Kaivalya Upanishad Lecture 18 on 17 December 2023

Full Transcript (Not Corrected)

We are studying the Kaivalya Upanishad. Bhagwan Brahma himself is giving a knowledge about Brahman to one of the greatest Rishis called Ashvalayana. In this Kaivalya Upanishad, we have completed 17 already. And 18 also we have completed. 19th we have started. It is always my custom to go back one or two mantras so that the thread will be a connecting thread between what we have heard and what we are going to discuss further. So Brahmasti is giving the teaching that in this whole world, there are only three things. Karta, Karma, Kriya. Subject, object and the instrument which connects them as a result of which we get Brahma or knowledge. So here three different words are used. Bhogyam, Bhokta, Bhogaha. So Bhokta means the person, the experiencer. Bhogyam, the object which he wants to experience. Bhogaha and what is that experience as a result of using the instruments called both body and mind. Let us remember always whenever we are using the instrument, the body by itself cannot give any experience. Mind by itself cannot also give experience. Even in the dream state, even though we say there is no physical body, but the samskaras we gather, the memories that we gather are all gathered only from the waking state through the instrumentality of the five sense organs and five organs of action. So the whole world can be said as only an interaction between the experiencer, the experienced object and the experience and the resultant, Sukha, Dukha, etc. But to understand, there are three states. Trishu, Dhamasu. Jagrat, Swapna, Sushupti. Waking, Dream and Dreamless. Is there any other state? Of course, there is no state, but there is that Brahman called also Turiya. I was experiencing waking. I was experiencing dream. I was experiencing dreamless. That I is the one moving from one room to the other room. The rooms are changing. The states are changing. But I who is moving is never changing. So I put on three different types of dresses just as we put on when I go for playing cricket or any other particular game, football. Then I put on a special dress. When I enter into as a doctor, as a lawyer, I put on another dress. And when I go for swimming, I put on a different dress. When I am sleeping, I put on another dress. But I am the one and there is no change. When my dress changes, then my action also changes. My role also changes. Similarly, this is an example. So waking, dream, dreamless. I am only going through them. And if I am not there, these three states will not even exist. Because I illumine them. And that is said in the second half of 18th, I am not Jagrat, Swapna or Sushupti. I am completely opposite to all these three. They are limited. I am unlimited. They are Jada, inert. I am the full of consciousness. But I am a Sakshi. I am only a witness. As I discussed yesterday, Sakshi means not only witness, but the power. Because of the presence of whose power, these three states are possible for the mind. That power am I. I gave the example of a powerful magnet. In whose presence, without its doing anything, things get done. Ramakrishna is the example of a king. A king just sits there. But a boss sits there. Manager sits there. By his very presence, everybody becomes alert and performs. In whom am I? Chit, Matraha, Aham. I am pure consciousness. Chit. When I am acting through these three roles, waker, dreamer and sleeper, then I am Chidabasa. When I am completely free from all these, I am not even a Sakshi. Because Sakshi is the title. When there is Sakshyam, something to be witnessed. But when I withdraw into myself, Chidabasa will not be there. Only Chit will be there. I am that pure consciousness. Sadashivaha. Shiva means auspiciousness. Or it is called pure Ananda. Unbroken bliss. This we had discussed. Then what is the resultant of this knowledge? If I am pure consciousness, I am ever aware. Then what happens? If something is born, I am witness to that. That we understand. You witness the birth of your brother, your sister or your friend or your enemy. It doesn't matter. But what about your own birth? Do you witness? Yes. Because you simply say, I was in the unmanifested. Now I have come into the manifested. How do we know? Because we use particularised words appropriate to that situation. I am born. And what is the contrast? I was not born. I am unborn. Means I am in the unmanifested. I am born. This is the manifested. But I comes first. I always means Sakshi. I always means pure awareness. So that is what being said. When I am present, everything is born. And as long as I am present, everything remains. And when... What happens to all that? Even I witness their birth and their sustenance and their dissolution. All the three, I am witnessing. That means without me, there is no world. World cannot be born. World cannot be sustaining. World cannot also go back to its cause. So I am the witness of cause and effect. A whole birth, growth and death is nothing but cause manifesting as effect, remaining for some time and then going back into the cause. Like for example, a bubble, a wave in the ocean. Without ocean, the wave has no existence. But it is born as if for some time it pretends I am separate from you. You are big, I am small, etc. But after few seconds, that's why we say births like a bubble. So the bubble merges in the wave. The wave merges. This continuous process arising of the wave staying for a short time and going back. That is why we use in Sanskrit Kshana Banguram. Jeevitam Kshana Banguram. Bangu means bubble. So it is only for a moment. What is the moment? It is just one blink of a second. Sri Ramakrishna gives a beautiful example. Shiva and Parvati were there on the Mount Kailasa and suddenly there was a big sound dum like that and Parvati was startled. She asked Lord, what is that sound? Ravana is born. dum next second what is this sound? Ravana is dead. So for them it is only Kshana like in our dream state. So suppose you witness a baby is born and she is the apple of everybody's eye and becomes grown becomes old and one day you also attend that person's funeral perhaps thinking that how come I am older than this fellow the Krama should be me first. So how many seconds does it take for you to reach America or to reach Australia or to reach Mars or to reach Svargaloka. Can you go to Svargaloka in dreams? And I think the only way for you to reach Svargaloka is through the dreams only. There is no other way because it requires tremendous amount of Punya Karma, Dharma Karma. So I must be there and that I is called limited consciousness Chidabasa, limited by the mind limited by the body but all the time wherever there is Chidabasa there will be Chit. That is what was said earlier. Same thing the whole universe we are not talking about one particular object the whole universe comes into existence. How? As soon as we wake up from the deep sleep where was the world? There was no world. The whole world life entered into the unmanifest. As soon as I become awake aware the whole world comes into play and it continues until I am aware of it. And then I enter into pure mental activity called Swapna Jagat and then that comes to an end. That is the end of the known world. Since there is no world the Sukha, Dukha that belong to the world also disappear and that going beyond Sukha, Dukha is called Ananda. And so long as I am in the deep states, deep sleep state I experience that Ananda for quite some time from the view point of the waking state of course. I went to bed at 11 o'clock and woke up at 5 or 6 so I did not know anything in between. So such a long time is a very very rare thing. That is one time that when we forget the world. But is there a time when I transcend even the Chidambasa? Yes. When a thought comes to an end, that is the death of the thought. When another thought starts that is the birth of another thought. In between there is a borderline and that borderline may be for a short second but very peculiar idea I will explore it. Just hint at it. We say that it is only the death of one thought and the beginning of another thought is a very short duration. When we are saying that I had a long deep sleep from which point of view are we talking long or short? Is it from the deep sleep point or is it from the waking point? It is only always from the waking point. Going beyond waking and remains going beyond time. So when we are timeless, we don't count time. Counting time is possible only when time has started. In waking as well as in dream. So, how much time did we really sleep? We should never say I slept 6 hours. We should not say I slept only for a second because that is indescribable. Same thing let us apply to in between two thoughts. We should never say only from the thought point of view. So that was the last thought. In between just fluttering of the eyelid closing of the eyelid this is only from the waking point of view. Not from the experiential of chit. Only chit will remain. And that chit has a name. In fact, two names. That is Brahma. Brahman. Not Srishtikarta Brahma. I am Advayam. Advayam means what? Many-foldness. Many-foldness means time, space and causation. Going beyond the limitation of time, space and causation is called Advayam. Dvaita doesn't mean two. It means many. In fact, Sri Ramakrishna says if you are aware of one, you are aware of the many also. Advayam. Aham. Asmi. So Aham. Advayam. Brahma. In me alone everything is born. In me alone does everything exist. And in me alone is everything dissolved. What do you mean by I? Chinmatroham. That is awareness all the time. I am that non-dual Brahman. So why is it the beautiful explanation the effects which are making dreamless can never remain away from their cause. They are all born from their cause. And they exist in their cause. And even if the manifested effects were to end their particular expressions, they can merge back only to become one with their cause. Simple example. An ornament is made out of gold. So gold is the cause. Ornament is the effect. Is there a second object called ornament? No. It is nothing but pure gold only. Then what is the distinction? Previously, the gold was shapeless, therefore nameless, therefore not what is called purposeless. But if you have made a necklace, then it has acquired a specific form and to distinguish it from other forms I give it a specific name and it can be only worn on the neck. That is all. But all the time, there is no second object called necklace. It is nothing but pure gold only. Gold without any name, form, quality and gold with name, form and quality. So if it is without form, we cannot distinguish it. Therefore it is called cause. And when it can be distinguished, we call it an effect. So this whole universe is nothing but pure consciousness with name and form which Vidyaranya prefers to call Asti, Bhate, Priyam, Nama and Rupa. Why? And what is the Brahman world only with Asti, Bhate, Priya but without Nama, Rupa is Brahman. Brahman with Nama, Rupa and Asti, Bhate, Priya is called the world. That's all. So I am that Brahman. I am Advaya and I am that pure consciousness. This is what we discussed in our studies class. Then we move on to the 20th. Actually as I mentioned, these are all for the sake of Manana. What is the Shravana? Aham Brahmasmi. Tadevatvam tvamevatat. That was the Mahavakya we discussed earlier. These are all for the sake of Manana. And as I said, Kaivalya Upanishad is only echoing. The best gems from various Upanishads have been taken and that is what is also happening here. So in the 20th mantra, This is nothing but again an echo of what we had already discussed. What is it? I am smaller than the smallest and also I am the most vast. Instead of saying Mahato Mahiyan, simply I said Mahan Aham. That's all. Slight change of the words to suit the Vedic meter. I am the amazing manifold universe. I am the ancient one, the Purusha, the supreme ruler am I, the effulgent one by nature and ever auspicious. Let us analyze this but it is not too difficult at all. Anu, we have to imagine that the smallest thing that can be conceived by the mind is called Anu. So do not translate it as atom because now scientists and especially some people who have studied little bit of smattering of science, they are apt to say no no, you are old timer. Now this atom also has been broken into pieces, became particles, then it became pockets of energy. So this is how the latest is pockets of energy. And what is that pockets of energy? So they understand when they confront their angry wife, they understand what is called this pocket of energy. After all, don't forget, even the greatest scientist also had to be given some cooked food. So, the smallest thing that mind is capable of imagining, call it particle, call it a small pocket, whatever you call it, that is called Anu. So, he is telling there is a law how knowledge can be propagated, spread, conveyed to others. Always this law, we know it, we have to keep in mind. Anything to be conveyed to somebody who doesn't know, has to be conveyed through something he has already known. Many many times I have given the example, this is one again repetition. Suppose somebody has never tasted a sweetmeat. How to make that person understand what is this sweetmeat? You can never make him understand 100%. What you can say is, supposing this person is growing in a jungle and in that jungle also everywhere these bees will be creating their own hives and they will be producing honey. They transform the nectar of the flowers into honey and we merely go and then steal them and we feed, sugar feed them. So, once this person has tasted or he tasted some kind of sweet fruit, so that is easier example. Then how did you like that honey? So it's very good. That's why I am always in search of it. I want to eat it again and again. But supposing a person is growing in an island where only bitter gold grows. How do you convey the idea of sweetness? Because bitter gold also undergoes several changes. So the most bitterness will be at a particular stage. Most often before that it won't be so bitter. So have you tasted that bitterness? How is it? Oh, it is all comparative, you know. Compared to when it ripens after a few days, this bitterness is very pleasant, tolerable, comparative. Tolerable means what? Very sweet. So you see, a sweet meat is much much superior, hundred, thousand times better than that. But I think according to our understanding, everybody has a taste of either a fruit or a vegetable. Are there vegetables which are sweet? Absolutely. There is a squash and it is called foreign squash. I don't know why I never got it. Foreign squashes are tasteless squashes. So it is what is called gold. We know what is called pumpkin and village pumpkins. How sweet that curry will be, that sweetness. Or if somebody is growing sugarcane, so you break it and then you eat. Or sometimes, sweet corn. Extraordinary tasty sweet corn. Especially Americans, we have to admire them. They grow very much that sweet corn. So, we all admired that sweet corn. Sweetness is there. Of course, India doesn't lack sweetness. Oh, we have got first class rasalu. Mangos are there, so sweet. Every region produces its own speciality and all are incomparably sweet. Somebody once asked me in Italy, how come God again and again incarnates only in India? I said there are two reasons. One reason is, who knows better than God that the best mangoes grow only in India. That's why He comes again and again. And the second reason is, once He had a curiosity to visit the West. And He came in the West as Jesus Christ. And you fellows gave such a treatment. No, He said, no more coming in the Western countries. India is the safest country, free from all terrorists and all those gundas in this world. Hamas people are not present there. So, that is why He comes. Now, what I am trying to tell you how can knowledge be conveyed? Only from the known to the unknown. That is why marvellous vichitram. What is that marvellous thing? That when we are babies, how much our parents love us. We learn how to be loved without any expectation of return. The swarth, because when we are children, babies, accepting trouble to the mother and father, especially to the mother, we are nothing, not a bundle of joy. So, but why did God? Because parents are taught. You have to learn slowly to extend this unsolicited love, unexpected love, unreturnable love. You have a right to love, but you don't have any right to expect it back. They learn it. Everything in this world is to teach us a good lesson. But the other one is, someone has to teach us, so that when we have children, in our turn, what we have learned, we learn to give it back. That is how evolution takes place. So, from the known to the unknown. That is why Ramakrishna never condemned, Vedas never condemned any ashrama. It is only the useless Advaitins who go on condemning. Rest ashrama is a terrible state. No, no. Rest ashrama, you have become a sanyasi only because of a rest ashrama. You learned how to love your children, increase that love, and when that love, increased love doesn't produce the expected results, when the children doesn't return, neglect us, or even if they return, they cannot really help us. Then helplessly, we turn towards God, direct all our learned love to gather it, to unify it, to harmonize it, and to direct it towards God alone. Then we enter into vanaprasthashrama. Vanaprasthashrama is like the silkworm preparing a cocoon, so that it can become burst out into the full-fledged colorful butterfly, and through contemplation we transform ourselves into that butterfly. But vanaprasthashrama is the cocoon we have to build around ourselves, so that we are not disturbed in any way. But the cocoon is there to protect us from the external threats, but inside, we are trying all the time to become full-fledged beautiful butterflies. There is no other insect which is as beautiful as a butterfly. So, this is the purpose of grihasthashrama. First, learn from the Guru, especially staying with the Guru, what is the blueprint for life, how to behave. Dharmamchara Swadhyaya Ma Pramadaha Matru Pitru Karya Abhyam Na Pramadit Abhyam Matru Devo Bhava Pitru Devo Bhava Acharya Devo Bhava Aditya Devo Bhava, etc. So, this is how we learn. And that what we learn, must be put into practice. That is the speciality of grihasthashrama. Experiment, experience, evolve further until we enter into the third stage called that creating a cocoon. That is called vanaprasthashrama. And if we do it properly, we grow. And then we come out as full-fledged sannyasins who become atyashramis. It is not a mechanical process. It is an evolution gradual evolution of the pure consciousness. So, here the sage Parameshwari himself is telling that if you can conceive of the smallest thing, I am even smaller than that smallest. If you can conceive a huge mountain. So, this is also comparative degree. What is it? When you say this is a big mosquito, small mosquito compared to that big mosquito is much more in volume. When you say that this is a small dog, but this is an elephant, how huge this elephant is, is a comparative degree. When you say this is a small hill, this is a huge mountain, we are not talking that kind of bigness. We are talking that which contains everything within it. So, it is said Markandeya Rishi had seen Bhagavan Krishna a vichitra purusha breathing in and out and Markandeya had felt drawn inside the what is called in-breath. He went inside and then he saw a huge brahmanda in Bhagavan Krishna's stomach. That is why only God knows how big it is. And then he enters in that brahmanda there are innumerable uncountable brahmandas and one of them is our cosmos. In that cosmos our solar system is one. In that solar system our earth is even like a speck. If you draw a map and in that India cannot be seen. In that we have got this Varanasi. But what a marvelous country. What a marvelous city. Here Shiva will give mukti. So what are we talking about? Exactly. This is smaller than the smallest. It means unimaginable. Unimaginably huge. That means the whole universe is contained. Now where is this universe contained? We have to get it from the earlier mantra. Consciousness. So the world comes out of consciousness. The world is alive so long as I am aware of it. The moment I withdraw my consciousness, awareness, the whole world disappears. That is what we have seen. That is what he is telling. Vichitram means what? Every second it is changing all the time. That is called Vichitram. Everything. That is why And Arjuna was given such a Vishwaroopa like a kaleidoscope. He could not bear it. Because there will be Srishti, there will be Sthiti, there will be everything will be there. Vichitram. That means so amazing. We have to exercise our imagination to understand what is the meaning of this Vichitram Vishwa. And Purandara Rasa gives a small hint. There was a huge rock. So hard. Even it is difficult to break it. In the midst of that rock there is a small space. In that space billions of creatures are living there in their own world. They are fighting like Hamas and Israel people and God is supplying even food to them. So Srishti, Sthiti, Laya going on all the time. That is the Vichitram. Scientists have discovered they never thought it is possible for life to exist where? In the coldest regions of the world and they drilled. What do they find? There were creatures, microbes so small but they are all alive with life. Life means consciousness. Consciousness means this is my friend, this is my enemy. They form colonies and they fight with each other and no less than any human society. In case we are inclined to think man is great, that is only our Ahamkara. Because every creature thinks I am the greatest. But the root cause of everything is pure consciousness. So Aham Vichitram Vishwam which is emerging and this arrangement is changing every second. Puratanoham. Puratana means very ancient. Ancient means what? Anadi. Anadi means I am birthless, I am causeless, I am also effectless, I am unborn. That is Puratana. Purushaha. Purusha means what? So he who is pervading everywhere is called Purusha. And he is also occupying this Puram. Bhagavad Gita is an essence of all the Upanishads. It says Every body, every mind is a Pura. That is why Shiva got the name as I explained is called Purari. Purahara. That is destroyer of the Puras. How many Puras? There is a Stola Sharira, there is a Sokshma Sharira, there is a Karana Sharira. Is it only confined to human beings? No. Everybody, even the smallest insect, we don't know anything about them. They will be having what is called gross body. They are small. Their mind may be small like baby's mind but there will be a mind which is called Sokshma Sharira and they will have Karana Sharira. How do you know there is a Karana Sharira? Because they encounter situations and they learn their lesson. They develop their own Samskaras and next time when such a situation confronts them immediately they remember Oh! Last time I encountered I was about to be squashed so this is how I escaped. Immediately it comes into play and where is this Samskara hidden? Karana Sharira. So we have to be humble how much we have to accept how much we are ignorant we think that human being is the greatest of course from one point of view it is true but God is manifesting sporting, doing Leela. So this is being expressed here I am all pervading means what? Nothing else exists excepting me therefore I am Isha just as clay pervades every single product of clay gold pervades every single product of gold and wood pervades every single piece of furniture that is called Isha means what? Not like a dictator ruling over but without whose presence the very existence of that thing will not be there. If you remove gold from an ornament, the ornament itself will not remain at all and Hiranyamayaha means what? I am the throbbing, pure shining enlightening consciousness When Shri Ram Krishna visited Kashi, he saw golden Kashi so immediately don't rush and then try to find out gold what it means is pure Satvaguna millions and millions of Sadhakas are doing so much of Tapasya silently genuine people don't come out they even pretend to be mad Aham Hiranyamayaha or Virat Purushaha Aham Sutratma or you can say I am Brahma different names for Brahma Saguna Brahma what are they? Ishwaraha Hiranyagarbha Virat Purushaha these are different names Aham Shivaroopamashmi I am none other than pure consciousness pure knowledge pure Sat Chit Anandam and another name for this Sat Chit Ananda is called Shivam because everything leads to happiness more happiness and most happiness this is the meaning of 20th Mantra I am smaller than the smallest also I am the most vast I am the manifold universe amazing I am the ancient one, the Purusha the supreme ruler am I effulgent one by nature ever auspicious we have to be very cautious when we say He is the ruler immediately we remember our state government, central government no that would be gross misunderstanding of the word Ishwara means without whose presence whose existence anything or nothing exists at all that is called Ishwara He is the Antaryami He is the Antaryami so that is it one who pervades everywhere that is or He is there because of whom we become conscious of this that is called Purusha that is why Purusha Suktam this particular verse is only a reflection of that one I am that Purusha that is I am pure Satvaguna I manifest as the I am Hiranyagarbha I am Virat Purusha, I am Ishwara and I am Shiva ever auspicious because is a word profound meaning what is the meaning whatever happens somebody is cutting the throat of somebody is it an auspicious act yes it is an auspicious act we have to understand because he who thinks that he is the killer he who thinks he is the killed Atman is the only thing and who is the killer who is the killed we have to be very careful that is why everything is Leela that is why Ramakrishna always used to say there are only two things unmanifest, unmanifest Nitya and Leela nothing else so this is one of the most beautiful mantras for us to think about with this what is called first part of the what is called first Khanda Prathama Khanda is almost over, some people take it as beginning of the second Khanda also this 20th but I have taken it as part of the first Khanda only so and the most auspicious thing in the world, then we move on what they call second Khanda or second chapter or second part which is 21st verse I am without hands and legs I am of incomprehensible power, I see without eyes, I hear without ears devoid of all forms I am all knowing I know everything and there is none that knows me I am ever pure knowledge, we will discuss this one in a slight detail Pani means hand I don't have any hand but I grasp everything so I do not have any legs I am everywhere I am of that power, that energy that's why it is said devotees of Sri Ram Krishna also everyday they sing this particular 21st mantra is a little more elaboration of these two lines that comes namo namo salutation so lord vakyamana atitha indescribable achintya shakti but shakti, shakti means always active and shakti also means pure consciousness that's why tantra uses a very particular word it is called chitlila chit shakti chitlila very beautiful coined words, two words chit shakti means chit itself has two aspects the nitya aspect of chit is called chit and the lila aspect of chit is called shakti I have also quoted earlier if you still remember just remembering if Shiva energy, maya shakti is not united with Shiva then even Brahma Vishnu, Maheshwara they are incapable of doing anything, that is why it is called sa guna guna means shakti guna also means prakruti so Sri Ramakrishna says when I try to think of without activity the reality when I try to think of reality without any attributes, I call it Brahman, but when I think of srishti sthiti inasa activity, I call it shakti, that is there is no difference between nirguna and sa guna depends upon how I look very interesting and this is also worth pondering over what is it, really is Brahman creating or is it the play, the trick played by my mind that sometimes Brahman creates, sometimes he doesn't create, so I choose to call Brahman without activity as Brahman and the same Brahman with activity as shakti shakti is with activity Brahman is without activity, because the very constituent element of the mind is, you cannot think of one guna without its opposite guna, good if you don't know what is evil you will never know what is good if we do not know what is white we will not know what is a color, if we do not know what is life, we will never know what is death and vice versa, if we do not know what is unhappiness we never know what is happiness this is called dwandwa this is the very nature of the mind so even to think this is sa guna Brahman, this is nirguna Brahman is part of this one only so when we see this one who is really doing it for example when we go to sleep, when to bed and when we dream so are you grasping something, are you holding something, yes and what type of hands you are using, no are you running in your dream then how are you running do you have legs there, no your very thought is doing that not mere thought but thought combined with chit shakti or awareness, chidabasa in other words so apani padaham achintya shakti whatever a person can do with hands and feet that means with all the organs of action that is indicated with these two, pani and padah hands and feet then organ of generation, organ of evacuation etc all these five organs of action or etc etc we call it, they are indicated by the half of the first line second half is the indication of the mind that is the gnanendriyas pashyami achekshu sa srunomi akarnaha brahman doesn't have ears but he hears everything brahman doesn't have any eyes, he sees everything because how can he see without eyes, because the object to be seen is he himself and the object which gives knowledge through sound that object himself is he, for example there is a drum and we are aware of the existence of the drum only when we hear that sound of the drum but if I am the drum I am hundred time hundred percent of the time hundred percent I am aware, I am the drum I don't need to sound I don't need to see I don't need to touch etc so all the five sense organs, seeing hearing, touching tasting, smelling I can do it because I am pure knowledge, what is the purpose of all these organs of action and organs of knowledge to give us knowledge and who is brahman the very manifestation of brahman does he need then all those things no, we need them because our mind is limited, body is limited but the all pervading brahman is nothing but pure consciousness, he doesn't need all these things and then aham vijanami I know everything without the help of these instruments vivekta roopaha I am formless actually so nachasthi vedta there is nobody who can know me, why? I am the only one I am advaya so the question of somebody coming to know here is some psychology involved if there are two people the knowledge of both of them is limited because they can never be what is the theory of knowledge the moment we forget ourselves we become identified with the another object if we are identified 10% our knowledge will be 10% if I am identified 50% my knowledge of that object will be 50% and if I am identified 100% then I know I am a table I am a tree I am a animal full knowledge will be there so that is what is indicated nobody can know me but I know everything aham vijanami sarvam we have to add that word sarvam it is not here and then nachasthi vedta mama there is nobody who can know me chit sadaham then who am I? pure consciousness you can call it pure knowledge pure awareness Ram Krishna uses a beautiful word pure mind and pure atman are exactly one and the same because there is nothing to distinguish what is called pure mind pure mind means what? pure mind is no mind pure atman is no atman because this is pure this is not pure this is 50% pure this is 100% pure all these things who is leveling these things function of the mind when there is no mind who is to say this is pure or impure or anything that is what he says mama nachasthi vedta mama there is nobody who can know me because there is only one way if any person becomes me brahma vid brahma eva bhavati but who am I? sadaham chit I am the pure consciousness all this time these are beautiful what is called nuggets of knowledge which we are supposed to meditate upon and what is the purpose? our ahamkara will disappear pure aham will remain this is the methodology whether you are a bhakta or a jnani these beautiful thoughts are there we will discuss them in our next class om jananim sharadam devim ramakrishnam jagat gurum pada padmet ayo sritva pranamami muhurmohu may Ramakrishna holy mother and Swami Vekaranda bless us all with bhakti Ramakrishna