Dakshinamurti Stotram Part 27 on 27 March 2021

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMI MUHURMUHU OM YO BRAHMANAM VIDADATI PURVAM YO VAI VEDAMS CHAPRAHINOTI TASMAI TAMHA DEVAM ATMA BUDDHI PRAKASHAM MUMOKSHU RUVAI SHARANAMAHAM PRAPADYE We have been enjoying the study of the Dakshinamurthy Stotram. In our last class, we have been analyzing the sixth shloka, which is a marvelous shloka. This is a complete and thorough analysis of what really Sushupti or deep sleep is. And what is that shloka? RAHU GRASTHU DIVAKARE HINDU SADRUSHO MAYA SAMACHCHHADANAT SANMATRAH KARNA UPASAMHARANATO YO ABHOT SUSHUPTAH PUMAN PRAG ASVAP SAMITI PRABODHA SAMAYE YAH PRATYA VIGNAYATE TASMAI SHRI GURUMURTHAYE NAMAIDAM SHRI DAKSHINAMURTHAYE Withdrawing all the functions of the senses, he who enters into a state of deep sleep and remains there as existence alone, veiled in maya like the sun or the moon during eclipse which seem to be covered but not really covered. So also this person who upon waking up remembers to have slept well but he also remembers I am so and so and this happens only because of the power of the pure consciousness and to that pure consciousness which is called Dakshinamurthy to that divine teacher who manifests in the form of my own teacher is this prostration. With this we have completed the 6th verse especially the analysis Sushupti or deep sleep. This study of the deep sleep teaches us many wonderful lessons and to the extent we can assimilate these points to that extent our life in this world called Samsara, the life of becoming becomes gradually diluted. It is very helpful in terms of understanding our own true nature and what is the lessons we learn? Two, three important lessons. I am by nature Asanga completely unrelated, unattached to all the things in the world to my body, to my mind etc. and therefore also I am not the knower, I am not the desirer, I am not the acquirer, I am not the enjoyer, I am not a bound person, I am not a spiritual person even etc. Second lesson we have to learn in this waking state as well as dream state we require a reason, a cause, an object to get some happiness forgetting the same object can also give us the opposite effect which is unhappiness and even when we are positively not unhappy for example you are hungry and you eat very tasty food and it gives us happiness but we forget this very experience produces a deep Samskara which goes on repeating after a few hours not only the body says I want food I demand similar type of tasty food if possible even better tasty food but in deep sleep absolutely no reason, no cause, no outside object and yet such a long time we are quite happy. This point proves to us that happiness is independent first of all we do not need to depend upon any object second of all third it's our intrinsic nature because if we can be happy without any object the question that we can put to ourselves is where from is this happiness coming the inevitable conclusion is we ourselves are of the nature of happiness since there is no object, no dependence etc. This is the second lesson, third lesson is that if we can be so happy even a very ignorant person even as we discussed a great what we call evil person, a great poppy, a cruel person who gives trouble to everybody but this state of Sushupti treats that person absolutely in the same manner his happiness and a saint's happiness there is no difference at all that points out to us that lesson if I can experience anybody can experience and without doing anything any sadhana any instrument and if we can keep the same thing forever whether we are in the waking state, dream state or of course deep sleep state such a person this happiness which continues unabated and continually such a person is called a sthira prajna or sthita prajna or pandita in Gita's terminology. So these are the two important points who is sthita prajna one who is happy in himself with himself is called sthita prajna. Now we enter into the seventh shloka now we have to remember before we go further in this Dakshinamurthy stotram every verse is like a sutra an aphorism the entire Vedanta literature as presenting to us in the form of prasthanatraya, Bhagavad Gita, Upanishads as well as Brahma Sutras this is what we call shastra that is a common name if any Hindu uses the word shastra whether he understands it or not or consciously or unconsciously he means this prasthanatraya that is the very foundation of Hinduism. So this entire Dakshinamurthy stotram in what is called aphoristic manner sutra form is the very essence of this entire thing and when Shankaracharya presents it to us we should not commit the mistake of thinking that this Dakshinamurthy stotram it teaches only Advaita Vedanta every shloka how does it end tasmai sri urumurthaye namaidam sri dakshinamurthaye this is called the supreme devotion paramabhakti we have not seen God until we see God we have to try to see God in one person and that is called our guru most often some of the ignorant people very often arrogant and mistaken people question after all a guru is a human being why should we pay so much of respect to him adoring him equating him with Hari, Hara and Brahma etc. the point is that we are also of the supreme nature like the guru but in a lighter vein I call it that guru is a target just as an archer takes keeps a fixes a target and practices archery we keep a guru either a living person or in Leo a picture an idol etc. and we shoot our arrows if you have still remembering not forgotten the Mundaka Upanishad that what is this arrow one's own self what is the goal it to become one with the Lakshya which is called to become the ignorant person should become completely one through bhakti that is called bow there and become one with the guru and that guru is none other than Dakshinamurthy Dakshinamurthy means Ishwara so Jivatma and Ishwara are one and the same and it is said very specifically in the Svetasvatara Upanishad that one who doesn't have devotion to the guru is not going to progress in spiritual life in fact we do not progress in any field of life and just to make a small point if you want to be a successful businessman then you must find out a business guru who is successful learn lessons from him and you can become successful similarly you want to become even a Swami Brahman used to say an expert pickpocket you must have a pickpocket guru so what is a guru a guru is that supreme teaching which will make us better in any field that we choose so but that Ishwara since we cannot comprehend him with our present state of mind comes to us in the form of our own guru the point is whether our guru's body is beautiful or not healthy or not even his mind is healthy or not is not the point I decided to look upon him as a guru as a Ishwara as Brahma Vishnu Maheshwara what is the example that's why sometimes I am tempted to quote Mahabharata is one of the greatest scriptures in the world and of that one of the greatest stories is that of Ekalavya Guru Dronacharya refused to teach him but he said doesn't matter but I have not refused you you might refuse physically so he went into a forest fashioned an image and started practicing thinking that Dronacharya was teaching him that mental aspect of adoring the guru that was more than sufficient to make him the best archer of that time exceeding even Arjuna perhaps we can also imagine of Karna now what is my point my point is with Dronacharya was not worthy to be a guru for Ekalavya in my opinion he has many defects but Ekalavya's devotion was adorable and through that devotion he became one of the greatest archers supposing this Ekalavya instead of wanting to become an archer want to realize God could he have done so absolutely without the least bit of doubt do I have any pramana for that any proof for that yes there was a great disciple called Satyakamajapala and he went to his guru he proved that he was a Brahmana by birth even though his mother told that he was not she did not know who through whom she begot him and then he said my mother served many people and she asked by me she replied that she did not know through whom she got such a horrible truth the guru replied upon hearing can come only from a Brahmana's birth so you are a Brahmana because you are a Satyavadi and then he told he said him that you go and you tend the cows and the man goes and for because of his guru bhakti even the innate potentiality came out in the form of two birds fire a bull etc so this is the whole point each soul is potentially divine all knowledge is within a guru is a very positive spiritual attitude through which our own inner potentiality will come out in brackets parenthesis we have to add without this inner potentiality even God cannot give us liberation our nature is liberation and God can give liberation to us not by giving liberation but by removing the obstacles so that naturally like a seed growing into its own nature we become what is called fully manifesting our own nature so what is the point here we are discussing here but if we have guru bhakti in this Dakshinamurthy stotram in fact I think that is the most important teaching all the other teachings we can get from every scripture but be devoted to God and you have to learn how to see God first of all in your own teacher if you can succeed doing it then by his grace you will awaken and then what do you realize and especially referring to the sixth shloka just as a man from deep sleep awakens and recognizes himself I am that person who went to sleep now I am awake so also this sadhaka through guru's grace he awakens into his own true nature says I was behaving like an ignorant person all this while but by the grace of the God I have become enlightened today salutations to that guru that means I completely surrender myself to that guru so these are the important points in the sixth shloka of Dakshinamurthy and we continue the seventh shloka today continuing the teachings of the sixth shloka what is it that was an analysis of the pure consciousness even in deep sleep it continuously that feeling of sat that exists all the time I am that is there that sadhvruthi is there and that sadhvruthi continues also even during from birth to death birth after birth and it will never disappear and to illustrate this three types of examples are given by Shankaracharya the first example says in life roughly Shankaracharya divides life into four stages the childhood the adolescence the youth and the old age of course we do not speak of death because death ends the life so long as we are alive we are born as babies and until about 15 years or so we remain in that childhood then around 15 to 25 or so we enter into that so-called adolescence and from 25 to 35 or 40 we are in the state of youth and from that onwards slow decline starts and that is called old age but whether we are babies or adolescents or youth or old age people that sense of I am this I was the same baby I was the same adolescent I was the same young man or woman or I am now the same old person that I never changes even for one millisecond continuously other states are changing but this particular I never changes that is the first analysis whole life is divided into four parts second part is every single day is divided into three states of experience waking dream as well as deep sleep Jagradha Vastha Swapna Vastha Sushupti Vastha even though continuously we are experiencing one after the other waking merges in dream dream merges into deep sleep deep sleep again changes into waking state continuous cycle is going on but I was awake I was dreaming I was sleeping but I never changes this is the second way of analyzing everyday's experiences so how many to life's experiences then everyday experiences then again the third division is again life experiences not as young or old or waking or sleeping but this time I am rich I am poor I am happy I am unhappy I am intelligent I am dull I am a learner and I did not know anything so continuously in everybody's life these states are changing how fast as fast as the thoughts allow that changes change of every single thought is a change of the states so whole life is nothing but a continuous change of these states and these change of life states even though innumerable they are subdivided into two one is I am rich I am poor I am learned I am ignorant I am powerful I am powerless I am strong and weak I am beautiful and ugly and this is very hot this is very cold this is very pleasant etc. is subdivision number A and then the second subdivision is it is what we call judgmental values Sukha Dukha certain experiences make us feel I am happy certain experiences make us feel I am unhappy irrespective of what the changing circumstances whether I am poor or I am rich learned or ignorant victorious or defeated or powerful or weak beautiful or ugly it doesn't matter no person stays in a single judgmental value simple example then we will go into depth suppose there is a rich man he is powerful he is beautiful and he is also able to influence other people he can have everything that he wishes more than anything that he desires to accumulate and enjoy naturally foolish people what what we call illogical people assume that he must be continuously happy such a state does not exist every moment like anybody else he says I am happy I am unhappy that is common to everybody just as the happiness in deep sleep is common to everybody similarly the state of being happy or unhappy is common to everybody in this world and it is experienced by everybody I will just give a small before we go into further explanation supposing there is a poor man and he is hungry and he gets a little food not sufficient to quench take away his hunger or thirst but he gets something and what do you think who enjoys a rich man and who is not hungry and here is a poor man who is very hungry even though what he got is very little you can if you are rational commonsensical person you can understand the poor man is far superiorly happy by just eating that food he feels he is in swargaloka so for that time being I am happy he feels now comes the deep analysis when a rich man says I am happy when a poor man says I am happy so long as that experience of happiness loss there is absolutely no difference in that state of happiness in that experience of happiness similarly when a poor man is not satisfied he is still hungry he says I am unhappy and a rich man he says this is not suitable for me he is also unhappy similarly between the unhappiness of the poor man as well as the rich man absolutely there is no difference at all like deep sleep these are some of the most wonderful points we have to understand so again to summarize that the whole life is divided into four states that is one analysis the whole day is divided into three states of experience that is again analyzed again the third stage is we go through every single day in whether it is in dream or in waking state not in deep sleep state various moods and in that mood I am happy I am unhappy I am rich I am poor all these thoughts will change subdivision number a that I am poor I am rich I am fat I am thin I am healthy I am unhealthy that is one subdivision but the second subdivision is that I am happy and I am unhappy everybody including the smallest microbe also goes through these experiences and these three divisions even though it is a continuous divisions of change change of states in life change of experiential states like waking in one day or change of thoughts I am rich and poor happy or unhappy through all these things all these are continuously changing like a flowing river but one thing doesn't change that I was that baby or I am that baby I am the adolescent I am the young man I am the old man that never changes I am the waker I am the dreamer and I am the sleeper that never changes similarly I am rich poor and I am powerful powerless etc never I doesn't change similarly I am happy I am unhappy when a person thinks he is happy the I will be there and when a person feels I am unhappy that I will be there no second I has come same I continues and what does that prove final point that that which to understand what is changing it must require a background of what is unchanging just as so many pictures are changing on the cinema screen but the screen itself never changes if there were to be a changing screen first thing is we will not be able to see any picture there the second thing is even though the pictures are there the pictures are changing all the time but the screen never changes similarly that pure consciousness it will abide under all circumstances and that is what is most important point if I can understand I am not all the changing states changing experiences changing modes I am that pure consciousness then we have understood this seventh shloka but this understanding cannot come without the grace of Guru and the grace of Guru is not is none other than the grace of Dakshinamurthy and Dakshinamurthy is not a strange creature Bhagawan in the form of the Dakshinamurthy remember Dakshinamurthy is not a name Dakshinamurthy is a definition what is the definition he who is capable Dakshinaha Dakshinaha what helping you to know who you are or making me understand what I am truly and at the same time he who frees me from the bondage of maya that's my Shri Gurumurthy namah idam Shri Dakshinamurthy with this background if you have understood this background then we have very well understood the essence of the seventh shloka it goes like this balyaadeshwapi jagradadeshu tatha sarvasavasthasvapi vyavruttasu anuvartamanam aham ityantahaspurantam sada swatmanam prakati karoti bhajatam yo mudraya bhadraya that's my Shri Gurumurthy namah idam Shri Dakshinamurthy first of all very briefly we will deal with this fourth line which we have repeated umpteen number of times that's my namaha my salutations to him that's my means to him the chaturthi vibhakti to whom Shri Gurumurthy my guru that who is my guru Dakshinah Shri Dakshinamurthy that infinite reality supreme reality called Paramatma Parabrahma manifesting in the form of my own guru namah idam these my salutations namaha means na mama complete saranagati surrender that is I surrender myself into my guru who is none other than Dakshinamurthy who is none other than Ishwara himself and if we can truly do so then the what is called Jeevatma will become realized soul now he knows I am Brahma so this is very important for us in every shloka the grace of God is invoked here however many advaitic works we may study however much japa dhyana we do nothing is going to help us that's why in my last class I emphasized it if someone were to ask especially a person who claims he is treading the path of jnana yoga he says are there many paths to God realization or self-realization he says no everybody has to come to follow ultimately the raja marga which is jnana marga but what did Sriram Krishna say every path leads to the same goal this is how we have to understand not the from the viewpoint of what is called ekadeshiya fanatical followers of jnana marga will karma yoga give me realization yes or no will bhakti yoga give yes or no will yoga marga give us yes or no will jnana marga give me realization yes or no what do you mean by yes or no yes it will give then what do you mean by no none of these can really give independent of God's grace God's grace is there for us to receive and that capacity to receive is acquired by the practice of any one of these what you what Sriram Krishna calls any any particular path whether it is Christianity Islam etc but without God's grace the desire will not come without God's grace obstacles cannot be removed without God's grace guru cannot be obtained without God's grace it is not possible to progress even if maya is removed so only through God's grace then what is the place of self-effort it is to receive the grace that our divine mother graciously eagerly waiting to bestow upon us but we are refusing that sense of refusal will be removed again by her grace in the form of our own guru to salutations to that guru let us now delve deep into this first of all there are changes like like this life life is roughly divided we can divide into many more states but these four are enough what is this what is the first state state of childhood what does it mean potentially we are great but the opportunity to grow is not available in childhood slowly slowly a child joins elementary nursery school elementary school middle school high school college ultimately he obtains higher education and then he enters into youth youth also many times this education continues but then you certain physiological changes take place I forgot to mention there is a state of adolescence where the person slowly is growing let us remember these are all states of growth and what is growth gradual manifestation of both the physical and mental conditions complexes it is not enough merely to grow age wise physiologically that's why a person who doesn't become more wise is termed by Swami Vivekananda as a moustached baby and there are many old people who are none other than moustached babies so the first division is childhood and a child has to grow if everything goes well he enters into the adolescence and there the physical chemical factories slowly start growing and there is every chance of that person deviating from the goal of life very very shortly I will give an illustration and then he enters into youth what is youth this is the best period where physically and intellectually mentally this even we can say aesthetically the person has the greatest manifestation of power this is very important point the peak can be reached only in the youth at best it can be continued in old age but then it is very difficult to grow as wisdom wise we can grow physical body stops growing of course mentally intellectually morally spiritually is every chance to grow it has nothing to do much with the physical growth the adolescent slowly decides I want to become this or that and then he grows into a youth youth is the time usually that is the time when a person decides either to remain single and more often than not he decides to get married to link his destiny with somebody else and that is called Grehasthasrama and slowly he grows into that state where he may have children varied experiences in life and then if he has really lived according to the instructions of the scriptures that person will grow and must grow into the third stage which is called here it is mentioned as old fourth stage the what is called the old age but in the scriptures it is called vanaprastha ashrama and it implies also the sanyasa ashrama even though it is said in this way I we can put it in parenthetically in another way that is Brahmachari ashrama and Grehasthasrama vanaprastha ashrama and sanyasa ashrama let us take it in that way in a spiritual way but even though if there is a child and there is a student and there is a married person there is a retired person and there is a renouncing person that I I was a child I was a student I was a married person I was a retired person and now I dedicated my life to God that a sense of I never leaves and so that I becomes the witness of all these changeless and that which becomes a witness must forever remain changeless and we must that is the first point intellectually convincingly to understand that I witness all those things in fact we are doing it it is not that we start witnessing after knowing that I am a witness I am witnessing all these things because that I is continuing all the time but that wisdom that I am a witness I am not the participant it comes only to wise people usually to sadhakas so when that understanding comes then two things happen the first thing that the person understands I am that changeless reality like the changeless screen upon whose body mind comparable to this silver screen all the images experiences in this case of childhood adolescence youth or old age or the second category student life married life semi-retired life and complete dedicated life all these varied experiences pass through but I am a witness because that is a fact of life that is the first thing second thing is if I am the witness I have nothing to do with that which is witnessed I am completely totally separate from it that is the second realization the third realization is I am pure consciousness and nothing to do with anything that is not consciousness which is called jada prakriti it is completely separate this is how slowly spiritual development takes place first of all all this life is divided into as I said four categories and we can take it as the change in the age of the body or we even better take the what is called changing wisdom growing wisdom as a student is a married person as a semi-retired person or a completely dedicated person but that I continues this is the first division what is the second division that every single day we are going through jagrat, swapna, sushupti waking dream and dreamless state and here also there is the same phenomena is continuing I am the waker and I am not the waker really I am not the dreamer really I am not the sleeper really but when I am a particular state and I identify myself with that state then only I acquire a new name instead of saying I am a mere detached witness I say I identify myself with this body and mostly it is the physiological condition remember waking state is intimately associated with the body not only with the mind body mind complex especially the body all the external five sense organs and all the five organs of action are active extremely active that state is witnessing all the objects experiencing them desiring them acquiring them and consequently sometimes happy sometimes unhappy and when this changeless witness which is called pure consciousness identifies forgetting its witness status that state is called I am the waker then after some time naturally the person gets tired and then he lays himself on a bed and before going into deep sleep he withdraws from his physical identification external identification remember in the dream state two things happen entire external world is disappearing it is not becoming non-existent but for the time being we detached ourselves from it secondly even these external sense organs both of knowledge as well as action we have absolutely no connection with them then what is dream state all the impressions gathered in the waking state are kept in the mind re-remembered and we mix all of them and we create a special world and each time we create a new world every time we dream we have a new dream nobody has consequently exactly the same dream of course this statement is not completely true there are people who have called what we call psychologists call recurrent dreams same dream will come again and again perhaps even day after day anyway in normal condition this is called dream state where this pure consciousness it gives up its attachment to the external world external objects external body external sense organs but it deeply attaches itself to the dream world mind samskaras gathered through the waking state and then it immediately names itself I am the dreamer though it is not the dreamer it says I am the dreamer so that is the second condition that we get here this is the dreamer I am the dreamer and something happens there not with our consent not under our control and that is called deep sleep state called Sushupti of course in the Sushupti am I witnessing yes what am I witnessing nothing I am a witness but I am a witnesser of nothing because there is no body there is no mind but there is that Maya ignorance as an object in front of us and that is what we call Avarana Shakti and this pure Atman identifies itself with that Avarana Shakti and as a result two things happen I am a sleeper remember while sleeping only upon waking up we say I slept I was sleeping but during sleep do we say that we are sleeping we do not vocalize it but that particular state we know I am sleeping I am a happy person this most people seem to be not able to understand it but then when the same person wakes up again into waking state looks past into his Sanskara memory says oh I slept so many hours I was very happy but the point is even while I was sleeping I am the sleeper I am the sleeper that there is a beautiful name for that in Sanskrit in Vedanta that is called Prajnaha in waking state there is a special name is called Vishwa and during the dream state there is another word for the sleeper I am the sleeper is called I am Taijasa and in the deep deep sleep state there is another name it is called Prajnaha I am there only while describing I am saying I am there we should say actually I was but during deep sleep state I am there I am enjoying that state and that's why I am so happy because that is my experience, experience means something we are actually interacting with I am enjoying it and only as soon as we wake up two things happen first of all that state of witnessing that part of the Ajnana called Avarasakthi disappears but the remembrance of the experience the experience itself we recollect back in the negative form I did not know anything but I was very happy remember this is very important words please pay attention to it upon waking up a person doesn't say I am happy person because I am sleeping he always says I slept well I did not know anything and I was very happy suppose a person wakes up and he says somebody is beloved husband wife or children or something very good that is a different experience that happiness which we experience upon waking up is called waking up experience nothing to do with the deep sleep experience then I was Prajna now again I have become Vishwa and until it continues to through dream state through Sushupti state the same thing continues but the I is continuing all the time now we come into the third classification I hope you remember what is it both during the waking state as well as the dream states we are experiencing continuously something most marvelous what is that we are experiencing different states and they are all changing states what is the standing state suppose a person is very rich in the waking state that doesn't guarantee him he is a waking state in dream state of course in deep sleep state there is no rich man poor man but in the dream state also he may think I am carrying all my money in my pocket and it is all in the form of my credit cards which we are doing every single day and then somebody steals my whole pocket and all the credit cards and immediately that fellow has changed the whole lot I have lost so much you may be dreaming like that so in the waking state I am very happy in the dream state I am very unhappy because I lost all my money but these states are all changing changing means what a poor man changes into rich man rich man changes into poor man I am healthy I am unhealthy I have a job I don't have a job I got married I got divorced and somebody is helping me somebody has cheated me all these varied experiences division number one we go through but I am witnessing all of them because I was rich I was poor again it changes I was happy as unhappy then it comes second subdivision what is it I am happy then I was happy what does that mean just analyze this language I am happy I was happy what does that I was happy mean that means I was happy in the past that means if I am happy now I should not say I was happy what should I say I am happy now but I am not saying it that means I have deviated I have slipped away I have been thrown out of that state but there is one that I that continues all the time that I am a continuous witness to all these states now let us wrap up what we discussed and then we important points tomorrow morning we will deal with what are the in this seventh shloka what are we talking about Jagrat, Swapna, Sushupti, everything balyaadishvapi jagratadishu tatha sarvasu avasthasvapi vyavrutthasu anuvartamanam aham ityantah sphurantam sada svatmanam prakati karoti bhajatam yo mudraya bhadraya tasmai sri urumurtaye namahidam sri dakshinamurtaye every single living creature goes through these three states every of course the mosquito may not be able to analyze these things only even an ordinary human being is incapable of analyzing only a little wise person a person who had gone through analyzed himself he is in a position at least intellectually to understand what is being expressed in this seventh shloka so first of all three divisions life itself is divided into physically the childhood, adolescence, youth as well as old age this is a division of the whole life then every single day I am in the waking state then I was in the waking state I am in the dream state then I was in the dream state then I am in the deep sleep state upon waking up I was in the deep sleep state continuously these three states are moving and I also mentioned in my last class which you must keep a real tab upon it never forget that background then only it makes meaning what is it not that few hours we are in the waking state then sometime few hours sometime we are in the dream state and then many hours again continuously in the dream deep sleep state no it could be every few minutes we can be in the waking state and when you have lost yourself in your thought you are in the daydream state and then sometimes actually you fall asleep whether you are driving you are hanging on to the railing in the bus or train or metro so you could also be in deep sleep but for a very short time so that is how accidents happen so this is the second analysis waking, dream and then dreamless state but that I pure consciousness continues and again as to that unchanging background of the pure consciousness alone all these changes can be witnessed and then one separates oneself even though we are not able to understand it if we are remembering our states the moment remembrance means I am separate and the event is separate I will talk tomorrow morning a little bit about that but every minute we are going through these two experiences I am happy I am unhappy and I am witnessing that here is a person who is happy here is a, in better words here is a thought in my mind that there is a happy thought and next moment it is a unhappy thought I am witnessing to both these, this is the second division third division they said at any given time either both in the waking state and dream state a person can be in any number of moods identifying I am a big officer and I am a beautiful person, ugly person and I had victory, I had defeat, I became rich, I became poor all these things thoughts go and we identify ourselves but there is one constant witness through all these states in this seventh shloka the life one day and then all the different moods that we go through have been completely beautifully and inexpressibly beautifully analyzed very deeply in this seventh shloka but witnessing all this completely untouched have no relationship whatsoever is that pure consciousness and if I want to know that I am not any one of these changes but that changeless witness this can come only when we completely surrender ourselves to our Guru who is none other than Dakshinamurthy and who is none other than Brahman himself this we will continue in our next class tomorrow morning