Taittiriya Upanishad Lecture 15 on 28 August 2024

Full Transcript (Not Corrected)

We are studying the Taittiriya Upanishad. After quite a long introduction, we have entered into the first chapter called Sikshadhyaya. Originally called Sikshadhyaya. But that is what is called Chandasa Prayoga, Vedic usage. But the correct way is Siksha. Siksha means training a person in whatever. And this has got 12 sections. In our last class, we have completed the two sections. First is the Peace Chant and the second is introduced. First is about the grammar. Second is how to do contemplations on some ethos. And now we have also seen that the whole universe appears to be multiplicity with no relationship whatsoever with any other thing. Everything is a standalone object. But the Rishis have given us a formula by which we can connect to the whole world. Unity in diversity. We still perceive the diversity. And at the same time, we also see that there is an unbreakable relationship between everything. For that purpose, five important topics have been taken. And what are they? Adhi Lokam, Adhi Jyotisham, Adhi Vidyam, Adhi Prajam and Adhyatma. Adhi Lokam means with regard to the worlds. We see this world. Even in this scientific viewpoint also, we see so many galaxies. And we are still searching for life in other galaxies. So is there any life? And if there is life, what type of people? Weird imaginations are there. All sorts of imaginations. Will there be people who are tremendously advanced, who can destroy everything? Advanced means we only imagine destruction. The power to destroy much quickly and a larger life area, etc. Will they be good? Why can't we think that there may be people in other worlds who are so broad-minded, so advanced in life that they will be pitying us who are fighting with each other? And every single day seems to unfold a new type of conflict in this world. And how much we are expending energy, time, money and a fraction of that if we can extend it? How many billions of people are poor, uneducated? And if this research can be directed towards improvement of health, etc., then it would have done a lot of good without expending any more than what we are already expending towards these self-destructive methods. Maybe there are people who have gone through this type of process, become wiser, so we must be connected to them. So no world is completely disconnected. We are connected with everything in this world and this connectiveness seems to be divided into five types. What is the first thing? This world and the divine world, Svargaloka, and whatever is in between. What is the essence? It is one. Then the second one is about light, the sunlight, moonlight, then the fire, and what is inside us. Everything is related, connected. And then Adividyam, we see it, how knowledge is passed from the earlier teachers through their disciples. What is the process? In every one of these connections, we are given four hints. So two things, the earlier form and the posterior form and what connects them and what is the result of this connection. Simple example, teacher is there, of course, first teacher comes, then there is student is there, that is the one, and both are combined by the methodology of teaching. How does the teacher connect with the student in the form of passing on what he knows to the student? And what is the result? The student also, in the process, becomes like one, like his teacher, capable of passing it on to his own children, to his own students, etc. So if we look at this way, we are learning from everything in this world. Simple example, how did the scientists come to fashion aeroplanes? What did they do? They studied the so many creatures that are flying in the space, the birds, for example. So they have got wings. Even today, that is the model that has been taken. So how could they fly? Study them and then find out a means how we can also take advantage of it. This is how we learn from everything in this world. Another example, how does the spider connect itself with this web? Maybe a huge web and any part of the web, if there is slight movement, immediately the spider knows that there is an insect or something and of course it does it for the purpose of survival. It is not doing it because of some anger or enmity taking it out. No, it wants to survive simply. So that is connected. The eater and the eater, we are connected together. There is no difference. The eater eats something and the eater becomes in his own turn the eaten and everyday examples are more than sufficient. This is one example. So the knowledge spreads through that. Not only human beings, birds teach their young ones, beasts teach their young ones how to survive, what is good, what is poisonous, what to avoid, what to accept. What are the strategies, how to hunt, etc., etc. So in a common way, there is no difference at all between the highly evolved saint and even the lowest insect. Both of them are having knowledge. Only degree of knowledge is manifest according to their needs actually and capacity. So this is how we can see the unity. Then we see how everybody is connected with everybody else. We are connected through our parents. Our parents are connected through their parents. So think deeply. That is called Upasana and find out what the unity in diversity. Our body is connected. It is a combination of the hands, the legs, different parts, etc. There is a unity. To the extent this unity is lacking, to that extent our functionality becomes defective. So the worlds are connected. The lights are connected. The sun, the moon, the stars, the fire and that which is our prana within, they are connected. And through this knowledge, each one of us are connected. Even if you take a little extension in this example of Vidya or knowledge. Vidya means knowledge. How do we know? We have knowledge of the tiger and we have the knowledge of a madcap or knowledge of the dangerous person with weapon and that knowledge gives us the means to live better way and to avoid difficulties, etc. And what we know, we pass it on to others. Our children, our friends, other people, books especially. After our ancestors had discovered the art of writing, this spread of knowledge becomes extensive. But after the invention of this, what is called world wide web or internet. Now any knowledge, any type of thing, but knowledge doesn't mean only good thing, good and bad. Everything becomes completely spreadable everywhere in this world. So this is how these five examples and according to my understanding, these more or less cover the entire life. And if we can meditate upon them and then try to extract what do these contemplations lead to. They lead to, they reduce the diversity, reduces the separability and brings us closer and closer. That is why they are called Maha Samhita Iti Achakshate. This we have seen in our last class. And why are they called Maha Samhita? The great combinations. Because in the very second section is called Sikshadhyayaha, how when two vowels come together, two consonants come together, two words come together, they have a tendency, natural tendency to combine together to make our life much easier. So that is called combinations. If we can learn, then we can accomplish things much faster. But here the same methodology which we have employed in learning how to read, how to write, how to speak is extended to everything in this universe in the form of these five faculties. And this type of contemplations is called the great contemplations. Maha Samhita, the great combinations or great contemplations on these five great combinations are the factors. And what does a person get? So there are two types of people, those who want worldly happiness and those who have gone through this phase of worldly experience, learnt their lessons looking for something higher. And those who are looking for worldly happiness, they get four things. What are those four things? First of all, their mind becomes much more clear. This is called Chitta Shuddhi. They are able to understand the larger whole. They can take in a large section and focus upon them instead of a small thing. Second thing is Chitta Ekagrata. That is, they have got this. Any contemplation, any meditation, the main point is tremendous focus, concentration. Then there is a third benefit will be there, Chitta Vaishaliyata. When we see at the larger whole, we go beyond our very narrow personalities and we can identify ourselves with larger, still larger, even larger parts of space, parts of people, parts of the worlds, everything. So there is so much of relationship between me and the world and the sun and the moon and the stars. This is what in modern scientific terminology is called holistic attitude. Even though scientists have been advocating this holistic attitude, really when we look at what is happening, we see that everything is getting tremendously fragmented, separated, leading to more selfishness, wars, weapons, destruction between religions, between cultures, between societies, between countries, between languages, between anything together. Even there are so many clubs, doctor's club, teacher's club, scientist's club, and they want to make it exclusive. Then there is rich people's clubs. Only are you a billionaire? Yes, then you are welcome. Are you a millionaire? So they will give you. We are very polite language. All our members are full. Until somebody dies, you will not get any place here. But I can recommend you an excellent club where they will welcome you. Millionaire's club, then lackey's club. So like that clubs are coming. What are these clubs doing? They are, in fact, instead of integrating as a whole, are fragmenting themselves into ever smaller and smaller pieces. And then if the question arises that why do we actually need to integrate or to identify with the larger whole? Because when we identify with the larger whole, our happiness increases, our fear becomes less, and our toleration, capacity to tolerate, our capacity to love, our capacity to become less selfish goes on growing. That is the greatest benefit. Less selfishness, more happiness. In this connection, one very important point comes. Somebody actually asked this question to many Swamis, including me. Say, supposing you identify yourselves with your whole town, let us say, or city. Then what happens? What happens? You will be the more happy person than before. But Swami, there seems to be a flaw in your argument. Why? Because my city, everybody is not happy. There are 50% of the people, and that is a great deal to say 50% are happier, and the other 50% are unhappy. Then if you identify yourself with the entire town or city, then 50% you will suffer more, 50% you will be happy. Then what is your answer? The answer is exceedingly surprising answer. That is our happiness will only increase, will not decrease. How come? Are you not identifying with those people who are suffering, who are having pains, diseases, etc.? Yes, it is also true. But then we transcend these small things. What appeared when I was identifying with my body as unhappiness, when I identify with the larger whole, that becomes part of life. That is, I understand, he who is born, he has to become old and he has to die. So this death, instead of frightening, becomes a most welcome Siddhanta. That is, I welcome it because that is also a change. It is not a permanent thing. Second, if somebody is unhappy, then how can I be happy all the time? Because, simple, one example, it might suit you, might not suit you, but I am going to give you. Suppose a tiger eats you up, then the tiger is happy and of course you are unhappy before it has eaten. After it has eaten, you have no problem at all. In fact, if the modern adage that you are what you eat is real, true, then you become a tiger actually and you start eating the other people. Anyway, the point is, you see, who has eaten? Who has eaten? You. Who has eaten? You only. You see, from a larger whole, this division between happiness and unhappiness becomes much less, much attenuated until everything we look at from a larger viewpoint becomes only enjoyable. And then when we finally identify with what we call Brahman, then Brahmananda will come because you are the prey and you are the animal of the prey. You are the killer. You are the killed. You are the eater. You are the eaten. In your own turn, you become eater and when your turn comes, you become eaten. But overall, there is nothing called death or limitation and that is what is called Chitta Vaishal Yata. The identity with the greater whole will be the third benefit of this any type of Upasana. What is the last type? It is tremendous Punyam will come because you become a very moral person. You, as it were, are walking in the shoes of everybody else and then what happens? You understand it is me only. If I help somebody, it is me. I am helping myself. If you give pain to somebody, then I am giving pain to myself. This is called morality and when a person once becomes a moral person, then he will not do anything that will bring pain to himself and then he will only do what is absolutely right. So this Punyam, what does it do? It acts as a giver of two results. Punyam or virtue gives two results. The first result is our happiness in this very world increases tremendously. What is the second thing? That brings us knowledge of the higher things. So the desire, once I have tasted a higher happiness, I will never be satisfied with anything lower. In fact, previously I did not know such a higher happiness is available. Now I know but the mind also opens. How do I know there is not even a still higher state of happiness? So our minds are now closed but these closed minds become very much open. These are the benefits of any type of Upasana and even if a devotee without all this intellectual knowledge simply sits and then does Japa, then he will become a much better person. There is no doubt about it. So with this, this Anuvaka is over. Now we are entering into the fourth Anuvaka and here is fourth Anuvaka or fourth section in the Siksha Valli of this Taittiriya Upanishad. So first of all, there it is divided into what is called prayers. What is the prayer? That I want to pray to Omkara and why do I want? It is a prayer for wisdom and for wealth. Wisdom and wealth. Wisdom means knowledge and wealth means how to make my wisdom or my higher knowledge into practical usefulness. What Swami Vivekananda used to call practical Vedanta. What is practical Vedanta? Vedanta is wisdom and practical Vedanta is how to manifest it in our day to day life. This was what Swami Vivekananda had said. Manifest your divinity. What is the goal of life? To manifest this divinity within by controlling nature external and internal. What does he mean by control? Control means transform your external life and internal life and make it more and more divine. Become more and more God-like and how to practically do it? Do this. That means manifest your divinity either through work or worship or philosophy or psychic control by one or more or all of these together and be free. And that is exactly reflected in this fourth section. So there is a prayer. First of all, it is called the contemplation on Omkara. So it is exactly like Gayatri Mantra which we discussed when we were talking about Medha Suktam especially. May the Divine Lord or Divine Mother endow me with tremendous capacity to understand so that my understanding is Satyam and Ritam. It is true and it is the inevitable. So that is what is called awakening to one's own true identity. For that purpose, this is called Japa, prayer. And then there is a prayer for I want to become immortal. For that purpose, I have to study the scriptures. For that purpose, I have to be equipped with right amount of intellect and then Omkara as if that syllable Om itself is the highest divinity. Remember, Omkara is representation of both the Saguna Brahma as well as Nirguna Brahma. And through you, you are like a scabbard where sword is kept. And what does the scabbard do? First of all, it protects the sword. Secondly, when you are looking for a sword for whatever purpose, you don't search here and there. You search your scabbard and carefully you take it out. Like that, Omkara covers, envelops Brahman. That means if you pray to it, if you do what is indicated by the Rishis, by the seers, then it will reveal to you. That is, it will remove your body is the scabbard, your mind is the scabbard and you have completely identified with this scabbard. But you are completely neglecting what is within you. Each soul is potentially divine. But that divinity has become inextricably identified with the body and mind. When we say I am the body, I mean this is reality. Body is the truth. Body is the rhythm. That is how we are behaving now. But no, we see in front of our eyes a baby is born. He grows up and then he passes away. You watch any movie. It's the birth of a child, growth of the child becomes a youth, middle age. In two hours, the whole life is shown there. So that sharp intellect to penetrate deeper and deeper into the inextricable secrets of this knowledge and to extract that knowledge and finally the capacity to understand the real teachings of the scripture. For that also in the Chandogya Upanishad to illustrate the point that I just now made that there were two disciples of Prajapati. One was a demon, representative of the demon. And then he also came. But then what happened with the first teaching that look into your reflection. And he looked into a pool of water and he found his own body reflection. And then that is the Atman. And he understood my body is the Atman and take care of it. And it will give you so much of happiness. Is it wrong teaching? No, it is right teaching. Take care of the body. Eat what is healthy. Avoid what is poisonous. Do exercise. Do everything what is right and whatever is possible in your capacity. And life becomes very healthy physically. Do exactly the same thing to the mind also. So this first section in this fourth section first mantra is first of all it is a prayer. And then we get later on what is called Homa. How do we know it is a Homa? Because the word Swaha comes at the end indicating that you have to lit a fire. And then take clarified butter. And then uttering the mantras you will have to offer the oblations into that blazing fire. That we will come to that later on. After that there is a tremendous prayer for wealth. In those days cattle is the wealth mostly. Because there were no banks and even though gold was there and so many things were there. But then gold is useless when there is no object to buy. Suppose you are a billionaire and there is a first class private jet. You cannot buy a jet because in those days it was not available. So what is your gold going to do? Bury it, put it in a mud pot and bury it in the earth. And after several hundred years some fortunate fellow will discover those things. That is to say we can only try to get what things are available at that time. And people were highly religious. So from morning till evening their whole life was circumscribed. Only by prayers, yajnas, yagas, etc. Teaching, adhyayanam, vyapanam. Of course agriculture was there. Tending the animals was there. According to their caste, etc. So things were there. But so many things that we discover nowadays in a huge mall are not available. So therefore they also did not have internet. So the less the internet, the blessedness will be more. Because at least you will not hear anything dangerous, useless, negative. And that which makes our mind poisonous. Why do I say so? Is not internet a repository of both good and bad? True. But how many people have the discriminating capacity to distinguish between what is good, what is evil, what is right, what is wrong? Because our immediate tendency is whatever is tempting, we will be attracted to it. Our minds will be filled with it. So this is a terrible disadvantage. It is an effect of Maya. But in those days, from morning till evening, parents... It is all mostly a religious life. And not only in India, but all over the world. That's why people were so religious. So at least good things will come. So prayer for understanding the scriptures, for having reverence towards the scriptures, and reverence towards the teachers, and learning with concentration, and then people use it to return back. And those people are divided into two categories. One, some people, most of the people, they get married and then they want to extend what is called the population. But in a good sense. And then they want to pass their knowledge through their children, through their students. So there is a marvelous prayer, from various places, May I get students? Why? Because that is also part of the Panchamaha Yagna. As we discussed earlier, every one of us is born with five debts. Debts to our parents, debts to our teachers, debts to our gods, debts to every human being, and debt to everything else, the atmosphere, the hills, the rivers, the forests, the animals, the insects. Because life cannot go on without all of these things together. Every single thing that is there in the world, somehow or other influences everything else. The, what is called ice caps, influence our atmosphere very much. Otherwise, there are adverse effects will be there. So they are not merely mountains standing somewhere. They have a very useful function is there. Everything in this world has some useful function. That is called holistic attitude. Everything is contributing for the welfare of everything else. So that is how our ancients have discovered this interconnectedness of everything. And the third chapter, which we have discussed, is called Mahasayamitas, are nothing but discovering this forgotten interconnectedness of everything else with everything else, everything with everything else. So there is a prayer for right understanding. There is a prayer so that I may be equipped with everything necessary so that I can lead a happy, meaningful, fruitful, useful, serviceful life towards everybody. And what I have received, may I pass it on to other people. May I serve my parents, etc. This Panchamaha Egnas comes especially in the 11th Anuvaka so beautifully. As I said, it is like a convocation address in a university giving a blueprint for anybody's life in this world, in the past, present, and future. We will discuss about it when it comes. So in this fourth Anuvaka, first of all, the Omkara is addressed here. यस्चन्दसाम् रिषभो विश्वरूपः चन्दो भ्योत अध्यमृतात् संभभूवा स मेंद्रो मेधया स्पुरुणोतु अमृतस्य देवधारणो भूयासं शरीरमे विचर्षण जिःफामे मधुपत्तम कर्णाभ्याम भूरिविश्रुव And then addressing the Omkara. ब्रह्मणः कोशो असी मेधया पेहितः शुतम्मे गोपाया आवहंति इतन्मान There are four mantras are there in this fourth section of the Sikshavalli. We will explore one by one. First of all, this is a meditation on Omkara. What is it? इस चन्दसाम् रिषभो विष्वरूपः यह That being is Rishabha like a bull. This is a very common epithet that is used. That is a bull among men. Not that the person had become a buffalo like or bull like. It means he is one of the strongest person, most important person. Chandasa means Vedas here. Among the Vedas, you have been extolled. You have been praised. You have been described as the very essence of all the Vedas. Earlier, we have seen. Later also, we will see when we come to the next Anuhaka that there is something called Vyakhruti Upasana. Vyakhruti means Bhohu, Bhuvaha, Swaha. So a story was told. What are these? There are three Vedas. Earlier, three Vedas. Later on, one more Veda was added. Now, there are four Vedas. Earlier only, there are three Vedas. So somebody came to Brahma, a creator, who is supposed to be the expressor or the manifester of the Vedas. Sir, your Rig Veda is your Veda, Sama Veda. Such huge repositories of knowledge. My intellect is very small. Can you give me the essence of it? Remember what I used to say. Essence of the Vedas are Upanishads. That's why they are called Veda Anta. Essence of the Vedas. The essence of the Vedas are called Bhagavad Gita. Because Sarvo Upanishado Gaavo. It is the milk, Shri Krishna had milked, collecting all the so-called cows called Upanishads. Sarvo Upanishado Gaavo, Dogdha Gopalanandanaha, Partho Vatsaha, Sudhihi Bhokta, Dogdham Gita Amrutam Mahat. So what is this Bhagavad Gita? The essence of all the Upanishads minus their seeming contradictions. And the essence of the Bhagavad Gita is the Gospel of Sri Ramakrishna. And what is the essence of the Gospel of Sri Ramakrishna? The first chapter. And what is the essence of the first chapter of the Gospel of Sri Ramakrishna? The five commandments of Sri Ramakrishna. So if we remember these five commandments, is it as if we have studied all the Vedas? So one man went to Brahma and said, You give me the essence. And then he took out one by one all the Vedas. First Rig Veda and Tatsavitaru Varenyam, then Yajur Veda, Bhargo Devasya Dhimahi, then Sama Veda, Dhiyo Yuvnaha Prachodayat. And the man said, Still, I think it is too much for me. Give me the essence. So he again extracted the essence of Tatsavitaru Varenyam, which is called Bhuhu and Dhiyo Yuvnaha Prachodayat, etc. Bhuvaha, Swaha. Bhuvaha is the essence of Rig Veda. Bhuvaha is the essence of Yajur Veda. And Swaha is the essence of Sama Veda. Oh, even that is too much. So he extracted the essence of Bhuhu, which is called Akara. Bhuvaha, Ukara, and Swaha, then Makara. These three letters combined is called A plus O plus Ma or M. And that is called Om. And that is being said here, referred here, is Chandasam, Rishabha, the very essence, the greatest symbol in all the Vedas. Without any controversy, every Veda praises Omkara. And therefore, He is the Divine Lord like Brahman. Omkara is the symbol for Brahman. And who is Brahman? He is the Infinite. Therefore, Vishwaroopaha, this whole universe, has come out of that Brahman, out of that Omkara. Therefore, Omkara is of the universal form. That means what? Though you see a tree, what is that tree? It is manifestation of Omkara. You see a tiger, and that is manifestation of Omkara. And you see a hill, a mountain, manifestation of Omkara. You see your body, Omkara. See your mind, Omkara. And our life in this world is again divided into three experiences. The waking, the dream, and the dreamless. And therefore, Omkara. That is Omkara manifesting as the waking state and the experiencer of Omkara. Omkara becomes both the experiencer as well as the experienced. When it is the experiencer, he is in the waking state. What we call waking state. His Omkara is called Vishwa and Virat. And what he experiences is called Vishwa. That is Virat. This world that we see through our five sense organs. And the same Omkara, when we enter into that mental state, subtle state, dream state, then he becomes, as an individual, he is called Taiyasa. And as a universal, he is called Hiranyagarbha. And so what he experiences through this is called Swapna. That is a dream state. So he is Omkara only. And then when the same Omkara enters into the third state, individually, he is Ishwara and then Pragnya. And what he experiences is called the causal world, causal state, causal body. So what is Omkara? He is the waker, he is the dreamer, he is the sleeper. But he is not only that. He is also beyond these three. And that is called Turiyam. So same Turiyam, when conditioned through body-mind, called waking state, when conditioned only by mind, it is called the dream state, dreamer. And conditioned by the causal state, he is called the deep sleeper or sleeper. So he is the one and the same, Vishwaroopaha. And then, very interesting world, we say this world. What is the world? As we discussed also in the Chandogya Upanishad, Vikaro Nama Deyam. It is Mruthi Ke Theva Sathyam. Clay alone is the reality. The world part is only a thought. And we have talked in our last class in the Chandogya Upanishad that everything is nothing but an idea in the mind. Everything is an idea in the mind, a thought in the mind. So when I see a tree, it comes in the form of an idea or knowledge or thought into our mind. What is the tree? I am not seeing the tree. I am experiencing the tree in the form of an idea. So the whole world, including our body and mind, is nothing but idea in the mind. But the experiencer himself is the conscious being, identified or not identified with this body and mind complex at all. So that is why Omkara, who is the very essence of all the Vedas, all the scriptures, he is called the best. He is the greatest. And he is Vishwaroopaha. He is manifesting in the form of this earthly world and the middle world above it and the heavenly world. So even if there are 14 Lokas, all the Chatur Dasha Bhuvanani are nothing but manifestations of this Omkara only. And Chendobhyo Adi Amrutat Sambh Bhuvah And then what does it mean? That who has sprung from the immortal hymns of the Vedas. May that Indra endow me with wisdom. Here Indra, we have to be careful. This word Indra is used. There are different types of Indras are there. Bhauranic Indra is the in-charge of that world called that Indra Loka, Svarga Loka, etc. Who is the in-charge of Brahma Loka? Obviously, Brahma. Who is in-charge of Vishnu Loka? Obviously, Vishnu. Who is in-charge of Kailasa? Shiva, obviously. But what are we talking about? These are very crude imaginations. Brahma, Vishnu and Shiva. But really speaking, all these three are only ideas in the mind. And all the ideas are expressions of knowledge. And all the knowledge is nothing but the manifestation of Omkara. So how do we know? Because this eternal knowledge called Vedas, they are expressing themselves in the form of great hymns. And the Rishis who contemplated on those hymns and finally they have, as it were, churned. That is what is called like milk ocean. And finally, the Amruta came. What is that Amruta? That is called Omkara. And that is what is telling. Amrutaat Sambabhuvah. So what Dhanvantari brought out from the very bottom means the very essence of the Ksherasagara. What is Ksherasagara? It is the ocean of knowledge. Not there is an ocean of milk like that. So you are discovered by Rishis in the form of Omkara. You are immortal because whoever drinks you or whoever contemplates upon you, whoever meditates upon you becomes like you. He becomes immortal. He will attain liberation. That is why Amrutaat Sambabhuvah. That means you are Brahman. Saha, that Brahman in the form of Omkara, Ma Indraha. Here Indra, as I said, not the mythological Indra, not even what is called Upanishadic Indra. So Upanishads also, we have seen Kena Upanishad, how this Indra became one of the first to obtain knowledge of Brahman. But here Indra means the greatest. Who is the greatest? Brahman is the greatest. So you Brahman, Medhaya Mam Sprunothu. May you endow me with Medha, a deep sense of understanding. Sprunothu means may you grant me that understanding. Dhiyo Yonaha Prachodaya. It is a wholehearted prayer. Then what happens? Amrutasya Devadharano Bhuyasam. If you endow me with that intellect, then what happens to me? Bhuyasam. I will be capable of what? Amrutasya Dharanaha. To hold on to what is called immortality. That means I am Brahman, I am birthless, I am deathless. I will be able to realize that truth. And then here Deva means addressing. Deva Omkara, O Indra Deva, O Brahman. It is addressing the highest divinity. Beautiful meanings are there, which we will talk about in our next class.