Mandukya Karika Lecture 034 on 19 January 2022

Full Transcript(Not Corrected)

Om Jananim Sharadam Devim Ramakrishnam Jagat Gurum Pada Padme Tayo Sritva Pranama Mimurmuhu Om Bhadram Kanne Vishruniya Madheva Bhadram Pashyam Akshabhirya Jatra Sthirai Rangai Stushtu Vagum Sastanuvi Vyashe Madhevahi Tanyadayu Swasthina Indro Vriddha Shravaha Swasthina Pusa Vishwa Vedaha Swasthino Starkshu Arishtanimi Swasthino Prihaspa Tirtha Dhatu Om Shanti Shanti Shanti Hare Hare Om Om O Gods, may we always hear with our ears what is auspicious. O worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted life, hail and hearty, offering our praises unto Thee. 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. So, we are exploring the Mandukya Upanishad and we have come to the fifth mantra. First mantra describes everything as Om. This is called Abhidhana, Nama. And second mantra describes Abhidheya, that which is pointing to the Nemudu, which is called Brahman. And then, this Brahman, in the second mantra, Mandukya Upanishad gives us one of the most famous Mahavakyas. Four Mahavakyas. Ayam, Atma, Brahma. This Atman is Brahman. The third mantra describes what is called Jagradhavastha. And the fourth mantra describes what is called Swapnavastha. The fifth mantra, as well as the sixth mantra, describe what is called Sushuptiyavastha. To indicate, it is the same Brahman, also called Omkara, also known as Turiya, puts on three different dresses. And with each dress, he forgets the other two dresses and identifies himself only with that particular dress with which he is familiar. So, this he is wearing at the moment. He thinks that is the truth. But all the three states are only passing states opposite to each other, very temporarily, and identification with them is called bondage. So, let us remember always that the purpose of the entire Mandukya Upanishad as well as every other Upanishad is to make us understand that I am none other than Brahman. So, naturally the question comes, why is the description of these states? It is to make us understand that it is Brahman alone that seems to get limited by the gross, subtle and causal bodies. Remember, every body and every state is a mere dress. That was what Bhagavan Krishna says that when a dress gets worn out, he will get a new dress. So, we get after several years a new dress called new body. But in our dream, every day we get a new dress. In Sushupti, we get more or less the same kind of dress. But a dress is not our address. A dress is merely a temporary misidentification like we mistake a rope for a snake until light comes. This is the important point we have to remember. Now, we have been discussing for the last few classes the 5th mantra. As I said, the 5th and 6th mantras of the Mandukya Upanishad give us the elaborated details about Sushupti Avastha. Why two mantras? Well, throughout this 3rd, 4th and 5th and 6th there is an implied understanding. What is that implied understanding? That even though we think we are individual, an individual can never think, can never know I am an individual unless I also am aware of the universal and if we analyze, the individual as well as the universal are not separate. They are interminably, inseparably interwined, connected. So spiritual practice is gradually to shift to the center of attention from the individual to the universal or cosmic. Vishwa and Virat, Taijasa and Hiranyagarbha, Prajna and Ishwara. Now, in this 5th mantra, the specific characteristics of the Prajna, that is the individual in the deep sleep state called Karana Avastha, experiencing Karana Prapancha, which is another name for Avidya or ignorance that is being described. We have more or less come to the end of this particular one. I will quickly go through what we have discussed so far. What is this 5th mantra? That state is called Sushuptam where Nakamam Kamayate that means simply we do not experience the waking state. Nakanchana Swapnam Pashyati Here Swapna is clearly there but instead of saying Jagradha Avastha the Rishi employs the word Kanchanakamam Kamayate but it means Jagradha Avastha. So the Sushupti state is one which is completely different, completely separate from both the states of waking as well as dream. And then what are the further characteristics? One, Sushuptasthanam. This Sushuptasthanam is first Ekibhutaha Karana and Karya the cause and the effect the individual and the universal the subject and the object and the whole thing becomes as if merged not really merged like Shankaracharya gives a beautiful example when there is a deep darkness in the night then everything is there but as if everything has become one with darkness and we experience only darkness and we know only about darkness what is the experience? I do not experience anything. Nakinchit Avedisham I do not experience anything. That is called Ekibhutaha but special point we have to remember is the Prajna also becomes one with Ishwara because when we are in the waking state we have a choice we can say I am this individual I am also universal in dream also we can say I am Taijasa and I am also Hiranyagarbha we have a choice but in this Sushupta state everything becomes one Prajna and Ishwara not only Prajna and Ishwara Vishwa and Virat Taijasa and Hiranyagarbha Prajna and Ishwara they all become one what does it mean? it means the entire Jagrat Prapancha is merged in this Sushupti Karana Karya, the Jagrat Prapancha is a Karya the Swapna Prapancha is a Karya but the Sushupti is the Karana Prapancha so both the Karyas waking and dream now become merged in this particular state called Sushupti merged does not mean that it has become completely merged forever temporarily as if the pot has gone to the clay the ornament has gone into the gold how? just you forget the shape and think of the gold forget the size, color, etc. of the pot and think of the clay forget the various furniture shapes and think of the wood and that's what naturally happens in this Sushupti state that is called Ekibhutaha that is why it is called Pragnana Ghanaha a mass of Pragnana means consciousness that is to say only that one consciousness is there what is it? I do not know anything to elaborate I know that I do not know anything I know I do not know anything that is called Pragnana Ghanaha and Anandamaya it is a Kosha it is called Anandamaya Kosha and this Anandamaya Kosha are Karana Sharira Sthula Sharira, Sukshma Sharira and Karana Sharira Karana therefore Anandamaya full of bliss what is full of bliss? he is neither happy nor unhappy mind becomes absolutely relaxed something wonderful we have to understand here supposing a person is suffering deeply he becomes very much aware suppose a person has received wonderful, very great news I have won a billion dollars in lottery I have become the president of a big country etc. etc. but that state creates excitement terrible emotional upheaval but here both are absent the mind becomes like an ocean without the least bit of any wind so as if it is a mass of water solidified water can you imagine? there are no waves there are no bubbles there is nothing as if the whole water is absolutely still it has become a concrete mirror you just peep inside you can see the very bottom because there is no disturbance and that is the greatest state of bliss in fact, when we are experiencing some happy thing this is exactly what happens two characteristics are there supposing you are hungry you eat food the moment some tasty food, let us say touches the tongue you forget time, you forget space you forget your body, forget everything and that beautiful singular experience of Ananda is there it is neither Sukha nor Dukha later on when we remember that that becomes Ananda and that Ananda slowly becomes diluted as time passes on after one hour we do not remember at all that is the nature of every type of objective enjoyment but here, time and space disappear from the waking point of view for many hours and that is why it is called Ananda Mayakosha and what does the Prajna, the individual, do? here we have to remember in Chakradhavastha, I am there the whole Chakradhaprapancha is there in the dream state, I am there in the Chakradhavastha, my name is Vishwa and the whole world, Prapancha, Srishti, Cosmos is called Virat similarly, in the dream state I am called Taijasa and the whole Prapancha that I experience is called Hiranyagarbha I hope you are getting the point the point is, when we are talking about Virat for example, that when I am thinking that I am a Vishwa, means an individual immediately, I am confined only this body and me even one hair outside I do not identify myself in fact, it is very very interesting I can go and talk hours together about it see, there are some persons and they take hours together to beautify their hair and they spend plenty of money for that going to beauticians, etc, etc so, what is it? they want to keep their hair in a particular way but let somebody's hair touch them let someone else's hair including, it could be their mother their father, their spouse their children, dog, cat, anything if it falls in the food if it falls on their dress immediately, a kind of disgust comes we want to get rid of it so, we are confined only to our own body and everything on that body becomes most dear to me one drop of blood if it is trying to go out I want to stop it but let another person's blood even the tiniest wee bit fall upon me and I want to wash it off as soon as possible not only that most funny thing is even if my own blood escapes my body tries to fall on a plate or on my own dress immediately I run to the bathroom and I rush to keep it off that is to say anything that has gone out has become separated from me it is no longer me same thing you apply whether it is my nail, my hair anything that comes out of me the moment it goes out I become disidentified and it becomes disgusting to me anyway this is the condition of the individual but then we are talking about Virat what is Virat? there are billions of living creatures billions of non-living things so the combination what we call the world is a combination of both the living as well as the non-living and in that living there are subjects there are objects there are living jivas and non-living things the entire thing including me is included in that idea of Virat same thing now you apply when I am dreaming I think my dream is mine but when Hiranyagarbha is dreaming he is dreaming the dreams of everybody in this world that is why it is called universal mind same thing applies in the Sushupti Avastha also when I think I am the individual Prajna then I try to forget the Ishwara but the Upanishad is telling in Jagrat Avastha in Swapna Avastha I can be aware of myself as well as the universal but in the Sushupti Avastha there is no way I can say I am Prajna when are we talking about this Prajna? only when we are in the waking state when are we talking about this Taijasa? when we are in the waking state and so about waking state about dream state about deep sleep state we are only talking when we are awake and that's why an interesting idea which is real truth idea is mooted here what is that idea? so you think we mistake that these are all separate states no sir they are not separate states while waking itself all these other two states are happening being experienced while we are awake so it is only Prajna you who is experiencing both dream state and dreamless state I will come to that point but I am just mooting that idea which Gaudapada brings out in the second Karika that he had written here ok now so this is the dream state where the individual doesn't know he is the individual he doesn't know that he has become one with Ishwara how do we know? because we do not know we have to take for granted this knowledge from the Upanishad particularly in this Upanishad so this is called Ananda book the being whether you call him Prajna or Ishwara he is experiencing pure peace let us say for facility of understanding pure bliss is pure peace there is no ups and downs excitement or depression but one continuous experience from the waking point of view a long continuing experience of many many hours but of course we don't measure it while we are experiencing Shushutha state that is how do we know? because upon getting up these two are there I did not know that I was a Vishwa I was the Taizasa but I did not know I am even the Prajna but I experienced Sukham, Aham, Aswapsham, Nakinchit, Avedisham this is everybody's including a mosquito's experience if mosquito can express it in mosquito language that is what it does and how do we know? Sri Ramakrishna gives a beautiful example here is a bee and it has filled its stomach full of this nectar from a flower there are some flowers which give most what is called nectar which later on honey bees turn into what we call honey and as long as it is drinking that nectar it is expressing its joy in the form of buzzing but as soon as its stomach is filled it becomes absolutely silent and that state it indicating that I am full of bliss now because I have removed all the obstacles to my happiness that is why it is called Ananda Bhuk and we have to learn our lesson both in the waking as well as in the dream state if we want to be happy we have to get some favourable, likeable lovable object and become one with it but here no object is necessary rather the whole world has become one united with the experiencer the experiencer and the experienceable object both become inseparably united and that is called the state of Ananda that is what happens whenever we experience, you put on a dress for a second you become one with the dress you eat Rasagulla you become for a second, for a millisecond one with the Rasagulla and that is called the state of happiness here that means what the division between I desire this object and this is the object that distinction is totally removed in this third state which is called Sushupti state that is why it is called Ananda Bhuk the experiencer of pure joy what is pure joy? that there is no difference between the experiencer and experienced let me put it this way because these are marvellous ideas compressed here when the experiencer wants to experience but can't get the object that is called Dukkha when the experiencer obtains the object he wants to experience and for a very short time becomes one with it that is called Ananda Sukha but when the same experiencer and experience becomes not one object but every object in this world not one enjoyer but all the enjoyers put together which is called Ishwara when they become completely one indistinguishable then that is called the highest state of Ananda but this is not Brahmananda that is why he says Ananda prayaha na Anandaha, Shankaracharya clarifies why? because this is not Atyantika it is not permanent so it comes and it goes two problems are there so there is Ananda but there is no knowledge, no wisdom is there, no Atma Jnana is there second you cannot control it I cannot control it, it comes on its own and it goes on its own in fact all the three states the waking, dream as well as the deep sleep state they are not in our control they come when they want to come overwhelm us and they leave when they want to leave, we are bound slaves and that's why it is called bondage the moment we become the masters then that means what? I can live with you I can also live without you I am the master my happiness is not dented in the least whether you are there or you are not there because I am the master I lend happiness to you you are only a mirror which reflects my own happiness and I am mistaking that it is coming from you like a dog not knowing that it is looking at its own reflection in a hundred pieces of mirrors it thinks many dogs are barking at me and the moment it starts barking remember all the hundred other dogs, whatever it does it is reflected and it mistakes that these are all my enemies, that is what is happening to us equally in all these three states but in this deep sleep state this experiencer and experienced temporarily become one and that is why it becomes such an enjoyable state, in fact some people go to the extent of saying it is for this purpose only we are doing it so it is Anandabhuk, then that is the fourth characteristic fifth is Chetomukha means what? It is the doorway Mukha means doorway Chetomukha means that which again the mind which has attained to the state of causality now comes down in the form of the effect, in the form of the waker, in the form of the dreamer, that is why it is called Chetomukha and Prajna, he is called Prajna and this is called Tritiya Pada so why Tritiya Pada? In order to tell us that the Turiya Pada is the only Pada and it is when it assumes the dress one particular dress it is called Prajna sorry Vishwa, another dress Taijasa, another dress Prajna the dresses have nothing to do with the wearer the wearer can choose to put on or not to put on it is to draw our attention to the pure consciousness which seems to identify not really and seems to be bound seems to be struggling seems to come out and that is why that is called a state of seeming bondage so then in our last class we said Ananda Prayaha, Ananda Prayaha means Ananda Prayaha, Shankaracharya's Bhashya commentary, what is this? it is called Ananda Mayaha means Prajuryarthi, that is plenty, not its real nature Ananda Prayaha, as if there is only happiness, as if endowed with an abundance of bliss, na Ananda eva, because Brahman is Satchitananda here it is reflected happiness in Sushupti Avastha this division between experiencer and experiencer breaks down, they become one that is why the reflection of the happiness is greatest, that is why Prajuryarthi, plenty of bliss but not Sukha Sukha always comes with its opposite and that happens in both waking dream states but here it is pure there is Sukha Dukha become unified as it were and there is that state of mind which gets the tremendous amount of rest relaxation filled with energy to get ready for the next experience of waking as well as dream so that is why so why that this cannot be called Ananda why is it called Ananda Prayaha Shankaracharya gives us exponent Anatyantika Atyantika means permanent, eternal but Anatna Atyantika, not permanent because after few hours we go back to the same miserable state of both waking and dream states, that is why it is most happiness but not Ananda if it is Ananda that is my own nature then nothing can separate me no waking state can separate it from me no dream state can separate it from me and also no deep sleep state can separate it from me and he gives an example yatha loke niraya sastitaha sukhya anandaha bhuk sukhya ananda bhuk vichite, just as a man who works whole day back breaking work and then he becomes free and then he sits I hope you remember the story of Sri Ramakrishna, a farmer who determined to bring water into his field, even when his wife comes, he threatens her and she runs away from fear and whole day he works and makes a channel and the water with a murmuring sound is slowly trying to fill up that his field then with a completely worry free mind he goes back and then he takes bath and he takes his food and smokes hubble bubble and then he is most happy with the most wonderful state of mind, I have accomplished what I have decided to accomplish and then goes back to sleep, that is called niraya sastitaha, no struggle at all completely free from struggle, that was this was all we discussed in our last class, today's class Shankaracharya is again clarifying, ananda bhok, the experiencer, enjoyer of ananda, what is it? atiyanta, to the extreme extent, anayasa rupa, absolutely no strain, no struggle, no hardship at all iyam sthithi, what sthithi? iyam sushupti sthithi anena, in this sushupti state anayasa rupa atiyanta anayasa rupa ananda atmananubhuyate, this prajna, experiences therefore he is called ananda bhok, experiencer of the ananda eshavasya paramananda whenever acharyas, whether it is Shankara, Ramanuja, Madhva or Vallabhacharya Nimbarkacharya or Swamivekananda, anybody they cannot utter anything on their own, if they make any statement, it is the reflection, a translation of what has been very emphatically expressed in the Upanishads, Bhagavad Gita or Brahma Sutras etc, so immediately Shankaracharya says, don't think independently and without the any authority, I am saying all these things, no all my statements are based upon shruti, smriti etc, eshavasya paramananda, esha means this state of sushupti, this state of experience of ananda paramananda this is the highest bliss that is available for a jiva why is ananda such wonderful happiness for such a long time you analyze it any experience, whether he is eating, putting on something watching something it only lasts for a very short time, but in this sushupti state hours and hours and hours together, in fact there is no time timelessness is the main component of the sushupti avastha this person is completely merged in that state, unbroken bliss, unbroken by the division of the experiencer and the experienced, vishayi and vishaya, both become merged so Brihadaranyaka Upanishad is telling corroborating describing this sushupti state eshu, this state of ananda paramananda, highest bliss available for a jivatma in this bound state then swapnaadi pratibodha chetah pratidwari bhutatva chetomukha, earlier I mentioned chetomukha what is the characteristic of this prajna or sushupti avastha chetomukha, it is a doorway to the chetah chetah means what, awareness awareness of what both the waking as well as the dream state that is what he is telling swapnaadi swapna means dream aadi means etc, what etc there are not hundred other states, there are only two states, both the waking as well as the dream swapna and jagrat prati, towards them bodham chetah this is a doorway to enter into either the waking state or the dream state, dwari bhutatva it becomes through this only, dwara only one can enter that is why this sushupti state is called chetomukha after sometime this what is called chidabhasa after experiencing this deep sleep state for sometime and then he entered into this state and he exits through that doorway same doorway he goes and when he goes back what happens as if he that what has become as if to the experiencer and the experienced then as soon as he crosses that door he becomes as if divided into the experiencer and the experienced, you have to understand again and again and again and again I have been giving that example one waker when he enters into this state of swapna as if that one person divides himself into three, the individual himself with the same name, same form, same dress and the entire world that he has acquired through this experience and stored in the form of memories and the sakshi the witness witnessing both the individual and his experiences and as soon as he destroys, he creates the srishti kartha, he maintains, he is the sthiti kartha and he becomes also laya kartha, as soon as he comes out, he becomes the destroyer as it were, destroyer means what? the entire swapna state merges in him similarly, when waking state is destroyed then he becomes enters into dream state when both these states are destroyed, he enters into sushupti state and when he destroys the sushupti state, again he enters so he is going round and round from room A to room B to room C, again to room A, etc. until because of his great good luck some great acharya comes and wakes him up, says you are neither the vishwa nor the taijasa nor the prajna and by extension it also means, you are neither the virat nor the hiranyagarbha nor the ishwara remember, those three also are states of bondage only virat is also bound hiranyagarbha is also bound and ishwara is also bound, that's why saguna brahma is not the highest goal, saguna brahma in fact is maya klithaha, he is overpowered by maya as it were, not really so that is called ishwara our goal is not to become ishwara, our goal is to go beyond ishwara ishwara is the karya and nirguna brahma is the kharana that is how we have to become so here swapnaadi prati bodham cetaha prati dwari bhutatva cetomukha, so the sushupti state is called cetomukha because he entered from those two states into this state and after some time by some mahamaya's power, some inexplicable power he also gets out, again becomes divided as it were and then he experiences them, again enters again and again and again, every day, how many times we are going to enter so, bodhalakshanamva cetodvaram mukham asya swapnaadi agamanam pratiti cetomukha this word cetomukha first meaning he has given is because through this doorway he experiences again, identifies with the waking or puts on the dress of the jagrat avastha puts on the dress of the dream and assumes appropriate names like an actor in different scenes into different activities etc but he is the only one who is changing his dress as it were jagrat avastha is one dress, swapna avastha is another dress, sushupti avastha is another dress, but this is the doorway that is the first meaning, second meaning is that pure consciousness to make us remember, it is pure consciousness only which temporarily identifies with any one of these three states gets appropriate particular names and he suffers there thinking I am only this, I am not anything else, so the second meaning of this cetomukha means pure consciousness is necessary to experience any one of the three states, minus that pure consciousness, no state is possible at all this is the second meaning first meaning is that prajna exits through that door which is doorway to both the waking and dream second meaning is it is pure consciousness and this is the real meaning, that's why it is called cetomukha then that doesn't end there bhuta bhavishyat matrutvam sarva vishaya matrutvam asya eveti prajna, so there is a word called prajna, prajna has been given three meanings actually, so one meaning is we get it in the vedanta sara of sadananda prakrishta roopena agnaha doesn't know anything at least in waking state is aware of the waking world jagrat prapancha in the dream state this taijasa is aware of the swapna prapancha but in this third state he is totally unaware that is why he is called prakrishta roopena agnaha, gna means to know, a knower is called gnaha and not to know is called agnaha not to know anything is called prajna what does it mean? it means we are agnahas both in the waking state as well as dream state but at least there is something we are knowing like mistaking a snake rope for a snake because there is darkness is there both in the waking as well as in the dream state we are mistaking pure brahman for this jagrat prapancha and swapna prapancha but as if this man imagine he is looking and he thinks there is a snake and then what happens a complete darkness comes and then that snake also disappears this is called not knowing anything that is why prakrista rupena agnaha, nothing is known that is no object is there as such to be known these are most difficult concepts, we have to be very very alert so listen carefully in the waking state, the waker is 100% conscious of the waking state in the dream state the dreamer is 100% aware of the, conscious of the dream state similarly in the deep sleep state called sushupti avastha don't think that the sleeper is completely unconscious, that is the misunderstanding most people go through no, in the deep sleep state, the sleeper is 100% aware, but aware of what, like a person who is in deep darkness he, there so many things are there everything is there, the whole world is there, but his knowledge of the world is I do not know anything because I can't see anything imagine also, I can't hear anything, I can't smell anything, I can't taste anything I can't touch anything as if all the vise and sorghums have become temporarily dysfunctional so he is fully aware 100% aware that I am experiencing I am an experiencer, but what I am experiencing there is no I cannot describe it, because I am not aware of what it is I do not know anything I am not aware of anything, this person is 100% aware that I am not aware of any object what is the big deal the big deal is, I am 100% conscious, but the object is 100% in darkness we are talking about the absence of the knowledge of the object not of the subject that is why when the person wakes up I did not know anything it should be translated this way, I knew that I did not know anything, I was experiencing as if there is nothing I am fully aware that there is nothing to be experienced there is something but I do not know what it is because as if it is in complete darkness so I am completely aware in all the three states in the other two states I am aware of the object also, but in this state I am aware of myself, but I am not aware of the object, not gaining any knowledge of the object is called I do not know anything not that I am unconscious I did not experience I don't know how I passed that time that's not what it really means, and the same thing can be applied when a person becomes unconscious also so this person is called prajnaha prakrishta roopena agnaha another meaning is that prakrishta roopena he is prajna prajna means praena sarvam janati, he knows everything that is the meaning given here it is bhuta bhavishyat maitrutvam sarva vishaya maitrutvam asya eva iti prajnaha, remember prajna state sushupti state, this person is called prajna, what is the speciality here the individual and the ishwara both become completely merged because he doesn't understand he has become ishwara, but he thinks that I am alpagna I know very little, when does he think upon waking up but so long as he is there he becomes one with ishwara, therefore he is one with Hiranyagarbha, therefore he is one with Divyarath therefore there is no srishti no cosmos no creation which remains unknown to the creator why? because it is the creator himself who has become manifest in the form of the srishti, unlike a potter this is a subject we will perhaps explore in our next class or future classes but what is important is ishwara he knows before he is all-knowing before the creation he is all-knowing when he creates, he is also all-knowing after he withdraws the entire creation, he remains all-knowing being all the time there is no past, present and future so when we are talking about past, present and future it is only in the context of creation, when there is no creation, there is no past, present and future example, a sushupti state in sushupti state what happens? all the creation both the jagrat prapancha and swapna prapancha as well as the sushupti prapancha, karana prapancha everything becomes completely merged, this individual doesn't know that I have become now ishwara, but ishwara knows it, ishwara is sarvajna, ishwara is sarvajnata he knows everything because it is the ishwara only in the state of sushupti why? because in the state of sushupti the man has completely merged in ishwara he doesn't even know he has merged in ishwara, just as when you take a drop of water and then you ask who are you? if it is able to tell, it will tell I am a drop of water and you put the same in an ocean and then you drop the drop into the ocean and then you ask whom are you going to ask? because there is no drop there, there is only some of this ocean is there samudra is there, there is nothing else therefore in this sushupti state temporarily prajna becomes ishwara and ishwara being all knowing that he is called sarvajna, that is the sense which in this fifth mantra we are about to be told asya means to this prajna who has now become ishwara the knowledge of all the things in this universe because as ishwara he has become the jagrat prapancha he has become the sopra prapancha he has also as well become the karna prapancha there is nothing that remains separate to be known by him that is why he is called sarvajna that is why for a sarvajna both of them he is beyond time because he is beyond time this past tense, present tense and future tense all these tenses will disappear somebody is making fun I hope you will enjoy it there are many Indians who do not know what is called tense so yesterday I am planning to go to Bangalore that is how they use the word of course anybody who knows a modicum of English language or any language, he understands it what he wants to say, tomorrow I am planning to go to Bangalore but he says yesterday I am planning to go to Bangalore, like that he will say and the future also sometimes he uses past tense also so that is why from American I think Indians are very poor in tense that is why they are not at all tense so I hope you understand tense means there is no tension because the past present and future become completely one so what is the importance is sarvajna is one who is mahakala beyond time, because he is beyond time, the division that we experience both in the waking as well as dream state they completely become merged one and that is why time becomes just one mass of experience and that is why everything is merged in this that is why he is called sarvajna, prajna means sarva vishaya gnathrutam he knows what happened in the past he knows what is going to happen in the future and he knows of course what is happening at the present bhuta bhavishyat gnathrutam the knowledge of past and future sarva vishaya gnathrutam everything, not of one particular thing but entire creation asya, that knowledge of everything of the past and future all knowledge is there in this being who is now an eshwara but for the sake of facility he is called prajna, that is why he is called prajna I will stop here, because these are wonderful ideas you have to listen again and again and then you will have to put a deep think about it, if you come to this class without thinking it will be very hard for you and hard for me also because if you understand I can progress very fast actually that's why reputation is not a what is called a defect any number of times, as I said we have to repeat until the idea becomes clear first then of course then only practice will come om jananim sharada om devihim ramakrishnam jagadgurum padapadme tayo srithva pranamami muhur muhur may Ramakrishna holy mother and swami vikaranda bless us all with bhakti and Ramakrishna