Aitareya Upanishad Lecture 09 on 02 September 2023

Detailed Summary

Introductory Remarks

• In the beginning there was only Atman, who decided to create the worlds. He created 14 lokas - 5 upper, 1 intermediate, 1 earthly, and 7 lower.
• He then created the Lokapalas, the protectors of the worlds, from the five elements (pancha bhutas). He divided himself into 3 parts - the senses, sense objects, and presiding deities.
• He created food for the senses (anna), as well as hunger and thirst (ashana/peepasa) to drive experience. The jivas fell into the ocean of samsara, afflicted by endless desires.
• The cosmic powers approached Atman asking for bodies to fulfill desires. He granted them successive animal bodies but they remained dissatisfied.
• Animals lack self-inquiry and discrimination between transient and eternal. Ishwara leads jivas through evolution to human birth when these faculties manifest.

Verses 1-2: Granting Animal Bodies

• Ishwara granted animal bodies starting with a cow, but the cosmic powers found them inadequate. This signifies evolution through lower lifeforms.
• They inhabited each body fully but concluded "this is not enough" - only an advanced being can determine what is sufficient through experience.
• Ishwara then granted a horse body, symbolizing mobility and wider experiences. But the powers wanted a body to attain dharma, artha, kama, moksha.
• The human body alone allows full manifestation of consciousness required for self-inquiry and discrimination. Hence even celestials envy human birth.

Verse 3: Granting the Human Body

• Hearing their prayer, Ishwara granted the human body, the best house for the divine powers to play out life's drama.
• They rejoiced "Well done!", recognizing the human form as Ishwara's greatest creation. He invited them to enter their designated houses.
• Cosmic powers are aspects of Ishwara tasked with running the body. They eagerly entered the houses - sense organs and body parts.
• Agni became speech and entered mouth, Vayu became breath and entered nostrils, Surya became sight and entered eyes, Disa became hearing and entered ears.
• Plants represent sustenance, so became body hair supporting skin as the organ of touch. Moon presides over emotions so became the mind in the heart.
• Mrityu, death, became excretion allowing discharge of bodily wastes. Waters became semen, entering reproductive organs.

Verse 4: Entry of Hunger and Thirst

• After cosmic powers entered the functioning human body, hunger and thirst were left without a house. They pleaded to Ishwara for a dwelling.
• Ishwara assured them homes, saying they empower each sense organ's functioning. Hunger for sight dwells in eyes, for hearing in ears, etc.
• Desire and urge is required for senses to seek stimuli. Without hunger and thirst driving indulgence, senses cannot experience reality.
• Hunger and thirst become one with the presiding deity of each sense. By enabling the experience, they partake of the enjoyment as food.
• Eyes, ears, etc house both the sense capacity, its presiding power, and hunger for its stimuli. The triad enables experience of Ishwara's creation.

Conclusion

• Atman evolving into progressively complex bodies represents Jivatma's journey through rebirths until human life with full consciousness.
• Human body is the ultimate house for divine play and liberation. Cosmic principles rush to enter it and animate its functioning.
• Hunger and thirst propel the senses to engage their objects, thereby allowing experiential reality. Consciousness powers evolution.
• As Jivatma's faculties mature, discrimination develops allowing pursuit of dharma, artha, kama and moksha - unique to human birth.
• Aitareya Upanishad thus reveals that Atman forms the entire creation by dividing itself into cosmic powers, sense capacities and faculties of mind and action.
• Human embodiment represents the pinnacle of this self-differentiation. Meditating on this unity of creator and creation is key to self-realization.

In summary, the lecture poetically conveys that Atman diversifies into the entire universe for the purpose of self-experience culminating in human birth, where its consciousness can fully manifest to achieve liberation, thus unveiling the mystic vision of our divine essence.

Full Transcript (Not Corrected)

We have been studying the first chapter of the Aitareya Upanishad. We have more or less completed the two sections of the first chapter. In today's class, we will start the third section of the first chapter. So, to recollect, in our last class, we completed the first and second sections.

So, what was the essence in the beginning? There was only the Atman. There was nothing else whatsoever. And the Atman thought, "Let me create the worlds," meaning, "Let me become the Jagat, Srishti." So, he created these worlds. How many worlds? Fourteen Lokas. But in this particular Upanishad, they are divided into four types: five upper Lokas, one inter-spatial Loka (Antariksha Loka), one Bhu Loka, and below, seven Lokas. Five plus one, plus one, plus seven. Seven plus seven, fourteen. So, the worlds are created.

Then he thought, "These worlds should be regulated, protected, and corrected." And for that, the rulers have to be created. So, he thought, "Let me create the protectors of the world, Lokapalaha." Having gathered up a lump of the human-like form from the Pancha Bhutas. Here, the word used is Up. Up means water, and water means Pancha Bhutas. That is why, in Taittiriya, this idea becomes very clear: Atmana, Akasha Sambhutaha, Akashadvayu, Vayuragni, Agnerapaha, Akhya Pruthivi, etc. And from there, other creation will come.

So, he first created Purusha, a combination of all the Pancha Bhutas. Then, what did he do? He divided that Purusha into a triangle, three forms. What are they? They are houses called Golakas here. And the Indriyas, sense organs, so that they can stay in their house. For example, the eye is the house. The power of seeing is the Indriya. And then, that must be the power of seeing, of obtaining knowledge, a particular type of knowledge. If it is the eye, the knowledge of forms and colours. If it is the ear, knowledge through sound. If it is the nostrils, knowledge through smell, etc.

So, three parts called Adhyatmika are the houses. Adhibhautika, that is the external world to be enjoyed. And Adhidaivika, he who sustains, the presiding deity, he who sustains both the houses, the Indriyas, and the external world, everything.

Then, he wanted to see the fun. So, what is the fun? Now, the world is created. Lokapalaka, the rulers of the worlds are created. He divided himself into all these people, excepting human Srishti that will come now. Then, Anna Srishti. Anna means all the sense organs, food for all the sense organs. Not only mere the food that goes through the mouth into this physical body. So, everything has to be created. These things have to be created.

For example, fire became the presiding deity, and the power, the manifestation of fire is in the form of speech. And the speech has to come out through an instrument, and that is called mouth. So, in this case, the mouth is called Golaka, speech is called Indriya. Fire is called Adhishtatru Devata or Adhi Devata. And this is how the triangle. So, if it is hearing, the ear is the housing, the power of hearing and obtaining knowledge is called the Indriya. And the Disha, the space is the presiding deity.

So, we have seen that, and we are going to see also. Then, he commanded the people, the Devatas, "Now you function." What is the function? The presiding deities have to reside and look after. And the Indriyas have to obtain the knowledge. And the houses have been created for them. Everything is there. But food has to be, they have to be the first creation. He created Ashana and Peepasana. That is the tremendous literal meaning of Ashana, meaning eating food, hunger, and Peepasana, meaning thirst. Hunger and thirst. By implication, by extension, usually food and drink belong to the mouth. No, by extension, I say my food is seeing. My thirst is my desire for seeing beautiful things. By avoiding things that do not give me happiness. Similarly, I want something to hear. And I want to hear what is enjoyable. So, what is the food? Sound is the food. Good sound, pleasing sound, Sathyam, Heetham, and that which is very mild, Mridu. All these rules, regulations will come. So, this is called hunger and thirst, that is desires to expand for the Paramatma, Jivatma, and experience the whole world.

How does the experience come? Remember, a very, very important point is how does the experience come? By becoming one with the object of enjoyment. For example, when I want to experience food, I must become one with the food and we know that. We eat the food and food and me will become one. But we have to understand, I hear something, I become one with that something. I have discussed it. I hope you remember the important point. When I say I eat food, I have the knowledge of me. I, the knowledge, this is food and I am eating, that is knowledge and I am happy, that is knowledge. Everything is knowledge. Enjoyer is knowledge. Enjoyed is knowledge. The instrument of enjoying is knowledge. For that, I give the example of a dream. You have to extend it. You are dreaming. You are eating food. That you who is eating is yourself. That food in the dream is yourself. That act of eating is yourself. And that instrument of eating is yourself. And the resultant knowledge, I am happy or I am not happy. That is also knowledge only. Everything is knowledge and that is the point we have to keep. Bhagwan is Nyanamurti. So, whatever he does, body is knowledge, instrument is knowledge, Indriya is knowledge, object of Indriya is knowledge, and Adi Devata is knowledge. Everything is one undivided knowledge, simply called Chaitanyam. That is a point, please keep in mind. Then he created, in this particular Upanishad, we saw Ashanapipasa. That means what? All the Jivatmas have forgotten that we are none other than Brahman. They fell into what is called Arnava, a great ocean. What ocean? Samsara ocean. What is Samsara? Where even Samsara is not available is called Samsara. So, they forgot their real nature and became attached and going on being born, being dying, etc., etc. So, Ashanapipasa.

In the last class, we saw Venkaracharya's marvellous description of Samsara. Another important point is that I am both the enjoyer and the enjoyed. When I am enjoying something, I am the enjoyer. When something else is enjoying me, I am the enjoyed. I am both. So, every created being is afflicted with hunger and thirst, meaning every Indriya wants to experience endlessly, never getting satiated. We enjoyed this marvellous description of Samsara. But at the end, is there no way out? Shankaracharya says, yes, there is a boat. That boat is called Gnana Ulupa. The boat's name is knowledge, Sadhana. And what is that? Satyam, Dharmam, Tapasya, Arjavam, Mardavam, Satvagunasampatti, what is called Daivisampat. And the boat is made up of all these, what we call divine characteristics. And that will take us to Paramatma. It will wake us up to the knowledge that I was Paramatma. I am Paramatma. I will be Paramatma. I thought I was not Paramatma, but I thought I was the individual. That is what has been given there. So what is the difference? Then we all felt, what did we feel? That I am not Paramatma. So how does it work? Paramatma is one. We are many. Paramatma is infinite. We are finite. Paramatma is all-knowing. We are little-knowing. Paramatma is all-powerful. I am Alpashaktimaan, only little-powerful. And He is Poorna. He is infinite. He is complete. He does not have any desires. I am lacking all the time. I am a Poorna. This is called Maya or Ajnana. That is what we have to understand through the commentary of great Acharyas.

All the created beings were afflicted with hunger and thirst, meaning every Indriya wants to experience, forgetting that it need not experience because it is Poornat Poornamudachchate Poornasya Poornamadaya Poornamevaavaseshchate. Now these cosmic powers, how they are going to manifest and how they are going to function are being said in this second chapter. I am just briefly mentioning. All these Devatas that were created, Asmin Mahatyarnave Prapatan, they fell into this great ocean of what? Maya. Tam Asanapipasabhyam Anvavarjat. They were afflicted with unsatiating, unending desire for experience. Thayanam Abhruvah Nahaayatanam Prajanehe. They approached the Purusha; they prayed to God, we have tremendous desires, so you give us a house, residing where we can fulfil. And so that means give us an appropriate body. Asmin Pratishtitaha, residing where? Well established where? Annam Adama Iti. Annam means what? Experience. Annam means food. By extension, as I mentioned, food for the tongue is annam. Food for the eye is colours, shapes. Food for the ear is sound. Food for the nostril is fragrance or smell. Food for the sense of touch, tvak, that is sparsha, heat, cold, soft, hard, etc. So each indriya has one particular type of food. By anna, all these types of food, we have to extend the meaning.

So, these deities, that means God himself, like ourselves in our dream, he created all this great insatiable hunger and thirst, and he himself fell in the form of us in this great ocean of samsara. And that is what he said, the creator, as if he is our enemy, subjected, that is Virat Purusha, to hunger and thirst. Then, that means hunger and thirst mean the desire for experiencing through various sense organs, pancha jnana indriya, pancha karma indriya, and then the fourfold activities of the mind.

And then these devatas, that means the enjoyers, said to him, the creator, as if find out an abode wherein being established, we may eat food. That means, what are they telling? Now give us an individual body with a physical aspect, sthula sariram, sukshma sariram, and karana sariram. Three, but together one, called personality. And then Ishwara said, definitely, I created you, therefore I will provide you and fulfill all your desires. And then what did he do? He said, yatha ahitanam pravishataha, may you enter the abode as it is allotted to you. I have allotted to you. And that hint we have already got, that is fire entered into the mouth, as speech into the mouth. The disha, the presiding deity called space, entered as speech into the ears. So, we have to appropriately, all the five sense organs, similarly all the karmendriyas, Vishnu devata, entered in the form of movement of the legs, in the legs. Indra entered in the form of the movement of the hands, into the hands, etc., etc. This is what he is telling, you enter, I have already constructed houses for you. What are the houses? The mouth, the ears, and the navel, and so many we have seen earlier description. So, they are the places for your appropriate houses, you enter for each devata, presiding deities, appropriately. Just as mentioned, Aditya, the sun, you enter into the eye, in the form of the power of seeing, etc. So, Ishwara said, yathaayatanam, that is, I have already created houses, enter into them. How? The Agnidevata, Vaakbhutva, becoming the speech, mukham pravishati, pravishati, enters into the mouth. Agnidevata entered into the mukham. Mukham means mouth. So, like that, Agnidevata, and like that, Shrotrendriya, Dishadevata, we have to apply. And then, Prana entered as Vayu Devata. And the Romani, etc., that is, the Osha, the Vanaspati, etc., as the hairs on the body, entered the Sparshendriya. Here, we have to take note specially. How can the plants, etc., are comparable to the hairs? Not our hair, mind you. Even hair has got a tremendous function. At least I know, when Sri Ramakrishna used to enter into Bhava Samadhi, Samadhi, his hair used to stand on end. Hair has a tremendous function. And that is why it is the most important object in the whole world. There is a fellow who enters into what is called beauty parlour. Once, I saw a cartoon, most marvellous cartoon. There was a Telugu person, completely bald, only one hair on the left side, one hair on the right side. He entered into a beauty parlour. And he was given a king's welcome. And he was seated. And he saw the hair cutter, unable to stop, but he cannot laugh out. He says, Sir, which type of hair style do you like? So, hair are the most important things.

What is most important? Our whole life depends upon the trees, plants, creepers, roots, barks, leaves, everything. We should never forget it. But here, all these are comparable to the hairs on Virat Purusha. And whatever is on the Virat Purusha is a Devata. What is a Devata? I hope you remember my definition. A Devata is one without which we can never live, even exist. That is called a Devata. So, Pancha Devatas have become all these things. That is the pure essence. So, all the Devatas are settled. Every presiding deity entered into his appropriate house.

Now, then what happened? The hunger and thirst have been created, but the Devatas, they are waiting for something. He said, all the Indriyas are created, houses are created, presiding deities are ready, but where is the main house in which all these are like windows? Until now, I have been using the word house, not in the sense of a big building, but in the sense that which houses something. For example, an almirah is a house for keeping your books or some implements. A box is a house for keeping your dress and many other things. A safe box is a house for keeping your valuables, etc. So, house means to keep something. But a real house is needed. That means a body is needed. That is going to come in the second and the third one. Now, we have not come into this. First chapter, second section, second and third mantras. They all prayed. Now, windows are ready, but windows are useless unless there is a house where the windows have to be fixed.

You see, when a modern house is made, already everything is measured out. The particular, what you call, spaces. This is for the doors. This is for the windows. This is for the, what is called, some glasses. What is air glass, etc. All these they create. Even the house is going to be prepared separately by the people who construct them. Just exactly like that, the main body has to come. That is being, he said, okay, I will now bring to you something. And this is what we are going to discuss in the second and third mantras. So, what did Bhagavan do? I will grant you. I will bring you a house. So, what did he do? Tabhyo, to those Devatas, which are praying, Gam Anayata. He brought a body of a cow. And he said, Ta Abruvan. So, this is for you, a beautiful house. You may enjoy it. That means, he created cows. Next, he brings, we are going to come to it, a, what we call, Ashwa, means horse. Means, etc., etc. Means, all the billions and billions of bodies of every living creature, including plants, creepers, etc., has been created. That is what we have to understand. But then, the Devatas are very wise people. They said, that is okay. This is absolutely fine. We will enjoy for some time. But, after some time, we will not be happy with this. Because they are Devatas.

We know, we are wise people. Temporarily, it is okay. During the period of evolution, they are okay. But, we must have that body through which we can play the game. Now, you are not the only person who can play the game. So, we also, you are playing the game with us. We also can play the same game with you. In fact, if there are no two people, a game is not possible. If there are no two people, Leela is not possible. Drama is not possible. Cinema is not possible. So, they said, we will also do it. So, what did they do? Okay, for some time, we will honor your decision. We enter into the amoeba's body, an insect's body, plant's body, bird's body, animal's body. But, after that, there will come a time, and we will be in a position, and all these bodies are preparations for the real play. What is the real play? Where we can play the game of desiring Dharma, Artha, Kama and Moksha. For that, we require a body, and that body we visualize as a human body. So, this is what, as if, that is one way of interpreting this particular mantra. In the second mantra of the second section, first, Tabhyo means, to these thirsting and hungry Devatas. Devata, that means we are all the Devatas. He brought the body of a cow, body of some animals. They said, all right, let us enter into that, enjoy it, as if they enjoyed it, entered into it, enjoyed it for some time, and then they said, Sir, this is not adequate. What did they reply? They addressed Ishwara and said, Now I, indeed, Naha, I am, Alam, Iti. I am this body of a cow. Naha, Alam, not sufficient. Who can say what is sufficient? Only a person who experienced, he can say. I hope you are able to follow me. Somebody is hungry, and you supply food, and the person goes on eating. Who can say, what can he say? After eating a little, this is not enough. Anybody, if you give less food, he will say at some point, this is not enough, give me more. So, that is what the Devatas did. Okay, since you brought, you are our mother and father, we will obey you, we will enter into this body, and we will experience everything possible. We use it 100%, and then we said, we squeezed as much experience as possible, through the body of the cows, means some bodies. But, Now I, I am, Alam, Naha, Iti. Alam means sufficient. They felt there is something lacking. So, this is not sufficient. They must have told, give us something else. Tabhyo, Ashwam, Anayan. So, I brought them, another type of animal, called Ashwa. Remember, these are what is called examples. We have to add, etc. A superior animal. One can travel long distances, see many places, contact many people, have varieties of experiences. Not possible for a cow, but with a horse. That means, modern terminology, cycle is ok, oxen cart is ok, and jeep is ok, motor car is ok, for some time, and Dakota, aeroplane is ok, and now, we want something, what is called Boeing, 787, and once you give, to this, ah, wonderful, no, this is ok for now, but not for the future. So, even this horse body, that means, higher types of bodies, not enough. A chimpanzee's body, a monkey's body, etc., a gorilla's body, no, not sufficient. They are highly advanced animals. They can think, they can plan, they can attack, there is not too much difference, between, this kind of, advanced brained animals, even a dolphin, far surfaces, even, a 10 year old child's brain, after that, is a different story.

So, they said to Ishwara, when the mantra doesn't tell us, but we have to understand it, after experiencing, maybe many times, many types of animal bodies, na, ayam, alam, iti, this body is, was okay. Now, it's not okay. We want a different kind of body. Then, God also, is, what does it mean? God is slowly, conducting, every jiva himself through an evolutionary process to higher and higher animals. But an animal is an animal because they lack one thing, they contain certain things which are common. What are the common things? Ahara, Nidra, Bhaya, Maithuna, Samana, Maithat, Pashupanarana. But one thing is lacking. What is that? The ability to self-objectify, to develop discrimination. Discrimination always requires the highest type of intellectual development. Especially, it is easier to discriminate between two types of sweets, two types of books, etc. But to discriminate between what is punya and papa, what is sukha and dukkha, what is nitya and anitya, what is sat and asat, tremendous higher intelligence called medha, is necessary. So, Ishwara knows all that. How does he know? Because it is the same drama being played every night. So, how many billions of times he had played? That is what he says. It is meant, visualized, means remembering. I remember what I did in my previous kalpa. So, in this kalpa also, I will repeat. And as soon as he says, the whole thing becomes into the so-called reality. Tabhyaha, Ishwara heard their prayer. We have to imagine the mantra doesn't say. They must have experienced, they must have said, "We have enough of this." And they approached Bhagavan, prayed, that was okay, give us something else. Tabhyaha, Purusham, Anayat. So, that Bhagavan, who is called Virat Purusha, he brought, what did he bring? Human body. Purusham means first, cow's body, then horse's body, then Purusha Sharira, Anayam, and then Devatas, extremely intelligent beings. One look at it, ah, this is what we have been ever since dreaming, praying, that you will grant us because Dharma, Artha, Kama, and Moksha can be attained only through this body. Shariramadhyam, Kalu, Dharmasadhanam, Deho, Devalayo, Praptaha. This human body is nothing else than that. That's why Shankaracharya, every Acharya, but Shankaracharya, goes into ecstasies. Durlabham Prayamevaitat Devanugrahahetukam, only Ishwara's grace, three things, who are, what are they? Manushyatvam Momukshatvam Mahapurushasamshaya. This is the glory of the human body. Even Devatas will be longingly looking at a human body.

It is not completely relevant, but I recollect the story from the Mahabharata called Aranyaparva. I recall Arjuna and all of them, the Pancha Pandavas, residing in the forest. One day, a Rishi came and told them, "This is absolutely fine, but this will not do. You can never conquer Bhishma, Drona, Karna, and the others. Viradhi Viras are there; they can only be conquered through Divyashtra. Let Arjuna go for Tapasya, please Lord Shiva and obtain Pashupatastra." So they gave him the task, and he went into isolation, deep into the forest, and there he did Tapasya. Shiva was highly pleased. He came as if there was, he created a huge boar, and then Arjuna saw it, discharged his Bana, and a hunter also came; he also discharged. Unfortunately, both arrows entered the body, and the boar fell down dead. Arjuna started quarreling. "I killed it first." "No," the hunter said, "I killed it first." Arjuna got so angry; he gave a slap to that hunter. The hunter came and enveloped him in a loving embrace, and Arjuna saw it was none other than Bhagawan Shiva testing him. Arjuna fell down at his feet, and Bhagawan Shiva granted Pashupatastra. Devendra invited Arjuna, and then he went. His Pandavas were worried, wondering what happened to him. A Rishi came and told them not to worry. "I know you can't see Arjuna now because his father Devendra has taken him into the heavens." In those days, it is said that one can go to Devaloka. I say even today one can go to Devaloka. How do I know? Because Sri Ramakrishna said about Gopala's mother; she went into Goloka. She is now residing in Goloka. In fact, anyone who thinks of God continuously without any interruption, that person is living. Only in that, those who continuously think of Vishnu are living in Vaikuntha; those who are thinking continuously of Shiva are living in Kailasa; those who are continuously thinking of Devi are living in Devaloka. So Arjuna was seated, and then the Rishi tells, "You know what happened? All the other Devatas in Indraloka became extremely jealous of your brother. Why? Because Devendra was bestowing all his grace upon him, and then all others said, 'We will not be any less.' So they also, each Devata presented one special astra, a fighting weapon to him. Maybe an atom bomb, hydrogen bomb, trishul bomb, whatever it is, I don't know. So that is what he obtained. But unfortunately, this is what I wanted to tell you."

In a fascinating tale, a Miss Devendra Universe encountered Arjuna and was captivated by him. Arjuna, being well-versed in his ancestors' history, mentioned Pururava as one of his forebears and pointed out his connection to her through that lineage. Arjuna stated that she, the Miss Devendra Universe, was akin to his mother due to their past relationship. However, the mention of this familial connection led her to curse Arjuna, proclaiming that he would become a neuter gender, Apamsaka.

Arjuna, understandably disappointed, faced the consequences of the curse. Yet, Devendra intervened, assuring Arjuna that the curse would be temporary. He directed Arjuna to observe one year of Agnathavasa, after which the effects of the curse would subside.

This narrative highlights the unique nature of human birth, suggesting that even Devatas experience a form of jealousy towards human beings. The human birth is portrayed as the most suitable platform for diverse experiences, encompassing enjoyment, suffering, adherence to Dharma, and the pursuit of liberation. The story underscores the incomparable glory of the human body and the profound significance of God's name. Bhagavan, recognizing the significance of the human form, specifically created it and presented it to the Devatas for their acceptance. The mention of Tapya Purusham Anayat signifies the creation of the human body by Bhagavan. The subsequent fascination and mesmerisation of all the Jivatmas, undergoing the cycle of births and deaths (Churasilag Janam), upon witnessing the human body reinforce its exceptional nature. The term "Sukrutam Vateti" emphasizes the excellence and marvel of the human form, leaving the Devatas enraptured.

The term "Sukrutam" signifies the acknowledgment by the Jivatmas that the creation of the human body is a marvellous and extraordinary act carried out by the Lord. The word "Vava" emphasizes the affirmative nature of this acknowledgment, essentially stating, "Indeed, O Lord, you have done the most marvellous thing." This proclamation underscores the belief that the human body is the best creation in the entire world.

The narrative, indirectly reminiscent of the concept of God creating man on the sixth day in various religious traditions, suggests that the entire creation preceding the human body was orchestrated for the purpose of providing a platform for human experience. It echoes the idea that man is the pinnacle of God's creation, serving as the greatest work of the divine.

Following their eager admiration and acceptance of the human body, Bhagavan, looking at the Jivatmas, addressed them, indicating that their desire has been fulfilled. He communicates to them, "Yatha Ayatanam Pravishata Etehi," signifying that the best abode or dwelling place for them has been brought, referring to the human body. The term "Ayatanam" here implies a dwelling or a house.

The concept conveyed is profound, suggesting that after exhausting numerous births and accumulating diverse samsaric experiences, the Jivatmas finally enter into the last type of human body. This marks the culmination of their journey through various forms and experiences, and it implies that there is no further biological evolution beyond the human form.

The Devatas, as representatives of the senses and faculties, obediently respond to the Creator's command. The analogy of ministers or servants of an emperor swiftly executing even the smallest commandment emphasizes their readiness and understanding of the significance of the human body. The Devatas, in their respective roles as presiding deities, promptly begin entering into the human body, signifying the commencement of the Jivatmas' experiences in this final and exceptional form.

Now, we have to add, etc. What does it mean? The description, every Ekadashi Indriyas and four faculties of the mind have not been given, only some Karma Indriyas, some Jnana Indriyas, a little bit of the internal organ have been given. We have to add, that is, every Devata, that is, every part of the human body has got a presiding deity, has got a specific function. They all started entering into that particular house, housing, windows, let us say, windows, Golakam, through this human house and that is what is described here. So, what did happen?

The Brahman as fire became the organ of speech and entered the mouth. So, fire is the presiding deity, speech is its individual function in this individual body and the mouth is that particular window through which that particular sense organ can work. Same we have to apply with regard to everything.

Air became breath and entered the nostrils, air, breath, nostrils, sun, sight and eyes and space, quarters of space, Vishaha, hearing and ears, plants and trees. Remember, here plants and trees means the hairs on Virat Purusha, which are the sustaining factors. What did they become?

The hairs, they became hairs and entered the skin, that means skin, that means what? Sparsha Indriya, the Golaka called Sparsha Indriya and this Lomas here means what? All the sensitivity, heat and cold etc., hard and soft etc. became which one? The Vayu Devata.

Then the moon became the mind and entered the heart. What is the heart? Physical heart, that is called Hridaya, not the mind called Hridaya and this heart is supposed to be the house of mind. That is why when we are moved, our hand will come to the heart only. What a marvellous thing like that. So, I did this.

When the Ahankara becomes, he won't put on the head. Only when we do some mistake, then we beat our head. Otherwise, it comes to the heart and whenever we say also, we point out like this, like this. So, it is said like this. When we say like this, one finger only is pointing here, four fingers are pointing outside or when we say this, one finger at others, all the other fingers here. So, the plants, that is, sustaining elements and all the Sita, Vishnu etc. turned the skin.

The moon became the mind. We discussed about it, the relationship between the moon as well as his effect upon our moods, emotions etc. and that is why mind is the residing deity and if he is not happy, we become lunatics. If he is happy, we become very wise people.

Then death became the Apana Prana and entered the nirvana, Mrityu. What is Mrityu? Here Mrityu, what is Apana Prana? The special function of the Prana is to clean, to throw out in the form of vomiting, in the form of both the urine and the stool, that which can become poison and bring about death or ill health, to throw at them, the most important function. When do we become very hungry? Only when we are able to have a very good motion. Only without motion, there will be no emotion. The moon became the mind, death became the Apana and then procreation, very great creative activity.

So, waters became the semen and entered the virile member, means the procreative organ. As I said, you have to accept every sense organ has got its own presiding deity, Vishnu, Indra, Ashwini Kumaras, etc, etc. That is what we have to enter.

Then the final, fifth, this is the last mantra, I think, in the second section. Now hunger and thirst, that means the desires, etc. Everything, human body is there. All functions are ready. Experience requires desire. Desire means terrible amount of burning sensation. I have a desire that is called Asana and Pepasa, that is hunger and thirst. The eyes are hungering to see beautiful forms and the eyes are thirsting. When do I see these things again and again and again?

Similarly, the tongue, it is thirsting. When am I going to taste beautiful, tasty food? And once I tasted, I want that again and again. That is called Pepasa, that is called Trishna, that is called Tanha. What does it mean? It means the desire to use all these faculties and to experience Bhagawan who is manifest in the form of the world.

So all our body is there. We experience the entire world, the entire world to experience us. Never forget this. We are both enjoyers and enjoyed. When a mosquito is drinking me, that is one type of enjoyment. When another being is admiring my form, that is the function of the eye. Man is looking at woman, woman is looking at man. A baby is looking longingly at the mother. For every baby, the mother is the most beautiful person in the world. And for the mother, we have a saying in Telugu, young one of a crow is the most beautiful baby in the whole world. For whom? For the mother crow. So through all the five sense organs, they are thirsting. That is called Ashanaya Pepasa. Because if there is no hunger, there is no thirst, the whole life becomes completely useless.

So they approached Bhagawan and said, you heard all the Devata's prayers. Everybody has got houses, but you created us and you did not give us a house. Then he smiled. This is our imagination. No, no, no. Don't think that I have not thought about you. I have planned all these things and I also created a house. Then what did he say? This is what we will discuss. First let me read.

Simply translated, this hunger and thirst requested God, where do we stay? He said, you dwell in each one of you. That means seeing is one Ashanaya Pepasa, hearing is another Ashanaya Pepasa. So all of you walking and moving the hands and then answering calls of nature. Procreation is called Karmendriya. Five Gnanendriyas, five Karmendriyas and the mind for everything I have created. You go simply to the Devata, that is your presiding deity of every Indriya and whenever anything is offered to that presiding deity, you will be partners, you will be shareholders, you will be sharing. For example, person cannot see anything, will not see anything unless there is a thirst, there is a hunger, I want to see and it is insatiable. That hunger is Ashanaya and insatiable that is called Pepasa and this you enter into the eye. Then through that eye, any sight that enjoys, that is enjoyed by the Netra Indriya, that is Aditya in the form of the eye by the Jivatma, that will be your food and in fact without you, the person will not be able to enjoy. Similarly, if it is the ears, Ashanaya Pepasa, what we have to remember is hunger and thirst of the eye, hunger and thirst of the eye is what I want to see forms, colours. Hunger and thirst of the ear is what I want to hear and that is called sound. Hunger and thirst of the tongue or mouth is I want to speak, I want to taste. Hunger and nostrils is to smell beautiful things and hunger and thirst of the skin, I want to touch very comfortable things, we have to ascribe. This is called Devata, you enter into every Devata. Hunger and thirst of the desire for movement, when we are restless, we move here and there. When we are restless, we move our hands. So, whether it is of Karmendriya or Jnanendriya, everything has got thirst, its own thirst, its own hunger and so Divine Lord as if conveyed to them, you become identified with the Devata and you will whatever experience that person has, that will be your food, that will be your thirst, your hunger will be painted by that. A most marvellous idea, we will talk a little bit about it in tomorrow's class.