Mandukya Karika Lecture 068 on 14 September 2022

Full Transcript(Not Corrected)

Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Sritva Pranamami Muhur Muhur Om Bhadram Kanne Bhishrunuyama Devaha Bhadram Pashyam Aakshabhirya Jatraaha Sthirai Rangai Stushtu Aagam Sastanubhih Yashem Adhevahitayadayoh Swasthina Indro Vrithashravaha Swasthina Osha Vishwavedaha Swasthina Starksho Arishtanimih Swasthina Omrihaspatir Dadhato Om Shanti Shanti Shanti 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 all our welfare. Om Peace Peace Peace be unto all. In our past few classes, we have been studying the Upasana system. How the four Matras of the Omkara, the four syllables of the Mahasyllable called Om A, O, Ma and M must be equated with the four parts of the Atma which has four quarters Chatrushpath, the Jagrat, the Swapna, the Sushupti and finally with the Turiyam. And if anybody can successfully do this Upasana, the result is guaranteed. And now two types of results are posited here. It is not of course directly said, we have to infer. The first is, if we do this Upasana and this Sadhaka, Upasaka if he has got Sakama, some desires, worldly desires, however lofty they may be, he will be what we call a great person. He will be honoured everywhere. He will be respected as the very first person. And after death, he will also go up to Brahma Loka if he is very successful. At the least, he will go to the higher worlds. But if the same Upasaka, as we have been discussing in the Prashna Upanishad, nobody really from the birth itself desires, I want to attain oneness with Parabrahman. This is a grandiated process. That's why I prefer to call it evolutionary escalator. In this life, in past lives or in future lives, all of us have to go through. Here also I want to tell, some Sadhakas including monks fall prey to the lower desires. All the desires of the world up till the desire for Brahma Loka can be classified, can be compressed within Shri Ram Krishna's teachings called Kama and Kanchana which includes not only the bodily happiness, which of course the happiness of the five Indriyas, tasting, touching, seeing, hearing, etc. But there are also mental desires based upon the body. For example, power, position, honour, name and fame, etc. Within this also there are gradations. There are some people who are deeply interested in arts. There are some people who are interested really to think deeply and to go into the subject matter called intellectuals. There are also people who would like to be very idealistic, moral, principled. Variations are there. But whatever bit we gradually through this Upasana, one progresses. But we also have to understand, we don't need this particular Mandukya Upanishad. Even the most illiterate person frustrating before an image, stone image, wooden image, etc. or even a calendar, or even a picture, or even an icon as we discussed it many times, especially in what is Upasana with regard to the Krishna Upanishad. He is also doing some type of Upasana. He relates himself, he connects himself with his chosen deity and so gradually he will also progress. That is why Shri Ramakrishna had never condemned to M in the very beginning itself, first chapter of the Gospel, and M dared to criticize the idol worship, the acts of Shri Ramakrishna comes down, says God has created it, not people have created it, even idol worship is necessary, a mother knows what type of food is best suited for the stomach of the child, even if the child does not understand. And those who criticize unnecessarily, unintelligently, we can only call them Agnas, stupid idiots. Every type of worship will yield its result provided one condition is common, whether a person is beginner or highly advanced. Shraddha, deep faith, that is the only condition everybody will be progressing. So if somebody does this Omkara Chatur Matra Upasana, combining them with the four quarters of the Atman respectively, then that person will gradually be progressing. Maybe he has Sakama, but in course of time, after some experience his desires will be completely satiated, then he will say I do not need them, I am not giving them up because of frustration, but I do not need them. And then at that time he will turn his mind to the Nishkama Bhava. Nishkama means that I have only one desire, I want to become desireless or I want to become one with the supreme reality. That is the point we have to keep in mind. Now I want to tell about this Upasana a little bit, some points. Even ordinary people like us, when we utter certain sounds, Omkara means sounds, we will be thinking not only sounds, not only Shabdas, not only Padas, but Artha. That is why in Sanskrit language our ancestors had coined the word. Every object in this world is called Padartha. And Pada means Shabda, name. And Artha means its knowledge which is called the meaning, the idea about that object which is in the mind. So when we analyse, this is what we find. The object is outside, the meaning is inside. This is the first understanding, superficial understanding. But then we have to understand, let me first give an example. Suppose you see a tree or a table even, we can use that example any number of times. When we see a table, immediately the moment our eyes fall and the mind travels as it were through that eyes and envelops that table, brings it back into itself and it has come, now that object which was outside, now has entered into the mind. And that is called Padartha, meaning of the Shabda in this instance, table. And all about the table, whatever knowledge we know, because the knowledge will go on accumulating. When a child looks at the table, he has some idea. When the same child starts growing, this is a wooden table, this is a metal table, for this particular purpose, every table will be having only this kind of form and it has got a utility. And like that he goes on adding, he goes on evaluating it that Artha changes, the object remains the same. But our point here is, you cannot separate the Pada and Padartha. Padartha cannot be without Pada, Pada cannot be without Padartha. Shabda cannot be without Shabdartha and Shabdartha cannot be without Shabda. So this is an important point we have to remember. So at the beginning, we think the object is outside but the idea is inside. Object is outside, the knowledge about the object is inside. Here is where we have to understand it a little bit deeply. How do we understand? First let me give you an illustration. Supposing you are taking the photograph of somebody. So you have taken your mobile and then you are looking, focusing your camera application through that person. So that person is in front of you or it could be yourself also. If it is selfish, sorry, selfie, then it is your own self. So you can take photographs either forward, which is in front or which is at the back. It doesn't matter. So even when you are looking at the outside person or yourself inside, what you notice is you are looking at the representation in the mobile. You are looking at the picture that appears, the image that appears in the mobile. Now if you are asked, are you looking at the person or are you looking at the image of the person inside the camera? We have to admit, so whatever we are doing, we are looking only at it. So we adjust. How do we adjust if it is myself? So I am not sitting properly, my hair is not arranged properly or if it is outside object, whatever it is, some adjustments you make. Then you say this is good enough, this is very nice and then you click and that photo is taken. But the point is not about the photo. When you are looking through the camera, you are not looking at the person outside. You are correcting the person looking at the image in the camera, looking but of the person who is outside or it may be yourself also. In fact, that is what we do when we are standing in front of a mirror. We are looking at the image but we are doing the corrections outside to ourselves. But it is most important to bring about the correction within ourselves. We require to look at our reflections in the mirror. So what is the point here? First point is we think that object is outside and the knowledge is inside. Second point is in this illustration of the camera, we understand the object actually the moment our eyes fall, eyes are only representative whether it is sound, smell, taste, touch. It must come inside. Simple example, as soon as you get the smell of onion, pakoda, the idea of the knowledge of pakoda enters inside etc. So nama and namni, the sound shabda and its knowledge cannot be separated and that artha or knowledge is within our minds because we are conscious beings, only a conscious being can get the knowledge not an inert table etc. This is the second point. Third point is this knowledge of that object called pada artha, shabda artha. This is our true guide to correct ourselves. So here I will introduce you one of the most profound ideas that Shankaracharya and other tikkakaras are giving to us especially on Brahmasutra Bhashya, there was one Achyuta Krishna's commentary called Vanamala. There I have come across this particular illustration. Now supposing this is a common example many Swamis give. You are in the room, it is dark so you cannot see any object. Why? Because there is no light. Without light, dim light or brighter light, some light should be there in darkness. Darkness means absence of light. Absence of light means absence of knowledge. So we can't get any knowledge when there is no light. But here we are taking the illustration, there is light and there is a flower there and then the light reveals the presence, the existence of that flower. First way guide, it is a flower. Here also look at the thought processes. At the very first glance we don't say anything about the flower excepting that it is a flower and simultaneously it is not anything else. It is not a table, it is not a book, it is not a pen, it is just a flower. Then comes what type of flower, how many petals, double petal, single petal, multi petal, beautiful, fragrant etc. All these ideas, they happen very quickly but they don't happen simultaneously. They happen one after the other, not only first time, every time we look at it. This is a very important point. Even if you have seen, let us say your child, just one second before and your attention is drawn for something that is cooking and then you again focus your attention to your child. So don't think one second back that knowledge of the child is there. No, it is absolutely new knowledge that my child is here. But because the memory left by the experience one second before is just a second before, it is absolutely as if it is just something is there on the table and you turn your attention away and again you turn your attention towards that object as if it is still there. So immediately the memory comes back. What is my point? My point is every time we experience any object, we have to do the same process. What is this object? It is my child, it is a child, it is my child, it is a male child, it is a beautiful child, it is so many months old child etc. Every blessed time we have to remember this because everything we first time experience is called Abhigna and later on every experience repeated is called Pratyabhigna that is first time it is called only you have knowledge, collection. Then later on it is called recollection. First time it is called cognition, second time it is called recognition but the point is every time, every single blessed time we have to go exactly through the same process but unlike the first time, the second time that we look at if the memory comes back depending upon how long back we have accessed that knowledge from the pigeon hole, what Swamiji preferred to call it, every object is kept by us in a special pigeon hole like people at airports they store all the faces, all the fingerprints but the computer goes through very quickly and every time we have to go, this is the third point. But the fourth point is Achyutakrishna gives us this beautiful example. Supposing I was giving the example of this room, light is there and a flower is there and without light the flower cannot be cognized at all. So this is our impression and this impression, this knowledge that light always illumines this object, any object, in this instance flower. This is the knowledge we cherish for a long time but here is something comes, not only the light reveals the object, the object also reveals the light. I repeat, not only the object reveals the, the light reveals the object but vice versa, the object also reveals the light. That is why let me remind you, when people are travelling in satellites after crossing over the, what you call, certain distance from the earth then we go beyond all atmospheres, there will be no atmosphere. You know what will happen, if they stare through the window glass they can see brilliant lights, it could be the sun, could be the moon, it could be the mars, it could be any of the planets or stars but let them look around, pitch darkness. Is it not a strange phenomena, pitch darkness? You may ask, why this pitch darkness when there is so much light? On earth we see as soon as the sun rises everything is illuminated. The secret is for the light to illuminate there must be some, at least some dust, some objects, without any object light cannot be revealed. The light has to reflect upon some dust particle and once we go beyond the atmosphere, there is no, because there is no atmosphere and it is this that creates atmosphere, there is no dust and therefore light has nothing to reflect and therefore these people see brilliant orbs but they cannot see any reflection because there is no reflected object. This is a beautiful illustration. After reading this one, this illustration came to my mind. That means what, if there is a single particle of dust outside their windows then that sunlight or moonlight or whatever light, it gets reflected they can see both the object but of course we cannot see the light but what is the point now, fourth point? Not only light reveals the flower in this example but if there were to be no flower that means no object we will not be able to understand the light also. So the object is necessary, light is necessary to reveal the object, object is necessary to reveal the light. Now how is this discussion related to our Mandukya Upanishad? All these Upasanas, I exist as Vishwa in the waking state, as Taizasa in the dream state, as Prajna in the sleeping state. Now what is it that makes me think? I am the Vishwa, I am Taizasa and I am the Prajna because without consciousness I cannot know myself. A table will not know I am a table. It is only Chidabhasa illumined by Chit. It is only this Chidabhasa, Chit, Chidabhasa, both these combined and of course Chidabhasa means reflection of the Chit and if there had to be a reflection there has to be a mirror and mind is the mirror. How is mind the mirror? Because mind is made up of the Sattvika Amsha of the subtle Pancha Bodhas. Sattvika, Sattva, Sanjayate, Jnanam, knowledge comes. Knowledge means reflection of the Chaitanya, whatever vritti, whatever thought, whatever mentation occurs in the mind that is illumined by this Chidabhasa. Without Chit there is no Chidabhasa. Without Chidabhasa the mind cannot function. So the mind is a mirror. When it comes into contact with an object it cannot reflect the object unless Chidabhasa makes it, endows it with power to reflect. The mind by itself is absolutely Jada, inert. So what is the point we are discussing? That because of this Chidabhasa, Chit means here Turiyam or Brahman. Chidabhasa means Jivatma. Jivatma means he is Vishwa, he is Taiyasa and he is Prajna. So he knows I am Vishwa and not only that he also knows at this when I am the Vishwa I am not Taiyasa, I am not Prajna. When he knows I am Taiyasa he also knows I am not Prajna, I am not also Vishwa. And when he is in the Prajna state he knows I am not Vishwa, I am not Taiyasa, now I am in the state of Prajna. So Chidabhasa is necessary for experiencing what I am and what I am not. This is the fourth point. What is the fourth point? Not only Chidabhasa illumines us as the waker, dreamer and sleeper but just because I know I am the waker, I know that I am not the dreamer or sleeper etc. I also know I am somebody else. So this Upasana, what it does is when we do this Upasana, what Upasana are we talking about? That is joining, uniting Akara with waking state, Okara with dream state, Makara with deep sleep state. We know we are somebody, we also know we are not somebody. Just as I illustrated just a few seconds before. Now this confuses the Jeevatma. Then I am somebody, I am not somebody. At some point, in some state I am that state and I am not the other two states. Then clearly who am I? Then an idea comes. This very idea, I am so and so, I am limited, that very idea that I am limited immediately reveals there is something called unlimited. And that is the fifth point we have to understand. The purpose of the Upasana is gradually we have to merge the individual in the universal. Like that it is not merely Vishwa merging in Taijasa. Vishwa must become Virat and this is the sixth point. Vishwa must merge first in Virat and then we are already part of the Virat. That we know unconsciously. I will tell you how we know unconsciously. Say, when supposing you are in a public place, there are ten people around you and you are aware at the same time I am among ten people. What are we aware? You are aware I am so and so and all these are so and so and I am one among them. Extend this knowledge, this illustration. I am part of the world. Just as I see somebody, somebody else is seeing me. So we are all part of the same world. At the same time I have a special identity with my individuality but at the same time I also have the knowledge I am part of the entire world. This is how only we are not conscious. Through this Upasana Vishwa must merge with the Virat and then go back to the higher state. Same thing Vishwa merges in Taijasa. Virat merges in Hiranyagarbha and then Taijasa knows I am individually Taijasa, universally Hiranyagarbha. Then go to the third higher stage or subtlest stage, causal stage. I am Prajna. At the same time I am also Ishwara. That is why in this Mandukya Upanishad when we came to these mantras 5 and 6 remember mantra number 1 is about Omkara. Mantra number 2 about Atman especially So I am Atma Mahavakya. Mantra 3 about waking state. Mantra 4 about dream state. But mantra 5 and 6 are about two states. Mantra 5 is about Prajna as an individual. Mantra 6 Prajna as an Ishwara or Prajna as Virat. We have to apply the same rule to the third mantra and fourth mantra. And the seventh mantra is what is the Turiya which includes everything. So this is the fifth point. Now I will come to the sixth point to make this Upasana more meaningful. Let me give you this example. Suppose there are three ornaments a ring and a bangle and a necklace. You can substitute but these are the three commonly given examples. You ask the ring Who are you? I am gold. Golden ring. Ask the bangle. I am the golden bangle. Ask the necklace. I am the golden necklace. Unfortunately what happens you ask the ring. Are you the necklace? No. Are you the bangle? No. Ask the bangle. Are you the ring? Are you the necklace? No. I am only the bangle. Ask the necklace. After all you are bigger than even bangle. No. I am only the necklace. I am not the ring. I am not the bangle. So all the three are telling I am gold, I am gold, I am gold. But golden that is gold in a particular Nama and Rupa. Now you go to the gold and you ask are you the ring? It says, it doesn't simply say yes I am the ring, yes I am the bangle, yes I am the necklace. No. If the gold, if you, imagine that you are asking and gold is capable of answering it will tell you I am not only golden ring, I am not only golden bangle, I am not only golden necklace, I am also the ring, I am also the bangle, I am also the necklace. The moment you say also it makes an enormous difference. That means two differences are there. Yes, they cannot remain without me but I can remain without them. And if you further probe how can you remain without them? That is where the next point will come, I think point number seven. You see, before becoming either ring or bangle or necklace I am gold. But we are seeing gold. Has it got a form? Definitely it has got a form. Not only the ring, bangle and necklace, pure gold without any of these things has got a form. What form? It is a formless form. It is a lump. It is a muddhe we call it. Just a lump of gold. But that lump also, you recognize, you see that lump and you say, yes, this is a lump. I recognize but it is a lump of gold. And in other Upanishads, especially Brihadaranyaka, Chandogya, etc. Taittiriya, for example, so niruktancha niruktancha nilayanancha nilayanancha that is murtancha murtancha I am with form, I am without form. I am the unmanifest, I am the manifest. The manifest cannot be without the unmanifest. Form cannot be without formless. So this lump form also is what is called avyakta form. What is avyakta? This is not the ring. This is not a bangle. This is not a necklace. But the ring, the bangle, the necklace and billions of any other type of forms you can give are all there in that lump form. So that lump form is called amurta, unmanifest, non-manifest. And when it is given a specific form for a particular purpose, why? Because a lump of gold cannot be used as an ornament. It may be used to bang your head. That may be a different issue. But it cannot certainly be used for ornamental purpose. So that is why many South Africans when they get plenty of gold and it is one of the easily malleable metal so they use it like Hindus decorate their walls in the villages with cow dung. They use it to decorate with this gold. May be some innovative persons in different formations they may do it but beyond that nothing else is there. Now what is the point? That both the manifest and the unmanifest depend upon each other. The goal in spiritual life is to go beyond both. Why? Because the manifest points to the unmanifest. But the unmanifest is also called saguna brahma in the final run. It is also part of the maya. We have to go beyond subject and object, manifest and non-manifest. So what is the point? Perhaps point number 8, I don't remember. Point number 8 is the moortha prapancha, the manifested jagat in the form of waking, dream and then sleep or the waker, dreamer or sleeper points out something which is unmanifest and that unmanifest state is called Ishwara but both depend upon each other but through upasana when we reach the Ishwara state then we see that there is something beyond this and then only the desire comes. Until that time whatever scriptures we may read however many descriptions we may talk about, read about, listen about nirguna brahma, parabrahma, ananta, bona shuddha chaitanya, nitya shuddha buddha mukta swaroopa it is only un-understandable, it is just intellectual ideas, they don't help us. The purpose of the upasana from the gross to lead us, from the gross to the subtle, from the subtle to the causal and then when we reach the causal some magic happens. Then we have a definite conviction there is something beyond the cause which transcends but which includes all these gross, subtle and causal that is the most important point we have to understand. So please revise yourself these 8 points they are the most important points. Of these 8 points what is the most important point not only light reveals an object but without the object you will not even know what is light. Strangely I will give the illustration suppose there is no object and there is light but we are as good as blind people. Suppose there is light, no object then we will neither know the object nor know the light. Why because the light is revealed by the object the object is revealed by the light. Such a marvelous deep thinking our ancient Bhashyakaras, Artikakaras are helping us. This is very important thing. Now we will come back to the mantra number 11 of which we are seeing Karika 22 in our last class but just to remind ourselves mantra number 11 goes like this Sushupta a state of experience is there the Jiva is called Prajna and the third Matra of the Omkara is Makara and both of them measure both of them they pervade everything. So regarding the identity of Prajna and Makara the plain common features are that both of them they measure I have explained it is like a measuring vessel they take in and they take out from Sushupti both the waking and dream will come out and again in Sushupti they are taken in then they are taken out, they are taken in etc. So Makara takes as it were Akara and Omkara and then throws them out and then again takes in this is the common measure so they get a Saguna Upasaka Sakama Upasaka when he succeeds in this but because he has got some desires he will be respected by everybody he will be a great person he will have great knowledge etc. For this Mantra there are two Karikas are given by Gaudapada in our last class we have seen he is only paraphrasing this Mantra number 11 in this 22nd Karika why do we say 22nd because after the 6th some Karikas after the 7th some Karikas etc. So until Mantra number 10 we have come until the 19th Mantra etc. So He who knows without doubt what the common features that are in the three states is worshipped and adored by all beings and he is also called greatest sage. Why is he called greatest sage? Because his next step will be to go beyond these three states. He had progressed so much he is only one step below the roof as it were not next step below the roof and such a person acquires so much of Viveka so much of Iragya so much of wisdom he is called Maha Muni not only that he becomes what we call worshipped by everybody because he gets some special power also. Now this is what we discussed in our last class. So I will go to straight Karika number 23 I have discussed it I just started it this is Gaudapadas Karika to mantra number 11 we have to understand. Now what is the meaning? So Akara the first letter of the symbol Om first syllable of Omkara takes one Pishwa they have to be combined Pishwa means waking state waking state means Virat you have to always combine Pishwa and Virat Taijasa and Hiranyagarbha Prajna and Vishwara let us not forget it so when this first Upasana is done Akara and waking state combining them together the person becomes Virat and he becomes fit to enter into the subtler stage this is a grosser stage which is called Taijasa Taijasa Taijasa is the name of the Jiva who is experiencing dream state he is called Taijasa because he is only experiencing what is called ideas he becomes awake to the ideas to the memories stored from the experiences of the waking state he also identifies like waking state we say I am here I am part of this ten people just as I illustrated so similar thing I am part of the dream world and of course he will not say dream world at that time but we know it is a dream world why is it a dream world because it is playing only with ideas there are no concrete objects there so this Akara and Taijasa if he succeeds he will get certain powers then third letter of the Omkara is Makara and it is identified with Pragna don't forget Pragna means also Ishwara then he gets higher power this is the highest through the Upasana now you cannot do Upasana of the fourth mantra though it is said once we reach there we cannot through mind do anything else I will talk about it very shortly but now the natural question that comes oh you have talked about or this Upanishad Godapada is talking about Akara, Pukara, Makara equating with what is called waking state Jagrat Sthana and Swapna Sthana and Sushupti Sthana experiences as Vishwa Virat as Taijasai Renigarbha as Pragna and Ishwara what happens to him is this the end of Sadhana yes in a way of speaking this is what best a human mind can do after that only God has to take it into himself human mind cannot work after this but Amatre Vidyate Na Gatihi Gatihi means movement movement means progress from waking state to dream state which is subtler waking state is grosser dream state is subtler dream state is grosser compared to sleeping state so these are called grosser, subtler and causal states each one going inside is a progress and the progress has come up to Makara Makara means the deep Sushupti state Makara means Pragna becomes Ishwara Ishwara becomes everything containing all these three states Tata Hakim now what so he says no more Gati no more progress the next thing is to know I am everything I contain everything I am not limited by the waking or dream or dreamless state I am everything and I can live without them they cannot live without me the ring the bangle and the necklace can be without cannot be without gold but gold can be without them and that is what he says Gatihi no more progress that is called Amatre the fourth Matra also called it is no Matra it is called silence Idyate Gatihi so this is the meaning the sound letter Akara helps its worshipper to attain to Vishwa and Virat the sound Ukara helps the worshipper to attain to the state of Taijasa and Hiranyagarbha and the sound Makara helps the worshipper to attain to Pragna and Ishwara that is the Sadhana state in the soundless there is no attainment at all there is no attainment because soundless means silence I will stop this class with this particular explanation what is silence now silence means all thoughts come to an end when the mind completely stops functioning there is no mind at all that is called silence now the question comes is it not what is happening in Sushupti state we don't have the mind we have to clearly understand there is the mind there is no absence of mind but the mind is there but temporarily felled it has been stunned but that's why it cannot function and that is why it is called Vijaya Vastha everything is there the whole blessed world waking dream is already there in the Sushupti state only waiting for a short time to wake up in its full manifestation blessed glory but it is there but when we go as soon as we go beyond that that is called silence that is called Amatra Matra means there is no Matra Matra means that which what you call measures there is no measurer there is no measurement here that is why it is called Amatra because it is complete oneness with the supreme reality called Turiyam called Brahman also called Atman in a way of speaking so Amatra Gatihi Navidhyate now what was it I wanted to convey silence what is the silence another name for Turiyam another name for Brahman is called silence what is the silence the silence Hiram Krishna tells gives an illustration and we will just stop with that next class we can continue perhaps a little more explanation there is a feast and people are served first everything is there then lastly comes the sweet by that time the stomachs of everybody is bulging and then last very last only the curds is supplied and then only the until that time people were talking but as the stomach was filling the talk was becoming less and less and then finally the talk there is only one sound with this curd serving of the curd soup soup and then after some time they fall into that indescribable Anandamaya Kosha state where there is no sound at all and don't become too clever and go on saying there is also what is called Anahata Dvani may come from some people no no no this is only illustration so that completes what Sri Ramakrishna is telling that when anybody succeeds in practicing these three one slowly this silence merges in silence but don't think this silence starts only at the third stage when Vishwa is merged in Taizasa a lot of silence we progress in silence when Taizasa is merged in Sushukti a lot more is progressed into silence practically silence but then when the same person identifies himself with Ishwara completes almost silence is there but a little bit Vijabhava is there universal mind it is called but when we go beyond this is also called popularly what is called Brahma Akara Vruthi Kalika Akara Vruthi recollect Sri Ram Totapuri Chaitanya Sri Ramakrishna just remove even that last Kalika Akara Vruthi so then starts silence what is silence no duality non duality is silence Brahman is silence Uriyam is silence we have to understand about the silence and then that is the Amatra Gati Navidhyate is Amatra is silence and when one identifies with that silence that is the what is called the silence and when one identifies with that silence that is the Amatra Gati Navidhyate is silence and when one identifies with that silence that is the Amatra Gati Navidhyate is silence and with Bhakti and understanding Ramakrishna