Svetasvatara Upanishad Lecture 29 on 10 June 2023

We have been studying the 4th chapter of the Shweta Shruti Rahu Purushot. In our last class, God is described as the very cream of life. Just as the cream is hidden, very subtle. It is all-pervading. It is there in the milk. But first milk has to be procured. Then it has to be heated. Then curds have to be made. Those curds have to be churned. And then what comes out will be butter. And that butter has to be heated. And that heated butter, when it becomes with the right temperature, then it forms a very fine film above the real ghee. That is called Mandam. Atisokshmam. What is the analogy for? It is God is what is called the subtler than the subtlest, greater than the greatest. Mahato Mahiyan Anoraniyan. And where is He? The question is where is not He? When Hiranyakashipu asks Prahlada, unable to kill his son, he came to his senses. There must be some power which is protecting my son. Elephants could not trample him. Fire cannot burn him. Water cannot drown him. And even the weapons, shastras, astras cannot harm him. So what is that? We have to stop here and question. Is it that Prahlada's body we are talking about? Apparently, yes. Really, no. Because the body will be injured. The mind also can be injured. But that which is eternal, which is Antaratma, Atma, Paramatma, that cannot be harmed. It cannot injure. As Bhagavan Krishna says, weapons cannot harm him. Water cannot wet him. Fire cannot burn him. Air cannot dry him. All these things are there. Because why? It is ati-sokshma. It is beyond the capacity of the karyas. All these are karyas, pancha-bhutas. But where is He? Then Hiranyakashipu finally asks, Where is He? And Prahlada replies, Where is not He? He is everywhere. Is He in this pillar? Yes. He is not only in the pillar. He is inside the pillar. He is outside the pillar. He is the pillar. And He is everything. Then of course we know the story that pillar represents Ahamkara. So long as there is Ahamkara, one cannot see God because Ahamkara says, I am God. And what do you mean by I am? I am means my own body, my own mind. We are foolish because the body is changing, mind is changing, sometimes I am happy, sometimes I am unhappy. That is called change of the thought, change of the mind. But I am becoming old, I am becoming weak, I am becoming sick. And one day prana will depart from this body and the body will merge, go back to its five constituent elements. We are seeing it and yet we are not able to wake up. That is said, Nathva Shivam, knowing that Shiva, Shiva means Paramatma, Shiva means Brahman, Sarvabhuteshu Godham, is what Shiva, many times I warned you, there is a Vedic concept of Shiva called Rudra, there is a Puranic concept of God as Brahma, Vishnu and Shiva, but there is a Vedantic concept of God, Parabrahman, Paramatma, Parameshwara, He is called Shiva. Shiva means, etymological meaning, He is all-auspiciousness. There is a Sarvabhuteshu Godham, just as Narayana is hidden in the pillar, He is hidden. Hidden means, like you hide valuable things in your safe, that is not the meaning. Here means, it is there, but we are not able to take notice of it. When the mind is not there, you will not be able to take notice of it. For example, a person sees another person, he doesn't see whether this person is Ramakrishna or Ramana Maharshi or anybody. Just like a tiger, or a wolf, or a hyena, or a tiger, sees Ramakrishna or Ramana Maharshi, it only knows, this is a food, I require it, and I want to eat it. It doesn't even say, I have to kill. That idea of killing is not there, but it kills because it wants to eat. So, where is this? If we are ignorant, everything is hidden. That is why so many quarrels will come. I cannot understand you, and you cannot understand me. I hope you are able to understand, I am able to convey. That is a different issue altogether. So, Sarvabhutesh Gudham, that means, He is telling, I am God, I am God, but what are we seeing? This body is God. This mind is also God. Like Hiranyakashipu, seeing Narayana in the form of the pillar. That is why, in the South Indian temples, you see a bhaja sthamba, and all pranams and pranami has to be offered there only. Once you pass that one, and enter inside, that is all. No pranama, nothing should be done, because that is called Darshana. Darshana means, there is no God, there is no me, whatever exists is that one reality. So, Shivam Sarvabhutesh Gudham, and how many Gods are there? Vishwasya Ekam Pariveshthitaram, only one God. He is Ekaikam, Ekam, only one. And He is manifesting in the form of the universe. That is to say, for us, just as a tiger sees in Einstein, as food, an ordinary person sees in Einstein, a human being. A scientist, especially a physicist, sees in Einstein, a great man of knowledge. But when Ramakrishna sees him, he will see him as only the Paramatma. So, seeing means, not that the object is like that, but the way we look at him, that is our concept of God as this particular object. So, He is only manifesting in the form of the world for each one of us. And if we can understand this, Evam Vinatva, saying this, Khum, Devam, what does it mean? Everything. Sarvapashaihi Muchyate A person becomes free from all bonds, which Mandaka Upanishad puts so beautifully, Vidyate Hridaya Grandehi Chidhyante Sarvasamshayaha Kshiyante Asya Karmani Tasmin Drishtey Paravari All limitations will be totally destroyed. What remains is only God. Because, what makes me Jivatma is a limitation. And when this limitation is gone, then like Ghatakasha and Mahakasha, we think they are separate, but in fact, there is only one Akasha. Now, this was what we discussed in our last class. We also quoted Shri Ramakrishna's beautiful teaching. And something marvelous, Shri Ramakrishna paints for us about this idea of butter. And one idea of butter, we are already familiar. What is it? If you mix water and milk, then they will become not really one, but appear to be one. That means we will be tricked into. But if butter is churned, kept in the same water, it will be there, distinct. And our idea, this is water, this is butter, will be most clear. But what Shri Ramakrishna is trying to tell something about this, that is what I want to read again. And let us discuss it. In the beginning, a man should try to concentrate his mind always in a lonely place. That is an important point. Solitary place. Otherwise, many things may distract him. Then he says, our often studied teaching, if we put milk and water together, they are sure to get mixed. If the milk is changed into butter by churning, a transformed milk, butter, instead of mixing with water, will float upon it. This is what we always read about it. But Shri Ramakrishna continues, so when a man has gained the power of mental concentration by constant practice, his mind will always rise above his environment and rest in God. Whatever is happening, wherever he is staying, whether he is experiencing friends or enemies, good or evil, happiness or unhappiness, he will not be disturbed. Events will take place. Whether it is for Shri Ramakrishna or Shri Ramakrishna, we know how much tragedy has taken place. But they will not be disturbed. Shri Ramakrishna continues, as long as you are in the plane of relativity, you must admit both butter and buttermilk. This is what I wanted to highlight. So long as we are in the plane of relativity, in samsara, we have to accept it. Don't say Brahma, Sathyam, Jagan, Mithya. Brahman also will be there. Jagat also will be there. Both butter and buttermilk. That is Shri Ramakrishna's unique interpretation. You must admit both the personal God and the universe. To explain the analogy, the original milk is Brahman, but who is realized in Samadhi? The butter, the impersonal personal God, Saguna Brahma, Eshwara, the butter and the buttermilk is the universe, made up of the 24 categories, cosmic principles. I don't know, I have not come across this kind of explanation in any scripture. Shri Ramakrishna divides this analogy into three parts. The milk, the butter and the buttermilk. What does it mean? He himself is explaining. If we don't understand his explanation, whether my explanation will help you or not, I don't know. So what is the original milk? It is Brahman. And what is the butter? Saguna Brahma. Because butter is, when the milk is churned, it becomes butter. That is manifest. Otherwise, butter is there inside, but we don't experience the butter. The Saguna Brahma is within the Nirguna Brahma, but we don't experience because the division between me and Brahman arises only with Saguna Brahma and not earlier. And there is a lot of discussions going on, whether this division was there originally or it comes after creation. So many things are going on. But we are familiar with milk and butter. But Sri Ramakrishna brings in, there is a buttermilk. What is this buttermilk? The universe made up of the 24 cosmic principles, 24 tattvas. Purusha is separate. Purusha is the 25th tattva. Then he continues. Milk poured into water mixes readily with it, but converted into butter, it no longer gets mixed with water, but floats in it. So having attained to the state of God, one may live in constant contact with innumerable unregenerated souls. One will not be affected. This is what Sri Ramakrishna means. The whole Jagat is called buttermilk. We should not separate. Buttermilk is butter and butter is nothing but milk. Milk is nothing but butter and then buttermilk. The lowest state is buttermilk. Higher state is butter and the highest state is milk. No change takes place. This unique explanation. God is with form, God is without form, God is also both beyond form and formless. How do we apply this analogy to this milk, butter and buttermilk? It is very easy actually. God with form is buttermilk. Our concept of God without form means what? Without form doesn't mean having no forms. It means potentially that which has infinite number of forms in it like clay. Any type of pot, small, big, any shape can be brought out of it. The artist, potter's imagination is the limit. So formlessness doesn't mean not having forms but having infinite forms but in an unmanifested state. Saguna, that is called Saguna Brahma, Ishwara, Shakti, by whatever name we choose to call. But it is the milk. Now are these three states? No. Then is it one state? No. Then what is it? It all depends upon our mind. If the mind is the lowest state, Tamasika state then we can say in a way of comparison we are only having buttermilk. When the same mind becomes better, more Rajasic, endowed with the Sattva Guna, then we worship Saguna Brahma. But when it becomes a Satvik, we experience pure Brahman. As I said, not exactly true, but for the sake of understanding, but actually God is beyond Sattva, because Sattva, Rajas and Tamas are part and properties of the mind only. What I wanted to highlight is that beautiful concept of this buttermilk Sri Ramakrishna brings and it is marvellous. Now we will proceed to the next one. What is the essence of the 16th mantra? God alone exists. So He has two aspects or rather three aspects. And in Bhagavad Gita also we get God as Brahman, God as Saguna Brahman, God as manifested at this universe. How is it? Prakruti is the manifested universe. Here Sri Ramakrishna's comparison is buttermilk. Every Jivatma is part of the Saguna Brahman and that is compared to the butter and by becoming Sakshis, developing spiritual life as a witness, we enjoy the butter. But in our true nature when we transcend, when we attain pure Sattva Guna, automatically mind goes beyond Sattva Guna. Sattva Guna helps us to go beyond the forest. Sattva Guna, like Sri Ramakrishna's beautiful story of three robbers, brings out the person from the most dangerous place and brings him out of the forest, out of Samsara and points out where is your home. Why don't you come? Because I am also a robber, that means I am also limited. Saguna Brahman is limited. I cannot really take. I can point out to you. That is what Sri Ramakrishna was experiencing. I cannot get out of this. The thought of my Divine Mother and then Tautapuri helped. But it is all Divine Grace. The Parabrahman had simply revealed himself as Parabrahman by withdrawing his Saguna Brahma form which is called Brahmakara Vritti. Very enjoyable for me. I hope you will also enjoy it. Now we move to the 17th. Same idea but what is it? A whole universe is created and before that I will give you a very small introduction. You can say, even scientists they cannot say what is the limit of this known universe. And they have come to the idea are there really uncountable cosmoses because billions, have we got any idea what is called billion? And billions of trillions of billions of galaxies are there. Each galaxy having its own cosmoses and each cosmos has got different star systems and every star system is dominated by one star called the Sun. And every star produces so many planets, for example we have got Navagraha according to our astrology but here the Mars, the Saturn, Uranus etc, etc and they are discovering new planets also, they have discovered a tenth planet recently, so like that we don't know how many undiscovered things are, then there are black holes then there are white holes then there are unmanifested energies there, they call it black energy we don't know what it is these are all very highly abstract things in future what they are going to do we just do not know anything about it but it is staggering unimaginable uncountable but all of them have been created or we have to understand just as clay manifests so many parts and Bhagawan is Ananta so the universes are Ananta, that is why Bhagawan has got a beautiful Pauranic name Ananta Koti Brahmanda Nayaka every universe is a Brahmanda Brahmanda means Brahma, what we call the creator becomes the egg and this egg is contained within this Brahma and in course of time the egg comes out and it matures and then the Brahmanda this universe will be coming out, so how many Brahmandas are there? Ananta Koti countless Sahasrasya Purushaha Sahasrapat we discussed it parallelly that is why is it so why is it because when you look at one person you look only at one person when there are 10 mirrors how many persons you look at? 10 and when there are 100 mirrors how many reflections? 100 when there are 1000, 1000 when there are billion, billions so every mind is a kind of mirror and how many who is counting how many creatures are there? billions and billions and billions and if you want to go a little bit further, a mosquito how many mosquitoes are there? trillions and trillions of mosquitoes are there and each mosquito is living by creating its own universe a child as a child we create one universe then as a youth we create another universe as a old person we create another universe, as man we create one universe as woman another universe a poor man one universe, a middle class man another universe a rich man another universe a king another universe a beggar another universe, each one of us is a Brahmanda and who is the creator? Jeevatma is the Brahmanda Anantakoti Brahmanda Nayaka he who is manifesting as this uncountable infinite why are these infinite? because infinite can only become infinite this is a very wonderful idea you have to keep in mind so why can't the infinite just to manifest in a finite manner no, it is impossible but we cannot grasp that idea that is why it says so three-fourths of the universe three-fourths of Bhagawan is hidden one-fourth, don't take it as three-fourth and one-fourth and just go on wriggling with that idea is that Ananta is Ananta if you look without mind he is undivided Ananta, if you look with mind, time, space, causation he is Ananta so how many universes? Ananta universes because our mind becomes Ananta I hope I am able to convey this idea this is again repeated Esha Devaaha is Paramatma Devaaha means your consciousness he who is Deva, shining self-revealing He is the Mahatma I will discuss each one Esha Deva, Vishwa Karma Mahatma Sada Jananam Hridaye Sannivishtaha Hrida Manisha Manasa Aviklrupto Aviklrupto not Klupto Klu-ka-la-ri andupto Aviklrupto Yaya Tad Viduhu Amrutahate Bhavanti same earlier idea he who realizes realizes as what? I am as what? I will explain to you again I will come back for the sake of simplicity I am Brahman, I am Paramatma that is called Viduhu to know Brahma with Brahmayeva Bhavati what happens, the result they, Amrutah Bhavanti they become Brahman they become immortal that is, they will go beyond desires, limitations body, mind they become Sat, Chit, Anandas who? Esha Deva Esha is a singular one Deva only one God and he is Vishwa Karma how many? Ananta Koti Brahmanda Karma Vishwa means universe as I said, just now, not one universe because God is Ananta Vishwa is also necessarily Ananta Mahatma he is called a great soul Gandhiji is called Mahatma what is Mahatma? what is Atma? each individual soul what is Mahatma? the totality of every Atma is called Mahatma and where is he? where is not he? earlier I said, where is not he? like Prahlada's question Sada, for eternity Jananam Hridai Sannivistah he is there in the heart of everybody and what does it mean? does it mean that beautiful song, I will come to it he is there within every heart why? because if he is in Ramakrishna's heart I cannot attain if he is in Holy Mother's heart Swami Vivekananda's heart I cannot see him he must be within my heart that is why the Gopis go on hymning Ramakrishna so he is there in every creature but only an enlightened advanced, purified human being can really realize him and become Mahatma but the potentiality is there, that is what Swami Vivekananda means Jananam Hridai Sannivistah means each soul is potentially divine then what should be the goal to realize him how to realize him? Hridah Manisha Manasa Avikluptah that is he should be grasped, what is Avikluptah that means grasping him that is what Avikluptah that is we have to make him our own how? Pratibhava like Zetkena Upanishad makes it abundantly clear every thought that arises, shows us just as every object every light reveals every object, but every object also reveals light because we cannot experience any object without the light that is more important to understand, it is not to see the object, but it is to direct our attention towards the light so how to Hridah? Emotionally feelingly we have to say O Lord you are the only one and I have nobody else Manisha only a purified intellect can have that faith, Shraddha God alone exists, not only God exists, he alone exists and the world doesn't exist Jagat Mithya this word Jagat Mithya means so much misunderstood misinterpreted through this light of this Svetasvatara, what does this word Jagat Mithya means? Mithya means our understanding of Jagat is wrong, not Jagat is not Mithya my understanding of the Jagat is Mithya, if I have my right understanding the whole Jagat is nothing but pure Brahman Ramakrishna says I see only God, I see only my Divine Mother in a good woman, in a chaste woman and in a unchaste woman in everybody so Manasa, what does these three words mean? First of all Manasa I have to hear, I have to think about it and who will have the desire? Only Manishneha, Manishneha means enlightened people, enlightened buddhi, Manisha indicates purified buddhi, chitta shuddhi purified buddhi he understands that other things are not valuable other things are not important God realization is the most important thing and the scriptures say that I am God, I have faith in it and I want to learn about it, that is what Nachiketa went there and said, so that is called Manisha through purified right understanding Manisha means right understanding then Manasa I have to go on thinking I have to go on first to Shravanam then Mananam then Nidhidhyasana then what is the problem with us? I am thinking but I am not getting joy because my faith is lacking and I have not developed love for God but as soon as I try to develop love for God that is where Hrith comes, Hrith means Hritha means my whole emotion becomes transformed, I get joy only in God and in nothing else, that is also said, that is called Amruta, so three faculties are there, the mind is there, the buddhi is there the emotional heart is there, all the three must be combined, then we must try to grasp that Divine Lord like what and with what earlier we have seen Angushta Matraha Purushaha Antaratma so as residing first within my own heart second as myself third as everybody else, as everything else and once this is achieved this means these three faculties are combined then what happens, automatically we come to know Aham Brahmasmi Sarvam Kalvidam Brahma Yeha Etat He who does these things, that is called spiritual practice, Te that Deva Devam Vidohu they realize that Devam and as a result what do they they become Deva, Deva is Amruta Swaroopa, immortal so the person who becomes Deva also becomes immortal and here such a beautiful words are used, is called Vishwa Karma, you know do you remember that when Dhritarashtra sent so he it is said, he built a special palace for all the Pandavas and Duryodhana was in charge, what did he do he constructed a beautiful palace but made out of inflammable materials so that he can burn them and remove these thorns forever not one thorn but five thorns what are the five thorns our Panchendriyas are five thorns then Krishna he knew everything so he allowed Duryodhana that joy and he handed over, inauguration was done like parliament parliament in Delhi and then he went away joyfully within a few days I will scheme so that I will burn these fellows, Krishna was much more intelligent than anybody else then he called Vishwakarma and he said you destroy this palace and turn it into Maya and this Vishwakarma came and built and then Yudhisthira invited Duryodhana for inauguration, he made him in charge of receiving all the gifts and making this very funny and also information so this Duryodhana you are the best person so many people will be coming, everybody will be bringing some valuable gift and I cannot trust anybody why? this was all done by Yudhisthira on the advice of Bhagavan Krishna, why? because so many precious things will come, Duryodhana will think my god nobody has ever even brought one billionth of this value of this one his jealousy will grow and grow and grow and he will be destroyed forever afterwards Krishna's everything is to destroy our samsara only the whole samsara is created so that we can destroy the samsara, keep it in mind so this Vishwakarma he built it and Duryodhana came and he was asked you go and visit he was curious to know it is maya nirmita so where there is water he was thinking there is water where there is no water he waited there, suddenly knee deep water had come and unfortunately Draupadi was witnessing all this it is a gory story but very interesting story at all Vishwakarma and this world is so big, Sri Ramakrishna there is a beautiful, he used to sing a beautiful song but Sri Ramakrishna is telling once he is giving an idea that you know a devotee is greater than god how come devotee is greater than god see this whole Anantakoti Brahmanda who contains? God contains within himself so who is great? world or god? it is god who is great and this god is turned into of the size of a thumb and every devotee every day is trying to meditate upon him Angushta Matra Purusho Sairera it is there in the Hridi Sadha Jananam Hridaye Sannivistaha who is great this unimaginably large universe is contained by god in god and that unimaginably great god is contained within the heart of the devotee who is greater actually Sri Ramakrishna heard it I think from Mahima Chakravarti he gives him credit also but he asks him you tell that was very nice to make Mahima Chakravarti feel a little puffed up I am also somebody like that but the song is there really speaking that is why he is lying unconscious under the feet of the Kali who is Kali? Saguna Brahma and where is this entire universe? like every pot past, present and future is hidden in the clay Kali in the form of Kala, in the form of Desha, in the form of Nimitta, that representation, the whole Kali murti I explained quite a number of times is nothing but Saguna Brahma who is sporting Srishti, Stithi and Venasam and who can understand this mystery? only Shiva can understand and that is Kaler Udare in the stomach of the, that means within Kali, Brahmanda Bhanda, this whole big vessel called Brahmanda is just a tiny bit she holds it in her stomach Prakanda Jnanaikeman, who is there to know that Divine Mother how big she is, how vast how infinite, only one person, Mahakal Jnane Jnane, Kali Ram is secret the Divine Mystery of the Kali can only be known by Mahakala that is Brahman is revealed only by the grace of Brahman but Brahman is revealed by the teachings of the Vedanta discriminative wisdom and the knowledge of unity based upon Manana and Nidhidhyasana but as a result of practicing doing Sadhana through Sravana, Manana, Nidhidhyasana what happens? they become immortal this is the meaning of the second chapter of the Taittiriya Upanishad says Brahmavit Deva Bhavati Satyam Jnanam Anantam Brahma just look at some of the seven wonders of the world look at Taj Mahal look at the great wall of China, look at the mighty Himalayas and of course as I said earlier look at this cosmos especially at night, if you are not obstructed by the light pollution light pollution is not little bit of pollution it is pollution created by light where you can't see your neighbor's face also even if he is coming with a knife you can only see his frowning face but not the knife in his hands it's all because of the light pollution so that is the meaning of if this universe contains even the tiniest at the tip at the middle of a hard rock a tiny plant is coming up the most beautiful tiny but most beautiful flower it is a wonder of wonders only we must have that what is called aesthetic imagination to perceive that one and artists have that one and in every brook in every nook they see the divine reflected there that is why Wordsworth says every brook reveals an infinite number of sermons, Upadesha is there Swami Vivekananda says God is the greatest poet the whole universe is his a few pages of his poetry or his painting whatever it is then Mahatma he was identified with God, he is called Mahatma that's why we are all bound to salute this Mahatma, that is why Arjuna in the 11th chapter he bows down and then he gives the explanation most beautiful explanation Arjuna addresses Krishna as Mahatman why should not the Siddhas Gandharvas, Rishis Brahma etc why should not they salute you because you are the greater than Brahma, Vishnu, Maheshwara because you are Parabrahma, you are the creator you are the cause from which Brahma, Vishnu, Maheshwara had come you are Ananta, Devesha you are the creator Lord of all the Gods Jagannivasa and yet you are there in the form of the universe from Aksharam you are that imperishable and you are Sat, Asat, Param you are beyond that which is manifest that which is not also not manifest and then he says how can he be understood this we have three faculties or four faculties Karma, Emotion Will and Intellect and we have to combine all of them together and follow the Guru Nirdeshita Marga then we can Manasa Avikrutta means such a purified unified concentrated mind it reveals the Divine which is already there but that is as if we are unable to see because of our Agnana, Andhakaara but this purified mind remove it there is a beautiful verse depicting the greatness of who is a Mahatma who is it this is one of the Subhashitas I don't know where is the origin I am Mama, Na Mama Iti Ghanana Udara Charita Namtu Vasudhaiva Kutumbakam I am Mama, this belongs to me these people are mine and these people Na Mama they don't belong to me they are other people, strangers neighbours Iti Ghanana, this kind of calculation only what is called idiots that is small minded people always think like that Udara Charita Namtu but those whose heart has expanded to the whole universe Vasudhaiva Kutumbakam the whole universe is Parvati Parameshwarau Matame Parvati Devi Pitadevo Maheshwaraha Bandhavaha Shiva Bhaktasya Swadesho Bhuvanatrayam you must have heard this Shiva Stuti my mother is Parvati Shiva is my father and all the devotees are my family members and the whole universe is my own family Vasudhaiva Kutumbakam so this is the Brahman we have to realize this can come only when we can unite our emotions our cognitive faculties our will power and our cognitive faculties that is four faculties through Karma Yoga, Bhakti Yoga Raja Yoga and Gnana Yoga and that is what Swami Vivekananda has designed all the four yogas combined then Bhagawan in the form of that Paramahamsa is revealed I know I am sure you know the snake represents the Kundalini the moving water is Karma and the rising sun Gnanam and what is the other one that is the lotus represents Bhakti and all these are combined together that Hamsa will be revealed that is the grand design motto designed by Swami Vivekananda himself he also adds at the bottom Nayam Atma Balahi Nena Labhya that means a person who is stupid who cannot combine these four that is what we have seen in the Manasa Hrida Manesha Manasa Avikalokta and we will continue that really speaking that Paramatma can never be described being explained in the 18th Mantra Yada Atamasat Na Deva Naratri Na Sat Na Cha Asat Shivaha Eva Kevalaha Tat Aksharam Tat Savithu Varenyam Pragnachat Asmat Prasruta Purani what does it mean when I combine all my faculties and realize what happens the ignorance is dispelled then what happens there is, he is not Vishwa Karma, he is not Ekaha, he is not Devaha, he is not Ananta, all his ideas he is Anta he is Santa, he is also Ananta, he is manifesting as this in the hearts of all beings there are also many beings there are Anantakoti Brahmanda there are Anantakoti Brahmas all these are playful thoughts in our restless mind, but when the same is mind, what happens this most marvelous mantra is reflective of another mantra in the Rig Veda, which I will come shortly when our Ajnana is dispelled, ignorance is dispelled, there is neither day nor night neither being nor non-being, there is only that auspicious one who is imperishable and who is worthy of being adored by the creator from him has proceeded this ancient wisdom what a marvelous thing when we meditate upon Sri Ramakrishna, the very first Dhyana Mantra Hridaya Kamala Madhye Rajitam Nirve Kalpam Sat Asat Akhila Veda Atitham Ekaswaroopam Prakruti Vikruti Shunyam Nityam Anandamurtim Vimala Paramahamsam Ramakrishnam Vajamaham Sat Asat He is completely what is called movementless Nirve Kalpam Ekalpam means changeless because change is brought about by time but Sri Ramakrishna is beyond time, space and causation which means beyond mind which means he is what he is because mind cannot grasp it. He is then what happens is beyond form, beyond formlessness and beyond both form and also formlessness that is what is said Asat and Asat. These are ideas in the mind. God exists something exists something doesn't exist both are nothing but ideas, thoughts they are marvelous ideas, high ideas nevertheless they are only products of the mind. Even the thought of Brahman is only a product of the mind that's why it is called Brahma Akara Prithvi that is being expressed here. He is beyond darkness, he is beyond light, he is beyond day, beyond night he is beyond being beyond non-being then what is he? Indescribable Kevalaha and he is called Aksharam and he is called Savithu Savithu means a creator and Prajna that buddhi also comes from him and this knowledge secular or spiritual it is only coming from Brahma. That is why Mundaka Upanishad says that first Brahma has got that knowledge and then he passed it on to his disciples ever since that time Guru Parampara way it is coming here now earlier I said what does this mantra remind us of there is a Sukta Swami Vivekananda liked it very much. It is called Nasadiya Suktam Nasad that is called Asadiya Suktam this comes in the Rig Veda 129th Sukta in the 10th Mandala. Rig Veda has got more than 10,000 Suktas. Every mantra is called a Sukta and today's class I will just decide because I cannot explain and then Mahapurush Maharaj he used to be in the highest mood sometimes at that time used to call his Sevak and says readily there were some books kept in his room. He used to call the attendant and then used to say you open that Nasadiya Suktam and just recite it and then once what happened you know Swami Advaitanandaji he was also exactly in the same mood immediately he called his attendant he said you read that one and as attendant was reading yes yes yes that is correct that is correct and he was supposed to be an illiterate person so this is the beautiful translation of Nasadiya Suktam by Swami Vivekananda himself who by the Rishi himself may be he was the originator of the Nasadiya Suktam may be that is why my cooking is the best cooking my product is the best product I don't know but it is the best thing very difficult to understand but it is the best thing it goes like this existence was not then nor non-existence the world was not the sky beyond was neither what covered the mist of whom was that what was in the depths of darkness thick death was not then nor immortality a night was neither separate from day but motionless did that vibrate alone with its own glory one beyond that nothing did exist at first in darkness hidden darkness lay undistinguished as one mass of water then that which lay in void thus covered in glory did put forth by tapas first to desire rose the primal seed of mind the sages have seen all this in their hearts shifting existence from non-existence its rays above below sideways spread creative then became the glory with self-sustaining principle below and creative energy above who knew the who there declared whence this arose projection whence for after this projection only came the gods who therefore knew indeed came out this whence this projection whence arose whether held whether not held he the ruler in the supreme sky of this he oh shaman knows or perhaps knows not he perchance even he may not know a beautiful one we will talk about it in our next class because this also gives me an opportunity to talk about this nasadiya supta it is one of the deepest mantras in the entire spiritual literature of the world nobody could express it so beautifully and if we can understand it at least a little bit then we can understand what Ramakrishnanandji created we will talk about it in our next class