Svetasvatara Upanishad Lecture 37 on 08 July 2023

Full Transcript (Not Corrected)

By the grace of God, we have completed the 5th chapter of the Shweta Shvatara. Now we are entering into the last, the 6th chapter. This chapter has 23 mantras. What is the main thrust, summary of these 23 mantras? First, God is full of Ananta Kalyana Guna Sagaraha. He is an ocean of infinite auspicious qualities. Second, it is He who is the creator, who is the sustainer and who is the recycler. Third, as a creator, He is not doing something separate. He Himself is manifesting as this world which He had done on innumerable occasions in the past. He has been doing the same thing ever and ever. And the whole universe therefore is nothing but Brahman or Eshwara or Narayana or Rudra or Shiva. The word Rudra specially occurs here quite a number of times. Next point, what is this world? Devasya Eshaha Mahima. The whole universe is nothing but the glory of the Divine Lord. And this particular first mantra perhaps is the inspiration for the entire 10th chapter of the Bhagavad Gita called Vibhuti Yoga. What is Vibhuti? The whole universe is nothing but the glory of the Divine Lord. What do we mean by glory? Glory means only He exists, only He is manifesting and I and you and anybody, anything living, non-living is nothing but He. That is what it means Mahima or Vibhuti. And the next point is He is playing a solitaire game. What does it mean? He wants to play with Himself. Why with Himself? Because there is no second. Ekameva Advaitiyam. But He is covering His own eyes and playing as if He doesn't know who He is. And then He wants to show us. At this moment we are in that situation. Even though Vedanta tells us, Vedas tell us, Upanishads tell, Sarvam Kalvitam Brahma, but we think we are separate from Brahma. But there is a way and what is that way? That you worship Him, you transform your life, you surrender to Him and only by His grace, through knowledge you dance and by His grace all our delusion will stop, will get destroyed. And then we become one with the Divine by knowing Aham Brahmasmi and then Sarvam Kalvitam Brahma. Last point, what is the difference between Aham Brahmasmi and Sarvam Kalvitam Brahma? Really there is no difference. But this is how it is explained. When a person attains to the knowledge that Aham Brahmasmi, then most likely that person will not come back to this world. But as Sri Ramakrishna tells so beautifully, by the will of God, He keeps some people's body and mind and He wants to manifest His glory as a teacher. This is how the Guru Parampara system, the tradition of passing the true knowledge from Guru to disciple, when disciple becomes a Guru in his own turn, he passes on to his disciple. This tradition has to be kept up. Otherwise scriptures will disappear. Scriptures can be also misinterpreted. In fact many people do that. So the people whom He keeps as teachers in this world and these teachers, not necessarily that they always teach, even by their very breath, by their life, even if nobody knows them, the whole world stands benefited and that is the power of ideas. Swami Vivekananda, He glorifies the type of people whom the world even doesn't know they exist and yet their ideas are so powerful, they influence everything, everybody. So what is the ultimate message? The grace of God is ever ready to help us but we must, all our sadhana, through our sadhana, and the purpose of the sadhana is not to gain but to receive what God is ready to bestow upon us to give out of His infinite love. If we understood this, not only we have understood Shvetashvatara Upanishad but every other Upanishad, not only every other Upanishad, every scripture that was, that is and that is going to be in future. In this background we will enter, as I mentioned there are 23 mantras are there. They are not very complicated mantras. So I am hoping we can progress quite quickly. Here goes the first mantra and in this first mantra a special word is used. It is called Brahma Chakram. Instead of calling this world as Samsara, Jagat, we have to say Brahma Chakram. Sometimes even changing a word makes a lot of difference. Modern sociologists have understood the power of the change of the words. That is why if you say to a person, you are an old fellow, he is likely to be depressed. But if you say you are a senior citizen, you have a lot of experience behind and you must pass your experience to the other people, he feels there is some value even in seniority also. And practical value is especially in the West. India does not care for that. In the West, if you are traveling in a bus or etc., and if the senior enters into the bus and all the seats are occupied, somebody or other will jump up and offer their seat. I found it out with my personal experience and I was very happy they were respecting me until I found out that instead of calling me old man, they are doing this, you are a danger to all of us. So please better sit down and protect yourself and also these are called senior citizens. So though I am making fun, but there is a lot of truth in it. By just having nomenclature, instead of calling a person Tom, Dick, Harry, Fox, Jackal, it is far better to call him Keshava, Narayana, Vyasa, and women Uma, Parvati, Sharada, Saraswati, etc., etc. It makes a lot of meaning. And anyway, these are long time cherished names of Gods and Goddesses and they are there in the unconscious, the fixed entities. And whenever we hear that, we become better people. That is why Bhagavatam extols through the story of Ajamila that even by hearing the name of his youngest son as Narayana, he became elevated. So it is far better to remember God's name. Words have tremendous meaning and inspiration. At some point or the other, they are definitely going to influence us, uplift us, inspire us and guide us. So we get this word Brahma Chakram. What is it? The wheel of Brahma. Instead of telling that Samsara and Brahma and Maya and Avidya, which we are all accustomed to and feel that we are quite highly learned, it is far better to say Brahma Chakram. We are what is called whirling round and round. That's what Bhagavan Krishna beautifully says that Ishwaraha Sarvabhutanam. What is he doing? Brahmayan Sarvabhutani. Brahmayan. Whirling people round and round. That's where Brahma Chakram. What does it mean? The Chakram, the Maya is nothing but Brahman's power. So even if it whirls round and round, it is like the loving mother rocking the child so that he will feel happy. After some time, he also goes to bed. With this background, we will start the first mantra. This first mantra in this last chapter is reminding us because this is the conclusion. This is the summary, so to say, of all the five chapters that have gone before. That is why it says Svabhavam Eke Kavayo Vadante Kaalam Tatha Anye Parimuhyamanaha Devasya Esha Mahima Tu Loke Ena Idam Brahmyate Brahma Chakram So in the delusion, there are two sorts of people who are caught in the wheel of delusion. Some are learned people and some ignorant people. What is the common thing? Both of them are caught in the delusion. Why do we call? Why does the Upanishad call them caught in the wheel of delusion? Earlier, we remember the very second mantra in the first chapter. In fact, let us remind ourselves, the chapter first starts, there were some seekers of Brahman and they come together and they had a beautiful learned discussion. What is the cause of this world? Why? Because if we know the cause of something, then we have all the knowledge. By the knowledge of Karana, the knowledge of all Karya becomes absolutely crystal clear. Otherwise what happens? If somebody is focused upon, this is a pot and he will go to pot. But if he comes to know this is clay, what is the benefit? The benefit is if a person thinks this is a pot, this is a small pot, that is a big pot, there is a difference between the knowledge of this pot and that pot, small and big, round and square, blue and white, etc. He will never come to have knowledge, at best a little bit of knowledge. But if the same person comes to know that this is nothing but clay, let there be a billion pots and he will have correct knowledge. All pots are nothing but pure clay. That is Sarva Jnanam, by knowing the Moola Karana. So their question was, what is the real cause? Not what we think, but different people have expressed different opinions. Swabhava, nature and Kala, and that is somebody's accident, somebody else. So different causes have been proposed. But having studied under this Shweta Shwetara Rishi, they came to know there are not many causes, because every cause these people are proposing is part of nature. Time is part of nature. And Niyati, law is part of nature. Swabhava is part of nature. Accident, Indrucha, is part of nature. And that which is part of nature cannot be the final cause. And that is what this Upanishads have studied, the Brahmarshis, they are called Brahma Jnanis, because like we call medical students as doctors. So like that, even though they have not realized it, but by now trained and instructed and practiced, they have become realized souls. And then they are concluding it. So there are people, learned people, they say it is Swabhava, nature. Who is talking about nature? There are people, what we call first of all scientists, secondly materialists, and thirdly non-believers. All these people will say, don't bring in the factor of God, everything is nothing but nature. But these people are deluded. Why are they deluded? How are they deluded? Because we see an extraordinarily intelligent person like Einstein. But we need not take that example also. You see birds, what an intricately beautiful nests they make, even a human being cannot make. And then if we study any species, they have their own intelligence, and sometimes they are astonished. For example, a spider's web, that inspired what we call internet, www. And when they saw the spider's web, they also improved telecommunications by breaking down the messages into several, chopping the messages into several parts, sending them simultaneously through different channels, and then at the other end, what we call, it is a telephone or television or whatever it is. So one side they break, another side they unite again. So, so many things are there. And then people studied birds. How beautifully, how effortlessly, how naturally birds fly, butterflies fly, and by that they have found out how to make aeroplanes, etc. So study of the nature is there. So much intelligence is there. That is the point. And intelligence and consciousness and life, these three go together. And nature is what scientists themselves call lifeless, dhambu, jada, what we call. How can the quality of consciousness and the quality of inertness go together if it is not already there? That is an unscientific view to say whatever is not there, suddenly in the course of time, from somewhere outside it came, became its nature, and then manifesting as lowest forms of life, like amoeba, etc. It is unscientific, completely unacceptable. So what is the first mantra telling? We heard so many things, but we have been taught by an enlightened soul who knew what he was talking about and he also helped us to realize. So these great rishis were expressing after realization, this is their opinion, eke kavayaha svabhavam. What is the mola karana? That some people, even now, they are stupid enough, ignorant enough to say svabhava, nature, and ye kalam. Some people say it is time, everything comes out, time. But all these, etc., etc., etc., different opinions, they are all deluded. Pari muhyamanaha. Pari means all wrong, completely. Muhyamanaha. They are completely deluded. That means they don't know the truth, neither about God, nor about nature, nor about themselves. And what is your realization, sir? If we put the question, crystal clear answer they are giving, devasya esha mahima to loki. In this loka, it is nothing but devasya esha mahima. This entire, what is called loka, is nothing but esha devasya mahima. This is the glory of that Divine Lord. And what is the mahima? Mahima is manifestation. That one appears to be many. That nirguna appears to be saguna. That nirakara appears to be sakara. Not one. Infinite names, infinite forms, infinite qualities, infinite colors, everything is infinite. Because He is infinite. And then ena, by whose mahima, idam lokam, idam jagat, called brahma chakram, brahmyate. This is what exactly Bhagavan Krishna is telling, Ishwara sarvabhutani. What is He doing? kriteshe arjuna tishtati brahmayan sarvabhutani yantrarudani mayaya. The same word brahmayan, here brahmyate. Brahma chakram. He is going on whirling his chakram round and round and round. What is the nature of chakram? Chakram means wheel. The wheel of Brahma. What does wheel mean? It is going on round and round and round. What was at the top becomes the bottom. What is the bottom becomes the top. If you see a wheel, where is the beginning? Any point is beginning. Any point is also the end. What does it mean? The samsara is anadi. It is ananta. It is beginningless. It is also endless. Then what happens? While whirling, some of the creatures, they get out. What is the essence of this mantra? Whatever people think that other than God, they are all wrong. But what is the truth? First truth is it is God who is the mola karana. What is the second point? Very important point. Whenever we think of karana, cause, we also immediately follow karya, effect. You can't think of cause without effect. We can't think of effect without cause. But is God a slave under the wheel of karya karana? Because karya karana also falls under samsara chakra only. There is a person who created this brahma chakra and this chakra is a karya, effect and Brahman or Ishwara is the karana that limits him very much. Any relationship means duality. Karya karana is a relationship. Therefore, they depend upon each other. You cannot call something cause without saying there is an effect. You cannot separate cause and effect. In fact, an effect is nothing but only karana, cause only. But that is the mischief of the mind. Mind cannot think excepting in terms of karya karana. But Brahman is above but at the same time he is also manifesting. Why does he manifest one point which I had emphasized again and again once to tell all these ideas, Brahman is cause, the world is the effect and there is a relationship and the effect cannot be anything other than the cause. All these are works only so long as the mind is working. The moment mind stops working, there is no karana, there is no karya and there is no person who is using his mind to think of karya karana. Everything becomes karya karana, complete one unit. Even to say one unit it is also the work of the mind only. In sleep a person doesn't say I am very happy, I am in the deep sleep state. That is not possible. So in their delusion some learned people say that it is inherent nature and others say it is time. But this world really is the glory of God. By Him does the wheel of the world rotate. This is called conclusion. Discussion with co-seekers is always good because if there is what is called vada. Vada means a dialogue. Vada is not an argument. So there are various ways. I want to suppress the other fellow. I want to be known as the best speaker. That is jalpa. Then they go on quarrelling with each other and pitanda. That means my only aim is to bolster my ego, boost my ego. I am not after truth. Vada means earnestly I am seeking and I am debating with you not for the sake of debate but to complete my incomplete knowledge. This is called vada. And so when Sri Ram Krishna says the very first commandment to progress in spiritual life is what is called satsanga. Cultivate holy company. What happens? Parasparam Bhavayantaha. So they go on talking. Somebody can put a question. Somebody can answer. So it is like a friendly exchange of views so that if there is anything wrong with my understanding, I can correct. Somebody else, he can get corrected. So everybody gets benefit and we all encourage each other and we inspire each other. That is the most important thing is to encourage each other. This is there. So why this suddenly this first mantra started like that? Because in the beginning of the Upanishad, in fact the second mantra of the first chapter which Upanishad? This particular Upanishad. He says the discussion started like this. Some seekers came together and then they started. So what is the cause of this? Is it Brahma? Where from are we born? And how are we able to live? And who is supporting us? Supported by whom? We are carrying on. So and then this discussion came. That learned man is telling this. The other learned man is telling. After long discussion by practicing spiritual discipline, the right answer means right knowledge. Right knowledge can come only through sadhana but by nothing else. That is the point we have to take. They understood, they realized that it is God alone herein called Brahman or Eshaha or Purushaha etc. In this background we will whole of this other 22 mantras is only the glory of God that is what we call in Vedanta the nature of Tat. In earlier he said what is the nature of Tvam. And in the last chapter I think from the 8th or 9th mantra started the description of the Tat. In the Mahavakya Tat Tvam Asi. So that Tvam has been discussed in the 7 or 8 mantras and then suddenly the Upanishad or the Rishi switches to the nature of the Tat and it is continuing. Tat means what? Brahman. But Tat means that that means which is separate from me, which is away from me. What is the conclusion? The conclusion is at the beginning of our state of ignorance we say God is elsewhere but at the end after realization what do we say? Aham Brahmasmi. That should be the very natural result and then not only that if somebody is still having body mind and he never considers that body mind his, he will always say this body mind like any others body mind I have nothing to do with it. Everything belongs to God and God has given me for some time he commanded me to be in this body mind and I am no longer a Jeevatma. I know who I am. Not only I know who I am I know who everything is Sarvam Kalvidam Brahman. So the mantra 2 is proceeding to elaborate this idea that the world is nothing but Brahman it came from Brahman for the sake of explanation it is maintained by Brahman for the sake of explanation it goes back to Brahman for the sake of explanation and Brahman is the cause this world is the effect this is all for elementary school Vedanta students the final conclusion is everything is Brahman Pranavrutam Nityam Idamhi Sarvam Gnaha Kalakaro Uni Sarvavidyaha Tena Ishitam Karma Vivartate Ha Prithi Prithivi Ap Tejaha Anilaha Khaani Chintyam In this mantra it is the Brahman is the creator and he is the manifester and he alone is manifesting as this whole universe look at it he by whom indeed all this is ever pervaded who alone is the knower who is the creator of time who possesses qualities all qualities and is omniscient he who knows everything and willed by that Sarvagna called Brahman the entire well known activity of creation that is the pancha bhutas akasha, vayu agni, apaha and prithivi here reverse earth, water, fire air and space appear this has to be contemplated upon because this is our experience I am, you ask who are you, I am this body and this body is what what is this body it is a combination of five elements, what is the mind that is also combination of the five pancha bhutas but mind is subtle if the mind is subtle that is why it is called subtle body, its cause also must be subtle only so they are called tanmatras or subtle five elements where from they have come because they were not there before, time was not there and then the pancha bhutas were not there but srishti means time, space and causation this word time that is called kala space and causation is what we call the pancha bhutas all things were there in an unmanifest form in that ishwara and occasionally what we call in a puranic explanation brahma is the creator virga brahma, not brahma brahma is the creator and what does he do he manifests in the form of the pancha bhutas is one model remember, there are many models and then these pancha bhutas in course of time they manifest by mixing with one another and that process is given a beautiful technical name called panchikaranam and then this entire universe is the result of that panchikaranam manifestation so what is he telling there is one and he is even only called esaha that is he and what is he, we have to understand supply brahman he means brahman and by brahman by whom, indeed all this is ever pervaded he creates, he pervades and he is inside and outside, he controls other than him nothing else is there, that is the meaning and he is called nityam idam hisarvam, ena by whom, idam he, sarvam whatever we are experiencing whatever we are calling this world, remember eshavasya idam, idagam, idam sarvam, yat kincha jagatyaam jagat, so everything is nothing but they, they ruled by that lord called eshwara he is avasyam, he pervades same idea here ena avrutam, instead of saying avasya, here avrutam, when at a particular time no nityam, all the time and everything, everything is anything excluded, nothing is excluded in other words, he is manifesting everything and he is called gneha gneha means knower, he should know because who should know better than the creator so he is all knowing because he knows himself because he is everything and he knows I am everything, that is called gneha and just an elaboration kala karaha kara means karaha means he who creates so we say ghata karaha dhana karaha etc so he who makes things and he created kala and how did, guni he has got every quality very very marvelous word, usually the crude meaning of guna is he is having only good qualities you ask some religious people, other religions is god having evil qualities is saturn in the creation of god, they will deny thereby they are damning themselves saying that there are two gods one is god and another is devil evil, devil means the evil but hinduism says where from these bad qualities have come, he only and all qualities are the result of manifestation of three qualities, sattva rajas and tamas so he is guni, guni means what, sarva gunas are there whatever qualities we see, good or evil, happy or unhappy everything is nothing but his manifestation he is manifesting then a doubt can come to us here is a person he is a murderer, he is murdering what is the answer so god is killing other people, no god is not killing the other people, i am killing myself because in my poro janma i have done something wrong and i need to be killed for that and remember death is not non-existence it is another chance to commit more sins so that is, i mean that is another chance to do anything that is good or bad to reform so he is guni, subha and asubha but we have to remember this what we call asubha in our period of suffering is really subha a teacher is punishing the student, police are punishing a thief, a mother is punishing the child now is that punishing, is it evil or is it good so temporarily we can say that it is all suffering, the child is weeping his heart out and the person is kept in the jail or a teacher is punishing the child all will turn out to be good why, because of the what is called prarabdha of the student let us say what is the prarabdha fellow instead of studying the text books you are wasting your time in what we call playing and reading chanda mama stories and all those things so batman stories, superman stories and all those things and I don't mind but you should first pay attention to studies and as an entertainment, relaxation you can do that in limited quantities but my main goal in life is to study these things and all these things real study is because my father is the prime minister of India or whatever it is that logic will not work here and again the idea sarvavit yaha he who is sarvavit, knows everything who should know everything the creator of anything knows everything, otherwise he could never have created there is a beautiful truth if a person doesn't know everything, his creation will be defective creation if a person has made a beautiful image that means he knows everything about the representation that is a person or an animal or a scenery much better than anybody else teyana by that same brahman a whole world is what is called controlled by him he is the kalvidhata karma vivartate ha so it is only willed by him brahmayate sarva yantra rodhanimaya I am doing so many things, good and evil finally who is making me do only God who? God is making me do, but why are the police keeping me in the jail ha stupid fellow, if God is making you do who is mugging in the jail God only not me, you are thinking you are separate from God, just as you are dream, beautiful simile, analogy for understanding this vivartate, by teyana by the will of that Ishwara, everything is moving around that is why there is a beautiful saying that even a leaf will not move unless it is the will of God and that is absolutely true vivartate ha then I don't understand it, I am doing it yes, that ignorance is also created by him only, yes then how did this karma what is karma all karma, whether our karma or God's karma can be divided into only three classifications srishti, sthiti and laya I talked about it but I will give another example you are hungry so who created the hunger you created the hunger by running here and there and you want to remove the hunger what do you do, what is the remedy for hunger, food so who creates the food, you create the food and then that is called creation and then you maintain it, either in the fridge or inside once I gave some chocolates to the devotee's son plenty of chocolates and he went outside, he came back and then I just casually asked him so where are the chocolates immediately he patted his stomach and said, they are all here very safe so you create food, what do you do you go on enjoying the food what is that called sthiti and then after some time food disappears what is that called laya, so srishti sthiti laya and that is what God is doing 24 hours a day from beginningless time srishti sthiti laya is going on doing it and but to do that with what instruments he did and this is what he says prithvi ap tejaha anilaha khani so prithvi, earth and up what else tejaha, what is called agni tattvam anilaha, vayuhu pranavayuhu khani, khani means kha means akasha so khani, akasha and then all this together is called khani that is together and then we have pantyam, now contemplate on this fact this is how he created this is how he is maintaining what is maintenance so I am hungry, I require food and then what is the food the element called earth is the food, I am thirsty what is the element to get rid of it what is called jala tattvam water, I am feeling a little bit coldish what is the way to remove it heat and I am breathless I require lot of pranavayu who supplies it God in the form of vayudevata and then I become restless, I want to move here and there, how can I move because there must be emptiness empty space we call it redundant words, space means empty, empty means space you don't need to use empty space if you use empty space everything in you is empty only, you have to understand that so we have to chintyam, meditate upon it, what does it mean the whole universe is made up of pancha buddhas, I am also made up of pancha buddhas only so I am part of this created universe and I am made out of the pancha buddhas and then I am maintained with the help of the pancha buddhas and again supposing the body falls what happens, it goes back to its constituent elements called pancha buddhas what happens to the mind when we get liberation the mind also goes back into its component elements which is called tanmatras or subtle elements so this is what is going on all the time so that is the essence of its second mantra so the nature of perfect knowledge and the disciplines for its attainment, ok I was ignorant and you have taught me that there exists god he is called brahman or ishwara he is called the creator and the, you also explained to me, this entire universe including my body, mind has been created by him with the help of the gross five elements gross objects and subtle five elements the subtle world called sokshma loka sokshma prapancha now how am I going to I am suffering because I had my play I thought everything is ok I am full of desires very little of what I desire is fulfilled, I want to be very happy, if I am coming from god, I must be god only so how do I return to my own home and what is the way what is the sadhana I have to do in order to go back from where I have come in other words, how can I become united with god that is being explained in the mantra three beautiful explanation having finished that work, examines it and brings together one principle with another one, two, three or eight in association with time and the subtle qualities what is the mantra telling to us here it is said every jiva's condition what does he do tat karma hrithva from the time of the creation he goes on doing various activities and then he becomes after churasi lak janam, he enters into the human body goes on evolving from tamo guna to rajo guna to sattva guna, he becomes awakened and then he understands I am my parent is god I want to go back to god but he can only obtain that knowledge having completed all the scriptural injunctions, vidhi and nishedha tat karma hrithva having experience of these things said I had experienced everything I have done everything and I had enough of it now I want to go back that characteristic of withdrawal I want to go to god all this time I was involved in this srishti sthithi now I want to go back to god so he withdraws himself, he detaches himself and then what this is called vini vartiya this is called according to the ashrama theory the third ashrama vanaprastha ashrama what does he do? avruta chakshaho amrutatvam icchan, now he withdraws all his attention from the external to the internal, that is what is called upasana vini vartiya bhuyaha so having done all those things, only having done all those things not otherwise because we don't have a choice at the very beginning I will withdraw myself that intelligence will not come, only after getting married a long time then he says I had enough I know what it is, I don't require it now, now I want to move on to the next higher stage, that is called a process of internalization, from external to the internal so tatvasya tatvasya tatva, I want to go to that truth tatvena, so what did I do? sametya, I want to become united with God with oneself, for that purpose I have to do yoga what is yoga? the attempt to go back there are several different definitions, one is the attempt to go back to from where I have come, that is called yoga the second is get rid of all the attachments that I have formatted this is the definition of patanjali rishi yogaha chitta vritti nirodaha I become mixed up with prakriti, I am really purusha and now I have become awakened now I have become involved with the prakriti so much, I am prakriti prakriti is me I am the body, I am the mind, body and mind are me we are inseparable, this is called samsara hetu sanyoga hetu and then now I have become a bit wiser this is called vedanti all the dantas have fallen beads have fallen, now I have understood that I should withdraw from there and this is called yoga spiritual practice, what is it? trying to evolve from a lower state to a higher state, trying to get rid of attachments is another way of expression or trying to know that I have nothing to do with anything, all these expressions are there and interestingly shankaracharya gives these three definitions for the word upanishad, upami satt, for that word, when we approach, upami means when we approach God or that knowledge, right knowledge ni means without any doubt the word satt as sal it is given three meanings, that which loosens the bondage that which destroys, burns out all the bondage or maya or prakriti, avidya and that which makes me realize I am brahman, these are the three meanings exactly the same meaning whether you say loosen but I see a different krama there, what is the krama? first of all if you want to get rid of a bondage, you have to loosen it because it is very tight and once you have succeeded in loosening, then it will be very easy to get rid of it and after that you have to go back from where you have come your movement really starts only after viragya not before that so this is called yoga this is called spiritual practice so what is it? sametya tattvasya so I have to go to that tattva then how do I go? prabhyam trivih astavirvah four things are there, by one with the help of one with the help of two or with the help of three or with the help of the eight kalena cha atma gunais cha sokshmayi by developing spiritual qualities but it takes time kalena means what? through long practice atma gunais cha so on telling those characteristics which are which will take me to that upanishad that is those characteristics, gunas which have been enumerated in the upanishads let me have it by God's grace and they are sokshmayi so subtle that I have to become subtle in order even to deal with these gunas and then yoga will help me to become that, slowly my mind becomes capable of understanding the subconscious the unconscious then I understand the whole life is nothing but like the tip of an iceberg and then I go deeper and deeper this is what modern psychologists like Jung and Freud they call it the universal unconscious and universal means what? at the bottom according to Jung everything, every creature in this world is united at the level of the unconscious that is called universal unconscious like just imagine the bottom of a lake there is very fertile soil is there and from there different plants will be coming up they grow in their own way and then we see only when they raise their heads above the water where are they rooted? all deep in the, at the bottom of the lake and that is what Jung calls universal unconscious we have become we are completely united there is no you or me or anything the whole universe is there and that is what we call really Maya and we are all rooted in Maya we are all manifestations of the Maya so what does it mean having finished that work what work? going through the samsara for a long time he that means the Jeevatma examines it and brings together one principle with another what is that one principle Jeeva and Jeevatma and Paramatma are not separated at all but how does he do it? 1, 2, 3 or 8 in association with the time and settle by developing what is called Adhikaritva that is becoming proper instrument for that purpose only beautiful directions are given by Patanjali that is why it is called Ashtanga Yoga and the very foundation of the Ashtanga Yoga is nothing but what we call Yama and Niyama in the first two steps that is the very foundation here it is called Sukshmaihi Punaischala that is the foundation then go on practicing it will take time and as we progress we slowly try to become like the Atman, our Atman Jeevatma becomes like the Paramatman these are beautiful ideas we will discuss it in our next class tomorrow