Chandogya Upanishad Lecture 31 on 07 September 2024

Full Transcript (Not Corrected)

We are studying the Chandogya Upanishad which belongs to the Samaveda. We have given a long introduction and then after that we have entered into the real Vedantic subject starting from sixth chapter. This sixth chapter is called SADVIDHYA chapter. It has 16 sections or khandas. In our last class we completed the second section but briefly we have to recollect two more mantras. There are four mantras in this second section called Khanda. What does this second section deal with specially having stated the essence of the Upanishads. There is only Brahman and nothing else. The Rishi Uddalaka Aruni now wants to teach the apt disciple Shweta Ketu how is it possible because Brahman is defined as Ekam Eva Advaitiyam. One without a second. Our experience is diametrically opposed. So therefore that is where the creation comes. What is our experience? Infinite number of things. Infinity appears as infinite number of things. If you recollect the example we discussed, if there are 10 mirrors in your room and you one subject standing, there would be 11 of you. One real you and 10 reflections of you. So as if there is a division I am seeing all the 10 reflections of mine. Only thing is we consider this as real. So slowly the Rishi wants to lead us by describing the creation and what is the purpose of this description of creation to lead us back. So what is creation? It is the effect of a cause. We see many effects and we think there are so many different causes. But then slowly narrowing down that okay all these things fall under the effects of this particular cause. All the other things belong to this particular cause. But the causes of all these causes will be only one. Gradually to lead all of us from the experience of many foldness to one single unit called Brahman. That is the purpose of this creation. Just like elementary school students or even nursery school students they are given concrete objects representing apples, oranges etc. So gradually they become just they read and they become ideas. So so-called concrete objects slowly are made into pure ideas. So that is the purpose. And what did we study earlier? So this text explains how Brahman, ultimate reality has created as it were. But according to the Advaitic Vedantic interpretation. Because recollect there are two types of descriptions. Actual creation, apparent appearance, Vivartavada. For us we take that Vivartavada. Vivartavada means what? Seemingly somebody created but we have to understand seemingly manifesting. That is the relationship like ourselves and our reflection. How long will the reflection remain? So long as a mirror is there. What is this mirror in this analogy? Our mind. That's why even in our deep sleep we don't see many foldness at all. And when there is no many foldness, that is the experienced, the experiencer also disappears. If you notice when there is an experiencer there will be experienced. When there is an experience there will be an experiencer. But if one disappears the other also automatically disappears. So suddenly this description is given. Let us keep that in mind to understand what the Rishi is trying to lead, the apt student. And in the end we will see, we are foretelling what is going to come. You do not exist separately from Brahman. In fact you are not seeing, you are not experiencing Brahman. But you are Brahman. That is the ultimate goal. Then the student has to realize that is only first stage. Then everything is Brahman. So in this second section, So Tat means here Brahman. Aikshata means literally it means itself. But here it means it thought. It means it desired. It means it wanted to become. What did it want to become? May I become many fold, may appear to be many fold. May creation, entire universe with all the beings. And remember Brahman's desire or Sankalpa called Sankalpa immediately it becomes a fact, a reality, seeming reality of course. Just like in our dream you think of a forest and you are in the forest. Think of a tiger, you are immediately seeing the tiger. Think that it has come and swallowed you up and immediately you are swallowed up. So the everyday experience, our dreams. Whereas when we are in the waking state, it is called daydreams. It is mere imagination and we are also aware of the imagination. Whereas in the dream, the thought becomes reality and that distinction between thought and reality becomes extinguished. So this Brahman as soon as he thought, what did it first become? Tejaha, fire. Here Teja means fire. Asrujata means became or appeared as if it became fire. Then what happened? Tat Tejaha Aikshata. Then Brahman first of all became Tejobrahma or Agnibrahma. That Agnibrahma wanted to further multiply himself. So that fire Brahman, like Brahman, it desired. That is Brahman in the form of the fire, may I become many, may I multiply. What did it do? Immediately it came true. What is that? Apur Srijata. Apaha means waters. So from fire, waters come. And a curious example is given. When a person is heated up because of some worry, then he sweats. Or if it is very hot, climate is very hot, also sweats. This is just to illustrate. Let us not take it too literally. So Tat Adhya Apo Jayante. As soon as the fire god thought, immediately it manifested itself. One fact we have to remind of which we discussed. This creation is gradually the subtlest becoming subtler, the subtler becoming grosser, the grosser becoming grossest, etc. That is the first point. Second point is, this is a creation of the materials only. But the living beings, like a person, decides to construct a house and he constructs a house and then he has to enter there. That entry into the house, that is called Brahman manifested himself as the experiencing, experiencers, different living beings experiencing, interacting with this world. But we are now only talking about, first of all, creation. And this creation has taken place. Creation of what? Creation of the materials only has taken place in four stages. I will come to that shortly. So this fire created waters and from fire, water has come. For that, this curious example, when a person becomes heated up, otherwise you know, when a person under any trying circumstances remains unperturbed, what do we call? So he remains cool like that. But for most of us, we become very hot, then sweat breaks out, we become restless, sleepless, etc. So here we have to understand fire means not what scientists call that which produces heat and light and that inert thing. No. In Vedanta, everything is nothing but Brahman. All the five bhutas, pancha bhutas, five elements, whether they are subtle or whether they are gross, they are all devatas, that is living creatures, that is manifestations of Brahman. That is the third mantra. And then fourth mantra. So these waters again, in their turn, like the Agni Devata, this Jala Devata, and it is in the plural. That's why waters, not water, but waters. They decide, may we multiply, may we become many. So what did they do? So the water god, Jala Devata, manifested itself in the form of the prithvi, the earth. Here annam means prithvi. Why? Because annam means food and food comes only out of the earth. So again another example is given that how these waters can gladden a person, how anna or food is created. Wherever there is rain. So that four tells that there is going to be plenty of food. So wherever there is waters, there is food production, the growth of plants and because of the growth of plants, the growth of many many creatures becomes possible. We cannot live without food. So as I said here, annam means prithvi devata from this earth. That is Bhudevata is actually in our Hindu mythology, Bhudevata is one of the consorts of Lord Vishnu. Especially if you go to Tirupati, then there are Sridevi and Bhudevi. And there also fun is taken upon the householder's life. Whichever husband is unfortunate to get married to wives, he should be wise enough to keep them far apart. So the Bhudevi is installed at the bottom and Lakshmi Devi is installed at the upper place. Daytime he will live with Lakshmi Devi, night time he will spend with Bhudevi. This is our Puranic explanation of this Sri Sri Sri Venkateshwara Mahadeva. So wherever there is waters, there will be food. Food means all the creatures, all of us going to live. And because of the food, the entire creation will come. So this is how we have understood, we have completed it actually, but we have to interconnect. Now the Upanishad wants to expand and tell interconnectedness of elements. How do we do that? How does the Upanishad do it? Say supposing you see a creature thriving, how does he thrive? Because of the food. And where from food has come? Because of the prithvi devata, Bhudevata. And Bhudevata was created by whom? By waters. So where there is earth, there is water. Where there is water, who is the father and mother of water? That is Agni Devata, fire. We have to presume. But in this Chandogya Upanishad, as I mentioned, only three elements are mentioned, not the famous five, that is the other two, that is the Vayu Devata and Akasha Devata, the air and the space. Both are, we have to presume in brackets because without space you cannot be. Without, of course, air means oxygen, you cannot be. So where there is creature, there is food, that means Bhudevata, that means water devata, Jala Devata, that means Agni Devata, that means Vayu Devata and that means Akasha Devata, that means Atman or Brahman. So this progression illustrates the fundamental elements necessary for creation, for life, conscious activity. Only these three elements are given in this Chandogya, but we can borrow from the Taittiriya and the other two also. Then this text, just now we have read, describes how each element, that is the fire, the waters and the earth, being a manifestation of Brahman, possesses consciousness. That is why they are called Devatas. Devata means the presiding deity and the ability to will its own transformation into the next more grossified element. So all this creation, this Chandogya Upanishad emphasizes, occurs through mere thought or desire called Sankalpa. No physical action is necessary. So now the next section, that is the third section, third khanda, tritiya khanda of this, that is in the sixth chapter of the Chandogya Upanishad, describes now what is called Trivrutti Karana, three part tied system, that is how this srishti takes place. I gave an example in my last class, Panchi Karana. Now same principle has to be applied with slight modification. And what is that modification? If it is five elements, then each element has to divide one half of itself into five parts and mix with the other four parts. Since there are only three, it is called Trivrutti Karana, that is tripartite. That means, just I will give you an example. So there are three elements. What are they? Fire, water and earth. And they have to become really grossified. How to become grossified? So first of all, the fire becomes divided into two, 50 percent, 50 percent. And it retains, fire retains 50 percent of itself and the other 50 percent is divided into equally three parts and then they are given to the elements, the other two elements. Similarly, water. Similarly, this earth also. So 50 percent of Agni, 25 percent of waters and 25 percent of what you call earth, that Agni, 50 percent, predominant. But 25 percent waters, 25 percent earth. What about the earth waters? 50 percent water, 25 percent Agni, 25 percent Prithvi. What about Prithvi or the earth? 50 percent earth, 25 percent Agni, 25 percent water. This is called tripartite system. But of that we will come a little later on. And then from these, finally, in the third section also we get three types of living creatures are described, Andaja, Jeevaja and Udbija. We will talk about it also later on. So what is the central idea? Central idea is we all came from the earth, earth came from waters, water came from fire, fire came from Vayu. As I said, we have to presume and water came from Akasha, Akasha, Atmana, Akasha Sambhutaha. That is completely as Taittiriya Upanishad describes, it tallies without any doubt. So throughout the text, the central idea is everything in this universe is nothing but a manifestation of Brahman, the ultimate reality. That is where this first chapter is going to lead. So the creation now from the third section onwards is described as a series of conscious transformations where each element thinks or wills itself into a more diverse and complex and grossified form. So this presents a unified view of the cosmos where consciousness and matter are intrinsically linked as what? As the main element and its manifestation. And the entire creation is seen as an expression of Brahman. For any creation, we must keep in mind there should be two causes. One is called material cause, Upadana Karana. Another is called Nimitta Karana or intelligent cause. Let us remember this. So the following chapters are leading to that point. What is that point? Both the intelligent cause as well as the material cause, both are Brahman only. Why? Because before creation, there was Ekam Eva Dvitiyam. Without a second, one Brahman alone existed. And if creation has to come, and just now we saw that creation requires a material cause as well as an intelligent cause. Simple example, a potter wants to create a pot. In this case, potter is separate. He is the intelligent cause. He is separate. And clay is the material cause. And both of them come together. And the Nimitta Karana, it fashions everything, every pot from the clay. But the important point is the pot is not the potter. The clay is not the potter. The potter is not the clay. They ever remain separate as the subject and object, as experiencer and experienced. And that is called Maya. That is called creation. And that is called bondage. Wherever there is this, what is called duality of the subject and object, the knower and the known, and the experiencer and the experienced, that is called duality. And that is what causes all these problems. So everything, Sukha, Dukha, happiness and unhappiness, good and evil, life and death, Janma and Mrityu, everything falls into this duality. And that is not a very pleasant thing at all. We want only one. We want no death. We want no suffering. We want no evil. We want to be pure existence, pure knowledge and pure bliss. That is how Upanishad wants to lead. That what we want is because of our nature, because of our forgotten nature. Now we will have to analyze this creation. So according to any Upanishad, not only this Upanishad, all creation is divided into two main stages. And every main stage has got two levels. So how many stages? Total four. So what are the four? Very simple to understand. First there is creation of the, in this Upanishad or if you take Taittiriya, five Sokshma Bhutas called Tanmatras, five subtle elements. That is the first creation. Then that is the creation of the Sokshma Bhutas. And then these five Sokshma Bhutas combined together from them is created what is called the subtle and the causal world. That is the second level or second stage of the first stage. First the elements and all the elements out of those elements, pure elements, the creation of for example our causal body, our subtle body and our buddhi, our chitta, our ahankara, our pranas. That is the creation but at the subtle level. Don't forget it. And there this tripartite will not work there. They are all directly the mind, the buddhi, the ahankara, the chitta, the pranas. They are direct manifestations of these what is called Apanchi Krita Sokshma Bhutas. Now the physical world has to be created. That is the objective world is to be created. And that takes place again in two stages. What is the first stage? If it is, if we take Taittiriya Upanishad's model of five elements, it is called Panchikarna. That is five elements mixing together in the proportion I have indicated that each element retains 50% of itself and then it subdivides into other four parts and mixes with the other four parts equally like one twelfth, one twelfth, one twelfth like that. 50% is divided into four and twelve and half. So for example, 50% Akasha, 12 and half Vayu, 12 and half Agni, 12 and half water Jala and 12 and half Prithvi. Similarly Vayu just so that it is clear, 50% Vayu plus 12 and half of Akasha, 12 and half of Agni, 12 and half of waters, 12 and half of earth. So that is how we have to imagine. This is called Panchikarnam. So that Panchikarnam or here tripartite system Trivrttikarnam is very important for us to understand what is coming there for the creation of the physical. This is called Bhautika, the physical world that we see in the cosmos, our bodies. Remember, don't say our minds. Our minds belong to the second stage of creation. But our bodies, the trees, the mountains, the bodies of anything, they all belong to the third stage, let us say. Our first stage of the first level of the second stage. That is when all these five elements according to Taittiriya, three elements according to Chandogya Upanishad, they mix together. And as I mentioned earlier, just remember. So for example, Agni divides itself into 50-50. So it retains its 50% of Agni Tattva or the nature of Agni, fire. And the other 50% is divided into 25 into 25. So 125 goes to waters, 125 goes to Prithvi. Similarly, the waters 50%, it retains 25% of Agni and 25% of earth. Similarly, the earth 50% of earth, 25% of Agni, 25% of waters. So this is called Trivrttikarna, tripartite system. And this is necessary before the physical worlds are created, including all the galaxies, whatever we call this infinite number of cosmoses that we experience is the result. What does it mean? It means you take any object and very important for us to understand, take a tree. According to Chandogya, it is nothing but a combination of fire, water and earth. Take the sun. What is it? It's a combination of fire, it's a combination of waters, combination of earth. What does it mean? That every object contains only these three elements, both gross and subtle. One point, very important point, that when you look at the sun, a western scientist, a modern scientist will say it is a lifeless gas burning there and it creates light and heat. But no, according to Advaita Vedanta, it is Surya Devata. We don't see its subtleness. There is somebody, it is consciousness manifesting as both the subtle and as well as physical manifestation of the sun and the inner is called Devata. So in the Ishavasya Upanishad, we get the spiritual seeker has reached a certain stage, unable to see the truth because it is hidden by Maya or the physical element. So he prays. What does he pray? That O Lord, that I know that you are covering, your golden disc, your tempting disc, that is Maya Shakti. I am your child because there is no difference between you and me. I am created by you. That means you are manifesting as me. So I have a right that you can't hide the truth or you can't hide the truth from yourself in the form of me. If you are reading the Sufi sayings that I am sending nowadays from the WhatsApp, you understand I do not exist, we do not exist, nothing exists excepting only God. So if every object whether it is living or non-living is a combination of in this according to the Chandogya Upanishad, the fire and the water and the earth. So the whole universe is concluded to be only from three elements and where from the earth came from waters. Therefore earth is eliminated, only water is retained. Where from the water has come, it has come from fire. Therefore now water is also removed, only fire remains. And where from the fire has come, only from Brahman. Therefore water remains Brahman. This is the progressive way of unfolding the subtlest truth. Sarvam Kalvidam Brahma. So that is what we have to understand. So first it is creation of subtle elements called Tanmatra. Tanmatra means what? That means very, very subtle. It means what? That we are unable through our physical organisms, we cannot experience them. But we can experience them through subtle elements that is through yogic practice. So this is what we have to understand before we move further. And as I mentioned, so what is the purpose of all this? That all this is meant only for the sake of creation of the Jivas. So Srishti or creation, just to summarize, has progressed in four stages. First Brahman manifested himself as the three elements of fire, water and earth. Remember these are the very subtle elements. And these three subtle elements again they created what is called the subtle world. Subtle elements first and subtle world next. Then the subtle elements combined together, then they created the subtle, not subtle, gross five or three elements whichever Upanishad you are talking about. In this case three Mahabhutas, that is the fire, water and earth. That is the third stage. And they combined together and manifesting as the entire physical world, Bhautika Prapancha. These are the four. So you see a house, it is beautifully constructed. Construction is over but there must be a purpose. And what is that purpose? Somebody has to live there. The whole physical universe is meant for somebody to live. Whether you want to go to Mars or you go beyond either Saturn or any other planet or anywhere, they are all there. But they are not ready, most of them. There might be some very very suitable for living creatures to be there. And the scientists have had to find them out. And if they found out, then they will have to go there and then live there and then lead their life. What for? What is life meant for? Each soul is potentially divine. That is the first stage of after living hundreds of lakhs of lives, a person, even though he might be, even to hear that truth, he must become a human being. You can't go on telling to the dog, you are potentially divine. You can tell the dog, you are potentially, you can bite, you are a great biter but not potentially divine. But then human beings after lot of what is called evolution, they come to the point that we have experienced. That is, who will come there? Ramakrishna puts it so beautifully. So to turn towards God, a person must have gone through right from the life of a lavatory cleaner among the human creation up to the great emperor kingdom and then fulfilled many of the desires. And then only he says, I have searched everywhere for something that is everlasting. I do not find anywhere. So now I will have to search somewhere and we search it from outside and there is nowhere to search outside. The only place to search is within, internal. So that is how he turns. He turned his attention towards the inside. Then he discovered that some teaching is there, each soul is potentially divine. So this is what I have been searching. Now how can I realize it? The goal is to manifest this divinity within by controlling nature, external and internal. What is the external and internal nature? Controlling our body, controlling our mind. Only through that one can succeed. So that is what we have been seeing. We have completed the second section. Now we enter into the third section. This third section is called Tritiya Khandaha as again four mantras and in this section three types of living beings are described. So what are they? Andaja, Jeevaja and Udbija and then also how this creation has come about. These three bodies have to be developed. First body like a house has to be created and in through that body then the Chidavasa, the reflected consciousness like a living human being, conscious human being enters into a car. After creating a car enters into a plane or enters into a house or enters puts on cloths etc. So other places like in other Upanishads, we have got four types of things are there. So what is it? That is Andaja, Jeevaja, Udbija and Svedaja. Sveda means sweat. It is believed, it is not really true. But whether we call it three types of living beings or four types of living beings that is not important for us. Whether this world is itself is not important. That is not the point. But to seek out each soul is potentially divine and we have to develop. And if we have understood that in this third section we can proceed very quickly actually. So Brahman having created the subtle elements, then subtle world, then the external or gross elements through the process of tripartite or Panchikarna and then created the fourth stage, all the physical bodies what we see in this world through our five sense organs. Then what is called the star or the real hero has to come now. That is Brahman has to enter. How does he enter? In the form of every living creature and these living creatures are divided as I said either as four or three. It doesn't really matter. But this is what he says. And we look at these living creatures. We find, what do we find? Three types of seeds are there. Of all the living beings there are only three origins. Seed means origin. What are they? Those beings born from an egg. We are all born actually from an egg. But we see this very clearly where in birds we see that our chicken lays an egg and after some time it is shat upon and it hatches and then out comes. But that process takes place for every human being and many other beings inside. So even though we don't say they are egg born, there we will have to say they are all seed born. Everything is seed born only. This is just because we see. And then what do we see? Human beings and animals etc. they come out of the mother's womb and that is called Jeevaja. Jeeva means a living creature and then the male and female mate and then according to the nine months or six months or one month or whatever it is. So from the womb the creature is born. So that is called Jeevaja. And then there is something like plant kingdom. You take a seed and put it in the earth or even under a rock and when water comes and the soil is wet and then immediately it melts, it destroys and then out of it comes a small, a plant peeps out. So slowly that Ankura it is called at the earliest stages but is heliocentric. They all come out breaking the earth. That is the meaning here that is given there. Udbhijam. Ud means coming above, up and bijam means breaking open the earth. So what does it do? These bodies are created and then now comes how the Chidabasa is entering in the second mantra. So that deity thought, which deity? Brahman here. Let me now enter into those three deities by means of this living self and let me then develop names and forms. Again as I said the bodies are ready. That belongs to the fourth stage. So even the egg, even the womb, that is physical body, they are all there but they are, remember, they are useless unless the consciousness enters into them and that is where what is a living being? Reflected consciousness plus mind plus body is called every Jivatma or the individual being. That is being described here. Again we have seen Aikshata means, literal meaning is seeing but here it means it desired and it determined and the determination itself, like our dream, it becomes instantaneously a reality. Sa yam devata. That devata, that Brahman in the form of these three elements, devatas, remember, everything is nothing but manifestation of Brahman. That Brahman wanted to play with whom? With itself. So it divided itself into the subject and object, experienced and the experiencer, the knower and the known. So the known is all the physical bodies, all these planets, stars, all these galaxies, all the trees, all the houses, everything. In fact, for every experiencer, living and non-living, both become only objects of experience. Sa yam devata, that internal Brahman, in these forms, Aikshata, it determined, it made up its mind, it desired, definitely. So I, the self-consciousness, pure consciousness, now must enter into each one of these three types of bodies. What are the three types? Those who are born of eggs, born of seeds and born of the wombs. So these are the bodies are ready. House is ready. Nobody is there to live. I believe in China, there are so many houses are built. Entire towns are completely deserted. There is nobody living there. They have become ghost towns. And in America also, you get so many places where people used to live. Now they have become, because of whatever reason, ghost towns. Only ghosts live there. So like that, what is the point of the bodies? If there is no subject, enjoyer, jivaatma, a self-conscious being who wants to say, I want to ride this bike, I want to ride this car, I want to enjoy this car ride, this plane ride, this train ride, donkey ride also. There is no wonder about it. We all enjoyed it. How many centuries people have to travel by horses, by elements, by donkeys and by buffaloes, even by camels, etc., etc. Now if you go, they will charge you 20 pounds to take you on a camel's back, etc. So jivena atmana, like the living being, anupravishya, let me enter into them and then vyakaravani, that is, I want to expand myself. Vyakarana means what? To expand. So how? Nama roopa. Roopa means form. Nama means name. So how does it do? The jivaatma or chidabasa wants to expand. For example, this jivaatma enters into the male body and female, male-human body, male-female, female-human body. You can extend this example to every other creature, male and female, and they come together into a union and thereby another, that is, offspring, children are created and every child has to be given a particular name and then anything that has got a form has to be given a name. If a potter makes even one dozen pots, every pot has to be somehow pot number one, pot number two, and if you don't give, then you go to pot. So similarly, when children come, you have to give a name, different names, because wherever there is a form, there should be a name. So nama roopa vyakaravani ti. What does it mean? It means I am going to propagate. I want to multiply in the form of the creation. That means what? I want to reclaim my divinehood to go beyond death. How do? Because this body will die, but I will be there in another body. That body will die. Every body will die, but I will be alive everywhere. So the deity made a decision. Let me now enter into those three deities. Who are the three deities? Those Agni, Apaha and Prithvi, the fire, the water and the element, and then by means of this living self, let me enter into this and let me then develop names and forms. So that means the Upanishad is telling us crystal clearly that the whole universe is nothing but both the living and non-living, the experiencers and the experienced, the subjects and the objects, the knowers and the known are nothing but a play of that single Brahman in the form of elements as devatas, in the form of the manifestations of same elements as objects for interplay or interaction. Now, as I explained earlier, the tripartite methodology is being said. So this is for the creation of all the bodies of the jivas because if you want to enjoy a house, first you plan and you purchase land, acquire land and then make a plan and then call the workers, get all the materials and construct the house, then only you can enter. So that creating the experienced is going to be described here and already we discussed it. It should not be very difficult. Third mantra of the third section. Earlier mantra, second mantra, I would like to do in this mantra. That is past tense. Done. That is done. So that deity which is here in brackets Brahman having thought, let me make each of these three. What are the three? That is three elements. That is the fire and the water and the earth. Agni or paha and annam or prithi. Tripartite. That means mix them up so that the physical creation, physical elements first of all, then a combination of those physical elements as the physical experienceable world. So tripartite enter into this and it itself entered. It became the three elements and it expanded further through the instrumentality of these three elements and those three elements are called devatas, deities by means of the living self and developed names and forms. Earlier it decided in the third mantra it is done because once Brahman decides and it is done. There is no question of what shall I do, what shall I do like this. There was a beautiful conversation between Swami Vivekananda and Sharad Chandra Chakravarti. It comes in the talks with Swami Vivekananda and this Sharad Chandra Chakravarti, he recorded it. One day the topic was about this creation. So Brahma, he thought let there be a cow and immediately there was a cow and a discussion how does it become. Swamiji made a very interesting statement. So if you decide to construct a house, let me have a house. Nothing happens. In your dream of course it happens but in waking state it doesn't happen. You will have to slog like a donkey. It may be possible after that. So you will have to collect the sufficient money, buy a land where it is available, make a plan according to your budget and call what is called civil engineer, architect and make blueprints and then engage some work and then finally to your grumbling self that house is presented. But when Brahma thinks, Brahma creator thinks let there be a cow, immediately there will be production of a cow because his sankalpa is satya sankalpa. It is the truthful sankalpa. So that is the difference. As soon as the Brahman in the form of these three elements, he himself became both the external three elements and also the internal three elements, subtle elements and also the reflected consciousness called jivatma and let me multiply. So it immediately did that. As soon as it thought it became a reality and the fourth mantra continues. So it made each of these tripartite divisions and now these three deities became each of them tripartite and how this process has taken place. Learn that from me now my dear student that is Uddalaka addressing Shweta Ketu. What does it mean? It means the whole universe is nothing but Brahman. Brahman only manifesting as this whole universe just as we recognize it after waking up from a dream and what is the proof and that proof is going to be given in the next section which we will talk about tomorrow.