Kaivalya Upanishad Lecture 15 on 09 December 2023

Full Transcript (Not Corrected)

We are studying the Kaivalya Upanishad. A great Mahatma, desirous of realizing Brahman, approached Bhagawan Brahma himself, the creator, took refuge at him, surrendered himself totally to the lotus feet of the Guru, and begged him to enlighten him, to give him Brahma Jnanam. And he has been giving instructions. We have been, for the last two classes, started with eleven. That is, आत्मानम् अरणिम् कृत्वा प्रणमं च उत्तर अरणिम् घ्णान निर्मतन अभ्यासात् पापम् दहति पंडितः How does a wise person really burn all the ignorance? Paapa means the root cause of samsara, not merely the evil actions that we do. Punyam also is paapam because punyam also causes punar janma. So paapam, punyam and avidya, all the three have to be done. What is the root cause, the manifestation of avidya? That is called ahamkara, not aham, but ahamkara. So make the ahamkara, the lower piece of wood and take the teaching of this scripture which is called pranavam. The essence of all scriptures is that brahma satyam and that brahman. Another name for it is called omkara, another name is pranava. So this omkara that is to be meditated upon and how to meditate upon omkara has been beautifully described in the Mandokya Upanishad. So this omkara manifests itself in three different states. When brahman identifies with the gross body, he takes the name vishwa and experiences waking state experiences. Such a brahman is called vishwa and this is represented by the first letter of pranava called a. This is how contemplation, upasana has to be made. When a sadhaka is doing, he should not simply say om, om, om, but he should say ah, oh, ma. What does it mean? Brahman is not akara, brahman is not ukara, brahman is not makara and what remains is brahman. So akara represents jagra davastha. Same brahman called turiya then identifies, gives up the vesham, as I said the dress of the gross body completely. Like we change our dress when we go for a swimming or when we are about to go to sleep, what we call night robe, we do it. So like that this person gives up all the office dress and puts up another dress which is called mind, which is called sukshma deha, another word for that is subtle body. Then he gets a different name that is called taijasa and he experiences, he becomes a creator. He creates the entire universe including himself and then he thinks this is the real. So when turiya, turiyam or brahman identifies with the sthola sharira, the jagra davastha becomes 100% reality. When he identifies with the subtle body then the dream world becomes absolute reality. He forgets what is reality, he forgets himself, he forgets that I am the subject, I am the creator. And then there is a third state where he gives up complete dress, pure birthday dress. This is called karana sharira, causal body and obtains the name prajna that means completely ignorant and he enjoys, he goes beyond sukha, dukha, enjoys incomparable bliss. That's why that state is called anandamaya kosha. So again from the karana sharira, karana avastha, he comes back to jagrat, again to swapna, again to karana, gosan roaming, this roaming without realizing what, who one is, that is called samsara. So this is being explained, this is how pranava has to be contemplated. I am not the jagrat avastha represented by akara, I am not the swapna avastha represented by vukara, I am not the causal body represented by makara and I who is witnessing all these three without changing I am that turiyam, I am that brahman, this is called the churning that is kara, aham cannot be removed, pranava is also aham and our experiences also aham will be there but whatever is added, I am the waker, I am the sleeper, I am the dreamer, that waker, dreamer, sleeper has to be merged completely because I am the athara, substratum, without me there will be nobody to experience waking dream and dreamless. So that is how contemplation has to be made and then pure aham which is shuddha chaitanyam, brahman alone remains, that is called jnanam. So through this sadhana, all sadhanas whether a person is a christian or a hindu or anybody else, whether he is practicing karma yoga, bhakti yoga, raja yoga, jnana yoga, the ultimate sadhana is to completely get rid of this karam and retain aham. When each one of us identify ourselves with our aham, then what is it that separates us? Aham manushyaha, I am a man. Aham kukuraha, I am a dog. Aham gauho, I am a cow. So I am the waker, I am the dreamer, I am the sleeper, I am a man, I am a woman, I am a dog, I am a donkey, all these things are what is called kara, that kara through this churning kara goes. So the aham plus kara, kara will go away, aham remains and the upper aham and the lower aham. Upper aham is called praman before and the lower aham is called jiva, jivatma, paramatma. Jivahood is removed from jivatma, parama is removed from paramatma and what remains is atma and this is the way whatever path we follow that kara. Either we do it through sharanagati or motiveless action etc., it doesn't matter. Now one of the questions that comes is how did this maya come? Is it a power of maya or is it brahman himself and that is answered here. But before we go into that, I have reminded you the questions whether brahman is saguna, saguna means ishwara, ishwara means karyakarana. So ishwara is the cause, the whole universe is the karya. Now ishwara, whether this is ishwara, whether this is nirguna brahma, these are all thoughts in the mind. It is the mind which causes this division. This is with form, this is without form, this is with name, this is without name, this is with time and this is timeless, this is with space, this is spaceless, this is with cause, this is causeless. All these things are mischievous thoughts of the mind. So when there is no mind, not even an unconscious identity that we have in the deep sleep state, even when that is transcended, what remains is shuddha chaitanyam. So the answer given is Bhagawan wants to play. He closes his own eyes with his own hands but he who closes his eyes has complete control when he wants to remove his hands from his eyes. So this is called when a person doesn't cover his eyes, that is called nirguna brahma, brahman and when he as if closes his eyes, as if pretends, as if I am ignorant, that is called saguna brahma and that is called maya. So maya, where Shri Ramakrishna gives us that marvellous idea, so one is called nitya. When brahman doesn't do anything, srishti sthiti laya, in other words he doesn't use maya, doesn't cover himself up, that is called nitya. But when the same brahman decides to do it, it is called leela. So this concept of nitya and leela is a most marvellous contribution of, I would say, both Shri Ramakrishna as well as tantras and that is what even Dwaita Vedanta, Vishishta Dwaita Vedanta wants to emphasise and sometimes even those very followers and most of the time the advaitic followers fail to understand this truth. It is only brahman, he himself has become the world and why? Nobody can question it. That is called leela, as if, and that is what Shankaracharya also recognises, as if he created, as if he is born, as if he had become the avatar purusha, as if he had done dharma sthapana, as if he is protecting this entire universe, all these as if, as if, as if, it is only a pretense, it is not real. Even the idea it is a pretense, the idea that it is leela is also part of our own, what is called the play of the mind. So twelfth mantra, sayeva maya parimohit atma, this idea we discussed just now is put forth very beautifully in this twelfth mantra. Twelfth mantra describes the jagra davastha but before giving the description of the jagra davastha, Gaudapada wants to tell us, nobody caused it, there is no second power called maya, brahman and maya are one and the same, there is no difference at all. So the first half of this mantra, sayeva maya parimohit atma, he covers his own eyes as if he is overcome, as if he is caught in his own net of maya, parimohit atma, mesmerized by his own maya, like we are mesmerized, mesmerizing ourselves in our dream state because when we wake up, we don't say the next door neighbor or husband or wife or anybody else created our dream, we are the creators and we are the created. Beautiful analogy to understand how brahman can be viewed. From the view of the dream state experience, we are having karana, karya, prapancha. From the view of the waking state, I am the creator and I am also the created but we think that somebody created when we are dreaming. Similarly, this waking state is also a dream but this dream will not go unless we wake up from this dream into the third state, what is that? triyavastha. I, just as the waker, I the waker create my own dream world, so also I brahman create my own leela and just as if you kill somebody in your dream, you are killing yourself in your dream because you don't feel any regret upon waking up because you know a real action called killer and killed doesn't exist in the waking state. So, sarirama sthaya, that is taking this body as the main instrument, sarvam karoti, he becomes the subject, he becomes the object, he becomes the creator of actions, he becomes the enjoyer, sukha, dukha of his own karma phala and what type of karma phala? Sri, that is sexual activities. So, eating, drinking, that means all the things that one does with the help of the pancha, jnana indriya and pancha karma indriya. This state is called jagrat avastha, paritrupti methi. So, he becomes completely satisfied when if you ask yourself, am I satisfied with this waking state? Never. Whatever we have, we want more. But just as in our dream, we can create but we never wake up. Upon waking up, we say that I was quite happy with whatever happened in the dream state. Now, I understand it is all my leela. What is leela? Appears to be real but when we locate it carefully, nothing is real. It is mere appearance and that is called leela. So, all the pancha jnana indriyas bring in the knowledge of the objects and pancha karma indriyas take us or bring us into contact with those five and then sometimes we are happy, so sometimes we are not happy. Paritrupti means not that the person is completely happy. He experiences, he becomes bhokta. Karta becomes bhokta and jnata becomes karta. First, we have knowledge, then we do, then we experience and again we come to know this leela is going on all the time and in the 13th again This 13th mantra can be divided into two parts. The first part describes vividly the state of the dream. Swapne, Sajivaha, that is Brahman, when he assumes the form, subtle body, identifies himself with the subtle body, makes subtle body as the instrument and he is called jivaha. In the waking state, he identifies with the cross body, he becomes jiva. When we are identified, when Brahman is identified with any of the bodies, he will get the name jiva. Jiva means nothing but limited. So because the instrument is limited, because we identify ourselves with the instrument and then we are limited. Just like you know, if you are traveling on an oxen cart, your speed, how you travel becomes severely limited. When you are bicycling, it is slightly better. When you are going by a bus or car or train, it is much better. When aeroplane, it is still better and then a rocket, much better. But everything is limited by time, space and causation. So jiva means Brahman forgetting that I am unlimited. By identifying through identification, he feels I am limited and then what does he do? Whether it is waking, dream or deep sleep, sukha, dukha, bhokta. He becomes the enjoyer of sukha, dukha and then samayaya kalpita jivaloke. This is the description of the dream state. Who creates the dream? Samayaya. This waker has a tremendous power of creating the dream. This is called the maya shakti of the waker. Kalpita jivaloke. He creates through his imagination. Kalpita means kalpana and that is called sapnaloka. But after some time, he becomes tired of both the waking and dream and he goes back. Sushupti kaale, he enters into deep state, the marvellous state where for several hours, he becomes changeless as it were. In the waking state, in the dream state, every millisecond we are changing either by our thoughts but there is no mind, there are no thoughts and therefore there is no change. As if temporarily we have gone out of time, space and causation and it gives tremendous amount of freedom. That is called sushupti. Sushupti means just being established in one's own self for a short time. That is called sushupti. Supti means to be oneself. Su means well established in one's own self. Sushupti. Sakale vilene. Chagrat prapancha becomes merged in the sushupti, arna prapancha. As well, the sokshma prapancha, that is the mind, also becomes. That means there is no body identity, mind identity. Then what happens? But he doesn't become an enlightened soul. He is overcome by deep ignorance, deep darkness. Tamaha vibhuta. Here tama stands for tamoguna and tamoguna means deep ignorance. Then that ignorance, in English there is a beautiful saying, ignorance is bliss. If a poisonous snake is about to strike you, you are blissfully sleeping and that bliss will not be disturbed by that because you are not aware or somebody is about to cut your throat or whatever a thief is about to steal, but you are bliss itself. That is what is being said. Tamaha vibhutaha. Completely overcome. There is no identity, but this what is called only avarana shakti is there, vikshepa shakti is not there and what happens? Sukha roopam eti. He becomes sukha roopa. He doesn't experience. That experiencing, the subject-object division is totally absent here. He is just subject-object. Both become one. Then what remains? What is the experience? What is the result? Sukha roopam. I am happy. That's why the beautiful, meaningful expression upon waking up. Sukham aham aswapsam nakinchit vedisham. I was not aware of time, space and causation. I was so happy. So not being aware of time, space and causation, that means temporarily overcoming jivahood, that is called sushukti. That is called anandamaya kosha. So if half the power of avidya or maya is completely destroyed, so much of happiness comes, but this is limited. How is it limited? Because even when we are sleeping for 10 hours or 12 hours, a time will come when one has to get up. Otherwise, sleep also can tire us. That is why whenever I am telling a joke, you know why? So I know how tired you become sleeping. So I wake you up now and then, refresh yourselves and get ready for another dose of deep sleep. And that is why I wake you up now and then. My children, you are tired of sleeping. Wake up and do a little bit of exercise listening to my talk and then you go back to your normal state. So in the 14th, a most marvellous question is answered. You see, in the deep sleep, we are not aware of time, space and causation. There is no second person. How come? Who makes us wakers? What is it that disturbs our deep sleep, makes it come to an end? Because this is a strange phenomenon. You want to sleep, you cannot sleep. You want to wake up, you cannot wake up. Something, all that you need to do is, so least resistance and you relax, then something takes over and something withdraws. And that something which puts us into deep sleep state and again wakes us up is not in our hands. That is why we are slaves even not only to the Jagradha Vastha, not only to the Swapna Vastha, but also to the Sushupti Vastha. Otherwise, a person who is suffering from disease, from cancer, from what is called irremediable Dukkha, he never wants to get up. Nobody wants to get up from deep sleep because it is a state of pure sleep. Ignorance, but deep sleep. But something forcefully wakes us up. What is it? That is being said here. It is nothing but Janmantara Karma Yoga. Whatever Prarabdha Karma we have done, so that puts us into deep sleep. And when that Bhoga is finished, then your quota of deep sleep is over. Your quota of happiness is over. Now you will have to earn it again by going through the waking and deep sleep or dream state. And that is what is being answered. Again, as I said, this Kaivalya Upanishad is a marvelous Upanishad. It is really speaking as if this Brahma, what is called Prathama Guru, the first Guru, he had taught to so many people through Mundaka and every other Veda comes only from him. So he is as if choosing the best of his works. He is like a poet, marvelous poet. You ask him, I don't have time. You choose whatever are the best gems of your poems and put it in one place. So this is called a selection, a beautiful poetry. And he himself feels, I excelled myself in these poetical compositions and that is what exactly is being done here. So in the Kaivalya Upanishad, all the best mantras that we get throughout, scattered throughout the Vedic literature is brought here in one place. This is being described in the 14th Mantra. What does it say? It says again, due to its connection with the deeds done in its previous births, that very same Jivatma comes back to the dream or the waking state from the deep sleep state. The being who sports thus in the three cities from whom has sprung up all diversities, he is the substratum, he is the indivisible bliss consciousness and in him alone the three cities go into dissolution. I cannot describe how marvelous this 14th Mantra is. Of course, I uttered more or less same things about some other mantras also, but every mantra is a gem as I said. So first question is, here is a person, he is in deep sleep. A person in deep sleep doesn't know he is sleeping. You have to understand, a person in deep sleep doesn't know he is in the deep sleep and he is experiencing unbroken bliss. Nobody wants to be separated from unbroken bliss, but forcibly he is made to come into this. Like you know, if anyone is working in a factory, there will be a lunch period of an hour or one hour. So there will be a bell rung. Now you are free, you can eat or you can lie down or whatever you want to do, you can take a walk, you can read, you can meditate, do whatever you want. And there are a few people who take complete advantage of this one. Now what I wanted to this mantra is telling and what I wanted to remind you that there is what is called Prarabdha Karma. Karma done in many many past lives will not allow us to experience this uninterrupted bliss for a long time, but quite a long time. We should not even say long time because long time, short time, these are all conceptions within the time, but here the person goes beyond time, beyond space, beyond causation. There is no Desha Parichcheda, Kaala Parichcheda and Vastu Parichcheda. No. So this person should not awaken. You cannot wake him up. Okay, I cannot wake myself up, but at least can somebody wake me up? Really speaking, no. Because our own experience, when we are in deep sleep, even the other person shouting also can never be heard. When is it possible to hear? When Purva Janma Karma Phala is slowly bringing us back from that deep sleep state, then you hear, oh somebody is calling my name or somebody is touching me, somebody is beating me up. This is beautifully described by Ajata Kshetru in the Brihadaranyaka Upanishad. Now what I wanted to convey to you, one cannot wake oneself and say, I have been in deep sleep state for a long time because there is no consciousness and others cannot wake them up. Then definitely this person will wake up. What makes that person wake up? That is called Purva Janma Karma Phala. Janmantara Karma Yoga. This is a marvelous Siddhanta, which is the only remedy, only philosophy, which can give us peace of mind, which can guide our life. It is the pole star for guiding our life. Karma Siddhanta. There is nothing equivalent to it anywhere. Otherwise, you blame other people, you blame God, you blame other religions, you blame other people, you blame everybody excepting yourself. No. That is, we have to blame our own selves. And how can I stop blaming? Because the scripture gives crystal clear direction. Do this and do not do this. So that is being said, what wakes up a person from deep sleep state into again experiencing Jagrat Sopna Sushukti and there is no such Krama. This is a special teaching of this 14th mantra. The person may wake up into the dream state from the deep sleep to dream state. In fact, most of the time, that's what we do. Or it may be waking state. There is no such rule. There is no such Krama. First waking, then dream, then dreamless. For example, we are awake, then we can enter into deep sleep and after some time, enter into dream state. Or we are awake, we enter into dream state and then go into deep sleep state. And there is no guarantee. We again wake up into waking state. There is no order. Any order is absolutely fine. So this is what is telling, Sayeva Jeevaha, the same Jeeva. What do you mean by Sayeva Jeevaha? That same Jeevatma which experienced the waking, also which experienced the dream state, now which is experiencing the deep sleep state, Swapiti. So he might wake up from deep sleep into Swapiti, means Swapna Avastha. Or he might become Prabuddhaha. And then, having described already, Jagra Swapna Sushukti, what is Brahma telling to this Asvalayana? Puratraye keel kreedati yascha Jeevaha. So, this Jeeva is moving from one state to the other, from one room to other, from one state of experience to another state of experience. And all total, how many are there? Only three. Jagrat, Swapna, Sushukti. Waking, dream and then deep sleep. So what happens? Puratraye. Pura means what? Sherera. Pura means city actually. That is why Shiva is called Purahara. Ara means one who destroys. So he will give us Jnanam at the time of death of the body, not death of the Jeeva. So Jeeva will be there. He goes in and then he whispers. Even though things are very unclear. So when a person dies in the hospital, does Shiva come as soon as body is gone and whispers the Dharak Mantra or it has to be taken to the Manikarnika Ghat, then only he will come. Because some of the cremators, because they will tell that this person has to be brought to the Manikarnika. We have to cremate it, then only Shiva will come. This is an agreement, business agreement between us and Shiva. But it is unclear. Ramakrishna experienced this Darshanam of Shiva giving Mukti at the Manikarnika Ghat. Anyway, it doesn't really matter. Die within Kashi. After that what happens, whether your body is taken to Bangalore and cremated or it is cremated in Manikarnika Ghat, it doesn't matter. My opinion is just manage to give up the body in Kashi. That is more than sufficient. So how many bodies each Jeeva has got? By the definition of Jeeva, three bodies are there. So in Jagrad Avastha, Sthola, Sukshma, Karana Sharira. And in Swapna Avastha, Sukshma and Karana Sharira. And in deep sleep state, only Karana Sharira. So three bodies are there. And each body is called Puratra. That is why Shiva is called Purahara. So Pura means city. City here means we reside either in the gross body or in the subtle body or in the causal body. And what does the Jeeva do? Kridati. Marvelous word. So he is experiencing Sukha, Dukha. No, no. Kridati is a Leela. He is sporting because he knows. Because one important fact, every time we are forgetting. As soon as we utter the word Jeeva, we think that he forgets I am the Atman. No. He pretends he is forgetting the Atman. It looks real and it is nothing but Brahman only pretending. Each one of us know we are the Brahman only. How do we know? Because every breath Soham, Soham, Soham, I am he, I am he. Soham, Soham. This is called Ajapa, Ajapa. It is going on. So this Jeeva, it is Leela for him. He is playing. Really he is playing. Don't think that oh I don't know that I am playing. It is very real to me. Yes, you are such. You are God. Only God can play as if it is real. The ordinary fellow, he will fail. He remembers I have got wife, I have got children, etc. But Bhagawan as if he forgot everything. Kridati. It is just nothing but Krida. Krida means Leela, Jeevaha. And then because this Krida manifests itself, Tatastu Jatam Sakalam Vichitram. Vichitram means this marvellous what is called Srishti. How many things are there? It is mind-boggling, imagination-boggling. You cannot understand how many are there. Now you see the AI is coming. So there is a what is called Artificial General Intelligence is there, AGI. That means it behaves almost like a human being. Thinking, making decisions, creating things, ruling and people fear that it might just like your dictators. It will also one day become a dictator and we are all fearing dictators. But we are not stopping. Nobody can stop. This is the will of the Divine Mother. Let there be a dictator. What after all is the big deal of difference between Chinese dictator and this Artificial Intelligence dictator? What is the result? The resultant experience is Dukkham beginning, Dukkham in the middle, Dukkham in the end. So from that point of view, don't make any discrimination. You are miserable Jeeva. You are miserable. You are miserable. You will be miserable so long as you are in this Samsara. But the moment you go into this deep sleep, then you will be Anandamaya Kosha. Because of this Krida in the Purathraya, Kalamvichitram, one type of experiences in the waking, another type of experiences in the dream, another type of experiences in the deep sleep and a totally different type of experience that is called Brahman, the state of Brahman. So that is what is going to be described now. All these three states are possible only because there is an Adhara, there is a substratum in the form of Asti or what is called Sat, Chit and Ananda. So this is what is being described in the second half of this 14th mantra. Adhara means I am in the waking state. What is the Adhara? I, Brahman as consciousness or awareness. I am in the what is the Adhara of my dream state? Only the same awareness. And what is the Adhara of the deep sleep? Same awareness. Without awareness, there cannot be any experience at all. And then what is the nature of this Adhara? Anandam. It is unbroken bliss and Akhanda Bodham. Khanda means that which is broken, made into pieces. Bodham means awareness. Prati Bodha Viditam. Every thought is illumined. This is a thought. Unless there is that light of the pure consciousness, we cannot be even known. A thought is a dead thing without coming into contact with this awareness. First comes awareness, then thought, then everything becomes clear. Akhanda Bodham. So when a person completely wakes up from these three states, then what happens? Puratrayam. This Jagrat, Sapna, Sushupti, all the Puratrayam, Stola, Soukshma, Karana, Shari, Raas, Layam, Yati, Yasmin, they become merged. What does it mean? A profound teaching that it is the pure consciousness which is deluding itself. Now I am in the waking state. It is deluding itself. Now I am in the dreaming state. It is deluding itself. I am in the sleeping state and again I am in the waking, dreamless state. But all these, they become completely merged in that when a person totally wakes up. This is called Brahma Sakshatkara or Ishwara Sakshatkara or Bhagavata Sakshatkara. So that is what is said, that being who sports dust in the three cities from whom has sprung up all diversities, he is the substratum. He is the individual bliss consciousness and in him alone the three cities go into dissolution. Because when we wake up into the Brahma Jnanam, just as the Stola Sarira merges in the deep sleep state, the Soukshma Sarira merges in the Karana Sarira, so the Karana Sarira also merges only when he wakes up. For a real awakening comes Uttesthata, Jagrata, Prapyavara, Nibodhata. Then he understands. I was only dreaming that I was the Jeeva. I was experiencing Jagrat, Swapna, Sushupti and it will be complete realization. This circle will be complete and when it begins it is called involution. When it completes it is called evolution. This was what Swami Vivekananda wanted to tell us. So long as there is so-called self-induced ignorance, we are creating that ignorance ourselves only and then we move on into the 15th mantra. It doesn't tell us anything new. It simply tells us a little bit about Srishti, going back again. What is it? Even for us to enter into the waking dream or deep sleep, we need the body, we need the mind. And how are this body and mind created? As we know very well through so many Upanishads that we had discussed so many times and we will be discussing in future also. So this body and mind are the resultants of what is called pancha-sthula-bhutas are responsible for our gross body and the entire what we call the physical jagra-davastha, entire physical body, entire mind also. What about the mind? Mind also is the resultant of pancha-bhutas but a subtle difference is made. Subtle pancha-bhutas called tanmatras and that is what gives birth to mind etc. or manas, buddhi, chitta and ahankara. It is only a detailed explanation but mind, that one word, it is the resultant of manifestation of tanmatras. Whereas the physical world to which this physical body, sthula-savira belongs, is the combination of akasha, vayu, agni and jala and prithvi. There is nothing but these pancha-bhutas. That is why the most beautiful Bengali saying, pancha-bhutair bhande, brahma-pudai khande. So closing its eyes with its own hands, brahma as it were falls into the net jala of these pancha-bhutas and it weeps as it were. A very beautiful story is there. Ramayana, this is not in the Valmiki Ramayana, is to understand for us the inner meaning, the symbolism. So Ramanasura came and who gave the Ramanasura the power to take away Sita? If you think he had got separate power, he is going against the will of Rama. Our stupidity will know no bounds at all. It is only the divine. He has created the script earlier, just as every dramatist who creates the script. So Ramanasura came and kidnapped mother Sita and then went away and Rama was inconsolable. He was weeping his heart out but the strange thing is it was not having any heart attack. What kind of weeping it is, I cannot describe it to you. It is only pretense. So here Shiva and Parvati were on Kailasa and Parvati was moved. Lord, this Bhagawan Vishnu is weeping so much. So shall I go and give him a little bit of consolation. I will put on the Vesha of Sita and he will be very happy until I reveal who I am. So Shiva said don't even go near Vishnu. He is a Mayavi and he will mesmerize you also and in brackets I am afraid once you see him that you may not come back to me. So I don't want that terrible tragedy to take place in my life. I am leading a quite happy life. So you are cooking and feeding me all those idli, masala dosa and all those things. I think that may be the secret wish of Shiva or what else. After all, he is a clever fellow, intelligent, Gnanam, but Parvati will not listen. So she put on the Vesham of Sita and stood there like your Sita of this Ramananda Sagar's Ramayana and then smiled. And then Rama lifted his face and said, he said Parvati, why did you come here in the guise of this Maya Sita? Shiva was startled. Lord, is it Maya Sita? Yes, yes, that Sita Ravanasura took is Maya Sita. And who can take Maya Sita? Only Maya Ravana. These are all secrets you have to hear from me, Ramayana. So Parvati bent her head down and then returned back and Shiva was smiling. I know Vishnu is my friend. He will never betray me like that. So who is doing all this Leela? It is all the time we know and this is a fact we don't want to believe. Do I really know I am Brahman? Yes, we know. Then why am I playing? Because you have chosen to play and you are an expert actor. So you are completely identified as if you have forgotten everything and this is what he wants to say. Now the body is made up of pancha bhutas and then the second part of the instrument is mind. That is being said here. Etasma from this Atman. Jayate pranaha. All the pancha prana. Vayu devata. That is Tanmatra. It is there. Manaha. And then it is also the raw material of the mind. Sarva indriya nicha. So when we say indriya, sense organs. When we say sense organs, most of us all the time become completely what is called mesmerized. You see my eye. Oh, that is what is called chakshur indriya. No, no, no. This is only a window. Behind this window there is a naru and that naru takes one to the mind. The real chakshu is the mind. The real hearer is the mind. The real smeller, real taster, real toucher is the mind only. So what we say this is called golaka. Golaka means windows. So sarva indriyane. All the karma indriyas and all the jnana indriyas especially. Not, sorry, not karma indriyas. Only this jnana indriyas which are part of the mind. That is why they are called sokshma sarira. And all this is born from Brahman only. Then what about the body element? Kham, vayu, jyoti, apaha, prithvi, vishwasya, dharini. So this prithvi, this earth. What is this earth? It is upholding the entire world. A little bit of a small finger shaking is called earthquake. We are all born because of this mother earth. Not our own mother is also born of mother earth and this mother earth is producing food and we eat the food and food transforms itself into what we call energy and energy gives us impetus to do various activities and various activities are born of thoughts and these thoughts are born of samskaras and the samskaras are born of purvajanma. So this 15th mantra is simply telling how this body and mind are produced. Panchabhutas, sokshma panchabhutas called tanmatra, sthola panchabhutas, what is called panchikruta mahabhutas. These are the causes of the body and mind and without body and mind this jagrat and swapna cannot be created. But what about the deep sleep? That is also a part of the sokshma bhutas only. It is called karana sharira. So we move on to the 16th mantra. This is the mahavakya having described all these things is in the 16th mantra. The great mahavakya tattvam asi is coming here. In the fourth half of this second line to emphasize this one tattvam only the word missing is asi. Chandogya prashad we get this mahavakya that is being said. Yat parambrahman that supreme brahman who is sarvatma who is the substratum the pure consciousness manifesting in everything living and non-living vishwasya ayatanam mahat which is the substratum for the entire universe of waking, dream, dreamless and sokshmat sokshmataram. So the sthola sharira is indescribable and much subtler is the sokshma sharira and much subtler is the karana sharira and that indescribable beyond even the subtlest of the experienceable object is called sokshmat sokshmataram and it is nityam there is no break like waking dream and sleep and the what that the what that. Beautiful mantra and we will discuss a little bit about it in our next class. Jai Ramakrishna. Holy Mother and Swami Vivekananda bless us all with bhakti. Jai Ramakrishna.