Mandukya Karika Lecture 025 on 17 November 2021

Full Transcript(Not Corrected)

Om Jananem Sharadam Devem Ramakrishnam Jagadgurum Pada Padmetayo Sritva Pranamami Muhur Muhur Om Bhadram Karne Vishnuyamadevaha Bhadram Pashye Makshavirya Jatraha Sthirai Rangaiye Stushtu Vagum Sastanubhi Vyashemadevahi Tanyadayo Swasthina Indro Vriddha Shravaha Swasthina Poosha Vishwa Vedaha Swasthina Starksho Arishta Nemi Swasthino Brihaspatir Dadaatu 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, 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 be unto all. In our last class, we have been talking about the third mantra, which is describing the, what we call, Jagrat Avastha, waking state. And it has certain characteristics. It is called Jagrat Avastha or Jagrat Sthana, Jagarita Sthanaha, this special state called Jagrat Avastha. What are its qualifications? Bahish Prajnaha, that is completely aware of only the external things. Here, awareness means reality. We have to understand that when we come out of the dream state, everything that we remember, what type of dreams we had, experiences in the dream we had, they are all now considered as completely unreal. But while we were actually in that state, it is the only reality. So this applies to all the three states, Jagrat, Swapna and Sushupti. So Bahish Prajnaha means the consciousness has become entangled with the entire experienceable world. The world it experiences through the medium of the body, that means through the medium of the five sense organs of knowledge, and react to five sense organs of action. So that is called Bahish Prajnaha. As we saw in our last class, Shankaracharya says Bahish Prajnaha means the experiencing Jivatma knows that I am Vishwa, means I am the experiencer of Jagrat Avastha. And this is the only real state. Every other state is absolutely unreal until the Jiva enters into that particular state. And then the tragedy of it is that it never realizes every day how many times I am going in and coming out of other states. I never felt that those states, while I was experiencing them, those states never occurred to me as unreal. Why? Because I was reacting to them in that particular way. This raises an interesting question. What type of reaction we have when we are deeply asleep? Yes, because everything is dark, nothing is experienced, the reaction is, let me be happy, there is nothing for me to do. Only when an object is there, then judgment will come. Is it safe? Is it dangerous? Is it good? Is it enjoyable, pleasant? Then I must acquire it. No, no, it is not pleasant, it is very unpleasant. Then I must get rid of it. But if it is neutral also, then I need not do anything. So in deep darkness, since we don't experience anything, Raga, Dvesha will not be there. Only thing is, in Jagrat and Swapna, there will be some type of reaction called fear. Fear of the unknown will be there. But in deep sleep, the person is in such a state that there is nothing, he is not aware. Whereas when a person is in Jagrat and Swapna Vastha, when the person is experiencing both the waking as well as the dream states, even if it is pitch dark, because of the memory, the person is frightened. What is going to happen? Is a Bhuta going to come and attack me? Is a tiger going to attack me? Even if the tiger is not within 1000 miles, if he has just read the man-eaters of Kumaon, then there is a possibility that kind of imagination will be there. So in deep sleep state, there is a reaction. What is that reaction? I do not know anything. Since I do not know anything, there is not even memory of something known. Therefore it is pure bliss and neither happiness nor unhappiness. So every state, there is an experience and there is a reaction. Now we are talking about the only Prathama Pada, the first quarter, which is called waking state. Bahishpagnaha means the Jivatma, he identifies himself with the body, with the mind and with the object. Every object is absolutely real. Body is real, mind is real. Remember, these are also experienced by the Jivatma and that is why we use the words, my body, my mind, my thoughts, etc. So that is called Bahishpagnaha. He does not know his real nature. He thinks that whatever he is experiencing, that is what he is. Then Saptangaha and then seven limbs. Anga means limb, seven limbs. And here the Upanishad very surreptitiously, quietly introduces the Saptangaha. What is the Saptangaha? It seems just as the individual, I and you. We have a head, have eyes, have our upper portion of the body, you know, human body is divided into four portions. The head, the middle part, the legs and the hands. In Taittiriya, we get in fact five parts and just like a bird, two wings, head, middle part and the tail to steer it when it is flying, etc. So in the same thing, but here quietly, Upanishad introduces Virat as contrasted to Vishwa. We have seen it in our last class, how when we are meditating upon Ramakrishna, he is not only individual, he is the universal. And in that connection, I have quoted from Chandogya. I also have quoted from the Vishnu Dhyana, from the Vishnu Sahasranama. And not only these are quotations, we also simultaneously identify ourselves, both as individuals and also as universals. For example, whenever we meet somebody, we have two feelings. I am a man and this is also another person. I am a person, this is also another person. At the same time, we have an identity. Even if that person be a dangerous person, humanity, I am a human being, this person is a human being, like that seven and a half billion human beings are there. So as a human being, we are all one. That is called Virat Drishti. And somehow the Virat is very important. The purpose is what binds us is the individuality and what releases us is the universality. Simple example I will give you. As an individual, this is my body, separate from every body. This is my mind, separate from every mind. So this is my birth date, this is my death date, this is my taste, my raga, my dvesha. Now what happens? Imagine, here is a person, he gets married. Immediately, he divides himself into two. That means he identifies that if the spouse is happy or unhappy, the person is also happy or unhappy, vice versa. When the children come, then he divides into further. When the grandchildren come, that his love never becomes less, but it fills every additional human being but the tragedy is most of the time, it stops here. It doesn't go any further. So if we can really go beyond all this, then there is the less individuality. The less is the limitation. The more is the joy. I will give some examples also later on, but I am discussing why this Mandukya Upanishad surreptitiously, without any warning, introduces the virat, the universal, because this is how sadhana has to continue. When any scripture, any teacher teaches us, you have to become less selfish. This is exactly what they are trying to preach to us, that the less individual you become, the more you identify yourself with a larger whole, the more will be your joy, your safety. Supposing there is a person who identifies with everything in this world and then death comes, somebody threatens him and then this man laughs. You don't know that you cannot kill me because even if you kill this particular body and mind, I am alive as you. I am alive as everything. As long as one object exists, I also exist because I am identified with that universal. That universal identification, there would be no nama, no rupa, no name, no form, no name, no qualities. Therefore, it is me. It is me. What is this mountain? That's me. What is this river? That's me. What is India? That's me. What is America? That's me. Man, woman, animal, bird, everything is, this is me. Remember, Holy Mother had a calf. One day, it was hungry. You know, Indians, they give very little food to the cows, only as a starting mission. Of course, the amount of milk Indian cows give is also very less, like Nachiketa's father's cows. Anyway, so this calf was crying, Hamba, but mother heard it, Ma, Ma, and immediately she could not stand. She had rheumatism. Immediately she got up and limping, she went and untied, and the calf joyfully went and drank as much milk because the mother was also there. Another parrot was there, Ganga. As soon as this Ganga started uttering, imitating Ma, immediately she will come up with some nuts. That is how she conditioned Holy Mother. So there is nothing in this whole world where she is not everything. It is Ya Devi, Sarvabhuteshu, and in so many forms, Bhakti Rupena, and Bhranti Rupena, Vatsali Rupena, Daya Rupena, Shakti Rupena, Rithi Rupena, Jati Rupena, Lajja Rupena, every form, any expression, after all, what are things, what are living creatures, made up of Sattva, Rajyo, and Tamo Gunas. That is why, Srishti, Sthiti, Vinasha, Ram, Shakti, Bhute, Sanatani. So the whole world is nothing but Divine Mother She is consisting of Sattva, Rajyo, and Tamas and the whole universe is nothing but manifestation of Sattva, Rajyo, and Tamas. Now, that is the truth. But, so we are longing for the happiness of everything and trying to avoid. What is the problem? Avidya. What is Avidya? Ignorance. What is ignorance? To think that I am this particular individual body and mind. What is the way to get out of this problem? So, dis-identify yourself. It is not saying, I commit suicide. It is not saying, I neglect. I love my body and mind, but so also I love every body and every mind. That is the ultimate truth. So, for that purpose, quietly the Upanishad introduces. So, this is the usefulness of this universality. So, it is, what happens? Bahishpadnaha, which the Jivatma becomes conscious only of what is outside and not at all conscious of what is inside. And then, we have all become extroverted. So beautifully put in one of the Upanishads that the creator has created everything so that the eyes can see only what is outside. Ears can see here what is only outside, etc. And that is why people suffer so much. But Kaschid Dheeraha, so he wanted to become a free person. Aavruta Chakshu, he turned his eyes inward. And that's what we need to do. That is why the Jagradavastha is very helpful. See everything, but do not confine only with one individual. Identify yourself with every individual. So, this is what is going to be taught. We only become conscious usually what is external, what is outside, things, persons, etc. And we divide them into living and non-living. Even though our entire security, survival depends upon everything, including the mountains, the rivers, the forests, everything. And yet we are so foolishly divide things into living and non-living. Just imagine, if somebody were to destroy all the non-living things, the mountains, the rivers, and everything. Do you think human being is going to survive? Nowadays, we are all searching for extraterrestrial planets. What is the first thing you are seeing? A non-living thing. What is it? Environment. What is the second thing? Water. So, water and a favorable, what is called oxygen, etc. If any planet has got, and definitely there must be some planets, until we discover them, they do not exist to us. Wonderful example. So, we are all in search of that, so that we can go and pollute that, and search for some other planet. This is our fate. Now, the point is, these are all pancha bhutas, which are devatas for Hindu, and they are all considered as non-living by so-called materialists, scientists, psychologists, everybody. That is the tragedy of it. So, the understanding is, that without these things, I cannot survive. And if I don't survive, I cannot do sadhana. If I cannot do sadhana, I will remain, I will be subject to the samsara, being born, being dead, etc., etc., etc. Therefore, this jagat avastha confines us only to the external things. So, we have to become Why? Because we are supposed to be Bhakta means what? I want God. Where is this God? He is everywhere. He is inside. He is outside. But first, we have to deify everything outside. That is why, pancha mahayagna has to be done. And this is what the Upanishad is telling. Slowly, slowly, identify yourself with the larger whole, first with the wife or husband, then children, grandchildren, then next door neighbors, your village, your state, your nation, and the whole world, everything living and non-living. So, that is called merging the individual in the universal. Same thing we have to do also with the mind also, as thaijasa, sokshma, prapancha, swapna avastha. We will come to that in the next mantra. So, we are so busy. We are worried. We are worried about everything in the world. My money, my house, my family, but nobody is worried about one's own self. Of course, indirectly, we are worried about others only because they contribute for our safety and security. So, if we want to progress in spiritual life, this tendency has to be stopped. That is why, quietly, the Upanishad introduced you identify yourself. How to identify? So, I will tell you about that. So, this is what Shankara is telling that how we can expand from the individual unit into the universal. Universal is not a unit. Only individual is a unit. Similarly, saptangas. Yesterday, last class, I quoted it. What is that? The saptanga of the Ishwara, we discussed in our last class, taking bodily lifting from the Chandogya Upanishad. So, but in brief, to remember, these are the seven limbs. First, head of the Virat, the heaven. Just imagine, when Bali had given that bone, that I will give you three feet. What did the Lord do? With two feet, of the three feet donated by Bali, he occupied from patala, his legs, and then the heavenly world with his head. And then now he said, give me the third. That means, vertically he grew. Now, horizontally he has to grow. And then, Bali very intelligently said, that you put your foot on my head. That means what? You remain in my, you crush my head. You crush my individuality. Let there not be me. Then, the moment I am removed, only you will remain. That is the understanding. So, head of the Virat is the heaven. Eyes of the Virat. Eyes can see only when there is light. And every light comes only from one source. That is called the sun. So, the sun, it is the eye of the Virat. And that is why Shiva is supposed to have sprouted in his forehead the third eye. It is nothing but giving light so that the world need not be destroyed. Then, every breath, like we breathe, that the total air, that is called Virat. Then, mouth of Virat. What is mouth? From the mouth, we take in and we also bring out. Both input and output. What is the input? Food. Food means from all the five sense organs. What is the output? That if we are strong, then we can also talk. And that talk, walk, the Adhishtana Devata is fire. Fire means energy. If there is no fire, I can't take class. And if there is no fire, you can't hear, etc. So this mouth is called Agni. And the body of Virat. Where is the body? Virat means the whole space. That is why Akasha is the body. And that is why Shiva or Vishnu is Digambara, Shiva especially. Digambara means what? Space is your covering. That means indirectly indicating the whole universe is the body of the Divine Lord. Then there must be, like if we drink water, the water has to be removed. Actually it removes the impurities and takes them out, washes them out. Water is one of the most purifying agents, removing all impurities. So what is the bladder? The ocean. The entire ocean. That means all water. Not oceans, not lakes, not rivers, but wherever there is water, that water represents the water in the bladder of the Virat. And then what are the feet? Feet is Prithvi or earth. In Vamanavatara, the Patala, the netherland, that is considered the feet. So this is how Saptangas, and this is the type of vision Arjuna had, and he could not recognize. Why can't he recognize? Recognition requires a form, a name, certain qualities, certain acquaintances, certain actions and reactions. But when it is without form, without name, without qualities, as Sri Ramakrishna used to say, there is a plant, it is called Achinakachi. Nobody knows, nobody knows because it cannot be described. How are you going to know? Only it is a story. It remains a story for those who do not believe it. This Brahman is such kind of tree, and that's why it is required as a universal tree. So different visions God has given, even Sri Ramakrishna has given this what is called Vishnu Darshana, Vaikunta Darshana to Swami Avedananda. In the Gita, the Lord has given Vishwaroopasan Darshana to Mother Yashoda. She accused him, you must have eaten mud. He says, but that is all very the circumstantial evidence. Now why don't you look into my mouth? And she fainted because you know how many Lokas she has seen? Infinite. How many Bholokas she has seen? Infinite. How many Brindavan she has seen? Gokula she has seen? Infinite. How many Yashodas she has seen? Infinite. How many Krishnas she has seen? Infinite. How many Yashodas were peering into the depthless depth, the bottomless depth of Balagopala's mouth? Infinite number of Gopalas. As many Yashodas, so many Gopalas. These are all to indicate that this universal vision is the ultimate goal. Only by having that universal vision, the individuality really becomes individual, undivided and man becomes free because there is always fear, attachment, aversion, likes, dislikes, pleasure, pain. Everything comes only from the second. That is why this beautiful description is ended. That's where we ended our last class because it is so important. Universal is so important. This is called Virat Upasana, contemplation on the Virat. When you say I am a devotee of Sri Ramakrishna, you are really doing this Virat Upasana. How am I doing? You are doing it albeit maybe unconsciously. How? Suppose you are a good devotee of Sri Ramakrishna. Suddenly you meet somebody on the street and then you get introduced. Who are you? Maybe that person's car is having a photograph of Sri Ramakrishna and Holy Mother or he is having a calendar or you hear him chanting Jai Ramakrishna and then you say who are you, sir? I am a devotee of Ramakrishna. Immediately your mind breaks into a joyous state and your mouth breaks into a smile. Why? I am a devotee. Here is another devotee. Both of us are devotee. Immediately a bond of love grows between you two. So two individualities have become one now. That is the meaning of Radha Krishna. Radha means Prakruti and Krishna means Purusha. That is the universal Prakruti and the universal Purusha. They become one and then only joy will come really. So our purpose is by studying the Supanshat especially this slowly. This is my body. I am aware of it. This is my house. These are my family members. These are my friends. This is the religion. This is my language. This is my food. Slowly you expand that idea and if we can do it, so there is no Indian, there is no European, there is no American, Chinese, Australian, etc. There will be only one being that is called universal man and he is called Purusha. Even by etymology Purusete iti Purushaha. A person who pervades the entire body of everything in this world. That's why he is called Purushaha. Another meaning of Purusha is he who pervades and invades everything. That means accepting Purusha. Purusha means pure consciousness. There is nothing there. There is no such division. This is Chidabasa. This is body in that universality. There is no such division at all. So if we can, by contemplating, become one with that Virat, that is the purpose for introducing the Saptanga. Then naturally, being selfish fellows, the question comes, what do I get out of it? Everything. I do Japa. What do I get out of it? You get better job. What do I get out of it? You will get married. What do I get out of it? Your daughter will get married. What do I get out of it? Your son will go to America, not knowing that when you need your son, he will not be there. Only from there, Daddy, good morning, good afternoon and that is all he can do. Maybe send a little bit of money but the person whom you loved, he will never be nearer you and you will die. The death of a lonely dog. That's all. So, if I become Virat, I am everywhere. I become like Virat. I will be everywhere. Then I become one with Virat Brahma. I transcend all dualities, all limitations. That is called freedom. Naturally, there is a thought came to my mind, you know. It is said, Mirabai, once she left her place in Rajputana and she went to her only destination was Dwaraka. On the way, she wanted to visit Vrindavan. She went. There was a great Goswami. I think he was Sanatan Goswami and he never saw the face of a woman. So, she went and knocked at the door and a disciple proudly came and said, what the hell you want? So, I want to meet your Guruji, Sanatan Goswami. I heard he is a great devotee. This man said, my Guruji has taken a vow. He will not look at the face of any woman. Immediately, Mirabai, without a milliseconds hesitation, oh, since when the second Purusha has come? I thought there is only one Purusha and that is Krishna. The disciple was puzzled. He ran back and reported. Immediately the Guru understood the symbolism, significance. He came running, fell at the feet of, almost fell at the feet of the Mirabai. She would not, of course, allow it because he was a Sanyasi. And then he said, you have opened my eyes. Every Jivatma, every person in dualistic world is only a woman. Woman means nature. Body, mind, identified nature. There is only one Purusha, pure consciousness, which is never identified with anything in this world and that is Krishna. And in Purusha Sukta, the glory of that Purusha is sung so beautifully. So, then the idea comes, okay, I will do contemplation. I become one with Virat. Then what do I get out of it? The counter answer will be, what is it you don't get? You become everything for that. You transcend all dualities, all limitations. Then you become Satchitananda Swaroopa. Then, naturally, if we are thinking people, another very important question pops up. Okay, I am Vishwa now, conscious of the external world only, remember, and I become, I contemplate on Virat. I become Virat. Then I become Mukta. Isn't it? Is that what you are telling? Yes. Then what about me in the Swapna Vastha? Yes. When once you succeed in becoming Virat, what do you think your dreams will be, my friend? You will be thinking about your body, about your promotion, about your husband and wife, about your children, about your country. No. You will be thinking of the entire universe because everybody is me. That means, the Taijasa, as an individual, also becomes merged in Hiranyagarbha and he becomes free. This is called universal mind. So, in universal mind, who is a friend? Who is an enemy? What is good? What is evil? What is pleasure? What is pain? What is night? What is day? What is bondage? What is freedom? These are all nothing but complete freedom. The moment we become universal, either as Virat or Hiranyagarbha or Ishwara. That is why the scriptures categorically declare, Ishwara is Mayadheesha. He knows this is all nothing but my Maya is manifesting. That means, I myself am playing with myself. This is called Kridaarthamithichapare. We are going to come in this Gaudapada Karikas. Why did God create? Kridaarthamithichapare for the sake of enjoyment. It has its own drawbacks, objections. So, ultimately, he says, it is the nature of the Divine. This is the Swabhava of the Daiva. We will discuss about it. This is what Puranic language we call it Dheela, Dheela Dhyana. Meditate upon it. Who is the player? Bhagawan. Who is the observer? Bhagawan. And who is the script writer? Bhagawan. That is why, one of the names for God in South India is Sri Ranganatha. Ranga means this stage for the drama. And he is the director, he is the script writer, he is the actor, he is the actress, he is the audience, he is the stage. Everything is he. But that is a very lofty idea. That's what Sri Ramakrishna said, when somebody said, you pray to Mother that you will be able to take in some food. He said, how can I? Where is my mind? I have offered it to the Divine Mother long back. You mean to say, I have to take it back from Her, which I have offered to Her, and then pray to Her, O Mother, I am so and so, I am different from You, so You cure me, so that I can take a little food, so that I can live a long time. For whose sake? For the sake of the devotees. Wretched devotees never think how much Ramakrishna was suffering. They are only worried, whether you suffer or not, that I would like to see you. That is why, so long as I am alive, you also have to keep yourself alive. So pray to the Divine Mother. And, so he had an experience, in which he knew, he was eating through all the mouths. Then he said, I felt ashamed when Mother gave me that knowledge. Am I not eating through all of you? So, this is the advantage of becoming Virat. The moment I become Virat, I become totally free, because Universal is something which is free, which cannot be bound. So, if Eshwara is free, Hiranyagarbha is also free, Virat is also free, but Eshwara as Prajna is bound, and Hiranyagarbha as individual, Taizasa is bound, and Virat as Vishwa is bound. If we can succeed in one, the same mind very quickly will be able to identify, like this is a huge jump in the waking state. But in the dream state, after all dream is made up of what? Our waking experiences. And so, just imagine when you identify yourself with the Universal, what type of, will you have individual dreams, or will you have universal dreams? What is the universal dream? Because there is no want, there is no like, there is no dislike, everything is me, there is no enemy, there is no friend, what type of dreams will you have? Only Anandam Shudhu Anandam. That is what you become. So, what is it that Virat, Hiranyagarbha, Eshwara can never be bound. Because, they are universal. That is the understanding we have. So, if any one of us can succeed in identifying ourselves with Virat, we can we can easily identify with Hiranyagarbha and Eshwara and become free. So, the purpose of any Upasana is to become one with the object of our meditation. Thus, in the waking state, I am the individual as well as the universal. As I just now mentioned, you know, as soon as I have a family I identify both as an individual and with family and I conduct my affairs in such a way that the whole family is safe, secure and it is looked after well. But, we have to, every Grihastha does it, every worldly person does it. We have to go beyond that. Even animals, it is said, when a female animal gives birth to some offspring, cubs, etc., that it becomes identified with the children. It goes on protecting many times, even sacrificing its life for the safety of the offspring. What is it doing? It has become identified with the children, with the offspring. So, this is the main background idea. That is why the Upanishad has introduced. Iti evam saptangani asya sah saptang Thus, the Jeevatma who feels that I have these seven limbs, he is called sah saptangaha, endowed with these seven limbs. Now, I have to give you some examples. Ramakrishnas, I already told you, a manite eating through all your limbs, Holy Mother, once it was her birthday, the disciples decided that they will cook that day because everyday Mother was cooking, maybe there was no Mother's Day, but Holy Mother's birthday, they observed as a Mother's Day, and they cooked food, and then they decorated her new saree, and then they started offering flowers, etc. So many people joyfully offered, then at the end they made her, arranged in a big plate everything that they cooked, and then they observed that she was having terrible time in pushing even one grain into her throat. They asked, Mother, is the food not prepared well? She said, not that my son, then you eat. Then she said, my children, how can food go inside my mouth before you have eaten? Then they understood. Immediately they all sat down and ate wholeheartedly, and then Mother sat with other women and ate wholeheartedly, blessing all of them. This has nothing to do with cooking. Even if it was half cooked, it is loving. If Krishna can eat just raw flattened rice, why not Holy Mother and some men are extraordinarily good cooks, I have to tell that. Swami Vivekananda once he cooked Khichdi and fed all his brother disciples and then there was nothing. They enjoyed it so much. It was so tasty because Narendra was a keen observer. He was learning from a Muslim whom his father had employed how to cook biriyani and other things. So, in pest also Swamiji used to cook and feed others. Only thing is afterwards he used to make fun of them. How is the oven? Is it hot enough? Because he used to put lot of hot chillies and other things. Anyway, so nothing was left out. Everybody enjoyed. They wanted more and more because it was so tasty and finally nothing was left out for him. Then somebody regretfully said, Swamiji but you have not eaten and everything is over. Then tears of joy were trickling down his face and said, do you think I have not eaten through you? My stomach is filled when your stomach is filled and you are so satisfied. That is called Swami Vivekananda's Vishwa Manava Vivekananda. There was a story of Namdeva. Once he made a pilgrimage to Kashi and there is a rule. There is a kind of law that a person who visits Kashi must collect water from the Ganga and then go to Rameshwaram and with that do abhisheka, give bath to Lord Rameshwara. That is also Ishwara. This is also Ishwara. He carried the water. He was about to enter the Rameshwara temple. He saw there a donkey dying of thirst in South Indian heat. Then immediately he went there, held its mouth and whatever water was there he started feeding that donkey. All other pilgrims were hurrying inside before him and after him and they were making fun. All your punya is gone to dogs. They should have said, useless fellows. All your punya has gone to the donkey like that. Anyway he said no. I see Lord Rameshwara, Ishwara in this donkey also. I am only feeding. Instead of simply wasting the water, I am really helping this animal survive and it is another form of my Lord Vishweshwara. That's why he is called Vishweshwara. Matame Parvati Devi Pitadevo Maheshwara Bandhavaha Swadesho Bhuvanatrayam Bandhavaha Shivabhaktascha Swadesho Bhuvanatrayam So every householder also becomes identified with his immediate family thus he has a little bit become Vishwamanava but there it stops. But a person who consciously wants to enter into progress in spiritual life, he has to practice it. Now we will continue the Shankara Bhashya Tatha Ekona Vimshati Mukhani Yasya Similarly, he has 19 mouths Una means minus one Una means minus Eka means one of what? Vimshati Vimshati means 20. So 20 minus 1, 19 Mukhani. So this what is called Vahya Deha is physical body through which we experience Jagrat Prapancha has got not only Saptangas individually the eyes, the ears etc feet, head etc but at the universal just now as we discussed the sun, the heaven the earth, all the oceans all the fire and all the air and etc. Akasha etc. So here Ekona Vimshati 19, 19 what? Mukhani Yasya. Mukha means mouth Mouth means here doorway. 19 gates. Gates for what? For coming into contact with all the external respective external objects etc. and then to enjoy them. So what are those 19? 5 Buddhi Indriyani Buddhi Indriyani means Gnana Indriyani So the eyes, the ears the nose, the tongue and the skin Shabdas, Parashara, Uparasa, Gandha Indriyani. 5 Buddhi Indriyani These are the 5 organs of perception also called 5 Gnana Indriyas then there is 5 hearing, touch etc. then 5 Karme Indriyani the legs, the hands that is speech and hands and legs generation, organ of generation and organ of excretion these are called Karme Indriyas. So 5 Karme Indriyas and then without this some 5, these will be completely useless. Like without electricity any electric machine is completely useless. What is that? Vaya Vascha Prana Daya Pancha 5 what is called Pranas. Prana Vyana Udana Samana Prana Apana Vyana Udana Samana etc. So they have one Prana when they do 5 different functions each part of the Prana which carries out a particular function is called one particular by one particular name Prana Vyana Udana Pana Samana etc. Then how many? 5 Gnana Indriyas, 5 Karme Indriyas Pancha Pranas. How many? 5 plus 5 plus 5, 15. Then 19 he said. What are the other 4? Manaha, Buddhi, Ahankara, Chittam is called Antah Karna, inner instrument. Mind Buddhi, Ahankara and Chitta. So why these 4? Mind is that which says what is this? What is this? Is this it? Is this something else? That cogitation of the pros and cons, that which does that part of the Antah Karna is called mind. Then Chitta. Then every time we see something, it goes and compares like our fingerprints are compared at the airport. Have I seen this before? Have I stored image of that one? And all the memories are hidden or protected there and this information goes there. Oh, I know, this is a mango tree. This is my friend Ramu, etc. etc. That particular function of the inner organ is called Chitta. Then Buddhi. Then this information, when it is presented so that there will be no doubt about it at all. Yes, this is Ramu. This is a mango tree. And this is a river. And this is an enemy, etc. This is a dangerous animal, etc. That function of the inner organ is called Buddhi, Nishchayatmika. And then Ahankara will be there. I am thinking, cogitating. I am remembering and I have decided these four, Mano, Buddhi, Ahankara, Chitta, Nina. These five aspects of the what is called Antahakana. So, five Gnanendriyas, five Karmendriyas, five Panchapranas, and these four, all together called 19 limbs. Like 19 doorways. Why are they called doorways? Why are they called Mukha? Mukha means Mukha means through Mukha something can go in, something can come out also. Mukhani evam Mukhani. Just like they act like Mukha is the mouth, that means they are doorways. What are the doorways? Upalabdhi Dwarani iti arthaha. They are the doorways to Upalabdhi, experiencing what we usually call the external world. These are as it were the mouths, the instruments by means of which the Vaishvanara experiences all the external objects. evam vishishtaha vaishvanaraha that yathokthai dwaraihi shabda adheen sthula vishyan bhunkte iti sthulabhuk This Vaishvanara is called sthulabhuk, enjoyer of the gross. When? When this Chaitanya goes through the mind, through the these 19 doors, Panchaprana, Panchagnanendriya, Panchakarmendriya and Manobudhyahankarachittani etc and contacts with this is a tree, this is a mountain, this is a river, this is a mosquito, etc, etc and then he experiences, bhuk means experiences. Through this experience what is called raga dvesha, likes and dislikes, that which gives pleasure, we develop a liking, the opposite we develop a disliking, etc so these are the 19 doorways are there and any one doorway can bind us, that's why all the 19 doorways have to be tightly closed so amrutatvamichchan avrutta dvaraha so avrutta chakshuhu means what? He closes all the 19 doorways so that the mind has no option but to fall back and look within but through this, every one of us, every living creature from the mosquito until the highest brahma, they are all doing these things, these are wonderful things, we will talk about it in our next class om jananim sharadam devim ramakrishnam jagadgurum padapadme tayo srithva pranamami muhur muhur, may Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti Ramakrishna