Mandukya Karika Lecture 028 on 08 December 2021

Full Transcript(Not Corrected)

Om Jananem Sharadam Devem Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Mohor Moho Om Bhadram Kanne Vishrunaya Madeva Bhadram Pashve Maksha Virya Jatra Stirai Rangai Stushtu Vagum Sastanu Bhi Vyasema Deva Hi Tanyadayu Swasthina Indro Vriddha Shravaha Swasthina Poosha Vishwa Veda Swasthina Starksho Arishta Nimi Swasthino Brihaspatir Dhadhatu 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 all of us. May the all-nourishing Purushan 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 studying the Mandukya Upanishad Prathama Prakarana called Agama Prakarana. In our last class, the opponent as it were has raised a question. Why did he raise a question? And what was the question? The third mantra which we were exploring is describing graphically how that one Paramatma, one Brahma identifies itself with the Sthula Sharira assuming a particular name called Vishwa and forgets even that he is the Virata and that is called bondage. This description is to tell that that is only one-fourth of your real nature. That's not your real nature. This is the true purpose of describing these three bodies, three states of experiences with three names but at the same time reminding us that whenever we think we are individuals inevitably there would be an idea of universality and that is our true nature and that alone can remove all limitations. Universality means no limitations either on the gross aspect, subtle aspect or causal aspect. Slowly expand the limitation of the personality until it attains universality and the same process has to be applied as far as the Taijasa or Swapna Avastha or Sokshma Sharira is concerned until we achieve our identity with Hiranyagarbha or Sutratma same thing again has to be done in the Sushupti Avastha also that is the Prajna must become merged in Ishwara Karana Sharira of the individual must become merged in the universal which is called Ishwara and Ishwara is the master of Maya not the slave of Maya. Then we also become masters of Maya that means Maya can no longer bind us so long as the body-mind is there but after that there is no Maya there is no bondage there is no Sadhana there is no liberation there is no one who becomes free no Guru, no Ishwara until that time Ishwara is real Guru is real the individual called Atma is also real it is for this purpose that this is being described very briefly that the opponent rises while describing the gross body and experience of the gross body suddenly you also described the gross body of Virat by introducing Saptanga that is the universal body of the Virat that is to say that the heaven is the head the earth is the feet and the entire space is your body all the waters that we see is the Jala Tattva all the air that we experience is nothing but the Vayu Tattva that is to say all the Pancha Bhutas must now be identified as the universal not as the individual the more we identify the individual with the universal the individual becomes less individuality means limitation limitation becomes less and universality means limitless until the idea that we are finite is completely destroyed and what remains in human language we call it the infinite, that is the purpose so the objection is why did you introduce the Virat Tattva the answer is so that anyway we are aware that we are universal as I mentioned one of the most important points you cannot know what is an individuality unless you know what is universality for example if you don't know what is white you will never know what is black if you do not know what is darkness you will never know what is light if you do not know you are male you do not know what is female this is the very structure of the mind through which we experience everything remember the experiencer is always Chidabasa combined with the mind even though we are talking about gross body gross sense organs gross objects called worldly objects but the experience is done only in the mind so we cannot think of individuality the moment I say I am an individual in difference to what? in distinction to what? in distinction to universality when I say I am a male I am identifying myself as an individual when I say I am a human being I am identifying myself with the universal but that universality is only with regard to humanness but when I say I am a living creature I am expanding and becoming identified with the entire living creature but when I say I am identifying myself with the existence then I am one with whatever is existing the entire universe this is how the small must be removed only way is to merge it in the larger whole until all finiteness, idea of finiteness is completely removed only then evanchasati only when this phenomena takes place sarva prapancha upasame advaita siddhi the true nature of reality remember always so I am atma this atman is that brahman this is the fourth most important mahavakya so that is mahavakya means there is no I, you, he, she, it small, big there is only one and to say it is only one is also in human language because when we become merged in the infinite the infinite doesn't say I to say I, the infinite requires another object besides it infinity means there is no second when there is no second the I cannot be used at all so evanchasati sarva prapancha upasame when the whole universe consisting of body, mind and the reflected consciousness when all the three become merged in what we call brahman advaita siddhi we attain to that our real state the only real state the truth state that is called advaita then shankaracharya gosam supporting his statements by quoting shrutis other scriptures and also smritis so he is telling in every being there is only one consciousness atma means pure consciousness consciousness cannot be multiplied because the moment you say there are two which is small consciousness which is big consciousness which is sweet consciousness which is bitter consciousness which is left side consciousness right side consciousness fat consciousness thin consciousness all these divisions, qualities would step in and that is not desirable so pure consciousness is only one that is again human language when something is one you can't even say it is one let us keep that in mind in all beings as the real support of every individual being only one atman is perceived so how do we know? all beings are in the self the self is in all beings in support quotes one from Bhagavad Gita one from Isavasya that is to say the self is all beings all beings are nothing but the self here all beings means not only living beings whatever is experienced a mountain, a river, a human being a bird, an animal, a plant not only that even we say, Hindus say if you ask a scientist earth is lifeless water is lifeless fire is lifeless air is lifeless space is lifeless for whom? for the so-called worldly scientist you ask a Vedantin Bhumata, Jala Devata, Vayu Devata, Agni Devata, Akasha Devata everything is a nothing but Devata that is why the Lord Shiva is worshipped as Panchabhotas in South India in five distinct temples places I mentioned it while we were talking about I think Dakshamurthy Sutra ok so he who sees everywhere the self in all existences and all existences in the self he does not hate nor shrink from anything because everything is that one real self ityadi shruti arthas chaiva upasamruta shyat and thus alone the meaning of all shruti passages smriti passages as well can be said to be established that is the essence of all scriptures call them shruti or smriti is only one and that is to establish there is only one Atman one Brahman one Akruti and Purusha that is the real purpose ok so that is what we have discussed it now an opponent rises and Shankaracharya himself is the opponent he sits in two places like a man playing a solitaire game so what does he say that assuming that some of us have these doubts get in course of our study if not now in future and inevitably that will happen he is forestalling such problems by raising them himself and answering them himself so what is he telling that he is raising Sankhya's view according to Sankhya philosophy and when we are talking about Upanishads we have to have at least some idea about the other five schools of philosophy so Uttara Mimamsa is Vedanta there are five other schools what are they first of all Sankhya and Yoga because they are so near they are clubbed into two are clubbed into one Nyaya Viseshika is another pair Purvami Mamsa is fifth don't pair it with Uttara Mimamsa Uttara Mimamsa means that is Upanishads Advaita Vedanta Shankara Vedanta you have to understand that one so according to the one school of philosophy which is called Sankhya in contrast with Vedantic teaching what is Vedantic teaching Atma is one but Prakruti manifests infinite forms one Atma like one sun reflecting in myriads of dew drops or water drops in the ocean so one Atma is reflecting in infinite number of Prakruti manifestations of Prakruti Prakruti is one but its manifestations are separate but this is Vedanta in contrast what do what does the Sankhya say Vedanta says Prakruti manifestations are innumerable Vedanta says that but Purushas are many one Prakruti according to Sankhya but many Purushas Vedanta says one Purusha, one Atma but infinite number of Prakrutis according to Sankhya, Prakruti is one its manifestations are of course many so if we do not understand the universality what happens, I become one individual you become another individual and you reflect one Atma I reflect another Atma your Atma will be experiencing happiness my Atma will be experiencing unhappiness and two opposite experiences cannot be experienced by one and the same Atma and therefore Purushas are many so if we do not accept Virat then this problem will come that like Sankhyas we have to accept as many number of bodies and minds so many number of Purushas and that is unacceptable because it goes against the teachings of the Shruti and Smruti which we see earlier that Atma eka eva syat it cannot be many so Shankaracharya puts the opponents in the Sanskrit form which we are starting in today's class, what is he telling anyathahi, otherwise that is if one Atma is not accepted swadheha parichchina eva pratig Atma pratig Atma, pratyek Atma pratyek Atma every individual body and mind reflecting one one specialized Atma, swadheha parichchina and it is limited only by one's body and mind Sankhya divehi eva, like the teachings of the Sankhya Upanishad Drishtasyat so it will be coming to the teachings of the Sankhya as if we are accepting what is the teaching there are many Purushas so if one Purusha is released, everybody else is going to be maybe suffering so each person has to try only in one way each one will be doing sadhana separately each one will be getting liberated, each one's experience is totally different, this would be the result if we do not say that in every being there is only one Atma if Sankhya view is accepted what happens? the teachings of the Upanishads is given by the Shrutis that is Upanishads, Smritis, Brahmasutras Advaitam, there is only one Paramatma there is no Dvaita this special teaching Nasyat, it becomes destroyed that means we are accepting that many Purushas are there many experiences are there everybody has to only experience in which case what happens is according to Sankhya each Purusha is infinite and each consciousness is infinite how many infinites? as many Purushas so many infinites are there so that is not acceptable because if the meaning is taken as many Atmas because of many bodies and minds this Advaita Vedanta and Sankhya Vedanta there would be no differentiation and that is not desirable but Vedanta, Advaita Vedanta doesn't accept it remember always we don't use the word Advaita Vedanta Vedanta has got three main schools Dvaita, Advaita and Visishta Dvaita so if we do not specify while discussing Mandukya Karika or Shankara's commentary we always have to keep in background we are talking about Advaita Vedanta not Ramanuja's Visishta Dvaita not Madhvacharya's Dvaita Vedanta because they accept many souls different, somewhat mixed somewhat separate also according to Visishta Dvaita we have unity and diversity, one with God different also from God at the same time like all the cells of the body are different but as body, part of the body they are united but Madhvacharya's Dvaita Vedanta is Pancha Veda, everything is different from everything every Jeeva is different from every other Jeeva every object in this world is different from every object in this world, Atma is different from world Jeeva is different from the world, Jeeva is different from Ishwara Jeeva is different from Ishwara so these are called five Pancha Vedas are there so we are not talking about that, so according to Dvaita Vedanta the purport of every scripture, that is Upanishad or Smritis like Bhagavad Gita or Brahmasutras remember Prasthanatraya means only three Upanishads called Vedanta Brahmasutras and Bhagavad Gita the Upanishads are called Shruti Prasthana the Brahmasutras are called Nyaya Prasthana and Bhagavad Gita is called Smriti Prasthana now what do the Upanishads how many Upanishads, Sarva Upanishad all Upanishads so Isha Techa they all propound, they all teach with one voice what is this? Sarva Atma Ikea that is there is only one Atma and everything is nothing but that one Atma appearing with different names and forms like one light appearing as myriads of objects that are projected onto the screen or like myriads of reflections of the sun in different particles of the water drops of the water but what do they say only one Atma Atma Ikea Pratipadakatvam that there is only one Atma and therefore every object has no choice but to say I am that same Atma Rama says I am Brahman, Krishna says I am Brahman Jesus says I am Brahman so everybody has no option even a mosquito says I am Brahman has to say sooner or later so that is this is the Isha Techa, this is the desired this is the real teacher Tathaha therefore Yuktameva Asya Adhyatmik Asya Pendatmanaha Diloka Adi Angatvena Virat Atmana Adhi Daivikena Ekatvam Iti Avipretya Sattva Angatva Vachanam Shankaracharya is answering the objection of the Poorvapaksha which is Sankhya that why suddenly have you brought this Virat while describing why the mantra Upanishad has brought, not Shankara has brought Upanishad has brought Sattva Angatva why because the individual and the universal are obverse and reverse of the same coin if we do not understand what is called Jagradhavastha in both the aspects of individual as well as universal our sadhana remains incomplete we will never be able to realize that it is nothing but pure Atman this is the purpose therefore for the given reasons Yuktameva whatever the mantra says Upanishad says is absolutely rational, reasonable acceptable what is it? Adhyatmik Asya the individual soul who is Pendatmanaha the individual Atman Diloka Adi Angatvena by identifying this individual in the waking state with the Virat by saying the heavenly world like Vamana occupied for Bali Bali was seeing that the divine lord Narayana he with three feet he occupied the entire universe the what is called Bhu, Bhuvaha and Swaha that means what he was Narayana assumed the form of Virat and telling to Bali Bali is a very interesting analogy, Bali that you as an individual named as Bali do not exist only I exist you don't exist at all, you don't even exist as a part you don't exist as an amsa you are me, I am you this is called Mahavakya so Bali is a very interesting word, Bali means offering Bali means sacrifice Sri Ram Krishna says to a question when do I see God when you destroy your I, when you remove your I, then you will see God when I destroy I what remains, what remains is, God remains when the ocean falls upon a drop of water this is called tsunami then only the ocean remains, the individual doesn't remain so, Dilokadi Angatvena Virat Atmana and he is called Virat Adi Daivakena Ekathvam, this you see the whole universe is divided like a triangle Adhyatmika I, you as individual bodies, Adhibhautika the entire experienced external world Adhidaivika all the powers of manifestations of God ruling over this entire universe, making it not only Srishti but Stithi also, Laya also, this triangle is manifestation of Brahman so, Virat Atmana Adhi Daivakena Ekathvam that is, everything that we experience, entire Jagat, both the individual universal become one with the Virat Iti Avipretya with this purpose in mind Sattangathva Vachanam the description of the seven limbs as part of the Jagrat Avastha, Vishwa the Atman who identifies temporarily for some time with this waking state is called Vishwa if he is identifying, if Atma is identifying with one particular body and mind, that Atman gets the name Vishwa but if the same Atma identifies with the entire universe consisting of all the individuals Adhyatmika, the entire experienced world called Jagat and also all the powers that are ruling and regulating this entire universe called Adhidaivika Adhyatmika, Adhibhautika and Adhidaivika in its waking aspect Sthula Sharira and such an identity then Atman is called or known as Virat this is but proper because the purpose is to get rid of all divisions, all Dvaita, duality all the second things and remain as one, that is the purpose so Yuktameva this is, it is but correct and Shankaracharya profusely supports his arguments with the scriptures now he is bringing a scriptural statement from the Chandogya Upanishad first I will give the story the story goes like this there were six Brahmanas and there was an enlightened soul called, a king called Ashwapathi and these six Brahmanas used to worship Virat as one particular limb and they somehow felt our Upasana our contemplation is defective we are not getting what we were expecting or what we were asked to expect so there must be something lacking which we are incapable of understanding here is a great soul let us approach him put our questions to him and then they approach him and then they ask assuming indirectly the position of a Guru he says, each one of you put your questions individually, so one asks I am worshipping Virat in the form of the legs and the king says that you are only worshipping the one part you are not worshipping the universal that is, every leg in this world sahasra seersha purushaha sahasra akshaha sahasra paath infinite paathas every paatha is God's paatha, so instead of thinking that this is my particular person's leg, you have to think that these legs also belong to God these hands belong to God this head belongs to God, this middle part of my body belongs to God, my bladder belongs to God my lungs belong to God my back belongs to God, this is how you have to do contemplation so in that respect there was one question there was one Brahmana who was worshipping Virat as his own head as an individual his own head my head is Virat then Ashwapati the guru, Satchitananda corrects him and says it is not complete you have to think Virat not as your head, but every head that you see as Virat you will not lose anything because as your head also is Virat, everybody's head also is Virat and then you will identify yourself with every head and thereby you identify yourself with everybody equally and there you will not have attachments, likes and dislikes, raga, dvesha then you will never do adharma you will be only doing dharma because you will not harm yourself you will only do good to yourself and thereby you will enjoy the happiness of Virat so if it was good that you came to me had you continued without understanding what teaching I have given you and modified your upasana and continued as I instructed you moorthate vyapatishyate, your head will fall down it doesn't really mean a guru will curse his disciple, may you die what it means is you will remain an idiot now also you are an idiot and you will continue to remain an idiot because you are a headless fellow that is the meaning so that is what Shankaracharya is quoting from Chandogya Upanishad, 5th chapter 12th section 2nd mantra moorthate vyapatishyat had you not come to me your head should have fallen fortunately you came to me and this is how you are going to be saved itiha vacha moorthate vyapatishyat enmam na agamish had you not come to me and received my teaching and modified your method of contemplation you would have remained a foolish fellow and you would have further fallen even from this high state because wrong path leads one to still down and down and down ityadi linga darshanachal all these indications indicate that virat, universality slowly man has to travel from a lower state to a higher state what is the higher state? to merge the individuality in the universality in the cosmic being viraja ekatvam upalakshanartham hiranyagarbha avyakrutatmanoh here Shankaracharya gives a beautiful suggestion to us why this objection was raised to make the point clear that the jagrat avastha waking state where atma identifying with body mind and interacting with this external world and names himself as vishwa must slowly expand by getting rid of the limitations then one day he will become virat so that the vishwa must become virat ityadi thus you have to apply this to other two states also what are the other two states? that you have to say you have to say that the thysesa that is atma identifying with the swapna avastha swapna prapancha and experiencing that considers at the beginning I am called thysesa but he has to slowly give up his individuality and merge in hiranyagarbha or called sutratma that is called spiritual progress, similar way prajna who is the individual in the sushrupti avastha he must give up his individual nature and become slowly merged in the avyakruta means unmanifest and the totality of unmanifest is called ishvara and merge with ishvara, that is how one realizes I am atma so I am atma aham brahmasmi that is the realization that comes, so this is called ringa darshan achya, pointing out, for example suppose there is a red building and a person wants to meet somebody and that somebody is living in the on the 3rd floor so at the beginning of the staircase there will be an arrow pointing that 2 and 3 that is to say if you go up you are now on the 1st floor if you take these steps you will reach the 2nd and 3rd floor when this person reaches the 2nd floor, at the beginning of the 2nd floor stairs, another arrow will be there, 3rd floor like that, so from the waking state individuality to universal waking state from the individual dream state to the universal dream state, from the individual deep sleep state to the universal deep sleep state, this is how progress has to be made and this is being supported now in next Shankaracharya's commentary that is there is somebody inside everything in this world, that is said in Brihadaranyaka Upanishad every chapter and there are 6 chapters every chapter is called a Brahmana, here Brahmana is nothing to do with Brahmana jati or anything it means chapter Brahmana, so there is one chapter called Madhu Brahmana and in that Madhu Brahmana there is a quotation and that quotation is taken by Shankaracharya here, on every occasion Shankara takes these quotations second chapter, fifth section first mantra, it is also stated in the Madhu Brahmana this bright immortal person in this earth and that bright immortal person in the body, both are Madhu, both are one and the same, that is to say, just as Vishwa and Virat, Taijasa and Hiranyagarbha, Prajna and Ishwara, so this bright immortal person who is guiding the earth there is a being he is God he is Tejomayaha, full of light, Amrutabhayaha he is an immortal Purushaha that Amrutamaya Purushaha same Amrutabhai Purushaha is in the individual body, that is to say if the nature of the whole earth is pure consciousness appearing in the form of this earth and whatever is the product of the earth which is our body, that also will be exactly the same Brahma the same pure consciousness because remember the law that the karya, the effect cannot be different from the karana, in fact there would be no difference at all like you know, if 100 pots are made, small big, square round, triangular etc. out of clay every one of those products are from outside from inside, from bottom from top, in fact excepting clay, nothing will be there, it is nothing but clay so if Atman is only manifesting as earth whatever is made up of earth and our body is part of this earth so the body also, Adhyatma is also nothing but that pure Atman, that is what he wants to say, this is with regard to the Swapna Avastha Sushupta, Sushupta Avyakruta Ekatvam Siddhameva Nirviseshatvat and here Shankaracharya gives a beautiful reasoning in deep sleep an individual forgets I am an individual, he forgets I am a Vishwa and I am Taijasa that means the manifest goes back into the unmanifest why? because it is only the unmanifest which is manifesting first as Taijasa and secondly as a Vishwa so in this, the individual unmanifest becomes one with the universal unmanifest, that is what happens in the Sushupti Sushupta in the state of the Sushupti Avyakrutayo Ekatvam both are Avyakruta Ishvara is also unmanifest the Prajna, the individual is also unmanifest I hope you remember Prajna is the name of the Atma when the Atma identifies with the Sushupti state as an individual he goes by the name of Prajna as a universal he goes by the name of Ishvara what is the comparison, individual is also unmanifest and Ishvara is also unmanifest, here is something very wonderful, when there are when there is something unmanifest how will you make a difference this is small unmanifest that is bigger unmanifest this is blue unmanifest, that is red unmanifest and this is small unmanifest, that is big unmanifest, this is the individual unmanifest that is a universal unmanifest unmanifest, you cannot make any division it is only at the stage of dream as well as waking, we can make lot of differences, this is the fun we have to learn how to enjoy it, so it is an established fact that the self in deep sleep called Prajna is identical with the unmanifested universal called Ishvara because of the absence of any distinction between them such being the case it is clearly established that non-duality is realized by the disappearance of all duality if this is understood properly because of the description given until now this becomes crystal clear what becomes crystal clear when all the duality differentiation extinction becomes merged what remains and we are calling it in human language Advaitam really speaking we cannot call it Advaitam etc so this is the marvelous description that we have got of the third mantra which is describing the Jagradhavastha this is the Jagradhavastha and in Jagradhavastha the waking state is experienced by the instrumentality of these what is called 19 7 limbs and the 19 Ekona Vimshati Mukha Dwaras like 5 organs of knowledge 5 pancha pranas 5 organs of action and what is called 4 components of the inner organ that is called the mind the buddhi, the chitta and the ahankara and in between that saptanga to make us aware that you are individual you are thinking but really you cannot think of yourself as an individual and unless you think yourself as universal that is beautifully described that is the first pada is over now we are entering into the mantra, the mantra goes like this the second quarter is the whose sphere of activity is the dream, who is conscious of internal objects, who has 7 limbs 19 mouths and who experiences subtle objects so here something we have to understand there is absolutely no difference between the description of the the jagra davastha and swapna avastha what is the difference? they are absolutely same there also same description comes like the swapna avastha what is the difference? in the waking state they are false pancha bhutas in the dream state they are subtle pancha bhutas so everything is subtle that is going to be described but then before we go remember when we were about to enter into the description of the jagra davastha sthula sharira we have talked of certain factors 4 factors what are the 4 factors? what is the material out of which this particular body is made? what is the components of each body? what is the nature of each body? what is the function or goal of each body? we will talk the same things about the swapna sharira called sukshma sharira is also called linga sharira so let us delve into it the second body which this 4th mantra is describing is called sukshma sharira or subtle body and this like the gross body also has 4 factors first is what is the material out of which this sukshma prapancha and sukshma sharira is made? remember jagra davastha jagra sharira and jagrat jagat waking world external world and this individual gross body are completely made up of the same pancha bhutas plus the antahkarana here also it is also made up of the pancha bhutas five bhutas but they are not gross they are called tanmatras or sukshma bhutas why? because sukshma sharira sukshma prapancha can be made only out of sukshma bhutas they are five, exactly same five akasha vayu agni, jala and prithvi but one difference is there big difference gross body they are called panchikruta they have been divided into 50-50 one part is 50 the other 50 is divided, subdivided into 4, 12.5 in 12.5 and this 12.5 it mixes with the other and makes it 100% whereas in the subtle body it is apanchikruta sukshma bhuta subdivided, they are 100% only each bhuta each material is exactly the same what are these? akasha, vayu agni, jala and prithvi so they are the same what are the components with which we are made? the scripture tells us that the subtle body has also got 19 components through which it interacts remember ekona vimshati mukhaha in the description of the sthola sharira in the third mantra we studied what are these 19? first of all the mind has got 4 manaha, buddhi, chitta, ahankara mano, buddhi, ahankara chittani and then how many remains? 15. what are the 15? that 5 sense organs pancha pranas etc. first of all pancha gnanendriyani 5 organs of knowledge in the sukshma sharira these are the 5 sense organs of knowledge because these are the instruments through which it experiences both the external as well as the internal world but with the same eyes what are the 5 organs? that is eyes, ears nose, tongue and skin what is the difference between the 5 sense organs of knowledge of the gross body 5 sense organs of the subtle body what is the difference? remember when the gross body eyes for example we are referring they are called windows they are called windows and behind those gross eyes there is a very subtle nerve and that is what takes the information makes it subtle and carries it to the mind to present it to the mind therefore that subtle nervous system which is behind every gross sense organ of knowledge similarly sense organ of action also that is called gnanendriyas so the eyes, ears nose, tongue never think that eyes that we see each other's eyes they are the same things because sukshma sharira means subtle body subtle body means nobody can see it my subtle body cannot see your subtle body my gross body can see your gross body your gross body can see my gross body so similarly 5 karmendriyas behind the hands behind the legs behind the organs of evacuation and regeneration there is a subtle nervous system belonging to the subtle body not the gross 5 organs of action same way we have to understand compared to the sukshma sharira also and then there are 5 senses of knowledge, 5 sense organs of action and 5 pancha prana 5 pranas are there so these pranas also have got 5 different functions are there, this description we will continue in our next class giving as an opportunity to discuss if there is anything to be discussed with regard to either today's class or the past few classes. Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padmetayo Sridhva Pranamami Muhurmuhu May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti.