Svetasvatara Upanishad Lecture 43 on 29 July 2023

Full Transcript (Not Corrected)

We are approaching the end of the chapter 6 of the Shweta Shwetra Upanishad. We are also approaching the end of the Upanishad. This 6th chapter has 23 mantras. In our last class, we were discussing mantra number 16. What does this 16th mantra convey to us? That the attainment of the highest good is possible only through the realization of the Lord is again and again being emphasized. In the 16th also, it is being emphasized in the form of describing the very nature of Bhagawan or Brahma. And what is the highest good according to Hinduism or Vedanta? There are four Purusharthas. Purushartha means that which is not desired but which is worthy of being desired. First is Dharma, last is Moksha and in between sandwiched Artha and Kama. They must be based upon the substratum of Dharma. Dharmic way of earning, Dharmic way of enjoying. Both are very important. And that ultimately takes us to the Nishrayasa. Param Nishrayasa, the highest good which is called Moksha. In Vedantic language, it is called complete realization of God which means God alone is real. Realization means real. And that is being emphasized in every Upanishad. And this Shweta Shwetra is no exception. In the Mantra 16, what did we say? Description of the Brahman, Divine Lord. Moolakarana, what is it? Saha, that Brahman. Vishwakrit, He has created this universe. He has become the universe. That is being said. Vishwavit, who can know better than God about this universe. A creator of a book knows better than anybody what is the book about. Creator of a painting knows about the painting better than anybody. A scientist who devises a particular instrument knows better than anybody. Or a scientist who discovers a new scientific law knows better than anybody what that is. The author is always greater than what he can express. Since this whole universe is authored by the Divine Lord, He knows. Vishwavit means He knows the universe. He knows everything about the universe. Now the universe is the effect. God is the creator. Brahman is the creator. That is why He is called both the Abhinna, Nimitta, Upadana, Karna. He is both the material cause as well as the intelligent cause. But did anybody create Him? No. Atma Yoni He. He created Himself. Means what? He created Himself. Means He is eternal. That is what we have to understand. Not in the ordinary sense. He has not created Himself. He cannot create Himself. He was always there. Two terms we have to keep in mind. One is called Nityaha, timeless. Creation is always within time. Srishti, Stithi, Laya, always within time. And He is Ananta. Ananta means infinite. Infinite means One. Nityaha means changeless. Creation means changeful. We have been discussing these beautiful ideas. So He is beyond time. Nityaha, so changeless. And He is also infinite. That means He is One. That means there is no second to Him. What about this universe then? This universe is only Himself. Nobody else. And He is called Gneha. Gneha means He knows. I am Brahman. And whoever becomes One with Him also obtains the same knowledge. Then that person also knows. Aham Brahmasmi. So, continuing. Before creation, one of the main ingredients of creation is called Desha and Kala. So, Kala, Kalaha. He is the Time of the Time. And He is also the Creator of the Time. And Guni. He is consisting of all the Gunas. I hope we remember our past classes. Guni means, according to Ramanuja, all the auspicious qualities. Only auspicious qualities. Then what about the evil qualities? We should never forget there is no quality called good or evil. Depending upon how we use it. Many times we have discussed this one. And inadequate understanding of this Guna or quality led to terrible misunderstanding. What is it? That God did not create evil qualities. In evil people, whom we see plenty, especially nowadays, we see that so many evil people, they are doing so much of evil. And that is the news. If any newspaper gives us good news, that is a real news. Because good news is the real news. Evil news is no news. What is no news? Whatever is happening every day, normally, whatever is normal, that is called no news. So, Guni means qualities. And every quality, good or evil, is the result of the combination of Sattva, Rajas and Tamas. What we need to understand here is that no Guna is good or bad. I gave many examples just to remind us that at the time of sleeping, Tamo Guna is good, not at other times, especially while driving, and especially when you are listening to my talk. And Raja Guna is very good when we are doing some activity, especially that action, which requires all our attention. And Sattva Guna is most useful when we want to sit, think about God, or read a scripture, or listen to a talk. But same Gunas, wrongly employed, are called evil, counterproductive, same Gunas used in the proper way. Even Tamo Guna is a marvelous Guna. And especially when somebody is boring you, and you just open your eyes, and inside, full of Tamo Guna. You are not listening. That is the best way to escape boldness. And the Lord is Guni. He is also Nirguna Gunamaya. Every devotee should remember that when he is chanting, Khandana, Bhava Bandhana, Jagavandana, Vanditomaya, Niranjana, Nararoopadhara, Nirguna Gunamaya, Guni, and Sarvavit, He knows everything about everything. And how does He know? Not directly, but He employs. What does He employ? Prakruti. That is said here, Pradhana. Another name for Prakruti is Pradhana. He is Kshetragnaha. But He is, whose presence makes the Pradhana active. Like electricity, making the heater give up heat, the fan that gives us air, wind, and any usage that we put electricity to, its very presence makes it. That is why He is called Kshetragnaha. Everything, many things are Kshetra. But the Kshetragna is only one. Kshetragna Sarva Kshetreshu. He is Patihi. He is the Maya Disha. Gunesha. That means what? Anybody who can pray to Him. Oh Lord, I require Bhakti. Alright, I will give you Bhakti. I require Jnana. Alright, I will give you Jnana. Remember an ancient law. Only a person who has money can give money. Only a person who has knowledge can give knowledge. And only a person who has got joy, only He can give happiness. We sometimes, not sometimes, all the time, give advice to other people, be happy. But while giving that advice, anybody who takes a photograph of our face, looks like a castor oil face. How come? If we are not happy, we can't make other people happy. And then, most important, Samsara, Moksha, Stithi, Banda, Hetu. He is the root cause. First of all, Samsara. Samsara means this worldly life. And He is also what? What maintains the Samsara, Stithi? Only God. Srishti, Stithi, Laya. And Banda Hetu. He is the cause because of His Maya. And that is clearly accepted. I am the Divine Lord. I am the master of my Maya. My Maya, nobody can overcome. But He who takes refuge in me, by my grace, He can overcome. Because I will tell the Maya, this is our child. Leave, bring him to me. This is called Vidya Maya. So, He is the root cause of Samsara. He is the root cause of bondage. He is the root cause of maintaining the Samsara. And ultimately, when we are tired of this play, Moksha Hetu Ho. He alone can give because only a free person can give freedom. Nobody else can do it. So that is what we need to understand. This is what we have discussed. We will move on to the 17th Matra. Further description. When we understand the nature of God, even intellectually, God means Truth. God means Brahman. God means Ishwara. God means Devi, Jaganmata. Then only all our worries and fears end. All worries and fears because we think we are responsible. We think others are responsible. Not understanding that we are ourselves responsible because of what we have done. We must reform ourselves. Reformation means accepting that God exists and I have come from Him. My goal is to go back to Him and there are certain obstructions and those obstructions need to be removed and even knowledge of the obstructions and the power to overcome those obstructions can come only by the grace of God. That is why it is beautifully said many times I remember that Ishwara Anugraha Deva Pumsam Advaita Vasana The desire to get Moksha comes only that Moksha Iccha called Mumukshutva comes only by Divine Grace. Even Shankaracharya had to admit it That is why we have to take refuge in Him. Pray to Him earnestly and pray for the best sadhana through which Ramakrishna had attained everything. Not only Moksha but he had attained he had visions of God through many paths not only all the paths advocated in the Hinduism, Christianity, Islam and even Tantric practices Vedika, Tantrika, Pauranika, Christava and Islam practices he succeeded only because of the grace of the Divine Mother. How did he get the grace? Through earnest prayer. Mother, I know nothing. I am your child. I take refuge in Him. Make me an instrument. Speak through my mouth. Make me do through this body. Whatever way you make me dance I will dance. Whatever you want me to speak because the speech comes only from you. Origination of the speech is thought is only from you. And whatever you make me do I will do it. I completely become an instrument in your hands. This is called Sharanagati. And that is being again emphasized in the mantra 17. He who constantly rules the world is really the cause of bondage and as well as liberation. He is established in his own glory. He is the immortal. He is the embodiment of consciousness. He is the omnipresent protector of the universe. And there is no one else able to rule it, able to liberate anybody. Again, a beautiful mantra for us to remember. As I told you at the beginning in the middle of the Shweta Shatra this is one Upanishad where Bhakti and Gnanam and also Karma and Yoga are beautifully combined, harmonized which Swami Vivekananda had loved it. We all remember Swami Vivekananda's motto is a harmonization of all Yogas. If you look carefully at the emblem of the Ramakrishna Mission you will see all the four Yogas and then you will see a Hamsa representing Paramatma. There is a snake, there is a sun, there is a lotus and there is moving water. The waters represent ever-present ceaseless activity. The snake which is enveloping represents Yoga. Why? Because whether we use devotion or Karma or Gnana, Yoga means one-pointed concentration, devotion and meditation they are all represented by the word Yoga. We are united with concentration, we are united with understanding, we are united with that emotion that I belong to God and God belongs to me or I know about God and that unity that comes only through Yoga. And what does the sun represent? The right knowledge called Gnanam. And what does the lotus represent? Bhakti. Lotus represents Bhakti, sun represents Gnanam, snake represents Yoga, the ever-moving waters represent Karma. If we can judiciously combine all these things together then the result will be Hamsa. Hamsa means Soham. Hamsaha, when repeated fast, it becomes Soham. That is being described in different words. These meanings we have seen in earlier mantras also. Saha, that Brahman. Tanmayaha, He is Himself. Tatmaya means what? He knows that I am Brahman. Tanmayaha, I am Brahmananda Swaroopaha and He is Amrutaha, I am immortal. Isha Samstaha, constantly, constant ruler of this entire universe. How? Like clay is a constant ruler, sustainer of everything made out of clay. Similarly, gold. Similarly, wood, etc. So Isha Samstaha means is always the Ishwara only and nobody else. Our body, our minds are nothing but Ishwara. How? We have already discussed. But just to remind ourselves, from God comes the Panchabhutas. That is why the whole world is called Prapanchaha. And these elements, five elements, are of two categories. The subtle and then the gross. Tanmatras and Panchikaranakrita Panchabhutas. What is the whole physical world, Jagat, is the outcome of the Panchasthula Bhutas. Gross Bhutas. And the Antahkarana, consisting of Manaha, Chittaha, Buddhihi and Ahankara is the resultant of Tanmatras. Same five Bhutas, but in their very subtlest state. That's why they are called Sukshmabhutas. So, just like gold and ornament is always ruled by gold, means what? If any ornament says, I am the ruler. Without gold, there cannot be ornament. Without clay, there cannot be pot. Without wood, there cannot be furniture. That is the main element. That is what is said, Isha Samsthaha and Gnaha. This we have come earlier Gnaha means all-knowing. He is of the nature of knowledge. And from this absolute knowledge, called also, in other words, Chit, every other knowledge, you have knowledge of poetry, knowledge of music, knowledge of a pot, knowledge of another person, another person's mind, whatever be the knowledge, that knowledge is a manifestation of that absolute knowledge, called Chit. And this Gnaha represents absolute knowledge, which is so beautifully discussed in the second chapter of the Taittiriya Upanishad, called Anandavalli or Brahmanandavalli. Brahmavalli, Brahmanandavalli, Anandavalli. Satyam, Gnanam, Anantam, Brahma. Absolute knowledge. But we have to understand, just as the clay contains all the elements, any number of pots, that were, that are, and that will be, so this absolute knowledge is manifesting all the different pieces of knowledge in this world, in the past, at present, and also in future. But He is what is called pure knowledge. Satyam, Gnanam, and Sarvagaha. He is everywhere. Just as, as they give an example, the butter is present all over the milk. But even that example is a defective example, because there are other elements, other than butter. That is why the peculiar word buttermilk comes. Buttermilk is a substance where there is no butter and also no milk. So, Sarvagaha means what? Just as a pot is pervaded by the clay. Just as a golden ornament is pervaded by gold. Just as any furniture is pervaded by wood. This all pervading, Sarvagaha means He is everywhere. That is what Prahlada replies to his father, Where is your Narayana? He says, Where is not Narayana? He is everywhere. Show me where He is not. Then I can tell you where He is. That is an ignorant question. And then what does He do? Bhuvanasya asya gopta. He is called Gopta. Gopta is another word for sthiti. So, He created this world that is called Srishti. He sustains this world that is called Gopta. Gopta means protects. But we should understand it in all its implications. What does it mean? A police catch hold of a criminal and punishes. That is also called protecting. Because the criminal is protected from himself. So that he will not become a criminal in future. That is how a king who punishes his people is called Gopta. Of course there will be good people and they should be protected. Then what about all the events that go on? So many people are suffering and externally speaking, looking at them in a superficial way, they do not deserve this. But we have to understand that they must have caused it in the past. This is called Prarabdha Karma. So what is God doing? He is protecting them. Just as a mother punishes a child if the child doesn't behave properly, doesn't make up his bed, doesn't neglect his studies, doesn't want to attend the school, etc., doesn't want to eat properly, wants to play too much. A mother definitely will take, first she warrants, if he doesn't listen, she will punish. What is she doing? She is not punishing. She is only protecting the child. But the child at that moment may not understand. This is the way we have to understand. We are all children of God and God is Sarvamatra Swaroopa. All the maternal love, motherly love, we can imagine is combined in him. How can he not protect us? But his way of protecting is so that we can go quickly to him. His punishment, his curse, he is making us suffer. All these are a definite sign of infinite grace. Remember Kunti's prayers that O Lord, give us more suffering. Why? Because only when we are suffering, we remember you all the more. And when we remember you, you come to us all the time. You will be with us as long as I remember God, God is with me. That is the understanding. Yaha, same Brahman, Ishe Asya Jagataha, he rules over this world, looks after this world, protects this world. When? Nityam Eva, all the time, he is watching through the sun, through the moon, through the stars, through day time, through night time. Mahabharata tells us a beautiful expression. So God is watching us in the form of Diwa and Ratri, day and night. So we cannot get out of, step out of day or night. But he is watching. What for? Let me catch this fellow and then thrash him. No. He is my child. He is running away from me. I want him to come back to me. I want to hug him. I want to keep him in my lap all the time. So that is his greatest Anugraha. That is why in the Vaishnava literature, Nigraha, Anugraha, Samarthaha. God bestows his grace in the form of positivity, in the form of Nigraha. Nigraha means restraining, punishing, subduing. So many meanings are there. When? 24 hours a day. That is why you are sleeping, a baby is sleeping and baby might think, who is going to watch over me? But the mother, especially the mother parents, are always watching over that child. And then he says, nobody else. Don't think that anybody is going to save us. No. Nobody can save us. There is nobody else. Nobody else is ruling. Ruling means what? Don't take that Chinese president ruling Chinese, China country or in a milder manner, deceptive manner, democratic presidents and prime ministers are ruling over the so-called democratic countries. No democratic country is there. Demonocratic countries are there. Everybody is there. No, not like that. He is like the most loving mother. And this beautiful idea is expressed in the Chandi, Durga Saptashati. We get the stories of, three stories, Madhukaitaba, Mahishasura, Shumba and Nishumbha. In between, we also get Durumalochana. We also get Raktabija. And why did mother kill them? She did not kill them. She removed their bodies, their minds. When mother herself removes the bondage, then they will become completely free. Lord Krishna, He was given Mukti. And every Asura, Ramanasura also got Mukti. Why? Because he was the greatest devotee of God. This is the meaning. Om Tat Anmayah Amrutah Isha Samstah Naha Sarvagah Bhuvan Asya Asya Goptha Ya Isha Asya Jagato Nityameva Na Anyaha Hetur Vidyate Ishanaye What does the mantra want to convey to us? The message is, there is nobody else excepting God. Who belongs to you? Only God. To whom do you belong? Only to God. Remember this, I belong to God and God belongs to me. According to Madhusudana Saraswati, who had given a very, what is called, rational type of explanation of Bhagavad Gita called Goda Artha Deepika and he employs what is called un-eatable type of rationalities, full of that. He was like that. But he has summarized the whole thing. Spiritual progress takes place in three steps. First, when a devotee turns towards God and he is praying, he is earnestly trying to practice spiritual disciplines, the first knowledge, dawn of knowledge is O Lord, I belong to you. And when he progresses further, he will be more delighted to come to know that you also belong to me. And then when he further progresses, O Lord, there is no difference between you and me. And these three states, first is Dvaita, I belong to you is Dvaita and we belong to each other is Advaita. And absolutely there is no I or you, whatever is, that is called Dvaita and that is what Ramakrishna's favorite quotation of Hanuman's statement, how do you consider me? And Ram asked him, he says, When I am in a mood to think, I want to deliberately be in that mood, I create myself complete separation and I am the servant and you are the master. But when I think I am the Jivatma and I have a body and mind, then I am the part, you are the whole. But when I know I am the Atman, there is no body-mind, then there is no difference between you and me. There is no difference between you and me. And this is what the 17th mantra wants to say. He is the one who constantly rules the world. He is really the cause of so-called bondage and liberation. According to Advaita, remember bondage is also mithya, liberation is also mithya. Beautiful example is given. You are dreaming that some enemies came and they beat you black and blue and dragged you into a prison house. They have imprisoned you. That is what you are dreaming. And you are praying to God and God came and then defeated them, opened the doors and He re-establishes you in your previous place. God has bound me. Then you wake up. Who bound you? Yourself, your mind, your thought. Who released you? Your mind, your own mind. This is the truth according to Advaita. But if you resist Advaitin, that is who put you into this bondage? God. And why did He put you? Because you are His enemy. Because He hates you. Because He wants to take revenge upon you. Because He feels like thrashing you black and blue. Is it the reason? No. This is called Leela. It is a divine sport. Participate in it. That is why Swami Vekaranda had defined life. Life is a school. Life is a gymnasium. Life is a circus. We have to learn the truth about ourselves, about God, about our relationship, about our goal in life. That is called school. And when we start practicing what we learned, put it into day-to-day practical Vedanta. That is called gymnasium. And when we understand the truth and whatever time is left out for this body-mind, Jeevan Mukta, it is called circus. Circus means what? Everything is for fun. And nothing else is there. That is what we need to understand. So a person, there was a great Sufi saint and he saw there is a beautiful story. Once a Sufi saint entered into a Nawab's palace. And the Nawab made a rule, any wandering saint, fakir, has easy access. And this court of the emperor was splendid. And then this man, he looked here and there. All the courtiers of the Nawab or emperor were present. And this man, he looked at everywhere. And then he asked to whom, whose dharma shala is this? The palace, the court, whose dharma shala is that? And the king was agitated. Sir, this is my own palace. This is not a dharma shala. Oh! Is it so? Now he looked. There were so many paintings hanging on the wall. He pointed out to one painting and said, can you tell me who that is? He said, that was my grandfather. And where did he live? In this palace. When did he die? So many years ago. Then who is the other painting? That is my father. Where did he live? In this palace. How long he lived? So many years. Then what happened? He passed away. And then who is now living? I am living. Said, oh king, where people come, stay for some time and go. If this is not called a dharma shala, I don't understand what you are calling it. So, the whole world is a dharma shala only, where people come and go, do something and then go away. So, there is a beautiful bhajan is there. It is one of my favorite bhajans. I told you many times about it. What is that bhajan? Sri Rama bhajo dukha me, sukha me. Sri Rama bhajo. Worship, oh mind, Sri Rama in happiness and misery. Sukha and dukha. Why? Bahuvira huve. How many great heroes were not born on this earth? Balavan huve. How many strong people were not born? Mahavira, Bhima, etc. Kartaveri Arjuna, etc. Kitanena mahipat Manahuve. So greatly revered. How many emperors were not there, ruling this world, including Vishwamitra and Kartaveri Arjuna and Harishchandra. So many people. Sri Rama. So many people were there. Abu kaunu kaha? Where are all they? Even the dust also you will not get. You are only thinking there is some dust there. Kuchi dhyana dharo. You just deeply ponder over these truths. Neither they were there. Do you think after 10 years anybody will remember you? Nobody. Even your own children will not remember you. When your child is sick and he is suffering, do you think he will remember his stomach or his back or his knees or his head? Is he thinking about you, my father? No. If at all he remembers, says, yes, yes, I remember. My father also suffered from the same thing. The root cause of all my problems is only my father. For blaming you, he might remember you. Nobody will remember. But Sri Rama bhajo dukhme sukhme. Prabhu ki kaisi ye maya hai. What a marvelous maya the Divine Lord is. Kahi dhoop kahi par chhaya hai. Somewhere there is a brilliant light and somewhere there is a deep darkness is there. So dhyana dharo. This is all the maya of the Divine Lord. Sri Rama bhajo. All these things come and go. Dhyana dharo. Mat manu karo. Do not feel egotistic. Sri Rama bhajo dukhme sukhme. How many Napoleons were there? When Napoleon was there he thought he was the greatest. Alexander was there, he thought he was greatest. Caesar was there, he thought he was greatest. Hitler was there, he thought finally Hitler had to be, what is called, commit suicide. Napoleon was killed by poison, so they say, by the British people. Julius Caesar was subjected to fits and he died like that. So Alexander also was a subject to, I think, fits. He also died like that. And Ravanasura, he thought he was greatest. He was trying to teach his son Prahlada, don't take anybody's name. I am God. And he also had to give up his life. Kamsa also thought like that. He also had to be done. Hiranyakashipu also had to die. Where are all those people now, excepting we remember them as object lessons for our further progress in spiritual life. They have become the dust of the earth and the mother earth loves. Sri Ramakrishna gives a beautiful example. Once Ravanasura, once Shiva and Parvati were sitting on top of the mount Kailasa and there was a sound dum like that and mother was startled. What is that Lord? Ravana is born and within next second dum like that. What is that sound? Ravana is dead. How much time? Not even a little bit or few seconds. But the Lord alone is the cause of man's bondage and liberation. Aspirant should take refuge in him with heart and soul. What is this mantra going to tell us? Don't think anybody is responsible. Bondage means, bondage comes in the form of suffering, hardship, difficulties and very what we call unsavoury circumstances. All will come because of what? Our own prarabdha karma. But really we do all those things because of God's Maya. Finally God is responsible for both bondage as well as liberation. That is why Swami Vekananda aspired to be the advisor of God himself before creation. Unfortunately God being God was not very wise and he did not employ Swami Vekananda as the advisor. Good for both. Having realized that the Divine Lord alone can liberate us from bondage, the seeker, every sadhaka now absolutely surrenders himself to Him, takes refuge in Him and prays wholeheartedly like Sri Ramakrishna. How come this is being said in the mantra 18th? And here also we get the respect we have to give for Guru Parampara. Ultimately the mumukshu, even this desire to be free from samsara also comes when we pray to God. What is prayer to God? Prayer to God means I have faith in the scriptures because it is the scriptures alone which tell us about God, about the existence, how I came to be, how this world came to be. So then I will try first, thwarted, diverted by the power of Mahamaya we go on seeking for God. Actually we are all seeking only God. What is that? I don't want to die, I don't want to be a fool and I want to be always happy, I want unbroken happiness though we are not getting because we are seeking in the wrong places but actually every living creature is seeking only eternal life, eternal knowledge and eternal bliss, nothing else. But if we can really have devotion to God, it is equivalent to devotion to scriptures and it is equally devotion to one's own Guru, then we will be much more nearer to God. This is why, Yo Brahmanam. How did this world come? Brahma. Brahmanam means here Brahma, Hiranyagarbha or Brahma. That is why beautifully is depicted Narayana, the Parabrahma out of his navel came Brahma and then he assigned. Now from now onwards you go on creating. So that is a Pauranic way of representing the, what is called Parabrahma, the root cause of Brahma. So Brahmanam, he creates Brahma first and then what does he do? Purva means what? The very first creation. Before the world is created, he creates the creator of the world. We have discussed also in the Purusha Suktam that first God decides, I want to create the world then he creates. Those people is called Purva Srishti, who are capable of creating the Uttara Srishti, the subsequent creation. What does the Divine Lord do? He grants him all knowledge. This is, what is the knowledge? You are Brahma and you are created by me and you are created for the sake of creation and you will have to create it like you created in the past. The same Brahma has been created again and again and again as if from Anadi Kaala and what does he do? Prahinoti Tasmai, Prahinoti Vedamscha. He endows him with all the Vedic knowledge. That is why Hindus believe that the whole universe has come from Vedas. That means what? From knowledge. Veda means knowledge. Knowledge came from Brahma. Knowledge personified is called Brahma. That is why four Vedas represent Brahma. That is why Chaturmukha Brahma we call it. Chaturmukha means four Vedas. According to Vedanta, the whole, all the Vedic knowledge has been divided into four. Yashyama and Atharvaveda. So first Bhagavan, that is Brahma, Brahman creates Brahma and then he reminds him. So here a question may come. Vedas are supposed to be Apahurushaya not human creation but God's creation. Then what does he mean? He means he for Brahma forgets. So Brahma should be reminded. Do you remember in your past birth you did these things through the help of this. Vedas act like a mould and this Vedic knowledge is the root cause of everything Srishti, Sthithi, Layakarana. So he who bestowed all the knowledge of the Vedas that is why he who gets knowledge is knowledge. This is a marvelous fact. We are what we know. So Pravinatasmaya Tamha Devam and that Divine Lord who Atma Buddhi Prakasham. He tells me that you are Atman and he makes that understanding clear. How Buddhi Prakasham. It is there hidden. But Dhiyo Yonah Prachodayat not only that but Tesha Maham Samuddhartha Luthi Samsara Sagara. How does he become? Buddhi Yogam Tadamyaham. That is not bringing from outside. It is already potentially there. But I make it available to each one of us. And what does it do? Atma Buddhi. What is Atma Buddhi? I was thinking I was the body and mind. Now I know I am the Atman. That is called Atma Buddhi Prakasham. But this comes only by the grace of God. That is why Sri Ramakrishna touched so many people on 1st January 1886. Chaitanya Ho. That means may you understand you are Chaitanya Swaroopa. And then Mumukshu Ruvai. Who are you? Who am I? I am Mumukshu. Oh Lord if you do not enlighten me, I will never be able to get enlightened. Therefore what do I do? Sharanam Aham Prapadye. I completely take refuge in you. That is why Bhagawan Himself out of His infinite compassion tells us. What does He tell? Sarva Dharma Parityaja Mamikam Sharanam Praja Aham Tva Sarva Pape Bhio Mokshahishyami Mahasuchaha. And this fact that Brahman created Brahma and then He has given in the Mundako Punshyata also we get Brahma Devanam Prathamaha Sampabhova First creation was Brahma. Vishwasya Karta He became the creator of the entire world. Bhuvanasya Gokta. In the form of Brahma, He was the creator. In the form of the protector, Stithi He is called Vishnu. Sa Brahma Vidyam Sarva Vidya Pratishtham Atharvaya Yeshtha Putraya Praha Bhagavan, Brahman gave that knowledge to Brahma. Brahma wanted to create. Guru Sishya Sampradaya So His first Manasa Putra called Atharva He passed on that knowledge. So this is what we get. That is what Sri Ramakrishna, He also had done that one. So Atma Buddhi Prakasham And I am a Mumukshu So, that is Shankaracharya himself admits Eshwara Anugraha Deva Pumsam Advaita Vasana I can become a Mumukshu Only the Anugraha has to come. Not otherwise possible. So when I surrender that is why I will save you. That is what He says. Moving on to Mantra number 19 1992. Further description of Brahma. Nishkalam Nishkriyam Shantam Niravadyam Niranjanam Amrutasya Param Setum Dagda Indanam Iva Analam. Nishkalam What does it mean? That this Bhagavan, what type of person is? Bhagavan Nishkalam is Partless. Nishkriyam He is Formless. Shantam He is endowed with Brahmananda Swaroopa Niravadyam He is incomparable Niranjanam. Blemishless No fault can be found Faultless. Niranjanam There is no stain in Him at all. Niranjana Nararupadhara Nirguna Gunamaya And then not only that Amrutasya Param Setum He is the Setu. Setu means Bridge. So this Rama Setu in Rameshwaram Setu means Bridge. What is the Bridge? From Samsara to Bhagavan Amrutasya Param Supreme Bridge. Only Bridge No other Bridge is possible For what? Amrutasya. To become Immortal And further description is Suppose a fire is burning and you put firewood A firewood is completely consumed What remains? A fire becomes absolutely invisible because Indana means firewood What is it? It is there But that means what? When all the activities cease to be then He remains as Pure Brahman Indescribable Inaccessible Manovacham Agocharam And this is a further description. What for? Amrutasya Param Setu Because He is the only Bridge through which we can cross this Samsara Sagara Sagara means this Ocean There is no other way And usually the 19th and 20th Mantras are combined together The 20th Mantra goes like this What does it mean? When men can roll up space as if it were a piece of hide or a mat, then there will be an end of misery without once cultivating the knowledge of the Lord who is without parts etc and without taking refuge in God What does it mean? A Guru asks a disciple So you know space? Yes. Can you roll it up like we roll up mat? Disciple says impossible Like that When you become capable of rolling up a mat, that means what? You will never be able to roll up the sky Therefore Without realizing that Divine Lord you will never become Amruta You will not see the end of Dukkha. What is Dukkha? Bhaya. What is Bhaya? Dwaita Darshana Only by becoming Advaita realizing that I am Brahman I am one without a second, then only you will cross over this beautiful ocean Why call it beautiful? Is it not ferocious? Yes, if you think it is ferocious, it is ferocious When we are covered with Vidya Maya it is ferocious But when we are covered with Vidya Maya, the same thing becomes most marvelous thing So the idea is without complete surrender to the Divine Lord it is impossible to realize God And what are the characteristics of that God? He is one who is partless Akhanda. He is Nishkriya Kriya means activity Activity always indicates I am unfulfilled I am not full. I need something to make me full. That is called desire. And God is desireless. That is why He is actionless. And that is why He is Shantam. He is what is called Brahmananda Swarupa Shanti means Brahmananda Swarupa. What is the difference between Shanti and Brahmananda? I will discuss it in next day's class tomorrow's class.