Mandukya Karika Lecture 018 on 29 September 2021

Full Transcript(Not Corrected)

Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Muhur Muhur Om Bhadram Karne Vishwanyama Deva Bhadram Pashyam Akshavirya Jatra Sthirai Rangai Stushtu Vagum Sastanu Bhe Vyasema Deva Hithaiyathayoh Swasthina Indro Vruddha Shravaha Swasthina Poosha Vishwa Veda Swasthina Starksho Arishta Nemi Swasthino Brihaspati Hridathathu Om Shanti Shanti Shanti Hari Om Om, O Gods may we hear auspicious words with our ears May we see auspicious things with our eyes Worshipping the Gods with steady limbs May we enjoy a life that's 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 be unto all We are exploring Mandukya Upanishad along of course with Gaudapada Karikas and elaborated by Shankaracharya In our last Wednesday class we ended with this particular Shankara's commentary Tadasya idam vachatantya Namabhehi damabhehi sarvam sitam Sarvam hi idam namani All this, means the entire universe is related to it, to Brahman How is it related? It's held together by the cord of speech and strands of specific names There are, as we mentioned earlier only two things are there The entire world is Namarupa and that is what we call world and that's what we call existence and every object is represented by its knowledge So as if seemingly the external world There is no external, internal Everything is internal Internal means everything is contained within the orb of consciousness Let me give an example even though I have given it earlier There is a cinema screen and the mind is like the cinema screen but the most important element in the cinema projection of the cinema is the light Put off the light You can't even see the screen Of course you cannot see what is on the screen Everything becomes completely obscured Turn on the light We see everything So one of the deep questions we have to ask So what happened to all the figures that we see on the cinema screen? What happens then to the screen itself? Well, everything on the cinema screen all those figures are nothing but lights that have been limited limited by time, space and causation So if there is bright light you see there is sun shining on the screen brilliant light and there is a shadow It is faintly glowing shadow of a tree for example of a man for example of anything Then what is that? That is also light But that light is so less that we gave it a name Less light, that is shadow and practically as if 0.0009% of light we call it darkness But is there real darkness? Absolutely no Because there are animals which can see and seeing is possible only by the influence of light by the instrumentality of light Had there been complete absence of light in what we call night time then you can see that there would be nobody No animal will be able to do anything Experiencing any object is only in the instrumentality through the light only Now this light is it uniform everywhere? We see that when the sun rises in our respective countries but the sun has risen maybe 12 hours before in some other country for them that is the morning that is more light but for us it is darkness So when the sun reaches us as it were reaches means we remove the obstacle the earth makes itself facilitated so that it can receive the light then we say Oh, it is day time Day time means more light Night time means less and less light But is there an absence of light at all? No Imagine an animal which has such a powerful eye even the slightest one bit wee bit of light it can see and it can understand it can clearly experience everything Is it daylight or is it night for it? But there are some animals in daylight they cannot see It is said of owls I am not sure about it But there are some animals they can see better at what we call night because their eyes are adopted for that kind of thing Now what am I trying to tell? Whatever experience we have is possible only in the power of light Only when light is thrown we can experience But when we are talking about light we should not think of only in relation to the eyes So there is a special light it is called sound light another light called fragrant or smell light or taste light or touch light So all our five sense organs they require their specialized type of light through which they can experience everything crystal clearly there is no problem at all I can go on and on such profound ideas you have to understand Supposing somebody makes a small sound and it is hardly audible even to himself or to a person nearby But supposing there is a very powerful amplifier and that sound is amplified and conveyed to even a deaf person and that person will be able to hear crystal clearly So is that person's light of sound is it less or more? So everything has got that particular type of light that is the very grossest description of how we experience light. But the main point is without light we cannot experience anything through our five sense organs. Naturally when we don't have knowledge experience means always knowledge. Here is a tree here is a fragrance here is some sweet taste etc. Now the other thing we have to understand there is another light all these lights are summed up in Brihadaranyaka Upanishad first is the sunlight then is the moonlight then is the light of the fire then there is light of the walk sound because you see when you are in darkness and you don't know where to turn somebody who can see you says I can see you you turn slightly to the left, take five steps and turn completely right and proceed for ten steps then turn to the left and slowly that guidance comes. So that is another light of the guidance of the sound but supposing while instructions are being given this person goes to sleep then what happens to that person he will not be able to experience anything so the real light every object in this world is divided into five categories every object is divided into five categories you must be familiar and then this is the five ways of obtaining knowledge of that particular object then there is a physical light is necessary our sense organs are the light. Object may be there but there is a defect in the sense organs the sense organs become what is called the karta the experiencer we have seen in Drik Drishya Viveka, I have delivered some talks in USA Drik means seer Drishya means that which is seen so with regard to the whole world the first Drik will be the sense organs sense organs inherently do not have any light therefore they will be borrowing light from where? from the mind and the mind itself is Jada it will be borrowing light which is called Chidabasa Abasa means light that which remains is called Abasa so Bhasa Bhaskara Bhaskara, Bhaswara etc. so it is the light Chidabasa is nothing but pure consciousness circumscribed or reflecting that is what we call it borrowed by the mind and this borrowed mirror called mind lends it to the sense organs and the sense organs with the light of that borrowed light, Chidabasa borrowed from the mind it becomes Drik but the mind the sense organs cannot illumine the mind the mind can illumine the sense organs so the object cannot illumine the sense organs so object becomes object sense organs become the subject, seer world becomes Drishya and sense organs become Drik but in their turn mind is able to say oh this eye is functioning it is not paying attention etc. so the mind becomes Drik and the sense organs in their turn become objects then they become Drishya, mind becomes Drik but what happens in deep sleep state, the mind itself resolves into its finest unmanifest causal state causal state means it cannot function it is called unmanifested and when it cannot function it cannot obviously reflect the light but there is something which is reflecting that causal state which is called Nidra, there is this Chit in the form of Sakshi who is going on witnessing this particular beautiful mind in its causal state called Bija Vastha cause means bija, bija means cause so that mind contains the Swapna Vastha and Jagrada Vastha that is why it is called Bija, cause it is the cause of the manifestation of both the waking as well as dream states what does it prove? that which borrows that which doesn't have what is called inherent nature the light which is not its inherent nature is called Jada being very fine recipient the mind is the first thing to reflect now what are we talking about? that the whole universe is resolved into the sense organs because the cause of the universe, the existence of the universe depends totally upon the sense organs we have discussed it, but I am discussing it so that this point is driven deep into your minds, supposing a person is blind one fifth of the world is dead to him, it doesn't exist at all, this person doesn't know what is a colour and what is the form represented by the colour etc, supposing he is deaf, that means two fifths of his world is non-existent for him so that is why the definition of Mithya what is Mithya? what is totally dependent and doesn't have independent existence that is called Mithya, this is one of the crucial definitions of Sathya and Mithya that which is completely independent, doesn't depend upon anything, excepting upon its own self and therefore it never changes that is called Sathya and that which is dependent without that something without the help of that something it cannot come into existence and that is called Mithya examined in this way the whole world of objects is nothing but Mithya but this Mithya, it has Adhishtana Sathya it borrows for some time, it depends upon that something in the context that we discussed, what does it mean? it means the world depends upon the sense organs so with regard to the world sense organs are Sathya and world is Mithya with regard to the mind then the mind is Sathya and sense organs are Mithya because if the mind is withdrawn sense organs, the eye cannot see ear cannot hear, all the time we have become experts in this practice, even while listening to me, for a few milliseconds maybe you have been thinking something else you have missed some words or sentences or whatever it is, depending upon your state so the moment you depend upon for this mind that you are understanding that Vaak Prapancha is completely disappeared from your world but the mind itself attains a state it resolves itself into what? it is totally dependent upon that inner light that is called Antarjyoti and this is beautifully explained in the Jyotir Brahmana of the Brihadaranyaka Upanishad, now I will come back to where I started a whole world is nothing but Rupa forms, that means Shabda, Sparsha, Rupa, Rasa, Ganda, remember a sound is a Rupa from the viewpoint of the sound a smell is a Rupa from the viewpoint of the smell and a touch is a Rupa, a form for the sense organ called the Sparsha Indriya, the skin etc, so Shabda Sparsha, Rupa, Rasa, Ganda that one original form is subdivided as it were into five different forms and that the whole universe consisting of Pancha Bhutas is nothing but a combination of Akasha, Vayu, Agni, Jala and Prithvi therefore they are all forms but every form depends on the mind, so the mind depends means what? It illuminates the mind gives that illumination to the sense organs, the sense organs they go on giving that light projecting that light upon their respective forms Shabda, Sparsha, Rupa, Rasa, Ganda and obtain appropriate information and they don't have that intelligence to know what is this particular object that is given to the mind, the mind coordinates, harmonizes all the five different channels five different video channels and then it makes it, this object is a rose and it is red and it's when the air passes through its petals, very soft sound it gives and it is very fragrant and is extremely cool and very soothing to the touch, etc all these five form factor is of the belonging to that object is attributed to it and as I mentioned, if any of the sense organs is not functioning every object will have only 4, 3, 2, 1, nil that is how it comes down but the point is that this knowledge through the sense organs presented to the mind presents it to the buddhi and the buddhi determines this particular object and that becomes what is called harmonious information, that is called knowledge and to express that through walk through the mouth what is called the yantra called shabda yantra sound mechanism air passing through that sound mechanism it becomes sound and these sounds are general sounds and these general sounds through tradition, training becomes particular language particular language assigns particular meanings to a whole every object in this world as we go on experiencing of course, we have to remember an important point here the world consists of countless billions and billions and trillions of objects it is impossible for anybody to come across all the objects and experience and keep them in memory in fact, it is a good exercise if you go on counting how many objects have I experienced in my life go on saying it it will be countable not more than that some human beings, some animals some insects some inert things some mountains, some rivers, some forests etc, etc, etc now, what am I trying that all the rupa is called objects and that rupa is when it enters through our sense organ it becomes information it becomes converted into particularised knowledge and that knowledge is the function of the intellect mind and this knowledge is through repeated experience confirmed by the intellect yes, yes, every time you see a dog, the same dog it is the same dog it is the same dog this is called pratyabhigna avigna and pratyabhigna cognition and recognition otherwise, life becomes impossible every time you have to find out what is this, I don't know what is this, then no parents recognise the children no children recognise the parents no friends, family members are of the same religion same language, recognise everybody becomes complete stranger, fearful distrusting, insecure so many consequences will come, but the Divine Mother has provided us with this something called memory memory is most useful thing in the world, when a person starts losing this memory, to that extent his insecurity his fears go on increasing on the whole but my point is everything that is cognised is of form and the cogniser gets the knowledge through the five sense organs through the mind, through the intellect and he expresses it through a particular name nama and nama is nothing but whatever information or knowledge we have obtained and this goes on accumulating for example you have seen a dog and you came to know it is a dog then after sometime you came to know it is called Alsatian or bulldog after few days you come to know this Alsatian is a very very ferocious dog after sometime another piece of knowledge is added it doesn't usually attack, but don't stare into its eyes then it is likely to attack thus, this is an example every object's knowledge or information of every object goes on increasing and increasing and that is what we call nama knowledge, idea in the mind knowledge about that particular object so here Shankaracharya condensed all these things that I have been talking for the past 25 minutes tat asaitam vacha tantya namavehi dhamavehi sarvam sitam he has taken example of a cloth every cloth is nothing but a combination of threads but these threads will fall down if they are not combined in a particular way so that the combination is usually cross wise that means one thread will be going from left to right, another will be going from above to below, but it is not straight forward as we know, it is called warp and woof, so like warp and woof because whether it is going from top to bottom or bottom to top, from left to right or right to left if it doesn't form in that particular manner that particular dress will not be a dress at all, a shirt will not be a shirt, a sari will not be a sari, etc. it falls down, so this entire universe is nothing but like that dress from one point of view all the rupas shabda, sparsha, rupa, rasagandha and their particular individual knowledge specialized knowledge and that knowledge and that particular object are absolutely both sides of the same coin this side is rupa that side is gnanam which is called nama, and why we call nama, because we call it in a peculiar way, this is human most animals have it is called language trick of the language, what does this nama do, if I say bring the chair and anybody who is a human being and who knows this particular chair, table they understand this particular object is referred and no other object other than that out of a trillion object this is the only object that has this particular name, that is called nama nama means what all the knowledge we have about that particular object is condensed into one particular sound syllable, sound symbol and that is called nama so in this one sentence Shankaracharya compressed the whole thing, what is the world nothing but nama and rupa so you remember the nama the rupa will come, remember the rupa the nama will come intellectually you can separate them but they cannot really be separated, that is a first point we have already discussed it but I am only repeating second thing is that intellectually the rupa is outside the knowledge is inside this inside outside this is one of the most falsest notions in the whole world, there is nothing called inside and outside for that we give an example that supposing a person is, you are dreaming in the dream you are inside the house one day you are sitting there inside the house, suddenly there is a terrible commotion outside and you come to the doorway and you see that lots of musical story is going on, now somebody asks what is happening, what is all that noise then you turn inside inside your house, it could be wife or daughter or son or father or grandfather, says grandpa there is a marriage procession going on and that is the sound that is coming, oh alright, alright now what am I trying to tell you that in the dream if you ask the dream person where are you I am inside the house and where is the dream procession marriage procession it is going on outside crystal clear division nobody can mistake it marriage is outside or another example, telling example is a huge elephant is passing it must be outside, why because there is no place for that elephant inside the house, even if you want to call it inside the room is so small that the house will break and then everything will be only outside when the house is broken there is no inside outside difference will completely vanish, so inside outside is there and if I come and tell that no, no, no there is no inside, there is no outside Mandukya Upanishad it is the authority for me to tell you and if you don't understand, you are a stupid person and that person laughs it is not me who is stupid it is you who are stupid you ask anybody in this world, dream world everybody will say stupid fellow, are you gone mad that person is inside that is inside, there is a cot inside, etc etc and this everything, this man is walking outside the elephant is walking outside marriage procession is going outside, etc etc you go on they go on explaining to you we are very happy to help you in any way we can, we can take you to a psychiatrist, etc now the dream is broken the person comes out into the waking state, he was the waker he was imagining inside and outside and then now you ask where is that elephant where are the people walking outside where is the marriage procession going on is it inside your mind or outside your body of course you will say it was all imagination it is all inside my mind so what is my point is this inside and outside is just a false idea within our minds but as soon as we wake up in the dream world that idea of inside and outside is completely wrong but as soon as you come outside come out awake and you become the waker immediately you take up the same theme and then if anybody comes and tells Mandukya tells that outside world is not outside it is inside you then you will flare up and say that this is the Rishis who created this Mandukya and you who blindly believe this Mandukya you are all blind fellows mad fellows, get away from here that is what their typical reply would be but here is their consolation, please listen carefully, so what happened, the dream resolved itself into the waking state, as soon as the dream resolved the dream world which is seeming to be outside and the knowledge of that dream world which is seemed to be enjoyed by the subject, the dream I, dream subject both of them become completely unified, the subject and object and become resolved in the waker's I but we have problem just like the dream in the waking state because the waker I as long as that waker I is there the waker's world outside and the waker's knowledge is inside, waker is inside and the world he is experiencing is outside but it will be that is where I have brought up this subject that there is a sun and it is giving light, with that light we are able to experience the whole world and if you have peculiar eyes, suitable eyes even in a dead of night, you can also crystal clearly see like so many animals are naturally endowed they can see they cannot, nobody can see without light, that means there is no absence of light under any circumstances this we science conclusively has proved so similarly there is a sunlight there is a moonlight, there is the light of the fire and there is the light of the, what is called guidance by the speech in fact all modern cars are equipped with this walk guru that is what you call that that instrument, googled driver, some the satellite guidance will be there that instrument is there and you turn it on now you go this way, you turn light, even in broad daylight, you cannot understand where to turn, that means you are completely blind so far as this particular objective is concerned but this invariably this will take you this guru will take you to the right place most of the time occasionally for some reason it might fail but it will take but this walk itself, suppose you go to sleep even this instrument is giving you all the right instructions but if the mind is not there, then it is not possible ok, the mind is awake and the guidance is coming and you are driving the car, suddenly you lose the consciousness, what happens the whole what is called the driver and the world in which he is driving and the person the voice which is guiding everything is completely everything is completely merged in its causal state, what is that causal state? the state in which it has become, entered into the causal state, unmanifested state, and what why has it entered? because that causal state is unmanifest state that unmanifest because temporarily you have chosen to withdraw from that light of consciousness and as soon as that light of consciousness is coming back to you, slowly you wake up and you become aware where you are, where you have fallen asleep and who are the what is the world outside, everything is there, so what is my point, the whole prapancha in the form of rupa, the whole world in the form of artha or idea or knowledge or information, the whole thing, they go together they arise together and they disappear together or they die together they manifest together they become unmanifest together but one two manifestations of one and the same reality and that reality is called om why is it called om? because you have formulated a special type of name for that, this is a chair and this is a table distinguish it from each other for particular purposes in this way the whole thing is inside our minds only the mind is inside the whole world is inside and the whole mind and world the world resolves into the mind, the mind resolves into the consciousness and the name for that consciousness is omkara and omkara another name is brahman, omkara and brahman now let me summarize the entire prapancha when it resolves into the mind and that is called brahman and the knowledge in the form of specified nama etc that is called omkara so omkara is the information and brahman is the rupa prapancha omkara is the nama prapancha and we elaborately discussed swamiji's elaboration of why omkara represents every object or the name of every object in this world and every name the moment you hear or think or read immediately that object the name and object come together, they rise together they disappear together therefore this omkara and brahman are like this warp and woof of a particular this thing that is what Shankara is telling tat asya idam asya means this world, idam, vacha by the sounds tantiya, just like the threads nama vihi, dama vihi sarvam sitam, the entire universe consisting of rupas, five types of rupas and the entire universe consisting of their particularized namas that means knowledge creates a particular name table means table knowledge table means table knowledge etc it is nothing but warp of the whole world and its counterpart the chit outside rupa is called sat, inside the knowledge is called chit there is no outside inside they are like one single object called a cloth and that is nama vihi, dama vihi, sarvam sitam the entire thing is warp and woof, therefore sarvam hi idam namane, this entire universe is nothing but that which is called by its name what is it? world is the name of the forms brahman is its name world is rupa brahman is its nama, instead of calling that brahman here we call it omkara so there are so many passages from the scriptures and here it is, this particular quotation is all this entire universe is related to it, means brahman is held together by the cord of speech and strands of specific names, aitareya aranyaka, so this is supported, this statement is supported by such suti passages, all these are rendered possible in experience by names etc ataha, therefore it is said I hope this 41 minutes of my talk has the essence of all that is the entire universe is one and you call it brahman you call it omkara it doesn't matter, if you call it brahman, it is the combination of the entire world as a form, if you call it om, it is all the particular names of every single object in this universe is unified in that om so om and brahman, like the warp and woof, therefore there is no difference between brahman and om you call om, it is brahman you call brahman it is called om, there is no difference etc this is the foreknowledge foreword introduction by Shankaracharya quoting from so many sutis etc, that is why this particular chapter is called agama prakaranam agama means suti vedas, bhagavad gita and some smritis etc now we are entering into the first verse, I promised you last time, we will enter but even to sum up what I have spoken and it is not a loss of time because the more we hear the clearer our understanding of it becomes so Hari Om, we will start the first mantra of the Mandukya Upanishad starts like this, don't call mandukya karika karika is the composition of Goudapadacharya but here is the original Upanishad itself these things take a little bit of time so don't worry, when the swami is going to finish the mandukya, it is like this only it will go on and on idam sarvam idam means the universe that we experience through our five sense organs sarvam, everything what we experienced in the past what we experienced experiencing now and what we are going to experience in future for example 50 years back just imagine or 100 years back there was no aeroplane so nobody can have the name aeroplane and also the knowledge of aeroplane but somebody taken some parts together and they have invented this particular word aeroplane, a plane which is going to move in the air, an object that is going to resist to rise above the power of gravitation and move about, but that is also for those people who have never experienced before that is future knowledge even if something is existing also, until we experience it is an object in the future, for example Ashagulla is existing for the last more than 100 years even during Thakur's time also it was available now here is a baby and the baby is living in such a place that kind of sweet is very rare, so when the baby has grown about 17 years old and then suddenly he goes to a city where these are all very common things and he enters and he sees and he asks what is this, oh it is a sweet called Rashagulla so now for 17 18, 20 years that Rashagulla knowledge was a future knowledge even though it is existing now because he has never encountered, never heard it from somebody, never seen its picture etc, now for the first time it has become present, now the past Rashagulla has become the present Rashagulla that means when he did not know that was the future, now it has become the past, there afterwards his mind creates another pigeon hole, it says whenever he sees next time, oh that is a Rashagulla he will be telling about it, but he can never take a knife and separate the name Rashagulla from that object Rashagulla, always keep this in mind, let us keep it in mind, idam sarvam om iti etat aksharam everything is nothing but omkara and we discussed in detail taking the help of Swami Vekaranda that om represents 3 syllables a, u and ma and whatever name is there in this world in the past, present or going to come in the future, they must fall within the limit of this akara ukara and makara that is why it is the most generalized word in this whole world that is why it attained the status of God just as infinity contains all finite things so also omkara contains all that was in the past present and future, that is being said tasya upavyakhyana tasya means what? just now I issued a statement what is this statement? om iti etat aksharam idam sarvam that was the statement and of this statement tasya upavyakhyana I wanted to clarify even further, further clarification is going to come what is it? so bhutam bhavat bhavisyat bhutam, whatever existed in innumerable Brahma creations from the very beginning as it were from the beginning of creation or timeless creation whatever was there and whatever little out of that Bhagawan's creation I am able to experience now our present experience and our present memory of that and who knows how many new things will come out of that same thing, for example take a lump of gold and our ancestors according to the availability of their instruments their imagination may be fine, but instrument is not available, it is impossible for them to create as the present machines can create, there are some machines, these are called 3D printers you just give some what is called information in the form of some electronic information and these are called algorithms and you feed that 3D printer with this algorithm and as soon as you do that, what happens? that machine within, even inside where no instrument can reach it reaches it goes on creating it and people will be astounded, how can any person conceive of this kind of design there are so many things, everything is changeable, that is the greatness of energy energy can be changed into so many ways, how many shapes of aeroplanes cars and this fashion everything is the brain work of this pure consciousness with the aid of a clear mind and intellect, of course appropriate instruments just as man cannot function without sense organs so also these people cannot work without, they may have ideas, but it cannot be implemented without these instruments, so there is a class of scientists their business is to give them the idea, what type of instrument I want and they will produce it for you, the finest appropriate instrument through which you can achieve what you want to achieve, so what is the point we are discussing? that whatever is going, whatever object is going to be experienced by somebody, by anybody in the future everything, the past, present and future the entire creation consisting and experienced being experienced now and is going to be experienced in future everything is compressed within this omkara eva but this is only we are talking whatever has been experienced but what about there are some things which cannot be experienced, for example you are seeing a beautiful necklace this necklace was not there before, but where was this, in what form was this necklace, it was in the form of a lump of gold it is there but somebody's brain is necessary to imagine that this kind of shape can be given to this particular lump of gold and that is called rupa, rupa kalpana is necessary and that kalpana requires tremendous amount of intelligence even to do that so when the necklace or any other ornament is in the form of unmanifest, now that becomes kala atitha that is what is being expressed whatever is beyond time, beyond the past beyond the present and beyond the future that also is nothing but why? because every effect is related as a cause, here is a necklace, that is what is called effect and it is a karya and it must effect it must have a karana that is called cause and that cause is the lump of a gold, without the existence of the gold it is impossible, so now but this necklace you cannot call it because it is not yet born and what is not born is beyond time and what is born is always false into the limitation of karya kala nimitta so the moment birth, creation means birth, birth means creation the moment anybody can create, whether Bhagawan is creating or I am creating or goldsmith is creating, carpentry is creating or a potter is creating, an ironsmith is creating, it doesn't matter that which was not manifest is made manifest only through the instrumentality of time space and causation I will just give you a small explanation and stop today's class so here is a some lump of clay and the potter has an idea already it is this pot is existing in the form of a beautiful idea this shape etc that existence of the form thought, idea in the potter's mind was not there earlier but he thought now what can I make of this clay, immediately his mind started creating, creating means time, it was not there before 340 but exactly at 340 this pot shape is wonderful so that clay in the form of the shape, form of the pot has come into existence and since before creation, no space is necessary but the moment you say a small pot needs small space bigger pot needs bigger space and even to work them out even in the mind also there is time, mind also there is space mind also there is a causation marvellous ideas we are discussing then these things they will be born along with the idea of the pot then he wants to implement them and bring out the pot, then what do you think he will do, first of all he requires that, he takes that material which is already there then he makes some implements like a potter's wheel and deft hands adding water etc etc and then his ideas are brought out and it takes time, it may take one hour, it may take several days and it requires space to put the wheel and then to put the clay on that wheel and then to go and shave, there will be space is necessary, time is necessary causation, oh I will be well known in the world as the maker of a beautiful useful pot, prayojna also is there so before this pot was born, that was in an unmanifest condition and that unmanifest condition another name for it is desha, kala nimitta, atitha beyond time, beyond space beyond causation so this mantra is telling so first it has told us whatever has been manifesting as the world and everything is omkara, past, present and future and whatever is going to be remains as non-manifest because that means there is a possibility of its being manifest in the future that is also nothing but omkara because already this shape has come, rupa must have a name, even in before the pot's real construction pot is started in the mind itself, I will call it a pot, I will call this a necklace, I will call this a bangle, I will call it a ring, etc. etc. some name he has already given, if we don't like that name, we can change it later on but some name should be there continuously and inseparably associated with that rupa nama rupa cannot be separated and that means what the rupa and the jnanam cannot be separated so everything, whether the world is manifest or unmanifest, manifested world in the form of time-space causation and the unmanifested world beyond time-space and causation is nothing but omkara only because without the cause there cannot be effect and without effect there cannot be a cause beautiful deep ideas we have to not only listen, we have to note down and we have to keep it in memory, we have to think and then we have to make that understanding, that knowledge our own with this today I will stop may the Ramakrishna holy mother and Swami Vekananda bless us all with bhakti