Svetasvatara Upanishad Lecture 16 on 23 April 2023

Full Transcript(Not Corrected)

Om Jananem Sharadam Devem Ramakrishnam Jagadgurum Pada Padme Tayo Sritva Pranamami Muhur Muhur Om Sahanaavatu Sahanaubhunatu Sahaveeryam Karavavahai Tejasvinavaditamastumavidvishavahai Om Shanti Shanti Shanti Hare Om May Brahman protect us both. May Brahman bestow upon us both the fruit of knowledge. May we both obtain the energy to acquire knowledge. May what we both study reveal the truth. May we cherish no ill will toward each other. Om Peace Peace Peace be unto all. So we have been studying the second chapter of the Shweta Shwetara Upanishad. We are in the thirteenth mantra of the second chapter. What happens to a yogi who has been practicing yoga? Remember it means first of all he has been practicing the ten virtues Yama and Niyama. In addition after that and Yama and Niyama are also by the way called the ten commandments of Hinduism. Universally applicable Patanjali Maharshi himself states that these are universal guidelines not for Hindus but every human being who understands my life is my own and I have to regulate it because what makes me healthy, happy and fulfilled that requires practice that is called yoga. In addition he has to do Asana, Pranayama, Pratyahara, Dharana and Dhyana. Naturally the person has been practicing what Bhagavan Krishna says Ahara Shuddhau Satva Shuddhi So Sattvic Ahara, control of the mind etc. So that is what Bhagavan Krishna says Yukta Ahara Viharasya Yukta Chestasya Karmasu Yukta Swapna Avabodhasya Only for such a person Yoga Bhavati Dukhaha Yoga makes such a person the most happy and fulfilled person. So his thirteenth mantra is echoing that one. Laghutvam Arogyam Aloluptvam Varnaprasadaha Swarasaushtavamcha Gandhaha Shubhaha Muthra Purusham Alpam Yoga Pravrutthim Prathamaham Vadanti These are the first manifestations when a person is engaged in practicing Yoga. These are the first manifestations when the person is really becoming a Yogi, progressing in Yoga. Prathamaham means very beginning itself, slowly slowly. What are the things the Yogi feels? Because he eats what is healthy, he eats at the right times, he eats with the right attitude and he eats in right quantities and he eats after offering it to God. Because he observes all these rules and regulations, he very soon this reflects in his body and mind. Laghutvam he feels the body is so light and Arogyam very wonderful health. Then suddenly Shweta Shwetra Upanishad or Shweta Shwetra Rishi tells us something. Alolupatvam that is all the greediness becomes less and less and less. And yesterday I just mentioned I want to remind you what does this mean? This means what is Alolupatvam is the greediness. What is greediness? When a person is not satisfied that dissatisfaction and the corresponding tendency to acquire more and more, thinking mistakenly that more and more will give him more and more happiness which is a completely misunderstood event. So this person is getting all the happiness and how does he get? That is where we have seen how he is going to get it here. How is he going to get it here? In the next mantra we have seen that one what happens he is going to earlier earlier we have seen that this person he is going to meditate upon all the pancha bhutas and he gets the best of the fragrance of the taste of the what is called the whole body becomes he beholds the most beautiful thing. Hears the most beautiful sound and as if he is having God given air conditioning everything all the vials and sorghums what best they can do and all of them together and in unlimited quantities. This yogi he expects he experiences and when he is continuously experiencing and when he is assured this will never come unlike worldly objects it will never become less he need not acquire it more it will be given to him for all the time to come. Naturally when a person is assured that you will never lack this thing the very greediness will disappear that was what I wanted to convey yesterday. Then varna prasadaha varna means the body acquires a tremendous splendor light as if cannot hold itself and wants to come out and spread we know say Ram Krishna story but we don't know what is holy mother story Ramivekananda story. We all know Ramivekananda had some extraordinary element of attraction and people used to be drawn to him like as we say that flies are drawn to honey like that. What was the secret a secret it is said ojas observance of brahmacharya what is brahmacharya continuous identity with God is called brahmacharya. So a great light used to come from every pore of the body we know history mind the devotees of Sri Ram Krishna once Sri Ram Krishna was about to go to Jairambati and all the people of Kamarpakur they gathered when they came to know a palanquin has been arranged. Sri Ram Krishna after eating food chewing betel leaf and putting on a very beautiful dhoti cloth he came out and people were just with unblinking eyes with open mouth they were glaring at him and Sri Ram Krishna was shocked. Hriday why are these people gathered here then Hriday also lost his tongue he let out the secret mama you look so beautiful with this beautiful cloth and you are chewing your lips have become like modern women put on this lipstick etc. And you look but Hriday did not tell the truth could not tell the truth he did not understand it was not physical beauty it was spiritual beauty pouring out of him and Sri Ram Krishna was disgusted what to see this body people had come out. But even Sri Ram Krishna could not suppress the truth he said mother you go out I don't want you to attract people through this body I want you to attract people through the purity of your teachings not through this body. So this is called varna prasada Swami Vivekananda used to attract that magnetic personality there is something very magnetic that is why even worldly pundits they distinguish between what is beauty and what is attractiveness. Some people are extremely attractive they may not be beautiful and many people are beautiful but not attractive at all. Very often poets use this expression pundits use this expression so when a yogi is progressing as if the divine light cannot be held inside it just comes out of course everybody may not experience it only some people will experience. Those who are practicing yoga according to the Patanjali yoga sutra doing pranayama etc for them the kantha swara the voice from the throat becomes extraordinarily great not only because of the control of food etc but also because of the pranayama. So it is said if somebody practices what is called nadi shuddhi purification of the nadis through deep slow prismatic breathing the voice also becomes very beautiful. And yesterday we also read Swami Vivekananda's remarks I have never seen a yogi with a croaking voice froggy voice so swara saustavam cha it is not only the beauty of the voice but it is the truth of the voice it is the sweetness of the voice it is the inner bhava coming out that's what we have to understand. Then from his body a tremendous amount of fragrance comes out so it is said when devatas come to visit great lord especially Jagannath or Kashi Vishwanath like that then from their bodies come out an unearthly heavenly fragrance. I mentioned the story of Swami Turiyanandaji Maharaj when he was about to enter the Puri Jagannatha temple a heavenly fragrance was coming and he saw here and there then Shri Ramakrishna came and explained many gods and goddesses to purify themselves they come down to have darshan of the divine lord in an invisible form of course and from their bodies whenever they come this heavenly fragrance comes out. That's when the Bhagavatam we get there is a very fragrant flower called is Shri Krishna goes Parijata and brings it the whole tree has been brought at the insistence of Satyavati. So that is there and we also have seen how it used to come from Shri Ramakrishna's body Swami Vivekananda's body etc so yogis are supposed to get this beautiful fragrance and it is said though it is not explained here in some books in yoga that is being reflected here. Because the food intake drink water intake is completely controlled a yogi will take only what is absolutely necessary his quantum of urine and also the feces will become very small not only that even the urine smells fragrant even the feces smell fragrant. And that is why they say the pigs who forage for food Indian pigs you know because people they use open fields as lavatories so these foraging pigs go there and they don't touch the livings of the yogis. Because they don't get this pure sattvic aahara that is there is no masala even they are very what is called captivated by the masala smell of those who eat masalas so they want to touch these things at all. Just see what happens even the urine even the feces and even the sweat that comes out whatever comes out from the body becomes absolutely fragrant and shubha that these people the very association with them brings about auspiciousness and then lifts up the minds of the people etc. These are the some of the things I wanted to complete since yesterday then we move on to the 14th mantra. In this mantra what happens what happens just like a he gives a small example that a golden ornament for example and for a long time it has been lying in a dusty box and suddenly the owner of it wants to take it out and finds it full of stains etc. And then he washes it as soon as it is washed with the appropriate material it shines like what they call burnished gold with all that splendor it reflects the light that is falling upon it. You know these costly jewels gems they all reflect these things so that is being said and also there is a tremendous amount of Tejas comes out of it so here God vision is described. What is the point here remember in the Bhagavad Gita Bhagavan Krishna having taught completed the Bhagavad Gita teaching puts only one question the whole Bhagavad Gita there is only one question by Bhagavan Shri Krishna. He asks Arjuna, Oh Arjuna did you listen to my teaching with unwavering attention and understood it properly if you have understood the result should have been that all your what is called Vishada sorrow etc. That is the result of delusion moha will would have been washed away first your moha will go away nasto moha will become destroyed by these teachings and as a result you will not be a victim of suffering and unhappiness. And categorical reply of Arjuna was nasto moha my delusion is totally destroyed how by your teachings then he says something extraordinary Smriti labdha I got back my memory that means memory was there it was covered but it was brought back and then now I know. What memory Atma Smriti I am the Atman I am not the human being I am not Arjuna I am not a warrior I am not the commander of the Pandava army this was just an incidental role but really I am that pure Atman and this moha is gone. Because moha I am not the Atman I am Arjuna I have been forced to take wage war with these Kauravas and I have to kill people who are so near and dear to me all this had come because of the forgetfulness of one's own true nature. So this is being said here that as a gold as gold which is stained because of lack of usage for a long time when it is washed properly it starts lighting up like its previous state. So also the mind which is practicing yoga it also gets back its old state memory is brought back what memory Atma Smriti I am the Atman. And this is what is being said here. So what is telling that yatha eva bimbam here bimbam means anything that is to do with gold. Suppose it is covered by mud, dirt, dust, stains then sudhantam when it is properly cleaned up what happens it just shines how full of light as it was at the original time because that is its nature. That shine is the nature of gold, golden ornaments and what is called invaluable gems, ratnas and manis etc and in India plenty of them are available. One of the greatest one was from Kohinoor diamond and it is now in the hands of these British people who through deceit had stolen it from a young Maharaja, 9 years old Maharaja and presented to Queen Victoria. And India is pleading for it to return back I think eventually they will have to return when the force becomes a little bit stronger. Anyway here a yogi his memory comes back previously I am not divine, I am not the Atman now completely washed, burnished by the practice of yoga. Just like the example we have seen then anything it could be silver and it could be anything that acquires stain when it is properly cleaned, polished, burnished then it attains its former glory. So this yogi also attains to that former glory. So Tadva after the practice of yoga Atma Tattvam Dehi Prasameeksha. Dehi means this person who was thinking I am having a Deha, I am having a body, I am having a mind, I am endowed with a body and mind, I am one with the body and mind such a person is called Jeevatma. Such a Jeevatma now awakens from his long slumber of ignorance and starts following the teachings of a Guru, practices yoga and then he slowly Chitta Shuddhi. That is purification of the mind, purification of the Smriti. Memory takes place, Tadha, what happens Atma Tattvam, Prasameeksha, he beholds. What does he behold? Atma Tattvam. Arre, I am not body mind, I am the Atman as Sri Ramakrishna perceived when Akshay, his nephew died that the soul of Akshay, actually even to say that soul of Akshaya is a wrong expression because that is an ignorant person's view. The soul of this person, the soul of that person, the soul of Ramakrishna, the soul of Swami Vivekananda etc. there is only one soul. When it is associated with body mind it is called Jeevatma but when it is disassociated from the body and mind it is called Atman. The Atman is only one so Atma Tattvam, I am the Atman, I am the Brahman, Prasameeksha, directly he understands. That is called not that he, afresh he got Atma Tattvam, he was the Atman, he is the Atman, he will be the Atman but he had forgotten it. He also feels Ekaha, there are no many Atmans, many souls. Kshetra Gnoham Sarva Kshetreshu Bharatha. Kshetra Gna, the knower of the field is only one but fields are many, bodies are many, minds are many. They are compared to different mirrors but the real Sun is only one reflecting in so many these ones. But every mirror feels that I am a separate Sun, you are a separate Sun. The reason for that is, very briefly I will tell you, it is a huge subject. This is what Sankhyens say, this is called Bahu Atma Siddhanta. So many Atmans are there, Jivatmas are there. Why? Because if the Jivatma is one and he must experience the experiences of every other Jivatma. But what do we say, when I am happy you may not be happy, when I am unhappy you may not be unhappy. When I am sleeping you may not be asleep, when I am awake you may be asleep. So every soul's experience is different, so every Atman is different. So this is called Bahu Jiva Vada, many souls. But Advaita Vedanta clearly says that how do you distinguish between one soul and the other when there is no body and mind. So many arguments are given, as I said I am not going to go and get confused. But the fact is the light is one, for that I will give an example. Suppose you are in a room and there are hundreds of objects in the room and how many lights are there? Only one, as soon as you put on the light and that light reveals every object, all the hundreds of objects. So it is not that one separate light for each object, but one light. But objects are many and the illuminator of every object is only one, one light. This is the example, normal, common example given to establish Ekatma Vada. There is only one Atman, there is only one Brahman. That is what this Yogi feels, Ekaha, not only that. Kritaarthaha Bhavate, he feels completely fulfilled. That means whatever a human being is supposed to do, I have done. What is a human being supposed to do? He is supposed to desire four goals. What are they? Dharma, Artha, Kama and Moksha. And I have done everything, I attained Moksha, I realized that I am the Atman. So my life has become very happy, very fruitful. But how do we know? Vitashokaha Bhavate. So such a person becomes free completely forever from the threefold miseries, Adhyatmika, Adhibhautika, Adhidaivika afflictions. He becomes completely free from them because the Atman has nothing to do with the body-mind and where there is no body-mind, it is one, it is all-pervading, it is birthless, it is Sat, Chit, Ananda, Swaroopa. And then further, this Yogi, the essence of the 14th mantra is, this Yogi remembers, I am the Atman. That is called self-knowledge. So everywhere in the Upanishads it is said, a man of knowledge, Brahman knowledge, self-knowledge, becomes Brahman, becomes the Self. This English word Self is not very good actually. So Atma Gnanam makes a person know, I am the Atman. Brahma Gnanam makes a person know, I am Brahman. That is being explained here. What happens? Then this person will become completely free from all the afflictions that every human being who thinks he is the body and mind will go through inevitably today, tomorrow. Not only that. Sometimes we see, some people are very lucky, they have problems, but very few and very light problems. But some people have got heavy problems. Their body is unhealthy, mind is unhealthy, physical circumstances are unhealthy. So we see so many things. But this is a misnomer. Everybody at some point or the other, they will have to go through every sort of heavy sorrows. Nobody can really escape. Why I am saying? Because if some people are lucky enough to go through only very light, very tolerable misery, they will never turn to God. Only when they experience the death pangs, that I am going to die, that creates the greatest fear. Only then the person turns towards God in his desperation to escape death. Sooner or later, the person awakes to the fact, if there is a body, there would be a death. If there is a janma, there would be a mrutyu. It applies equally to both minds. In fact, the rise of the second thought is the death of the first thought. The rise of the third thought is the death of the second thought. Rarely we take notice of it. So, when a yogi, by God's grace, he takes the practice of yoga or spiritual sadhana, and by God's grace, he obtains shraddha, intense faith in the scriptures, as explained through the mouth of the Guru, he practices very sincerely, slowly he progresses, and ultimately he understands that there is no problem at all. All problems are imagined, because all problems come from the identity with body-mind. Body is an imagination. Mind is an imagination. Everything that is related to the body-mind are nothing but imaginations. But he wakes up from that and says, this Atman has nothing to do with body-mind. This is the first stage. But the second stage is that it is not that the body-mind is separate. There is an existence of a second object called body-mind, and the Atman is one object. Body-mind is another object. Atman is free from problems, and body-mind is nothing but problems. That view will totally be destroyed. The same Atman is manifesting with nama-rupa, that is called the body, that is called the mind, that is called the jagat. That is what the person is going to experience, and that is going to be highlighted. Very soon we will come to that. So in the mantra five, what does self-knowledge do? It destroys all sorrow, all grief, all suffering. So when the yogi beholds the real nature of Brahman through the knowledge of the Self, radiant as a lamp, then having known the unborn and immutable Lord who is untouched by ignorance and its effects, this yogi becomes freed from all fetters. Really speaking, from the Advaitic point of view, this is how, in simple language, I am going to interpret it. Yada, this yogi, through yogic practice, when he reaches the ultimate knowledge, what is it? Atma-tattvam. What is the Atma-tattvam? I am not the body, I am not the mind. Then who are you? Atman is none other than Brahman. Tatvena. So Brahma-tattvam, Atman and Brahman are two separate words meaning exactly the same thing. Atman is Brahman, Brahman is Atman. So, Deepa Upamena Iha Yuktaha Prapashet So, just like, you know, what happens when there is a light, everything is seen crystal clearly. So when there is a midnight sun, you can see everything. That means you don't mistake, you don't take. For example, take a classical example, it is only when the light is very inadequate that a rope is seen. Because of previous experience, as a snake, fear comes, a man may even have a cardiac attack and definitely he suffers from, but just as a person, the same person, when light is brought and then he sees it is not a snake and it is a rope. What happened now? There was no snake. What he understands is, I was thinking this rope, mistaking this rope as a snake, really there is no snake. And how could he do it? Because of the light. Similarly, here by the Atma Jyoti, by the light of the Atma Tattva, Aham Atma, Aham Brahma Asmi, Aham Brahma Asmi. So, Deepa Upamena, that means, with the example of the lamp, Yuktaha, the proper shade, he sees crystal clearly, like this man who was suffering from the fright of the snake, crystal clearly perceives it is nothing but harmless piece of rope. He sees there is this whole Jagat, is nothing but Brahman. My body and mind, which is a part of the world, is also nothing but Brahman. So, he will see everything, Sarvam Kalvidam Brahman. And that Brahman is further described. What type of Brahman is it? Remember, when we are in that state of Brahman, when we have Brahma Jnanam, we don't talk, I am Ajam, I am Dhruvam, I am Sarva Sattvai Vishuddham, I don't think like, because there is no mind, there is no need. All this is only for the purpose of Sadhana, so that I can meditate upon these qualities and slowly reach. And when I know the truth, I know that I am all that and I don't think, because all these are necessary to introduce some unknown object to somebody who doesn't know about it. That is how we introduce. You introduce a flower, introduce a person, introduce any object, you can only introduce, not by its Astitva. So this is a tree. I can see that it is a tree. I don't require your aid for that. But I want to know, what tree is it? Is it good? Is it sweet? Can I eat it? Can I enjoy it? What can I do with this tree? And that is called Guna Varnana, description of the Gunas. Remember, this is only for a person who doesn't know. But for a person who has grown up with that plant, he knows all about it. Only he has to tell it to a person who doesn't know it. So, a Brahma Gnani doesn't say, I am a Brahma Gnani. Brahma Gnani doesn't say, Ajo Nitya Shashvatayam Purano Nahanyamanyahanya Sarire He doesn't say that. These are all for the sake of meditation on the Atman. So, what happens? Prapashyat, he directly realises, I am Atman, I am Brahman. Who? This Yogi, who has been practising Yoga for many Janmas. Aneka Janma Sam Siddhaha It will take many lives. But even that idea, it takes many lives, is also a misnomer because when a person goes beyond time, he says, Oh, after a long time, I have realised my true nature. The very concept of time, space and causation totally disappears as if, just like in deep sleep, you don't count time in deep sleep because you go beyond mind. And mind is measured, a measurement, an instrument which measures through time, space and causation. So this, what is the nature of the Atman, is forever meditation. Ajam, is never born. What about a Jiva? Oh, I was born. First he thinks, I am born from my earthly parents. Then he says, No, there is a God and that God has created me. I was made by God. Then he progresses further. No, no, I have not been made by God. I am, God only is manifesting as my body, as my mind, as this entire universe. And the last stage is, God never is manifesting. There is only Brahman, Sarvam Kalvidam Brahma. So remember, the enumeration of these qualities is for the sake of only meditation. Ajam, Brahman is unborn. That means I am Atman, I am unborn. Dhruvam, so because I am unborn and I am eternal. Eternal means what? Changeless. Dhruvam means what? Changeless. I am changeless. And Sarva Tattvaihi Vishuddham, I am completely separate from all modifications. And how many modifications are there? Three modifications are there. Every modification in this world for an ignorant Jeevatma fall under three categories. What are those three? The gross body is one modification. The subtle body is another modification. The causal body is another modification. So through the subtle gross body we experience the waking state, Jagrat Prapancha. Through the subtle body, the Swapna Prapancha. And through the causal body, Karana Sharira, what we call the Sushupti state. But a Yogi realizes these are all changing things. These are all object things. I am changeless. I am the Atman. I am ever pure. I have never been contaminated by any of these modifications. Evam Devam Gnatva Having known that Devam, Devam means shining one. Shining one means Swayam Prakashaka Atma Knowing whom? That I am that Deva. I am that Brahman. There is no other Deva. Sarva Paapaihi Muchyate A person becomes free from all sorts of Tritapa. Remember, Paapa means suffering. Suffering means Taapa. And the causes of all the Taapas are the gross body, and the subtle body, and the causal body. Usually termed as Adhyatmika Taapa, Adi Bhautika Taapa, and Adi Daivika Taapa. This Yogi, knowing that I was never born, I became changeless, I am that Paramananda Swaroopa, Sat Chit Ananda Swaroopa. I am not the Mano Budhya Ankara Chitta Ninaham, Shivoham Shivoham. This is the result of self-knowledge, and that is what is pointed out here that the Sadhakas identity with Brahman. It is not something which he was not before, but through Yoga Sadhana, spiritual practice, he attains because a very cogent argument is there. That argument is whatever is attained in course of time, by whatever means, that will also be lost. So if in 10 days I gained something, another 10 days I can lose that one. So whatever is attained in time will be lost in time. But whatever is my real nature, I will never be separated even when I am thinking. For that, Holy Mother used to give a beautiful example. There was a disciple who asked, Ma, I seem not to be progressing in spiritual life. And Holy Mother replied beautifully, smiling, My son, suppose you are sleeping in a room on a cot and somebody lifts up the cot and takes you to a distant place and puts you in another house. And as soon as you wake up, do you think that you will realize that you slept in one place and you woke up in another place? You will be still under the impression, I only slept in Jairambati, now I woke up in Kamarpukur or Bangalore or Kashi. No. But it will take little time. Then you wake up. You see, this is not the same room. Then you come out. This is not the same house. Then you come out. This is not the same town, same street. Then where am I? Very soon you come to know you have been removed. The grace of God, many times it works like that. Not always. That's why, as we discussed earlier, that when the yogi is progressing, he sees snowflakes, he sees smoke, he sees fire, he sees many visions and then his body becomes light, very, very healthy and his fragrance will be emanating out of his body and even out of his what is called livings, his urine, his stool, etc. That is not the only thing. Changes happening, but he will realize, I am that Atman, but it takes a little bit of time. It is not that he obtained something new, but he realized what he had lost. This is called the loss of memory and the regainment of the memory. This is one of the famous, often repeated teachings, that you don't gain anything new, you realize what you were, you were, you are, you will be exactly the same. And once he realizes, I am Brahman, what happens? This Yogi starts seeing God everywhere. What is the first state? That I am not the Atman, but I believe that I am the Atman through the teachings of the Guru and scriptures. What is the second thing? That he slowly approaches, he sees so many changes, then he becomes slowly detached from the idea that I am the body and mind and finally he realizes Aham Brahmasmi. The Guru only tells, you are Brahman, but the words used is Tat Tvam Asi. You are that. And he realizes with his own experience, Aham Brahmasmi. But one's spiritual progress should not stop there. He should see, because Brahman is one, if he sees something else and which Totapari Maharaj could not see for a long time, what Sri Ramakrishna used to call My Divine Mother is none other than Brahman, but by the grace of the Mother, he was at last made to see, to realize that Brahman when I see with this body-mind is called Divine Mother and when I become one by going beyond body-mind, Aham Brahmasmi. This is Sri Ramakrishna's famous teaching, Nitya to Leela, Leela to Nitya. So in the Mantra 16, how this Yogi not only knows he is Brahman, but he sees Brahman everywhere. That is described. Yashoha Devaha Pradishoh Anusarvaha Purvoha Jataha Savu Garbhe Antaha Sayeva Jataha Pratyam Anaha Pratyam Janaha Tishtati Sarvato Mukaha This word Sarvato Mukaha means he is Vishnu. He is pervading everywhere. So what does it mean? He indeed the Lord, which is Brahman, who pervades, he pervades all regions. He was the first to be born and it is he who dwells in the womb of the universe. It is he again who is born as a child and he again will be born in the future. He stands behind all persons and his face is everywhere. If you remember still beautiful Narayana Suktam starts or Purusha Suktam Sahasra Seershah Purushah Sahasra Akshah Sahasrapah Sap Bhoomim Vishwato Ritva Atyatishtat Tashangulam Beautiful Suktam which we will come to know, we will discuss after completing Narayana Suktam called Purusha Suktam. Now here Esha Deva Eshoha Deva That very Deva Who is that Deva? Aham Saha Deva I am that Deva. That means here Brahman. Pradishah Anu Sarvaha Pradishah Anu He has become all the Jagat, all the East, West, South, North, Above, Below, all the directions. And Purvohajat, the first born is only that Brahman. And not only that Savugarbhe Antah He is in the womb of an entire universe. That means what? He is within the womb of every creature. In the male at the male Veeja in the female at the female Veeja whether living or it is non-living. He is only manifesting as everything. Saiva Jataha Whatever we experience as being born. Jataha means what? That which is born. What does it mean? You cannot experience. I cannot experience anything which is not born. It must only first it must be there and then only I experience it. You experience it. So whatever is Jataha is born. That means whatever is existing and not only that. Saha Eva Janisya Manaha. Whatever is going to be there. Suppose somebody creates out of the existing material a new person a new animal like nowadays experiments are going on what is called the body cells are taken and they are going to be multiplied and they have created one sheep. They have even created human beings they say especially in countries like China but some places, some countries are expressly forbidden secretly they are doing it for their own selfish purposes. So whatever was, whatever is whatever is going to be living as well as non-living Saha Eva. That Brahman alone. There is nothing other than Brahman. Now I remember a beautiful incident. Ram Krishna was suffering from cancer. He was at the Kasipur garden house. One day some devotees were there. Among them was Ram Krishna's attendant Latu and Latu he was lying down and he was putting his hand on his head and half reclining like Ranganatha Swami. Now Sri Ram Krishna was suffering from intolerable pain. Suddenly he went into a bhava. Then he becomes aware of the external world. He regained external consciousness. He looks and then he says there I see Latu, I see God himself is lying in that position. He was not seeing Latu. He was seeing God. In Sri Ram Krishna's simple words God means Brahman. Nothing else. And only Latu? No. You have to understand whatever Sri Ram Krishna was beholding is nothing but only the Divine Mother or Brahman. So this is the meaning. Not only that Sarvato Mokaha He is manifesting as everything. That is why the many times I mentioned the Vishnu Sahasranama very first name Vishwam the whole universe is nothing but Brahman Narayana. Narayana means Brahman here. So Pratyam Janaha Tishtati He is inside every object in this world especially human beings. Pratyak means inside. Janaha means of the people. Tishtati because He is the one Prana of the Prana. He is that which makes the body and the mind alive, makes them possible to work as instruments and this is what a Yogi who knows I am the Atman then I am the Brahman I am the world and there is nothing other than me. This is the meaning of the 15th verse 16th Mantra. Then we come to the conclusion of the 2nd chapter and He says that I see everywhere Shri Ram Krishna says that once I entered into that state then I started throwing so many things I see Brahman in the East I see Brahman in the West I see Brahman in the North I see Brahman in the South I see Brahman above I see Brahman below I don't see anything which is not Brahman. I started dancing. This was the experience also of Gopal Erma. One day she went to Panihatti, what is called Chariot Festival. There that day she had universal vision of Krishna, people who came, the Chariot the priests and everything was nothing but Bhagavan. She saw Bhagavan or Gopala everywhere and she says that day I raised a Kurukshetra. That means I could not contain my excitement. So this perception and salutation of that Brahman by Brahman, by this Yogi who realized himself as Brahman is being said here. The self-luminous Lord who is in fire, who is in water, who has entered into the whole world, who is in plants, who is in trees, to that Lord let there be adoration, let there be adoration by salutations again and again and again and again. So the meaning is very clear. Very briefly I will recollect it. In the fire and in water. What does he mean? In all the Pancha Bhutas, Akasha, Vayu, Agni, Jala and Prithvi. The whole universe including my body, mind and your body and mind living, non-living is nothing but constructed, construed of these five elements and then that means the whole, all the five elements is nothing but Bhagwan, Brahman. Then your Vishwa, entire universe which is made up of the five elements, it is nothing but Brahman. What happens? Bhuvanam avivesha, as if he entered it, as if clay had entered into the every pot. There is no, remember, there is no separate object called pot. The same clay with different names, different forms is called small pot, big pot, square pot, round pot etc. Not only that, eva eha oshadeshu, is there in all the plants. eva vanaspateshu, all those that nourish every creature in this world. Not only that, all rivers, all mountains, everything in this universe. So, eva devaha, I see that Brahman everywhere. Therefore, wherever I see, tasmai devaya, namo namaha, my salutations to that Brahman who is manifesting everywhere. So, this is the final result, but only with one caveat. When the yogi knows I am Brahman, whom is he saluting? I am saluting some other God who is Brahman? No. I am saluting tasmai mahyam namo namaha. Therefore, I salute myself again and again, as Ashtavakra Samhita outlines so beautifully. With this means what? The yogi slowly progressing, understanding I am progressing through so many signs that we have discussed earlier that yogi had finally attained to oneness with Brahman and whether with closed eyes or with open eyes, he sees nothing but Brahman. And with this the second chapter of the Shweta Shwetra Upanishad has come to an end. I will give you a brief summary. It may take a few minutes. Please put a bear with me. Mantras 1, 2, 3 in the second chapter are prayers to God in the form of the sun. Actually, in the form of the sun to God or to Brahman. For what? For removing all obstacles, for granting a healthy body, limbs, etc. through the Adhishtha through Devatas, through the Surya, through the Indra, through Aruna, through Vishnu, through Brihaspati, through Chandra, etc. Then comes sincere self-effort. God has given me and I am grateful, but I must use this, what God has given me to move towards Him. Third, this is the second mantra. Third mantra, God alone can help us realise Him. Fourth mantra, let all spiritual seekers pray to Brahman constantly. As Ramakrishna says, it is impossible to realise God without God's grace. Only when God reveals Himself can one really realise Him. Then fifth, there are several parts. I bow and pray to all the sense organs and their presiding deities to bless me with spiritual progress. And then second part, let this divine message that is Shruvant Vishwa Amrutasya Putra, let it spread all over the world. Sixth, without God's grace we can never get out of Maya. Seventh, with the blessings of God alone, we strive and move forward. Eighth mantra, how to practice yoga by keeping the body straight. Three, Kunnatam Stanam, the head, the neck and the backbone or the face or the throat and the chest. Then we can cross devotion of Samsara Brahma Kudupena by the boat of Brahman. Ninth mantra, practice Pranayama and then control the mind. Tenth mantra, what is the best place to meditate which will make us forget the body mind which is free from all disturbances and which is very pleasant to behold. Eleventh mantra, how to know I am progressing or a yogi is progressing, early signs of spiritual progress. Twelfth mantra, confirmation of the scriptural teaching through the experiences of anarthali fragrance, light etc. Then good health and old age doesn't trouble, such a yogi will not have fear of death. Thirteenth mantra, effects of yoga on the body. Lagutvam, Arogyam, Varna etc. Then fourteenth, realization that is I am Atman as not attainment but as a recovery of my own lost memory. Fifteenth mantra, freedom from all factors that is Vidyate Hridayagrandhi Chidhyante Sarvasamshaya Kshiyante Chasya Karmani Vasmin Drishtey Paravari Then sixteenth, beholding Sarvam Kalvitam Brahma Seeing Brahman everywhere Sarvatra Brahma Darshanam This is the essence of the second chapter. From next class onwards we will take up the third chapter. It is not too difficult the further chapters.