Brahma Upanishad Lecture 04 on 07 April 2024

Full Transcript (Not Corrected)

We are studying the Brahma Upanishad As the very title indicates Brahma What is the Upanishad? That which gives us knowledge of Brahman Shankaracharya's definition of Upanishad Upa plus Ni plus Sat That which takes us to Brahman and makes us merge in Brahman That which loosens all the attachments, bondages or that which destroys, burns away all maya, avidya That is called Upanishad and the title is absolutely unnecessary Upanishad itself but because this is a dialogue between Angirasa Pippalada and Shaunaka Mahashala, a worthy disciple and it starts with a question by the student What is this world? But he did not ask what is this world? He asked that what is this body? How do the sense organs work? What is this mind? What is this prana? What is the relationship between Atman and Brahman Atman and Prana Prana and Mind and the body and the sense organs and the entire universe outside What is the relationship? and the Sankshipta Samadhana Very brief answer is There are no two things called Atman or Brahman or Prana or Atman or Atman or Mind Everything is one but depending upon how we look at it through how many lenses we look at sometimes we look upon ourselves as an individual sometimes as the body sometimes as the sense organ Most interesting analysis Supposing with your eye you are looking at a tree at that time, who are you? Of course you answer I am seeing a tree but you have become the eye you have become the tree you have become the light and that is how the knowledge comes that I am experiencing a tree but everything is centered in that eye but this is called Avidya wrong knowledge because as we discussed earlier everything is Mithya What is the truth? That which never changes What is truth? That which is never dependent So whatever is changing whatever is depending upon something else that is Mithya and whatever is unchanging and whatever is completely independent that which is without birth or death without any change beyond Kala, Desha and Vastu that is called Brahman this is the subject matter this is the Brahma Vidya theoretically from any scripture doesn't matter is it Bhagavad Gita or is it Upanishads or is it Bible is it Bhagavatam anything this is the essence only depending upon who is the capacity of the disciple intellectual capacity of the disciple so there is a God called Narayana or Shiva and you must become a devotee and you must completely surrender yourself surrender means removing the duality but the essence is the same then the Bhakta becomes Bhagawan Bhagawan Jivatma as if it recognizes I am Paramatma so different words are used and we have to study any number of times how long once we also realize we are Brahman we become the Upanishads but until that time we have to study same sweet sweet is a sweet but there will be many different variations of sweets so we have to enjoy a little less sweet very enjoyable a little more sweet enjoyable you must notice if you go on eating the same sweet it won't be enjoyable you have to vary in between if you can get some Andhra Avakaya every sweet will be extraordinarily the sweetness the tastiness of every sweet gets enhanced by a billion fold this is one of experience ok we will take up from where we have stopped yesterday so the Shaunaka was being answered that everything Prana is nothing but Atman Prana is manifesting or Atman is manifesting as Prana Prana is manifesting as the mind mind is manifesting as the sense organs the sense organs are manifesting as the entire external world another way of saying Sarvam Khalvidam Brahma and this is being given made to understand by us with various illustrations Sanskrit in fact we have studied we have been discussing up to this point Sanskrit but just to recollect example is given so here a honey bee is taken honey bee by mistake falls into the net of a spider and the spider example is given in many Upanishads so the spider it weaves we have all seen if you don't clean any part of the house very soon some spider will be weaving webs small spider, big spider so this example of the spider is used especially for two meanings in the Brihadaranyaka this spider example is used that the whole Srishti creation comes out of only one God or Paramatman or Brahman just as a spider brings out the entire threads and weaves so intricately and then tries to catch Srishti then it has to live so it has to catch some insects etc that is called Stithi and then it wants to shift its home to a better fertile field so what does it do it withdraws how marvelous it is if you watch a spider web that it seems that every corner is tied but if you watch in fact once I have seen that how that unravels as it were like a magician and the whole thing becomes as if it is rolling one within itself and then it just moves off to another corner of the house and room and then it starts spreading again but it catches the insects and here the catch is compared to the honey bee once it is caught no insect can ever escape don't say that I can escape because you are not an insect but every insect is there this is the example given Saniyatchati Madhukara Rajanam that is a honey bee Makshika means a spider how does it do Yatha Makshika Ekena Tantuna just one thread Jalam Pikshipati it builds beautiful net Tena Apakarshati and many insects flying that way somehow they can't find the bondage that comes and they fall into it so this honey bee has fallen into it In fact this honey bee also is given as an example in Brihadaranyaka Upanishad but in fact there is a beautiful section in Brihadaranyaka it is called Madhukandam that is just like a spider's web it is one but it is widespread similarly this whole universe is tied as it were by one thread and that thread is called Madhu joy happiness all of us are caught in that net called happiness and then we are born and we live only because of that happiness and we die also for the sake of happiness only that is the meaning of creation so this we were discussing about the spider first meaning is how the creation comes from Paramatma and what is the second meaning of it that just like a spider spontaneously it doesn't have to work very hard so the very breathing in and breathing out of Bhagawan as naturally the thread comes out of a spider so also Srishti Stithi takes place so our Rishis must have been observing nature because they give the example of Mahamatsya, a big fish also but when the time comes we will talk about it here just like with one thread so what is the application here this Atman it throws out this prana how many pranas? one prana only but this one prana like the one thread of a spider but it becomes the entire net subdivides itself into five activities prana vyana apana, udana, samana and that is how it sustains the body also sustains the mind also sustains the entire universe so this is the example given what does it do when this prana departs, what does it do it carries with it all the subtle sense organs in my previous class I mentioned the sense organs that we see in the body are not to be equated with sense organs they are windows they are just cases just like a sword is kept in a leather box etc and then when it is necessary it is taken out so all our what we call our eyes, our ears our nose, our tongue our skin this is not real sense organ these are only golaka we call it windows just like a camera man completely separate from the camera camera is like a window whatever photo he wants to take he will look at it but the real camera man is completely separate in the same way this prana, what does it do it even when the body falls physical body is separated because it has done its job, it is no more useful, we require another body, so prana that is called the sokshma sharira along with karana sharira it departs taking all these indriyas who is sustaining these sense organs it is the prana and who starts them, prana who stops them prana what do I mean by stopping when the prana is manifesting in the waking as well as in the dream then it is sustaining the mind mind is sustaining the sense organs, sense organs are sustaining entire universe how is the sense organ sustaining the universe if my eyes do not cognize a tree for example the tree doesn't exist at all the existence of any object either in the form of form, color or sound or smell or taste or touch then the world doesn't exist at all that is why in the deep sleep then the mind is has become a causal state it is not functioning so we cannot see the whole world has disappeared again until we wake up and enter into both either waking state or dream state what does this prana what does it do when prana in the waking state later on in the dream state enlivens devata, devata means what indriyas, but even if you take the meaning of the devatas as the presiding deities if they have to function if they have to be active if they have to manifest and do their jobs prana is there so there is no difference between our prana and the adhishtatra devata prana also, here devata means sense organs so some srishtiya it creates, it sustains and then akrusha that is what it does but after some time it withdraws just as a spider withdraws all the thread and what is that state that is called deep sleep state so therefore how does this prana enliven the sense organs through particular channels called nadis there is no equivalent english word which conveys exact meaning so you can say something like narus, but that is not the real meaning some pathways through which the prana flows contacts the all the sense organs sarvaha and that is how in the waking, in the dream state the prana sustains them so prana in the form of the mind mind in the form of the sense organs, all the ten organs, the sense organs of knowledge and the organs of action also so prana devataha taha sarvaha nadiyaha that is how the relationship is there otherwise it is not possible then sushupti, the state of sushupti waking state is described dream state is described, now deep sleep state and again this atman in the form of the prana a beautiful example is given and Sri Ram Krishna also gives that example in fact a beautiful song has been created do you understand what I am referring to exactly there was a bird, it was resting on the mast of a ship and the ship is put out to sea and for a long time the bird did not understand because it was in deep sleep state when it opened its eyes already the ship was there in the ocean then the bird it has to come to the land to in search of food etc so it flew to the east, west, south, north it could not reach the land so again it went back after trying each direction then it sat down and then it gave up searching for everything this is the analogy this is what is called a parable and here it is again given and in other Upanishads also we get it what is this the bird completely resting before it became aware that I want to go to the land that is called deep sleep state and then it tries it goes here and there but we have to understand that means it will experience the waking then it will experience the dream state but here the Upanishad puts it very beautiful way it goes to the east that means the Jeevatma in the Sushupti state wakes up to the waking state and then it wants to take rest so it goes back to the mast it takes rest that means it enters into deep sleep state then it flies to the south that means dream state so like that it comes back then it takes rest so continuously it goes into the waking comes back goes into the dream it comes back and then what does it do it sits peacefully that means Shantamurti it is in the Sushupti state this is a beautiful description that is what is being given Sushupti when the Jeevatma is in the state of the deep sleep Shyenaha means a kite Akashavat Yatha just as it flies come Shyenaha this kite come Ashritya it goes on flying come means space Akasha Yathi it runs here and there that means it goes to the waking as well as the dream one after the other then it doesn't get any rest because these two states are states of activity Prana is very much active there then what does it do Swam Alayam Evam it comes back and then it rests and that is called Sushupti Sushuptaha Brute this state where the Jeevatma gets complete rest and that is what we are experiencing every single time come Shyenaha Ashritya Yathi Swam Alayam Evam Sushuptaha Jeevatma which enters into that state of deep sleep Brute people say and he gives an example Yatha Eva Esha Deva Datta just like Yatha Esha this Deva Datta X Y Z Taundik Hari doesn't matter some X is called Deva Datta and Yagna Datta Vedanta uses this word so what does he do enters into the deep sleep state and in that state he goes so deep into it even if somebody takes a big stick and then beats him up if somebody is in that state then Yatha Eva so what happens he doesn't feel at all that is he is not aware of it he is not conscious of it he is so deeply involved is it possible that when a person you or me we are in the deep sleep state somebody comes a big stick and beats is it possible that we won't wake up well Ramana Maharshi used to tell something very peculiar he said I was very strong no boy of my age can defeat me in any game and even we used to wrestle also I was so strong because he was so much concentrated, concentration is the greatest strength even any most famous wrestler even Muhammad Ali his greatness comes because of that one pointedness always seeking where is the weak point and then like lightning he gives a blow and the other fellow is defeated Ramana Maharshi was undefeatable and then he used to say then I go to sleep and I was so much in that Sushupti state, the boys used to come and beat me up and I was not at all aware of what they did my God, if we have that kind of mind in waking state let people criticize me praise me, blame me but whatever they do I will be with the greatest peace and joy etc so there are some people, very blessed people so spirituality is useful even for that purpose also so I highly recommend it it works really so means with a stick he doesn't know but what is the state for? suppose a person has advanced spiritually then what happens Ishta Poortai this person in the waking state he worships God and somebody goes on pilgrimage any personal attempt to be spiritual through spiritual activity is called Ishta Poortai means the person has become so moral he wants to offer his life as a service to the people so he constructs temples, constructs dharma shalas, constructs digs wells constructs what we call lakes etc ponds etc and this is what is called social service and definitely Ishta Poortai will give a lot of what we call Puniyam sometimes the person may also do something Adharma so if he does dharmic karmas then he will get Shubham Shubham means Puniyam and if he does it the opposite he inevitably gets Ashubha means he will suffer but this person whether he has got lot of Puniyam lot of Papam so long as he is in this state of the deep sleep he is not touched at all he is not attached at all a very very beautiful example is given through this that is to say when we are completely awake but our mind is in this state of deep sleep but not sleeping but deeply absorbed in God then Mana and Avamana Sukha and Dukha Sita and Ushna Labha and Alabha Jaya and Apajaya whatever ups and downs happen in life Nalipyate just like that that is the ideal state for all of us to enter but it is not merely not being attached means completely detached but a stone also you beat it it will not react you pour water on it it will not react is he like this person who is in that state of deep sleep is he like a stone no so the Upanishad wants to tell yatha kumaraha so like a child kumara means he who is still a child nishkamaha a child doesn't have any attachment that is why Sri Ramakrishna used to say that I use it to cultivate the company of small children why because by observing them one minute they quarrel and the next minute they hug each other as if they are the what is called bosom friends I have seen it myself you also must have seen it so they don't have temporarily no I am very angry with you I want to beat you up I will complain a bit about you to my mom or dad all these things you do this fellow does it but after few seconds he forgets the whole lot Sri Ramakrishna gives lot of examples one very telling example is a father had adorned his son with new dress very beautiful dress and also some beautiful ornaments and the child is very happy my daddy has given me all these things so he is playing and he is exhibiting himself to everybody look here my daddy has given me this one so then one person comes and says darling will you please give me I will give you this something I will give you some sweet I will give you some play things you exchange what are you going to do these are better than what you have my daddy has given I am not going to give it to you so the person goes away disappointed and then another person he is not even looking at this child he is passing in the street and the child runs after him takes off his clothes his ornaments and so what to him you take even of that fellow doesn't give anything this fellow has done so a child is as much attached as detached only very temporarily and that becoming like a child balakavat sometimes jadavat sometimes vishachavat sometimes of course panditavat so unmadavat sometimes like a ghol sometimes like a madcap sometimes absolutely still sometimes like a child sometimes like a king sometimes like a greatest pandit so depending upon what company is there a jivanmukta can behave a marvelous description has been given both in the vivekachudamani and especially in atmabodha so this is the example taken by this brahma upanishad yatha kumaraha a child nishkamaha absolutely desireless if a child is with mother then he doesn't want anything anandam upayati so long as he is in the lap of the mother or father anandam upayati his incomparable bliss so like that tatha eva esha devadatta again we are getting the example of the devadatta swapne anandam abhyati so maybe he has got very desirable dreams very desirable dream anandam abhyati earlier he told about sushupti state now he is telling swapnam anandam abhyati he is a spiritually advanced person and if we can advance spiritually we can also be like that then veda eva paranjyoti jyotishkama jyoti anandayate jyotishkama anandayate this is what we have to understand now so there is I think a small point here earlier the atman is here compared to the spider the prana to the single thread just like a spider not two threads only one thread so this atman one thread is prana and prana one thread is mind and this same thing at any given time the prana manifests only through one of the sense organs because only one thread sometimes it hooks to the eye sometimes to the ear etc that is important so that is how the whole brahman enjoys this srishti he is the creator he is the creator and he is subdivides into subject and object everything is one but here also we have to understand one thread means when he is playing the role of a subject he is only the subject but next millisecond he may identify himself with the object only one thread this is a beautiful way of understanding then we have discussed about the sushupti state so this fact of potential resolution of ordinary consciousness into absolute consciousness is described as the return of the former to its own image then the question comes especially about the sushupti deep sleep state so what is the deep sleep? it is comparable to samadhi state of course with two caveats we cannot enter into deep sleep state when we want now I want to enter into deep sleep not possible and now I want to get up it is impossible so sushupti itself takes us over when it wants us, jivaatma to take rest sushupti possesses it and when he has sufficient rest then it leaves him so that he wakes up or he goes into dream state whatever but one doubt comes here and this is most people that is their experience, their expression what is it? yes it is true I am very peaceful but at the time of experiencing deep sleep do I know that I am really experiencing this unparalleled incomparable bliss and the shruti is answering as that one you see how can one enjoy bliss when there are good and evil deeds with their effects so therefore the upanishad is telling that the very existence of good and evil so long as the jivaatma is in the sushupti state as if good and evil stand outside and therefore it is not possible for that jivaatma to experience anything but bliss and interesting fact we have to note down here when the same jivaatma is in the experiencing either waking or dream then he is not experiencing bliss he is experiencing sometimes happiness happiness followed by unhappiness, unhappiness followed by happiness many times I illustrated sukha, dukha and you can say like Krishna in between two gopis so supposing you are hungry that is called dukha then you obtain food and you enjoy food that is called sukha and immediately after you swallow the happiness comes only as soon as food touches your tongue once it goes down the tongue into the stomach then there is no happiness, you don't get any taste then until it is completely digested that is called dukha again so this dukha again you digest the food and then you feel hungry and then you eat food sukha is followed by dukha dukha is followed by sukha sukha is followed by dukha dukha is followed by sukha continuous process even if we are enjoying through any of the sense organs that is the idea but the most important point is we are completely aware I am blissful we are aware of the waking state just as we are aware of the dream state we are completely aware of the deep sleep state also because how do we know how do we know because when we wake up we don't say somebody else had come and slept for me not even for a millisecond I only slept, I was only in deep sleep so I went to bed at 11 o'clock, I woke up at 5 o'clock, 11 to 5 I did not know anything and this is the sentence that creates the problem I did not know anything means there is nothing no other object to interrupt my experience of bliss bliss I am experiencing how do you know because sukham aham aswapsam throughout the deep sleep I am a very happy person therefore my own statement nobody slept for me and I was very happy throughout then why could not you tell that I am a very happy person to whom because in the deep sleep state there is nobody else therefore the expression only I am happy there is no such thing called I want to share it with somebody there is no duality there temporarily of course so for that this example we quoted child enjoys itself spontaneously without any motive or desiring anything even so this xyz devadatta enjoys happiness in that state what is the vipanishad driving at that experience something in the waking experience something in the dream state both are conditioned by duality but there is another state called deep sleep where there is no duality at all but it is a temporary as soon as we come back to waking or dream again we fall into the same trap and here the upanishad having given this example it is now taking us upwards so this jivatma he knows being the light supreme desiring light he enjoys the light here light means awareness, consciousness so he says I am consciousness but I am thinking I am not consciousness through the upanishads I come to know I am pure consciousness so I desire to be what in fact I am so I believe in the scriptures I am not merely small light I am the supreme light I am the desirer of and I rejoice I delight only in the jyoti what is this jyoti jyoti means what we call in normal language sat chit ananda especially ananda so jyoti is not some light in our experience though you are hungry at night and you know there is some food somewhere so you require a light and with the help of that light you slowly approach the food and then you take the food eat the food and you are satisfied, no not like that, jyoti is bliss, bliss is jyoti there is no difference because there are no two there are no dvandva naturally the question comes that only a person who desires he can enjoy this is a very silly question but such silly people are there so silly answer also has to be given what is that answer alright, I go along with you, this person is a jyotish kama, he desires and jyoti means ananda and therefore he desires and he gets it and he enjoys it and in the waking state when we are saying I want to be happy actually do you know what you are talking about you are already happy but I want to know I am happy person and when are you not happy you are happy all the time but what happens is a thought I am not happy covers up that thought I am, my very being is happiness and through some other means you remove that negative thought like when the cloud is removed or your finger you remove from your, in front of your eye then the sun which is always brightly shining is experienceable this is only an allegory but really speaking we have never fallen from our state of brahmanhood but we think we have gone that is I am closing my own eyes this is called leela brahman's leela is called all of us thinking I am happy unhappy it is not I and Shri Ram Krishna hints at it beautifully what does he say that once Shri Ram Krishna is telling that everything is God so it's the whole universe is nothing but God and God is Ananda Swaroopa then a devotee immediately questions not understanding what Shri Ram Krishna was driving at why are we so happy why we are not so happy sometimes a bit happy but many times more unhappy than happiness so why are we happy and why are also we unhappy that means if we are brahman we are God as you are saying we should always be happy Shri Ram Krishna he did not answer that question he simply said who are you sir you tell me who are you smilingly he is asking that means I know that you xyz you do not exist my Divine Mother or God and God is playing with himself solitaire game he can only play solitaire game why because there is no second Ditiya is not there so Shri Ram Krishna meaning you are none other than God if you say I am not happy then God is saying I am not happy just imagine take it from there and then again so he comes out into the waking state and he enters into the dream state and again he goes back to the deep sleep state this is reiterating the same truth again so he also returns by the same way to the dream state like a leech again this example of Jala Uka means leech and if you observe how a leech moves then you can understand the movement of the leech efforts a very favorite example in the Upanishadic teaching for the self transference of consciousness from one state of the world to another as experienced in the transition through death or through the three states of dreamless sleep, dream and wakefulness in my past class I have given the example of a death so what happens the Jiva Atma he finds this physical body completely useless but already he has got a new body created a blueprint let us say so he enters after death or what we call death is still alive but we are not able to understand it so 50% prana is there 50% of his prana it goes to the new body and for that this example of leech is given leech has got many legs so what does it do from leaf to leaf it wants to move from a old leaf so it has eaten and now it wants to enter into a new leaf so what does it do it firmly plants the back legs on the leaf which it wants to leave and lifts itself up front part and puts it on the front legs on the another new leaf and plants it firmly then it lifts the back legs and this is the movement actually we also do that when we are walking what do we do so we lift our right leg for example and where is your left leg still firmly on the ground and then you put it one foot forward foot means not only your right foot but one foot distance you put it forward and then when the right leg is firmly fixed on that front then you lift the left and then bring it to the forward and again lift this is how walking is made possible this is how running also is made possible so here also no different from leeches but this example is very popular example so also the Jeeva it retains a little bit of this previous body and then it finds enters into the new body and then it lifts it completely detaches itself from the old body and fixes itself totally in the new body that is one example second example is how does it move from one state to the other state exactly same way for example so a little bit of it is still in the deep sleep state and it lifts its four legs as it were and means ninety percent of the consciousness enters into the waking state and then it leaves the deep sleep state completely and for some time it moves in that new leaf as it were that means in that new state and it gets tired and again it puts it enters so ninety percent of consciousness into dream state and when it enters firmly then it becomes completely identified again from the dream state to deep sleep state so this is a very beautiful point and it is worth to contemplate upon this yatha chalau ka agram agram nayati atmanam nayati param sandai just as a leech carries itself onto the other points in front first fixing upon the next point so in the same way we are moving from one state to the other like a leech it is only for the sake of understanding and second is there is nothing called death death is only beginning of a new life and this birth and death both disappear only when we completely enter into the what is called moksha state that I am Brahma then there is no janma no mrutyu no shadurmi etc. etc. so having given this example how we move from one state to the other or even this life is one state and then the manifested state from the manifest we go into the unmanifest and that becomes manifest etc. na param tyajati sa jagrat abhidhiyati so there is something very special about the waking state that is what the Upanishad that is Bhagwan Pippalada or Angirasa wants to tell us what is it waking state is very special why? who analyzes about the dream state and deep sleep state are you analyzing about deep sleep state in deep sleep or in dream state or only in the waking state therefore always there is whenever we analyzing the dream state is within the waking state the deep sleep state is also within the waking state because we only in waking state so I was for some time in the dream state and then afterwards I did not know what happened we are recollecting so this recollection analysis and if any lessons to be learned everything is possible only in the waking state so sadhana is possible only in the waking state that statement is given here ek param na param that is both dream and dreamless state what is called that which is other than itself which is not different from itself sa param tejati so this waking jivatma does not give up neither the dream state nor the deep sleep state but they are included within the waking state that is the meaning and he gives an example when we offer something to any God yatha eva esha kapala stakam and this kapala means skull no that is one meaning another meaning is suppose there are some 8 offerings have to be given and 8 separate offerings have to be given in 8 separate cups so if we offer with devotion the deity also accepts them so 8 sacrificial cups simultaneously because God is very powerful he doesn't take unlike us one by one he takes all of them that means the waking states greatness is that in that waking state that is the supreme state among all the 3 states it is possible to get knowledge, possible to enjoy thoroughly, possible to get samadhi, possible to become mukta only in the waking state this is the glorification of the waking state it is from him that means brahman in the form of the jivatma that the source of the vedas and devas hang like breasts you know we all have breasts and every female, male also has breasts only they are not useful, they are useless type of breasts so just as there are 2 breasts similarly veda, that is the highest knowledge, I am brahman and deva, deva means this embodied state, both of them are inherent to this jivatma so long as he is here but when he realizes God then both these merge there there is only one consciousness aham brahmasmi yatra jagrati so this state is being explained here, yatra in which state this jivatma jagrati becomes completely aware how shubham, ashubham the completely giving up, rising above both the good and evil both in the deep sleep state, albeit unconsciously but in the mukta state realized state because there is nothing called shubha or ashubha there is no duality at all so niruptam asya this has been beautifully conveyed what is called by the scriptures the scriptures are seen to speak also of good and evil even the dream state of man, not to speak of the waking state, but really man when he awakens from these three states, that is called real wakeful state whether here on earth, jivanmukta or hereafter, videhamukta that is the theme of Upanishads such a man who is wide awake that is called real jagratavasta not what we call jagratavasta so who projects out of himself and for himself all rules of conduct all conceptions of rewarding or punishing against us, devatas and so on, that means he understands that I only have become the samsara I also have become all the shubha, ashubha sukha, dukha, happy punya, papa, dharma, adharma etc, etc sah, such a jivatma, samprasaraha antaryami he is the controller this being or the self fully self extended when there is no self extension he is called brahman when he extends himself, he is called the, what is called samsara brahma the jagat brahma, brahma in the form of the nama, rupa and guna, into the world forms, but he controls everything and he sports everywhere he is doing leela this is what exactly bhagavad gita is also, so it tells ishvaraha sarvabhutanaam hrudyesha arjuna tristate brahmayan sarvabhutani intrarodhani mayaya all plans of existence gross or subtle mundane or supra mundane consist of the self extension of man's selfhood the distinction of the subjective and objective we must remember is intellectual doesn't therefore operate beyond that limit, means everything is mind made everything is a thought I am brahman is also thought I am bound is also thought, I am a samsari is a thought I am a jiva atma is a thought I am a sadhaka is a thought and I have become by the grace of guru and god I have become free that is also a thought, everything is a thought, beautiful idea with such deep meaning we will discuss in our next class may Ramakrishna holy mother and swami vekaranda bless us all with bhakti Ramakrishna