Mandukya Karika Lecture 011 on 11 August 2021

Full Transcript(Not Corrected)

OM JANANIM SHARDAAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADME TAYO SRIDHVA PRANAMAMI MUHURMUHU OM BADRAM KANNE VISHRUNAYAM DEVAH BADRAM PASHYE MAKSHAVIRYA JATRAH STHIRAI RANGAYE STUSHTU VAGUM SASTANUBI VYASHEMA DEVAHI TANYADAYU SWASTHINA INDRU VRIDDHA SHRAVA SWASTHINA PURUSHA VISHWA VEDA SWASTHINA STARKSHU ARISHTA NEMI SWASTHINA VRIDDHA SPATHIRDHA DHATU OM SHANTI SHANTI SHANTI HARE OM OM O Gods, may we hear auspicious words with our ears, may we see auspicious things with our eyes, may we be worshipping the Gods with steady limbs, may we enjoy a life that is beneficial to all. May Indra of ancient fame bestow auspiciousness on us, may the all-nourishing potion be propitious to us, may Garuda, the destroyer of evil, be well disposed towards us, may Brihaspati ensure our welfare. OM PEACE, PEACE, PEACE BEYOND TO ALL We are studying the Mandukya Upanishad with Shankara Bhashyam as well as 215 Gaudapada Karikas. In our last class, we have dealt with why we should chant Shanti Patha. What is the purpose of chanting the Shanti Patha? We have outlined three purposes. What is the first purpose? Let the instruments, our body, our minds, our environments as well as our teachers, let all these things be absolutely healthy, fine, just fit to convey on the part of the teacher and to listen with attention, with faith and understand and keep it in memory and practice. Second, there are so many obstacles could arise. So, importantly, there are three sources. By this time, we must be familiar with them from our own personality, body and mind. This is called Adhyatmika from external world, called Adhibhautika or obstacles could come from the displeasure of gods, Adhidaivika. So many things that we are witnessing now, experiencing now are because of the misbehavior, adharmic behavior of most of the people, I would say, including the so-called professed spiritual aspirants. So, let there be no obstacles by the grace of all the gods. God manifesting in the form of, in charge of various departments like the rain, shine, harvest, health, etc., etc., including diseases. This is a deep-rooted faith of every Hindu. Cholera goddess is there. Fever goddess is there. Smallpox goddess is there. Coronavirus goddess also is there. These are nothing but according to our individual as well as collective karma, God's powers manifesting either well-disposed towards us or ill-disposed towards us. So, this prayer, wholehearted prayer, by the grace our instruments will be okay, there would be no obstacles. What is the third purpose of the Shanti Patha? There is only one. It is firmly believed by Sri Ramakrishna, Holy Mother, Swamiji, by the whole Ramakrishna tradition, by the whole devotional sampradaya, especially devotional bhakti sampradaya. Everything happens by the will of God. So, unless God is gracious, it is impossible to either get the right things or get the right favorable environment, holy company, right guru, right teaching and right capacity to listen and understand and retain and above all to practice and even better to progress in spiritual life. From beginning to end, it is the grace of God, nothing but the grace of God. So, these are the three main purposes and we have dealt with that. In my last class, I also have dealt with three particular words. What are they? Sathya, Sathyam, whatever is absolutely real and that which never undergoes any change, etc. and Tuchham, non-existence, that which never exists even for seeing, excepting in the form of words. For example, the son of a barren woman and the other third category is called Mithya. What is Mithya? It is just like seeing a snake actually on the Adhishtana, substrate of a rope. So, what is Mithya? That which is experienced for a short time and then it is sublated into Oh, I committed a mistake. I thought it was a snake. Now, I know it is a rope. Sooner or later, that which is going to be sublated to be changed into its Adhishtana but temporarily, it gives a seeming appearance of something else, something appearing as something else and since it is not what appears to us and what we experience as a temporary appearance is only temporary, sooner or later, that false knowledge, that superimposing knowledge is going to disappear. That is called Mithya. But while we are experiencing, it has its effect upon us and that is our condition right now. Even though our body is Brahman, our mind is Brahman, everything that we experience is Brahman. Whatever is experienced and whoever is the experiencer, both are two aspects of Brahman only. I gave the best illustration to understand this. When we enter into dream, we divide. One waker divides himself into two, both the dreaming experiencer and the dreaming world which he experiences. Upon waking up, he understands me appearing in the dream and the world appearing in the dream, both are nothing but certain thoughts in my mind. There is no reality for it. Same thing is to be applied to waking state. Same thing is to be applied to deep sleep state also. So these three words, what are they? Satyam, that which ever exists, eternally, infinitely existent and which never undergoes any change and that is Satyam. And whatever never existed, will never exist, therefore is not existing, not even appearance will not be there like the son of a barren woman, city in the sky or water in the mirage, it never appears. So this is called Tuccham. But Mithya, that which appears like water in the mirage, I gave the earlier illustration by mistake, the son of a barren woman is the right example. But the mirage water, it has a dry sand and it appears like water. We see it and we are affected by it even if we know it. A thought, I am able to experience it, is there in our minds. This short-lived appearance experience is called Mithya and it cannot stand alone without the substratum, without sand, dry sand, there is no mirage. Without rope, there is no snake. Without the screen, there is no movie, etc. So let us always keep this in mind. Now I am going to... We already know, but still for the sake of understanding this, Mandukya Upanishad, I am going to restate. Every living creature, from birth to death, birth after birth, even a mosquito, even an ant, every bird, every animal, even plants, that's why Hindus have a belief, do not pluck either flowers or leaves after sunset because that is the time. All day they are working, converting the energy of the sun into food for people like us so they will be tired like us and so do not disturb. This is Rishi's vision that every creature, living creature, every living creature means prani, jeevi, so every living creature will be having manifestation of consciousness, awareness, to a smallest degree or to the highest degree. Prana without consciousness, consciousness without prana, such a thing doesn't exist. So every creature goes through three states. What are they? Waking state, dream state, only three? No, there is another state, we don't call it a state, we should never call it a state, that is called the turiya. For the sake of understanding we call it chaturtha pada, fourth state, but real understanding is it is the experiencer. Like I gave so many examples, you are moving into three rooms, room number one, room number two, room number three, every room is different, so your experience in every room is different, but you are exactly the same one, registering, experiencing the changes, keeping them in memory, but you are always there. So there are two parallel states, the changing states, the unchanging state. This is very crucial, I am repeating it again, there are four states, the fourth one legitimately cannot be called a state because it is not comparable to other states. Other states in comparison, when I am in one particular state, the other two states completely change. As an experiencer, I am experiencing room number one, room number two, room number three, appropriately I am acting and reacting, but at the same time I am also witnessing this change by remembering that was room number one, that was room number two, that was room number three, that unaffected, continuously witnessing, experiencer, sakshi, kutastha is just for the sake of understanding called chaturthapada, turiyapada, pada means state, but not really a state, only three states are there. So every living creature goes through these three states, but the states are themselves nothing but manifestation of Brahman only, that is the essence of this mandukya, the experienced object is Brahman, the experiencing knower, subject, experiencer, sakshi is also Brahman, he is enjoying, he divides as if, we as if divide in dream into the experiencer and the experienced. So this is very necessary because later on we have to merge the gross into the subtle and the subtle into the causal and the causal into the causeless. These three states are given with the comparison of omkara. Omkara as we all know have three syllables, a, u and n and it has one unsounded sound called chatamatra. These three are called matras and that which is only mental but it is never sounded, om om is three but om that is amatra. What comes after makara is amatra, unsounded sound and that is the witness. This comparison helps us to contemplate so omkara is the doorway first to the saguna brahma. Brahman with shakti or brahman with qualities, eshwara in advaita vedanta and this is not bhaktas eshwara. Bhaktas eshwara is both a combination of saguna and nirguna brahma but this advaita vedantic eshwara is maya sahita. Maya, brahman plus maya, brahman plus shakti. So amatra stands for nirguna brahma and these three states stand for saguna brahma. We are going to explore this subject when the shlokas come but I am foretelling what is going to come. Gaudapada, he had prayed to God very beautiful verse, in two verses summarizing the entire essence of Mandukya Upanishad along with all his 215 karikas and these are called Mangal Shlokas and sorry these are composed by Shankaracharya not Gaudapadacharya but Shankaracharya and we are going to, before entering into the Mandukya Karika Bhashya, first Shankara then only after the seventh mantra our Gaudapadacharya starts his karikas but first we will explore these two Mangala Shlokas. Mangala means auspiciousness. It is a kind of prayer. It is a prayer for the same purpose. First to make us fit or to accomplish any object, any goal successfully to get rid of all obstacles and to have more importantly the grace of God. So here goes. I bow down. I bow to that Brahman who pervades the entire world by a diffusion of the rays of knowledge that pervade all things that are moving and unmoving. I will come to the little detail later on. First let me give the plain translation. Who after having enjoyed in the waking state all objects of enjoyment which are gross, that are gross and who again after having drunk in the state of dream all objects born of desire and illumined by one's own intellect created by the intellect illumined also by the intellect and enjoying in the dream state. What does this Jivaatma do? He also reposes while experiencing bliss himself. Then giving up both the gross and subtle enters into the third state is called deep sleep state. Not only that and making us all enjoy by his own Maya and who through an attribution of Maya is the fourth in number and he is the supreme, he is the immortal, he is the unborn. I bow down to him so that all the obstacles are removed. My body, mind, my teacher, external environment be full of favorable conditions for me to take whatever my Guru teaches in and finally the grace of God. So while writing this Vahishya let me be fit to write the Vahishya. Let me understand things properly. Let there be no obstacles. At the same time let your grace accomplish all these and Shankaracharya again in his Vivekachudamani, he does the same thing that three things are extremely rare in this world to obtain without God's grace. They are not available. What is that? Manushyatvam, Mumukshutvam, Mahapurusha Samshayaha. These three, a human birth and a favorable environment, one's own health and favorable external circumstances, favorable mentality and as well as the company of great people and a deep desire to take advantage of this human birth and the favorable circumstances to reach my goal. So he says that without God's grace it is not possible. These three are impossible for anybody to obtain. Now I will go back again and then I will... So first of all, what is Shankaracharya doing? He is praising the Divine Lord. Who is the Divine Lord? Brahman. The Supreme Brahman. What is this Brahman doing? That's what he is telling here. What is Brahman doing? Prajnana Amshu Prathanaihi. What is the nature of this Supreme Brahman? Prajnanam. Prajnanam means pure consciousness which includes of course pure existence and pure bliss. Sat, Chit, Ananda. That is his nature. But when he is reflecting like the one sun, reflecting in myriads of dew drops or water drops in an ocean. Every drop of the water if there are no clouds, reflects one one sun. So like that from our viewpoint of view Amshu means the rays of this pure consciousness. Prathanaihi. Widespread. Widespread means they are available to every being. Who are the being? Sthira, Chara. Sthira and Chara. Sthira means that which is alive like plants but do not move. And Chara. Chara means moving. The moving as well as the non moving. Nikara. All pervading. Vyapi. He pervades himself. What does he do after pervading? He pervades by what? By his own pure consciousness. Not by absolute pure consciousness but as reflected myriads of reflected consciousnesses. Why myriad? Because as many reflecting mediums, as many pranis, as many minds, so many reflections. Remember as if, not really. Vyapi bhihi. Vyapya lokam. He pervades the whole universe and he manifests the what is called objects without life. Jada vastus, the mountains, the rivers, etc. How? In the form of existence but every living creature he sustains in the form of not only sat but chit as well as ananda. Even a mosquito has ananda. For example I am giving this name mosquito again and again. A mosquito is hungry, it gets a sleeping person and its hunger and thirst are completely quenched by being able to suck the blood of the person and at that time the mosquito must be extremely happy, satiated, satisfied. So this is how Vyapya lokam. If it is non-living then in the form of existence. If it is living, in the form of the sat, chit, ananda but according to the limiting adjuncts upadhis. So what does he do? Bhuktva. He goes on enjoying. Bhuktva means enjoying. Enjoying means not always happiness. Experiencing is the better word. But every experience in the final run is only a happy experience because that which slowly takes us to God that's a happy experience. So what does he do? Experiences. What does he experience? Who? Every living creature especially human beings. Bhuktva bhogan. Bhoga means what? Experiences. Objects of experiences. They could give us happiness, they could give us unhappiness. So bhuktva bhogan sthavisthan means gross. So how does Bhagawan experience these gross objects? He himself has become the gross world. As we know, Bhagawan according to Vedanta becomes first of all five what is called subtle elements sukshma bhutas and later on further evolves into five gross elements. So through the five subtle elements he becomes the what we call mano buddhi chitta and ahamkara what is called human personality and these four are illuminated by reflection of the chit called chidabhasa. So chidabhasa plus mano buddhi ahamkara chittani first reflection then these gross objects body our five sense organs etc and ten sense organs, five of action five of knowledge and the entire external world what does he do? In the state called jagra davastha waking state bhuktva bhogan sthavisthan sthavisthan means gross bhogan means any type of experience whether it results in happiness or unhappiness, bhuktva having experienced all the experienceable or gross objects in the jagra davastha through the body and mind, body means mind means mano buddhi chitta and ahamkara, body means through the ten sense organs so ten plus fourteen, through these fourteen instruments he completely enjoys a waking state and that is where he is completely awake, after some time what does he do? He becomes tired, so what does he do? punarapi punaha api, again what does he do? He enters into dream state swapna avastha, what does he do? He, all the experiences he had in the waking state, he gathers their impressions he gathers in the form of memory every experience results in memory of various objects and then when he enters into this swapna avastha, subtle through subtle body, through mind alone, here body is not aware and these ten sense organs of the body also not aware, but purely with this mano manas, buddhi, chitta and ahamkara what does he do? dishana, dishana means buddhi bhasita, illuminated imagined lively kamajanya, so many materials are there in the form of memories but he chooses what he would like to play with again sukha dukha not necessarily everybody enjoys, only have sweet dreams, bitter dreams also is a very common thing, so dishana that is dhiya through the buddhi udbhasita, so he brings out the memories and he mixes, he takes a mixi and any number of permutations and combinations and he makes human being fly and a bird walk like a human being a dog talking like a human being and a human being also barking like a dog etc what does he do? bhasita kamajanya what he likes to put that means what each one of us are responsible for our dream states because we ourselves are creating them then what does he do? after that he becomes very tired so through the indijagada avastha he worked hard in this apna avastha also he worked very hard now what does he want to do? sarvan viseshan pithva sarvan, every type of experience which he had in the indijagada avastha waking state as well as dream state what does he do? viseshan visesha means that which differentiates one object from the other object that was a sweet this was a salty material that was a big chair this is a small table that person was a very good person this mountain is a very hard mountain it is summer very hard it is winter very cold it is spring very very enjoyable weather all these distinguishing factors which are called viseshas they are called separating factors all those things what does he do? pithva, as if he is drunk he mixed, put them in a tumbler drank, that means they disappear so completely making all the distinguishing factors that means he will enter into that deep sleep state where there is no mind so mind experiences objects, the entire gross world is not there similarly the dream experience subtle body, subtle world experiences also have disappeared that is called deep sleep but they have not disappeared they will be there only in the state of seed so what does he do? pithva pithva means resolving, pithva means drinking, drinking means just as when you drink something it doesn't appear but it is there inside like that all these experiences are there in what state? karana avastha, bija avastha in a seed state pithva, madhura bhuk because there is no distinctions, there is no friend there is no enemy, there is no sukha, there is no dukkha there is no gain, there is no loss, there is no defeat there is no victory there is no bank balance there is no absence of bank balance no husband, no wife no kingdom, no begging, everything disappears excepting sweetness anandamaya kosha that's why karana sharira that state of deep sleep is called anandamaya kosha, only ananda is there, what is ananda? that which gives tremendous amount of peace calmness restoring the body and mind and yet the person really enjoys it, that is called madhura bhuk, madhura means sweet, this is the sweetest thing, many people say good sleep is the sweetest sleep not even sweetest dream sweet dreams can also make us completely suffer from diabetic dreams so anything that is, that separates the experiencer from the experience can give us either a positive experience or a negative experience in the end both of them as we discussed, bind each other but here there is no bondage, there is no bond no other duality is there, though they are there in a seed state madhura bhuk, that's a beautiful word, Shankaracharya uses, then what does he do? mayaya through maya, who? the supreme brahman only in the form of every jiva he goes through all these three states, not only he enjoys it, he also makes everybody enjoy it, bhojayan so through individual maya shakti is called nidra shakti and collective nidra shakti is called maya shakti, mayaya through his inscrutable maya, bhojayan he makes everybody enjoy these things in fact he himself enjoys in these varied forms maya sankhya turiyam param amritam ajam brahmayat tat nato vasmi, so he is, what is his nature? who makes all, who enjoys all these things, who divides himself into the gross, subtle and causal, and through waking state dream state, deep sleep state, as vishwa and virat, as taizasa and hiranyagarbha, and as eshwara and prajna, prajna and eshwara what is his real nature? maya sankhya turiyam, with turiya that is the highest state parabrahma, another name, it is called maya sankhya only for the sake of our capacity to understand it is given the number 4 but it is maya sankhya means in reality there is no fourth state at all turiyam, that turiyam has got different names synonyms, what are they? param, it is the supreme amrutam, once a person understands that there is no more what is called mrita, death he becomes a what is called mrityunjaya, conqueror of death, then ajam, why he doesn't die? because he is never born he who knows I am born is bound to die and he who knows I am dead, I am going to die, is bound to be reborn and what is the final name, familiar name brahma, so maya sankhya, turiyam param, amrutam ajam, maya sankhya, the fourth number is only for the sake of our understanding really there is no such thing it is called turiyam turiyam means that which is beyond the, what is called vishwa, taijasa and prajna jagrat, swapna and sushupti is called turiyavastha, it is not an avastha, if you think it is an avastha, then you are going through a lot of turmoil that's why it is called maya sankhya, it is only for intellectual understanding it is param, this turiyam state is param, it is amrutam, it is immortality, ajam there is no birth at all if there is no birth curiously there would be no creation also, when we say I am unborn I will not say I am unborn, but the world is born, along with my non birth the non birth of the world also, that thought will never come both will disappear, both appear, both disappear at the same time and what is the final name? that is called brahma, to that brahman, I bow down so that I can enjoy these beautiful things this is what he is telling so, now we will go into the second one there he has given so many epithets param, amrutam ajam, turiyam maya sankhya and brahma here all those things he says we are going to use this word turiya, most frequently in this mandukya upanishad that's why he specially uses this word turiya here we have to understand that bhagavan, paravatma nirguna, nirvikara nirvisesha, paramatma that is the name of turiya, there is no difference between turiya and the nirguna brahma so, this verse also exactly same meaning like the first verse of mangala sloka but different, almost same words, synonymous sometimes same words also may he the self of the universe dwelling in the fourth state protect us, I who after having enjoyed in the waking state the gross enjoyments resulting from all this virtue and vice, enjoys again in the dream state the other subtle objects which are created by his own intelligence and illumined by his own light and who after having absorbed all of them gradually into himself and having abandoned all distinctions becomes devoid of attributes, exactly same meaning but I will deal with the Sanskrit yo that turiyam yaha, yo means yaha, he that turiyam, now is he male or is he female or is he neuter whenever Advaita Vedanta uses atma paramatma and yo saha etc don't take it as a male it is just words to be used so atma sometimes can be used in a neuter gender also it is bhagwan brahman being formless being indivisible is neither male nor female nor neuter, these are all words created by the mind to make our life easy in this world because we experience here is a man, here is a woman and here are things which are neither living they are non-living etc yo that turiyam that brahman, who is he vishvatma, he is the soul of the entire universe in the form of existence he is the substratum of both the living and non-living and in the form of the living he reflects in the form of awareness the chidavasa in the mind consisting of mind like a mirror like the sunlight entering through a chunk small chunk in the roof and then falls upon the mirror illuminates the mirror and illuminates also outside objects so the lord illuminates our mind first and the mind comes to know I am the mind and then through the help of that he illuminates the body then he illuminates all the sense organs in the body then he illuminates all the objects that are contacted by these ten sense organs so he is called vishvatma that is why we also see vishvam vishnahu ashatkaro bhuta bhavya bhavat prabhu this is a beautiful one mandukya karika's essence is compressed into this first verse of the vishnu sahasranama we are going to see it in the very first mantra of the upanisad omkara yath bhutam yath bhavitavyam yath arthamanam tat sarvam omkarameva so that is what he said vishvam vishnahu ashatkaraha bhuta bhavya bhavat prabhu we will come and discuss it when the time comes but here vishvatma what does he do? He entered into the world entered into every living creature in the form of sat chit ananda as a mosquito, as an ant, as a bird as an animal, as a tree as a human being and in every living creature what does he do? As I mentioned earlier I believe sincerely, every living creature goes through the waking state dream state and dreamless state so what does he do? especially human being vidhi ja vishayan vishayan means all the objects and how these objects are obtained by every individual soul, do everybody gets the same thing? sometimes yes, if it is hot everybody gets heat if it is cold everybody suffers or experiences cold but if somebody is rich he can have an AC and he need not suffer from this heat and if he has got a heater he need not suffer from this cold even though it is common but the experience of even this common thing differs from person to person from individual to individual totally dependent upon what vidhi ja vidhi ja means that which is fated by God, you will have these things but God is not like a dictator, arbitrarily he says I will assign these to you, I will assign other things there there is a beautiful poem called The Cup, there in Swamiji writes, my child, this is the cup for you and it is created by your own past actions and you know it very well it is meant for you, others may come to me through better paths, sweeter paths but for you, you will have to drink to the very bottom drinks because you have created this this is called vidhi or prarabdha karma so vidhi, the supervisor of all our actions who knows what we did and who gives everybody what he or she deserves vidhi ja, vishayan prashya, means experiencing, bhogan all the objects of experienceable objects and stavishta, we have seen earlier stavishta means gross objects that means it is describing the jagradhavasta experiences, then what? paschad, after darsha anyan, enters into the another state other than a waking state what is it called? dream state what does he do? swamati vibhavan, he goes on imagining from the memories that he obtained of his experiences in the waking state and then he goes on mixing with his own way what he likes to see, what he likes to hear, what he likes to taste, to smell, to touch etc. and then all of them again are illumined by what? by his own jyoti jyotisha means what? his own jedabhasa, which is also working in the dream state also, that means in simple words, after experiencing the waking state he experiences exactly like the first mangru shloka all the experiences in the dream state srena, and but what is the difference? jagradhavasta they are sthula and in swapnavasta they are sukshman then what does he do? he enters into the third state, what is that state? it is called sushupti avasta, sarvan etan punarapi, punarapi again sarvan etan all these instruments of experience, the mind etc and the objects of experiences shenaihi slowly swatmani sthapaitva he drinks as it were and he resolves as it were now I am going to enjoy a state, all of you, you keep quiet he pushes them into a huge box as it were, that is called bijavasta or karanavasta and locks it up swatmani sthapaitva having well established so that they will never again come so long as the jiva is in the state of sushupti hitva sarvan visesha what does he do? he pushes the red dress, the blue dress the childhood dress the old dress, the medications the foods, everything that distinguishes one from the other, everything as it were, he closes a door where even a hint of what exists doesn't come, that's why in deep sleep we don't remember anything, it is a kind of advaita state sarvan viseshan, as we discussed earlier vigatha vigatha unaganaha vigatha means all gunas which separate one object from the other, all these innumerable objects vigatha gunaha, all the differentiations have been buried totally, patvasau and then what does he do? who does all these things? there is that one who is independent, who is called brahman who is called turiya who willingly deliberately schemingly he says now I have created gross world I will experience this in the form of vishwa and virat the waking state the waking world, similarly I will enjoy in the form of taijasa and hiranyagarbha in the dream world created by me and divided by me the enjoyer and enjoyed and so many innumerable objects one separated from each other then similarly he closes the complete door as it were as if they do not even exist but they always exist in the form of the seed just like that, after some time again the person goes back to dream state, again he goes back into waking state again he comes into dream state, again into deep sleep state, waking deep sleep, dream again dreamless, again waking state, any combination he can do it this is how the worldly life of a jiva is experienced, but it is all seeming, it's not real it is mithya, that is the point but if I wanted to understand it as mithya I have to bow down only by his grace I understand it so then he says patva, patu asav naha, naha means us, us means all our students so as it were the teacher is blessing us patu asav turiyaha asav brahma naha, us, patu save us, means let him make us fit students, adhikaris, let him see that our body, mind are healthy we hear only good things auspicious things and he gives us inspiration to practice spiritual disciplines and then we slowly separate each other, if when I am entering from the waking into the dream, I am no more a waker nor sleeper, when I am entering into the waking state, I am neither the dreamer nor the sleeper, when I am in the sleeping state neither am I a dreamer nor a waker, I am completely separate from, I have nothing no identity with them at all that turiyaha, that brahma patu, patu means save us, bless us, protect us, in what form? by giving us that knowledge which he has all the time which he never loses but we seem to have lost only by his grace, he will wake us up and then he will tell us yes, there is nothing for you to worry about you are me, there is no difference between me and you what about all the states? well, when I give you that knowledge even that question, what was that all that I experienced in the past, before I attained this state, that question never arises, just as why did I had such a horrible experience in the waking state, why did I have such a wonderful experience in the dream why, why, why that question never arises in even deep sleep not to speak of in the turiyaha state so, two mangalas shlokas may god bless us so that we can understand these things profound ideas are there some ideas are easy to understand, some ideas take time I will try my best, so from next week onwards, we will enter into the Shankaracharya's introduction, marvellous introduction and then we will enter into the first mantra of the Upanishad Om Bhadram Kanne Vishnuyama Devaha Bhadram Pashye Makshavirya Jatraha Sthirai Rangai Sthushtu Vagum Sastanu Bhihi Vyase Madhevahi Tanyadayu Swasthina Indro Riddha Shravaha Swasthina Pousha Vishwa Veda Swasthina Starksho Arishtane Mihi Swasthino Mrihaspatir Dadhatu Om Shanti Shanti Shanti Hari Om Tat Sat Sri Ramakrishna Pranamastu May Sri Ramakrishna and Holy Mother bless us all with Bhakti and right understanding.