Aitareya Upanishad Lecture 12 on 10 September 2023

Full Transcript (Not Corrected)

In our last class, we have been discussing how Bhagawan desired to create, meaning He wanted to play with Himself, He manifested Himself, He created the worlds, He created the rulers of the worlds called presiding deities or Adhishtatru Devatas. He created the instruments Bhoga, Upakarana, the bodies, the Indriyas, the mind, etc. And all this He created by becoming Himself the Pancha Bhutas. But there is something He needed to add now. What is it? Activity requires energy, energy requires food, therefore He said, how are these people going to function in this world if I do not provide food for them? So He created food. Now all the Indriyas, they got confused. They realized later on that there are varieties of foods, the mouth requires, the physical body requires one type of food, the Indriyas require another type of food, for example the eye requires its own specialized type of food called the colors, forms. So in Australia, another example, they require the food called smell. So He created all these things. Everything is ready, the house is ready, it is electrified and all the plumbering, everything has been done, everything is ready, car is ready, plane is ready, everything is ready. What is wanted? The person who has to enter into this in the form of Jeevatma and required to do whatever activities he is supposed to do. And this is the most important thing, every gadget, for example, is all first class, is ready but there is no electricity. It is not a good example but just to give you an idea, it is electricity which makes the whole gadget function. But in this case, it is the pure consciousness, Chaitanyam, that is very necessary. And why is it necessary? I told you in the last class, don't ask God any questions, at least don't ask me because I don't have any clue, I myself am only a Jeevatma. So you have to go to God. The funny thing is, so long as you are a Jeeva, you have questions but when you go to God, you become God, there will be no questions, there will be even remembrance, at one time I was a Jeevatma, just as when we enter into Srisukti, we don't remember, we have a body, we have a mind, pure bliss. So we don't know, that is why Vedanta realizes this fact that it is unanswerable, so it gives the answer, it is Leela, Leela means what? Another word for Maya is called Leela, in fact it is the devotees, Bhakthas, who call this creation Leela, but according to Vedanta, it is Maya, what is Maya, Anirvachaniya, that is called Maya, indefinable, is it existing, yes, is it non-existing, yes, how do you say contradictory things, paradoxical things, because when you are experiencing it, then only you are asking, but if you go, probe a little bit, it disappears, very beautiful way, concept, anyway, our purpose is, we are suffering and that is going to be described now, but the very purpose of creation is just a play, that is all we can say, why, because the world has not really been created, just like a cinema, the world, there is no bondage, there is no sadhana, there is no mukti, as if, as if, as if, Shankaracharya also refers to it at the beginning of his Gita Bhashyam, that Jata Iva, Jata Iva, as if he was born, because according to Advaita Vedanta and Shankaracharya, the propagator of the Advaita Vedanta, when the whole world itself is not born, where is the question of an incarnation coming to be born to rescue it, rescuing is possible, necessary only if there is a real something which requires rescuing, when it is all imagination, imaginary object can be enjoyed only by an imaginary subject, that is the tag, that is the view of Advaita Vedanta, but we all know it doesn't work, we are continuously experiencing, waking, dream and Sushupti dreamless and we know we want to be happy all the time and anything but happiness we get, a little bit of happiness definitely we get, but most of the time it is only suffering, who said, Gautama Buddha said life is full of suffering and the cause of suffering is Tanha, Krishna, thirst and what is the remedy, get rid of the thirst, how to get rid of the thirst, through following Ashtanga Marga, 8 fold way, right discrimination, right decision, right living, right speaking, right actions, right livelihood, right concentration, right meditation and right enlightenment, so every religion preaches, we have come from God, they may say God created, in this Advaita Vedanta, God cannot create, He can only manifest as if, it doesn't matter, what is absolutely agreeable, we know we are bound, we are limited beings, we want to be unlimited and it can be done, that has been shown as the path by our Purva Purushas, the realized souls who came in hundreds and thousands before this time, that is what is most important, so now we are going to enter it, having created the worlds and the world guardians and also food by which the whole world can live and experience the Lord thought within himself, what did he think, that will come in the third section of the first chapter, eleventh mantra. यदि वाचा अभिव्याहृतम् यदि प्राणेन अभिप्राणितम् यदि शिष्णेन वेश्रिष्टम् अथा को अहम् इते As I mentioned it, the Aitareya Rishi, he was also called Mahidasa, somehow he is putting it in such a peculiar language, but what is the summary of it, simplified way of it, that Bhagawan saw everything is ready, excepting one thing, what is it, it is called consciousness, without consciousness everything will be dead, without the owner and Shankaracharya gives this example, the house is ready or the city is ready, but without the Puraswami, the Lord, the King, the ruler of the city, the city is dead, that means somebody should be there, a ruler, a ruler first of all he knows this is my body, this is my mind and this is my life, this is the world, these are all the objects in the world and I am hungry, I want to eat, I want to see, I want to hear, I want to smell, I want to taste, I want to touch, I want to walk, I want to grasp, I want to answer calls of nature, everything I want to do, so without consciousness it is not possible. The essence of this eleventh mantra is Bhagawan now wanted to enter into the bodies of every living creature and so this is the essence and supposing I do not enter, what happens madritam, syaditi, how is it going to function without me and if these are able to function then who am I, another way of saying is they cannot function, the eye cannot see, the ear cannot hear, the nostril cannot smell, the tongue cannot taste, the skin cannot touch, the legs cannot move, the hands cannot grasp and the organ of procreation cannot procreate without consciousness, that is the essence of this eleventh mantra. So he the creator thought within himself how could this aggregate of body and organs exist without me, meaning how could they function, then he said to himself which way shall I enter it, so I must enter it, into it, which way shall I enter, so are there many ways, yes, yes, there are many ways, mainly here two ways are prompted, two ways are proposed, what are they, from the sole of the foot or from the top of the head and from the sole of the foot prana which is a jada object must enter and why should I being the ruler of this every single body, why should I enter from below, I am after all the king, the emperor, so I will enter through the top of the head, that is why it is said when a new baby is born you touch the head, middle of the head, a little bit towards the back, you see very soft spot and that is supposed to be the jiva atma from the previous birth and chaitanyam enters through that, seals having entered, seals it from within, bolts it from within and then the whole body comes out alive and it will do what it is supposed to do and what is it supposed to do, only two things, first imagine I am bound, that means I am running after limited things, that is called bondage, this is called yavaharika, I want to transact, identifying myself, I am the body, I am the mind, thereafter I will get tired, this is all pre-planned like a hero and he wants to get married, the villain comes, snatches away the heroine or hero whatever it be and towards the end there would be a few minutes what is called ridiculous fight and then the hero overpowers the villain and then they marry and then they don't show what leela is going to happen after that, shubham they call it. So the second is, so I will pretend to be a bound soul, then what will I do? I will go through this samsara, many many many lives as if for a long time, time itself is an illusion, time itself is a part of the creation, desha, kala and then after some time I pretend I had enough of this, I want to turn back towards God, that means I want to be my own self, I want to be me, not this body, not this mind etc. and this is called the parama purushartha, the highest goal of human life, this is what is the essence of this one, so the creator he thought if I don't enter who is going to run the circus, without the owner of the circus, the circus cannot run, then he said to himself which way shall I enter it, so he said to himself if speech is uttered by the organ of speech, if smelling is done by the breath, if seeing is done by the eyes, if hearing is done by the ears, touching is done by the skin, thinking by the mind, eating by the mouth or apana vayu and the emission of semen by the organ of procreation, then who am I? That means what they cannot do without me, therefore I must enter, this is the essence, this is called anupravesha in Brihadaranyaka Upanishad, this is a beautiful concept, anupravesha bhashya also called ghatabhashyam, very interesting bhashyam, how did this creation come, was it existing before or was it something new, just like a pot, was it existing before which was became manifest or was it completely new, there was no clay, there was no pot and this kind of time pass had taken place a long time ago, but now those things are not really relevant for us, we have to squeeze the essence, that is why Ramakrishna's words are so precious, one day he was just idly watching the Ganges flow from the banks of the Ganges and then maybe the Divine Mother wanted to show her way of creation, so suddenly he saw a most beautiful what is called Miss Universe came out of the Ganges water and very beautiful and presently within a twinkling of an eye she became pregnant, she became swollen and within a twinkling of an eye she gave birth to a most beautiful baby, sweetest baby and she started suckling and looking after the baby with the greatest sarva matru bhava and the next second she assumed a terrific, ferocious appearance and put that baby kacha kacha kacha, she had swallowed it and that idea is not new, that was there in the 11th chapter grasamana samantaha, damstra karalane mukhane thetane, so Arjuna saw he got frightened like when tigers and lions tear some meat and you know they don't chew, they just swallow and when they were swallowing some portions of them are hanging from in between the teeth, so they require a dentist also, so like that this whole Divine Mother had been seen, next second she entered into the water, merged into the water and in that few seconds the Divine Mother had shown srishti, sthiti, laya, Dhananjaya, Arjuna saw srishti, sthiti and laya at the same time in one place, in one body of the Divine Lord, that is why it is called vishwaroopa and that is exactly what he called later on maya, another vision also I do remember, once I had a vision of Mother Saraswati, she was playing veena and as she was playing shabda started coming out and as shabda slowly transformed itself into the inorganic, organic birds, insects, animals, creatures, crawlies, creepers etc. etc. and it spread throughout the world, what we experience as the world and very soon slowly she was coming to the end of her play and everything went back into the sound shabda brahma and again entered completely, when she stopped the world also completely disappeared, what is the point, the point is everything appears to be so, not really so, but this is the fun that we think it is completely real, I am born, I am growing up and I am going to die and I am suffering, I don't want to die, I don't want to suffer and I want that knowledge, it is for the purpose of awakening to this uttishtata, jagrata, prapya varan, nibodhata, so that is what Aitareya Rishi wants to convey to us in this eleventh sloka, I will again rephrase it before going into the next mantra, the Lord saw the whole world is ready accepting consciousness, so I want enter into it, then he thought if I do not enter, the eye cannot see, the ear cannot hear etc. that means all the sense organs and organs of action, mind, they cannot function, the root cause of everything is only that pure consciousness, but at the beginning pure consciousness will be identifying itself, the eye when it thinks, the jivatma will think, identifying with the eye, not the entire body, I am seeing, when he is hearing, I am hearing, when he is smelling, I am smelling, when he is tasting, touching, I am tasting, so even though we think that our whole body is reacting, only that particular identity alone will work at that time, but it happens so quickly that we think all the sense organs are functioning and we are identifying with every function of the sense simultaneously, that's not a correct view, but it happens so fast and then in the beginning, the jivatma will have to go through 84 lakh janma and then he becomes a human being and several hundred births have to pass from shudra to vaisya to kshatriya to brahmana, then he wakes up one day, then what does he do, that is he became awakened and then he turns his attention from the outside world to the within, that is from the karyam to the karana, from the effect to the cause, that is the essence of this and Shankaracharya, I just want to quote now and then, because superb language, saha evam saloka loka pala sanghata sthiti nimittam krittva saha means Bhagwan, in this manner, loka loka palaha sanghata, is a very special word is sanghata, sanghata means a conglomeration, a mixture of many things together and this sanghata means when something, for example a house consisting of many, many, many number of parts, the windows, the floor, the doors, the walls, the skyscrapers, everything but it is not meant for its own sake, it is meant for the sake of a living being, that is called sanghata, the whole world, our body, our mind and the entire external world, internal world is a sanghata, chareera, mana, jagat, whole thing is a conglomeration and then the rule is a sanghata is never for itself because it is not conscious, it is inert, so there must be a conscious being and that being for sthiti nimittam, how to use this house, this jagat, krittva, he created it, pura paura tat palai truhu, if there is a city, there must be a ruler of that city, in order to that, samam svameva ekshata, so may I become that swami by entering into them, katham nukhena prakarena, but how am I going to enter, by which doorway am I going to enter, iti vitarkaya, having cogitated, idam, this sanghata, madhrute, without me, mam antarena, if I do not enter into it, pura svaminam edhidam karyakaran sanghata karyam vakshamanam, katham nukhalu, that is all this karyakarana, effect and cause, cause and effect, conglomeration, sanghata, vakshamanam, how is it going to function, mam antarena, without me, without my help, parartham sathasyat, how is it going to accomplish its purpose, this is just what we discussed, that is a house is useless, a car is useless, a pen is useless, a table is useless, everything is useless, unless there is a living being to use it, and therefore he said, I want to enter it, now he is going to enter it, so that is what he wants to tell, I am going to enter, so now we enter into the 12th mantra, 3rd section, 1st chapter, 12th mantra, after thinking thus, this is the introduction by Swami Nikhilananda to the 12th mantra, after thinking thus, the Paramatma asked himself, now I want to enter, how should I enter, this can be done either through the toes or through the crown of the head, now which way should I enter into, and then he thought a little bit more, said to himself that he would certainly not enter through the toes, because that is the door of entrance of his lower manifestation, the Prana, so there is a Shruti passage which says Prana entered through the soles or toes of the feet, and this is what the Shankaracharya is reminding, but the Paramatma, I am the owner, so I will enter from the top, like a king never travels excepting through the royal road, he will not go by the, Prime Minister Modi is certainly not going to travel through these small small Varanasi lanes, I think you have seen Varanasi lanes, even excepting cows and simplistic devotees like us, nobody can walk through these lanes, byways, and it will be cows, our sacred mothers, will be, why do you want to take trouble, I will pave the entire thing with my dung, and then you can feel you are very holy after walking over me, no, I will enter only through the top of the head, I will slit it and I will enter it, that is why it is called Brahmarandhra, that is what is going to come in the 12th mantra. So now what did the Paramatma do, so he wants to enter, what did he do, Paramatma said, what did he do, so after thinking, I will enter through the slit, from the top of the head, piercing the head, the place where the parting of the hair ends, that is in the middle, the Lord entered through that door, which is called Brahmarandhra, but here that passage is known as the Pidhruthi, Pidhruthi means very beautiful passage, very beautiful door, the cleft and this is called the place of bliss, we will come to that why it is called the place of bliss. So the Atman thus entered and then identified with the body and then he wants to now function as an actor after studying the script, enters on to the stage and he will have to act. So he has three abodes, three conditions of sleep, this is one abode, this is another, this is the third, mysteriously instead of enumerating the three rishis, this is one abode, this is another abode, this is the third abode, but Shankaracharya is there to help us in this respect, so we will talk about it a little bit. What did the Lord do? Saha, that Paramatma, here in this case the creator, etam eva seamanam, seamanam means top of the head, so vidair etaya, vidair means he pierced it, he made a hole, that is why it is very holy, every hole is a very great holy, so etam eva seamanam, he made his entrance from the top of the head, etaya dwara, through this dwaram, through this doorway, prapadyata, entered into this personality, what is the personality? Body-mind complex, and then the whole body-mind complex came out alive, and saisha vidrutir nama, and this is called vidruti, vidruti means the place of happiness, these are very peculiar names, vidruti means place of happiness, that is why it is called tan anan, anan means nandanam, nandanam is a chandasa, it should be nandanam, nandanam means a tremendous instrument of bliss, a place of bliss, what is the place of bliss? The top of the head, how is it a place of bliss? Because we have to remember two words, very important words, interchangeably we use it, happiness and bliss, many times we use same words synchronously, synonymously, but through what is called technical jargon, there is a lot of difference, what is the difference? Happiness is always accompanied by unhappiness, we can never get cold without heat, good without evil, birth without death, so this happiness will never come, in fact happiness is the opposite of unhappiness, so if we don't pay the price of suffering, the joy of experiencing happiness can never take place, earlier I have explained this one, the more hungry we are, the more we enjoy, the more thirsty we are, the more we enjoy drinks, the more tired we are, the more we experience what we call the rest, sleep, etc. So it is not money, it is not material, if we want to enjoy, we have to pay, greater the payment means greater the suffering, when the relief comes, greater also will be what is called happiness or joy. What is Anandam? Anandam is actually a word used to define God as one of these characteristics, Anandam means it is infinite, it doesn't have its opposite, Anandam doesn't have Iranandam, Sukham has got Dukham, Anandam is pure bliss, pure means unadulterated by anything else and so is there no joy in this world, there is joy, there is Sukham accompanied by Dukham, I think more Dukham than Sukham, but if somebody wants Ananda, then he has to go back to the cause which is Paramatma, so this is called Anandamaya Kosha and even in deep sleep also a distinction between the subject and object is completely obliterated and that is why we have to, we get so much of bliss, that is why it is compared to poor man's Samadhi, but if we want, where is the highest happiness available? Brahma Loka. How can Brahma Loka be attained? Only by departing at the time of death through Brahma Randhra, so it is said only yogis who either want to go to Brahma Loka or want to become one with Brahman, both of them depart only through the Brahma Randhra, so it is said after Swami Vivekananda's passing away there were a few drops of blood at the top of his, but really speaking that's not important for us. Why? Because a Paramagnani, a Brahmagnani, he doesn't go anywhere, it is not a place to go and he never says I am going, he simply knows I am infinite, where does the infinite go? Can infinite travel from place to place? That is impossible. So this is the meaning that the Bhagawan having thought let me enter in and become a Jivatma for some time and how did he enter? He pierced the, as if made a hole, very holy, it is called Brahma Randhra, in the top of the head and he entered into it, sealed it and then he started behaving like a Jivatma. So, Srimanam, Vidarya etaya dvara, having pierced etaya, by that very hole, dvara, prapadyata, he became Jivatma. Saisha idhruti nama, what is the name of that hole? Idhruti. Idhruti means what? A place of happiness. And then padetat nandanam, as Shankaracharya says, nandanam is the rishi's usage, the correct grammatical usage should be nandanam. That's why we say nandamaya swaminandamaya, nandanam. Nandanam means a great place of bliss. You can call it Brahma Loka or you can call it Brahmananda Loka. Thus he became Jivatma. And having become Jivatma, how is he continue this leela, this journey? Slowly, first evolution, first he was as if without life, then he became with life, one celled, two celled and then four celled, multi-celled, then creepies and crawlers, varans, then plants, then birds, then animals, then lower human beings, slowly went on evolving until he developed satvaguna and then he turns back. And that he has to perform this paddhavastha, bound condition. And how is he bound? Tasya, Jivasya, Trayaha, Avasadha, three dwellings are there. Trayaha, Swapnaha, all the three, paradoxically, they are called Swapnaha. Swapna means dreams. What are we talking about? The waking state, dream state and also Pratibhasika Sathya or Jagrat, Swapna, Sushu. Swapna, we can understand, dream state, we can understand, that is a dream. How is this waking state a dream state? Just as when we enter into the dream state, until that time, we think that the waking state is real, but when we enter into the dream state, dream state becomes real. I hope we understand, when we say dream is real, so long as we are experiencing the dream, then in contrast, Jagrat avastha becomes unreal. When we enter into the Jagrat avastha, Swapna avastha becomes Swapna. When we enter into the dream state, Jagrat becomes Swapna. One makes the other Swapna, because there cannot be two independent realities. Okay, Jagrat is Swapnam, Swapnam is Swapnam. What is the third Swapnam? The third Swapnam is called deep sleep. Why? Because it is called Karana Shariram. Jagrat and Swapna, they stem from Sushupti avastha. And therefore, because it is the cause, if the effect is Swapnas, the cause also must be Swapna. So all the three are Swapnas. Is it right? Absolutely right. First we wake up from the dream state, then study the waking state, we compare it to the dream state, and then we find that after all there is not much difference. Just as a dream comes to an end, everything in this world also comes to an end, except in calling it a slightly different state, from the reality point of view, both are dream states only. And these two are effects of Sushupti avastha. Therefore, if the effects are dream states, the cause also must be dream state only. So when we wake up from the dream state, and then we think this is real, but after discrimination, we find waking also is Swapna. That means, just as we woke up from the dream into the waking, one day we will wake up from this so-called wake-up state into the real state, from where there is no further waking up. That is why from the Paramarthika point of view, all these three, there are only three avasthas. That is what is said, Trayaha avasataha. Trayaha, three states. Avasataha means state. Trayaha, Swapnaha. All the three are comparable to dreams. That means unreal. That means temporary. That means we should never rely upon them. And Ayam avasataha. Ayam avasataha. Ayam avasataha. Three times he is repeating. Don't forget. Why? Because we have to get up. And that is what the realized soul teaches. Uthishtataha, Jagrataha, Prapyavarana, Nivodataha. Uthishtataha. One way of interpreting it. From this twelfth mantra point of view, Swami Vivekananda was very fond of uttering these words. Uthishtataha means wake up from the dream state. Jagrataha means you wake up from the Jagratavastha also. And then how to wake up? So you approach great people. Prapyavarana. Varana means people who know how to realize God. Because they realized God. They know the pathway. Only they can tell us. An expert guide only can guide us safely. Approach them. Learn from them. And then get out of these three dreams. Which three dreams? Jagrat, Swapna and Sushupti. Get out. So these are the three. This is what he wants to tell about this. So beautifully you know. Jagrat, Swapna and Sushupti. Now somebody else had come along. He gave another interpretation for these three states. What is this state? So for that he takes the example of our own body. So our body came from whom? From our mother. And mother's body only for nine months we are formed of mother's body. We are nourished by mother's body and we are ejected from mother's body. So our body is the third body. And what is the second body? Mother's body. And what is the first body? Because no female can give birth unless there is a union with the male. So first body is father's body. Pitru Shariram. Second body is Matru Shariram. And third body is Swa Shariram or our present life. So this is another interpretation. I think I would prefer our first interpretation. That is all the three. Jagrat, Swapna and Sushupti. All are dreams. That is what Swami Vivekananda said. If you have to dream, you dream real dreams. What is a real dream? Waking up from the dreams is called the real dream. So this is the end. And then it is said when a person realizes, I am falling headlong, I am bound, but there is a way out. What is the way out? There is a beautiful song in Bengali. What is the way out? That way through which we entered into, that is the doorway to get out also. How did Paramatma enter into? Through the Brahma Randhra. So what is the way to get out? Brahma Randhra. That is a beautiful idea. The Atman dwells in this and experiences these three. But there is also in Mandukya Panishad we have seen, Gaudapada's Karika, the Atman dwells during the waking state in the right eye, Dakshinakshi. And during the dream state, Paramatma or Brahman dwells in the mind. And when he goes into deep sleep, he withdraws into the heart space, Hridaya Kuhara. So these three abodes, also the abode of the Jivatma. That is to say, first you go from the gross into the subtle, then from the subtle into the causal, from the causal into the Mahakarana. That is the real cause which is Paramatma. And here Shankaracharya, it's a beautiful commentary. An unenlightened person, that is a bound Jivatma during the waking state is ignorant of truth and takes the unreal to be the real. That is why we have tremendous prayer. Asatoma Sadgamaya, Tamasoma Jyotirgamaya, Mrityorma Amrutangamaya. So he understands who the Supreme Self, Omniscient Self, Immutable Self, passes successively through the three states of waking, dreaming and deep sleep, completely oblivious of His true nature. Though afflicted with miseries from the millions of hammer blows of worldly calamities, enjoys happily the slumber created by ignorance, which comes naturally to all the phenomenal existence. Then he wakes up one day. Aavrutta Chakshoho, Amrutatma Michchan. And that is what is going to be described so beautifully. Though a little bit difficult language, and that is why I am not emphasizing, analyzing the language, because it is very difficult even to remember, but we get the essence of it. So in this, what is the 13th mantra? It is going to tell us that a Sadhaka, that is a Vedantin, a spiritual aspirant, arrives at the knowledge of Atman through Shravana, Manana, Nidhidhyasana, and through discussion of superimposition and how to get rid of the superimposition. Superimposition is called Adhiyaropa. And its removal is called Apavada. So until now, the Jiva is going through Churasi Lakjanam, having described superimposition, which accounts for the appearance of the universe and diversity. Now the Upanishad, in this 13th mantra, wants to explain to us how to get out of it. About what is the refutation called Apavada. So we enter into the 13th mantra. So this is the mantra. What is the essence? He looked and then he looked back. He looked forward. What did he do? Like a person lost in a trackless forest. Oho! I entered into it. I thought some nice things are available here and I will get out of it after gathering. But then I see that I am entering into deeper and deeper and deeper, deeper into forest, where trackless forest, it will be difficult to trace my way either forward or backward or any word. So why should I go on thinking about it? Why should I go on living this kind of life? Then he saw, if I can find out a way out, then I will be freed from this samsara, samsara arnava. Remember samsara arnava because God created hunger and thirst and then Jeeva had fallen. That is insatiable hunger, insatiable thirst. For what? For this worldly experience. But the same insatiable hunger and thirst can now be turned back for the realization of God. And that is the only condition. Insatiable thirst, which Ramakrishna used to call paramam yakulata. Narada also says, tad virahe paramam yakulatati. A bhakta, when he forgets God, he becomes terribly anxious, longing like a baby, cannot see the mother, becomes completely confused. So this advanced Jeevatma, going through all the births, entering into the human birth, going through all this tamoguna, prajoguna, acquiring satvaguna, becomes wiser and turns his back against the world. That is called sanyasam. And he enters, he is thinking, I must go back to my origin, which is Paramatma. Where from he gets it? From Guru's mouth. Where from the Guru gets it? From Ishwara himself. And what does Ishwara teach? That also we have seen. Where from? Through scriptures. He teaches through Guru parampara. Paramapurusha taught it to Brahma. Brahma taught it to his four mentally born children. And they passed it on. And Shankaracharya and Asmath Guru Paramparaam. Shankaracharya Madhyamaam. Asmath Guru Paramparaam. Until my own Guru. Everybody is teaching that you have to go back to that highest condition. This is what he wants to tell. Having been born as the Jeeva, Bhagwan, that is Jeevatma. Jeevatma was never Jeevatma. But he temporarily thought he was Jeevatma. He was really Paramatma. He realized that all these Pancha Bhutas, Akasha, Vayu, Agni, Apaha, Prithvi, as one with himself. That is, I am bound Jeevatma. What else here would one desire to speak about? So long as we are identified, even Paramatma has become Jeevatma. And what can he speak? But he wakes up because of intolerable, irremediable sufferings. He has to wake up. There is no choice. There is no other way. He perceived this very person, the all-pervading Brahma. He said, Ah, I have seen it. So he turned his mind back and then he meditated Guru Upadesha and he slowly progressed. And then one day, Bhagwan's grace, that is his own grace, Atma Kripa, he woke up. Aham Brahmasmi. But it has to come through the teaching of the Guru, Tattvamasi, etc. So now this Jeevatma is constantly traveling from one neighborhood to another, from one janma to another, from one state to another, in this trackless samsara for many number of lives, Churasi lakh janam. And all this we have to understand in brackets. And he suffered it. That is why even Bhagavad Gita tells, Aneka janma samsiddha tato yadi pramagati. At last he wakes up. What does he do? Mandukopanishad puts it beautifully, Pariksha lokan karma chitan brahmanah nirveda mayat. A Brahmana, he examines all that he has done, he is doing, and then he finds everything is lacking and then what does he do? Nirveda mayat. Through discrimination, he develops vairagyam. That is called nirveda. And then what does he do? Takes to the life of sanyasa. Kim aham ayam loka haithi. So for us who want, who desire, Atmaloka, Putraloka, Jayaloka, Pitraloka, all these things are completely unnecessary. So Shankaracharya, while commenting upon this 13th, he says, beautifully he puts, Saha, this Jivatma, who is in fact none other than Paramatma, Kadachit, at one point of time, Paramakarunikena, he comes across a most compassionate teacher, Acharyena, Atmajnana prabodha prith. What does the Acharya do? Atmajnana prabodha. That is, he teaches him the true knowledge of the Self. How? Through Shabdikayam. Through his teachings, words. What type of words? Vedanta Mahabheriyam. A fellow was sleeping, Kumbhakarna, and then a big drum is taken, huge drum, and with a huge hammer like, go on beating near his ears. That is what our Acharyas do. My children, wake up, Uthishtata, Jagrata, Prapyavarannibodhata, and what is that sound that comes? It is called Bheri, means a big drum. And what is that Bheri? Vedanta Bheri. That is, Shankaracharya names it Vedanta Bheri. The sounds of Vedanta. What is it? What Vedanta? Tattvamasi. Uthishtata, Jagrata, Prapyavarannibodhata. Mahavakyas. So there is only one way, through Mahavakyashramana. And until the disciple wakes up, he goes on telling that. And this is the fate of every single Jiva. Nobody will be left behind. Everybody will be only attaining to that. But for that, he has to take the very very pathway that he came down. Supposing you are travelling, you lost the pathway and you realised you have taken a wrong turn in the road, what will you do? Through that very path you have to come. So how to do it? This we will actually discuss in our next class. But this is the way. So I am thinking, I am the cross body, Prithvi, Marj Prithvi, in its Karana, which is called Jalam, Subtle. And then after some time, I am not Jalam, I am Agni. After some time, I am not Agni, I am Vayu. After some time, I am not Vayu, I am Akasha. After some time, I am not Akasha, I am Paramatma Himself. This is the pathway, this is how, from the lower chakra to the higher chakra and ultimately he reaches to Brahmarandra and then breaking open the Brahmarandra once more, opening it. So what is the password? Brahmarandra has got a password and that password is Aham Brahmasmi. And then the door opens and then he becomes free. This is beautifully described and we will discuss about it in our next class. Om Jananim Shardam Devim Ramakrishnam Jagadgurum Pada Padmetayos Ritva Pranamami Mohur Mohur May Ramakrishna Holi Madhuran Swami Vivekananda Bless us all with Bhakti Jai Ramakrishna