the bulb? Electricity. That will never get fused. That is expressed here. The whole universe is nothing but a leela. Yesterday's talk, I explained leela. Leela means what? Seemingly real, not really real. There is really no birth, no growth, no old age, no death, and yet, this is the most marvelous thing. The Lord himself is manifesting as this. Further, this idea is also said, the Lord is the ultimate cause and we have to merge in that ultimate cause. We have no choice. In English philosophical language, this is called teleological energy, irresistible energy, inescapable energy. Everything wants to manifest its own nature. For example, the seed of an apple wants to manifest its apple's nature. The seed of a coconut wants to manifest its nature by becoming a very fruitful coconut, fruitful apple, fruitful mango, but what is their real nature? Each soul is potentially divine. Soul means jiva. Jiva means that which is manifesting through a living body. Where there is prana, there is a jiva. And what is the real nature of every jiva? Each soul is potentially divine. Even a microbe, it will develop its potentiality, but if it doesn't want, if it is a holy microbe, if it wants immediate mukti, and it seems to me that there are billions and billions and billions of very wise creatures and every great soul probably does immense tapasya to become a microbe and then come and be born in Varanasi and immediately attain, because a microbe's life is very small. But there are some holy souls who always want to pinch others, sting others, and they will be born as mosquitoes. So this idea, the Lord is the ultimate cause, and there is only one, it is the Lord who is manifesting in one form, or we are seeing the Lord as manifested. This idea is further developed in the 18th. Navadvare Pure Dehi Hamsa Leelayate Bahi Vashisarvasya Lokasya Sthavarsya Charasya Cha Beautiful idea. Every human being and most of the advanced creatures have got this body, and this body is called Pura. Pura means like a king who dwells in a city or in a town, every body is said a Pura. It is also said a Pura because Puraite Iti Purehi that which is infilled, that which is completely filled up by the Divine Lord. That is why it's a Vyapakatvaat Vishnu Ho So Puraite Iti Purushaha Purushaha has nothing to do with gender, male gender. Purushaha means he who pervades everything. That is why Purusha Suktam there in the word Purusha Narayana Suktam Purushaye Vedam Sarvam That Purusha is Parabrahman and that Parabrahman having dreaming, created a dream world which we call our Jagradha Vastha and when we go to dream, that is a dream within the dream. Can there be a third dream? Yes, so it seems. Any number of dreams. Like Yashoda, when Krishna asked her to examine his mouth whether there is any mud and she became unconscious. How many Yashodas she saw? How many Krishnas she saw? Infinite number. So the whole universe dream within the dream. Whose dream? Bhagawan's dream. That is why as I explained He is also called Sri Ranganatha. So that is being explained here. So many what is called epithets are given. Navadwari He likes to dwell in a city which has got nine gates. What are the nine gates? The two eyes, two ears, two nostrils and one mouth. How many? Three into two plus one. Seven. And what are the other two? The organ of generation, the organ of evacuation. Nine. And because when we eat food it also has to go out and by nature we want to become immortal and there are two ways of immortality. The learned way and the ignorant way. The learned way is by praying to God, by surrendering ourselves to Him and by His grace get knowledge of our true nature. And what is the other way? This is a very interesting Mukti. Every day when we are sleeping we just go into that state and for several hours we get Mukti. Others also, of course, they also enjoy Mukti. So the Lord is sporting and then whatever we eat it has to come out. And the second way of immortality is by propagating our genes. It is the most natural thing. So this is beautifully described in the Upanishad. The Lord suddenly says, I want to become many. And that is what we are doing or the Lord is doing through our bodies. We get married, we mate with the opposite and then we go on propagating our genes. So we are what is called replicas of our ancestors. That is all. So when we say we, we do not exist. We are only our replica of God knows how many generations back. Anyway, so Navadvare Pure Dehe in this body which is called a Pura which has got nine doors. Why nine doors? Because every door leads to a different experience. A door called the eye gives us the experience of forms and colors. A door called ear gives us the experience of various sounds, sweet sound, bitter sound, beautiful music, etc. The Lord wants to contact the entire world, bring in the knowledge and again go out, again come in, go out, come in, come in, go out. This is called Samsara. Moving from subject to the object, object to the subject. And he is called Hamsaha. I will come to the technical meaning of that. This is the most beautiful word. A swan, Hamsa means a swan. A swan is supposed to be pure white. Not only that, as per Indian tradition, a Hamsa has the power, there is something in its beak. When it wants to drink milk, especially Indian milk which is full of water. So it has the ability to separate the chana, that solid, what is called protein portion, from the watery portion. It only takes the solid real milk and throws out the watery portion. So a tremendous power of discrimination. And a monk is also called Hamsa. And a natural monk is called Paramahamsa. So that is why in the motto of the Ramakrishna order, we have Tanno Hamsaha Prachodaya. This is part of the Hamsa Gayatri. There is a Gayatri. Hamsa Hamsaya Vidmahe, Paramahamsaya Dhimahe, Tanno Hamsaha Prachodaya. That is Hamsa. What is Hamsa? Reverse the word Hamsa. What do you get? Soham, Soham. When we are breathing in the sound, swishing sound, So comes. And when we are breathing out, Ha. Soham, Soham. What is Soham? Saha, Aham. I am He. I am Brahman. I am God. This is called Ajapa Japa. Natural Japa. We don't even think and do it. So Bhagawan's name is Hamsa. Continuously we are going on repeating this Japa. I am God, I am God, I am God. Soham. And Soham becomes Hamsaha. This Paramatma in the form of Hamsa. And why does he say Hamsa? Because if Tom, Dick and Harry, they have to repeat I am Tom. I am Dick. I am Harry. But the Paramatma has to say I am Paramatma. I am Paramatma. But that Paramatma word is also a false word. Not technically correct word. So he is neither Atma nor Paramatma. But for our understanding say, to distinguish Jeevatma from Paramatma, there is one Atma and if it is inside within us, manifesting in a small way, we call him Jeevatma. And if he is not restrained by any Upadis, limiting agents, he is called Paramatma. Paramatma need not say I am Paramatma. Simply this reminds me in the old Bible, Old Testament, Moses went up to the Mount Sinai and it is said he had met God in the form of a burning bush. And he understood this is God. And he asked, Who are you? And then the answer, I am I. And that is what? Hamsaha. I am Hamsaha. Leelayate. Leelayate means does Leela. Leelayate means as if he is going out. He is doing Leelas. Leela means going out through the sense organs. Again coming in. Again going out. Again coming in. He is sporting all the time. Intake, input and output. And then Sarvasya, Lokasya, Sthavarasya, Charasyaja. Sthavara means that which is alive but which cannot move, immovable. For example, a mountain is immovable but it is not called Sthavara. A tree is called Sthavara because there are certain things which are alive, with life but cannot move. But there are many others which can fly, which can move, which can run, which can crawl, whatever it is, they are called Charasyaja, moving. Sthavarasya and that which is immovable. And Sarvasya, Lokasya. In this world, everything, there are many objects, movable and immovable. And we also say, movable property, immovable property. What is movable property? All your stock market. So what is immovable? Your houses, your lands, etc. So Sarvasya, Lokasya, the entire world, consisting of the movable and the immovable. And what does it mean? Vashayi, everything is under His control. He is the Lord. He is the Master. The swan, the ruler of the whole world, of all that is moving and all that is motionless, becomes the embodied self and dwelling in the city of nine gates, flies outward. Flies means what? That I see a tree. Who is seeing? Paramatma. How does He see? In the form of the mind, in the form of the sense organ, He will go out and He will take a picture of the tree, brings it in and presents it to the mind and the mind takes the information collected by five of the sense organs and every sense organ is limited only to its carrier. It is actually a courier. That's all. It doesn't know. Our eye doesn't know it is a tree. Our ear doesn't know it is music or a sound. Our nose doesn't know it is a fragrance. Our taste, our tongue doesn't know it is sweet or sour. Our skin doesn't know whether it is very pleasant weather or unpleasant weather. Then who knows? Only that Paramatma in the form of pure consciousness, only He knows. So that is what is said. He is the ruler and He is only acting in the form of the body that means in the form of the sense organs and seated within the Hridayak Vriha combining with His servant, the mind, the sense organs as if through these gates He goes out, brings, enjoys, comes back and again goes out and He creates the whole Jagrat Prapancha. He creates just like dream state just like waking state the whole dream world and then just like oh I have worked very hard now I must go to sleep. So He goes to Sushrupti state again starts this same business day after day until Mukti is attained. What is the point of this mantra? You do not exist. What exists is God only. And again as I said Bhagavad Gita only reflecting, mirroring these words. In the 5th chapter we get 8th Shloka, 9th Shloka, 13th Shloka Naiva Kinchad Karo Methe A person who wants to progress in spiritual life that means he wants to manifest his divinity that means he wants to identify himself I am the Brahman what should he do? Think like this I do not do anything He knows the truth. How does he know the truth? He has not yet realized God through the scriptures and he has tremendous faith in the scriptures. What is the faith? Every single syllable that is in the scripture is absolute truth and he should accept it and he should behave like that. So I am not doing anything. That is what Sri Ramakrishna's quotation I said, I don't know anything my mother knows everything. Then we have to say Pashyan, when we see something, Shranvan when we hear something Sprishan, when we touch something Jigran when we smell something, Ashnan when we and our tongue enjoy something Shvasan, when we are taking breath, Swapan when we are imagining many things Shvasan, when we are breathing in and out Pralapan, when we are talking Misrujan, when we are doing the action of evaporation, Grindan when we are grabbing something Unmishan, when we are what is called closing and opening our eyelids Nimishannapi, Indriyani all our entire body including the five organs of action and five organs of knowledge all the ten organs Tashendriya Artheshu, Indriyani Indriya, Artheshu in their objects, Vartante I have nothing to do this all belongs to Prakruti Prakruti is created by God therefore it is God only with the help of the Prakruti is appearing as I, you everything else in this world this is how yogis have to think this is called Sharanagati, what is Sharanagati whatever I am doing it is you who are doing I have nothing to do that I, removal of the feeling of Ahamkara is called Sharanagati Sarvakarmani Manasa all actions by this Bhavana, by this attitude Sanyasya what is the Sanyasya means renouncing renouncing what? I am not the doer Bhagwan is the doer Sukham Vashi Aste such a person becomes happy and he becomes a master of the entire universe Navadvare Pure Dehi this Dehi who identifies himself with this body that Jeevatma Navadvare Pure in this city dwelling within this city consisting of nine doors Naiva Kurvan, neither doing nor Karya, nor making anybody also inspiring anybody to do mentally renouncing all actions and fully subduing his senses embodied soul dwells happily in the city of nine gates, neither acting nor causing others also to act, that is body and senses, as I said earlier Hamsa means a swan monks are also called Hamsas or Paramhamsas and like this swan, every monk, who is a monk you have to remember something very very carefully all the time, a monk is not one who puts on ochre cloth a Sanyasya is not one merely who puts on an ochre cloth, no a person who knows I am not the doer a Divine Mother Shakali Tomari Iccha Iccha Mai Tara Tumi Ami Jantro Tumi Jantri Ami Ghor Tumi Ghorni Ami Roth Tumi Rothi very meaningful song that is reflecting this idea I have nothing to do the charioteer is Bhagawan himself, Krishna himself and if a person can slowly develop well upon it, strengthen it and feel that everything is done by God he will become a very happy person and that discrimination if a person has that discrimination, it is like separating the real from the unreal, Ahamkara is unreal, Paramatma is real it is like a Hamsa swan separating milk and water and then he walks joyously in this world, lives a joyous life and ultimately becomes merged in the joy, so God also is called Hamsa Surya also is called Hamsa, so why is God called Hamsa Avidyam Tat Karyam Hanti Nashyanti Iti Hamsaha, what does God do, he destroys what, two things, ignorance and the effects of ignorance Ajnanam and Ajnanakaryam, what is Ajnanakaryam, this entire universe Hanti, forever he destroys, because when God destroys, there is no question of again it is raising its hood, Nashyanti Iti Hamsaha and the Surya Deva like the Hamsa, he goes on distributing only knowledge remember light means knowledge so through heat he creates the whole universe through light he is giving knowledge that I am I am and sometimes Gurus also are called Hamsas because they also make the disciples Hamsas by confining upon them this by true teachings and crystal clear teachings they arouse the discriminating power of the disciple that is why they are also called Hamsas, so here Paramatma is called Hamsaha that is why Tanno Hamsaha Prachodaya whenever you see the logo of Ramakrishna Mission at the bottom in a semicircle it is written Tanno Hamsaha Prachodaya remember many people may not know it is part of the Hamsa Mantra, Hamsa Gayatri so pervading the universe the Lord appears or becomes, appears remember so as embodied self the Jeeva and yet he is not affected by either body or other objects in this world just as a swan is not affected even all the time it may be swimming in a lake you remember Ramakrishna Mission logo created by Swami Vivekananda the Hamsa representing Paramatma and then all the four yogas are combined then that person will obtain this Darshana the vision or the identity that I am that Hamsaha so in this city of nine gates that means in this body that means in this whole world I told you again and again these are very important principles, there is no world other than our own body and mind because when we go to sleep the whole world also disappears, when we wake up the whole world also again appears proving that body is there world is there and mind is there, world is there body mind are not there world is not there that is why so much of bliss is there and continuing further the description of Paramatma for what purpose, for our meditation Mantra 19 after describing the cosmic aspect of Brahman in the previous because now the Upanishad wants to show its acosmic aspect what is cosmic aspect aspect of the world that we are experiencing in both the waking and dream states and by proxy it also means the Sushukti Avastha but what about the lord he is called Turiyam he is what is called Avasthatraya Panchakosha Pilakshanaha completely different, nothing to do with either waking, dream or dreamless or deep sleep or with the five bodies Annamaya, Pranamaya Manomaya, Vijnanamaya and Anandamaya that Brahman can he be described, not really then why is he being described for the sake of because our mind cannot think of something which cannot be described, so some sort of description, this is called negative description this is called Neti Neti description and then it is also said that a person who understands this progresses in spiritual life and then that person alone will become free how? by knowing I am, I do not exist only that Paramatma exists, this is called what is called a cosmic aspect of Brahman that is in simple words, earlier Saguna Brahma was described, now Nirguna Brahma is going to be described, so Mantra 19 Apani Pado Javanograhita Pashyati Achakshuhu Sa Shrunoti Akarnaha Sa Vetivedyam Nachatasya Astivedtha Tam Ahuhu Agriyam Purusham Mahantam what does this mantra mean? Grasping without having any hands moving all the time at the highest speed without having any feet this Brahman sees without eyes he hears without ears he knows everything what is to be known but no one knows him, they call him the first, the greatest and the fully who? who call it? only the Rishis who have realized him and that description is going to come we will talk about it, this is again another description of what we said earlier that it is only he Sarvendriya Munabhasam Sarvendriya Vivajita that is being rephrased here he doesn't have hands, he doesn't have feet and he doesn't have eyes but he doesn't have ears but everything that we do he is doing it and he knows everything not only the present not only the past not only the future he knows past, present and future and he also knows what is beyond past, present and future but Tasya Veta Nachasthi, there is nobody who knows it, Pani means hand Pada means leg, we have seen it earlier without hands without feet Javanaha, he goes he moves very fast and that means through legs how do we move? through the feet Prahita and he can grasp he can grab, he can hold through what? we have to do it with our hands but he doesn't need anything and Achakshu Pashyati, even though he doesn't have any eyes, he sees, what does it mean? it means you are hearing you are seeing, you are tasting, touching, smelling for what purpose? to get knowledge of what you do not know since Paramatma is everything does he need to know anything? do we need to know what we are? because nobody seeks to know what one is everybody seeks if you probe deeper, what one is not so we know what we are the desire, I want to know myself never arises, then what about all this sadhana? well it is said because we are in a state of ignorance, we think we are not what we are so, but the Paramatma never needs all these things, so it is said na ca saveti vedyam he knows everything he is all knower tasya na asti vedta but who can know him? why? because to know him there must be somebody apart from him dvitiyaha na asti he is advitiyah, so who is the knower and who is the known? that condition doesn't exist in Nirguna Brahma, therefore the meaning is, there is nobody else tam agriyam ahuhuh, rishis call him agriyam, agriyam means he is there eternal before the creation, he is there, during creation he is there, after creation he is there never use the word, he was there, he will be there but he is there now no, he is eternal he is infinite, he is changeless, who is that? he is called purusham he is called purusha, purayate he is all pervading, he is infinite mahaantam there is, he is infinite, there is nothing beyond the infinite he is omnipotent does not depend upon anything else hence he is called the first person and he is called the great and great means the highest goal and ultimate cause means, if there is a law, every effect must ultimately know it is the cause only I am the cause only, every ornament must know, I am gold only, so every one of us must know, I am the divine each soul is potentially divine and if by chance you remember some bells are ringing in your brain then you have to recollect Kena Upanishad, I am not going into the details, what does it say? Shrotrasya Shotram he is the ear of the ear Manaso Manoyat, he is the mind of the mind Vachavah Vacham, he is the speech of the speech Pranasya Pranaha he is the prana of the prana Chakshusha Chakshuhu he is the eye of the eye and Dheeraha, those who have got that capacity to understand Atimuchya, that is realized this, and such people what happens? Asmat Loka Pretyat Pretyat Asmat Loka when his body falls off the whole personality will dissolve, Amrutah Bhavanti Vedaham Etam Purusham Mahantam Aditya Varnam Tamasa Prastha, so nobody can know, Natatra Chakshur Gacchati, yet everyday we are singing that will illustrate it beautifully exactly, Namo Namo Prabho Vaakya Mana Ateet, and yet, without him, Vaakya and Manas do not function at all, that is why it is said, Namo Namo Prabho Vaakya Mana Ateet Mana Vachana Ek Aadhar, and Jyoti Rajyoti Ujjwala Hridikandra, Tumi Tama Bhanjana you are the, alone, you alone can destroy the darkness of ignorance, and whoever knows it, they attain everything, and who do not know him, Ek Mahati Vinashtihi So, this is the support, all Upanishads borrow from each other and put it in different words and unfortunately Svetashvatara Upanishad borrows from a lot, and once the Svetashvatara Maharshi was asked by Swami Dayatmananda why are you plagiarizing so many things from so many he said, look here my brother if I plagiarize only one or two Upanishads I will be called what is called a partial person I want to be Samdarshan I want to rob everybody so I will quote from everybody so this is the idea so there is also a beautiful understanding what does it mean that means all forms of he is formless, but all forms are his he is bodiless, all bodies are his he is eyeless all eyes are his, etc you can add, and so what is the benefit we can worship him as a tree we can worship him as a snake we can worship him as everything else, as Rama, as Krishna as Kali, as in infinite our imagination so infinite forms to realize the infinite reality but that is why it is said Yasadeva had composed a Stotram, it is called Para Pooja, highest pooja there in he says, Yasadeva O Lord, I have committed three mistakes, forgive me knowing that you are all providing I still go on your images, knowing that you are beyond the mind, I still meditate with this mind and knowing that you cannot be described you are beyond speech I go on singing your praises through hymns, please forgive me, and furthermore that he is being described we have seen same thing smaller than the smallest and he is greater than the greatest that means he is infinite and where does he dwell this Atman Paramatman Gohasya Nihito Asya Gohayam Janto Ho means every living creature every living creature has a buddhi including a mosquito in fact it has more buddhi than anybody else so Nihito Asya Janto Ho but he remains unknown, that is why it is said Goha, just now I quoted Jyoti Rajyoti Sarvala Hridi Kandhara Kandhara means a cave Hridi Kandhara Angushta Matraha Purusho Jananam Sada Sannivishtaha earlier we have seen, you have to recollect that he is in the heart of everybody that heart is called spiritual heart and that heart also is called the cave cave of the heart but how to know him, as if he is hidden there, he is not really hidden there it is called open secret it is there, but nobody knows it Tam Akratuhu Pashyate Akratuhu means a person who does lot of activities why does a person do lot of activities because he has desires to fulfill if there is no desire, there will be no activity, if there is no activity there is no karma no karma, no karma phala no karma phala no papa, no punya no punar janma this is what our holy mother had explained so beautifully in such simple manner, so how to realize this Paramatma Akratuhu become desireless, what does it mean that means don't become desireless become desireful combine every desire that you have and we only have 5 desires to see, to hear, to smell to taste and to touch and combine them into one, have one desire what is it? Mumukshottam I want only liberation, I want to know Paramatman, I want to see him, like Sri Ramakrishna intense yearning for God realization then as soon as becomes the Lord's grace will come Dhatuh Prasadah so Mahimanam Esham that glorious Eshwara he will be bestowing his prasadam, that is his grace, how? Dhatuhu through the buddhi Esham eva anukampardham aham buddhi yogam dadamyaham, that is in the Gayatri mantra also Dhimahi Dhyo yonah prachodayat, we surrender ourselves to you, you please guide our lives, that is what the Lord does, that is called Prasadah Prasadah means Prasadhe sarva dukkhanam Hanirasyo pajayate every type of misery, affliction is completely removed only by the grace of the Lord but for that we have to attempt to make ourselves pure but as soon as we make our mind pure the grace of the Divine descends upon it in the form of what? Tattvamasi, the what that, that is what the Guru is supposed to do, Guru is the grace of God and Guru's grace makes us completely liberated then what happens as if this teaching has gone deep into the Sishya's mind, disciple's mind and he really became a Momokshu and he practiced, he became Akratuhu, his buddhi had become purified he wanted, I don't want anything excepting God realization otherwise I will cut my throat, S A Ramakrishna did it and when the mind reaches that highest pitch the Divine grace descends from all sides then realization takes place, that is being summarized in the Mantra 21 Vedahmetam Ajaram Puranam Sarvatmanam Sarvagatam Vibhutvat Janma Nirodham Pravadanti Yasya Brahmavadinohi Pravadanti Nityam I know this undecaying primeval one, the self of all things which exists everywhere being all pervading the wise, the realized souls declare him to be free from birth the teachers of Brahman indeed speak of that Paramatma, that Brahman as eternal, so the disciple realized, what did he realize Vedahmetam, I know what, that I am Brahman and what is my nature Ajaram, I am free from old age, Puranam I am eternal, Sarvatmanam I am everything Sarvagatam, I am all pervading Vibhutvat, I am the lord of the entire world Janma Nirodham, through this knowledge I have prevented rebirth Nirodham means what that means I will have no rebirth that means I become Mukta Purusha and who says this, Brahmavadinaha Pravadanti this is what Brahmavadins knowers of Brahman realizers of Brahman Pravadanti when, all the time how do they say simply they don't take a microphone and then with biggest amplifier they don't go and say what do they say, simply they know Aham Brahmasmi Aham Brahmasmi Aham Brahmasmi, that is called Brahmavadins say with every breath that is what they do and with this the third chapter and all by the grace of god we have completed I will give you summary of the third chapter, this third chapter Abhijyopanishad Svetasvatara Upanishad has 21 mantras mantra 1 tells us Brahman is everything Sarvam Kalvidam Brahman and one gets liberation only by knowing him that he is the only reality and I am that reality mantra 2 tells us there is none other than Brahman, he creates he sustains and he withdraws all into him and mantra 3 describes him as Vishvataha Chakshu but wherever you see an eye, a hand, a leg a nostril, an ear it is all him Vishvatomakaha, Vishvatobahu Gita, Vishvataspada Sambahubhyam Dhamati Sampatatrayi Yavabhumi Janayan Deva Eka, he is the only one who is appearing as everybody this definitely should remind us Narayana Suktam and mantras 4 5 and 6 are prayers O Lord, please bestow your grace, you are Rudra you are Shiva so make me liberate, do not keep me in ignorance mantra 7 tells us he is hidden within every object in this world hidden means what? not like water in a pot like your jewels in a safe hidden means he is, he has put on the dress everybody and we are mistaking him this is man, this is mice this is mosquito, this is a plant etc. No it is only he Vidya Vinaya Sampanne Brahmane Gavi Hastini Shunichai Vashvapakecha Pandita Samadarshina the famous mantra popularized by Swamiji and mantras 9 to 12 describe him that besides him there is nothing above him nothing below him nothing, separate from him nothing is there whatever we see he is there Swamiji composed a beautiful poem where do you search for him whatever you see my brother it is none but that Paramatma whom we are seeking mantra number 13 tells us where to contemplate inside the Hridaya Guha 14th mantra 14th to 21 tell us again that Sarvam Kalvidam Brahma and mantra number 21 confirms the sadhaka became Siddha, he realized Vedahmetam Purusham Mahantam just now we have seen that one here but did we see Vedahmetam Ajaram Puranam Sarvatmanam Sarvagatam Vibhutva Janmanirodham Pravadantya Siyam Brahmavadinohi Pravadantya Nityam with this the 21st chapter comes to an end