(18 September 2002)
The word Isha means the Lord, the Supreme, the Master. This Upanishad is called Isha Upanishad because it explains,—what is the Lord, what is the meaning of the Lord, also because the very first word of this Upanishad is—Isha. This is one of the methods of the Upanishadic exposition, the Upanishad is known by its first word. Another Upanishad is called Kena Upanishad. It is because ‘Kena’ is the first word of that Upanishad, ‘Kena’ means by whom therefore, that Upanishad is called the Kena Upanishad. It’s not always the case but basically Isha Upanishad, is Isha Upanishad because it gives the idea of the Lord, the experience of the Lord, the Lord, which is only a word as far as the experience is concerned, because we don't see the Lord anywhere—physically.
We see the world as it is expanding before us and nothing else, we don't see the Lord anywhere in the world, apart from ourselves and apart from the trees, plants, water, earth and sky is the all that we see in the world therefore, from the point of view of sense experience, the word Lord means nothing in the world, it only corresponds to a word that's all and this is the word which is being used in the Veda—the Lord. Therefore, Ishopanishad tries to penetrate through the word, to unveil the word, as we said Upanishadic Rishis trying to go beyond the words. It begins with the word Isha and tries to understand what does this word mean? And surely by sense experiences, you use your eyes, ears and your senses; you don't see the Lord anywhere therefore, the word has no meaning basically. The word Lord has no meaning and today it is a familiar word but mere familiarity does not mean that we understand it. Ishopanishad tries to understand this word, what is the meaning of this word and the entire 18 verses of this Upanishad explain to us what is the meaning of the Lord, what is the Lord that is the subject matter of the Upanishad.
It tries first of all to give you the idea of the Lord and then takes you into the experience of the Lord. There are three stages of the whole of the Upanishad. Isha as a word, Isha as an idea, and Isha as an experience,—these are the three levels of the whole Upanishad. It explains the idea of the Lord and that's the very first sentence of the Upanishad.
If you read the whole of the 18 verses of the Upanishad and go through it one by one in a rapid survey as in an exhibition for a tourist, just as the tourist goes round and gets some kind of an impression, so if you turn to these verses like a tourist looking at the exhibition of the 18 verses, you just get some ideas, pell–mell. First of all, I'll take you through the exhibition as a list, so that you have some pell–mell ideas, which are there in the Upanishad, you'll become familiar with some words which are used. So many words are used in this Upanishad and it's good to be familiar with these words and then you can enter into the ideas and then into the experience.
Yesterday, I spoke to you about the methods of Vedantic knowledge. Now I would like to ask you, what are these methods of Vedantic knowledge? Just give me three words to describe the Vedantic methods of knowledge. I will tell you rapidly what I told yesterday.
Anybody wants to tell me, I would be very happy to receive from you. What are the Vedantic methods of knowledge,—sense experience, reason and intuition, the highest and the widest level—that is the intuition. Now in understanding the Upanishad we shall follow the same method—sense experience, reason and intuition. All the three are involved in these 18 verses. What do we see by perception and what are the ideas that we see by reason and what are the intuitive experiences, which are drafted here before us.
First of all, as we read the lines, we will only have the sense experience of some of the words which are there, one word is Isha,—Isha is the Lord. You just write down these words that you find in this Upanishad, make a list of these words because these are all important words. Isha is the first word, vasa is another word, which means habitation. You have seen the word Bharat Niwas, it is called Bharat Niwas, it comes from the word vasa, vasa means habitation, vasa reserved for India means Bharat Niwas. This is a word, which is very important in the Upanishad, vasa is the habitation, the place, the lodgement of the body by geographical location, the psychological location, which one can inhabit. You can inhabit your heart, you can inhabit your mind, inhabit a house, which is physical, that is the meaning of vasa,—habitation. Sarvam means all, sarva is a Sanskrit word which means all, jagat is another word and it means the world.
But the world is described in a particular manner. You know there are many words in Sanskrit to describe the universe, vishva, dhyo but here the word used is jagat, it is very significant, it is not pell–mell.
As Sri Aurobindo says the Rishis in writing the Upanishads were extremely precise, they never wrote casually, like many poets of the present day write. But the Upanishadic poets were extremely precise in their images and used the word to invent something very tremendous in their minds. What is the tremendous meaning that they're giving to the word? If you use the word jagat, ‘ga’ in Sanskrit means movement (like ‘go’ in English). The word ‘go’ in English has come from the Sanskrit word ‘ga’.
The origin of all the Aryan speech you will find, whether in English, German, French, Italian, Greek, Chaldean, Tamil or in Sanskrit all these are what are called the Aryan languages and therefore you find so many similarities in these words. So, ‘ga’ in all these languages means movement, in Sanskrit gama, gachati means movement. One of the first words that we learn in Sanskrit is gama gachati, which means to ‘go’; gam is the root of the word gama, gachati—is the one who goes. Jagat is that which moves, there is a word Isha, then there is a word vasa, then the word sarva, then there is this word jagat—that which is constantly moving, which is in motion. Instead of saying this universe, it says all that is moving is for habitation by the Lord that is the meaning of the first sentence.
īśāvāsyam idam sarvam yat kiñca jagatyām jagat
All that is there, that is moving, is for habitation of the Lord. Then it says tyaktena, tyakta means renounce, give up, abandon. The word comes from tyaga in Sanskrit, tyaga means giving up renunciation. These are very important words that we have to understand. We are learning an Upanishad, which is written in Sanskrit, which is unfortunately not known by you but these words have their own meanings and you have to see that actually the right method of learning anything is that it is learned directly through the language in which it is written. But this condition is very difficult to fulfil right now and yet you want to grasp; what is there. So we have to start where we are and do our best in the way we can, therefore, I have given you the trouble to go into these words.
Tyaga is a very important word in the whole Indian culture, all throughout the history of India, the word the tyaga is very important. Tyaga means renunciation, to give up, to abdicate,bhunjitha this is another word, bhunja, bhojana, the word bhojana, is the meal, eat, eat to enjoy. Bhojana, not only a meal but anything that you're enjoying any object that you enjoy is called bhojana, this word is important. The word is bhunja and the noun is bhojana. bhoj is to enjoy and bhojana is the meal, is the object of enjoyment. Dhana is another word, dhana means wealth, not only wealth in the terms of money, any wealth is dhana. Anything which I regard as my property, in my possession is dhana, if I say this as my glass then this glass is my dhana.
When the mother feels that this child is mine, the child is dhanam, anything that is considered to be a property, something that we possess, something that belongs to you is dhanam. These words are important to understand the first verse.
Sri Aurobindo says, in Isha Upanishad every word is packed, as you hear a word there are these ideas coming in, there are many, many, words and the ideas are all packed into words. Although the sentences are very short, they are full of words, which are packed with meaning. Therefore, to understand their nature, I'm taking your time to explain the richness of the expression. There are many ideas, which are all involved, to understand, not to make the understanding difficult, it is to make it easier, and maybe to make it easier is to make it more difficult and to make it more difficult is to make it more easy. In fact words are actually relative, if you want to make something easy, you make it difficult and it becomes easier. So, in a sense I'm making it more difficult, I could give a translation very easily without bringing in so many words and their meanings and to make it more packed and that is why it seems that I'm making it more complicated. Then simply the words could have been understood, that could be one method, I am putting another method, so that you can understand the depth of what I want you to understand.
The Upanishads although they are short, you can write volumes on them. That is the reason why commentaries have been written. On these 18 verses Sri Aurobindo himself has written four commentaries, one of them is hundred pages; so 18 verses and hundred pages. So you can see how much is in these hundred pages, these are the briefest; when I read it, I find that they are the briefest statements on this Upanishad.
You should remember that you are students of the super school and therefore, you should be ready to understand at the highest level. One can explain this in many ways, I'm not teaching at the level of no school because then it will be more difficult then teaching you at the level of super school.
These are the very first important words in the Isha Upanishad then I'll give you some other words, which are also important, rapidly, karma means action, na lipayat, na means not, lipayate means bind. So there is the concept of that which does not bind, so there is the concept of bondage and there is an opposite concept of that which does not cause bondage that means freedom.
Isha Upanishad speaks of bondage and freedom, what do these words mean they are only words to start with. asurya is another word that which is devoid of sun or sunlight or light, asurya means that which is dark, loka means the world, again just as jagat means world, loka also means world. Then there is a very important word devaha, gods, so it makes a distinction between isha and devaha, Lord, God and gods, there is a distinction here in the Upanishad. Isha on one hand and devaha, there is a difference between the two. Then there is a word ejati that which moves, na ejati that which does not move, both the words ejati and na–ejati that which moves and that which does not move. Then there is the word atman means the self, then there is another word mohah means delusion, shoka means sorrow, you heard the word ashoka? Ashoka was the name of a king, which means one who has no sorrow; shoka means sorrow, very often the word ‘a’ is indicated to show ‘not’. Shoka is sorrow, asoka means absence of sorrow, one who is devoid of sorrow, ‘a’ means absence in Sanskrit. Then there is a word vidya, vidya means knowledge then avidya, tell me if vidya means knowledge, what is the meaning of avidya?
Answer: Absence of sorrow.
Good, now you enter into Sanskrit language. Vidya means knowledge and avidya means absence of knowledge, ignorance, avidya is ignorance, absence of knowledge.Mrityu means death,amrita, you apply the same roots to find out the meaning of amrita, mrita means death, amrita is immortality that which is immortal, absence of death.
Amrita is a very important word in the Upanishad,sambhuti means birth, the process of becoming, the process of taking birth is sambhuti. We all are born therefore we are the products of sambhuti. Then there is the word asambhuti, can anybody tell me the meaning of asambhuti? Unborn, non–birth, sambhuti is birth, asambhuti is non–birth. The meaning is that the concept of birth does not apply; there is absence of the concept of birth, asambhuti. Then there is the word pushan, it means the sun in the process of becoming bigger and bigger. You know when the sun rises in the east, what happens? it gradually grows little by little, it rises, the rising Sun is called pushan, until it becomes a golden complete disk in the sky. So, the sun which is rising is called in the Upanishad, pushan. Then there is the word agni, fire. In English you have got ignition, agni and ignition are very similar; both have the same root in Sanskrit, Latin, Greek and English that which is fire, that which ignites, that which gives illumination is Agni. Satya is another word which means truth. Apihita, ‘a’ you take out, you are left with pahita, if you know Tamil, what does it mean,—to see. So apihitam that which is not seen that which is still veiled, you can see the Sanskrit word ‘pa’ and Tamil word ‘pa’ are the same, to see, apihita is not seen, veiled, covered. That which is covered that which is veiled is apihitam.
I shall give one sentence which is one of the most important sentences in the Isha Upanishad, but before telling you the sentence I will give you one more word mukham, in Sanskrit it means face and in Tamil also it means face.
Now I shall read out the sentence satayasyāpihitam,mukham means the face, apahitam means covered, not seen, the face which is not seen, but whose face, satasya of the satya, satya means the Truth. The face of the truth is covered, is veiled, this is one of the most important phrases of the Ishopanishad. And it is very easy from the point of your Sanskrit −satayasyāpihitam,mukham, the face of the truth is covered, is veiled, it's a very important conception in the Isha Upanishad.
Bhuyishthā is another word, you have the word station in English, station means the place where things are arrested, stable; even the word table is also the same kind of word. Now bhuya is becoming, so bhuyishthā, where the becoming becomes so perfect, it becomes stabilised. So bhuyishthā means the best, the highest, something that becomes stationed after becoming, you grow, grow and grow and become so perfect that now nothing more, nothing less,bhuyishthā that which becomes highest. Vidhi, you got the word dharma already,‘dha’ in Sanskrit always means established, dharma is that which stabilises. You remember I've spoken of that which is stabilised or that which stabilises you, so here also dhi, vidhi there are two words ‘vi’ and ‘dhi’, vidhi means that which stabilises. In Sanskrit ‘vi’ always means that which is special, that which vibrates, even the word vibrate comes from ‘vi’, it has got this word vi in it. So ‘vi’ in Sanskrit, always means a special vibration, peculiar in various, different manners. So vidhi means to establish something by a special manner. There are many ways for example of salutation that there are salutations which are not according to vidhi, special manner, you can salute and also bow in a special manner. When in the Army you are asked to salute, you can't salute and say hello, hello,—there has to be vidhi, a special manner of salute, its called vidhi. To do anything by a special manner is called vidhi. In India for example the real manner or vidhi of salutation is when you fold your hands and then you have another special manner of bowing down, you not only fold your hands but also lower your neck. It is a further special manner of bowing and then there is also another special manner in which you prostrate at the feet of whomever you want to salute is also another way.
So ultimately this Upanishad ends with these words, bhuyishtām te nama–uktim vidhema. It's a long sentence; I don't want you to remember it. I am just saying for the sake of giving you the meaning, in which he says, I prostrate, I offer my salutations in the most special manner, −bhuyishtām te nama–uktim vidhema.
It begins with Isha, and it ends with an offering of the highest salutation, which is very significant. The supreme Lord is one who deserves to be saluted and saluted in the most special manner, you want to connect yourself with the Lord then you have to offer vishtante namo uktim vidhma, you must offer your highest special manner of salutation to the Lord.
These are the different words that you will come across in this Upanishad and it is always good that when you want to read a passage, first to be acquainted with the words, words are kind of a key because they are veils. If a statue is veiled, it has the cloth around it, at least you know that there is some kind of shape and some shape you can imagine, simply because it is veiled, you can imagine some kind of a shape which is there, which is hidden not the exact figure but some kind of a figure similarly words should be first of all understood. In fact it is one of the best ways of learning anything. When you want to study any book you just read a few pages and see what other words which are repeated all the time it is one of the best ways of learning, even before you start understanding, you just see, you take any paragraph and see what are the words which are used and try to understand those words that is the beginning of understanding.
If you want to understand Ishopanishad, I have given you a list of words. Somebody can read out to me all the words that are given anyone, isha, vasa sarva, jagat, tyaktena, dhanam, karma bhojanam, na lipayate, asurya, loka, deva, ejati, na–ejati, atman, moha, shoka, ashoka, vidya, mrityu, amritam, sambhuti, asambhuti, pushan, agni, satya, apahitam, mukham, bhuishtha, vidhi. Somebody should tell me the meaning of these words, the first five words, and somebody else the next five.
Isha is the Lord, vasa is habitation, sarva is all, jagat is the world, tyaktena is renounce, bhunjita is bhojana.
Now you tell me the next five words, dhanam is wealth, karma means action, na lipyate that which does not bind,asurya devoid of light, loka is world, deva is God, ejati that which moves, na ejati that which does not move, atman is the Self, moha is delusion, shokha is sorrow, vidya is knowledge, avidya is absence of knowledge, ignorance, next word is amritam means immortality. The next five words, sambhuti means birth, asambhuti means non–birth, pushan the sun which is rising, growing sun, agni− fire, satya—truth, apahitam—not seen, mukha is face, bhuyishta the best, vidhi is that which is placed in a special manner. I think now you'll be quite familiar with the words that'll come in this Upanishad.
I shall not read the whole Upanishad today, when I shall come next time we shall do step–by–step but at least during the time that you devoid of these lectures then you can have these ideas in your mind then you can have these ideas which are very important and which are in this particular Upanishad. This Upanishad says that this whole world is to be seen as habitation of the Lord at present you don't see the world as a habitation of the Lord because the Lord is not seen anywhere at all but it says you should see the word as habitation by the Lord, it is the Lord's habitation. In the first sentence it tells you it awakens you and says look what you're seeing is not all there it is something else. Second it says this world is to be enjoyed, it's for enjoyment but there is a method of enjoying it. You do not normally know how to enjoy this world, it is to be enjoyed but there is a method, what is the method? You normally enjoy it as if it is your own, without realising it is for the habitation of the Lord. So if you want to enjoy rightly because actually it is for the Lord, normally we enjoy by possessing, this is mine, I want to use it, my toy I want to enjoy it that is the wrong method of enjoyment, you will never really enjoy, it is meant for enjoyment, this world is for enjoyment but you will enjoy it only when you see that it is for the habitation by the Lord not for you. When you know that this is to be enjoyed by the Lord then only you can really enjoy it. Now how can you do it, tena tyaktena, by renouncing? Whatever you are seeing and trying to enjoy, you renounce, it's not for me, it's for the Lord and when you do this you will enjoy and enjoy how? It will never go away, the normal way of enjoying gives you enjoyment for a short time and then it’s gone, finished. Therefore, you don't really enjoy. Every enjoyment today brings pain when it is gone because you do not know how to enjoy it and you don't know how to enjoy it because you don't accept the truth as it is. All this is for the enjoyment by the Lord; it is for habitation of the Lord. So, establish in everything that you see, not yourself but the Lord. Renounce your possessions, what you call me, mine, you renounce it and when you do that you will be able to enjoy it without any end.
This is the first part, the first lesson of this Upanishad, so you keep in mind this idea of this Upanishad, it tells you the right method of enjoying this universe, it not only tells you how to enjoy this house but the whole universe. You can enjoy the whole universe, you can possess the whole universe but the method of possessing is to give up your smallness and be as wide as the wide universe. You see the Lord inhabiting there and residing there; you will have utter enjoyment that is the promise given by the Upanishad. It reveals to you how to really enjoy, it reveals the right method. This is the first part of enjoyment. Second part of enjoyment is that this Lord for whom the whole world is an inhabitation is your own self.
Even the world is your own self; you are Lord that is why this world and you are one with sarvam, with everybody and everything. This is the second revelation, the second statement of the Upanishad, which is very important. Now when you know that there is a Lord that by renouncing yourself you can enjoy the Lord that you yourself are the Lord, Lord is also yourself that yourself is everywhere and the whole world is yourself. You understand the identical, identical means everything is one. The whole world is one, everything is one, the Lord is one, there is only one reality, identical reality. This knowledge is called vidya, identical knowledge. The word vidya means knowledge and knowledge means what, knowledge arriving at this experience is as when we come to the field of intuition. You experience everything that is one Lord yourself world and everything in the world is one self. This experience is the definition of the word knowledge—what is knowledge. Whenever we use the word knowledge truly speaking knowledge means only this, to know that this is flower is not knowledge to know that this knowledge is myself, this flower is the Lord ,this flower has a self which is the self everywhere and I know this by experience then that is called knowledge. When I know that this is only a flower and this is the leaf and this is the cloth, what is happening? You see diversity, not oneness but you see diversity. The seeing of diversity is ignorance, is absence of knowledge. When you see divisions, you are living in ignorance. But it says that diversity is also to be seen; you should not be blind and so say no, no, there is no diversity. The diversity is also to be seen but see the diversity as identical; it’s a miracle that you have to see. You see diversity and yet all this is one. When you see both, the knowledge of diversity and the knowledge of oneness, when you see both together then you attain to immortality,—amritam. So long as you see only diversity, it is mrityu, it is death but when you see the diversity as one, as identical, it's double. It’s not absence of diversity; you are not blind to diversity. When you see diversity as one, the one as diverse and see the identical everywhere that is the true knowledge and that is the state of immortality. And when you have this knowledge there is no delusion and there is no shoka, no sorrow, no mohah, no delusion, no grief, no sorrow. And then it says that when you are in ignorance, you are bound to be born again and again. The Rishi has discovered that you are born now; you do not know that you were born earlier; you do not know that you will be born again. But says that if you only remain in the knowledge of diversity, you are bound to be born again and again, as long as you remain there and when you are born again, you are in the time in the state of mohah and shokha, you are in the state of delusion and the state of sorrow. But when you see diversity as one and one as diversity then you will be asambhuti, you will be beyond birth, afterwards even if you are born you are above the birth, you are not bound to be born, you can control. If you want to be born, you are born; you are not obliged to be born. But as long as you see diversity, you are obliged to be born again and again, you can't escape it. Then it says, this is the truth but this truth is hidden, satsaya mukham apahitam, this is the truth which is veiled we do not know. Therefore, now comes the prayer, ‘Oh! growing sun’ that is to say, ‘Oh! growing knowledge, pushan, knowledge which grows on and on, remove this veil. Tad, that one, you remove that veil, so it gives you the method. You should grow in knowledge, when you grow in knowledge there will be a great help you are given. This is also a promise as you grow in knowledge, help would be given to you by which the veil will be removed and you'll be able to see the light and the truth in its full splendour. And if you want to further help, the Rishi says that I give you further help, there is a fire in you. In every one of us there is fire, there is aspiration.
You uncover that fire, you uncover that aspiration. There is an urge in you to take the help of that urge. Make it absolutely pure; follow the path of that urge, pure path.
अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान्।
युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमउक्तिं विधेम ॥
agne naya supathārāye asmān viśvāni deva vayunāni vidvan
yuyodhy asmaj juhurānam eno bhuyisthām te nama–uktim vidhema ||18||
This is the last verse of the Ishopanishad. Oh fire! Oh aspiration! This is what the Rishi tells you, how to arrive at this knowledge. Knowledge of one and diversity, how will you arrive at it? By the movement of growing light and how will you make the light grow in you? Take the help of the urge in you, the aspiration in you and tell the aspiration to lead you, make the aspiration your leader, aspire all the time, aspire for this knowledge. As a result you will be always led on the right path,—supatha. Supatha means the right path; you will be always led on the right path. All that is deviating will be removed from you. All that what is called error, sin, dissolves and you will be freed from that. You will gradually enter into the state of obedience. Extremely important, you can never arrive at the state of truth unless you enter into the state of obedience, remember this. The doors of the truth are closed where there is no obedience. As the Aurobindo says, ‘never trust a man or a nation which has not undergone the experience of slavery.’ There should be discipline in Auroville, without a state of discipline, without a state of obedience, namah, namah is salutation. There should be a constant state of Namah, of salutation. If you're full of aspiration, you know aspiration is thirst, if you're absolutely thirsty, what will you do? Three days you remain thirsty what will you do, you'll go to someone and say please give me water. Namah becomes very automatic, you will be absolutely at the feet of the person, who can give you water. So, your aspiration must be such, your thirst must be such. As Christ says knock and the door will be opened, you cannot knock unless you salute, unless you obey. It’s the law of discipline. So by your aspiration take the knowledge at any cost. You say, I must have knowledge, I must be free from all mohah and all shokhah, I want to obey. It’s a great grace when you find somebody to whom you can obey. Normally you do not have anybody around you whom you can obey, everybody seems equal to you. Whom do you obey; you can't obey somebody who is equal to you. You can be friendly and you can shake hands with him but Namah,—to salute you require somebody who is superior to you. It's a great grace to find that there is somebody superior to you; it's not easy to find somebody superior to you only when your aspiration is very great.
You know all of us, we have come to the Mother, it's a great grace. Even to discover that there is Mother in this world, seated before us, so supreme, so superior to everyone. Discovery of the supreme, amidst you, to whom you can prostrate completely without any reserve at all and then when you obey, when you Namah, the method by which the manner in which you will salute would be full of right manner, the highest manner by which you can salute at the feet of the Divine Mother. When you arrive at this stage, this is the message of the Rishi who has written this. You aspire, aspire to such an extent that you can always walk on the right path.
You aspire in such a way that all the sins are avoided, all the errors are avoided, all revolts are avoided. Sin basically is a state of revolt against the truth. When you say I'm committing sin because you are revolting against the truth that is the sin. The sense of revolt is the gate to sin. When you arrive at a stage when you really are led by aspiration to such a thirst that you say I must have the true knowledge that is the mark of your sincerity. To admit that I want nothing, nothing but the truth and truth can be attained only when you pass through this experience, till that time you can say that I have known the truth, is not true. Unless you pass through this experience in which you are in a state of salutation that's the mark, unless you are in a state of complete discipline, complete obedience then only the truth will be obtained, this is the mark. And so much of salutation that your salutation will have a special kind of manner, it will not be a casual salutation. As I say, ‘Hello, how are you’—it's not that it's a real method of salutation. As you know in India there is a method of salutation which has been noted, salutation to the Lord in the front, salutation to the Lord on the side, salutation to the Lord on the other side, salutation from behind, salutation from all directions and salutation with all my limbs and salutation forever and ever and ever. This is the state in which you should arrive. And when you arrive at this state again and again you see, when Sri Krishna shows the Vishwarupa, you see Arjuna seated in that state. The Bhagavad Gita describes the state of Arjuna and says I bow to you and how do I bow, I bow to you in the front, I bow to you from behind, I bow to you in all directions and I bow utterly forever and ever. This is vidhi, in a special manner in which you bow, when you arrive at this point, when you think that now the face of the truth which is veiled will become unveiled. This is the message in sum of the whole Upanishad.
Sri Aurobindo says that these 18 verses give you the key to both—of the knowledge of the divine life and gives you also the method of arriving at the divine life. Sri Aurobindo has written a bookThe Life Divine, if you don't have the time to readThe Life Divine, you read only these 18 verses, all that is contained in this. That is why we have chosen Isha Upanishad first and foremost. The secret of divine life is given in these 18 verses, secret knowledge of it and the secret method of arriving at it. It's a complete Upanishad and in its completeness everything is given, all that you need to learn about divine life is given here. All the terms that I gave you, all the words I have given you deliberately, if you know these words they are the most important words. If you want to lead the divine life, contemplate on these words, connect these words. When you find time, you have the text; you read the text as if you have no school. All right, thank you.