Aitareya Upanishad Lecture 21 on 14 October 2023

Full Transcript (Not Corrected)

We have been discussing the third or the last chapter of the Aitareya Upanishad. This third chapter is one of the shortest chapters. It has got only four mantras and one of the greatest Mahavakyas. Prajnanam Brahma Consciousness is Brahman. Pure Consciousness is another name for Brahman. That Mahavakya comes here. And in this third chapter, for the sake of expounding how the whole universe is nothing but pure consciousness, Prajnanam, that is being expounded here. In the second mantra, we have seen something extraordinary. This Prajnanam has been given 16 names. But 16 doesn't mean only 16. Every single modification of the mind also called mentation. In Sanskrit, it is called Vritti. Anything that modifies, like you know, we take wheat dough and we can make it square. We can make it round. We can make it flat. We can make it oval shape. We can make it thin or thick, whatever way we want. All these things obtain different names. So that is why one day prepare chapati, another day prepare puri, another day prepare parota, etc. But what is the point? All of them have a common origin, common substance. Origin means cause. Karana. Karana means substance. Like, if we take the example of clay, clay is cause, karana. But it becomes a karana only when a pot is made by somebody. So that pot is nothing but clay. There is no separate object called pot. Apply this principle, whether it is to gold, whether it is to wood, silver, iron, whatever you say. And if we take the modern physicist view, everything is made of particles or even we say energy. Energy is the mula karana. That energy cannot be produced, cannot be destroyed, cannot be created, cannot be destroyed. But it can be modified. A small part of it can be modified. And that what is modified is called matter. Now what is the point? The point is, if energy is the cause, anything that is modified out of it is only modification of name. Previously we are calling it energy. Now we are calling it matter. But this matter can have infinite variations. Whereas energy is only one. All this can be applied. Only the modern scientists lack one thing to become pure Advaitins. They don't say energy is endowed with consciousness. But if we add consciousness, energy is consciousness. And in Sanskrit language we call it prana. By the way, this energy is called akasha and matter is called prana. Swami Vivekananda in his introduction to the Raja Yoga, he only mentions akasha and prana. These two are the modifications, splitting of that pure Purusha or consciousness. That is called Saguna Brahma. Saguna always means two. One is Brahman. Another is its guna. Call it Maya. Saguna Brahma's only quality is Prakruti or Maya. This Maya consists of, as we all know, Sattva, Rajas and Tamas. The entire creation is a manifestation of the Sattva, Rajas and Tamas. Both in their material phase. Also subtle phase called qualities. Goodness, friendliness, evil or negativity. These belong to the subtler part of it. And something that is gross. That is called the physical part of it. So without consciousness, matter can never function. Matter cannot be really recognized. For this purpose, we get in the second mantra, this word Prajnanam has got 16, but as I said, not 16. Whatever modification, it may be 100, it may be a million, it doesn't matter. And I will just point out to you how deep the Rishi's thoughts are. Why do we say there are infinite manifestations? Because supposing you see a house 10 days back. This is a house. I know this is a house. That is one name for that house. And you see the next day. And is it the same house? Not at all. So many changes have taken place within 24 hours. So you should not strictly call it the same house. The concept of the house, while it remains the same, the physical changes that have gone, subtle changes that have gone, which we notice only in the course of time, there, every minute actually, it is changing. Another example is our body. It is not the same body. A fetus, then a baby, a child, an adolescent. Continuously, change is going on. There is an identity, common identity. This is so and so. That is unchanging. But all the while, everything is changing. And everything that is changing, we give some general names. For example, this is a baby. This is a child. This is a young man. We are recognizing the same body with different names. So, if every object, creation means time, creation means space, creation means causation, which means all the time, everything is changing. There is nothing which is unchanging. And therefore, if something changes, just as we call a young person a baby, a little more a child, so we have to give a different name. Generally, we confine ourselves only to a few names. So, 16 names are given. But what is a name for? A name is to indicate the named. You call, Oh Rama! And immediately, the person named Rama will look at you. I am being addressed. And supposing there are two Ramas, then you have to add how to distinguish between them. Junior Rama, Senior Rama. Suppose there are many juniors, many seniors, then what do you need to do? So, in our order, there was one Swami. His name was Dheeran. And there were so many Dheerans. How to distinguish? So, one of these Swamis, he had an operation in Rishikesh. And so, he was called Pet Kata Dheeran Maharaj. So, stomach operated Dheeran Maharaj. And there is only one. If there are two, then you have to say, Junior Pet Kata and Senior Pet Kata. Like that. Every name indicates an object. Nama indicates a Nami. And so, this is my body. This is a body. What does it indicate? How do you know it is a body? Because I am aware this is a body. And you are happy. Happiness. I am aware. I am happy. So, that I am aware is the unchanging awareness behind every single name. What is the reason for that? If we are not aware, we won't have knowledge of any particular object. If I am not aware of a tree, the tree is non-existent so far as I am concerned. So, all these names are directly indicating only that Prajnanam, pure Brahman. And that Prajnanam is Brahman. In order to make this idea, that in the second mantra, 16 names are given, but in the third mantra, specifically, all the Devatas are Brahman or Prajnanam. All the Panchabhutas are Prajnanam. All the Jivatmas, divided into four categories. All the living beings come out of a cause called Bija. But different types of, let us say, environments, help the Jiva to come out in the normal way. So, if this Bija is coming out of what we call the earth, we call it Udbija. If it is coming out of a womb, Jaraayuja. If it is coming out of another egg, like birds, etc., we call it Andaja. And if some area which is full of moisture, like mosquitoes, etc., insects come out, that is called Svedaja. Sveda means sweat. Sweat means moisture. So, all the living beings have been categorized into these four. But what is important is why am I pointing out? There is a particular word called Andaja. Anda means egg. Anything that is born of an egg. Actually, everything is born of a Bija only. Egg only. So, our mothers have a lot of eggs in their wombs. Every woman has got any number of thousands and thousands, or even, I don't know, lakhs of eggs are there. So, every living creature is coming out of what is called a Bija, a seed, an egg only, but because some come out from the womb, some grow, but that is why if you say Andaja, you should not think others are not coming out of egg. Everything is coming out of the egg only. So, even to make it more specific, horses, cows, all human beings, all elephants, and then how many he can go on enumerating? Etkinchat idam prani. Whatever creatures, living creatures are there, prani means with consciousness. Please remember, whenever we say prana, prani means one who has got prana, means live, that means awareness is there all the time. So, consciousness or awareness plus live always go together and that which is inert, like a stone, etc., that is what we think. It doesn't have life, that means it doesn't have consciousness. Vedanta doesn't accept it. Vedanta tells, you don't see it, it is not manifest, and that is why, a person in a coma, he is also not having so-called consciousness. No, he is having consciousness. And why do we have to know or accept that this unconscious person has got consciousness? Because a very practical issue comes. What is it? Supposing a person has taken the name of God whole life, and for some reason, his brain has gone, and he has become, brain means what? The connection between mind and body is cut off. Brain is the instrument which connects body with mind. If the brain is not functioning, memory, everything will go away. That condition is called coma or unconsciousness. So, here is this person, taking God's name all the time, and maybe, it could be one day, it could be one year, it could be five years. One of our Swamis was like that for nearly one and half years. Completely in a comatic state. Another Swami in USA, for two, I think three years, like that. So the question was asked to Holy Mother. He who remembers consciously with full awareness, the idea of God, and just before giving up the body, then he will attain to God. But what happens to this person? He has been taking God's name very sincerely practically whole life. And only now, because of this problem, he is not able to, he doesn't remember anything. So, what does it mean? It means, he is not able to communicate with you. You are not able to communicate with him. It doesn't mean he is not able to communicate with himself. He is fully aware. What is the reason? Logic. Logic is mind is separate, brain is separate. Brain is physical, mind is subtle. And therefore, we just don't know what is happening. So when Holy Mother was asked, she gave a most scientific answer. She said that she did not explain in the way that we have been dealing with it. She said that just before going to coma, that person has been remembering God and that will give him the same result. He will also attain Mukti. Now, why did I bring out this, that prani? And then all pranis, all living creatures are divided into two. Jangamam and Sthavaram. What is Jangamam? That which can move. We can all move. Birds can move. Animals can move. Insects can move. Sthavaram means what? All the plant kingdom. They cannot move. But nowadays, even scientists are telling, they are also moving slowly, slowly and they move also. If you love them, they are very much moved and they come towards you and it is practically proved. When Ravishankar's classical Sitar music was played through a speaker, a creeper practically went and embraced that speaker. So, a little bit, very restricted movement, you can say, is called Sthavaram. Sthiratvam Sthavaram. But, we cannot say that. Sri Ramakrishna's experience, a stone was jumping and following him when he was walking up and down on the banks of the Ganga at Dakshineswar in Panchavati. Who has to put a limit? So, whatever pranis are there and then whatever is flying, yaccha sthavaram yengamam sarvam. That is everything. And we have to include in this everything that which we call, what we call, aprani. That is inert. Sarvam tat prajnanetram prajnanepratishtitam prajnanetrolokaha prajnapratishta prajnanam brahma What does it mean? Prajnanetram sarvam prajnanetram prajnanepratishtitam prajnanetrolokaha prajnapratishta It simply means what? All this description is about what? Jagat. Jagat is this universe of which we are all part. Of which every living creature acts both as a subject as well as an object. When I am looking at you, I am the subject, you are the object. But when you are looking at me, I am the object and you are the subject. But this looking is accomplished by consciousness or awareness. So my awareness, your awareness, there is no difference. That is the important point. So earlier we have seen, Brahman he was alone. He was pure consciousness. Sarvam amimesha There was no moving thing at all. There was no second thing at all. Then he decided I want to I want to create worlds. That is I want to manifest. We have discussed it. That means creation means he became the whole universe and he entered in the jivas evaloka. That means what? He entered first of all, he became the object second he became the subject. And this combination of subject and object is called this entire world. Now one point many times I have pointed it, highlighted it but again I am highlighting it. Who says this is living this is non-living who says? Only an ignorant person says it but Vedanta doesn't say it. Vedanta says three things always go together Sat, Chit and Ananda always go together. That means what? Where there is Sat there will be Chit and Ananda Where there is Chit there will be Sat and Ananda. Where there is Ananda there will be Sat and Chit will be there. It may not be manifest but you cannot take a knife and say this is only Sat, only existence but it doesn't have Chit or Ananda. And that's what we are telling, we are doing. Whenever we point out this stone, it is existing, we accept it but it doesn't have Chit or Ananda that is completely wrong that is not the problem of the stone, it is our problem because of our ignorance. So keep this in mind. So in the third mantra what is it telling? That he is everything. I will read out the mantra and quickly go through it because we have discussed it. Sanskrit verse. He is Brahman, sorry He is Brahma, not Brahman He is Brahma, the creator He is Indra, He is the Prajapati He is all these Gods All the Gods whom God has manifested as Gods at the beginning and then He manifested as He is the five great elements Earth, Air, Akasha, Water, Light then He is all these creatures and the others which are mixed, varieties infinite number of creatures He is the origin of both moving and unmoving living creatures and all those are born of an egg, of a womb of sweat and of a sprout and He manifested as horses, cows, human beings, elephants, whatever breathes here whether moving on legs or flying in the air or unmoving all this is guided by consciousness, all this is supported by consciousness the basis of the entire universe is consciousness What does it mean? This is, everything is based, that means Brahman created maintaining and everything returns back to Brahman Srishti is the first meaning of all this is guided by consciousness all this is supported by consciousness means Stithi, the sustenance the basis of the entire universe is consciousness that means Laya, because of which we are able to know each other and interact with each other, experience both happiness and unhappiness and as I mentioned earlier never forget, you cannot experience in this dualistic world happiness without unhappiness and unhappiness without happiness, both of them go together we cannot experience heat without cold, cold without heat and then good without evil, evil without good that answers a lot of questions why there is evil in this world simple answer, because there is good in the world wherever there is good there is evil, wherever there is evil, there is good wherever there is life there is, death is there so, everything Srishti, Stithi, Laya everything is Prajnanam out of this we derive another beautiful fact Prajnanam is one manifestation is many cause is one like clay and the effects can be any number because who can imagine what a person is going to do in future simple example will be wood take wood so what, many things have been created, many things are being created and many things will be created and there is no limit to the imagination of human ingenuity or intelligence and when AI combines how many marvelous things it is going to do including death also that is a different issue but what I am trying to tell the effects are many, but the cause is one like that the whole world is of different nature Anantha, of infinite vertically, but everything is different, name is different, because form is different, because quality is different, red rose is not blue rose a rose is not jasmine, so all these differences are divided into three categories by Vedanta Vijatiya Veda two different species Sajatiya Veda differences between same species Swagata Veda all internal differences so when we say Prajnanam is one, there are no differences, all these three differences have been completely negated that is indicated by this Prajnanam is the Srishti Karanam Prajnanam is the Stithi Karanam Prajnanam is the Laya Karanam there is nothing else this is what is meant by Prajnane Pratishtitam Loka Prajnane Traha Stithi Prajna Pratishtha ultimately it goes back Yatova Imani Bhutani Jayante Ena Bhutani Jivante Yat Prayanti Abhisam Vishanti Thim Tad Vijnasasva Tad Brahma, that is indicated here Prajnane Pratishtitam Prajnane Tro Loka Prajna Pratishtha so that is the meaning of these three and finally what is it what is that Prajnanam Prajnanam Brahma this is the Mahavakya even though it is part of this third mantra in this third chapter of the Aitareya Upanishad Prajnanam Brahma what is Brahma Brihat, infinite consciousness is infinite because when there is something which has no differences we cannot use the word small or big so Brahma means that is derived from the root Brih, Brih means that is infinite so everything that is infinite Purnam Adaha that is infinite full means here don't go on saying so that is full, this is full and that is another translation beautiful, funny translation that is whole this is also whole this whole has come from that whole even though this whole has come from that whole, that whole remains the same whole one can use this language to enjoy ourselves full means what infinite is that is infinite this is infinite this infinite though seems to have come from that infinite because this can come only from infinite because there is nothing besides infinite this world is also that is from the infinite even though infinite has come from that infinite there is no difference that infinite doesn't become less it still remains only Purnam Eva Avaseshyate that is called Prajnanam Brahma Brahma is Sarvam therefore Prajnanam is Sarvam A plus B is equal to C B plus C is equal to A therefore A is nothing but C that is the logic that is given here so this is what the Mahavakya wants to lead alright this is the Mahavakya here is a person and every Indian philosophy leads must have a purpose philosophy without purpose is only a vain intellectual gymnastics so every philosophy Darshana means what it leads to the direct realization, direct perception is called Darshanam Darshanam of what the final cause what is that final cause Brahman or Bhagwan Narayana, Vasudeva Shiva, Devi whatever name we may give it to it so what happens I have come from Brahman I am living because of Brahman and I go back to Brahman this is the thinking of an ignorant person because if I have come from Brahman, if I am living in Brahman and if I go back to Brahman all the time where am I, in Brahman only if I am in Brahman are they like some water in a glass so that glass is separate and water is separate or a child is in the womb of the mother, child is separate and the mother is separate, no it means there are no two I was Brahman, I am Brahman and I am going to be Brahman but even this language is a misleading language, what should we say, I thought I came from Brahman I thought I was Brahman I thought I am going to become Brahman there is no question of coming or going sarve pranaha praliyante Upanishad takes the trouble to directly point out that a knower of Brahman doesn't go anywhere because there is nowhere for him to go because that knowledge I am everything, I am infinite that is called realization that is being said here what does a person why is this Mahavakya Mahavakya Shravana is for a person who believes 150% in the scripture Guru Shastra Vakyeshu Satya Buddhi Avadharana that I was never other than Brahman because of belief, my faith in the scripture, my Guru but I have not yet become aware of that I am thinking I am separate from Brahman but through Manana through Nididhyasana what is Manana? Deep thinking, bringing out if there are any doubts and quashing them completely so that no doubts will ever remain that doubt removing process absolute conviction is called Manana and once I am convinced that I am God then I have to make myself realize I am God for that spiritual disciplines have been indicated and everywhere and that is the purpose of this Mahavakya first it tells the truth then it asks us to think over it, ponder over it until all doubts why doubt? because my experience is I am separate you are separate, everything is separate but the Guru tells us there is only one there are no, not even two and when there are not even two, there is not even one that we have to remove all doubts and once we are convinced this is the reality always we react only towards reality we respond only to reality and that is indicated in the fourth so if a person practices spiritual disciplines and attains to Brahman or realizes Brahman, realizing Brahman means becoming completely one with Brahman, merging in Brahman, removing all separation from Brahman what does he gain? it need not be answered because he becomes Brahman but it is said in intelligible language if I do my homework you will get more chocolates lozenges or your favorite food etc now we read the fourth last mantra of the third chapter last mantra in the whole Aitareya Upanishad sa etena agnena atmana asmat lokat utkramya amushmin svarge loke sarvan kaman aptva amrutaha samabhavat what does the person become? amrutaha amrutaha means what? deathless, deathless means what? birthless deathless and birthless means what? there is no more samsara that person is not going to be reborn again and it is repeated samabhavat samabhavat why? because often in Upanishads we see when at last it is repeated it indicates definiteness to emphasize whatever we said is absolute truth first meaning second meaning is this teaching has come to an end samabhavat he became amrutaha he became means not that he was not and then he became something that Advaita Vedanta doesn't accept so we are all samsaris we pray to God, God became gracious and then he took us to Svarga Loka and then there are two doors one in the north side and one in the southern side and he says did you pray to me? yes, did you surrender yourself to me? yes did you lead a good life? no, southern side go back so did you pray to me? no did you meditate upon me? no did you lead a good life? I lead very pure life you will go to the northern side that means you will stay with me all the time God doesn't care how much we know how much we say how much we read he only says, how good are you? is your selfishness gone? is your ahankara completely gone? and then only when there is no ahankara nenu lekapote then I become brahman if I am not there, I become brahman I go to brahman if I die, I go to brahman I go to brahman that is the meaning that means the sadhaka the rishi, the disciples of aithareya rishi or anybody who is going to be to be following the teachings of the aithareya rishi are called disciples of the aithareya rishi prajnena atmana so he had become one with prajna prajnanam brahma that realization, I am brahman what happens? asmat loka utkramya so asmat loka from this world utkramya, having gone out, what does it mean? so is he going somewhere in the mars or the jupiter or the saturn sanigraha, we cannot cope with this sanigraha here itself if you go to what is called planet shani saturn then we don't know what happens to us, what does it mean? asmat lokat means completely destroying or surrendering our egotism, our ahankara our mamakara that is called pretya, getting out and the moment we say that I am not the body, I am not the mind etc. then what remains is aham chaitanyo asmi prajnaha asmi I am brahman utkramya, then amushmin beautiful, svarga loka is somewhere normally amushmin means in this svarga loka that attainment itself is called svarga what is svarga? there is no jara there is no mrutyu there is no old age, there is no death what does it mean? it means there is no birth, that means what? there are no sixfold changes it means what? I am never going to come back again to this world sarvan kaman atva atva, then what happens? I attain to all my desires that means what? I have so many unfulfilled desires and having attained this knowledge and I will go to God there, whatever I want it will come to me, and I will eat, if you eat don't forget, you have to digest, and you can't digest so many, you can't digest few things here, and so many things how are you going to digest? no, what is the purpose of eating? to be happy what is the purpose of desiring? any object, so that I want a car, so that I want to be happy, I want a house, why? I want to be happy, I want to get married, why? I want to be happy I want to get divorced, why? I want to be even more happy, so whatever we desire, the object of desire is only one I want to be happy I am not happy, I would like to be happy, and this is what I think will give me happiness so here there is no desire which remains unfulfilled because there is no time there is no space all the desires, that means I become Ananda Swaroopa I become Brahman means what? I become Sat, I become Chit I become Ananda Swaroopa that is called that is becoming really immortal I will go beyond this samsara and that means I am not going to come back, not only that anybody who does follow this Aitare Rishi or any Rishi or Gita or Sri Ramakrishna's gospel will attain to the same knowledge anybody, not Hindu no non-Hindu anybody, at any time because truth is one and then not at all different so with this the Aitareya Upanishad we have completed all by the grace of the Divine Mother Saraswati now I will we will complete this Aitareya Upanishad now we will want to recollect very briefly I am going to give a summary of the Aitareya Upanishad this Aitareya Upanishad consists of three chapters and totally there are 33 mantras so in the first chapter first chapter is divided into three sections first section 23 first 23 mantras, second chapter first chapter 23 mantras second chapter 6 mantras third chapter 4 mantras so third chapter which we just now completed is having only 4 mantras so the first chapter what is the essence? first chapter was dealing with the revelation of Paramatma what is it? Karanam Brahma and then what is it? Atma eva idam agra asid so only Atman is there because if we think of if we forget to think of the world what remains is only Paramatma Karanam we call it Karanam because the whole Srishti has come because without Karanam there cannot be Karyam this world is called Karyam therefore there must be a Karanam and that Karanam are not many Atman so that in reality two types of causes are posited one is called material cause another is called intelligent cause Nimitta Karanam so it is only Brahman and then this material cause that is also nothing but Upadana Karanam that is also nothing but Brahman only then what did he do? this is from our point of view because you cannot think what Bhagawan is thinking we are thinking he must have done like that because only the mind can think like that so what did he do? Bhagawan let me manifest myself as this world so what did he do? started creating it and in how many ways? five stages first creation of the Loka means the world then Lokapala then rulers of the world some rules and regulations for the world to continue properly then Sharira Srishti then there must be the Srishti of what we call the bodies, instruments then Anna Srishti all our Sharirams it requires food therefore Anna Srishti then Jiva Srishti he himself entered into this Sharirams and thereafter that person is called Jiva so how many Srishtis? five the worlds, rulers of the world the creation of the bodies and for the sustenance of the bodies whatever food is necessary different Jivas require different types of food you cannot ask a tiger to eat grass or lettuce early in the morning nothing else should be taken actually that is also being done I think in Indonesia or somewhere Buddhist monasteries they bring up these tigers they give only pure vegetarian food and they take them for a walk side by side like huge dogs it is a memorable sight you can get them in the YouTube, I am not supposed to give you all this information but in case you want to see so Loka Srishti, Loka Pala Srishti Sharira Srishti, Anna Srishti finally everything is ready then Jiva Srishti his consciousness has come into this there is consciousness, he is called a Jiva without consciousness he is not called a Jiva then what was the problem as soon as bodies or else everything was there birth was there, then growth was there, then youth was there old age was there disease was there, suffering was there, death was there, Shadurmi and therefore he had become a Samsarhi and then he realizes this is not right and I should never have become a Jiva how can I get out of it for that purpose slowly evolution started from the inorganic to the organic, to the insects, to the plant, to the birds, to the animals, to human beings etc. these are called different Janmas, Churasi, Lak, Janam and then every Jiva is graphically described in the second what is called chapter in this and that what is called abodes of this Jiva Atma in the course of evolution is called Avasatha, so what is the essence of the first let me create the world let me enter the world and then evolution started, so what is the purpose of the creation only one purpose if you ask the Bible to praise God, if you ask Vedanta to realize God, that is what is said and then the second chapter is exclusively devoted and this word Avasatha is a very special word used only by Aitareya Upanishad I don't think I have come across this word anywhere so what does this second chapter do there are three births are there what is the first birth they don't ask that Jiva Atma which has died in the previous birth, physical body is gone that comes down through Panchagni, clouds rain, plants food and retas Purushamija in the father, that is the first birth Jiva Atma Jiva enters through all these instruments into the father's body in the form of the food etc and he becomes the best part of the food and that is called retas or that is called male seed, that is semen and that semen when it comes into contact with its counterpart in the female in a very creature that is the second birth then it becomes a fetus or garbha and that is the second birth first birth in the form of the seed, second birth in the form of growth in the mother's womb and then he comes out after nine months or in other animals after one month, after six months after twelve months etc so that is called the third birth, coming out of the mother's womb is called third birth and then the father considers this son I myself am born because all my traditions I can pass on he will be my saviour by performing all the after death rituals he is going to help me so he is called Atmaja but these are the three avasathas means what there are three abodes one after the other it is a beautiful verse and in this second chapter we get if there are pregnant women let them not, they may not you may not want to hear about it that other women can hear about it, not pregnant women because such graphic description may embarrass them nowadays such problem doesn't arise at all so this is you can go to the next room when the second chapter is over again you can come back when the third chapter starts this is the essence of this what is the point? the point is thus from the inorganic a person becomes a lower human being in course of time then he develops from tamoguna to prajoguna to satvaguna, more satvaguna such a person is born with satvaguna sampanna is called brahmana so brahmana means what and fit adhikari for sadhana is called brahmana so this continues until we reach that state that is why krupaya pare pahi murare oh lord only you can take me but then comes the voice of a great rishi giving us assurance there is going to be an end to this samsara for that vamadeva rishi was introduced towards the end that having gone through all this i know the cause of all these problems problems cannot be solved problem can be dissolved that is you cannot always make this samsara happy or a swarga loka but you can get out of it that is called dissolving the problem this vamadeva rishi is none other than a realized soul a jivan mukta he declared i have gone through all these births and through sadhana i approached a guru etc and then i practiced sadhana, shravanam, mananam and practiced nidhidhyasana finally i attained to the highest state this is the second chapter consisting of only one section and that is the second chapter now we come to the third chapter this third chapter is only again one section and four mantras so in this what maha vakya vichara the most important essence of the third chapter in this four mantras is leading to the maha vakya called prajnanam brahma for that he goes on telling you may think you are a body you may think you are a jiva you may think you are interacting with this world any interaction is possible only because of awareness that awareness looks different when i see a tree, tree awareness when i see a man man awareness when i see a house, house awareness house is different man is different tree is different everything is different but the awareness that is only one and so for that we get sixteen names but as i said any number of names can be given as i said every name, Vaitareya Rishi points out points out indicates, draws our attention that it is prajnanam name nama points out to the nami without whom this namadaya or experience is impossible every experience leads to the cause of the experience which is called prajnanam for that the whole world from brahma all the pancha mahabhutas all the creatures and then everything else and then this is after all going through all these things a man slowly expands his identity i am not only this body i am everybody i am not only everybody i am that pure awareness and then that is called brahma nirvanam that is when a person realizes there are no many things there are no two things, there is only one thing and that is called prajnanam and that prajnanam is none other than brahma and that brahman is none other than atman that atman is none other than sarvan, what happens sarvan kaman avapnoti he becomes swims in the ocean of brahmananda that is he becomes anandaswaroopa with that samsara comes to an end and everybody is going to attain to that state, that is what samvikanda means, each soul is potentially divine and it may take long time but a time will come, that is what bhagavad gita points out in the 72nd in the very last sloka of the second chapter esha brahmi sthiti partha nainam praapya vimuhyati sthitva asyam antakalepi brahma nirvanam vichchati o partha this is called brahmi sthiti or abidance in brahman and even if a person attains it even at the last breath of one's life then there afterwards he will become one with brahman and he is never again going to come back if he is surviving, by god's will it is called jivanmukti and if he is not surviving it is called videhamukti in other words atman manam and this is the essence of third chapter this is also the essence of the Aitareya Upanishad this is the essence of in fact all the scriptures here ends all the three sections and our next class will be, I am thinking of Kaivalya Upanishad, Esmal Upanishad from next class onwards which is from tomorrow Om vangme manase pratisthita mano me vache pratisthitam aviravirmayethi vedasyam anisthah srutam me ma prahasih anenadhite nahu ratran sandadhame pritam vadisya me satyam vadisya me tanmam avatu tadvaktaram avatu avatumam avatuvaktaram avatuvaktaram Om shanti shanti shanti he Om may my speech be fixed in my mind may my mind be fixed in my speech O self luminous brahman be manifest unto me O mind not speech may you both reveal to me the meaning of the Vedas may what I study from the Vedas never leave me I shall strive day and night through this study to realize God I shall think only of the right I shall speak only the truth may brahman protect me may brahman protect the teacher may brahman protect me may brahman protect the teacher peace, peace, peace be unto all Om Jananim Sharadam Devim Ramakrishnam Jagat Kurum Pada Padmetayoh Saritva Pranamami Muhurmuhu May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with bhakti Jai Ramakrishna