Kaivalya Upanishad Lecture 19 on 23 December 2023

Full Transcript (Not Corrected)

We have been studying the Kaivalya Upanishad. This great Rishi called Ashvalayana approached Bhagawan Brahma and from him he was getting a Upadesha. Upadesha means the right direction so that one can reach God. In that context, in our last class, we have been studying the 21st mantra and sometimes this Kaivalya Upanishad is classified into or divided into two chapters, Khandas. So first chapter was over, this practically falls into the second chapter. Some people even 20th itself they include in the second chapter. It doesn't really matter but this is a marvelous Upanishad. The very name Kaivalya, the highest state of being oneself, that is called Kaivalya. Another name for Mukti, Moksha, liberation is called Kaivalya. And this person is being or he is describing his own experiences like Vagam Bruni is by becoming, by identifying herself with Brahman is describing her state, I am everything. This is the idea, I am everything. What is this world? I am the world. What is the body? I am the body. What is the mind? I am the mind. What are the Pancha Bhutas? I am the Pancha Bhutas. And yet I have a nature where I don't need the instrumentality of either the body or the mind. And yet I can completely be as knowledgeable about the world as anybody else with body, mind, sense organs, organs of action, all the instruments. That is being expressed here and the same thing we get beautifully well here in this 21st mantra. Kaivalya Upanishad is summarizing as it were what we find in the very first chapter of the Kena Upanishad. The what is called five mantras, six, seven, eight, nine, four mantras. So that is what he wants to say that I am without hands and legs. That means I don't need hands and legs. I am of incomprehensible power. Who can really describe the power of God? The scientists say that every lightening that we experience in our day-to-day life, and do not think lightening only works in rainy season or in some odd seasons. Every single day in some parts of the countries almost every millisecond there is incomprehensible power. So much is compressed in that power. Some scientists go so far as to say that if we can harness the power of one lightening, it can give the power for the whole world for one year. Of course, I do not know how far it is true or not, but Achintya Shakti because it is infinite Shakti. Ananta Shakti is Achintya Shakti. That is why there is a beautiful bhajan about Holy Mother Ananta Rupini. She is of infinite forms, that means infinite names, that means infinite Prana Shaktis. Every type of Shakti, whether it is Deha Shakti, Prana Shakti, Indriya Shakti, or Medha Shakti, or Saundarya Shakti, or Bhava Shakti, or Dharma Shakti, or Adhyatmika Shakti. That is why Sri Ramakrishna simply calls the Divine Mother Shakti. Aham Achintya Shakti. And a little expression, a little bit. So how the five organs of knowledge and how the mind with the four compartments, Manas, Chitta, Buddhi, and Ahamkara are all powered, energized by that same Shakti. A glimpse, as it were, a very compressed statement we are getting in the 21st Mantra. Apanipadah Aham Achintya Shakti Pashyami Achakshah Sah Srunami Akarnah Aham Vijanami Sarvam Vivekta Rupah Nachastiveta Mama Chit Sadah I am without hands and legs. I am of incomprehensible power, unimaginable power. I see without eyes. I hear without ears. I am devoid of every form, brackets. If there is no form, there is no name. If there is no form and name, there are no qualities. That means I am unmanifest. I know everything. I am the knower of everything. What does he say? Mama Chit Aham Vijanami, we have to say Sarvam. I know everything. I know the past, present, and future. And there is none that knows me. What does it mean? It means everything is limited, bound. So I am bound. You are bound. He is bound. She is bound. They are bound. Everything in this world is bound by time, space, and causation. This limitedness is what is called Parichcheda in Sanskrit language. So I don't require all these things. Why? Because I am the pure consciousness. We have discussed this point and yet hundred, thousand times we have to discuss. What is it that knows? Does the body know? No. Does the sense organs know? Can they know? No. Can the mind know? No. Why? Because devoid of awareness, devoid of consciousness is impossible. So what is it that knows? If anybody is telling I know, I means consciousness. But in our transactional world, I require to help the medium, the instrument of the mind, of the body, of the sense organs, of the external light, and of course the presence of objects. These are all nothing. But even when they are unmanifest state, I know them as unmanifest because I am that unmanifest. Every object in this world passes through two stages. The unmanifest passes into manifest and the manifest again passes into the unmanifest. And when the unmanifest manifests, that becomes available for experiencing through the body and mind complex, it is called birth. I will give an example. You get up in the morning and there is sufficient light, you see a tree. So as soon as you come to know this is a tree, when you say I see a tree, it means I know the tree. When you say I know the tree, you have to add in brackets, this is the birth of the tree because without my recognition, it remains unmanifest only. Somebody, that means awareness, some consciousness has to know, some consciousness either in the past or in the present or in the future. Unless consciousness becomes aware, becomes cognizant, becomes conscious aware, things even do not exist. Even if some things are existing, without someone being aware of their existence, they have to be considered as completely non-existent. That is why I can see seeing. What is seeing? When I see, I get knowledge of the object that I see. When I hear, I get the knowledge of that object. So shabda, sparsha, rupa, rasa, gandha. So sound, then form, then heat, then water, then earth. So comes in the form of seeing, hearing, smelling, tasting, touching. What are these actions? They are called actions of knowledge. Through them, I come to know. What do I come to know? This is an object. It tastes like that. It looks like this. It smells like this. So it tastes like this and it is like this to touch. Shabda, sparsha, rupa, rasa, gandha. This is nothing but knowledge of the object. And what is that object in reality? Nothing but Brahman. And who is Brahman? I am Brahman. Therefore, I know. I have the knowledge of myself. And what does the Chakshu do? It only gives us knowledge. And every knowledge that we acquire only reinforces my knowledge of my own Self. Because the tree cannot exist without me. No sound can exist without me. No taste can exist without me. No smell can exist without me. No touch can exist without me. Aham vijanami sarvam. The word sarvam is not here. We will have to add to it. I know everything. I know the past, present and future. And yet, vivikta rupa, I do not have any form. Meaning, I do not have any limitation. Rupa means limitation. Shabda means limitation. Sparsha means limitation. So everything is rasa, limitation. Gandha, limitation. So everything is a limitation. I am limitless. Vivikta rupaha. Vivikta means completely separate, opposed to anything that is called rupa. Rupa means what? Limited knowledge. But I know everything because, how do I know? I am everything. Therefore, I know everything. But mama vedta nacha asti. There is nobody who can know me. How? Anybody else is a limitation. So x, y, z, any dvaita is a second object. Second object can never know the one object. Dvaitam can never infer what is a dvaita. That is what is telling mama vedta nacha asti. There is nobody who can know me. So nobody can know you. Nobody can realize you. Nobody can become one with you. No, no. That is not the meaning. With limitation, which is body-mind complex, and many other factors with instruments, nobody can know me. That means they can know only a limited bit. When I say, I know there is a form. There is a color. When I smell, I know the smell. When I taste, I know the taste. So I can know. My knowledge is very limited. But as I said earlier, who is it that knows? It is only the awareness. It is called chit. That is what he is telling. Chit sadha aham chit. So shivoham shivoham aham sat svarupam chit svarupam ananda svarupam. Because God is everywhere. God is everything. We are always accustomed to describe God that God is everywhere. But we do not go beyond that. If God is everything, who am I? Do I exist separate from God? A second thing. If I say there is something second apart from God, I have to admit God is everywhere, excepting in me, in you. That means He is not in the world. He is other than the world. But every scripture again and again tells us, in fact, the very vyapakatvaat vishnuhu. So Vishnu is called He who is everywhere, everything. That means nothing else exists excepting Brahman. So therefore, everyone has a right to say aham brahmasmi. From what point I as the body-mind is not Brahman. But I as Brahman is the only thing that exists. And therefore, it is not possible to know me with limited instruments, identifications, not possible. But the moment we get rid of the limitations, that is why Brihadaranyaka Upanishad uses twice the same word, na iti na iti. First, na iti is to indicate that take one big thorn and remove all other thorns. And after removing every other thorn, that means every other thorn, then throw away. That means get rid of the one through which we have been successful in removing all other thorns. That is what Mahabharata says. First you negate everything, then you negate even that through which you negated everything else. This is the beautiful meaning that is there. Now, just a little bit of quotation because we have already done this Kena Upanishad from the very first Kanda itself, 6th, 7th, 8th, 9th, four verses, four mantras really. en manasa na manute na manute ena ahur mano matam tadeva brahmatvam viddhi na idam et idam upasate Your idea about your mind is very limited. Get rid of it. So whatever, even if you think about Brahman, that is not Brahman. That is your idea of Brahman, not Brahman. en manasa, that Brahman can never be thought by the mind. And on the other hand, so if the Brahman alone is supporting the mind through which we know everything else, same thing we have to substitute in all the other three verses. yas chakshasa na pashyati ena chakshuhamsi pashyati The eyes are incapable of seeing, but without whose presence, without whose support, the eyes fail to see. yat shotre na na shunoti ena shotram idam shrutam And ears are incapable of hearing, but that by which ears hear is that Brahman. yat pranena na praniti That which keeps us alive, our vital power, prana, but that prana cannot function unless Brahman supports it. ena pranaha praniyate, ena, by whom? By Brahman alone. tat pranaha praniyate, that prana becomes prana only because Brahman supports it. tadeva brahmatma middhi And you will have to understand that because of which even our ahamkara exists. Remove aham from ahamkara, even kara will not remain. So that aham which supports everything, that aham is applicable only to Brahman. And what you think, I know Brahman, I hear Brahman and I see Brahman. So I told you a beautiful story. Once there was a great sadhu called Krishna Premi and he used to stay I think at Meerut. He once came and met Ramana Maharshi and he had many visions of Bhagavan Krishna. That's why he took the name Krishna Premi, a lover of Krishna. And he narrated all his visions and instead of getting encouragement, Ramana Maharshi simply said, that which comes, that also departs. Jo aata hai, wo chale jata hai. What does it mean? Is Ramana Maharshi trying to discourage, these are all bhrantes, mithyas, mayas? No, he is not telling. Whatever you have seen is absolutely fine. But don't keep that distance. Don't keep Krishna as separate. You realize your oneness with Krishna. How to do that? Sharanagati. What is Sharanagati? Complete negation of one's own self is called Sharanagati. So, I am without hands and legs. Aparnipadoham. Here what does it mean? Hands and legs are representatives of what we call the five organs of action. And the eyes and ears are representation of the five or sense organs of knowledge. And mind represents the four faculties of the mind. So, what is that power? Brahman, Brahma Shakti. That is why Sri Ramakrishna's word was Shakti. What you call Brahman. And really Brahman cannot be called even Brahman. But the best you can do is Shakti. Incomprehensible power. Achintya Shakti. You just look at unimaginably huge cosmos. And how many billions and billions of galaxies. With billions and billions of stars. And how many each star has its own constellation, its own satellites, its own productions. It is a Brahmanda in itself. That is the meaning of incomprehensible power. Sarvatahapanipadam. Tatsarvatohakshasiromukham. Sarvatahshrutimatlokesarvamavrutyatishtati. Where did we? Read this one. We have seen the 13th chapter of the Bhagavad Gita. That is spelling. I don't require eyes because I am that mango tree. You require eyes because you are not the mango tree. You think you are a human being. You are intelligent. You have a mind. And mind cannot function if you are blind. So you must have all five sense organs. Then through their sense organs, you will come to know this is a tree. But I know I am the tree. That's it. Period. So I don't require the help of anything. On the other hand, I give, I power up all these things. Like electricity. Take off electricity. And don't say being a very what is called clever fellow. No, no, no. My mobile without electricity also battery power is there. But battery power is also nothing but the same from the same electricity. Just to try to heat up. No, no, no. There are solar power is there. Even that solar power also you depend upon it. Whatever you depend upon, that makes you limited. So all powers. But I am devoid of all forms. That means nobody can know the unmanifest. So I know everything. Nobody can know me. Sri Ramakrishna's beautiful parable. Everywhere to understand these things, we have to recollect. Did Sri Ramakrishna indicate any of this meaning in his gospel? So there was a police sergeant. And with a powerful torch light, he goes everywhere. And that torch light can help him see everybody, everything. But nobody can see his own face. If somebody wants to see, then one has to pray. Sir, I want to look at you because I love you. You please turn because I have no power to see you. That means everybody is in darkness. What is this darkness? Limitation is the darkness. But God is unlimited. But to see him, we require his grace. What is that torch light? That torch light is self-revelation. Bhagawan reveals himself. Unless he reveals, it is not possible to see him at all. So let us use all the instruments. There is no doubt about it. But let us be continuously, constantly aware that all the instruments have been given by God. The power these instruments have belongs to God. And I have been given the blessed privilege of using these instruments. So let me use them for the best of the ability. Sometimes we use sophisticated words, intuition. So there is a question came, does the mind require the help of these things? For a yogi, the mind can see anything. How can it see? Because it has all the powers to know everything. But how does it do it? When the mind completely humbles itself, surrenders itself, I am able to function. I am able even to exist. Sat, my existence. Chet, my powers. And Ananda, the reactions that are produced as a result of my knowledge and my existence. Everything is because of the Chinmatroham Sadashivaha. Because of that pure consciousness. And that is what is indicated in the Nirvana Shatka. Mano buddhyahankarachittaninaham shivoham shivoham. And then slight deviation in the 22nd mantra, that who is telling all these Upanishads? Including this Kaivalya Upanishad, they all belong to the Vedas. Vedas contain all these things. Vedas contain Upanishads. That's why they are called Vedanta. Anta means that which is the essence. One meaning, that usually they come at the end. That means at the mature period. When we outgrow, then only we come to know about Bhagawan, etc. But who is the author? So one idea that is given is, nobody has created Vedas or eternal. True, Veda means knowledge, Gnanam. And Gnanam is eternal. What Gnanam? Brahman and Brahma Gnana. You cannot separate them. In fact, we cannot separate any object from its knowledge. Try, here is a table in front of you. So that object called table and the knowledge that is conveyed by that word table. Both are, you can say, one is walk or sound word and another is the meaning. Meaning means knowledge. Knowledge of the table is the object called table. You cannot separate them. That is why as I mentioned earlier, Kalidasa while praying to Shiva and Parvati. You cannot separate Brahman and Shakti. So Brahman and Shakti here are called Shiva and Parvati. And they are called the parents of the whole universe. In other words, Saguna Brahma. Saguna Brahma means what? Nirguna Brahma plus its manifesting power is called Saguna Brahma. So what type of, what is the nature of Shiva and Shakti? They are inseparable. How? They are so mixed up together, combined together. You cannot take a knife and separate. This is the left side, that is the right side. This is walk and this is artha. Here, by the way, walk means the name and artha means the knowledge. Table and table knowledge. Try to think of table without table knowledge. That is, it looks like this. It is like this for the touch and it smells like this, etc., etc. If you want still grosser example, then you are seeing a fish, especially a rotten fish. So separate the rotten fish from its smell. You will understand clearly what I am hinting at. You can never separate it. Intellectually, you are using two words. But experientially, you are only experiencing one thing. And this fact, I am the creator of the Vedas and I am also the conveyor of the Vedas in the form of Guru Parampara and I am also the knower of the Vedas, everything I am. I am the author, I am the manifestation, I am the conveyor, I am everything. So if anybody says, I have studied the Vedas and I thoroughly know the meaning of the Vedas. Who is the author of the Vedas? God. Who is the student of the Vedas? It is only God. Because the student's existence and from the Panchabhutas, both Tanmatras, subtle as well as Panchekrutas, Mahabhutas, the body and mind and the whole external world is nothing but that Bhagawan only. That is being expressed and the same we get in the Bhagavad Gita. I will give that quotation very soon. In the 22nd mantra, and this is echoed beautifully in the Bhagavad Gita in the 15th chapter, 15th mantra, I am seated in the hearts of all people and mataha, from me alone, spring. What? Smriti, memory, jnanam, knowledge, apohanam, forgetfulness. So the power to remember and the power to forget, both are tremendous powers and the person who is a master of both, so he remembers what needs to be remembered and he forgets completely what should be forgotten. What is our case? We forget what should be remembered and we remember what should never be remembered. For example, if somebody had hurt you in some way, you will never forget him. But God, who is looking after all the time from your birth, you forget all the time. That is why he says that one has to think of God all the time. So, sarvasya ca aham hridi sannivistaha. Where am I? I am in the heart of, seated in the heart. That is what he says. What is brahman? That is revolving, like a potter revolves the wheel of the potter's wheel. That means what? All srishti of all pots must come out only with the help of that potter's wheel. And here is a person, we forget. He is called nimitta karana, intelligent cause. Material cause, I am the material cause. And intelligent cause, nimitta karana, upadana nimitta. Both causes, material as well as intelligent. I am only he. So mataha, from me, smriti, jnanam. Knowledge comes first time, I did not know. When I experience something, I get the knowledge. That produces some reactions. Sometimes the reactions are negative. I should have the power to forget it and lead a happy life. Just imagine, you are dead tired and you are about to go to sleep. Suddenly you remember, somebody one year back had insulted you in public. This thought comes and whole night you are struggling to sleep. But the same thing also, I only gave a negative example. Somebody in some party 10 years back, he said you are marvellous, you are talented, you are very handsome and you are like that. Some lady perhaps has praised you. Should you remember it or should you forget it? Because after that she never looked at your face second time. What does it prove? So you should never remember. But again and again, I am somebody. Somebody recognised, even 10 years back I was recognisable. So we should be able to forget both happiness and unhappiness. Remember what? Everything is temporary. As they say, everything is temporary. So if you don't forget it is temporary, your temper will be full of worry only. That is called temporary. And then Smriti. Continuously go on remembering Bhagawan only. That is why he says, Those who remember me continuously, all the time, I will never forget them. So whatever comes. Because what are we? What is human being? Think of it. I don't know whether anybody told you that our whole life is nothing but what knowledge we have and what we remember. Remembrance is also a knowledge only. And forgetfulness is also a knowledge only. And why did God give the power of both remembrance and forgetfulness? Because both are highly useful. If we want to lead a happy life, forget what should be forgotten. And remember what should be remembered. I belong to God. God is my mother. God is my father. God is my friend. God is my only relative. God is the only severe I have. This should be remembered all the time. And then Bhagawan says echoing what we have cited earlier. What is the essence of everything? Very interesting. There are thousands and thousands of commentaries on Bhagavad Gita. And Sri Ramakrishna's commentary also we can include in that. And Sri Ramakrishna's commentary is one of the shortest commentaries. What did he say about Gita? What is the essence of Gita? He says that when you repeat a little bit faster a few times, the word Gita, it becomes reversal. Thagi. Thagi means oh man, everything is temporary. So you must give it up. God alone is permanent. God alone is your real friend, real severe, your own father and mother. Never forget God. So Thyaga. Thagi means Thyaga. Thyaga means Vairagya. Vairagya means give up. Give up everything. Do not remember. Only think of God. That is why Bhagawan Krishna says in the Gita. You remember me always. What is that me? That is I am the Atman. And if I am the Atman, you alone are the Atman. Body, mind, they come and go. That is why he said why are you unnecessarily weeping? So whatever is what you call birth. So that is nothing but that which comes from the unmanifest becomes manifest. That is called birth. And what is manifest for some time goes back. What is it? Ekta becomes avyakta. That which is capable of being experienced now remains unexperienceable, inexperienceable. So that is called avyakta. Why do you go on lamenting about these things? You should never do that. Oh Arjuna, I am seated in the hearts of all living beings. And from me come memory, knowledge, as well as forgetfulness. If forgetfulness is coming from God, will it be good or bad? Because the name of God is Shiva. That is auspiciousness. Whatever comes from God is auspicious. And of course there is nothing else that comes from anywhere else. We have to remember it. I alone am to be known by all the Vedas. I am the author of the Vedanta and the knower of the meaning of the Vedas. That is to say when God grants us that buddhi and who is God? Gnanam. In the form of knowledge, He out of His infinite grace manifests within us as the understanding power. That is called buddhihi. He will be manifesting. Prajodhana means what? You manifest. You guide my life. So if any knowledge, if it were come to come to any individual, the knower must know it is Bhagawan. Without Bhagawan, the idea of striking an intellect has no existence. You will not even know when there is no consciousness what idea is the mind. You are not aware of the mind, much less the mind cannot function at all. The very thinker is impossible without consciousness playing on his thoughts. It is the consciousness which says that I am the greatest. And for me there is neither merit nor demerit. Papa and Punya. Nothing is there. That is quite indicated and this is what in Bhagavad Gita also we have read. I don't have anything to gain because I am infinite. What can you add to infinite? What can detract from the infinite? You cannot do it. And this idea is beautifully being presented here. And a small point here, deviation. For some people this first half of this 23rd mantra which is This they add to the 22nd. And some people add the same thing to the 23rd. So the 22nd has got actually only two lines. That is what is the essence of it. Just now what we discussed. I am the Vedas. I manifest as the Vedas. Vedas means knowledge. Knowledge means accepting God. Nothing else is there. So try to understand. If you do not understand, you are bound. If you understand, then you become freed. That is the meaning of the 22nd mantra. And the idea is continued. When a person realizes, the essence of all Vedas is And you realize that you are that. You are Brahman. And this is one of the Mahavakyas. That's why the Guru comes and teaches We have seen that. In earlier mantras we have seen that one. So that is what he is telling. That as Brahman, there is no Punyam, no Papam. And I do not have any destruction. Why? Because if there is birth, there is destruction. I don't have Janma. Therefore, I don't have Hriddi. And therefore, I don't have Parinama. And therefore, I don't have what we call Shat-Urmi. Sixfold changes. Is that one only? No. I don't have a body. I am not the body. Even I don't have a body. I am not the Indriyas. I don't have Indriyas. I don't have Buddhi. I am not Buddhi. And this is the idea. That is to say, body, mind complex is completely negated. What remains? Turiya. That is what is indicated here. We will discuss it. Then the next half of this mantra is Na Bhoomi Raapo, Na Cha Vanni Rasti, Na Cha Nilo Me Asti, Na Cha Ambarancha. That is this body and mind. They come from where? From the Panchabhutas. And the Panchabhutas create, first of all, the body. Second, the mind. Third, the entire external Adhibhautika. In other words, Adhyatmika, Adhibhautika and Adhidaivika. All these three are created only from Panchabhutas. And where from these Panchabhutas have come? Only from God. God only is manifesting. So who is the Sadhaka? God only. And what is the Sadhana? God only. What is the Siddhi? God only. That is why in the second chapter, Vaitatya Prakaranam, I think it is the 32nd mantra. So there is no Sadhaka. There is no Sadhana. There is no Siddhi. This is the highest truth. How hard it is for us to understand. Why? Because we are completely immersed in the idea, I am not from God. I am this body and mind accepting the body and mind. I am nobody, nothing. That is what he wants to tell. In brief, we have discussed the same points. If there is a body, there is a Karma. And if there is Karma, it can be Dharmika Karma. It could be Adharmika Karma. Dharmika Karma produces Punya. Adharmika Karma produces Paapa. And to reap the results of Puniyam and Paapam, we have to create an appropriate body and mind. In the exhaustion of Prarabdha Karma, we require both body and mind. Very interesting. Suppose, you see, mind is not visible. So, somebody wants to hurt you. It's a beautiful example. Somebody wants to insult you. So, how is he going to insult? Suppose, you are in deep sleep. Can that person insult you? Impossible. So, what does he do? He is in the waking state or it could be in the dream state. He stands in front of you. You are there. That person is there. And to rub more chili powder into that injury, he does it deliberately in front of 100 people, calling you by a bad name, etc. So, he calls you. You are a fool. You are a naive. You are an idiot. You are a good for nothing. You do not justify your very existence. Like that, like that, he can tell. Here also something very refined. If somebody beats you, that can be tolerated. But if somebody hurts your ego, it is almost impossible to bear it. So, that is why these verses are so important for that. Now, Oh, this is working. Clear? Okay. I will stop soon. Very good. The brightness has gone down. That's why. Okay. So, if I am Brahman, what for people do? Punya Karma, Papa Karma, to fulfill their desires, to obtain their desires, to enjoy their desires, to experience the objects which they get. But here, what is he telling? Brahman is everything. Brahman is everything. There is nothing that he desires because there is nothing outside him. So, that is the idea. So, there is no Karma. Karma is meant only for one purpose. Mind's Karma, thinking Karma, I have this desire and how am I going to fulfill this desire and all these things. Karma produces, as I said, That is how we get caught. But here, there is absolutely nothing is there. Because Brahman doesn't do any work. He doesn't have instruments to do because he has no desires. He has no need for instruments. And every desire, what is the essence of every desire? I want to be happy. I don't have money. I want money. It will make me happy. I don't have a car. It will make me happy. Etc, etc. But Brahman is And therefore, he doesn't need to do any Karma. If he doesn't do any Karma, where is the question of Punyam and Papam? Not there at all. That is And then he says, if I have to do, if I have done Punyam and Papam because we don't know when we started our body as a microbe or inorganic material also. So once there is birth, there is growth, there is youth, there is middle age, old age, decay, disease, death. What we call sixfold changes. Whole life is nothing but change. Here, destruction means change. So when there is no birth, then there is no question of destruction also. It doesn't come. So I don't have Janma. Therefore, I have no growth. I am free from that. And what do these things belong to? Deha and Indriya and Buddhi. All of these have births. Every desire requires instruments. The purpose of desire is to get Ananda. Brahman is Ananda Swaroopa. Therefore, there is no question of Brahman doing something. He need not do anything. He is Ananda Swaroopa. That is why I don't have birth, I don't have growth, I don't have death. And then where from the body and mind have come? From Panchabhutas, both the Tanmatras, etc. And then this Bhumi means earth. Apaha means water. Vanni means Agni. Anila means Vayu. And Ambaram means Akasha. Akasha, Vayu, Agni, Jala and Prithvi. These are called Panchabhutas. And these are the cause of our bodies, that means everything in this external world. The Tanmatras, subtle five elements, which are the counterparts of these Panchamahabhutas, they are the cause of the mind. Both body and mind have come from there. But they have all come from where? From me. And therefore, there is no birth. I am Atman. I am Brahman. I don't need to do anything. Therefore, there is no Karma. There is no instruments. And so, I am Anandaswaroopa. This is what he wants to convey. This is a mantra for meditation. And we will talk about it in our next class tomorrow. Om Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti Shanti