Aitareya Upanishad Lecture 01 on 5 August 2023

Full Transcript(Corrected)

Om Vang Me Manasi Pratishthita Mano Me Vachi Pratishthitam !

Averaverma Edhi!

Vedasya Ma Aanisthah!

Shrutam Me Ma Prahaseh!

Anenadhetena Ahoratran Samdadhami!

Ritam Vadishyami!

Satyam Vadishyam!i

Tanmamavatu !

Tadvaktaaramavatu !

Avatu Maam Avatu Vaktaaram Avatu Vaktaaram!

Om Shantih, Shantih, Shantih!

Hare Om!

OM May my mind be fixed in my speech. O self-luminous Brahman, be manifest to me. O mind and speech, may you bring me the meaning of the Vedas. May what I study from the Vedas not leave me. I shall unite day and night through this study with Brahman. I shall think of the right. I shall speak of the right. May Brahman protect me. May Brahman protect the teacher. May Brahman protect me. May Brahman protect the teacher. Om, peace, peace, peace be unto all.

By the grace of God, we have completed the Shweta Shwetra Upanishad. Today onwards, we are starting a new Upanishad called the Aitareya Upanishad. It is one of the very important Upanishads, and this Upanishad, along with Kaushitaki Upanishad, belongs to the Rig Veda.

As we know, Vedas are divided into four parts. There are four Vedas, and all the four Vedas can be divided into four parts: Samhita (collection of mantras), Brahmana, Aranyaka, and Upanishad. Very often, the Upanishads come in the Aranyaka, sometimes in other parts also, but generally in the Aranyaka part. So this Aitareya Upanishad forms the fourth, fifth, and sixth chapters of the second book of the Aitareya Aranyaka.

Aitareya Upanishad discusses three important philosophical themes:

1. That this world that we experience, and all living creatures, non-living creatures, men, women, they're all the creation of the Atman, manifestation of the Atman, manifestation of Brahman.
2. The theory that the Atman undergoes threefold birth. What that is, we will talk about a little later on.
3. That consciousness is the very essence of Atman, Shuddha Chaitanya. This is one of the ancient Upanishads.

The first English translation of Aitareya was published in 1805, almost 218 years ago, by an Englishman called Colebrook. Later on, Max Muller, Paul Deussen, Charles Johnston, our own Swamis, Swami Nikhil Ananda, Swami Gambhirananda, Swami Sarvananda, Patrick Olivelle, and many others have given talks and translated it into easily understandable language.

Aitareya Upanishad is considered very important because it is one of the 10 Upanishads chosen by Shankaracharya for his Bhashya commentary. The ten Upanishads chosen by Shankaracharya are Isha, Kena, Katha, Prashna, Munda, Mandukya, Tittiri, Aitareya, Chandogya, Brihadaranyaka.

This Upanishad is particularly significant because Rig Veda doesn't have many Upanishads, and of them, this Upanishad is the most important, as Shankaracharya chose it to write his commentary.

There is another Upanishad called Kaushetaki, which is also a valuable Upanishad, but Shankaracharya did not write a commentary upon it. However, we consider it significant. The essence of every Upanishad is to convey the idea that Brahma is the ultimate truth, and the world is an illusion, Brahma Satyam Jagan Mithya. So when Brahman, without name and form, is Brahma Sathyam, Brahman with name and form is the second Sathyam, and everything in this world, including living and non-living entities, cannot be anything other than Brahma (Sarvam Kalvidam Brahma).

Any philosophy or scripture should be able to address important topics. These topics can be classified into three or six categories:

1. This is as classified by Ramanuja Acharia: Tattva, Purushartha, and Hita. Tattva addresses the reality, including subtopics like "Who am I?" and "Am I also God?"
2. Purushartha discusses the goal of life that should be desired by every right-thinking human being. Non-humans are automatically excluded from it.
3. The ways to attain Mukti or Moksha, the liberation from the cycle of birth and death.

Alternatively, these topics can be divided into six categories: Jeeva, Ishwara, Jagat, Bondage, Mukti, and the way to achieve Mukti. Jeeva and Ishwara as one is called Tattvam, what is the nature of this world and is it binding or not, These three comprise Purusharta, what is the way to attain Moksha. These topics encompass the essence of the Upanishads and their teachings. Every scripture, whether it follows the three-statement model or the six-statement model, must deal with these concepts. The Aitareya Upanishad, belonging to the Rig Veda, contains an important Mahavakya. In our previous classes, we have discussed this, and we will revisit it. What is a Mahavakya? A Mahavakya is a statement in the Upanishad or Veda where Jeeva, which means each one of us, is equated with the Paramatma. The Jeeva-Paramatma unity statement is called a Mahavakya. In this Aitareya Upanishad, a beautiful Mahavakya can be found in the third chapter, second mantra: 'Prajnanam Brahma.'

There are four Vedas, namely the Rig Veda, Yajur Veda, Sama Veda, and Atharvana Veda, all collected by Veda Vyasa. He organized this vast body of Vedic knowledge to make it more accessible and taught it to his four disciples, instructing them to pass this knowledge on to their disciples. From each Veda, various Upanishads have emerged. Currently, approximately 200 Upanishads are considered authentic, though many have been added over time, like the 'Allah Upanishad.' As long as these Upanishads describe Allah as Parabrahman, there are no objections. The issue arises when Brahman must exclusively be called Allah, Vishnu, Shiva, or Shakti.

Each Veda has its own set of Upanishads, and for convenience, four Mahavakyas have been chosen from each Veda. In the case of the Rig Veda, we have 'Prajnanam Brahma,' which we have discussed here. This is a significant Mahavakya as 'Prajnanam' means pure awareness or consciousness, which is equated with Brahman. Brahman is the Jagat Karanam, the cause of the universe.

The Upanishads often delve into the topic of Srishti, creation. This Aitareya Upanishad, like many others, extensively covers this subject. The reason for this is that our daily experience, from birth to death, is filled with the observation of a created world. When we encounter an object in this world, we naturally assume that someone must have created it. Even natural elements like mountains and rivers are considered created. The Upanishads assert that Brahman or God is the ultimate creator, although some scientists argue that nature itself is the creator. This leads to the question of who created nature, a question they struggle to answer. Some say nature is self-creating. Scientists question how something inert can be self-creating.

Prajnanam, or pure consciousness, is necessary for creation. To create, consciousness must manifest as intelligence. When consciousness is reflected in the mind or buddhi, it associates with the mind, sense organs, and everything else, giving rise to knowledge. This knowledge is another form of consciousness, and the original source is Brahman. Therefore, Brahman is considered the Jagat Karanam, the cause of the universe.

According to Vedanta, creation is eternal, Anadi, and without a beginning or an end, Ananta, contrary to the 14-billion-year estimate proposed by scientists. Through spiritual practice and the grace of Brahman, some individuals can awaken and attain liberation (mukti). Liberation involves realizing that the world is nothing but Brahman, and everything, living or non-living, is Brahman. With this knowledge, the world exists only as long as the body does, and at death, both body and mind dissolve into Brahman, leaving only Brahman behind. This realization is called mukti, and it can be achieved through spiritual practices and the understanding that we are each a soul, potentially divine. The goal of life is to manifest our divinity and know that 'I am Brahman.' Various paths, such as the four yogas, can help in this process. With the grace of Brahman, one can ultimately realize 'aham brahmasmi,' meaning 'I am Brahman.' This is the essence of every Mahavakya." In the Mandukya Upanishad, we find 'Ayam Atma, Brahman.' Similarly, each Upanishad contains such teachings.

The Aitareya Upanishad is a part of the Aitareya Aranyakam, Brahmanam, and Aitareya Brahmanam. But why is it named Aitareya? There are various stories surrounding its name. Some say it's named after a sage named Aitareya. Just as the Shweta Shwetara Upanishad is attributed to Shweta Shwetara Rishi. In this case, the rishi is Aitareya Rishi. Similarly, the Katakopanishad is linked to Kataka Rishi.

But who exactly is Aitareya Rishi, and what is the significance of the name Aitareya? Many stories exist, but it's worth noting that the Vedas advise against delving too deeply into the origins of rivers or rishis, Nadi Moolam Rishi Moolam. Just as one shouldn't refuse to drink water even when dying of thirst until the river's source is known. In the same way, distinctions like whether a rishi is a Brahmana or a Shudra are irrelevant and a waste of time. What matters is acknowledging them as rishis.

So, who is a rishi? A rishi is a 'mantra drashta,' a seer of truth. The word 'mantra' means 'truth.' It is often said, 'Know the truth, and the truth will make you free,' where 'freedom' refers to 'mukti.' A mantra, Manaha Trayate Iti Mantraha, through contemplation, allows one to realize that they were free, are free, and will always remain free. It's a realization that one need not become free because we were never bound. This is akin to realizing the futility of thinking you are in jail during a dream.

Regarding the name Aitareya, it is purely of academic interest. 'Aitareya' can be derived as 'Ithara's son,' where 'Ithara' means 'the other one.' There are stories suggesting 'Ithara' could be the mother's name or could imply that the father, in this case, the rishi, had a second or third wife. It's important to remember that in ancient times, many rishis were householders and were aware that marriage wasn't the ultimate goal of life but a means to pass on knowledge, which was a precious thing. In this Upanishad, it's mentioned that the knowledge of Brahman can also be passed on to women, as exemplified by Maitreyi and Gargi in the Brihadaranyaka Upanishad. So, the essence is whether a person, male or female, knows Brahman; their birth status is irrelevant. So Ithara might be the name of the mother of this rishi. So Ithara's son is called Aithareya. The other meaning could be that Ithara means not first wife. It can be the second wife, the other wife. If she is the other wife, second wife, then whatever it is, Ithara is the name. Ithara's son is Aithareya. So we need only to ask, does he know Brahman, a rishi? That's all. How do we know? Because nowadays, when we hear the word brahmana, vaisya, kshatriya, and shudra, it has become an affair of the birth, family, gotra, not the true meaning.

There is a beautiful verse that clarifies this concept:

'Janmana jayate shudraha, karmana dvija vichyate, veda pathena viprahasyat, brahmano brahma vedanat.' (Some versions have 'samskarat' instead of 'karmana')

This verse explains that by birth, everyone is a shudra, but through their deeds or initiation, they become a dvija (twice-born). By studying the Vedas, one attains the status of a vipra (knowledgeable), and a brahmana is one who knows Brahman. This illustrates that one's birth doesn't determine their status; it's their knowledge and actions that matter."

So, the moment a person comes to know I am Brahman, that moment he will become a Brahmana. Even if a child is born in a Brahmin family, if he doesn't know that he is Brahman, he should be considered only as a Brahmana. He cannot be even considered as a Vipraha. This verse is the most marvellous verse. By birth, everybody is a Shudra. Who is a Shudra? A person who is ignorant is called a Shudra. And then if the parents are good, they teach him how to behave. That is called Samskarat. Or he will approach a guru and learn all the worthwhile things. And that is why it is called Samskarat or karmana by his behaviour. He becomes twice-born as it were. But if he, in a proper manner, approaches a guru, studies the scriptures under the guidance of an enlightened guru, he is entitled to be called as a Vipraha. But, however scholarly a person may be, only that person, through personal exertion, sadhana, realizes that there is nothing else excepting Brahman. Therefore, everything is Brahman. Therefore, I am also Brahman. So, 'Brahma janati iti Brahmana.' This is the most marvellous way of understanding, not by birth.

Why am I talking about it? Because nowadays, it is in the name of caste. Caste means a person is born by birth. It can be a religious denomination, like a Vaishnava, Shakta, or Shaiva. Or it could be Brahmana, Kshatriya, Vaishya, Shudra. And so many divisions are coming. If you watch the news, you will see that so much conflict, murder, burning, so many things are going on, all in the name of the fight about the caste system.

That is why one of the greatest things, even Shankaracharya seems to have fallen a victim to this illusion of who is a chandala. So, it is said in Varanasi, he encountered one day in a narrow path a chandala. That, seeing, without thinking, what came the injunction from the mouth of Shankaracharya, 'Dhoram apasarare chandala, you move away from me.' Then that person, whether he is a Shiva, or it doesn't really matter. After this encounter, Shankaracharya had composed the most marvellous sthuti, which we had done. What is that one? That 'Manisha sthotram.' And in that, it says 'Manisha panchakam,' we did it. I hope you remember still.

After this encounter, the chandala, he asked, 'Whom are you addressing that you move away from me? Are you talking about the blood body? There is no difference between your body and my body, your flesh and my flesh. Perhaps my flesh is more preferred than your flesh. When a tiger sees both you and me, it will say, 'I don't want this fellow. Hardly, it is not even 1/4th of breakfast. It will not be sufficient. But when it looks at me, oh, it will be very happy. A full stomach I will get. So, if you are thinking about blood, blood type, I am also having positive. And you are also having positive only, perhaps. Or perhaps I have my own doubts. You may be having negative. I don't know. Negative type.'

'So, chandalastu, satudrijyastu, gururtyesha, manisha, mama. This much I have understood. He who knows that he is Brahman, he may be called by many people as chandala, or he may be called a Brahmana. It doesn't matter. Whoever has that Brahman knowledge, he is mama, guru, ityesha, manisha, mama. This is my understanding. He is the guru of the entire world because Satchidananda, as Sri Ramakrishna says, alone is the guru.'

So, this Aitareya Rishi, he had attained to that realization. Definitely, some people must have come because, as Sri Ramakrishna says, as soon as the lotus blooms, the honeybees come of themselves. There is no need to send an invitation because what we seek, we get. This is a marvellous statement. So, this is Aitareya Rishi and his composition or his teaching. Therefore, it is called Aitareya.

And now we know what is called Upanishad. Especially, we have discussed it in the Katha Upanishad because Shankaracharya gave a very elaborate explanation of what is called Upanishad. In brief, this word, Upanishad, contains actually two upasargas: "upa" and "ni." Upasarga means prefixes. And one root word, "sat." What is the essence of it? That "upa" means near. "Ni" means, without any doubt, completely. "Nisesha rupena," it breaks our ignorance. It loosens our bondage. And it makes us realize that you are none other than Brahman. All three meanings. First, it loosens all our bonds. Then it completely destroys ignorance. Automatically, the remaining knowledge will be "Aham Brahmasmi." Any scripture or teaching that leads to this realization is called Upanishad. But traditionally speaking, some thousands of years back, some of our great people stopped and said, "Let us demark here and say whatever came earlier can be called Upanishad." Later on, it is called Smriti, Shruti, and Smriti. But, as I mentioned many times, even Sri Ramakrishna's words and Swami Vivekananda's words can also be called Upanishad. Even Swami Vivekananda said, "I have not spoken anything except Upanishads. And that too, I have not spoken elaborately about Srishti, Krama, Karmapala, Svarga, Naraka, all those secondary texts. I have not spoken at all. I have spoken only thou art Brahman. That too, he said, only about the Atman, about fearlessness. That is what I have spoken. Sri Ramakrishna's gospel is nothing but pure Upanishad. Bhagavad Gita is the very essence of the Upanishads. Sarvo Upanishado Gaavo. But the specialty of Bhagavad Gita is that Sri Krishna milked all the Upanishads and mixed all that milk so that there would be no controversy about which Upanishad is different. This Upanishadic milk is different. And then only wise people, Sudhir Bhokta. What about Arjuna? Arjuna is only a medium through which the milk flows from the udder of these cows. That is called the Upanishad. Sudhir Bhokta. What is the teaching of Bhagavad Gita? Dugdham Gita Amritam Mahat, that which leads to Amrita, that which destroys bondage totally and restores our knowledge to the right knowledge, that is called Gita Amritam. That is called Upanishad Amritam, whatever it is.

So this Upanishad is divided into three chapters. And each, altogether, it is a small Upanishad. There are only 33 mantras. The first chapter has three sections, also known as khandas. The second chapter has one section, and the third chapter only one section. Thus, 3 plus 2, 5, totally 5 sections, 33 mantras. What is the essence? Because this is called an introduction. In this introduction, if we understand, what are we going to expect in this Aitareya Upanishad? In the first chapter, the Advaitiya Brahman, that is the one Brahman, is revealed through the point of Srishti. Why talk about Srishti? Because Srishti means creation. Creation means multiplicity. Creation always means multiplicity. And then that is called effects. And every effect, by the very usage of the word effect, must be called karana, there must be a cause. If the cause is one, the effect also will be one only.

Then what is the example? Suppose somebody makes ten ornaments out of gold, and all the ornaments are of different types, suitable to be worn by different parts of the body. But they are nothing but gold, one gold only. Their essence is one gold, one gold appearing with different sizes, different forms, different names. And that doesn't make it a reality. Nama, rupa, guna, prayojana, that doesn't make, that is not a second object. The object is only one, but the same object in different names. And that is what we are unable to separate them. Nama, rupa doesn't make reality. They're only for the sake of practical, day-to-day transaction, affair, that's all. And why this drishti? Because we have forgotten. Why we have forgotten? Because of maya. So, for whatever reason, it is impossible to understand what maya is. Sat, asat, it is neither sat nor asat. Sat, asat, vilakshanam, completely separate. That is why, except the first, this srishti, that is called adhyaropa. Yes, yes. So Bhagavan had created. And then, slowly, when the person, oh, yes, this person is talking to me, I understand what this person is talking, because my experience is there is something in front of me. I am also produced. A tree is also produced, etc., etc. And that is why we say this is called adhyaropa, means assuming temporarily in order to enlighten the student later on, after gaining his confidence. This is actually a psychological method. This is what is called the psychiatrist and the patient, they must come, that's called rapport. Rapport means they trust each other, and especially the patient. And my psychiatrist, he understands my problem. So he will help me to gain that faith in the psychiatrist. That is called rapport. And that is what takes the longest time to accept him. Otherwise, a madcap, one of the main characteristics, prime characteristic of a madcap is that he suspects everybody is mad. He thinks he's the only one right. He'll let anybody even look at him. He says, "This madcap, he's looking very peculiarly at me, so he must be a madcap." So this is called adhyaropa. That is deliberately the teacher says, "Yes, but you are an effect. But if you are an effect, you should have a real cause from where you have come. From where have you come? From your parents. Correct. And where from your parents have come? From their parents. Go on tracing, ultimately it will be pancha bhutas. And from pancha bhutas, it will be Atman. This is called adhyaropa. And later on, when the student becomes fit to receive the harsh truth, apavada, deny. There is absolutely no creation. Creation means what? A second reality. There is no second reality. There is only advaiti, ekameva advetiyam. One Brahman only. That is called apavada. That is why a beautiful sloka is there. Adhyaropa apavada abhyam nishprapancham prapanchate. So that which is this prapancha, which we are experiencing, it will be completely elevated to that oneness, ekameva advetiyam. That's why this methodology is accepted. Sisyanam sukha-bodhartham tatvagney kalpita-tramah. So they invented a methodology. If we simply say the truth, you won't be able to understand. And actually, every day, that's what we are doing. 2 plus 2 is 4. 3 plus 3 is 6. This is the foundation. And slowly, later on, more and more abstract ideas are introduced. But we all require very concrete awakenings. That is why Zen Buddhism, the Zen master, employs certain assistants who will be carrying a very powerful stick. And early morning, when the disciple's head bends a little bit, even in humility, 'Phut' comes the blow, and sometimes these people become completely enlightened by that. They are very famous for this. This methodology has to teach the student what he can understand and later on, gradually wean him away and teach him, tell him so that he understands the truth, the real truth that is called adhyaropa apavada krama. This is what the first chapter of this Aitareya Upanishad is about.

And in the second chapter, we get various stages of a Jeeva right from garbha onwards. A lot about gynecology, how this sisu is born, and what stages it goes through, etc., etc. And then, not only that, there is a saying in the Upanishad itself. It says, "Abhakramantu garbhinyaha." If there happens to be some pregnant woman in my class, let them take leave and go home. Why? Because this would be a very embarrassing type of open, physiology class. But what does it show? It shows that even women also, because if a woman is not attending, let pregnant women get away from this class who would not have been used. By these words, we understand what was the situation earlier. So in Chandogya Upanishad, we get that even the example given, even a nail cutter. The name comes nail cutter. And then what does it mean? That means they were aware of a nail cutter. And some people, they fashioned a small instrument for neatly cutting the nails, etc. So by these words, we can understand some of the facts. So, as I said, there were many women who are called brahmavadinis. Swami Vivekananda wanted every woman also to strive to become a brahmavadini. What is Brahman? Truth. What is the truth? Everything is God only. That is called the truth. But only when it comes to Karmakanda, most of these women were not allowed there. That is why it is there, even in Shiva aparadha kshamapana stotram,

Adhou karma prasangath kalayathi kalusham,

Mathru kakshou stithou maam,

Vin moothra madhye madhye  kwadhayathi niratharaam,

Jaadaro jadhaveda,

Yadyadwaithathra  dukham  vythayathi sutharaam,

Sakyathe kena vakthum,

Kshandavyo  me aparadha  shiva Shiva Shambho,

Sri Mahadeva shambho.  

What it means is the foetus, as it were, how much I have suffered in my mother's womb and so much of suffering. But I don't have the words, I don't have the means to convey how much I have been suffering there. I only have to shut my mouth and put up with all that tritapa there. Who can describe how much I have been suffering? So where is the question of my thinking about you, my praising you? You have kept me in such an unbearable, inescapable situation. Therefore, oh Shiva, you please pardon me for not being able to think about you. And in fact, if you wake up and then you are responsible for all my troubles, and therefore I am forgiving you, so at least I forgive you and you also forgive. This hymn was composed by Shankaracharya. Which hymn? Shiva aparadha kshama apana stotram says garbhavasa. And why? Because, you see, our troubles start from the garbhavasa itself. And therefore, we have to at least for that sake, okay, I suffered. Now wake up. That's what Sri Ramakrishna also says. Don't you see? Children are born. They die. But the parents do not stop producing them en masse. And India is a production factory for these children. I think how many billions Indians have produced God alone knows. What for? Shankaracharya is describing so that we can get a little bit of dispassion so that we can turn towards God. This is the second chapter. And this has got only one section. But in the essence, it tells us all about the three stages, how this foetus, through garbhavasa, passes, etc. Then the third chapter, a very small section. There are only four mantras are there. And in this third section, second mantra, we get this Mahavakya called Prajnanam Brahma. So what is the essence of the third chapter? It is Mahavakya, the revelation of the identity that Jeeva is none other than Paramatma or Ishwara. Ishwara is none other than Jeeva. There's absolutely no difference between them. This is how we get three chapters. And first, the srishti krama, then description of various stages of the Jeeva. But finally, to leave all this is terrible suffering only. Samsara means bondage. Samsara means suffering. So there is no happiness in samsara. That is why somebody remarked this Sanskrit word samsara, which we all borrowed in our Indian languages. So in samsara, there is not even some sara, not even a little bit of sara is there.

This is the brief introduction, which we will discuss in the course of time. But every Upanishad also has a Shanti Patha. And we have also discussed what is the significance of Shanti Patha. Every Veda has got its own specialized Shanti Patha. So this belongs to Rig Veda. What is the main purpose of the peace chant? Shanti Patha means peace chant. Why? So first of all, let all obstructions be removed. It is a prayer to God, oh Lord, out of your infinite grace, you see that all the obstacles for my progress towards you be totally destroyed so that I can become you. I can come to you. And all the sufferings come from three sources, adhyatmika, adhibhautika, and adhidaivika. So every Veda has its own Shanti Patha. I also mentioned earlier that Shanti Patha also sometimes is the essence of the Upanishad itself. But mainly, it tells there must be a rapport, a very close and loving bond between the teacher and the taught. And then also, as I said, the removal of all obstacles, but to give those qualities which are conducive to my spiritual progress, for each one's spiritual progress. And sometimes the Shanti Patha itself, for example, "Purnamadaha, purnamidam." If we really analyse that, we don't need to study any Upanishad. That itself is more than sufficient. So Krishna Yajur Veda has "Sahanavavatu." Shukla Yajur Veda has "Purnamadaha," as I was just mentioning. Sama Veda has "Apyayantumamangane." Atharvana Veda has "Badramkarnebi." So this Rig Veda has its own special, which I chanted at the beginning of this class. What are they?

Vang Me Manasi Pratishthita Mano Me Vachi Pratishthitam !

Averaverma Edhi!

Vedasya Ma Aanisthah!

Shrutam Me Ma Prahaseh!

Anenadhetena Ahoratran Samdadhami!

Ritam Vadishyami!

Satyam Vadishyam!i

Tanmamavatu !

Tadvaktaaramavatu !

Avatu Maam Avatu Vaktaaram Avatu Vaktaaram!

Om Shantih, Shantih, Shantih!

So we will be discussing in today's class a little bit of it. And it is the most marvellous Shanti Patha. Even if I can understand this Shanti Patha, we will be so much better people for understanding that one. It is a prayer to Brahman, but addressed to Ishwara, because Nirguna Brahma is not available for prayer. Because from the viewpoint of Nirguna Brahma, there is no Samsara, there is no teacher, there is no taught, there is no bondage, there is no liberation, there is no Sadhana, there is no Siddhi, nothing is accepted. That was what Gaudapada was trying to give us in the 32nd Karika of the 3rd Chapter of the Upanishad.

Now here, this we will take up in today's class, these two.

Vang Me Manasi Pratishthita Mano Me Vachi Pratishthitam Averaverma Edhi

This we will discuss later on. Vang Me Manasi , What are the two instruments that are the main ingredients of obtaining knowledge and also propagating that knowledge? What is the speciality of human beings? What is it that separates human beings from all other species? Even ants, they say, scientists tell, they have language, they have at least 27 or 28, there may be more, at least 28 discernible sounds, the scientists have found out. There is food. So there is a way, suppose an ant has foraged and it had found out a source of food and it must convey it to its entire community because they all live in huge communities of thousands and thousands of ants. So that is one, and there is a danger to warn them. Then there is, it is a season for some floods are coming so we have to go to a safe place, etc. Marvellous things are there. Then when the mating season comes, that also for every type of thing there is a word but because they are such lowly insects so they require for their life to be comfortable, to be happy, they have evolved certain number of words. It may be more than 27 or 28, we don't know but they are adequate because they are not thinking about God, they are not thinking about Swargaloka, they are not thinking about AI, they are not thinking about many other things. So for their comfortable living, God has given them sufficient. Similarly, dolphins have got, chimpanzees have got, sharks have got, elephants have got, dogs have got, every creature has got its means of communication. But human beings are, as I mentioned, very special. For us, there are two things. Our brain has evolved so much but brain is not important, it is the mind which is important, buddhi is what is important, that is why we pray to the Goddess of wisdom, Mother of Wisdom, Divine Mother, Dhiyoyona Prajotaya, May you drive us, because that means may you grant us the right understanding. That is what Bhagawan also confirms.

teṣhām ahaṁ samuddhartā mṛityu-saṁsāra-sāgarāt

tesham evanukampartham aham ajnana-jam tamah

buddhi yogam dadamyaham

I grant them whomsoever I want to uplift, I want to grant them right knowledge. As soon as right knowledge is granted by me, they understand. We are all caught in this net of Mahamaya, we must get out and the only way we can get out is the grace of God. To obtain the grace of God, we have to develop certain spiritual qualities and when we develop those qualities, we become fit receptacles to receive, retain, remember, use them and use them with a particular attitude. I discussed about it in Medha Sukta class. What is it? The five different aspects of Medha. To understand rightly, to retain it, to be able to recollect it, to use it at every given situation and with a particular attitude. Five Shaktis only the Divine Mother can give. So when we have that kind of mind and then the mind, the thoughts, right understanding, knowledge, it has to be expressed and that expression can be done only in the form of speech. That is why all the Vedas are called Shruti and how important they are, we will be discussing in the next class tomorrow.