Mandukya Karika Lecture 035 on 26 January 2022

Full Transcript(Not Corrected)

OM JANANIYAM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADME TAYO SHRITVA PRANAMAMI MUHURMUHUR OM BADRAM KANNE VISHRUNAYAM DEVAHA BADRAM PASHYE MAKSHABHIRYA JATRAHA STHIRAYI RANGAYE STRUSHTU VAGUM SASTANUBE VYASHE MA DEVAHI TANYADAYU SWASTHINA YINDRO VRIDHYASHRAVA SWASTHINA PUSHA VISHWA VEDA SWASTHINA STHARKSHYO ARISHTANIMI SWASTHINO BRIHA SPATIR DADHATU OM SHANTE SHANTE SHANTE 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, hale 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. We are exploring the Mandukya Upanishad. In our last class, we have been talking about the Sushupti state, state of the Prajna. The mantra number 5 is graphically describing the state of the Sushupti. And especially the state of the Prajna, the experiencer of Sushupti, but as an individual. So in my last class, I promised that in this state, the Prajna and Ishwara, there would be no differentiation at all. That is the called Avidya, individual Avidya is merged in Ishwara. And therefore, something extraordinary happens. This Avidya being Moolakarana, a root cause of what? Of both the dream as well as the individual, Jagrat, waking state. Here, there is only bliss. Why is there bliss? The explanation given is, in the waking as well as in the dream states, the waker and the dreamer, both of them suffer from two defects. One defect is, they do not know what is the truth. Second defect is, that they think something else is the truth. So first, not knowing the truth. Then secondly, thinking that they know the truth. Thinking all the time and behaving accordingly as per the wrong truth, which is called Anyadha Jnanam. Anyadha Grahanam. In the Sushupti state, this Prajna doesn't suffer from mistaking something for something else. He doesn't know in this state also, Agrahanam is there, but Anyadha Grahanam is not there. Agrahanam means, he is blissfully unaware. That is why we say, ignorance is bliss. So even if the most ferocious tiger is sitting about to eat him up, this fellow is smiling blissfully. Why? Because of the ignorance. But some senior Swamiji had told beautiful something. Why is he so blissful? Because in this state, he becomes one with the Ishwara and therefore, there is absolutely, I am the eater, here the eater, I am going to be destroyed, and this is going to live, and all these dualistic ideas completely disappear. And then he enjoys this Leela. And we also do that. Let there be a thousand hungry ferocious tigers on the cinema screen, but we are not frightened. The more, the merrier. That is why Samsara is so marvellous in the cinema screen, in the dreams, but when it comes to waking state, that would be the problem. But do not misunderstand me. While dreaming, so long as we think it is real, then the same misery is felt as in the waking state. I am telling how we enjoy these things. Remembering them vividly, after waking up, upon waking up. That is an important point. That is why what is called art, Kala, Soundarya, is next to Brahmananda. Why? You can depict a tiger, you can depict the ugliest human being on earth, you can depict the most horrible scene, and the more realistic it is, the best prize you get. Anyway, in my last class, I promised, because Eshwara is the Jagrat Avastha, and Eshwara is the Dream Avastha, Swapna Avastha, and Eshwara is the Sushupti Avastha also. What is the problem? Eshwara is playing as if I forget myself, and I will call myself as Vishwa, or Taizasa, or Pragna, and I pretend as if I am suffering. But because this is a Moolakarana, the root cause of both the waking as well as the dream, so this is called Bijya Avastha, Karana Avastha, Karana Prapancha, and here the Pragna becomes as if he is the Eshwara. And this second description of Pragna as Eshwara is given in the sixth mantra. Now, who is Eshwara? Eshwara is what we call the creator, the sustainer, and also the recycler. So this is what we say the example of dream. One waker, when he discards, as it were, his dress of this Vishwa waker, and puts on the dress like an actor entering into the green room, takes away all this, one straight after the other, and different scenes, puts on different dresses, without losing the consciousness that I am completely different from the dresses I am putting on, from the actions I am acting out. He knows if a poor man is acting as a rich man, he knows I am not a rich man, this is only acting. If a rich man is acting like a beggar, he also knows in reality I am a king, but I am pretending, I am acting, as it were. So this is what Eshwara is really doing. So this is why the same Pragna, as an individual is called Pragna, same Pragna as an universal is called Eshwara, and in this, the Eshwara's qualities are coming out. Why? I will discuss it shortly. But what I promised last class was, now, whenever we see any object, for example, you take a human being. We know that this human being has come out of his parents. Parents are different, the child is different, and the process of acting is different. Like a potter, potter is different, pot is different, and the wheel which he uses as an instrument of fashioning clay into pot. So potter is different, clay is different, and the wheel is totally different. Clay is not the wheel, clay is not the potter, so the wheel is not the potter or the clay, the potter is not wheel or clay. This applies universally to every object that we see in this world. But when it comes to before the creation of the entire world, what was there? There must be only one. What do we experience? World. What is the nature of the world? Many. And before the creation, there cannot be many, because the word many can be applied only to this world, to Eshwara, who is one, who is infinite, who is non-dual, who is unborn. We cannot apply those epithets. Now, if we apply this rule to make a pot, for example, the potter is called the intelligent cause, the wheel is called the instrumental cause, the clay is called the material cause. I think I have given this example many times. What is the advantage of this example? Supposing you are searching, you saw a pot, and you want to see who made this pot. The person may be there, may not be there, but he is totally separate. That's why he can be anywhere, or he might have died. Similarly, the wheel, which is used, it may be there, or it may be thrown out, or it may be burned, anything can happen. So, if you are searching for the intelligent cause, you may or may not get. If you are searching for the instrumental cause, you may or may not get. But if you are searching for the material cause, upadana karana, then clay. What is a pot? Nothing but clay. There is no such object called pot. Clay with a particular form, with a particular name, to distinguish it from other forms, and with a particular purpose, prayojana. Nama, rupa, nimitta, or prayojana, these are the characteristics of every object in this world. So, we may, we see this, a pot is nothing but, even if there are billion pots, we may say this is small, that is big, this is square, that is round, but every pot is nothing but pure clay, but what we call, this is small and big, this is square, this is round, this is rectangular, etc., these are all namas only, only names, for the sake of, for the purpose of, using it in a particular way. So, that is all that we have to understand. But they are nothing but clay. If you are, if you take this, Ishwara, the creator, because there is nothing else besides Him, because He is infinite, because He is one, He must be the intelligent cause, cause called nimitta karana, He must be the instrumental cause, that is upakarana karana, or He must be the upadana karana, material cause, the material out of which this universe is made. That's why in Vedanta we call Him abhinna nimitta upadana upakarana karya. He is three in one, and He is manifesting in the form of this world. Therefore, whatever object we see, just as whenever we see a pot, we see nothing but clay. Whenever we see any object, since it is, the material is Ishwara, we are seeing nothing but Ishwara. But like children who say, I like this round sweet, I don't like that parrot head like that, we mistake one thing for the other, and then we become miserable. Then what happens, my friend is also Ishwara, my enemy is also Ishwara, and my parents are Ishwara, and everybody, whether they are well-wishers, ill-wishers, everybody is Ishwara. Birth is Ishwara, death is Ishwara. You do not, there is no pot, only clay, and then pot is made. That is the clay manifesting in a particular form, with a particular name, for a particular purpose, you call it a pot. Many pots, any number of pots, that is the example given. So, when it is in the form of the pot, it is nothing but clay. When it is in the form of the, before birth, it is clay. When the pot is broken also, it is nothing but clay. Clay has no birth, no sustenance, and no destruction, and that is the truth. That is what science also tells us, that matter cannot be created, cannot be destroyed. It can be transformed. Even if you transform matter, what does it matter? It becomes only matter. So, it doesn't really matter. So, no destruction is there, and if we can understand it, what is the profit? We will not fear neither birth nor death, especially death. What is change? Change is nothing but the one form slightly changing its shape, size, color, etc. So, fear goes away. Not only that, if we come to know it is clay, I am clay, and the other pot also is clay, every pot is clay, and if I don't understand it, I have gone to pot. So, this is what is called Brahma Gnana. Everything is Brahman, everything is Ishvara. So, what is the point? The point is, when Prajna becomes, enters into Shri Shrupti, he practically loses his individuality, and as an individual, he is Ananda Bhuk, Cheto Mukaha, this is Tritiya Padaha, but as an Ishvara, in his universal aspect, he is Sarvagna, Sarveshwaraha, he is Antaryami, he is the Yoni. That is what we are going to find out in the next mantra, but the point I wanted to make is that Ishvara is the all the causes, the intelligent, the instrumental, as well as the material cause. What is the profit we get? The profit is just as a pot is nothing but clay, because clay is the material cause, the material out of which clay is made is nothing but, the pot is nothing but clay, then whatever is the characteristics of the clay, also belong to the pot. What is the characteristic? Clay has no birth, no death. Pot seemingly has a birth, and seemingly has a death. So that is how the Ishvara, he becomes Sarvagna, he becomes Prajna, he doesn't have any bondage, that is what we need to understand. Then same thing is to be applied to the waking state also. As I mentioned earlier, even when Vishwa, the very name Vishwa is very significant. In Sanskrit, Vishwa is called universe. Universe is called in Sanskrit Vishwa, the whole universe. But then, when I say I am an individual, supposing a person says I am a man, he can never think himself as a man, unless he knows what is a woman, what is not a man, what everything in this world, I am not accepting this, he has to be a part of the world. Nobody says I am not part of the world. But where is the emphasis? If the emphasis is on the individual, that is bondage. Why? What is bondage? Likes and dislikes. I like this person, I like that food, I like that dress, I hate the other things, that is called bondage. When I know I am the good dress, bad dress, I am the good man, bad man, then these likes and dislikes will disappear and then I treat everybody. When does that state come? When I know I am everything, then only I overcome all likes and dislikes. This is the point. Every Upanishad is striving to tell us, ईस्यवास्यमिदगम् सर्वं यत् किञ्च जगत्याम् जगत् The whole universe is nothing but Ishwara. You think it is not Ishwara. Now go back to that knowledge that it is nothing but Ishwara. If the whole world is Ishwara, who am I? I am also Ishwara. Who is the other person? That person is also Ishwara only. What about that non-living thing? That is also Ishwara only. If a mountain is Ishwara, is it living or is it non-living? Naturally, a mountain as Ishwara can never be non-living, non-conscious. So this seeing everything as pure consciousness, that is called universality. So similarly, the Vishwa has to progress. That is called spiritual progress. That is called morality. What is morality? There is this other person is me. The other object is me. The river is me. I am the river. Therefore, I cannot pollute. I am the mountain. I cannot pollute. I am the air. I cannot pollute. Everything is me. Therefore, any injury, any negative thing that I do, that is nothing but doing it to myself. And who wants to do it? Nobody wants to do it. And therefore, very nearly, every person has to realize it. As Swami Vivekananda says, the bright ones find it out earlier and the dull ones find it out later. But meanwhile, the dull one pays a heavy price. Okay. So similarly, Taijasa. I am the dreamer. He cannot cherish that idea unless he knows the whole world is a dream. And therefore, there is also universality. A hand, for example, in the body can never say I am separate from the body. What about the leg? That is also part of the body. A hand is not a leg. A leg is not a hand. A hand is not an eye. An eye is not a ear, etc. But they are all one inseparable unit. And they have to consider each other. If the leg gets injured, the whole body feels the pain. Why? Because it has that knowledge of identity. It is me. It never says that is a leg. That is a lower thing. Let it suffer. I have nothing to lose. No man can say that unless he is drunk or he is unconscious. So this is what in this what is called Sushupti state, the Upanishad wants to clearly tell us Prajna as an individual even then he is very happy. Why is he very happy? Because the complete distinction which is so crystal clear in both the waking and dream states is not at all obvious in the Sushupti state. That duality. I am the doer and this is the world which I am dealing with. I am the knower. This is the known. That distinction becomes almost nil. And that is why it is called Prajna avastha. And then this is the individual. Look, how much happiness the person gets. Why? Because the whole waking state, the whole dream state now he has identified without separating. In the waking state we separate. That is the dream state. And that was the dream state. That was the sleep state. In dream also that was the waking state. And that was the dreamless state, Sushupti state. But in Sushupti state both these merge as if three in one, one in three. And so he becomes blissful. And then he says I don't know. What does he doesn't know? I don't know what is called duality. I don't know what is called separatedness. Because sarvam eki bhavati everything becomes one. Even as an individual, even in that state of what is called causal ignorance the person is so happy because of two reasons. One, that everything has become one. And second reason, that duality is gone. How much joy when duality is completely removed. And here because the waking and also the dream state merge. Therefore, all the knowledge that a person has in the waking state his memory of the past and future. Similarly, his memory of the in the dream state of the past and future. Remember, even dream state while dreaming is waking state. Just like waking state we live in the past memories in dream state also. Oh! Day before yesterday I went to that place. That experience is there completely like the waking state. So all that knowledge is there. This is a mango tree. This is a sapota tree. And this is a coconut tree. This is my neighbor. And this is my distant relative. Every knowledge will be there. And that is the reason why this particular person is now in this Sushupti state. All that knowledge has come to him. That's why he is called Sarvagna. He is called also Ishana. These ideas we discussed. Now we will discuss further. So Bhuta Bhavishyat Gnathrutvam Sarva Vishaya Gnathrutvam Asya Eva Iti Prajnaha Why is he called Prajna? Prajna means what? That Prakrishta Rupena he knows. He has got specialized knowledge. What knowledge? Bhuta Bhavishyat Gnathrutvam The knowledge about the past. Knowledge about the future. Sarva Vishaya Gnathrutvam And he knows all the things in that state. That means the things in the waking state. The things in the dream state. All those things though in a causal form but he is nowhere because he is all those states are inherent within himself. That is why Bhuta Bhavishya. Bhuta means past. Bhavishya means that which is going to happen. Of course, we are aware of the present. Gnathrutvam The knowability. Sarva Vishaya Gnathrutvam And he has the capacity. So supposing I don't know about a particular tree but I have a opportunity to know about it in future. Future means that which I have not experienced. So without experience there can be no knowledge. So since I am going to experience either as an individual or as an Ishwara that is also Bhuta Bhavishya Gnathrutvam Therefore, I am Sarva Gnath And one great scholar had explained it beautifully. He said that really speaking when does a Jeeva attain to this Brahmanhood because he has to go through the entire samsara exhaust every experience and that is also interpreted in two ways. What is it? After all how many lives we had? So many lives we had and all that knowledge not only in this birth but countless births in the past and until we know countless births in the future all all that experiences experience means knowledge knowledge means memory because memory cannot be there without knowledge all that knowledge is potentially hidden in this Sushupti state and that's why it is called Sarva Gnath. So another explanation that is beautifully given is not only when a Prajna can really become one with Ishwara every Jeevan Mukta that was there in the past that is going to be there in the future and what does a Jeevan Mukta become? Brahman and what is Brahman? Sarva Gnath. Therefore this person he knows everything in that sense also he is a Sarva Gnath. Another explanation that is given is even more beautiful that is that explanation is this supposing you are looking there is a let us say there is a seed of banyan tree you know the many people perhaps have not seen banyan seed let us take an apple seed and you show it to a child only the seed of an apple and you ask baby do you know what this is? and baby says no I don't know anything you tell me about it and really he doesn't know as that baby but if you are asked you are the adult you are the parent you know by looking at this you know everything that this seed is going to become. Now listen carefully supposing I show you a seed and I ask you do you know what seed this is? You will never be able to distinguish and say I don't know anything about I see this seed but I don't know anything about this seed then they will ask me do you know yes I know everything and how do I know everything by seeing the seed? because I know this seed has come from a tree and I have experienced that tree in the past I have taken a seed I put it in the soil and I saw growing it up I saw how slowly it grew and it became a complete tree and how it gave flowers fruits bitter or sweet everything I know and in the end that tree only has given this seed since I have seen the entire history of the tree I know everything about the tree now I am seeing this seed now I know this seed has come from that tree and therefore I know everything about the I am a Sarvajna as far as the seed is concerned because this seed has come from that tree now what are we talking? what is that tree? Ishwara is that tree and Ishwara he knows I am the entire pure consciousness and from me the whole universe has come and therefore I have all the knowledge about this universe that is how in this Sushupti Avastha a Prajna he becomes a ruler because he contains the individual Vishwa the individual Taijasa the universal Virat and the universal Hiranyagarbha and that is how this Prajna becomes Sarvajna I hope I am making some meaning out of it this wonderful state called deep sleep I am Sarvajna and from that Sarvajnatva also this bliss comes one explanation of the bliss is that I am completely ignorant and ignorance is bliss another explanation is in this I become a Sarvajna I know that I am the human being I am the tiger which is jumping upon me to eat me up I am only eating myself up and so there is nothing to play this is one explanation another explanation even more beautiful is I first let me give you this example which has been cited by in so many ways in the Panchadashi by Vidyaranya and in so many other places supposing you are watching a movie on the screen and you see both living and non-living mountains rivers fire and air water all these things you are seeing living things also you are seeing what are all those things both living and non-living men animals plants and so many things a hiker a tiger hunting deer everything you will see on the screen now the point is very interesting point are there really any objects how many objects are there there is only one light pure light put on the light everything goes off put on the light all these things will come all those objects are nothing but different shades of light this is an example to show the whole universe past present and future waking dream as well as dreamless is nothing but a play of consciousness and I have made it clear in my past classes what is the waking state my consciousness thinking that I am seeing a tree tree becomes assumes a form of thought a thought is nothing but a pratyaya it is called vritti what is a vritti chitabhasa chitabhasa can be compared to the light in the projector and the thought can be compared to the film in front of the light so these are the two beautiful analogies we have to understand but when I am thinking when I am experiencing I am seeing I am hearing I am tasting I am touching where? in the mind in what form? in the form of knowledge other words in the form of consciousness that is most important for us to understand so with this background if you don't keep this background knowledge nothing makes sense bhuta bhavishyat gnathrutvam not only knowledge about the past and future that means knowledge of the present also sarva vishaya gnathrutvam and everything is nothing but play of the chit that's why it is called chitkala and this is the state of the prajna why do we say that in jagrata avastha it is heavily veiled in swapna avastha it is less veiled but here no veiling at all in one way of speaking that is why sarva vishaya gnathrutvam asya asya means whose prajnaha sixth sense sixth vibhakti eva iti prajnaha sushupto hi bhuta purva gathya prajnaha uchyate this sushuptaha this prajnaha bhuta purva gathya from the viewpoint gathya means viewpoint what viewpoint? purva that means what happened before bhuta prajna uchyate it is called the prajna in higher power excellence even in deep sleep because of its having so in the two previous states both jagrata and swapna now become one and is present in this indistinguishable state but that all that knowledge that later on becomes as if separated is now unified in this state of deep sleep that is why he is called prajna athava or prajnapti matram asyeva asadharanam roopam iti prajnaha so prajnapti means pure knowledge pure consciousness because everything is the play of chitkala chit pure consciousness asadharanam roopam this is the what is sadharana roopa jagrata avastha is one normal mode of knowledge or consciousness dreaming is another mode of consciousness but here both of them become merged and the person becomes all-knowing asadharanam that is it is not limited by either the body or the mind asadharanam roopam that is its form iti prajnaha and prajnapti matram asyeva pure consciousness it is called prajna because its special feature is undifferentiated consciousness undifferentiated in the jagrata avastha differentiated this is living this is non-living this is man this is woman etc in the dream also same thing happens but in a subtler form in the two other states he is explaining Shankaracharya is explaining that asadharanam what is sadharana normal in the jagrata avastha there is specialized knowledge what is it? I am the experiencer this is the experienced and so my body becomes my most impregnable inescapable what is called a curtain in front of me and it will limit my vision similarly also the curtain called dream that limits my knowledge but here it becomes completely one that is why itarayoha means of the other two states awaking as well as dream the system of vijnanam specialized knowledge that's why when we wake up we say that was a dream when we are in the dream we say that was waking do we say about waking state? yes, we have got a vague memory so how come that I was yesterday in Bangalore and today I find myself in Belur Math how do I find? somehow some memory is there not clearly but spashta is there so I am prajna tritiya pada this third pada is called prajna but all this fifth mantra is describing only what we call the individual aspect now in the sixth mantra sixth mantra is also describing about sushupti state only about this prajna only but not as the prajna the individual but as Ishwara prajna as it were has merged himself how do we know? see when I am in the waking state I place more emphasis on my body and mind and prevent myself from becoming identified with the Virat in the dream state also I do I identify myself I am the Taijasa even though I am experiencing the whole world I don't identify with this whole world now by the way I have already mentioned it I am still mentioning it again what is Virat? that all the vishwas all the objects the vishwas are experiencing together combined is called Virat what is Hiranyagarbha? all the individuals called Taijasas and all the worlds each individual each Taijasa is experiencing all those dream worlds combined together both the individual experiencer called Taijasa and the experienced world individual world called the Swapna Prapancha and every Taijasa is experiencing exactly the same way all the Taijasas put together all the Swapna Prapanchas put together combined together is called Hiranyagarbha similarly here also only thing is that separation is not experienced here that is the specialized characteristic of the deep sleep now pragna has been described as nowhere from the individual point of view because he contains the future manifestations of both the Taijasa and Vishwa along with their experiences along with their knowledges along with their memories but in this pragna is a marvelous state again I am taking time suppose I am in the waking state you are in the waking state your waking Prapancha experience is completely different from my waking state experience we remain forever separate because I am limited by my body-mind you are limited by your body-mind everybody is limited by their body-mind same thing happens in the Swapna Avastha also but then in this pragna Avastha the entire Jagrat Vishwa Jagrat Prapancha everything becomes unified similarly it merges in Taijasa and Hiranyagarbha and both Taijasa and Hiranyagarbha it merges in the Sushupti now taking the example of dream also when I am dreaming only I know when you are dreaming only you know but the Hiranyagarbha he knows everybody's dream he knows everybody's experience he is the combination of every Taijasa and every Swapna Prapancha therefore he knows everything another name for it in a way of speaking is universal mind similarly both these Vishwa and Virat Taijasa and Hiranyagarbha completely become merged in this Sushupti Avastha how? because when a man if 10 people are sleeping all of them are in deep sleep all of them are in Sushupti they don't know my Sushupti is different from your Sushupti they all become completely one and by the same criteria the Prajna of say the person X that also he doesn't know this is my Ishwara Y doesn't know this is my Ishwara C doesn't know Z doesn't know it is my Ishwara here the Prajna and Ishwara become completely merged and therefore he is from the individual point of view also he is called Sarvajna etc. but now his Ishwara aspect always remember Aham Brahmasmi Brahma is me I am Brahman this is from the Paramarthika view even if I don't know I am Brahman still I do not become a Brahman I remain as Brahman only only thing is I identify with this particular body-mind and therefore I am not able to identify myself with my true nature but here the whole experiential universe becomes merged now that Ishwara aspect Prajna as Ishwara is being described that is why two mantras the third mantra describes Jagrat Avastha fourth mantra describes the Swapna Avastha but here two mantras are devoted to make us remember that you are really Ishwara but you do not know and once you think you are the Ishwara then your problem will be solved and it is easier to understand in this Sushupti state even though you may say but I am not aware of it you are not aware that means you have lost the distinction that means you do not know you are finite that means you know that you are infinite and that is why so much of bliss is there that is the final thing learn the lesson and apply the same thing to both Jagrat Avastha what is it? I am not Vishwa I am Virat apply it in the second stage also dream state I am not merely individual dreamer called Taiyasa I am everything apply it for this so with this we enter into the sixth mantra Esha Sarveshwaraha Esha Sarvagnaha Esho Antaryami Esha Yo Sarvasya Prabhavapya Yauhi Bhutana four epithets are given here Sarveshwaraha Sarvagnaha Antaryami Sarvasya Prabhavapya Yauhi Bhutana that means Sarvasya Yonihi Yoni means cause this is the lord of all this is the English translation this is the lord of all this is the knower of all this is the controller within this is the source of all and this is that from which all things originate and in which they finally disappear let me first deal with this last sentence and this means this Ishwaratva the Ishwara aspect of all of us is that from which all things all things means what? the entire Hiranyagarbha and the individual aspect of Hiranyagarbha which is called Taishasa similarly the Virat the universal as well as the individual aspect of Virat which is called Vishwa and everything originates and in which they finally disappear another way of understanding is Virat means he is the experiencer and he is the experienced in the waking state together called Virat what is Hiranyagarbha? he who dreams in the form of everybody and he also consisting of the entire dream all the dream worlds all the dreamers is called Hiranyagarbha and the origin of these two are from Ishwara that is why he is called the Lord of all this is the knower of all because the seed knows that from me the whole thing comes out this is the controller within Antaryami a beautiful word and this is the source of all and this is that from which all things originate and in which they finally disappear Sarveshwaraha Sarvagnaha Antaryami Sarvasya Prabhava Apiyayau Prabhava means origination and Apiyayau means that is dissolution that means included Srishti Sthiti Vinasha like a divine mother but we have to remember just as I cited earlier when a pot is born pot remains and pot is destroyed there is no such a separate object called pot pot is nothing but clay in a particular form and it retains that particular form and again it removes that particular form disintegrates but it remains in all the three states as the clay only so Ishvara what we call when he appears in a particular form name and prayujana it is called birth when he remains for some time changing all the time that is called Sthiti and when again this manifest goes back into that unmanifest that is called Laya so he is nothing but pure Brahman these ideas we will discuss in our next class Om Jananim Sharadam Devim Ramakrishnam Jagatgurum Pada Padmetayos Ritva Pranamami Muhur Moho May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti