Kaivalya Upanishad Lecture 17 on 16 December 2023

Full Transcript (Not Corrected)

There was a great seeker of Brahman, his name was Ashvalayana. He approached the very Parameshwara and Parameshwara accepted him. Because he found him very yogya purusha, adhikari purusha, sadhana chatustraya sampanna purusha. And he has been teaching. And the only way is to remain aloof from all the three states. And that capacity to remain as a witness must be obtained with tremendous amount of meditation, which is herein called as jnana nirmathana, churning the ahankara until it becomes fiery, reduced to ashes and what remains is Paramatma. In our last class, we have been studying the 18th mantra, which is an extension of the 17th mantra. So Brahma was instructing his apt disciple, Every living creature undergoes three states, jagrat, swapna and sushukti, the waking, the dream and the deep sleep. Jagrat, swapna, sushukti, adhi, prapanjam. But these experiences are made possible only because of the ever witnessing consciousness in the form of chidabhasa. So prapanjam means the world and world means only three states continuously undergoing change, movement from one state to the other. Prapanjam yat prakashati, that which illumines. I am experiencing, witnessing the waking state. I am witnessing the dream state. I am also witnessing the deep sleep state. By the way, many people cannot understand the mistake that they were not aware of the deep sleep state. Now, I have already discussed this point. We can never recollect a thing unless we have experienced it. You see a person, later on you can recollect, I saw such and such a person. So apply it to the whole waking state. I witnessed the whole waking state. Therefore, I remember what happened day before yesterday, yesterday, one year back, whatever. Similarly, I experienced a dream state. I had a dream. Even 50 years back, sometimes we can remember extraordinary dreams wherein we see the divine Lord granting us boons that you will get liberation and such things are there. These are very private experiences, but one can never forget it. In gospel also, Ramakrishna asks M and M narrates a very symbolic story that I was about to cross an ocean and I wanted to go to Bhavani Pole. But there was such a storm, the waves were so high, no ship was ever going to undertake the journey. Suddenly, I saw an old Brahmin walking fearlessly very fast. So I asked him, where are you going? I am going to Bhavani Pole, the city of the Divine Mother, means Divine Mother. I also have to go there. And the old man said, I cannot wait for you. You just observe how I am walking. Beneath the waves, there is a road, a very concrete, sure way to take you across this ocean of samsara. Observe how I am walking and you follow my footsteps. This is called imitation of Christ, imitation of Buddha, imitation of Ramakrishna and you will also soon reach Bhavani Pole. When this was narrated, Ramakrishna reacted, it is a marvellous dream. It is time for you, that old Brahmana is your Guru, take initiation. Of course, Ramakrishna himself initiated him. Ramakrishna's initiation need not be what we call whispering a mantra. He could look and initiate. He could touch and initiate. So, the just drishya he sees and the person's spiritual awakening takes place or he can touch, sparsha deeksha or even higher deeksha is there. No looking, no seeing, no touching and Guru is in one side of the world, a disciple is another side of the world. This is called Shambhavi Deeksha. But for most of us, the Guru has to whisper a mantra, a concrete mantra in our ears. That is the most common thing in the world. So, the world means continuously going through three states of Jagrat, Swapna, Sushukti and who is making it possible? Me, the pure consciousness. Prapancham, this entire world. And what is that? Who am I? Who is illuminating the whole world? Whose presence makes this world possible for it to continue to do all those things? tat brahma aham iti gnyatva Having realized iti gnyatva, that brahma, I am aham tat brahma. I am that brahma. And when this realization comes, what is the phala? sarva bandhayi pramuchyate This is the essence of the 17th mantra. And the same thing in the same trend continues in the 18th mantra. And there, every experience is analyzed by Vedanta. Most marvelous analysis. trishuddhamasu yad bhogyam bhokta bhogas chayad bhaved tebhyo vilakshana sakshi chenmatroham sadashivaha One of the fundamental principles of particularly Advaita Vedanta is whatever I am experiencing is not me. I am looking at a tree. I am not the tree. I am looking at a dog. I am not the dog. I am looking at a donkey. I am not a donkey. Whatever we are looking and extend it to I am also looking at my body. Looking means experiencing. So whatever I am experiencing, I am not. Then who am I? I am the experiencer. So, experiencer and the object of experience and that which makes these two to combine harmoniously, that is called the karma. Kartha, karma, kriya. Subject, object and verb and then only pramah, right knowledge will come. So, every experience, three elements are necessary. Kartha, karma, kriya, bhokta, bhogyam and bhogaha. Bhokta means the experiencer, not only happiness, unhappiness because every experience in this world is continuously undergoing. A change. So, we have to keep it in mind all the time. When happiness undergoes a change, it is unhappiness. When we are experiencing cold, that means it is heat. And when we are experiencing heat, it changes into cold. Good changes into evil. Birth changes into death. Similarly, avidya, jnanam, changes into jnanam and that is the inevitable process. So, this is called Triputi about which I have vividly described in my last class. So, there are three elements. Only when this triangle is complete, the knowledge of that object will be obtained by the experiencer. Here, instead of saying subject, object and that which combines them, the words used is bhokta means the experiencer and bhogaha means experience of what he is experiencing. Bhogya means the object which he is experiencing. So, all these, since the fundamental principle of Vedanta, whatever I am experiencing, I am not. Because this is what is called karma karta opposition. That is, the subject can never be the object and the object can never be the subject. So, here bhokta is different, bhogyam is different, bhoga is different, then who am I? I am the experiencer. But in this 18th mantra, Brahma is instructing his apt disciple, adhikari disciple, sadhana chatushtaya sampanno adhikari. He had viveka, vairagya, samadhamadi, shatka sampati as well as teeram umukshutvam, intense yearning to become free. So, to give an illustration that when I am experiencing something, I am part of the triangle. But this is not what is meant by the experiencer. An experiencer, more rightly called a witness, a onlooker, called sakshi, witness, means completely different from bhokta, bhoga and bhogyam, karta, karma and kriya, vilakshanaha, none of the characteristics by which we can say this person, for example, Rama killed Ravanasura or if you put it in passive voice, Ravanasura was killed by Rama with the help of a bow and arrow. But all those things come under karma only. So, Ravanasura was killed by whom? By Rama. Rama is the karta, Ravanasura is the karma or object and killing with the help of a bow is a kriya or verb. But Rama is the experiencer, is the hantha, is the killer. Ravanasura was the hataha, killed. That's not what is meant here. I am seeing like an actor who acts in a cinema and he kills the villain and he is reviewing his film. Oh, then sometimes the villain acts better than the hero. So, the hero has no option but to congratulate and say your action is far superior to my action. This is called sakshi bhava. So, tebhyaha means from these three putti, elakshanaha, completely separate. My lakshana is completely different. Who am I then? Sakshi. Who is a sakshi? I am the changeless. Because this is the fundamental principle of Advaita Vedanta. Again, to know that something is changing, that knower somebody must remain completely changeless. But the knower who is part of the act of knowing, he will be a changed person. I will give an illustration. So, you see a tree. You did not know what that tree was. Somebody comes and tells this is a beautiful mango tree. So, before you were an agnani. But now a change has taken place. Now you have become an agnani. I know the mango tree. Previously you did not know. Previous agnana changed into jnana. So, the ever experiencer changes after the experience. Something is added. Some special knowledge will be accumulating. So, all the time we are changing. But there is a witness and that witness will never be changing at all. That is called sakshi. This is one characteristic of sakshi. The second sakshi is often compared to a light. Because just as we cannot see anything, in fact by definition, light is that by which we obtain knowledge of things. Light is which we obtain also knowledge of the absence of things. So, you enter into a room and there is light and you know that there was some person or some object previously. Some time back you have seen that object. But now that object is absent. So, you have that knowledge. Either the object is there or it is not there. So, you have got some knowledge there. So, without light you can neither know whether the person is there nor know that that person is not there. So, both presence and absence, the knowledge of both are obtained only when there is light. The opposite of light is inability to know things. But there is a knowledge there. I am an ignorant person because I do not know whether that object is there or not. These are very simple statements but very profound statements. So, that vilakshanaha, sakshi, that not only he is a witness but he has the power just like a light. Sri Ramakrishna illustrates it beautifully. One evening when it is dim light and one cannot see properly, somebody had lighted, two people have lighted a hurricane lantern and one person was studying Bhagavatam. Another person was imitating the signature of somebody else on a false check. So, the light is a witness for both. And if any person is looking, he witnesses both. One person is studying Bhagavatam, another person is trying to falsify, do something wrong. So, you see, it is not the fault of the light. Without the light, both of them cannot do their job. And that light is the Sakshi. And every light is a representative of Surya Deva. Because even the oil which lights up either a lamp, oil lamp or a hurricane lamp or even a torch light or a 50,000 watt hallucinant lamp, the electricity comes only because of the sun. So, it is said that the sun is Sarva Sakshi and he is also Sarvajna. He is called Jata Veda. He knows everything from birth to death, even before birth, after death also. So, this is called without whose presence knowledge is not possible. But who illuminates the whole universe at the same time never does anything himself. But without whose presence, nobody, no activity can ever take place. And by the way, knowledge is one of the most difficult parts of the knowledge. And that is what is indicated here. I do not belong. I am completely different from the three putti, karta, karma, kriya. Then who am I? I am the Sakshi. But there is a time, no activity is taking place. Then who am I? A Sakshi is only a Sakshi when he is witnessing something. But when there is nothing to witness, that person cannot be called a Sakshi. So, in the first case, he is witnessing, he is not involved. But he is providing the light. But then when there is no person, nothing, no activity, that means that is a state of timelessness, spacelessness, causelessness. Then who am I? Chinmatra, Chit. I am not the Chidabasa. I am the Chit. Who is the Sakshi? Chidabasa. Who is the beyond Sakshi? Chit. Chinmatraha. Matraha means nobody else excepting. Aham Chitmatraha. I am exactly only Chit. And another name for that, Sadashivaha. Shiva means indescribable, auspiciousness, which means bliss. I am the Sada Anandamaya. That is why Shri Ramakrishna preferred to call the Divine Mother Sadanandamayi Kali. There is a beautiful song. Many of our devotees must be knowing Sadanandamayi Kali. And that says, Ma, I am just an instrument in your hands. Whatever way you make me dance, like people make a monkey dance, and our bosses make us dance. So now they are creating. Why should we take to make these fellows dance? We will put AI intelligence. These robots will make you dance. How? These are called algorithms. So you just open your internet. This is a marvellous thing. Everybody is running after it. Fashion dress, latest computer, latest mobile phone. And to get this mobile phone, one fellow in Japan, he sold one of his kidneys so that he will be able to buy one iPhone. How much mad. All that madness was only the beginning of this AI. Now it is going to come. So anybody who is not mad will be called in future. This is what is called terribly mad. And anybody who is under the control of the algorithms, that algorithm tells, you are the only sane person. You are an intelligent person because you do whatever we make you dance. So, whatever way you make me speak, I speak. And whatever way you make me do, and it is very good if we can do it. Sharanagati. Anyway, we are practicing complete Sharanagati to AI all the time. We are slaves of all this internet. 24 hours. How many hours accepting? Deep sleep time. Rest of the time, they are only under the terrible, terrible, indescribable influence of Mahamaya. Previously, it used to come in the form of Kama and Kanchana. Now it is coming in the form of algorithm. And the headquarters of this algorithm in New York City. But she is now establishing branch centers everywhere. Even in Varanasi also it is there. How does it work? The fellow feels like visiting Prayagraj. And then there he dies. And then he is deprived of Mukti here. So, that is what is said here. All that constitute the enjoyable, the enjoyer and the enjoyment in the three realms. That is Jagrat, Swapna and Sushupti. Is there such an activity in deep sleep? Many people think, no. I am also a Sakshi witnessing the deep sleep. How do we know? Because upon waking up, we say, I slept. For a single second, I don't say somebody else had slept. But when there is, we go beyond these three states. That is called Samadhi state. That is called Turiya state. Some people under the influence of the algorithm, they posit another state, Turiyatita. I never understood what is this Turiyatita. So, that is the highest algorithm enslavement. There is nothing higher than Turiya avastha. And it is not an avastha. It is only our reality. The only reality. Real reality. I will be experiencing all the marvelous things. And if somebody has this one, then what would be his experience if he has to express his experience? And one of the most quoted mantras comes in the 19th mantra of this Kaivalya Upanishad. As I mentioned earlier, it collects the gems from many other Upanishads and changes a few words, lest somebody should take it to court for a plagiarization. And it claims it, this is my original teaching. And to give authenticity, Brahma had himself taught it. So, nobody can take Brahma to court. So, the 19th mantra goes like this. May eva sakalam jatam. May sarvam pratishtitam. May sarvam layam yathi tad brahma advayam asmi aham. May eva sakalam jatam. The whole universe is coming out of me. And may sarvam pratishtitam. So long as I pay attention to what is called this ilakshanaha, this complete separateness from these three states of Jagra, Swapna and Sushupti. So, only when I am taking notice, these three states are possible. That is why if somebody is unconscious, then that person cannot witness anything. May sarvam pratishtitam. Everything, the whole universe. May sarvam layam yathi. And there will come a change when birth is denied, sthiti, janma is denied, sthiti is denied, then layam. Where does it go? Every effect inevitably merges in the cause. So, you make a thousand pots, million pots, million pots, make thousand ornaments, billion ornaments, make thousand pieces of furniture and billion pieces of furniture. But then, when they lose their nama, rupa, that means guna. What is this guna we are talking about? So, if something is shaped out of wood or gold or clay, doesn't matter. I am taking the example of gold or wood and you make a chair. And chair has a specific guna. What is it? It is meant for sitting. Some people have seen, they apply books on the chair and they sit on the table. Of course, we are free. Anybody can do like that. But a table is meant to keep heavy things. A chair is meant for us to sit, occupy. Like in many of the western countries, everybody is provided with a garage where they can keep their car. Garage is full of useless things and the car will be outside. And every day, meticulously, this fellow will go and clean the snow, etc. And it never occurs to him that all the junk should be thrown away and only the car should be kept inside. Then, he will not have the problem. He can strive to drive it without. No. This is what most people do. So, we also do it. I also do it. You also do it. And especially, it is Upanishadic books. You can understand what happens. What is he talking about? The whole universe is undergoing a change. What are the changes? Three phases. Something was not there. It is made. That is called birth. Then, that will continue to be used for some time. Whether misused or properly used, it doesn't matter. Whether it is a house, a chair, a car, whatever, cloths, anything. But after some time, the fate of anything that is born, whatever is born, whatever is Jatam, it must attain Vinasha. Bhagavad Gita completely tells us that it is impossible. Something is born, but it will never die. Whatever is born, it will go back to that state. Karya must enter into the karana. There is no other way. So, anything we observe in this world, including our bodies, our minds, there is a time. In fact, the time calculation comes only when there is birth. Birth means time, space, at such and such a time, at such and such a place, for such and such a reason. So, this object is born. Say, a chair, a table, a wall, a floor, a roof, a staircase. Just a few examples. So, all these have got guna. What is guna? Every Nama Rupa has a particular usage. A chair is meant for sitting, a table is meant for keeping heavy things, an almirah is meant to store things, a box is meant to keep things inside, a cot is meant to take rest. So, everything has got a particular purpose. That is called guna. This is called prayojana. But, whatever is born, it will do its duty, serving us, serving anybody. That is called to be born. It was not there, it is there. It is called jatam. And it continues for some time. It is called pratishtita. And after some time, it goes back. That means, it will go back beyond time, space, and causation. That means, it has come from unmanifest and it goes back to the unmanifest. So, this is what avyakta dheni bhutani vyakta madhyani bharata avyakta nidhana neva tatra paridevana varjuna. Bhishma was born. Drona was born. So, avyakta, where were they? Who knew this Bhishma, Drona? Before they were born. After they were born. This is Shantanu's son. This is Ganga Devi's son. And Dronacharya was born to such and such parents, etc., etc. So, that is the cause. But avyakta, unmanifest, for some time, they are there. After death, will you know where your father, mother have gone? Your grandfather, grandmother have gone? Nobody knows. We don't know them. They don't know us. This is the normal things. Everything goes back to me. And sakalam is very important. Everything, the whole universe. What does it mean? Means mayi. Mayi means in me. What does it mean? When I am identified with consciousness, chinmatra, then a ray of myself, called chidabasa, I take notice. Oh, this baby is born. This pot is born. This furniture is born. This ornament is born. Born means what? The same material has taken a specific name, form, with a special purpose, so that we can use it for a particular purpose. But if I am not paying consciousness, attention, awareness, then we will not know what is there. We will not know whether the world is existing. In deep sleep, that's what, we don't see the world. That's why worldly happiness we don't get. Worldly problems also we don't get. But somebody is born and lives for some time, he goes. And I must take notice, this person was alive, now he is not alive. And if I do not know, then I will not know about that death also. Very funny things happen, you know. There was a British woman whose son joined the army and she was dying suddenly of cancer. And she requested her friend, I will write 50-60 letters, but you please promise me you will send these letters once in a week to my son and he will be looking forward to receive because he will be very much worried about my health, otherwise he will break down. So this lady used to send. And the person was completely ignorant. He did not know that his mother actually passed away so many months back. But when he got some leave, he came home, then he learned from this other woman, your mother passed away, she interested me with this job. So what is the point of giving this illustration? That consciousness must be there to witness the manifestation from the unmanifestation and remaining for some time in manifestation and again going back from the manifestation to the unmanifestation. And this applies not only to myself, to the entire universe. For example, when we are in deep sleep, the whole world disappears. Only when we are in the Jagrat or Swapna, the whole world comes into my perception, my experience. But no, not otherwise. So I am beyond the what comes, what goes. I am the eternal witness, Sadashiva. And so a name is given, Tad Brahma. I am that Brahman. Not only that, I am Advayam. Because if I am two, I fall under the category of changefulness, Dvaita, another translation of the word. Dvaita means changefulness. So when I look at you, I am changed. When you look at me, you are changed. We talk nicely, both of us are changed. Next time we quarrel and both of us are changed. So two means change. Two means limitation. Limitation means time, space and causation. Now I am Brahma. What is Brahma? Brahman, not Brahma. Advayam, Dvaya means second. There is no second. I am Advitya, Advaya, Advaita, Aham, Asmi. I am that Brahman. So this is reinforcing earlier mantra that instead of Sadashiva, here the word used is Brahman. Why is the repetition? Because repetition is always good. Until we realize God, we have to repeat God's name. That is why either Krishna or Tukaram or Chaitanya Mahaprabhu or Sri Ramakrishna or Holy Mother used to say, one day somebody presented her with a table clock and you know it makes a kind of sound, not your digital clock but it makes a sound, tick tick. And then showing that once she used that and said, my son just as unceasingly this clock is making sound of tick tick sound, your mind whatever you are doing should be able to remember God. This is called practice of the presence of God. Tad Brahma Advayam Asmiham. I am that Brahman. I am that Turiya. I am that Sadashiva. I am that Janmatra and that will be enough. What is the effect of that one? Because in the waking world we have what is called Jaya and Vijaya, success and defeat, Sukha and Dukha and we have relationships. But once we enter from the waking state into the dream state, the waking state reality can never enter even one billionth of a bit into the dream state because this is the gross world in the waking state. But the dream state is what is called Sukshma, only very subtle body. Subtlety means not small. Many times I said that which the gross body can never experience that is called subtle. Anuraniyan Mahato Mahiyan that is going to come in the 20th mantra. We will see that one. But exactly just as the waking can never cross the borderline, just like a person from another kingdom goes into another kingdom and huge fort is there and he can only stand outside the fort. He has no permission to enter into it. Similarly waking state representative has no clue even to enter into the dream state. Such a marvellous description requires tremendous thought and then this person dreams for some time. Of course he doesn't call it dream. He says this is pure reality that is waking state is reality and then he enters into the third state and the third state is called Sushupti. A beautiful description is given there that this kingdom of the Sushupti lies in deep darkness. At least in Swapna, the walls have been sealed even though they are sealed. But in Sushupti avastha there is no entrance to this dream personality to enter into this Sushupti avastha because the moment he enters he is completely lost. He cannot move anywhere. He cannot even see whether there is a fort, whether there is a strong walls are there. I cannot transcend whom to approach. No, none of them. Complete shrouded in deep darkness. Andhena Tamasa Vruta Tamste Preitya Abhigachyante Ekecha Atmano Janaha Isha Vasyopanishad describes it so beautifully. So the dreamer's realm cannot peep over the dark domain of the deep sleep and then again deep sleep has no inkling because it is darkness. What happens? As soon as the person steps outside and then it is all light. And where there is light, darkness is completely vanquished. So one state can never enter into the other state at all. And this is what is so beautifully said in this 19th mantra. Mayyeva Sakalam Jatam Mayi Sarvam Pratishtitam Mayi Sarvam Layam Yati Another way of interpretation that there is Srishti, there is Stithi and there is Laya. There is birth, there is a growth and stay and there is going beyond this body consciousness. Not of course mind. So this is how we have to understand going beyond waking. Jagra Sapna Sushrupti. That is beautifully said. But who is the goer? Who is it that crosses from waking to the dream? Chinmatraha. The witness. Sakshi. This Sakshi, he discards completely his personality, puts on a different dress, assumes a separate personality and enters into the dream state. But his name also changes. Very interesting thing. There are some people who suffer from what we call amnesia. They don't remember anything. And one, actually there are many incidents, many old people, they become amnestic towards the end. They can't recognize their own children. And as a result they do not recognize themselves also. Because recognition of who I am depends upon to whom I am related. If my relationships are not recognized, I automatically vanish from all relationships. I do not know who I am, except in saying I am. So I saw a case in Houston. There was an old lady. She was suffering and at first she could recognize her son very vaguely. Somebody very familiar. She can't remember his name and his form, much less his form. But somebody very safe to be with. Trustworthy. But after some time, after some time, very fast actually. So that person, that old woman had lost completely. Of course, these people were highly devoted. They used to visit regularly. See that she is looked after properly. But there is somebody who was witnessing. I was unconscious. Then I am conscious. Then again I am unconscious. I was born. I grew up for some time. I became old. And I am going back from where I have come. There must be somebody. And who is that somebody? Chinmatroham sadashivaha. And that is indicated in this. Chinmatroham sadashivaha. I am the witness of the waking dream and dreamless. But the witness is unchanging, as I said, and eternal. And the witness who observes these things is changeable. But the witness who in whose presence, like in the presence of a powerful magnet, any iron filings that come, arrange themselves into marvelous shape. And if you ask that magnet, why did you make these iron filings into this particular shape? And it will be mighty surprised. What are you talking about? I know nothing about these things. But in the very powerful presence of that magnet, everything becomes changed. And that is only an example for showing without this chit. Chidavasa cannot be there. Where there is chidavasa, there is chit. But we should always distinguish. Chidavasa identifies himself. He is called jiva. But chit never identifies with any single thing in this world. That is what mayi sarvam, mayeva sakalam jatam, mayi sarvam pratishtitam, mayeva sarvam layam yati, and I am that. And the same thing is beautifully described in the 20th mantra. These are all meant, what is called, for the sake of contemplation, manana. That is, these things, ideas must be fixed in our mind all the time. Anor aniyan ahameva tadva, mahan aham, vishram aham, vichitram aham, puratano aham, purushah aham, ishah, hiranmaya aham, shiva roopam asmi, shivoham shivoham. So, anor aniyan. See, the Upanishad is trying to tell us to describe about that indescribable. All knowledge is describing the unknown through the medium of the known. So, we know small things. We know big things. We know very small things. Atom, for example, or you can say even particle. But as an example, atom will do. And the whole universe, the whole what is called cosmos is nothing but so big, it is impossible. Billions and billions and billions of years of old stars have that their light has not even reached us. Even after billions and billions of years ago, these stars have died. So, anahu, that is smaller than the smallest. Ahameva tadva, that means I am the smallest. Aham, mahan. Mahato mahiyan is condensed here. Mahan, I am the biggest. I am the greatest. That means everything is included in me. Vishwam aham vichitram, this entire universe. What type of universe? Vichitram. Vichitram means very wonderful, surprising. Why? Well, you see a tree. You see a baby. Oh, I know this is a baby. And then 50 years pass and suddenly one man comes and says, do you remember me? No, I don't remember you. Oh, you know, I heard that you used to come and admire me when I was a baby in the crib. Oh, so and so, the child of so and so. Yes, yes, I saw you when you were a small baby like that. So, vichitram, every minute I have knowledge of the baby. But I may be proud. I know this baby. But next minute, baby becomes a child. Child becomes a young person, an adolescent, young person, middle-aged person, old person. Vichitram. But if we are observant, every passing second, not only there is a change going on in the observed, there is a change going on even in the observer and the world. That is why it is called samsara. Samsara means what? Srujati, every second, like the waters in a flowing river, everything is changing, nothing is static, everything is dynamic. So, that is the nature of this cosmos called Vishwam here. Puratanoham, the word meaning of puratan, literal meaning is I am very old. Purana. Purana means very old book. No, the puratana means I am birthless. That is nobody can find out when I am born. And that aham, that purusha. What is that purusha? Purusha means the person who is manifest everywhere is called purusha. He is there everywhere. If God is everywhere, who am I? Who are you? Is he inside us? Is he outside us? Yes, if there is a pot, some water inside the pot, some water outside the pot, but the pot itself is separating. But if you take the example of an ice cave, so that cave with the thick ice walls separating water outside and inside. But if you analyze, these are the three, what is called two states of water only. One is a liquid state, another is a solid state. But if you bring sufficient heat, then it becomes what we call, it becomes a steam. So, but all the three are nothing but pure water only. So, this is what is telling that aham, that purusha, that means accepting Narayana. Nobody else is there. That is why he is called purusha. That is why we studied the purusha suktam. Only a teeny weeny bit of that purusha is manifesting in the form of namarupa. Not even one billionth and billionth part of the real reality. Only a bit of that reality has assumed the form of saguna brahma. That is the meaning of atyatishtati. It transcends and remains as what ten inches as it were. It is a figurative expression. It means that I am and in the same idea, he says that I sustain this whole universe in the 10th chapter of the Bhagavad Gita that ekamshena sthito jagat. Only a teeny weeny bit of myself is appearing in the form of this entire vishwa and what? Maya is coming there. Aham Ishaha. I am the lord, ruler, Hiranyamayaha. I am of the nature of gold. Beautiful meanings are there. Shiva rupam asmi. I am of the form of Shiva. Sometimes this Kaivalya Upanishad is called also Shiva Upanishad because this word Shiva comes quite a number of times. So I am smaller than the smallest and also I am the most vast. I am the manifold universe, amazing universe. I am the ancient one. I am the purusha. I am the supreme ruler. I am the effulgent one by nature and I am the ever auspicious Shiva. Beautiful meanings we will discuss in our tomorrow's class. May Ramakrishna, holy mother and Swami Vivekananda bless us all with bhakti. Ramakrishna.