Video 28

28. Katha Upanishad | Mantras 2.1.6 - 9 | Swami Sarvapriyananda

may the lord protect us both the teacher and the taught together may the lord protect us both by giving us the results of knowledge may we attain vigor together let what we study be invigorating maybe not caveat let each other home peace peace peace so in our upanishad class vedanta study group we are studying upanishads and cut openness and beware in the second chapter qatar finisher do you remember it has two chapters and the second chapter first section i think we have done the fifth mantra all right the sixth mantra and then i'll give an overall picture of what's going on just chant the sixth mantra two one six you [Music] he sees this very aforesaid brahman who sees the first born hiranyakarbha born before the five elements from consciousness brahman as existing in the cavity of the heart in the midst of the body and senses after having entered there so that's the sixth mantra now what does that mean before we go into all this let me just give you the big picture once again what's going on here this section uh full of lot of special special terms let's say vedic terms so one needs to have the big picture in mind otherwise it'll seem very complicated it isn't all that complicated the aim of this this section up to mantra number 10 this part is to establish oneness we have first seen that we are not the body not the mind we are pure consciousness you know we are this witness consciousness now oneness has to be established oneness means yes i am witness consciousness i am awareness but i am aware of so many things i am aware of my own thoughts and feelings and emotions and memories then i'm aware of my own body then i'm aware of the world of people and animals and plants and objects in the sky and earth and water so i'm aware of so many things so many things appear to awareness what is the relationship between awareness and its objects what's the relationship between you and the universe upanishad teaches this is the real teaching of the opponent is oneness that everything that you see is this one reality which is consciousness and that consciousness you are the entire universe is one with you now in order to establish this oneness the way it is done is so this is where last time i mentioned vedanta sara becomes very useful you know the whatever has been shown there vedanta basically it's based on mantras like this what is what we are going to talk about now um consciousness brahman the absolute reality you with the power of maya projects this entire universe now this projection of the entire universe occurs in three stages there are three levels to this universe first is the causal state then is the subtle state and then the physical or growth state causal subtle gross karna what is causal what is subtle and what is uh gross the universe the appearance all of it is at the same time only in consciousness all of these things appear the causal appears the subtle appears and the gross appears now this projection of the universe in three stages causal subtle grows at every stage there is this pair of the the macrocosm and the microcosm what is this macrocosm and microcosm when you experience the world notice we experience it in two ways one is the external world this entire vast universe the second one is ourselves each one of us so we have our experience of ourselves the subject and this entire object so always the pair is there subject and object micro and the subject and object will be in two levels microcosm and macrocosm macrocosm is the entire objective universe microcosm is us the subject and you will have the microcosm and macrocosm subject and object at this causal level at the subtle level at the gross or physical level so two each in three levels two into three six so what are these six they have names consciousness associated with the another way of understanding causal subtle and gross is think of a seed the seed is the causal and then it becomes a seedling a little plant emerges that's the subtle and then becomes a huge tree with big trunk and branches and leaves and fruits and so on and roots of course so that is the physical or gross seed seedling tree another even better um more direct way of understanding this is our own experience of ourselves um deep sleep then dreams and then waking deep sleep is the causal level what what you have in deep sleep as everything is like shut down there everything is there because it emerges later on after when you wake up but it seems in deep sleep of blankness just like a seed in the seed you don't see roots and flowers and trunks and leaves and branches but the potential for all of that is there in the seed similarly in deep sleep you don't have memories and personality and the world nothing is experienced blank but it's all there it emerges first it emerges in the subtle state that is our dream level but everything is within the mind it doesn't feel like that feels like a world but when we wake up we realize that the whole dream was in the mind so subtle that is like this the seedling uh that is the subtle state or dream state and then the waking state where we experience a physical world with uh our sense organs that's the gross so causal is deep sleep subtle is dream and waking is the growth state in each of these states you have the microcosm and macrocosm so consciousness associated with maya that's the macrocosm in the causal state that is called there is a name for that consciousness associated with maya this is causal states number one causal state consciousness associated with maya is ishwara the is god the god of religion the cause of the entire universe and at our individual level consciousness associated with an individual ignorance or avidya individual causal body uh which is another name for that is ananda maya kosha is each of us name for that is pragya so these are technical terms but we were introduced to them in mandu kyopanisha we are introduced to them in vedanta so this is first pair what is the first prayer first pair consciousness associated with maya ishwara consciousness associated with avidya pragya at the causal level microcosm at the causal level now let us come to the subtle level same consciousness which is associated with maya now becomes now there is a cosmic mind is produced the consciousness associated with maya plus overlaid with the cosmic mind is called hiranyakarbha same consciousness now there are two layers maya plus cosmic mind it is called hiranyakaraba same consciousness limited by one causal body one ignorance now i overlaid with one mind and the and that is each of us we experience in the dream level that is called same consciousness there are not many consciousnesses so that is the microcosm at the subtle level then we wake up and we experience an external universe what is that in the macrocosm will now be in at the gross level the macrocosm will be consciousness associated with maya plus cosmic mind plus cosmic body the entire universe all the bodies of all living beings that is called virat virat or in gita it was called vishwaroop which arjuna saw in the 11th chapter is the same that is the macrocosm this entire universe then they at the individual level it is called vishwa consciousness associated with causal body consciousness associated with causal body plus subtle body plus one physical body so it's called vishwa each one of us is one so now you have six three pairs of two each and three pairs of uh at the causal level um pragya and ishwara that's one at the subtle level um tai jasa and hiranyakarba that's two and at the physical level that is gross level you have vishwa and virat all the time it is that same one consciousness it is you it is appearing in so many ways that that one is just the same as g atma yes uh in fact pragmatism and vishwa they say it's a jivatra all of them that's at the causal level subtle level and physical level and remember when we say deepatma at physical level it is it's a charter graphic for this i i think i had used some dealing with vedanta sarah classes yeah it's pretty easy and we have somewhere i have to see but i think i had used it for the vedantist class so when you say jivatma us right now it's not that we are just a body we are a body with physical body subtle body causal body consciousness right now so what is the g atma what is an individual being it is consciousness plus causal body and subtle body and physical body also but remember when the physical body dies jivatma does not die causal body subtle body consciousness then they take on another physical body multiple physical bodies come and go we go on from lifetime to lifetime that's the idea anyhow the problem the point is it is all one consciousness but then you might say it's one consciousness true but there's so many bodies and a world is there that we are talking about individual physical body total cosmic body cosmic mind so many minds so many things you are mentioning so how is it one remember it is one consciousness and everything else is an appearance in that consciousness a good example is in your dreams it is one mind which is appearing as the bodies of many people in the dream and the minds of many people in the dream everything in the dream body mind object living non-living everything is one mind only similarly it is one consciousness only which you are appearing as this vastness physical subtle causal um all right now these mantras we'll talk about these three stages at each stage establishing oneness we have already talked about the causal state causal state is ishwara and pragya the god of the universe and the individual being in the causal state so that was and that it is actually one consciousness and always yama is telling the lord of death who is teaching the little boy nachiketa is saying 8 advaita this is that this that means this is what you are asked about your question that one reality which is appearing as many is ishwara with form or without form ishwar is both ishvara is causal level causal level is which form without form it's formless but it can take because it's formless it can take multiple forms so when it takes multiple forms it's already at the level of you know you're experiencing at the level of the mind subtle it's in fact one which is formless that alone can take multiple forms if it has a form one form then it can't take other forms it's all sorts of forms are appearances in ishvara all right the thing to keep in mind is in the midst of all these terms lot of terms have been thrown at us in the midst of all these terms it's oneness which is being established oneness with what with consciousness what consciousness you the real you all right why so many terms why not just then simply use terms like uh ishwara pragma hiranyagarh vishwa virat because because remember the vedic context upanishads are drawn from the vedas so all these terms may be strange to us but they were well known to vedic people they were terms which were in common use among vedic scholars or the vedic ritualists those used to perform the vedic yagyas many of these terms they would use commonly so it was not unknown to them this just shows that these are texts embedded in the vedas they are not independent texts and that's why later on books like vedanta sarah had to do a lot of systematization you know multiple words are used for the same thing for hirande garba so many words are used you bring it under one term hiranyakarba for ish for a god so many terms are used you bring it under one term ishvara and so on all right now let us look at the sixth mantra which we just read six month resource fifth mantra was about ishvara causal level oneness at causal level a sixth mantra and seventh mantra will be about subtle level cosmic mind our mind and cosmic mind it is same quantum consciousness that's what they're going to show look at the sixth mantra yep there's so much vedic background here i'll try to give little bit as we go along here and we'll just see what but don't forget the main point it's talking about oneness yet the one which is born first first what is first born so in vedic cosmology the first one which appears is brahma or hiranyakarpa in iconography you will see vishnu vishnu is what vishnu is god ishwara the causal level so he's always reclining is shown as being in deep sleep he's a bit of a couch potato always in deep sleep now from the neville of vishnu you will see a lotus is blooming and in that lotus brahma is sitting not brahman brahma brahma is hiranyakarpa the cosmic mind so hiranya garbha is the first born what is the first thing which appears in you know you know [Music] in ishvara from the causal level what's the first thing that is cause causal level is the seed is the cause what does what's the first thing that the cause produces the cause god what's the first thing that is created and that is the cosmic mind uh hiranyakara consciousness with cosmic mind same consciousness now gets the cosmic mind munda cooperation so all the upanishads they mentioned here in niagara the cosmic mind and mundaka punished the first mantra of the munda cooperation which we will do i think next after this the first month it begins like this so the first mantra of the munda kopanishad says of this entire universe first appeared brahma or hiranyagarva brahma devanam of all the gods these are gods with small g we will see more about that these are gods with small g of that the first to appear was brahma so brahma hiranyakarba has a beginning and an end in each universe new hiran negara by appears consciousness with causal body produces a new hiranyakaraba at at the beginning of every universe and what does this hiranyagarh brahma do he now he or it now creates the entire universe vishwasayakatta is the creator of the universe so but didn't we say god is the creator of the universe yes but god sort of subcontracts it out god doesn't do anything god just there blisses by the very presence of god the universe is created yes same as prajapati although there are so many terms there are multiple prajapatis mentioned brahma these are multiple terms which are used but rajapat is also used in other other contexts so hiranya garbha is the creator of the universe being given that job by god so brahma is always busy creating the universe that's why in the hindu idea of the trinity brahma vishnu maheshwara brahma is the creator of the universe vishnu is the preserver who maintains the universe and maheshwara is the one who dissolves the universe but all three are nothing other than the the god ishwara the causal power is brahman plus maya consciousness plus maya so is the creator of the universe anyway my point is born first this is the word literally it means first born who is the firstborn from the cause um hiranyagar cosmic mind how is it first born tapasa by the austerity tapasya by the meditation of god so ishwara meditated or concentrated and the first emanation was brahma that's always we will see this and repeated in the vedas someone might ask here wait a minute didn't you say ishwar is consciousness plus maya so how can we you know there's no mind there what we'll concentrate what we'll think what we'll say i will create and all of that it's not possible it's only consciousness plus maya so the answer we give is that maya is dynamic maya is continuously this change there is sattva rajasthan continuously in in a dynamic state the change itself is called maya vritti the modifications of maya this modifications of maya itself is the cause of the emanation of hiranyakarava cosmic mind so meditation or austerity and this one this hiranya garbha is halfway it is it is after ishwara after the causal state but before the art before the physical state just like you in deep sleep and you in the physical state right now what you are in between is you in the dream state it is more manifest more gross than the causal state but less manifest more subtle than the gross or physical state in between that's why it says this one however was born before the five elements literally means before the waters but water not just water it means before sky and air and fire and water and earth before the five elements were produced this one five elements here means the five gross elements what is cosmic mind made of five subtle elements what is subtle element what is gross element don't bother about it all these were discussed in detail in vedanta so here the upanishad doesn't explain any of that he just says was born before the waters but it's very poetic if you see the hymn of um you know in the beginning before the universe was created there was no object no there was no thing that existed none was there anything that did not exist or they saw the nasa there means there was no physical object there was no subtle object you see how it makes sense only what remained what was only there consciousness plus maya but the way it is said there i'm here we are using very dry philosophical terms consciousness plus maya but the vedic you know they were poets so they said what was there in the depths of the darkness in the depths of the dark waters what moved what breathed it's very interesting that if you look at the book of genesis in the bible this the spirit of the lord moved on the waters that's the beginning of the before creation of the universe so here water simply means there is consciousness plus the potential the maya which then appears as the five subtle elements which then becomes the five gross elements and remember we had read how it becomes the process of punching the five-fold combination of one with the others and so on it's complicated it doesn't uh concern us here all it just means is that born before the waters it means born before the physical elements were produced and what is here niger were made of what is ishwar a god made of what's the substance of god consciousness plus maya what is maya made of sattva rajasthan what are sattva system is made of nothing they don't exist actually they are appearances of consciousness so before the five gross elements were produced what was produced the five subtle elements where do we know all this upanishad says from that pure consciousness appeared why did it appear because of maya what appeared space or sky aka from space or sky appeared air vayor agni from air appeared fire agner apaha from fire appeared water adverti so from water appeared the earth and again there are deeper philosophical meanings of this it doesn't mean the physical like what we see as air or or the physical clay of the earth all right the next line gohan is the first one was cosmic pure consciousness with maya now has cosmic mind now a new name we give it hiranyakarba literally the word hiranyakarma means the golden boom or the golden egg now the same thing is also happening at our individual level what was happening at the individual level same you the consciousness were enveloped by one individual causal body when when did that happen every night deep sleep we experienced that then what's the next thing that happens mind appears when we start dreaming so that might go on pravishya the same cosmic subtle subtle body hiranyakarpa has entered into all living beings in the cave of the heart as the subtle body of all beings so hiranyakarba exists in all of us cosmic mind exists in all of us where where in our minds what we experience as our minds is a tiny tiny part of the cosmic mind just as our physical bodies is a tiny tiny part of the cosmic body our minds are also tiny parts of the cosmic mind so it has entered into us there within us all the powers which we use um the ability to know cognition ability to want an ability to do ghana desire wanting and kriya action dynamism cognition emotion and will all of these are powers of hiranyakara so the subtle body has actually 19 parts or in some calculation 17 it's a pretty easy calculation what are they the five sense organs the power of seeing i don't mean exactly the physical eyes no the power of seeing power of hearing smelling tasting touching the touch one might say that's pretty anthropocentric you know that's pretty human what about electric eel some you know the snakes have infrared vision and things like that bats have sonar and uh echo location true but remember all of this which we are studying has been designed to describe us and help us to realize we are pure consciousness it's not meant for bats or snakes it meant for the human beings so it's properly designed to describe us so um first five sense organs are the five powers of the sense organs then the five karmeinry organs the ability to grasp you know locomotion walking uh excretion reproduction and speech so five sensor or five motor organs organs of action five plus five ten then five pancha prana the five pranas basically physiological functions which keep this body alive breathing blood circulation assimilation of food and so on so five five pranas five pancha prana the entirety of ayurveda is based on these ideas the pancha prana it's the activity of the prana which determines health and sickness now four more the inner instrument what is the inner instrument mind intellect memory and ego mind intellect memory and ego sometimes so we have got how many five plus five plus five plus four five sense organs five organs of action five planars and four of the internal organ that is mind intellect memory and ego so that's 19 5 5 5 and 4 19 this 19 comprises our subtle body and also hiranyakarpa all the powers are there in here actually we are getting our individual subtle bodies are getting that power from hiring so hiranyakarabha has all these powers of vision of sight you know of hearing of thinking desiring action everything all powers actually the powerful one is hiranyakarba not ishwara of course all powerful but issue is everything is in the potential form then and remember this distinction we are making between ishvara and iran between god and cosmic mind it's an unnecessary distinction it's like distinguishing between you in the deep sleep and you in the dream state it's the same you so in god it's all potential in hiranyagarh all the powers now fully manifest so that one enters into us as a subtle body and that now so i who was in consciousness i was with with my individual ignorance in deep sleep as the mind comes into play now i am able to think and see and hear and smell and taste and touch even in the dream world i can do that in dreamworld also we have a sort of seeing hearing smelling tasting touching thinking desiring walking everything that we do in the waking world we seem to have those potentially in the dream world at least a subtle version of it in the midst of all these subtle and gross elements the one who sees this oneness so if you have to connect when the one who sees who is the one who sees you hopefully each of us hopefully we begin to see that i the consciousness along with causal body and subtle body i'm an individual being a subtle level and at the cosmic level the same consciousness is hiranyakarpa why are we doing all this advaita yama says this is what you had asked for you had asked the question that question i'm answering that that consciousness which you are is also here in yoga but it's not only god it's also hidden so here the two things are mentioned here one is hidden by the cosmic mind in second line when it says gohan pravesha it means the microcosm each one of us individually and it's the same it's one that mind which is there within us individually total is the cosmic mind and behind it is one consciousness which you are one one might ask if i am the consciousness behind all minds cosmic mind i should be able to know the contents of all minds why do i know only one mind con content of one mind but remember knowing something is a function of a mind so i the consciousness associated with this mind will have knowledge of this mind in this mind and of that mind in that mind but still if they are all connected as hiranyakaraba shouldn't it be possible theoretically at least to know everything because hiranya garbha knows everything in the cosmic mind will be the knowledge of all minds in individual minds like each one of our minds will be the knowledge of individual minds but since individual minds are part of cosmic mind shouldn't we have asked so what is the password for going into accessing hacking into the minds of others and yogis can do that that it is possible it is possible and there are many instances of people having telepathic powers so individual individually knowing the contents of people's minds here either nearby or even far away i have seen a number of cases but generally an individual being no matter if even if a yogi will not know the contents of all the mind simultaneously so only hiranyagarh knows contents of all the minds simultaneously therefore one may escape from everybody but you can't escape from here here in new garbage hiranyakaraba sees everything all the time eight advaita this is that which you o nachiketa you had asked for one more mantra dedicated to oneness or hiranyakarpa seventh um yes seventh mantra advaita let's look at the translation by swami kambhirananda seventh mantra again about hiranyakarpa he sees that very brahman who sees that aditi comprising all the deities who take birth as hiranyakarpa who is manifested in association with the elements and who is seated in the cavity of the heart after entering there all right so now further complication devata to dt the gods here gods with small g so in hinduism you have a whole range of uh gods there is indra chandra varuna agni and so on and many many many they say there are 33 crores of gods you see but what are these actually these are nothing but consciousness associated with maya associated with hiranja garbha with the individual powers of hirunder garbha hiranya garbha is a sum total of all minds and all capacities so suppose consciousness with maya in hiranyakarabha associated with one particular power like the power of seeing power of sight there's a particular name for that and that name would be a god or a deity so the way the vedic people saw it that which is the source of light the sun is also the deity associated there's a deity associated with the son of god small g god associated with the sun is also associated with our power of seeing and that small g god with surya for example these all these small g gods that all part of hiranyakara hirunagara is the sum total of all the small g gods not god with capital g god with capital g god of the universe god of religion whom we worship vishnu shiva and that is ishvara that's already there causal level but at the subtle level there are any number of little gods the thousands of powers and capacities and their gods associated with each so these gods are total totality of these gods the totality of devata the totality of all devata is that's why now you can see understand what he's saying so i told you a lot of terms are going to be thrown at us and these terms were common to the vedic culture it's just that they've fallen out of use and vedanta over the centuries has been systematized using a fewer terms to denote all the systematizing it all instead of all of this we have one name hiranyakarpa you have pranayanasambhavati ya pranina sambhavati that which is broad as praana now praana here is not just the life force it is the life force and the all of the subtle body it is hiranyakarpa here prana means hiranyakarpa what is hirande garba total cosmic mind or total subtle bodies cosmic mind is also is an ambiguous term the correct technical term would be the cosmic subtle body including mind intellect memory um the ego all the five pranas all the five sense organs all the five motor capacities all power of cognition all power the effective domain and the um the cognitive domain knowing feeling willing all powers and these individual powers are called devatas the gods which are like various offices and these gods are actual beings so there are gods associated with these powers in the universe so if you have problem with the eyes you have to placate surya if you have problem with the digestion there's a there's a fire there's a kind of fire which is in the in the prana in you know in in the stomach so there are different deities associated with different functions at the cosmic level and all of them com comprise the um comprise hiranyakarpa now when it says that which is brown born as prana now a new term has been introduced what does this prana mean it means that which comes says the cosmic subtle body also is equal to aditi devata is called aditi become comprised of all the devatas repeat that aditi comprised of all the all the devatas together hiran nagar another name prana another name aditi just as a side note those who know hindu mythology aditi was the name of the mother of the gods right so there's just in the stories of the gods and the demon but lit now notice how aditi here is all the gods together from whom all the individual gods come so mother of the gods aditi who is aditi all the devatas the small g gods all taken together um what is that prana what is that hiranyakarba what is that hiranyakarba consciousness plus maya plus the cosmic subtle body and that same one this hiranya garbha this prana this aditi this devatami this all collection of devatas gohan pravish is enters into all of us and is at the microcosm individual level where do we find it individual level all these devatas am i is my body full of deities yes it is seeing is a deity hearing is a deity it's these are divine powers touch is a deity smell and taste the ability to speak walk and instead of the the presiding deity is fire so the ability every kind of activity that story is there now you can see the connection um the brahmin who killed a cow the brahmin had a beautiful garden and very proud of it and then a cow entered the garden and started munching the you know his precious flowering plants and all the brahmin was so furious he took a stick and hid the poor cow and the cow died the ramen was horrified so he dragged it's a great sin to kill a cow she dragged the cow and hid it carefully now the sin of killing the cow comes to catch the brahmin he said now you have committed this sin the brahmana says he knows where his vedanta so he knows he says that no no wait just a minute the hand did it you know the hand hit the cow so the deity of the hand it's a power it that power is a part of hiranyakarba and that power is associated with one deity with one of the g's one of the small g's what is the ethnology indra the king of the gods that's his power actually the power of action so indra is the one who powers the hand and therefore indra is responsible for killing the cow go catch indra the sin the sin of killing the cow said oh i didn't know all this vedanta all right you seem to be logical and off he goes to heaven and pounces on poor indra indira is um you know he's befuddled what happened what did i do so you killed a cow i don't remember killing a cow no you did it the brahmin said so and i saw the dead cow too so indra says hmm let's i smell mischief it tells the sin please wait let me go and take a look so he goes he disguises himself as a visitor goes to the brahmin and starts praising him and says what a beautiful garden and the brahmin says yes sir kind sir please come i'll show you around yes yes please show me around and what beautiful you know rose is and what not all the different kinds of flowers who did this and brahman said i did it i planted it myself with my own hands you know ah i see and who did this who who made these beautiful um these flowers here i did it i did all of this by myself everything i've done with my own hands i see and then they go deeper into the garden and suddenly they come across the dead cow and indra says oh my god there's a dead cow who did this and the brahmins he is ashamed he's his thunderstruck he can't say anything more and in indra now casts of his disguise and assumes his own i presume awesome form and says to the brahmin you rascal everything is i did it and when it comes to killing the cow then then it's indra did it and then of course the sin comes and pounces on the brahmin so all this knowledge of vedanta won't save us if we try to use it you know only to save ourselves and to put the blame on the gods no so that same power all these deities have entered into us gohan having entered into the cave of the heart that means they have entered our subtle body shankaracharya gives a nice explanation for the term aditi using the playing on the sanskrit word aditi because these guards they help us in various faculties various powers because we it's like they eat other other means to add means to eat so they these capacities are like eating sound and form and smell and taste the consuming so these powers they consume so that sanskrit word is to consume so from that aditi all the these these are powers which consume or their objects and they allow us to do this because of the blessings of all these small g gods we are able to have these powers they're our superpowers they really are super powers the ability to see radiation to touch and sense heat and pressure and all that to taste extraordinary range of you know food and drink and all that to smell and so on so that is there in the midst of this material universe what's in the midst of this material universe all these powers who are these powers they are all devatas who are these devatas they are all parts of one devata prana who is that aditi who is that hiranyagarga what is this india garbha it is just an overlay over maya which is also an overlay over consciousness so what either this is that which you asked for you are that consciousness it appears to be too much complication but it isn't just think of your own example of dreaming you are simply a forgotten your body you are dreaming it's just a mind which is imagining things within itself but notice how it imagines first of all it hides itself that's maya then it projects bodies and minds into a dream world it builds up a dream world there is a clearly a sky there are an earth ground there and water just like this world so there are the five subtle elements which are made of sky and earth and water and fire and air and there are bodies your one of them is your body and many others bodies are there and some are animals some are men and women and plants and so on and in the body you you have the capacity of thinking feeling understanding remembering desiring hating being scared being happy you have the ability to see and hear and smell and taste and touch notice in the dream you see but whatever you see that is you yourself the one who is seeing is you yourself if you see a flower in the dream what is that flower it's nothing other than the dreaming mind and what is the one who is seeing it is nothing other than the dreaming mind so these are powers of the dreaming mind and a variety of powers that's just a dream but this is what's happening in the cosmic world in this universe and the point being it is all one reality now go further physical universe this is not just subtle universe come to the actual solids liquids and this this earth and planets and stars and you know oceans all of that this is called virat at the macrocosm it is virat the microcosm it is us individuals each one of us technical name is vishwa now we come to that virat this universe again lot of vedic terms are going to be used we have to extract this meaning from that and thanks to shankaracharya we can extract this meaning otherwise it just sounds like a just a torrent of terms which are all unfamiliar even to modern sanskrit users these are all ancient vedic sanskrit eighth mantra veda garbhava subrito garbhine now we are down to this the final level this physical universe our familiar universe which we are sitting in now translation when you listen to the translation doesn't sound like anything i'm i am talking about but we'll see translation of the eighth mantra that sacrificial fire lodged in the two fire producing pieces of wood as also the fire lodged in the hearts of yogis that is well protected just as much as the fetus by pregnant women and the fire that is adorable every day by vigilant men with oblation and contemplation that fire too is but this brahman all right so what's going on here now we are at the level of physical universe and to symbolize that physical universe it talks about fire not just any fire as a symbol of this physical universe he talks about the fire which was very dear to the vedic people the sacrificial fire the fire which they lit and they performed all their religious actions their religious rituals in that fire most of the vedas are concerned with that that was their mode of worship even now nothing in hinduism is actually discarded so even now in hindu worship you will find there are fire rituals they called homa and in any big puja so mostly in modern hinduism they have replaced vedic worship with puja puja is worship of a deity but in any big pooja there will always be a vedic fire ritual a homa and there there will be a homo kunda that means a fire pit or a place where you can light the vedic fire and the vedic fire is lit and then ovulations are put into it and the way of generating that fire also is is very particular what they did was they took two pieces of wood and one of them they kept below fixed it was called arani and the one another one they put at the top and called uttararanida the the upper wood and the lower wood and then the upper wood was used to rub against the lower wood and generate friction and then that would lead to fire i mean i guess this is how ancient man first you know discovered fire and so that was preserved and that's that's how you light you don't light it with a matchstick or a you know some other fire no this is how the vedic fire has to be lit and i guess that's the most ancient way of lighting fires that human beings had so what they did was the lower wood would be kept even now uh those who do the fair ritual they light the fire like that and the upper would would be kept it's not easy so and and then you it's like churning they it's turn like this and and generate the fire um and then you quickly nurture that fire you talk about nurturing it literally it's like nurturing once you've got the fire it's very precious you don't let it go out again i can think of you know ancient man before modern civilization fire was very precious you wouldn't want to let the fire grow go out because you're surrounded by darkness all around you know animals and whatnot to protect yourself and your little tribe you would need fire so firewood they would never let it go out and so the moment the fire is lit immediately there is wood supplied so one of the priests always will be supplying wood and there is a structure which is created to keep protect the fire and nurture it carefully so that's what he's referring to first of all why fire at all fire as a symbol of physical universe which fire nothing subtle about it here actual fire which we see um in the vedic ritual the ritualistic name of fire was jataveda another name of fire is jataveda um it is the vedic fire not just any other fire but the vedic fire rna rna means that a piece of wood in which that fire is placed or fire is potentially there and evoked there by rubbing by churning with the upper wood fire blazes forth and you protect it carefully how do you protect it carefully garbha eva subrito garbhini how a pregnant woman carefully is very careful about the fetus and is you know is very careful about herself so that the child is protected so that's the example used here that's how the vedic priest would be so careful about the jata veda the vedic fire which has just been lit so this is all of this is to say we are now at the level of the physical universe so we can see how elliptical the suggestion is it seems to be about vedic fire and about pregnant women and about being careful about the fire and the fetus but what it just means this physical universe and dive dive jaggery also one more thing that fire in the vedic understanding there was a physical fire also inside each of us there's an actual physical fire outside which is lit by churning that wood there's a physical fire inside each of it which which is responsible for digesting food it's called the digestive fire jatar agni gita also sri krishna says in the 15th chapter entering into all beings as the fire in their bellies i digest all kinds of food so there is fire outside this fire inside microcosm and microcosm also further divided by those who are alert the vedic vedic ritualists they not only perform external ritual but they are alert they concentrate within and meditate on that fire who meditate on this holy fire within their hearts so in themselves and outside you find that this fire and it's nothing but consciousness associated with maya causal level plus cosmic mind cosmic subtle body that is the subtle level now the cosmic physical body symbolized by fire externally by the vedic fire which means the entire universe and internally by the fire meditated upon in the hearts of the vedic performers or the fire in the stomach in all in a secular sense where we digest our food again going to say that one consciousness alone is appearing as the physical universe and the individual physical being you your our bodies that's it those who poured the the sacrificial ghee the sacrificial offering into the fire those ritualists who are those ritualists in human beings so it is in the cosmos as fire and the fire lit by us in our uh by our vedic forefathers the fire which i suppose burns in the stars as a fusion fire which warms our you know solar system our planet and the fire within each one of us warm basically is a sign of life warmth global warming things are becoming too warm for us the thing is warmth is always a sign of life and cold is a sign of test this fire it symbolizes life it symbolizes the physical reality outside and it's same consciousness appearing as this so it is one consciousness um fire is always used for to worship the rat that's another reason why fire has been taken here virat is the cosmic physical form of brahman what have we got so far brahman pure consciousness you uh with maya causal level individual and cosmic and total microcosm macrocosm at the causal level then with subtle body microcosm macrocosm the same consciousness then with physical body microcosm macrocosm i'm using microcosm macrocosm just to represent microcosm is always us the individual body and microcosm is all this the whole universe so in our in our individual body this body the physical body which you see is the publicly that your doctor can see and examine inside outside that's the um that's the physical level gross level stool then the subtle level is the 19 parts within us five sense organ five powers of sense organs five powers of the motor organs five planars and the four uh functions of the internal organ that's the subtle body within us individual each one of us and then beyond that deeper than that in deep sleep when we everything goes into a seed form blank that is the causal individual causal body beyond that i the consciousness you the consciousness the same one consciousness that is microcosm what is macrocosm that huge universe here plus the in in that cosmic mind deeper more subtle than that maya more subtle than that that same one consciousness so and the words which we used ishwara pragya at the causal level the pair macrocosm microcosm and the causal level at the subtle level hiranya garbha um at the gross or physical level um virat and vishwa and so many other terms where we were introduced to prana prana is very common name for hiranyakarba aditi and devatami and then and so on multiple basically establishing sarwatma bhava that we are you are the one atma the one consciousness the essence of everything in the universe this is the message of advaita vedanta the universe is one with you you are one reality not separating separating was done only for finding out the pure consciousness from there you come back build back again absorb everything back into you the ninth mantra again goes back to hiranya garba so you'll see upanishads have a thing for the hiranyakarabha he's a big favorite for him is a big favorite in the upanishads so hiranyagarbha gets lots of mantras ninth mantra is about here and negative against foreign what does it mean on that from which the sun rises in which it sets are fixed all the deities none ever transcends that that this is indeed that so that hiranyakara in which all power is you know there so the deity which is associated with the sun appears in that and disappears into that that means all the powers that are manifested in hiranyakarwa at the end of the universe they all disappeared back into hiranyakarava and hiranga by itself disappears back into ishvara nishwara disappears into what nothing ishwara remains ishwara remains from eternity to eternity producing maintaining and dissolving universes see when does it become brahman pure brahman pure consciousness all the time it is pure consciousness all the time from ishwara to pure consciousness is accomplished by ghana the realization that oh i am pure consciousness it's like all the waves arise in the ocean and and then again they are in the ocean and they merge back into the ocean all these waves taken together are hiranyakarwa individual waves our individual minds you know all the waves are in nagalpa and the ocean itself is ishwara is a causal level then what is brahman water is from how long does the ocean take to become water it doesn't have to take any time how long do the waves have to take to become back to the ocean they are always in the ocean but they disappeared back into the ocean their duck takes time their eyes they play around and they disappear that arising is the creation of the universe playing around with the existence of the universe disappearing back into the ocean there's a time when this ocean is absolutely calm no waves no universe is there but ocean god exists god to brahman ocean to water is through knowledge the realization it's always was nothing other than water what is it to me eight advaita that is what you are asked for you realize yourself as that let the universe exist you are brahman it is nothing other than you let it stop and merge back into ishvara into god into the nothingness god plus the power of maya it is nothing but you that it arise again mahiran nagarba is produced the first appearance in the lotus blooms in the neville of vishnu nothing to you because you are all of that none of that is actually exists you are the reality in which all of this is appearing so have fun this universe is your play notice at no time they are saying that the universe will disappear it will keep on appearing movies will be played but now when you realize it as a movie you have no problem with it anymore that is freedom okay now let me quickly look at the comments and stop chart or graphic for this i've used graphics at some times and there is in fact i have a whole book of full of these graphics somebody at one point decided to put all this information together into graphics i can share that but the graphics got increasingly complicated they are some of the most complicated graphics i've seen so everybody wants a graphic graphic okay let me see if i can share it first i have to see which one it is so this is all vedanta's heart showing uh different things whatever is the invadances are it's been put into graphics you can see all of this is what is in sanskrit so so here for example showing this is ishwar brahma ishvara jiva then in deep sleep pragya in um swapna is the dream this is taija in jagra waking this is vishwa and at the cosmic level here is ishwara and hiranyakarbha and virat yes but it's not particularly illuminating first of all it's in the graphics are not particularly of good quality and it's all in sanskrit i made a much simpler graphic actually maybe we can take a look at it later all right let me just look at the other remaining comments akashic records i mean i have heard about this term again and again i think it's popular in new age terminology but yes it would be something that would be in the library of hiranya garbha nirjhari says yoga practice all right gaurav says bernardo castro has analytical idealism theory in which outside physical world is ultimately mental he has concept of individual mind and cosmic mind right i think his work is very interesting he's a physicist and very much what he says is very vedantic or at least sunk him this is more complicated so when you are talking about ganapati you mean gonna put it with capital g so garupathi vishnu narayana durga they are all god with capital g that's they're all different forms of the same one god ishwara so when ganapati is being worshipped in mumbai for example it's not small g it's god with capitalism god of the universe female counterparts would represent as female counterparts um the shakti of god with capital g or just when you worship not as female counterparts just as durga or you worship as lakshmi for example then it would be capital g that god herself it is god seen in a female form but it's it's that one god so i know all this is complicated actually it isn't particularly complicated if you just think of pure consciousness your consciousness plus maya your consciousness plus maya plus mind your consciousness plus maya plus mind plus body that's all think of it like yourself the way you see yourself jayashri says is virat the same as jagat jagat would be the body of virat just as you are not the same as your body it's your body your consciousness and with this body so consciousness plus the universe is virat so rick has got a chart all about vedanta this chart works so causal level subtle level growth level careness muscular individual aspect cosmo collectivist individual aspect is microcosm collective aspect is macrocosm individual aspect is pragma collective aspect of microcosm is ish for a god individual aspect is taija collective aspect is individual aspect is vishwa and collective aspect is virat so they have given much simpler names god it confuses to say use the word like logos it's just subtle subtle body basically an external universe this is the body of virat so virat hirandagarh and ishvara they all refer to consciousness with something qualified by something don't say hiring garbage cosmic mind i know why you say that sometimes but it means consciousness with cosmic mind it don't say the virat is the physical universe it's no consciousness associated with the physical universe physical universe is the body of virat good let me do the shanti mantra om [Music] to [Music] you