Chandogya Upanishad Lecture 42 on 13 October 2024

Full Transcript (Not Corrected)

We are studying the Chandogya Upanishad. We have taken up the sixth chapter. And yesterday we have been studying the sixth mantra here in the eighth section of the sixth chapter. ASYA SHOMYA PURUSHASYA PRAYATAH VAG MANASI SAMPADHYATE MANAH PRANAY SAMPADHYATE PRANAH TEJASI SAMPADHYATE TEJAH PARASYAM DEVATAYAM SAMPADHYATE This is the last part of the sixth mantra. Now, yesterday the question was raised. Everybody during the Sushukti, that is deep sleep, as well as at the end of life, Marana Kaala, death after death, they all enter just as in the deep sleep, every creature doesn't know that I am such and such a creature, I am a mosquito, I am a tiger, I am a lion, etc. All attain to that being. PARASYAM DEVATAYAM SAMPADHYATE They go back to their cause. This cause has a speciality. That speciality is it removes every type of duality. And therefore, there would be no distinction. I am so and so, and you are so and so, and the other thing is so and so. There is absolutely no distinction will be there in this deep sleep. Similarly, after death also. Yesterday we discussed four types of Pralayas. What are they? Nitya Pralaya, everyday sleep, deep sleep. Prakruti Pralaya, death. Maha Pralaya, when Brahma goes into his sleeping state. Then Atyantika Pralayam, that is when a person attains self-knowledge and attains to liberation. So now the question might come in the mind of the Shweta Ketu, that you are saying every creature enters into that Paradevata. What is that Paradevata? Pure existence. And it is absolutely true. Because what distinguishes or what is possible to distinguish when we are in the either waking or dream states, everything is different from everybody, everything else. This world is different from the other worlds. And every limb is different. Every cell is different. Every single hair is different. And all these differences have been classified by Vedanta into three, which we had already discussed. Just to remind, that is what is called Vijatiya Bheda, difference between two different species. Sajatiya Bheda, difference existing in the same species. And Swagata Bheda, difference existing within each individual entity. So will everybody be attaining that supreme state? The answer is no. In fact, the Chandogya Purusha, a little later on, will give. Then what is the distinction? Only a person who has absolutely no attachment, I am this body, I am this mind, that distinction, that individuality is totally gone. While in the waking state, when this person after death, he will never come back. In fact, as soon as this knowledge arises, he will not have waking, dream or dreamless states. That is the truth. But every other creature has to come back. That is the answer. Even though all of them merge in that pure being, which is herein called pure existence, Sat, but all will not be liberated. Otherwise what happens? Your Chandogya Upanishad class will not be there. Why? Because long before, you would have attained, not with you, but with your ancestors' ancestors' ancestors, first to deep sleep, you would have attained Mukti, or after death also. So we would not be there. That means the world will not be there. But we are still there. That will be illustrated. Nani, a person who knows, I am pure existence, knowingly, consciously, with full awareness, he will attain Mukti, not they, other persons. Having said this, in the mantra 7, in the 8th section, this is the last thing that we get. So with this 8th section of the 6th chapter, the Mahavakya starts. We have discussed earlier, what is the nature of the effects, that is creation. With this, the pure, the Karana, every effect is called Karya, the whole universe is a Karya, the whole creation is a Karya, but every effect must have a cause, and the whole universe, including you, me, living, non-living, must have a cause, that cause is pure existence, otherwise also called Atma or Brahman. So with this, the Mahavakya is given there, and from this 8th section, until 16th section, how many sections? Don't say 8 plus 8 is 16, it is 9 sections are there. 9 times, this Mahavakya is repeated. What is that Mahavakya? Tat Tvam Asi Shweta Ketu So, the Uddalaka, a teacher is explaining, Sai Esho Anima, Sa Eha means that which is the subtle essence, subtle means the final essence, final Karana, Mula Karana, that is Brahman, Atman, pure Sat, pure existence. Anima, it is absolutely so subtle, that you will not be able to experience it, you can know it, but you won't be able to experience it. E Tad Atmiyam, this is your own self, you are this, and only me, no, in fact, Idam Sarvam, everything, Tat Satyameva, it is all Brahman only, Sarvam Kalu Idam Brahma, Sa Atma, everything is that Atma only, and if everything is Atma, O Shweta Ketu, who can you be? Tat Tvam Asi Shweta Ketu, now here is the teacher, he is telling with authority, what authority? that I am a realized soul, I know what I am talking about, this is not intellectual knowledge, this is experiential knowledge, so I am telling you, I know what I am telling, that through all these teachings, you will also attain to that, but he says, you will have to have faith, Shraddha Swa, so you must have faith, that word will come later on, Sa Atma, that Atman, about which we have been talking from the very beginning, Tat Tvam Asi, you are that, O Shweta Ketu, and Shweta Ketu, of course, could not catch it, means could not understand it, he understood something, even this mere intellect is not sufficient, so he says, Bhuya Eva Ma Bhagavan Vignapayatu Iti, please teach me again, please explain to me, I understand the general principle, but I have to be convinced, probably he is telling, what is the best way to make another person understand, to give some examples, to give some analogies, and Shweta Ketu was in dead earnest, he requested, and his request was granted, so he starts again, that Brahman, that pure substance, where is it? we are not able to see it, yes, we are able to see it, how? yesterday also, I expounded upon this, when you see 10 ornaments, made out of gold, about every ornament, what do you say? that first of all, a ring is, a necklace is, an earring is, a bangle is, is, is, every single object, including non-living, a mountain is, a speck of dust is, that cannot, because is means existence, and existence, with the nama, rupa, and guna, pesha, the dress of forms, and therefore names, and endowed with some qualities, is what we call, this universe, is, is, is, asti, asti, asti, and that existence, that is called Brahman, that is the ultimate, paradevata, parasya devata, substance, behind the creation, and then, what is the substance? Brahman only, but, why is it that, I cannot know that Brahman, because, in our day to day life, when I say, I know a tree, I know you, we are clearly indicating, I am separate, I am separate object, you are a separate object, and there is an instrument of, connecting, between you and, connection between you and me, so, I know you, you know me, like that, the three things are necessary, this is called, in Vedanta, terminology, triputi, so these three are necessary, but when, I am Brahman, when there is no multiplicity, ekam, eva, advitiyam, there is no second, where is the question, of knowing, because, I am, does Brahman think always, I am Brahman, I am Brahman, no, just as in deep sleep, you will have to, think over the statement, I am going to make, in deep sleep, what do you say, I am in deep, I am deep sleep, you don't say, I am in deep sleep, I am outside the deep sleep, I am above the deep sleep, I am below the deep sleep, you say, I am, the deep sleep, how do we know, how do we know, but why don't I say, I am in, just like, say, I am in the waking state, yes, you are totally separate, everything you see is separate, so you can say, I am in the waking state, same thing applies to, dream state, but, it doesn't apply to, deep sleep state, because, I become, one with the, sleep, that is why, swapithi, I become absorbed, I become one, with deep sleep, how do we know, what is the proof, many times, I explained it, what is that explanation, that upon waking up, you are liable to say, I was very happy, but because, I did not know anything, so this statement, is a profound statement, I did not know anything, doesn't mean, I did not know, that I am the deep sleep, no, I know, I am the deep sleep, and there is nothing else, and therefore, I was very happy, what does this statement prove, that every unhappiness, which is termed in the Upanishads, as fear, viti advai, bhayam, bhayam means, unhappiness, suffering, etc., comes only from the duality, in deep sleep, for the time being, there is no duality, so therefore, I am the one, but why do I not know, for that you have to think over, I have given you the hint, and again I am giving you the hint, that hint is, upon waking up, I ask you, did you sleep, yes, I was sleeping, from 11 o'clock, to 5 o'clock, or 4 o'clock, whatever it is, and did somebody else come, and sleep for you, in between, and you say, no, no, no, I only have slept, because if somebody had come and slept, you would have known, how would you have known, because you would be, by that time, awake, but you are not, either in the waking, or in the dream state, or you are only in the deep sleep state, and therefore, you are bound to say, I am, all the time, in deep sleep, even in the waking state, I am separate, waking state is separate, I am separate, dream state is separate, but here, I am the, deep sleep only, of course, there is an ignorance of Atman, is there, otherwise, by just sleeping once a day, you commit a thousand murders, go to, take some sleeping tablets, and have a deep sleep, and you will become a Mukta Purusha, that is not going to happen, but, you are one, without having Atma Gnanam, that is the difference, that will be explained, later on, so, I am that pure existence, I am Brahman, I am Atman, Iti, Ashtamakhanda, is over, 8th section, of the 6th chapter, is over, now, I am going to give, a very short introduction, to the 9th and 10th sections, so, from 8th section on, the last mantra, is a Mahavakya, quoted 9 times, this is going to be, repeated 9 times, right from, 8th it already started, so, 8th to, 16th, 9 times, now, this 9th section, Navamakhanda, to make us understand, what happens, when a person enters, into, that, non-dual state, we have to understand here, there are, two types of, non-dual states, one is called, the Sushupti, deep sleep, where, it is a sort of, non-duality, what, Samsaram, is called as, poor man's, Samadhi, but there is a second type of, non-duality, that is, the person becomes, one with Brahman, and for such a person, Atrayeva, Pranaha, so, Viliyante, here itself, the Pranas, that he departs, the Pranas will not go anywhere, that means, there is no, rebirth at all, so, in the 9th section, two examples are given, first example is, that of honey, so various, bees, they go, to various flowers, thousands of flowers, not thousands, probably, lakhs of flowers, because, the honey, they come, they digest, and they put it in the, honey cone, and then, all that becomes is, what we call honey, what they drink, is called nectar, what comes out, with a very wonderful, type of digestion, is called Madhu, or honey, and like that, day after day, thousands and thousands, of these honey bees, they go, to various flowers, and even, sometimes, some type of sap, in some trees, and then, they drink it, come back, so, over a number of days, everything becomes, only pure Madhu, that is the example given, now, what is this example for, like that, everywhere, millions of creatures, in fact, all the creatures, they may be, trillions and trillions, what happens, they all, when they enter, into this deep sleep state, they cannot distinguish, I am a man, I am a mosquito, I am a dog, I am a tree, I am a cloud of earth, etc., etc., etc., so, only, because they are ignorant, when they come back, as Sri Ramakrishna used to say, as soon as a person, comes out of the, pure Ganga, Ganges, all the sins, all the sins, will be sitting there, and they jump, upon his shoulders, like that, this, Vikshaya Prashakti, jumps upon, each one of us, which means, waking state, and, dream state, so, this is the example, the second example, he gives the example, of a tiger, etc., eight creatures, Uddalaka, quotes in this section, and, what is the, meaning of that, second example, that, everybody, that enters into deep sleep, is not going to get, one with Brahman, a sort of Brahman, but as soon as, that state is over, and it will be over, that is why it is called, Karana Sharira, giving birth, being a cause, for the waking and dream, again, a tiger becomes a tiger, a lion becomes a lion, etc., that example, we will see, so, this is the answer, what is the answer, not only, in Sushupti, but, even after death, because there is a state, right after death, where every creature, is neither having this body, nor having the new body, in between, for a short time, there will be, a kind of, limbo state, and in that state, a mosquito doesn't know, I am a mosquito, man doesn't know, I am a man, because, the Ajnana, or ignorance, has not disappeared, from that, and in the 10th section, to make this point, he gives another example, again, in the first part of the example, just as, any river, in any part of the world, they originate from the ocean, and, they are in the form of, steam, or distilled water, in the form of steam, in the form of clouds, they are taken, with the help of the wind, to very high places, high altitudes, and left there, usually, on what we call, on tops of the mountains, etc., and that makes it, very easy for them to flow down, and it fulfills the needs, sustains people, in the form of water, Jalarupa, and then again, they come back to the origin, and again, they are raised. So this is the, theory of Punar Janma, that we have come from Brahman, and we are born again and again, until we obtain knowledge, and then, once we enter into that, ocean, we will not come back again. So, if a river, is entering into the ocean, does it remain, the Ganga remains as Ganga, Saraswati remains as Saraswati, Yamuna remains as Yamuna, Kaveri remains as Kaveri, Tungabhadra remains as Tungabhadra, No! They become just, salty, ocean, water. But, again, the water is taken up, again they flow, probably, in the same channel, that was made earlier, sometimes new channels are also made, but, so when, the same water, for example, ocean water, falls on the Himalayas, and then, the water starts trickling, and somehow it might enter, the groove, the channel, that is made by, Ganga, and still it is flowing, and so it comes to be known as, Ganga, with a distinct flavor, distinct, even color, but, water doesn't have color, because of the soil, etc. So, this is how, a new, creation is there, but, once the river reaches, it doesn't know, I am Ganga, I am Emuna, and starts quarreling, otherwise, you know what happens? They start quarreling there. Ah! That will be, very difficult. But, once they reach the ocean, here the ocean, represents Brahman. Once a person enters into Brahman, it is, completely, it becomes. Then, what is the example for, deep sleep? Okay. We will take the, what is called, river, example. So, the river is flowing, and then somehow, during its travel, it makes, a separate channel, and then when the separate channel, is made, separate channel is made, and then when that, channel is made, it may be a small channel, and it dries up. Dries up means, the sun takes it up, and then again, it goes on, flowing. So, that is the example of, Sushrupti. Until we attain, Atma Jnanam, self-knowledge, there is, no respite, to this birth and death. So, again, the second part, gives only the same example of, Yathava, Yaghro, Simhava, etc., which was given in the, ninth section. So, we have to remember, during Sushrupti, after Maranam, even after, Mahapralaya, Brahma goes. So, what does Brahma do? He doesn't, newly create. What does he do? He takes the channels, the seeds, the Ramakrishna illustrated it, the grandma, she gathers, certain seeds, etc., and then as soon as, the rainy season comes, and then, if she, if it is the seed of, say, cucumber, it becomes a cucumber plant, and brinjal, brinjal plant, tomato, tomato plant, etc., etc., it will be like that. With this background, we will, continue, we will enter into the, ninth section, and this ninth section has got, four mantras. And here, as I said, Once we understand, this introduction, very easy, for us to, gloss over. एवं एवखलु सोम्य इमा सर्वाः प्रजाः सति संपध्य नविदुः सति संपध्या मह इतिई Even so, my dear boy, Uddalaka is trying to explain, all these creatures, having merged into being, do not know, they have merged into being. So, I will also, analyze the Sanskrit a little, so that, if you know a little bit of Sanskrit, it will be easier for you, to understand. यथ, just as, सोम्य, O pleasing one, O intelligent student, मधु, just like a honey. How does it come? मधु कृतः That means, the honey bees, निस्तिष्टन्ति, they gather, from where? नानात्ययानम् नानात्ययानम् from various sources. नाना means many, अत्ययानम् means sources, which sources? रिक्षाण, many plants, many trees, flowers, it means, not the trunk, not the bark, not the other leaves, etc., but the, most often, it is only found in the flowers. रसान, what do they do? They drink, that rasa is called nectar. समवहारम् and then, they come, in their stomachs, they fill it, and then, they come, and then, they reproduce again from the stomach, and that becomes honey. And then, what happens? All those different gatherings, different pieces of nectars, as we should say, from different trees, different flowers, etc., एकताम् रसम् कमयन्ति, all become one particular rasa, which is now called, मद्धु कमयन्ति, and what happens in that state? ते, all that, मद्धु, रसम्, यथातत्र, in that state of being honey, विवेकं, नलभंते, all those rasas, because of which it has become honey, अमुष्य अहम् वृक्षस्य रसुवस्मे, you fellow, you know, I have come from the rose flower, I am superior to you, अमुष्य अहम् वृक्षस्य रसुवस्मे, the other rasa says, you stupid, you are a low class rasa, because I am coming from first class, बंगनु पल्ली रसम्, it is much sweeter, much flavorful, etc., so they do not know, नविवेकं लभंते, they cannot distinguish, because every distinguishing feature has become completely oneness, attained oneness, that is called मद्भू, एवं, until that time, they are all separate, this is the dew from this place, this is the nectar from this place, etc., having given this example, एवं एव खलु सोम्या, so एवं एव, thus in this manner, खलु, indeed, सोम्या, O Pleasing One, इमाः सर्वाः, all these prajas, प्रजाः, that is, here, having given that example, इमाः प्रजाः, all these beings, every living being, from the amoeba until the highest realized soul, Rishi, Muni, सति, here सति means this सप्तमि विव्धक्ति of सत्, in that pure being, pure existence, संपद्य, having become one, संपद्य means having attained oneness with that pure existence, नविदोः, they cannot distinguish because they do not exist, only that pure existence exists. What do they? They do not know संपद्या महा, संपद्या महे, we have become one. Very few, imagine, in a huge hall, some political rally, thousands of people are gathering, even though they are all one, they all say, we are all Congress, or we are all BJP, whatever it is, we are all scientists, we are all doctors, etc., but they do not know having attained, there in that hall, they know, I am so and so, I am so and so, you are so and so, he or she is so and so, but having attained this pure being, सति, सति, having attained, that we, even that memory, that previously we were separate beings, सति, संपद्या महे, we have attained oneness with this pure existence, just as in deep sleep, so I was in the waking state, I was in the dream state, I was so and so, you were so and so, etc., दे नविदोः, they do not know, एकम् एवा अध्वितियम्, without a secondness, एकम् सत् एवा अध्वितियम्, there is nothing, that statement is supported by these examples, so we can move on, because we have already seen, as dear boy, the bees make honey by collecting juices from different trees and reduce them into one essence and there are the juices, no such discrimination, as I am the juice of this tree, I am the juice of that tree, even so, my dear boy, all these creatures, having emerged into that pure being, they do not know, we have emerged into being, not only they become one, they do not, their past and future, everything you forget, and if past and future are removed, do you know what happens? Automatically, the present also disappears, so no particular flower can be distinguished there, in that body of honey, and no particular essence will be conscious of its presence, that is to say, I am the nectar from this, there as an individual, isolated from others, there is no isolation, there is no individuality, or everything becomes, beautiful word, individual, that means indivisible, there would be only a total consciousness, that I am honey, but not the individual consciousness of that particular essence, and this is what happens to everybody who goes into that deep sleep, when all reach the being, and this example can be, analogy can be extended, even to Brahma Gnana, and if two people, ten people, thousand people, attain to that Brahma Gnana, when they all reach, that pure being, though they do not cease to exist, don't forget, that means they do not exist, no, no, they do exist, but they do not have such thoughts as, I am the individual, Mr. so and so, Mrs. so and so, I am a man, I am a woman, I am a human being, I am a Hindu, I am this, I am that, in deep sleep, one does contact the nature of this pure being, but what happens, what is the difference between deep sleep as well as Samadhi, that is, Shankaracharya comes to our aid, says, in this deep sleep, as if we are stumbling upon pure being, so once our individual consciousness is completely abolished in that deep sleep, no doubt, but it doesn't become universal consciousness, it doesn't become Brahman, it becomes as though unconsciousness, that means it forgets reality, but it has not attained oneness, so there is something that is common between what is called unconsciousness and absolute consciousness, there is something common between unconsciousness which is obtained in the deep sleep and absolute consciousness, that is Sarvajnatham, that is in Brahman, what is the common principle, that in both of these states, there is no particularised, individualised, separate consciousness in both states, that is why, even in this deep sleep state, so much of peace, happiness, rest is obtained and now, as I mentioned earlier, as an introduction to this ninth section, the second example is given, what is this example for? Punar Janma Siddhanta, that is so long as we do not know that we are Brahman, we are forced to take birth again and again, so for this, an example of eight creatures is given, what is this example? All these eight creatures, they lose their individual consciousness but just now, as I mentioned, they become unconscious of their individuality but not conscious of their Atmatvam, that I am the Atman, I am the Brahman, what are these eight creatures? Taiha, Yagrova, Simhova, Vrukova, Vrahova, Kitova, Patangova, Damshova, Mashakova, Yad Yad Bhavanti, Vada Bhavanti, a beautiful mantra, whatever these creatures are here, be it a tiger, a lion, a wolf, a boar, a worm, a flying insect or gadfly or a mosquito, they all become the same beings when after getting up from the deep sleep, even after death, we have to extend, remember in three states we have to extend this example. What are the three states? What is called Nitya Pralaya, Prakruti Pralaya and Maha Pralaya. Every day we enter into deep sleep, that is called Nitya Pralaya, every day it is happening, not only every day, whole day, 24 hours. How many times since I started my class have you entered into that state of deep, how do we know? Because if you have not entered into that deep sleep state then your concentration is so perfect that even I will become jealous of you. So this is the example for rebirth. Then even these people for a short time enter into that pure being after death which is called Prakruti Pralaya but again they take up because their Samskaras, Sukshma Sarira, Karana Sarira are not discarded. And then Brahma, he wants to sleep 12 hours. So 12 hours also there is no consciousness. Everything as it were absorbed into Brahma the creator. But as soon the day time comes Brahma wakes up all these like birds, etc. like animals, etc. emerging out of their nests, emerging out of their caves, etc. or wherever their holes are hiding in. Similarly, everything will assume its own body. That is the understanding we should have. So whatever these creatures are here tiger, lion, or wolf, or bear, or worm, or gadfly, or mosquito. Eight examples are given. I will just go very quickly through the Sanskrit mantra. These are examples which are going to be given. So in this state of Sushukti or what is called Prakruti Pralaya after death or sometime or Mahapralaya. But here mainly example is for the deep sleep. In this deep sleep Vyagraha means tiger. Simhaha, lion. Vrikova, a wolf. Varaha, a pig or a boar. Keto or an insect. Patango. So this is also another kind of insect you can say. Flying insect or whatever you call it. Or a worm, whatever you call it. And Damsha. Damsha means sometimes even the white ants, they get wings at a particular season, rainy season I think. So some kind of flying insect. And Mashaka. Mashaka is very common. We all experience it practically every day. That is mosquito. So whatever they are. A tiger is a tiger. A lion is a lion. And a wolf is a wolf. Etc. Whatever they are before they enter into the deep sleep state. Tada means what? When they wake up from this state they just become aware. Bhavanti means to become. A tiger which entered into sleep, deep sleep, it forgets I am a tiger and as soon as it wakes up, not that it becomes a tiger, it remains a tiger but it remembers now I am a tiger. Or I am a lion. Or I am a wolf. Or I am a pig or boar. Or I am a worm. Or I am a insect. I am a gnat. Or I am a mosquito. Etc. Whatever these creatures are here. That means in this state of shubdhi. Tiger or lion or wolf or boar or worm or flying insect or godfly, mosquito. Here means what? Before entering into the deep sleep. Then as if they have become one. But as soon as they wake up then they all know resume their identities. They become conscious. I am this. I am this. I am this. So in this body also when a king or a poor man a professor or an illiterate man a rich businessman or a poor worker anybody entering into the deep sleep they all know what they are but once they enter into this deep sleep state as if they do not know I am so and so. They become as if one but as I said they become one but it is only temporary phenomena because it is called Karana Sharira because the samskaras the thoughts, the desires the likes, the dislikes they are all there. So when one gets up from sleep he becomes the same person so Rama becomes Rama. Krishna becomes Krishna. Ramakrishna becomes Ramakrishna. I wonder sometimes Ramakrishna enters so many times into that samadhi state and what happens? You cannot call him Ramakrishna. Don't say Ramakrishna is now samadhi. No. Ramakrishna entered into bhava samadhi you can say. Not Ramakrishna entered into samadhi. So before entering he was Ramakrishna after entering he is no more Krishna, Rama or anybody but when once he comes out that means when the mind starts functioning then he is Ramakrishna, he is Krishna, he is Holy Mother etc. So A wakes up as A, B wakes up. So that is the meaning of it. That clarifies our initial doubt which we raised before starting the 9th section. You may think everybody is attaining to that parasya devatayam devatam sampadyante so they all become one, so they all become liberated. No, no, no. Because there is a common state between samadhi and sushupti. What is that? They are not aware of any duality and then they are not aware I am this particular individual but in samadhi he knows aham brahmasmi, I am sarvam khalvidam brahma. We can now stroll through the entering to the 10th khanda because it is the same example. So what is this? Here the illustration is, first part of the illustration is of rivers which I have already mentioned entering into the ocean so we cannot say that the rivers are absent in the ocean because when a river enters into the ocean you can't say they are absent they are there but they are not there as rivers they are there as ocean they are salty and they are exactly one with the ocean so it is not a negation of individuality but a transcendence of individuality Vedanta concept Transcendence means what? So once a river enters into that ocean it transcends its individuality it might again come out in new in a new form but the whole thing is completely dead and this philosophy has been summed up by a great Greek philosopher and many times I mentioned it no man steps into the same river twice so when these rivers have merged into the ocean they do not know that they have merged in ocean, they do not even know because even to know I merged myself in this ocean I am in this ocean individuality is required that individuality is totally annihilated here they have touched, entered they have become the ocean similarly every being in this state of deep sleep at the nearest to that pure existence but they do not know that so that we entered into this being and that they do not know, whatever they were animals or human beings but that they become again, that is being illustrated here, in this illustration slight difference is this is not nitya pralaya but this is you can say marana, prakriti pralaya or even brahma pralaya during dissolution jivas have ignorance so like the juices in honey they remain together unconscious without feeling their individual separate existence and because it is without knowing their identity with brahman or pure existence though they merge into it but that is a temporary period, there is something which will bring them out again, they are reborn according to their past tendencies so then having said this one in the ninth one so he says so what happens, that being which is the subtle essence which is called sat, brahman, atman even that, all this world has for its real self and that is the only true and that is the called atman and that the what, you are that and Shweta Ketu wants further clarification that reveals her, please explain it further so be it my dear boy, says the father, so we are entering into the tenth again this tenth section also has three mantras so it is again, this is the example of the rivers I told you I only gave the introduction we have not read the mantra so first two mantras first mantra is about the different rivers and that is originating in different directions different countries and flowing in different directions but they all join together the ocean without exception and they become merged they become one with ocean that is the end of it and the second part is again Uddalaka is giving the same example we have seen in the ninth section we will read the first mantra I will read first the English translation these eastern rivers dear boy flow along to the east and the western ones to the western part of the ocean arise from the ocean merge in the ocean and become that ocean itself and there as these rivers do not know themselves as I am this river, I am that river even so my dear boy all these creatures having come from being do not know we have come from that same being and then I will come to the second part also so Imaha hey Soumya, pleasing one Imaha Nadhya these rivers Purastha probably Uddalaka has one such river Purastha Prachyaha Sendante they emerge from the mountain and they are flowing in the eastern direction and they go to the nearest part of the ocean which is on the eastern side Prachyaha Prachyaha similarly from the east from the south from the north from the west Prachyaha means east Prachyaha means the west Prachyaha Purastha means east Prachyaha means the west Prachyaha south Prachyaha etc. Samudraha from all the four directions they flow and they go to the quickest by the quickest route to the nearest where the ocean is there because that is the tendency by the law of gravitation to enter there what do they do? Samudra Samudra Samudra they become one with Samudra just as Swapithi Nama when a man enters into deep sleep Swapithi we have discussed this point he becomes one with that deep sleep so all these rivers become one with the and then all of them what do they become? everyone of them becomes Samudra and once they become enter into the ocean this is plural but feminine number they do not they cannot distinguish this me is from this direction I am a special river I am I am from the other direction I am from the other direction exactly in the same way all these living beings in deep sleep or after marana after brahma pralaya they do not know we are originating from the pure being sustained by the pure being into the pure being we do not know it is the same meaning only earlier we have seen flowers etc, madhu etc and here second part is the same it is the same meaning you have to understand whatsoever these creatures were here before entering into either of these three states, especially the deep sleep state that tiger or lion or wolf or bear, boar or worm or fly or gadfly or mosquito, that they become again having come out of deep sleep having attained a new birth having again come back after brahma he starts his creation just as the grandmother it takes up a seed of tomato and tomato plant comes up where from the tomato seed has come? from tomato plant where from the brinjal seed came? from brinjal so they were brinjal before they become brinjal only the seed suddenly doesn't become don't become too intelligent what about hybridization? yes, hybridization also so the seed will be there whatever is the seed and that only they become so these two illustrations as I mentioned right now that until we attain the real purity and know that I am brahman pre-birth is inevitable and it is not possible but temporarily every creature gets that relief pure rest, peace happiness they attain for a short time that is why it is also a lesson for us to learn just either by going into deep sleep or rebirth or after maha pralaya you are not going to nobody is going until out of God's grace he may give us that knowledge I am brahman there is no other way having said this same mahavakya he is repeating in this third section also that is 10th section that being which is the subtle essence even that all this world has for itself, its own self that is the true that is the atman that's the word please teach me further oh father or guru please explain so be it dear boy and he will continue until the 16th section so don't expect any quick relief from here and today happens to be Vijaya Vijaya Dashami and Divine Mother has been worshipped for 9 days called Navaratri with a different name on each single day after Mahalaya from Prathama to Navama and today the Visarjan or immersion has taken place it is a common custom to wish for the blessings of the Divine Mother for the grace of the Divine Mother I wish you all a very happy Vijaya accept my prayers may we all be happy and happily come back to the next class