Taittiriya Upanishad Lecture 27 on 20 November 2024

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMIMUHURUMUHUHUH OM SHANNOMITRASHYAM VARUNAH SHANNO BHAVATVARIYAMAH SHANNAYINDRO BRIHASPATHE SHANNO VISHNURUKRAMAH NAMO BRAMHANE NAMASTEVAYO TVAMEVA PRATYAKSHAM BRAMHASE TVAMEVA PRATYAKSHAM BRAMHA VADISHYAMI RITAM VADISHYAMI SATYAM VADISHYAMI TANMAM AVATO TAD VAKTARAM AVATO AVATO MAM AVATO VAKTARAM OM SHANTI SHANTI SHANTI HARI OM OM May Mitra be blissful to us. May Varuna be blissful to us. May Aryama be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu of long strides be blissful to us. Salutations to Brahman. Salutations to you, O Vayu. You indeed are the visible Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May Brahman protect me. May Brahman protect the teacher. May Brahman protect me. May Brahman protect the teacher. OM Peace, Peace, Peace be unto all. So we are studying the sixth anuvaka of the Taittiriya Upanishad. Taittiriya has three chapters. First chapter is called Sekshavalli and it has twelve anuvakas of which first and last anuvaka, first and twelfth anuvaka are only prayers to God. First anuvaka is praying to God to be successful. Twelfth anuvaka is conveying thanks for listening to our prayers and making us as pure as possible. This is called Upasana chapter so that we are ready to move forward in the path of God realization. So from the very second anuvaka onwards the disciple is trained how to pronounce first of all, how to read scriptures, then how to contemplate on some of these scriptures called Upasanas. Now as I mentioned several times and will do so in future also, Upasana is giving up the limitations and identifying ourselves with larger whole and still larger whole until we identify ourselves with the supreme reality called Atman or Brahman and in this particular anuvaka or section called Purusha. We have seen already a little bit of the beginning. What is this section, sixth section in the Sekshavalli called Sarvaatma Bhava Pratipatti Marga Kathanam. Sarvaatma Bhava, I am everything. How can I be everything? Because I identify myself through Upasana or contemplation with Ishwara. First in the fifth chapter with Hiranyagarbha and in this sixth section it is with Ishwara himself. Ishwara both Hiranyagarbha as well as Ishwara both are called Saguna Brahma only three aspects. Ishwara the totality of the Karana Shariras. Hiranyagarbha the totality of all the subtle bodies are also called minds and Virat is the universal aspect of everything that is gross. So presumably in the fifth chapter from individuality to Virat, from Virat to Hiranyagarbha. In this chapter from Hiranyagarbha to Ishwara, Saguna Brahma. How to meditate? That is what I said at the very beginning. There is a heart within each one of us and within that heart there is an Akasha also called Chidakasha. Three types of Akashas let us not forget. Bahyakasha, external world. So that is contained in the external space. All our thoughts which belong to the subtle body are contained in the Sukshma Sharira. There is an Akasha that is called Chitta Akasha. Chitta means all our thoughts. Higher than that when we become identified with Sushupti, Karana Sharira. Then there is another Akasha that is called Chidakasha. Bahya Akasha, Chitta Akasha, Chit Akasha. Chit means pure consciousness. So this is what we are referring here. Tasmin in that Hridaya Akasha. Where is the Hridaya? Hridaya some people interpret as this physical heart. Of course we know the physical heart has nothing to do even with what we call the thoughts, our thoughts. But our physical heart is the first organ that gets affected. You are happy, it gets affected. You are depressed, it gets affected. And some unexpected negative news comes then even a person can have heart attack etc. But this is not what is meant here. Hridaya means here the purified heart. That is the abode, that is the storehouse of everything that is pure. The highest divine thoughts when we are entertaining. Pure thoughts, thoughts of nobility, thoughts of spirituality. That is called Hridaya. And in that Hridaya, is Purusha is there. Purusha means Atma. Atma means Chit. Atma, Brahma, Purusha, synonymous words. So Manomayaha, that means he is manifesting as the mind and he is acting through the instrumentality of the mind. Let us not forget mind also is limited only. Anything that is limited cannot be called Brahman. Brahman is what is called Brihat, that which is unlimited, that which is infinite. And what is the nature of this Purusha? Amrutaha, he is immortal. That means he is untouched by Maya. Hiranyamaya. So Hiranyamaya means glowing like gold. That means here it means here it is Chit, Swaroopaha, pure consciousness. So gold is used often. In Isavasya also, if you remember, we have seen the Ernest Sadhaka was praying to the Devata of the Surya. What is he telling? That reality is covered. Hiranyamaya, you are shining like gold. Knowledge shines like gold. Anybody that is shining has got something which is most superior compared to other people. A great idea comes. Then you shine. That's why when a new idea comes, in the cartoons it is depicted, a light bulb goes on. Any new idea. So gold shines. That's why Shri Ramakrishna had seen a golden Kashi when he first arrived at Varanasi. So that is called Hiranyamaya. It is made up of pure knowledge. What is light? Knowledge. What is sunlight? Knowledge. What is light? Knowledge. When we do Aratrikam, why do we show light? Because what we see in front of us, maybe a picture, maybe some symbol like a cross, like Omkara, etc. Or it may be a Prathima, Prathima Upasana, Pratika Upasana, if you recollect. But why do we need light? This is not really a metal, a wood. It is not an image. It is not a symbol. But through this, I am catching hold of it. I am supposed to think about that Divine, Divine Mother. So that's why Durga Pooja, Kali Pooja, Ganesha Pooja, Krishna Pooja, Rama Pooja, all these are done in every one of our Hindu temples. There is this image. But that image can be perceived only when we shed our identity with this body-mind complex. And that is called Ahankara. So that is why before entering into the temple, there are Dvajas Thambas. And you have to make Sastang Pranam, surrendering your ego, merging your ego into the Divine. And when you don't have ego, you see God everywhere. That is called Darshana. That is why you are not supposed to prostrate or offer anything within. It is after Dvajas Thamba, you cannot carry anything as if it is a pure vision. Darshana. That is called Darshana. So within this Hridaya Akasha and this Hridaya as a cave, every day we are singing Jyotira Jyoti Ujjvala Hridi Kandara. That Hridi Kandara, that is what is referred here. That means in that Purushaha Manomayaha Amrutaha Hiranyamayaha. So he is Amruta, immortal. He is Hiranyamaya. He is pure Chit. Not Chidabasa but Chit. But he reveals himself to the earnest yearning Sadhaka in the mind, in the pure mind. This is what Patanjali Rishi also is indicating in the second Sutra, Patanjali Yoga Sutra, Yogaha Chitta Vritti Nirodaha. Nirodaha means give up all undivine thoughts, earthly thoughts, then mayic thoughts, mithya thoughts. What remains? Pure spiritual thoughts. And when a person enjoys that state uninterruptedly, that is called Nirodaha. And then what happens to him? So he abides in his own nature. First he thinks this is my reflection. The mind becomes pure like a mirror and it reflects and it doesn't reflect our body or mind or Karana Sharira reflects our Chit nature, nature of pure consciousness. Oh! I thought I was the body. I thought I was the mind. Now I know I am that pure divinity of which Swami Vivekananda said each soul is potentially divine. And then for such a person, what happens? When he departs, so the next few mantras are indicating the process of death. What is it? If any person completely becomes capable of beholding that Purushaha who is Amrutaha, Hiranyamayaha through his purified mind, so there will be the body for some time and the moment he knows this, he becomes Jivanmukta. So a Jivanmukta is none other than Brahman. He doesn't identify unlike ourselves. I am the body, I am the mind. No, he is free. How did he become free? Through this Upasana in his heart. Heart is the cave of the pure noble spiritual thoughts. Then how does the death process take place? For everybody else, I mentioned many times. So if somebody is foodie, then his pranas depart either through the stomach. Remember, the whole body is full of holes only. Billions and billions of holes. That is why when sweat comes, it comes from every part of the body. So if he is addicted to physical pleasures, then he may depart through the lower, what is called either through Muladhara or Swadhishtana or Manipura or the corresponding organs. But when the same person has gone and become identified with in the Sahasrara, then after that, so long as the body, mind, let them be there, he is called Jivanmukta. How does he depart? It is an imaginary example is given. Why do we call it imaginary? Because the moment a person recognizes death has no meaning. Even for us, death has no meaning. It is just as Shri Ramakrishna says, from this room to the other room. So from this body to the other body. If somebody had done something wrong, he could perhaps identify with a Pishacha body, Bhuta body, ghost body, etc. If he has been barking like a dog and then immediately he will enter into a dog's body. If he behaves like a serpent, like a snake, he comes and bites anybody and everybody silently without letting others know, he is definite to become a snake. But if he behaves like a gentleman, he will be born as a human being. But if he has done lot of Punya Karma, there are many, many higher steps are there, higher states are there. So six such Lokas are there, beginning with this human Loka, Bhuloka. So that is condensed as Bhuvarloka, Suvarloka, etc. And the ultimate of that is called Satyaloka or Brahmaloka. And that Satyaloka is indicated for this person. He is always dwelling in that Satyaloka even when body-mind are there. But when the body-mind falls, that is, he is giving up his identity even with Saguna Brahma, he becomes merged with Nirguna Brahma. That is being described. But for any ordinary person, Sushumna Marga is described here. So those who are familiar with the Gospel, Sri Ramakrishna describes, there are seven Chakras, that is, seven states of consciousness, that is, seven states of identification. Am I identifying myself with food, with sex, with external pleasures? These three represent Muladhara, Swadhishtana, Manipura. But when a person understands, this is not only not pleasant, but even worse, where the binding aspects of Mahamaya and he struggles to rise, at that stage, in the Tantras, it is our yogic scriptures, it is described, there are three paths. One is called Ida Marga, another is called Pingala Marga. Ida Marga, Pingala Marga, both work only until the Manipura. But when a person conquers these things, suddenly a pathway which was existing, but the doors of which are closed, just like, if there is a huge tank full of water and there are three pipes to let out the water, one is at the very bottom, another is a little bit higher, another is a little bit higher. So, with this imagery, the Ida and Pingala, like the lowest two, but when both these are closed and then the third one is opened and that the water comes from there. If you can extend this third hole, fourth hole, fifth, sixth, seventh, in this case here, four pipes are there, Anahata, Vishuddha, Ajna and Sahasrara. But the condition is the lower pipes should be completely closed and that is called Chitta Vritti Nirodhaha. So, when a person becomes successful through this Upasana, as indicated earlier, now he becomes capable of meditating on that Purushaha, who is Amrutaha Hiranmayaha and through that purified mind, which is called Manomayaha, then he is capable of contacting, that is, identifying with that Purushaha, who is ever present, ever shining and is called Jyoti Rajyoti, the light of the lights in the Hridaya Akasha. So, that is, we have to understand here, for all ordinary persons, the Prana departs through whichever state he has reached, because even reaching Anahata Chakra, Vishuddha Chakra, Ajna Chakra, the spiritual practice progress is not complete. Only the Shiva, who is dwelling in the Sahasrara, when a person identifies with Shiva and that is the final thing, then that is called Jiva Brahma Aikyata Bodhaha. So, that is what all the Mahavakyas indicate, Prajnanam Brahma, Aham Brahmasmi, Tattvam Asi, etc. So, then he sees everything as God, that is called Sarvam Kalvidam Brahma and that process how is Sushumna Nadi. Nadi means a pathway, there is no other way and in English it is translated as Naru. Don't ever get mistaken as a Naru. It is a special path. So, from the heart, above the heart, which we had discussed in our last class, quoting from what we call Narayana Suktam and same idea was reflected in the Purusha Suktam also. So, we have seen in details. Simply put, there is a special path, royal way that is called through the path of the Sushumna. The Jeevatma rises to the higher and higher levels of consciousness, which means higher levels of identity and then finally identifies with the Shiva or the pure consciousness. That Shiva has nothing to do with Pauranic Shiva. He can be called Shiva, he can be called Purusha, he can be called Narayana, by any blessed name, Divine Mother, doesn't matter. That is Brahman, Paramatma, Atma. Then that very second, he becomes completely free. That is being described here for the sake of ignorant people like us. Because as I said, the moment a person knows I am Brahman, there is no question of travel. Why not? Because when a person identifies with Brahman, he becomes first of all, one. That means there is no second person. I want to become one with that second. Secondly is infinite and where can infinity travel? It is impossible. So, there is no travel at all. But for everybody else, there is a travel. So, for us to make facility of understanding, this travel is there. So, this is said on the head. That is called Brahma Randhra. So, the Jiva Atma enters through that but it may not depart from that. So, like toothpaste is filled in that tube and then it is sealed. Like that in small babies, we can see that So, it is said there is something and Shri Ramakrishna describes it according to the yogic scriptures. So, I saw a great Paramahamsa, a young Paramahamsa moving through the Sushumna path. All the lotuses supposed to be associated with each chakra were hanging down as if they are not being used for a long time. When you don't use something, it gathers dust. So, this Paramahamsa travels and he touches, Shri Ramakrishna says, with his tongue and the moment the touch is like electric light, immediately the hanging bud stands upright. That means it is functioning. Then this Jiva Atma identifies first with that. Then after some time travels higher, identifies with Vishuddha, further travels, identifies with Ajna. Finally, breaking open the glass case as it were becomes one with that Jyoti. So, that Jyoti becomes one with Jyoti Rajyoti. But we are not Jyotis yet. We are not shining like here in Maya. We have to attain that state first. This is described here. Like if you say go to some two nipple breasts like or hanging nipples, that is the beginning of the Indra. Indra here means Paramatma and through that path finally reaches the Sahasrara or here is called Brahmarandra. So, it is said if you remove, if you part the hair on the head, perhaps you can see there is a very soft spot towards the back on the top of the head. And by breaking open, so the Sushumnam carries the Sadhaka Atma, purified Sadhaka Atma until that point and he breaks it open as it were and he departs. This is the description. But don't worry. Then what happens? So, where does he go? Where does he go? Where does Brahman go? Where can Brahman go? So, what happens in the last Anuvaka, fifth Anuvaka of this Sikshavalli, we have seen. So, four Vyavruttis. Now, we presume the Sadhaka had progressed. That means he became identified with Bhuvaha, Suvaha and Mahaha. Identification with Maha, that is called Maha Iti Brahmani. He identifies with Ishwara. But here in the fifth Anuvaka, it is called Hiranyagarbha, a station lower than Ishwara station, Maha Iti Brahmani. But that is further that meditation. Now, from the Hiranyagarbha status, he must say, I am the effect. So, I must merge in my cause and my cause is called Ishwara and that is the Manomayaha, Hiranyamayaha, Amrutaha. They are the descriptions. That is what he is telling. When a person progresses further, becomes identified with Ishwara, Ishwaroham, Siddhoham, like that. He becomes one with Agni Devata. That is one of the elements. I am the Vayu Devata. I am the Aditya Devata. So, from Bhuvaha, he progresses to Bhuvaha. That is Agni becomes identified with Vayu. Vayu becomes identified with Aditya and Aditya becomes identified with Brahman. That is the Hiranyagarbha. Then, what does he get? Aapnoti Swarajyam. He obtains his own kingdom. Obtains means what? Not that it was not his and by conquering somebody, he gets somebody else's Rajya. No. Swarajyam. I am the prince of this kingdom. That is, I am the Hiranyagarbha. And then, I also attained to Ishwarathwam and I have forgotten that I am the Virat. I am the Hiranyagarbha. I am the Ishwara. So, through the Sadhana, when the Sadhaka becomes identified with the Virat, then he is not getting something new. He just remembers, I am Virat. But I have forgotten I am Virat. I thought I am just an individual. And then, next Sadhana takes him to the higher state which is called Hiranyagarbha. So, then he remembers, I thought I was the mind but I did not know I was the universal mind. Now, he becomes the universal mind called Hiranyagarbha. Then, further he goes and says, I thought I was Hiranyagarbha. But Hiranyagarbha is also limited because it is an effect. Remember, every effect is only a limitation. So, now he goes from that effect to the cause through his Sadhana. Exactly like in the third chapter of this very Upanishad. Then, Then, I am not even, what is called, I am not having Ananda. I am Ananda. That is called This is being said, what does this person get? Because we are all business people, utilitarians. So, if I pray to God, what do I get? So, if I do some Dharma, what do I get? So, if I do Japa Dhyana, what do I get? This was the, in his Jnana Yoga lecture, Swami Vivekananda refers, every stupid moustached baby, that is a grown-up baby, he asks, do I look like a baby? So, you go and read books. When the parents or teachers tell them, a baby asks, do I get gingerbread? Yes, definitely, not only one gingerbread. If you don't go to school, then you might get one gingerbread. But if you go to school and brilliantly pass, you can eat as many gingerbreads as you like. Not only gingerbread, every type of bread you can eat. Like that, this person has so many, what is called, identities. First of all, he says, I am Ishwara. This is called Swarajya. I am the Saguna Brahma. Then, what is called, obtains power over his mind. He becomes the ruler of the mind. Manasahapati. That is, ruler of the mind. Now, my mind rules me. But now I realize, I am the ruler of my mind. Once I become ruler of the mind, I become identified with every mind. And one mind is full of musical knowledge. Another mind is full of scientific knowledge. Another mind is full of administrative knowledge. Another mind is full of AI coding. Like another person, extraordinarily great cook. Like that, whatever number of knowledges, as Narada delineated, when Sanat Kumar asks him in the Chandogya Upanishad. So, he becomes the master of every bit of knowledge. Because Bhagawan, as Chittu Swarupa, manifested through different bodies. You know, what my illustration is. Imagine, somebody brings a huge tank of water. And if people are offered, come and bring your utensils. And I will fill you up with this water freely. Then somebody takes a cup. So, the water will take the shape of the cup. Somebody takes a jug. Water takes the shape of the jug. Somebody takes a bucket. Water takes the shape of the bucket. Like that, imagine, of different colors, different sizes, different shapes, different everything. And then the same water enters. What is this illustration for? So, one utensil is like music utensil. Another is scientific utensil. Another is cooking utensil. Cookery knowledge. Like that, whatever knowledge we have, according to the vessel that we have prepared through our sadhana, Bhagawan or Mother Saraswati enters. That is why the person who becomes identified with every mind becomes Sarvajna, all-knowing. And then, not only that, there are some people who could speak extraordinarily well, even though their knowledge is limited. There are some pundits who know extraordinarily great things, but unfortunately, neither they have the language to express. Maybe even the voice is like, the line of Vedanta roars. Line of Vedanta. What a difference when a line roars and this line is roaring. So, like that, a great pundit may not be able to express it. But that is a special power of God. Somebody can write. Somebody can speak. Somebody can sing. And among singers, how many varieties do we get? So, he becomes Vakpatihi. Vak means speech. He becomes extraordinarily great speaker. Swami Vivekananda, for example, how did he become such a great speaker? Because Mother Saraswati entered into that body in the form of a beautiful throat. Not only throat, Swami Vivekananda used to tell, to become really a great speaker, five things are needed. Five things. How many things? Five things. What are the five things? He used to tell. One, two, three, four, five. Five, four, three, two, one. What are these? One must be having the knowledge. This represents real knowledge. And this represents one's Adrushta. Purva Janma Karma Adrushta. A person knows he did not do Kunyam. So, his knowledge will not shine. Suppose this is fulfilled and this is also fulfilled. But a person must learn. He must go through the Sikshavalli. How to pronounce? How to utter proper words, etc. So, how to use this instrument to express his knowledge? This is the third. Even if there are three are there, the throat. My throat is restricted. I know everything. But I cannot utter. A beautiful throat. When some people sing, they take you to heaven. When some other people sing, they don't sing. They think they are singing. But we think that fellow is singeing, burning. So, singing is different. Singeing is different. So, beautiful throat is necessary. Powerful throat is necessary. Powerful lungs are necessary. Powerful body is necessary. This is the fourth one. What is the fifth one? Heart. That means your simply lecturing will not do. Do you feel what you are talking? So, we must be compassionate towards everybody. But do I feel compassion to everybody? Do I sympathize with everybody? These are the five things necessary. But many people have different parts, different skills. What is meant is this person who becomes an Ishwara, he becomes completely identified with every mind, not to speak of every body. Remember, it is not only mind. He became Virat, all the bodies. He became Hiranyagarbha, all the minds. He became Ishwara and all the three instruments. He has become that. That is called Ishwara. Saguna Brahma. There is nothing left out. So, he becomes, first of all, master of the mind. That means he knows everything. Sarvajna. He becomes Vatpatihi. When he speaks, even nectar will not give so much of satisfaction. One simple example I am giving you. Supposing a person is diagnosed with cancer and we know even what is called a little bit of testing that creates doubt whether I have got serious cancer disease, I am going to die. So many people have heart attacks even thinking that thought. Suppose somebody is diagnosed but a doctor comes and says, this is only beginning. We know how to operate. We will take out some part which is affected, either the kidney or lung or breast or some part of the body, intestines, etc. And once we complete it, then you are free from cancer. So many people, by hearing, you are not in danger. How much delight we feel. How much elated we become. So, our words can kill. Words also can give life. Vatpatihi. Then Chakshushpatihi. Shrotrapatihi. Vijnanapati. That is, in essence, I become the supreme master of all the ten sense organs. Five of knowledge and five of action. Just only, as we say in English language, etc. Vatpatihi, Chakshushpatihi, Shrotrapatihi. Chakshushpatihi means I am able to see everything in great detail. That is, I can discriminate the difference between 40th thread and 41 thread and 39 thread. That is what Sri Ramakrishna's example. Chakshushpatihi, Shrotrapatihi. When I hear, when I listen, I am enjoying my listening. Vijnanapatihi. I become the supreme lord, master of every type of visesha, jnanam, bhavati. That means I become all-knower. I become all-knowing. Then, etat tato bhavati. Not only that, he becomes completely one or he is able to become master of all these things that are described earlier. When? When this sadhaka, through the successful contemplations of these vyagrutis, tata bhavati, etat bhavati. Tata means when he becomes perfect, etat bhavati. He becomes this. What does it mean? Akasha shariram brahma. So this akasha is the body of brahman. So he becomes the body of brahman. Satyatma. So he becomes the real sat, chit and ananda. Satyatma. The only reality. I am the only reality. Pranaramam. Then he obtains so much of all the sense organs, all the energies. He becomes embodiment of energies. Mananandam. That is Eshwara's body is the akasha. Eshwara, eshwarihi satyahai. There is a song like that. Satyam, shivam, sundaram. Eshwarihi satyahai. Pranaramam. Every life becomes my life. Mananandam. Mind is filled with ananda. Sat, chit, ananda. Shanti, samruddham. He enjoys the highest peace. Amrutam. Of course he knows I am chitsvarupaha. I have no death, no birth. Shraddhvikara. Sixfold changes are not there. So that is what he is going to become. Then the sixth anuvaka ends like this. Iti prachina yogyaha upasva. So prachina yogyaha. Oh you, the aspirant. Prachina means what? Not old aspirant. Prachina means this is the supreme spiritual path that has been described. There is no other way. Every spiritual aspirant has to follow this path only. And you are become fit first of all through those. First start with shiksha. Then samyita upasana. Then other upasanas are there. The loka upasana, guru upasana, matru upasana etc. Then later on vyavruti upasanas. Then in this the upasana continues further. Oh descendant of the ancient sanatana dharma culture. Thus you meditate. That means do these upasanas wherever you stand. Find out where you are standing and find out the way further up and slowly start your journey. Do not become a victim of laziness. Follow it. Meditate means upasva. That is the word. So prachina yoga yogya upasva. So you do the upasana. So this in brief is a meditation. What we need to note is the fifth and sixth sections. Fifth vyavruti upasanas and in this sixth that vyavruti upasana that is Hiranyagarbha upasana. Mahayati brahmani. That brahmani is Hiranyagarbha. In this it is taken further. This Hiranyagarbha is also an offspring of Ishwara. Otherwise called Saguna Brahma. So now go further. Become identified with Saguna Brahma called Ishwara. So both these fifth and sixth sections are together combined and then this person if he follows the pathway that is shown by the guru definitely he will progress. He becomes identified with Saguna Brahma. This is the essence of the sixth section. And then I want to end this one. So Totapuri Maharaj came to Dakshineshwar and Sriram Krishna completely surrendered himself to the Divine Mother. He was not thinking what should I do next second. My mother knows what should be done. She will tell me. She will get it done through me. When Totapuri asked him said I don't know whether to take sannyasa or not. It is not up to me. I surrendered my mind. Whatever my mother commands me I will do that. Even if I think I must do without mother's commandment it is not going to happen. Not only it is not going to happen to me it also did not happen to you. He did not say that. Subsequent events prove that he had to surrender to the Divine Mother after living in the company of Sriram Krishna for nearly 11 months. We know that after studying the Sriram Krishna the great master. So this person he becomes one with Ishwara. So when Totapuri came Sriram Krishna replied thus and then he went to mother. Mother said yes I have brought him for that purpose. The Guru did not know that he was brought. He thought I came on my own. I took Sriram Krishna was given sannyasa and then Guru instructed him. Now you meditate upon that is very important. Remove every single thought from your mind and then Sriram Krishna said yes I can remove every single thought but one thought I am unable to remove. What is that thought? That is called Saguna Brahma. Only he called it I cannot remove the thought of my Divine Mother whom I have been contemplating ever since my sadhana. Then Totapuri used a peculiar method because Anandamayi so much joy in Saguna Brahma Shanti Samruddham Anandam. Then he prayed mother you do what needs to be done. Not that Sriram Krishna removed it. Not that Totapuri removed it. It is the Divine Mother who said now I have brought you till this point. Now I will remove. This is a Jampah point and from there you become merged into the ocean called Brahman. Therefore Sriram Krishna became merged. Totapuri became shocked. After 40 hard years I obtained this. He should never have said that. After 40 years or 400 years or 1000 years or 1 billion years I obtained this only by the grace of the Divine Mother. He did not have that knowledge at that point of time but later on painfully he has to learn. Now we know that story. So Sriram Krishna becomes merged. Once a person attains Saguna Brahma there is nothing much he has to do it. So this is the essence. He becomes the king, the emperor of his own kingdom. That is the result of this special Upasana of Ishwara which is enumerated in this sixth Tanvaka. With this we have come to the end of the sixth Tanvaka. Now next class onwards we will enter into the seventh Tanvaka. May Sriram Krishna, Holy Mother and Swami Vivekananda bless us all with Bhakti.