Taittiriya Upanishad Lecture 26 on 13 November 2024

Full Transcript (Not Corrected)

We are studying the Taittiriya Upanishad. In our last class, we have completed the fifth section called Anuvaka. What is the result of this Upasana? Swarajya Phala Upasanam. If somebody successfully completed this Upasana, what is Upasana? Obtaining one-ment, becoming one, completely one with the chosen deity, with whoever is meditated upon. Like Sairama Krishna became one with Krishna, Rama, of course ultimately with Brahman. And for this purpose, a great Rishi discovered a great Vyahruti. Vyahruti means that which saves us. How does a Vyahruti save us? By giving us right knowledge. And what is right knowledge? We are Brahman. So there were three earlier. A great Rishi came later and he added one more. What were the earlier ones? Bhohu, Bhuvaha, Subaha. Now we have seen in the fifth section that all these four Vyahrutis, Bhohu, Bhuvaha, Subaha and Mahaha, they are taken as Alambanam, support and Upasana is done. Upasana on what? All the worlds, Lokas, all the Devatas, presiding deities, all the Vedas, the knowledge with which all the presiding deities are ruling this entire world. And lastly, this Mahaha which comprehends in itself, which is identified with what we call Hiranyagarbha. And then what happens? He becomes one with Hiranyagarbha and like Hiranyagarbha, he becomes all-knowing, Amrutaha, etc. How do we say? Because who is Hiranyagarbha? Complete combination of the gross, every gross body, every subtle body. So Hiranyagarbha includes Virat. Virat is the universal aspect of each one of us. We are part of that universal, our minds or our subtle body is part of that Hiranyagarbha. So the universality of the entire physical world is called Virat and the entirety of the subtle world is called Hiranyagarbha and this Virat is the effect of Hiranyagarbha. So when a person identifies with Hiranyagarbha and whoever comprises of this Hiranyagarbha, this sadhaka becomes one with that, with everything. So Hiranyagarbha is one and he is the lord of the minds. That means whatever mind, a scientist knows science, a musician knows music, a writer knows the art of writing, a singer knows how to sing, a cook knows how to cook, an administrator knows how to administer. So each department is separate. An administrator may not be able to sing, may not be able to cook, may not be able to know anything about science, etc. But all these minds together, that means every piece of knowledge that is in that particular mind, they all become like a river becomes one with the ocean. So the universal mind that is called Hiranyagarbha and the sadhaka loses his individual nature, limited nature, finite nature, becomes one with Hiranyagarbha. I am the universal mind. That was what we discussed and this Hiranyagarbha is the entire gross and physical worlds combined. So all the lokas and then every loka has to be ruled over, supervised by somebody is called the presiding deity and a presiding deity cannot rule over unless the person has knowledge how to rule and that called knowledge and that knowledge comes from Veda. So he becomes one with knowledge and then to express that he must have a prana and that is why loka, devata, veda, prana, upasanas. We take it for granted in this Taittiriya fifth anvaka, a rishi tells us there are people who became perfect, that is they became one with Hiranyagarbha and they become the lords of all the five sense organs, all the minds, all the memories, all the ahankaras and all the buddhis. Such a person naturally he will enjoy the greatest but Hiranyagarbha himself is only an effect. There is a higher step and Hiranyagarbha if he is an effect there must be a cause from whom he became manifest and that cause is called Ishwara. Another name for Ishwara is Saguna Brahma and higher than Saguna Brahma is Nirguna Brahma but gradually Upasaka. First he becomes the ruler of his own individual body, individual mind and then slowly he sheds his limitations and then through this type of upasana he attains one mind with the Virat first then with the Hiranyagarbha and then he perceives at that stage he perceives I have a higher nature and that nature is Ishwara. All the three bodies causal, subtle and gross, Virat, Hiranyagarbha they are all manifestations of Ishwara. So that Ishwara Upasana, Saguna Upasana which completes what the person attained in the fifth section is going to be described in this sixth section and that is why it is called meditation on the Saguna Brahma. So this is the summary which we had discussed four vyahrutis that makes it the whole universe creation, physical creation is nothing but four vyahrutis and they have come from subtle elements and then you merge the gross elements into the subtle elements and you become one with the universality of the subtle elements. In other words you become the Hiranyagarbha and then only one will be able to look up and say oh there is a higher state. This is the only way until we reach a higher step we can't really see what is higher than that. That is also indicated here. So this sixth section is called Sarvatma Bhava Pratipatti Marga Kathanam. The detailed explanation how to become Sarvatma. So not only Hiranyagarbha but Ishwara. Then the Saguna Brahma is complete and Saguna Brahma is what we call manifestation of Saguna Brahma is what we call Srishti. So Srishti goes through three states waking, waking, dream and dreamless. So this Ishwara is the lord of all the three states. In Ishwara all these three which appeared to be completely different, separate now become merged as one just like all the rivers when they merge in ocean become only ocean giving up their names and forms. We have seen this where in the Chandogya Upanishad, 6th chapter, in this description of Nadis, they become becoming one with the ocean. So what is the 6th Anuvakar section? It is Ishwara Upasana or Saguna Brahma Upasana or in Sri Ramakrishna's words Shakti Upasana and this 6th section has got only two mantras. Let us enter in this background. First mantra is a quite big mantra. It goes like this. Saya Esho Antaha Hridayaha Aakashaha Tasminayam Purusho Manomayaha Amrutaha Hiranyamayaha Now what is the description? How to meditate on that Ishwara? So therefore the mind has to meditate because mind alone can meditate and where is the place? If I decide to meditate upon Ramakrishna, the idea, the concept of Ramakrishna must come to me. Where is, who is this Ramakrishna and then where does he reside? Sri Ramakrishna's words are, as I said umpteen number of times, very deep. So there is a big landlord and this landlord has vast properties. So he will be going now and then to inspect all his properties. But most of the time he is to be found only in his visitor's room. So there must be a visitor's room where anyone who is desirous of seeing him should be able to go and meet him. So where is the meeting place? That is what every day when we sing the Vespers song, Namo Namo Prabhu Vakyamana Atitha Mana Vachana Ek Adhar Jyoti Rajyoti Hridaya That Hridaya, that is called the cave. Ujjwala Hridi Kandara Kandara means cave and that is what he is telling. Saya Eshaha Sa is Ishwara. Antara Hridaya, that is there is a heart within each one of us, within each Jiva Atma and within that heart there is an Akasha. As we mentioned earlier, there are three types of Akashas are there. What is Akasha? A place where we keep things, an empty, emptiness. And if we use the words empty space, that is redundant actually. Because emptiness means space. Space means emptiness. We do not need to use two words. Now there is a heart within each one of us and within that heart there is an Akasha and in that Akasha dwells. Thus means I am Purushaha. Purushaha here means Puri Sethe. That is he who indwells. What does it mean? It means he who is available, like the visitor, Jameendar, landlord, is available in the visitor's room. So within each one of us there is a visitor's room and there indwells the Jameendar. Who is the Jameendar? A Jameendar is one who owns everything. We are like the people who took rent. What is the rent? A body and the mind, that is the rent. Thus means in that Akasha, I am Purushaha. This Ishwara, Puri Sethe, Purushaha. One of the definitions of Purushaha is Puri. Means in this dwelling called the body and mind, in that mind there is a heart, in that heart there is an Akasha. And what are the Akashas? If we are perceiving, for example, a mango tree outside, there must be a space there. Otherwise, mango tree cannot grow. That is called Bahya Akasha. But when we are thinking, our thoughts are there. The thoughts also must be kept somewhere. And that space wherein the thoughts are produced, are sustained, are kept, and when necessary, brought out. There must be a space, like a box. You take some object, a piece of cloth, for example, use it and then you put it back in that box, when needed, whenever needed, you take it out. Similarly, we produce the thoughts, and those thoughts are used, and when we do not need those thoughts, they have to be kept back. And that space where we keep back those thoughts, that is called Chitta. That is why, this is called Chitta Akashaha. Bahya Akasha, or external things. And for keeping the thoughts or ideas, that is called Chitta Akasha. Chitta is the place where memories, Smritis, reside, kept, stored up. Like, every computer will have, what is called, some instrument to keep SSD, or hard disk, whatever you call it. And that keeps it. And this is Chitta Akasha. But when we go even deeper than that, where Ishwara dwells, that is called Chitta Akasha. Chitta, not Chitta. Chitta means pure consciousness. Chitta means a storehouse of thoughts. Keep this difference in mind, in memory. Of course, if you have that memory. So that Chitta Akasha, beautiful song is there in the Kathamruta, Chitta Akashi. So the moon has risen, moon of Bhakti in the Chitta Akasha. Where do we meditate? In the Chitta Akasha. So that is the Chitta Akasha, we are going to deal with it. Antah Hridaya Akashaha. And therein, this is the place of availability of Ishwara. So there is this Purusha, and he is Manomayaha. Manomayaha means full of beautiful ideas. What ideas? He is Amrutaha. He is immortal. Hiranyamayaha. So this word Hiranyamayaha is a beautiful word. So Hiranya means gold. Gold knowledge is also called Hiranya only. Why? Because that also shines. Gold shines, knowledge shines. So when we say light, sunlight, moonlight, electric light. Light, what does light do? It shines. And when it shines, what happens? All the things that we are unable to see in the darkness, they become revealed. Everyday experience shows us. Similarly, there is an external light, there is an internal light, and there is a spiritual light. That is what is referred to Jyothira Jyothi. A light of the lights. Ujjvala Hridikandara. Let me behold you in the cave of that heart. So that is what Sri Ramakrishna meant when he came to Varanasi. He saw a golden Kashi. That is called Hiranyamayaha. Golden means what? Spiritual place. Spiritual Kashi. Every place has got two. In your house, if you have got a puja room, then that puja, that house is external house. And that is the external world because our whole world consists of our house. And that means what? I am dwelling there. My wife, my parents, my brothers, my sisters, my wife, and then my husband, my children, and all my property. This is our ordinary worldly treasure. But if you go into a movement, merely you enter into that shrine room, then it is separate. Why? Because the Lord is dwelling there. That is called Hiranyamayaha. That is called spiritual house. So even in our ordinary households, there is an external house, there is a spiritual house. Like that, especially in the sacred places of pilgrimage. So there is an external world. People will be jostling, people will be fighting, people will be cheating, people will be selling, people will be buying, bargaining, and dogs will be moving, cows will be moving, and one may slip in cow dung also. Dogs may be biting. That is the external Kashi, for example. But you enter into Lord Vishwanatha's place and if you are sufficiently pure, you are transformed. We are also transformed. Everybody is transformed, but only for a moment. I have come to see the Divine Lord, the Divine Mother Annapurna. So that is called spiritual Kashi, spiritual Vrindavan, spiritual Ameswara. How do we know? When Shri Ram Krishna visited Kashi, He experienced that. When He visited Vrindavan, He had many visions. Visions of Krishna, that is when He saw physically cowherd boys returning home with cows after grazing, etc. Nowadays, rarely you see such sights. But when Shri Ram Krishna visited, it was still that rural area where life was going on as it was going on 5000 years back. Now it is slowly transformed into a concrete jungle. But in those days, Shri Ram Krishna saw and then He went into ecstasy. He had visions of Radha, visions of Krishna, visions of so many others. This event took place at this place. Chaitanya also had the same experiences. So there is a spiritual Vrindavan, there is a spiritual Ameswara, there is a spiritual Madurai, there is a spiritual Tirupati, where Balaji, Annamayya, and all the Alwars, whenever they visited, they used to see directly the Divine Lord, address Him directly. And every temple, as I said, though hidden, it is there. So every person also, there is a Hiranyamaya Purusha. But He may be potentially divine. But there is an external Purusha who is a worldly Purusha. However much gold is covered with dust, a time will come when somebody will remove it from the dust and wash it. This is called Chitta Shuddhi. And then the gold shines. So Hiranyamaya here. Amrutaha Hiranyamaya. Our idea of God is He is Amrutaha, immortal. We are mortal, but God is immortal. Then Hiranyamaya. He is shining because He is Chit Swaroopa. Not only Sat Swaroopa, but He is Chit Swaroopa. He is also Ananda Swaroopa. That is indicated here. Saya Eshaha Antar Hridaya Aakashaha Tasmin Aakashaya Ayam Purushaha Bhati, shines. How? Manomaya, Amrutamaya, Hiranyamaya. There is a space, Aakasha, within the heart. In it lies the person, Purusha, consisting of mind. That means consisting of thoughts. What thoughts? Spiritual thoughts. Immortal and luminous. That is, He is Sat. When we are thinking, it is an aspect of Sat. What are we thinking of? Chit. That is called luminous. And He is Ananda Swaroopa. Ananda Swaroopa. So He is called immortal. And what is this? Part of the first mantra. What is this for? O man! O Upasaka! You will have to meditate up in your Chidakasha, in your own heart. So He is there. You don't need to go anywhere. Aurutta Chakshuhu Amrutatvam Ichchan So Brahma created all the sense organs that are outgoing, but having searched everywhere, the man got disappointed. He couldn't see. Then he turned his sight inwards. That is called Aurutta Chakshuhu. That means to say, he started contemplating the Divine Lord. Oh! You are here. There is a beautiful song of Swami Vivekananda. I do not remember it, but it goes like this. That I have searched for you everywhere in hills and valleys and nowhere I cried, Lord, Lord, but at last I find you. That you are with me all the time. You are answering me all the time. But because of my blindness, I could not see. Because of my deafness, I could not hear. That is what Kabir Das also sings beautiful bhajan. So where is this Divine Lord? So where is this Divine Lord? He is in every Ghata. Ghata means here, every body-mind complex, every Jivatma. Do not talk because if you use harsh words towards anybody, you are only doing harsh words towards God. Because that God who is in you, He is everywhere. There are no two separate Gods. There are not many Gods. There is only one God. But where is He? That is what Tasminayam Purushaha Amtar Hridaya Aakashe Bhaati Sada Bhaati Always He is shining. But where exactly is He? So our Rishis give an imagery which we have seen in Purusha Sukta and especially in Narayana Sukta we have to remind these are not isolated scriptures. They speak of the same thing. In one scripture, one particular idea is perhaps expounded more elaborately than in another. Here it is only said Eshaha Purushaha Hridaya Antare Aakashe Bhaati So you meditate upon it. And where is that Hridaya Aakashe? Where is that Hridaya? First of all Antare Na Thaluke Ya Eshaha Stanaiva Avalambate Sa Indra Yonihi Yatraasau Eshaanto Vivartate Epohya Seersha Kapali Now we are taken to another idea here. Slightly different. First of all, where is this? Hiranyamaya Purusha Amrutamaya Purusha Manomaya Purusha We have to think of Him. We have to contact Him in that Chidakasha. But where is this Hridaya? First locate the Hridaya and then enter into that Hridaya and then you find there is a space in that Hridaya and in that space you don't need to search. The moment you enter into that Hridaya He alone is shining. There is no need to search. Imagine there is a room which you have left a light on and after many years you needed to go there and then you open the door and the light is always on and it is shining. The moment you enter whatever things you keep there they become completely revealed because the nature of the light is to reveal. So here is giving a description. This is a little bit obscure type of description and about this we have discussed quite elaborately while I was taking the classes on Narayana Suttam. So it seems this is what we are talking about. The idea here is first of all you meditate and you become what is meditation? Upasana. What is the Upasana? The Sadhaka becomes one with that Purusha. He who is in that Chidakasha. And then once he becomes one with the Purusha that is called Mukti. That is called Jeeva Brahma Aikya Bhava. And then what happens to him after that that is when the time of death comes that is his last birth and then his Pranas depart. So here is a slight description how a life departs as it were. I will tell you why I am using that word as it were. So as it were so if somebody is foodie so likely that his Prana departs through the stomach. If somebody is lustful it departs through that sense organ which he has been where he has been centered with. And if he is a lover of music and he knows nothing but music his Pranas depart through the ears. And if he is a painter etc. or sculptor and he doesn't go higher then his Pranas depart through the eye. So whichever sense organ dominates us at the time of death the Jeevatma along with Sokshma and Karana Sharira. Remember the body falls body is called Sthula Sharira. Sthula Sharira will not come with us. But Sokshma Sharira Karana Sharira both combined they go in search of a new body until liberation is achieved this process goes on and on. So this is a the ancient Rishis have visualized how a realized soul that is one who has become Pith Brahman or even Sauna Brahma when he departs what happens to him. So the process of departing giving up this body along with Sokshma and Sharira it is a normal case we are discussing. This is a spiritual case. So a person who has become one with Ishwara really speaking his Pranas do not go anywhere because to go anywhere a finitude is indicated. If I am a finite person I can move from my room to another room from this chair to another chair but if I am infinite where am I going to move? That is why when somebody asked Ramana Maharshi he said where am I to go? I am everywhere. He is only indicating what the scriptures finally tell us that his Pranas do not depart. That is they merge into their causes here itself. Here itself they become merged because the body merges in the Panchasthola Bhutas and the Sokshma Sharira merges in its subtle elements and the causal body merges in the causal elements and the Jeeva becomes completely free that means it has become Mukta Purusha that is the idea but a description is given here that there is a place and there it is Hridaya called in that Hridaya go and first meditate meditate upon whom? This Manomayaha Amrutamayaha Hiranyamayaha meditate upon him and when you become one with then you are not going to go anywhere because you have become Sarvatma Sarvam Kalvidam Brahma that is the idea sometimes in the Yoga Shastras it is described that a Yogi highly advanced Yogi so what happens he travels to the Sushumna Nadi Nadi means a spiritual Patra remember this Sushumna only works in Ida and Pingala then we are worldly people that means body and mind oriented in the three lower Chakras but spirituality starts with the fourth Chakra called Anahata Chakra and then only when a person consciously gives up the quest for happiness in the external world and seeks Divine Bliss then only the Sushumna Path which has been blocked till that time that Marga, Sushumna Marga that Nadi means Marga it opens up and the first place it opens up, leads us is called Anahata Chakra Anahata means Hridaya Nadi so that is what he is telling and then afterwards entering into that Sushumna Nadi from the heart he slowly travels imaginarily through the Vishuddha Chakra and then Ajna Chakra and then Sahasrara Chakra and through the Sahasrara Chakra then his Pranas depart but this is only an imagination for perfected souls Mukta Purushas the question of travel as I said just now doesn't arise at all so this is what we have to understand this is a description for people who do not understand that this is what happens so that is described here the Sushumna passes through the piece of flesh which hangs down like a nipple is called in English Oola between the two palates and ends where the skull splits and the roots of the hair lie apart that is called Brahmarandra on the top of the head and as I mentioned that when you just born Shishu for some time you sense put pass your hand over that baby's head and there is a small part towards the back and middle and back of the head on the head you will see very soft spot this is what is called Brahmarandra so that is to say the Jivatma they say at the time of birth after the formation of the body it enters through that then it is sealed and now we don't feel it because in course of time it becomes hard but that is broken very interesting phenomena is so when some Sanyasins die and most of the Sanyasins their Pranas depart through other sense organs so to show respect for them so they take a hammer and break the top of the head to show to others this fellow is a great Yogi and his Pranas departed because if they do it when he is alive he will kill them so after his death there is no such danger then they take a hammer Buddhists also they have the same program they also do the same thing that is all based upon this kind of statements a highly advanced Yogi must pass only through this Brahmarandra and those who do Yajnas Yagas and do what is called Brahma Upasana not Nirguna Brahma Upasana but Brahma Loka Brahma Upasana then through this Brahmarandra his Pranas depart and there are various Devatas there are two special paths which is called the Shukla Marga and then Krishna Marga these are very difficult to understand even Swamiji also admits so this person's Pranas as soon as they come out some Devata comes and then through that Shukla Gati takes to next higher officer and leaves there next higher officer takes the soul to the next higher officer until he is conducted into the presence of Brahma and there he will be there in Brahma Loka and there afterwards he realizes by the grace of Brahma that his progress is not complete and then he requests Brahma please take classes does Brahma take classes yes he also takes classes so we see that in the Mundaka Upanishad Brahma taught this to his disciple his son and then he taught it to Bharadwaja and like that we have seen in the Mundaka Upanishad Guru Parampara system so like that here also the Brahma takes classes and when Brahma takes classes it is extraordinarily effective and then he will be there and why did he not get Mukti here because of some desires all those desires will get completely fulfilled in Brahma Loka because such is the highest enjoyment and after that he understands the next greatest enjoyment is only Brahma Ananda not Brahma Loka Ananda so if he is a sincere spiritual aspirant he is not satisfied with Brahma Loka Ananda so along with Brahma he also gives up and then from there he merges in Nirguna Brahma so this is the process for our imagination it is given here so where the hairs on the head depart and there is carefully when we examine there is a soft spot and that is called Vyapohya breaking open Sirsa Kapali that is above the skull and then on the top of the skull a small opening is to be found and if it is not found a hammer is necessary to make him that one so this Sushumna is the path for what? for the realization of Indra Indra here not Pauranic Indra not Swarga Loka Indra here Indra means Saguna Brahma the supreme ruler of all these Devatas is called Saguna Brahma so here as I mentioned earlier if you still remember in the Narayana Suktam I am going to quote Padmakosha Prateekashagam Hridayam Chaapi Adho Mukham and the Purusha is the limitless imperishable omniscient residing in the ocean of the heart the cause of the happiness of the universe the supreme end of all striving he manifests himself in the ether or cave of the heart which is comparable to an inverted bud of the lotus flower and imagine lotus flower usually the stem will be below and the flower will be the bud will be above but in this case those who are not yogis as if the bud is hanging down the stem is above and Sri Ram Krishna confirms it that when the Kundalini through the Muladhara and then it breaks open the Sushumna Dwara and it strides up and up and up and then graphically Sri Ram Krishna describes there is a lotus of two petals at the heart and then some more petals I do not remember at the throat and some more petals at the Ajna Chakra and thousand petals so Sri Ram Krishna was saying I saw a yogi and when he went the lotus was hanging the bud was hanging and this sadhaka yogi he touched that low hanging lotus bud with his tongue immediately the stem came below it became fully opened up and then thus he travelled from the Anahata to the higher and higher Chakras which is called Vishuddha Ajna and then finally he became merged in the Sahasrara which is the indicative of Paramatma that is what he is saying so this Taittiriya Upanishad does not give much description but in the Narayana Suktam we get this Adho Nishtiya Vitastyante Nabhyam Upari Tishtati Jwalamala Kulambhati Vishwasyayatanam Mahat below the Adam's apple that is to say here this is called Adam's apple Nabhyam Upari and above the navel Tishtati what Tishtati that particular Chakra and it is surrounded by flames as it were shooting out like the rays of the sun Jwalamala Kulambhati Vishwasyayatanam Mahat below the Adam's apple at a distance of a span about 4 inches like that and above the navel is the heart which is the relative seat of the manifestation of pure consciousness in the human being it effulges the great abode of the universe as if adorned with garlands of flames that means plenty of flames are coming out that is spiritual knowledge Santatagum Silavisto Lambatya Kosha Sannibham Tasyante Sushirahum Sokshmam Tasmin Sarvam Pratishtitam Surrounded on all sides by narrow currents suspends the lotus bud of the heart in an inverted position in it is a subtle space narrow aperture that is called the Sushumna Nadi and there in that is to be found the substratum of everything in this universe Tasyamadhyay within that heart Mahan Agni Vishvarchi Vishvatomukha Sa Agrabhuk Bhajan Teshtan Aharam Ajarah Kabhi in that space within the heart resides the great flame of fire undecaying all knowing with tongues spread out in every direction with faces turned everywhere consuming food food here means all the knowledge that is offered to it by the five sense organs so that is what happens and then assimilating it consuming food presented by all the sense organs and assimilating it making everything its own self what does it mean? it means five sense organs so Shabda, Sparsha, Rupa, Prasagandha they have come from five elements five elements have come from the Atman only this Taittiriya Upanishad is going to describe it further and then again further description Teriyak Oodham Adashayi Rashmayas Tasya Santata Santapayate Swam Deham Apadatala Mastakaha Tasya Madhye Punyashikha Aniya Urdhva Yavasthitaha His race, that Purusha's race spreading all around sideways as well as above and below form of the whole body from head to foot in the center of that flame abides the tongue of fire at the topmost of all subtle things so due to attachments and entanglements the Jeeva in worldly enjoyment and suffering this consciousness that Purusha is shrouded in potential form as well as objective form so it appears like a tiny streak of flame within the dark clouds of ignorance but when the same Jeeva rises above worldliness this consciousness gradually unveils itself and it is realized at the infinite and a beautiful description is given slender like the awn of a paddy grain, yellow like gold in color in subtlety comparable to the minute atom, this tongue of fire grows splendidly brilliant like a streak of lightning set in the midst of the blue rain-bearing clouds so in the middle of that flame resides the supreme self this self is otherwise known as Brahma the creator Shiva the destroyer Hari the sustainer Indra the ruler he is the imperishable, he is the absolute he is the autonomous being and my prostrations again and again to the omni-formed being this is what is being indicated in the sixth Anuvaka of the Taittiriya that there is a Hridaya Akasha and within that Purusha Manomayaha Amrutaha, Hiranyamayaha is there and he is called by ignorant people in the aspect of creation as Brahma and in the aspect of sustenance as Hari or Vishnu and in the aspect of emergence he is called Shiva but he is the Indra, he is the ruler, he is the Ishwara that's why he is called Ishwara and he is the Akshara, he is the imperishable, he is the Parama he is the supreme reality he is the Swarat, he is the sovereign of everything else and he when if somebody has to attain him so my salutations only when I become Hridaya, Dharmatma Satya, Satyatma then only I can progress then only I can become one with that, this is I just brought in because that is what this one has to do Upasana of this Purusha in that Antar Hridaya Akasha because it is the place of availability of that Ishwara who is called Purusha here who is consisting of pure spiritual thoughts Manomayaha, he is the immortal by becoming identified with that Ishwara one becomes immortal Hiranyamayaha and he is of the nature of Chit or pure knowledge and then only a person becomes immortal and then Anandamayaha Brahmanandamayaha Sat Chit Anandaha is a marvellous indication of spiritual progress how it is to be made we will talk about it in our next class Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Padapadmetayosavitva Pranamami Mohur Moho May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti Jai Ramakrishna