Mandukya Karika Lecture 064 on 17 August 2022

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVYAM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMI MUHURMUHUR OM BADRAM KANNE BISHRUNAYAM DEVAH BADRAM PASHYE MAKSHAVIRYA JATRAH STHIRAYI RANGAYE STUSHTU VAGUM SASTANUBHI VYASHEMA DEVAHI TAYYADAYO SWASTHINA YINDRO RIDDHA SHRAVAHA SWASTHINA PUSHA VISHWA VEDAHA SWASTHINA STHAARKSHO ARISTA NEMI SWASTHINO BRIHA SPATIRU DADHATO OM SHANTE SHANTE SHANTE 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 hale and hearty, offering our praises unto Thee. May Indra of ancient fame bestow auspiciousness on all of us. May the all-nourishing potion be propitious to all of us. May Garuda, the destroyer of all evil, be well disposed towards all of us. May Brihaspati ensure our welfare. OM PEACE, PEACE, PEACE BE UNTO ALL In our last class, we were trying to understand what Upasana is. So mainly, we discussed that there are three kinds of Upasanas. Adhyasa Upasana, Sampadha Upasana and Ahamgraha Upasana. And of course, Pratikopasana, Namopasana, Pratimah Upasana, they are included within these three. To recollect briefly, what is Sampadha Upasana? And remember, all these three have been practised, were being practised from very ancient times, from Vedic times. Sampadha, Sampadha means tremendous amount of prosperity. Sampadha Upasana, that is, take an inferior symbol. For example, take a Salagrama or a Shiva Linga or a water pot and superimpose the superior qualities of Bhagawan Vishnu, Narayana or Shiva or Devi. So this is the type of Sampadha Upasana, a symbol which is of inferior quality. But forget about it, it is only a support called Alambanam, but think of it as God Himself. And that also leads ultimately to God Realisation. Second is Adhyasa, we are very familiar with this word, by this time you should be. Adhyasa means superimposition. Now here, the difference is in Sampadha, the symbol which is taken as a support for contemplation is very inferior. In Adhyasa Upasana, for example, take the Surya or Chandra, Vayu, etc. They are far superior things, without whom we cannot live, no living creature will be there. So the symbol is superior and the qualities superimposed upon it as Brahman are also superior. And about that, I promised you, I will give some quotations from Maitrayani or Maitri Upanishad. I will come to that very soon. So this is the second type of Upasana. Third type of Upasana is far superior. Aham Raha Upasana. Aham means I. So meditate, Me, I am the Self. Meditation on the Self. So each aspirant takes one's own Self and then superimposes, O Lord, You who are the Universal is only manifesting in me as whom I am familiar as I, Swami the Atmananda, Mr. So and So, etc. So Aham becomes expanded until it becomes Brahman. Aham Brahmasmi is that kind of Upasana. These are the three main Upasanas and then whether it is Upasana on an image which is very concrete and much subtler is a symbol, a cross, a swastika, etc. These are much superior but much subtler also. So they are also called Pratika Upasana. Pratima means actual human looking like images. Pratika means symbols. Like I said, it could be cross, it could be saligrama, etc. So now in our Upanishads, we get so many Upasanas. For example, in Taittiriya Upanishad, we get Samhita Upanishad. Samhita means you take two letters which come side by side and remove their ordinary meaning and superimpose something extraordinary. Similarly, take mother and father. So mother is the lower Arani, father is the upper Arani and the combination of it will be children, offspring. So there is a kind of unity achieved. The two separate beings are considered as one unit, two units as one unit and then this is how slowly we merge the whole universe. Even when Taittiriya Upanishad tells us Mata Porva Roopam, Pitottara Roopam, in the same way, mother has to be looked upon as Brahman, father has to be looked upon as Brahman, teacher has to be looked upon as Brahman and thereafter, everybody else has to be looked after as Brahman. Matru Devo Bhava, Pitru Devo Bhava, Acharya Devo Bhava, Atithi Devo Bhava. These are all living symbols but very soon we cross it. First we expand horizontally and then we expand vertically. This is the purpose of Upasana. What is the final meaning of Upasana? Gradually it helps a Sadhaka from wherever the person is slowly to progress not only outward but also upward. Not only the Sadhaka will be progressing from gross to subtle, so subtler or a little higher, still highest until he reaches Brahman, expands Brahman, etc. I promised in my last class that I will quote some of the most glorious descriptions of Surya and they are particularly relevant to us because as we have been discussing not only in this Upanishad but especially in the Krishna Upanishad, Surya Deva Upasana is most important because we are nothing but parts of Him. Without Surya Deva nothing else exists. So here goes Maitreya in Upanishad 6th chapter. Here in this particular Upanishad, each chapter is called Prapathaka. Here are the certain quotations. He who is within the sun and who is the golden person who looks upon this earth from his golden place, he is the same who after entering the inner lotus of the heart, devours food, that is, acts as a subject, experiencing every object. As what? That Surya who is in the highest realm, he is manifesting in our heart of hearts, in our lotus of the heart, heart lotus, Anahata Chakra, as what? As the perceiver of, enjoyer of, experiencer of everything in the form of I, I, I, within me, within you, within a mosquito, within an earthworm, within a plant, etc. And he who has entered into the inner lotus of the heart, devours food, the same having gone to the sky at the fire of the sun, also called time, and being invisible, devours all beings as his food. Here devours means he eats. Eats means what? He makes them one with it. Just as when we eat food, the food becomes us. So the sun, we have seen in the Prasna Upanishad, why he is very rising in the eastern horizon, at first he spreads his rays, he touches all of us, inside, outside, above, below, to the east, south, north and west, and everything he touches, he enlivens, he makes one with him. So there are two forms of Brahman, the material called Karya, the Jagat, and the material called Ishwara. The material is limited, false, but the material is true, and that which is true is Brahman. That which is Brahman is light, and that which is light is the sun. And this sun became the Self of that Om. He divided himself threefold. Om consists of three letters, Akara, Ukara and Makara. Through them all, this is contained in him. This whole universe, including the Jivatmas, is contained in him as Varp and Uv. For thus it is said, meditate on that sun as Om. Join yourself with the Self of the sun. So he divided himself as all this world. Meditate on that sun as Om, and join yourself with the Self of the sun. And that is what we also saw in many other Upanishads, but especially, I think 16th mantra of the Isavasya Upanishad, the Sadhaka says, I know that I am you and you are me, but I do not have a direct experience, because Maya in the form of a golden disc is covering me and you and everything. So please remove. I am begging you, I am demanding you, because Satya Dharmaya, I devoted my life only to you. I surrendered myself to you. I demand as your child, as your otari, as your upasaka, to remove that veil. I cannot tolerate even one millisecond separation from you. And then the grace of God removed that thin veil. What happens? And then the man becomes Yo asavasau soham asmi. The Sadhaka becomes one with the Devata who is one. That is to say, the Devata within the body complex of the Sadhaka, after removing that body-mind, he also removes the body-mind of the sun. What remains is, from Jeevatma, Jeeva is removed. From Paramatma, the sun, Para is removed. Atma and Atma, there is nothing to separate them. And Yo asavasau soham asmi. What is in you is me. And what is in me is you. In other words, there is absolutely no difference between you and me. So, this is just I quoted Maitreya in Upanishad to talk about the sun is to be meditated as Omkara, Akara, Ukara, Makara. Because when we study the Maitreya in Upanishad, then that explanation doesn't come. But when we study Mandukya Upanishad, we get this. When we study Mandukya, this detail of Upasana on the Surya doesn't occur here. But when we meditate on the Maitrayani, we get it. Thus, each Upanishad, as it were, is one whole. And they are all combined. What is the purpose? Slowly, to expand and to make us go more and more deeper, as well as higher, as well as expand ourselves horizontally, until Sarvam Kalvidam Brahma is realized. That is the purpose. So, we have been seeing Mantra 8. Just to recollect, from Mantra 8, 9, 10 and 11, four mantras are Upasana Pradhana Mantras. In this, Upasana has been said. So, in the 8th mantra, the broad outline is given that there are four Padas for the Atman. What are they? Jagrat, Swapna, Sushupti. But there is one part of the Atman, which is called Turiyam. So, it is not the fourth. Turiyam, with one type of limitation, is called Jagradavastha. And the Turiyam, as the Jagradavastha Abhimani, is called Vishwa and Virat. Same Turiyam becomes much more expansive and with the Abhimana, Abhimana means identity, with the subtle body called Taijasa, and the counterpart of Taijasa, as the universal, is called Hiranyagarbha. So, He dons much more sophisticated, costly, subtler dress called Taijasa, and even universal dress called Hiranyagarbha. He is limited, still He is limited. But the same Turiyam becomes causal, which is called Vishwa as an individual and called Ishwara as the universal. These two, He puts on this dress of Ishwara and then manifests as the universal, as the individual. They are nothing but limitation, however, causal limitation, very, very subtle limitation. And so, He is called Vishwa and Ishwara. But without the limitation of the Vishwa and Virat, without the limitation of the Taijasa and Hiranyagarbha, without the limitation of the Prajna and Ishwara, what remains is pure Turiyam, which is infinite, which is eternal, which is indescribable. So, these are the four Pada, Chatush Pada, but our attention should not be on the first three Padas. They should be only on the fourth Pada. Because as I said, Turiyam, these three Padas are described only to lead us gradually from the gross to the subtle to the causal and beyond the causal. Turiyam is the ultimate one. Turiyam is another name for Atman. Turiyam is another name for Brahman. So call it Brahman, call it Atman, call it Turiyam, they are exactly the same. But the description is given to lead from the lowest state depending on the mind of the Sadhaka to the first of all gross merges in the subtle, Vishwa merges in the Taijasa, Taijasa merges in the Prajna. So, Virat merges in Hiranyagarbha, Hiranyagarbha merges in Eshwara, Prajna merges in Eshwara. Therefore, ultimately Eshwara, Saguna Brahma, Brahma Kaaru Vritti is the highest separation. Only these two, I and this Brahma Kaaru Vritti, nothing else is there. But this is also not the final realisation. So there should be no separation between me, the most purified mind and also Brahma Kaaru Vritti. When that Vritti, that Vritti is what separates I and Brahma. So Jeeva Akara and Brahma Akara, remove the Akara, then there is Jeeva and Brahman, there will be no difference and they become one. That's what when we studied, when we studied the life of Sri Ramakrishna, Totapuri came, initiated him into the Brahma Mantra, Aham Brahmasmi and that is how there was the last separation as if and by Mother's grace that was removed and then Sri Ramakrishna from the Savikalpa entered into deep Nirvikalpa Samadhi and Totapuri was astounded. Why was he astounded? Not because Sri Ramakrishna entered from the Savikalpa into Nirvikalpa because Totapuri took nearly 40 years and Sri Ramakrishna took only maybe 4 minutes, 5 minutes as soon as instruction was given as if a pearl oyster was waiting for a drop of water when the Swati star is in the ascendancy and immediately as soon as it got the drop, it dived deep and it made a pearl as it were. But in the case of Sri Ramakrishna, the pearl was made instantaneously. In the case of Totapuri and many others, it may take many, many lives. That doesn't matter. Ultimately that is the goal. So now the Upasana. Upasana means one should be equated to the other. Now Omkara has got 4 Matras. Atman has got 4 Padas. Omkara has got 4 Matras. What are those Matras? Akara, Okara, Makara and finally that which cannot be really uttered it is also called Amatra. It is unutterable Omkara. Sri Ramakrishna gives a beautiful example. When you strike a gong like that big sound is heard and that is the last Makara and then slowly the vibration goes for a long time gradually diminishing in volume until pure silence and that silence is called Amatra. And so these 4 letters of the Omkara A, O, Ma and Artha Matra are equated with the 1st Pada, 2nd Pada that is Jagrat, Swapna, Sushupti and finally Toriyam. This is the Upasana. Upasana means an individual identifying himself gradually and with deeper layers, subtler layers or higher layers. So how do they go? Akara of the Omkara is equated with the Jagrat Avastha. Jagrat Avastha we must always remember both Vishwa as an individual and Virat as the universal or Vaishwana also is called. Both are same. Just like Hiranyagarbha is called Sutratma, Prajapati as we had been discussing in the Prashna Upanishad. So this Vishwa slowly it becomes merged in Taijasa and as soon as that happens automatically Virat becomes merged in Hiranyagarbha and then this Taijasa through Upasana it may take long time, many lives he becomes identified with Prajna because that is the subtlest and so along with that Hiranyagarbha also merges himself in the Ishwara. Now they become one. That is why the fifth and sixth mantras two mantras were devoted to the description of Sushupti Avastha if you remember. What is the distinction? Fifth mantra describes the individual aspect of Sushupti Avastha called Prajna and the sixth mantra same Sushupti Avastha as the universal called Ishwara. There also we have seen Prajna is nothing but Ishwara Ishwara is nothing but Saguna Brahma Saguna Brahma is nothing but Nirguna Brahma. This is how we have to simplify but intellectually we might understand but experientially we will have to actually experience it and that takes time and for that these Upasanas are very useful. So again to recollect A becomes identified with Vishwa U becomes identified with Taijasa Ma becomes identified with Prajna and along with those three individuals the universals also are implied in brackets. Now Vishwa is gross Taijasa is subtle. So the gross Vishwa enters into his own subtle state which is called Taijasa and Taijasa enters into its causal state that means even subtler state that is called Prajna and Prajna enters into what state? Not subtler state but the universal state called Ishwara and Ishwara then realizes I am Brahman so everything is Ishwara and Ishwara knows I am Ishwara and Ishwara knows I am Brahman but from an individual point of view we are not conscious of it but this is a grand opportunity to enjoy as it were Brahman comes down to the individual to do this Leela I am separate I am bound I am suffering Oh somebody rescue me and slowly these are all make-believe stories make-believe sports this is the essence of Upasana the gross should be merged in the subtle subtle should be merged in the causal and the causal must be merged in the what we call Mahakarana causeless cause which is another name for Brahman if we have understood this much we have understood now we can go very quickly in our last class we have been talking about Mantra 8 it goes like this So I am Atma Adhyaksharam Omkaraha Adhimatram Pada Matram Atrashchipada Akaravukaravu Makarahiti what does it mean? the same Atman which has been described in the earlier Mantras as having four quarters is again Om from the point of view of the syllables their component parts Atman's four quarters Omkaras four Aksharas and they are same the Om with parts is viewed from the standpoint of sounds or letters also called Matras and the quarters are parts of the Atman what are they? this is Vishwa Taijasa Prajna and Turiyam what are the letters of the Omkara Akara Ukara Makara and Omkara which is called Amatra or silence Mauna so this is the introduction to the 9th, 10th and 11th Mantras now before we go further I have to remind you we cannot choose anywhere to start this contemplation or Upasana first of all wherever we are and we are bound with the body body, external world we are terribly bound and this is the experience which impresses upon us deeply our eating our sleeping our interaction with other things these are remembered most impressively only in the waking state and so therefore we are bound I am the body so long it is there now slowly you say I am not XYZ I am called Vishwa who are you called? you are also Vishwa what is that other woman called? she is also Vishwa what is that dog called? it is also Vishwa what is that mosquito called? it is also Vishwa forget the names but then remember every body is the same body in the from the Virat points of view every living creature non-living thing everything becomes like the cells of a our human body billions and billions and billions and trillions of body parts if we can remember this example so we are terribly body bound so now we have to do what should we do that this whenever this is called Omkara Upasana and Omkara has got four letters so take only the first letter whenever we utter Om just place emphasis on Akara because that is the first thing that comes out whenever you want to utter anything the first sound from the sound box that comes is Akara and the same Akara when it travels through the sound box reaches the middle part of the sound box it transforms itself into Ukara therefore Akara and Ukara becomes Omkara and then this Om O when it travels not Om O when it travels and comes to the mouth it comes to the end of its journey so the lips are closed then it has to end with Om like that so A plus O Akara becomes Ukara both these together have been transformed into Ukara Ukara when it comes to the lips lips will be closing it is called Om even though the lips are closed a little bit of that sound is emanating from the nostrils and it becomes like that that is equated with the unsounded sound Anahata Dhwane that is equated with the Turiyam the Atma the Brahman so what is the point point is start from the gross progress to the subtle progress to the causal and go beyond so these four letters are called Alambanas supports whenever we say A then we must remember that I am Vishwa and I am Virat Vishwa then I am Virat then forget Vishwa become Virat and then only the Akara will become merged in Ukara Ukara when we utter then we have to remember we are Taizesa and Taizesa becomes merged through Sadhana into Hiranyagarbha and then only we will be able to look up and say there is another story above me and when I merge the subtler aspect of me into the causal aspect of me and only when I become identified with the universal at every stage would I succeed otherwise no and then this Taizesa is capable of merging in Prajna and Prajna very soon becomes merged in Ishwara and then that if I can retain myself identified with Ishwara then the first part of the Sadhana is over this is called Savikalpa Samadhi this is also Savitarka Samadhi this is also called Brahmakara Vritti whatever name you give this is the penultimate state not ultimate but penultimate one step below the ultimate will be there so the mantra nine we are going to progress and say I will come to the translation but I want to give a summary of what we are going to learn from this O Sadhaka you must know because you are identified with the body and you think you are the your name according to Vedanta is not XYZ but Vishwa as I mentioned everybody anybody any creature any Jeeva which considers I am a Prani is from the Vedantic point of view identified with the body it is called Vishwa so this is the first thing we have to say look at anything and say you are Vishwa you are Vishwa you are Vishwa I am Vishwa everything is Vishwa this is the first sadhana we have to do it slowly slowly so what is the meaning of now this is called Upasana Akara and Jagratsthana and Jagratsthana waking state first as an individual and then as a universal so all these three have to be merged Jagratsthana I am called Vishwa as universal I am called Virat so when we remember Akara Vishwa Virat this is the process and I must actually experience it that is called Upasana so this is what it is telling ok this is how we have to practice perhaps for a long time and then what do I get when I succeed in thinking myself as Virat then what happens three things happen first of all I become ready to merge myself take the next step which is to identify myself in full consciousness with the second circular stage called Swapna Avastha called Taijasa called also Hiranyagarbha only that is the first point secondly Adimatvat what is the if two things are to be harmonized there must be some similarities so what is the similarity between Akara and also this Jagrat Avastha or Vishwa what is the similarity Aptehe Adimatvat Aapnoti Havai Sarvaan Kaamaan Adishthe Bhavati so what happens Aptehe that means Adimatvat Adi means beginning what does it mean it means Akara is the beginning of the Aksharas whatever creature when the air from the lungs start moving upward through the throat which is called sound box the first thing that happens is Akara similarly this waking state is a most alive state for every being while dreaming your activity is very limited limited only to the memories but very soon when you lie down even the dream state doesn't last very much time and immediately you will be plunged into hours and hours of deep sleep state so this is the two things must be similar so the Vishwa or waking state is the beginning of everybody's identity in Mahamaya or Ajnana and Akara is the beginning Akara is also as an Akshara is the beginning and this Vishwa or waking state is also beginning of our bondage so this is the similarity both begin and this both equality of beginning in both Akara as well as waking state this is the similarity and if I can identify myself not as merely as Vishwa we are always doing that and that is called bondage I must identify myself with Virat that means the whole waking state Abhimani Jagradavasta Abhimani Universal Jagradavasta Abhimani is called Virat what happens just as we do not make any difference between our eyes our ears our hands our feet any part of our body is equally dear to us everywhere the Prana is exactly the same even a pin prick anywhere on the body the whole body feels that prick like that anything that happens just like you know supposing one part of say you are walking in the afternoon and evening and then there is a very fragrant night queen and it is spreading it is intoxicating perfume and then you look in you smell it and then what happens your entire body becomes happy oh only nose becomes happy nose looks at the other parts you fellows you have no right to enjoy I am this is my particular place of authority office of authority I will not allow you to enjoy it no as soon as the nose starts enjoying the enjoyment only comes through the nose but the enjoyment part of it belongs to the entire body similarly when we identify with Virat so anywhere anything is anybody is happy I become happy anybody is unhappy I become unhappy so I do not make the slightest discrimination and when I can attain this is called Samyak Darshanam or called Sama Darshanam Vidya Avinaya Sampanne Pramane Gavi Hastini Shunichaiva Swapakecha Vanditaha Sama Darshanaha that would be the result so what happens I will attain to that state then what happens when I become Virat then anybody eating sweets is as good as my eating anybody is enjoying anything that is as good as my enjoying just as our own five sense organs whatever they may be enjoying so the whole body gets the result of it and this is the result of identifying giving up the limited identity with a particular body mind complex and identifying ourselves with the entire universe that is the purpose of Upasana and the benefit of that Upasana is I get immeasurable happiness unmeasurable actually indescribable because the whole happiness of anybody belongs to me not only that if anybody has an object as good as my having that object and therefore I do not have any Lobha that is greediness oh that person possess it I don't possess it that will not be there oh that person is enjoying that one I am not enjoying this in simple words Sri Ramakrishna replied mother showed me that are you not eating through every mouth now you have to understand it a little bit deeper and say it is not merely Sri Ramakrishna enjoying food whatever anybody is enjoying through any of the five sense organs that becomes the enjoyment of Sri Ramakrishna that's why he was so happy what does it matter if this one particular body cannot enjoy is not capable of enjoying because I am identified with the whole universe why because I am identified with my mother and my mother is the whole universe call her Virat call her Hiranyagarbha call her Ishwara call her Saguna Brahma call her Nirguna Brahma this is what Sri Ramakrishna meant Brahman and Shakti are one and the same there is absolutely no difference Sri Ramakrishna also told Brahman and Maya Brahman and Shakti are exactly one and the same thing different words that's all so with this background let me read the translation he who is Vaishvanara having for its sphere of activity the waking state is A, the letter A the first letter of the OM A, O, MA on account of its all pervasiveness or on account of being the first these being the common features of both one who knows this attains to the fulfillment of all desires and becomes the first of all one who succeeds in this Upasana that is Akara equated with Vishwa and Virata what does he become? that he will be the first that means when this person wherever he goes he will be given first seat automatically people will show respect they will never be able to utter bad word about him because he has identified with everybody if anybody utters a bad word it is like spitting into the sky because the spit ultimately falls upon the spitter so he will be the first person Adi Matwat and then he becomes the first person and without him nobody can go upwards because the individual is destroyed the universal is achieved so this is the result the Upasana Phalam two Phalams are given that first of all whoever is enjoying he will be enjoying because he has become Virat and Virat means everybody everything so he is enjoying everything wherever even a child is eating an animal is eating a mosquito is drinking some blood as if he is enjoying it because the mosquito also don't forget when it is successful in drinking your blood what do you think it is doing merely drinking like we drink bitter medicine it is enjoying that is why what happens you know it closes its eyes and that's why it is very easy for all of us to give one smack upon it and then kill it unfortunately so it becomes ecstatic intoxicated and this is the result that anybody who does this Upasana Akara and Vaishvanara or Virat he will get it so two results are given he wherever he goes he is honoured as the first person whether other people get chairs or not he will get the first chair he will be getting and then what is the other one that he will be enjoying everything and what is the reason because Akara is the first sound that comes out and I am going to illustrate that one in this class today so you utter any word I will take the alphabets and Sanskrit alphabets are the most elaborate alphabets 52 are there whereas English language there are only 26 so you say Ka what is the first thing Ka then only becomes Ka then becomes Ki then becomes Ki then becomes Ku then becomes Ku Ka, Ka, Ga, Ga, Na Cha, Cha, Ja, Ja, Ya Ta, Ta, Da, Dha, Na Ta, Ta, Da, Dha, Na Pa, Pa, Ba, Ba, Ma, Ya La, La, Va, Sa, Sha, Ha, Sa whatever be the letter what is it S plus A is Sa H plus A is Ha K plus A is Ga G plus A is Ga that is to say every letter starts with only first Akara I don't know whether it is accidental the first letter in the English alphabet is only A even though they pronounce it as A which is Ekara equal to the pronunciation wise but actually it is treated as only Akara for example Rama R, A, M, A it is said so Akara is the first therefore this person becomes first Adi Matwa and then he is of this Akara pervaded the whole universe in every world it will be there because even if you have to talk about Ekara Ukara and A, O, I, O, M, A it is only Akara which is getting transformed into all those things even M is only a transformation of A when this Akara goes through the middle of the sound box then what? you can find it out put your small finger index finger at the throat what is called Adam's apple you will see the vibrations there but then when it goes there Akara undergoes a change it becomes A, O so therefore what the scripture is telling is every other letter is nothing but modification of Akara only therefore it becomes everything and therefore it is everything therefore whoever is enjoying anything all his enjoyments become what more satisfactory result anybody can ever want I can get the happiness of everybody without undergoing any trouble and I become capable of taking the next step so these are the marvellous truths just let's see Jagrat Stanaha Vaishvanaraha these are the first from the chatush path of the Atma Jagrat Stanaha Jagrata means Jagrat Stanaha waking state and who is the person Vaishvanaraha that is universal I not merely Vishwa but Vaishvanaraha and then Akaraha then take from the Omkara Akara Akara is Prathama Matra the first letter and these two have to be unified in Upasana the Upasaka and the Upasya Ishta Mantra Ishta Devata and the the Sadhaka they must become completely identified Aptehe Adhimatvat Aptehe means he becomes one this with the Vaishvanaraha with this mantra and this Akara is first as well as Jagrat Stanaha is the first Stanaha and when we equate these two through the Upasana what is the result Ha by Apnoti this Sadhaka attains what does he attain Sarvan Kaman he attains just as we discussed now wherever anybody is enjoying that becomes his enjoyment not only that two results are said Adischa Bhavati he becomes the first person whenever he goes he will become identified this is the result of this Upasana therefore this Upasana how it should be done what is the result of this Upasana and we must have tremendous faith so earlier I quoted from the Maitrayani or Maitri Upanishad says whoever meditates the word meditation is a very weak word whoever does Upasana of Surya he feels I am entertained so we should never entertain any doubt as to the efficacy of this Upasana and actually everybody anybody who is initiated by Guru what does he do through the Mantra he slowly the Mantra is nothing but consisting of his Aksharas and Aksharas indicate nothing but the Paramatma and then in the next class I may deal with that a little how this Akshara and Atman becomes one and that is how actually every time we do Japa or Dhyana it is a kind of Upasana if we do it with right understanding with Ekagrata Shraddha and awareness we feel the identity with our Upasya Devata the Ishta Devata or the aspect of Divinity upon whom we are meditating this I will stop here because some more things are there we will slowly talk about it and this first chapter Agama Prakarana is over all the other three chapters are only explanations reputations which do not really that much interest us but the first chapter itself is the very essence and if you don't hear the rest of the chapters it doesn't really matter if we understand this first chapter I am not telling that I am going so slowly about it Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Padapadme Tayo Saritva Pranamami Mohur Mohur May the Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti