Mandukya Karika Lecture 116 on 16-August-2023

In our last class, we have started the 47th Karika of Gaudapadacharya commenting on Advaitam. The third chapter is called Advaita Prakaranam. In that 47th verse or Karika, there the description of by Gaudapadacharya what happens to a mind which was able to control, overcome four types of obstacles, Laya, Vikshepa, Kashaya and Rasaswadana.

The Karika goes like this,

स्वस्थं शान्तं सनिर्वाणमकथ्यं सुखमुत्तमम् ।

अजमजेन ज्ञेयेन सर्वज्ञं परिचक्षते ॥ ४७ ॥

svasthaṃ śāntaṃ sanirvāṇamakathyaṃ sukhamuttamam |

ajamajena jñeyena sarvajñaṃ paricakṣate || 47 ||

A most beautiful Karika describing the state of Nirvikalpa Samadhi. Nirvikalpa Samadhi means when the mind has overcome through many many lives of sadhana it removes every single thought including the last thought called Brahmakara Vrutti. There is absolutely no distinction between Brahman and this being. There is no thought. That is what is being beautifully described. Some of the words are very meaningful words. Swastam. Stam means to be abiding. Where? Swa, in one's own self. I am myself. That is called Swastam. Interestingly, this is the word we use for health. When a person is in a healthy state, that is called Swastya. Because health is the very nature of each one of us. How do we know? Because when health is there, we forget our body, our mind. Simple example, when do we remember our tooth? When it is not healthy, aching. Similarly, head, stomach, any part of the body. Similarly, the same rule applies to the mind also. And that is why Sushupti is a wonderful example. In Sushupti, there is no giver or taker. There is no duality. There is no subject-object division. Even though the basic Jnanam will be there in the form of Avarana Shakti. But without any object one experiences tremendous bliss, unbroken bliss. This is the marvel of it. From the moment we enter into Sushupti state, remember not going nearly to bed, not dreaming, but Sushupti state, until we come out of that state, be it for a few minutes, few hours, whatever it is, sometimes it could be years also, there is no duality called subject-object, nowhere known, experience or experienced, witnessed and witnessing, nothing will be there. And that is the state called Swastham. Naturally, Shantam, peaceful. Here the word peaceful, we have to be extremely careful. When things are going on well, we are peaceful. But this is not the peace. The real peace is when the subject-object division, that is to say, every trace of duality is totally destroyed. That is, in English language there is a beautiful word, probably we can use it. Peace that passeth all understanding. Every type of peace that we experience comes with understanding. Things are alright, I am not in a danger, I have adequate things, I do not need to think about the past, present and future. That understanding brings about a lull in the mind, that is called peace. But the peace that passeth understanding means even that Knower-known, experience or experienced, subject-object duality is transcended and that is what is called Shanta. That is called Samadhi. And that is what is said explicitly here, Sa Nirvanam. That means this is what is called the very peak of Nirvana.

What is Nirvana? Buddha or Buddhism speaks of Nirvana. What is Nirvana? Complete extinction of every vritti, that is called Nirvana. It has not even to do with death or anything, death or sleep or anything. It is a state, a person may be wide awake, but he is dead. amanaha samanaha amainayeva sachakshuhur achaksheva sakarna akarna eva. A man with complete capacity to see as if he is blind. A person who can hear very well as if he is completely deaf. A person whose mind is at the highest working level as if there is no mind. That is called Sa Nirvanam. And can you tell a little bit more about it? No, Sir. Mano Vacha Agocharam Namo Namo Prabho Vakya Mana Ateetam Akathyam Because that is not an ordinary experience. Every experience involves Triputi, the experiencer, the experienced and the medium which connects the subject with the object. That is called Triputi or Triad. But here it is completely missing. And who is going to speak? To whom is he going to speak? In what language, with what medium, with what instrument is he going to speak? That is why Yato Vacho Nivartante Aprapya Manasasaha But how do we know that? Because only a person who understands, who experiences, he alone knows. That is going to come later on. Akathyam. Kathyam means that can be described. Description can be done only through five verbal expressions, Rudi, Jati, Guna, Karma, Sambandha But what is it? You are talking there is something indescribable. But it may be terrible suffering. No. Sukham Uttamam Sukham Akathyam Such a bliss, unbroken bliss. And it is not stemming from any objective experience. It cannot be described. But it is the highest bliss. How do we know? Because once a person experiences it, it can never be revealed to anybody. Now, Sri Ramakrishna is a paragon of these expressionists. Nobody perhaps could express, excepting Swami Vivekananda, like him. But in simple words he tries to convey to us that an inexpressible thing is nothing but inexpressible. For that he gives a beautiful analogy, sometimes a good analogy, sometimes what we civilized society thinks not such a good analogy. So what is the good analogy? A person who has eaten a very tasty sweet mango he alone knows what it is. He can never describe it to anybody who has not eaten any mango. Suppose there is somebody who has eaten at least some other mango and it is also sweet. He can tell, no, you have eaten that mango? Yes. Was it very enjoyable? Yes. And this is far more flavourful, far more tasty, and far more juicy. You can multiply your mango experience a thousand times, perhaps, because no experience of any object can be 100% accurately described. This is a good example. And he gives another also. There is a village which is far away from the sea. Nobody had ever, no villager had ever seen the sea. But one man somehow he reached the sea, he came back and the villagers came to know, describe to us about the sea. He opened his hands like this and said, Ah, what can I say? Because you have never seen, you have seen small wells, small streams, small tanks of water, but nothing can compare to this. Ah, like that only he can tell. Same thing also. But more telling than that, which we can all guess, is this. There were two sisters, and the age difference is quite big, 15 years, let us imagine. And the elder sister got married. Her husband came and they were enjoying each other. And the youngest sister was curious. What type of happiness do you experience with your husband? What can the elder sister say? She can say, you grow up, you get married, when your husband comes, you understand what I am experiencing. Only one Jeevan Mukta can experience the joy, or understands the joy of another Jeevan Mukta. There is a beautiful film of Sri Ramakrishna, even though it is taken by some people who did not understand Sri Ramakrishna fully, but there is a beautiful scene. Once a madcap comes to Dakshineswar, and nobody allows him to come even near. He was looking like a ghoul, a Pishacha. Sri Ramakrishna was seen by this man. So he comes, opens, Eheheh... like that he goes on laughing. And Sri Ramakrishna immediately understood what people thought this is a madcap is the highest Brahman, realized soul. Sri Ramakrishna understood him, and that madcap also understood Sri Ramakrishna. What can they communicate? What can they speak? Because they know what they are experiencing. But another example also is there, Sri Ramakrishna is telling about another sadhu that came to Dakshineswar. And every day morning and evening, he comes out, looks at the sky, and then dances madly. That is, that very atmosphere has made him go into ecstatic state. That is why only one Jeevan Mukta can know what the other Jeevan Mukta is doing. That is what is being said here.

This supreme bliss, and nothing can be compared to that, is indescribable. That is what he is telling again. Ajam, ajena, gneyena. Ajam, that which is never born. Remember, Gaudapadacharya is a specialist in Ajati Vada, Asparsha Yoga Vada. So he is using those words. Jeeva is never born. This creation never happened. But what is there? Brahman. For lack of word, we have to use that highest reality as Brahman. Even Sri Ramakrishna says, nobody could describe Brahman. But even that usage of the word Brahman is not real Brahman. It is like a pointer. You go that way, you get what you are seeking. So Ajam, that which is birthless. Ajena, gneyena, only Brahman can know Brahman, Atman can know Atman. Nothing, nobody else can know it. Gneyena. So Gneyena means the highest, knowable, desirable object is Brahman. Only Brahman understands what it is. Nobody understands. And what happens? When a person becomes a Jeevan Mukta like this and starts experiencing indescribable, infinite, eternal bliss, he becomes Sarvagnam. Sarvagnam means what? If he is a Jeevan Mukta. Remember, after Samadhi, most people do not come down and that is called Videha Mukti. The body falls off after 21 days. But there are some people, they do not come back. They are made as instruments of Brahman, Brahmavit Brahma eva bhavati, a knower of Brahman, really becomes Brahman. And who comes down is not that old, limited Jeevatma, but Brahman only. And that is possible for the good of the world. Somebody has to give the right teaching. Either correcting what is being preached wrongly or trying to use local language, present language, which is called simple language. The language used by our ancestors. Not that it was not simple. When they were using it was simple. For us, it is not simple. Our language similarly will not be simple for those who are going to come long after us. So that is what is telling. Gneyam gneyena ajena ajam parichakshate. So that bliss is available. These are the results. If anybody has got any type of query, doubt. After all, if I do so much of sadhana, even foregoing rasasvadhana, what do I get? Well, you become yourself. You remain as yourself. You experience that, what is called indescribable peace, Sanirvanam. All your bonds are completely burnt, extinguished, Akathyam Sukham uttamam. That uttama sukha, which can never be described, that will be experienced by you. After all, that is what we are living for. Even if I eat something, a bit of sweet is only for a bit of happiness. Whatever we do, for happiness only. There is no other goal. Because that is our nature. Ajam ajena gneyena. That is, only one knows oneself. Only a brahmajnani knows another brahmajnani. Sarvajnam, he becomes sarvajna. What is sarvajna? Sarvam brahmaite jnanam sarvajnanam. To see everything, besides Brahman, no second object exists. That is called, that state of, what Gaudapadacharya is calling as, Amani bhava. And the mind has become completely destroyed.

svasthaṃ śāntaṃ sanirvāṇamakathyaṃ sukhamuttamam |

ajamajena jñeyena sarvajñaṃ paricakṣate ||

Only that, a knower of Brahman, knows everything. Now Bhagavan Krishna also describes this. It is only to be able to understand a little better this analogy, Bhagavan Krishna gives, Shankaracharya quotes it, quite a number of times. It comes in the 6th chapter, 19th shloka,

yathā dīpo nivāta-stho neṅgate sopamā smṛitā

yogino yata-chittasya yuñjato yogam ātmanaḥ

Any Yogi, goes on striving and ultimately succeeds in doing what Patanjali Rishi calls, chitta nirodha. That is, not destroying the chitta, but filling it, so that, with right knowledge, a person sees only Purusha or Brahman. A Yogi's mind becomes absolutely movement less. It doesn't think, it doesn't move and for that, this analogy is given. You just imagine, there is a windless place and there is no chance of wind coming from any quarter. And then, there is a single oil lamp and it doesn't shake, it doesn't flicker, it doesn't move. That is called, deepaha nivathastha. Vatha means air, nivatha means where there is no air, na ingathe, it doesn't flicker, even the slightest you will not get it, sa smruta upama, that is the analogy given. To understand the mind of a Yogi, that is what is said, yatha chittasya yoginaha yogam atmanaha. Gaudapada also used earlier that word aningenam, we have seen that. This is the state of turiyam, remember the very beginning of Mandukya Upanishad, there are four states, that is jagrath, swapna and shushupti and they are all changeable, bound, limited experience, states of experiences. But they are all sustained by unchanging one experience, that is called turiyam, pure chaitanyam and that is called this yathadipo nivathastho or what swastham, shantham paramanirvanam. All those descriptions is for the turiyam alone. This is the description of the turiyam. A yogi through his sadhana over countless births, he will attain to that state where he will never again fall from that state. And that is what Bhagavad Gita says bhagonam janmanam ante, after so many births a person attains me. As what? Vasudeva sarvam iti samatma sudurlabhaha, everything is brahman. Vasudeva means here brahman this is called by Ramana Maharshi sahaja samadhi. What is sahaja samadhi? To be sahaja, oneself naturally. What about our samadhi? That is what is called sushupti samadhi. It is artificial samadhi, asahaja samadhi, not sahaja samadhi. To be oneself is sahaja samadhi. But it can come only through abhyasa vairagya for many many many years. So that bliss which has been, about which we are reading in the 47th, is experienceable when the mind is steady and tranquil without any hesitation. And it is the highest bliss, the consummate liberation which is at once non-created, ajati. jati means not cast jati means unborn, not describable, and none of our languages. As I said rodhi, jati, kriya, guna, sambandha, they cannot describe it.

And now we enter into the concluding part of 48th part of this 3rd chapter called Advaita Prakranam. 48th Karika

न कश्चिज्जायते जीवः संभवोऽस्य न विद्यते ।

एतत्तदुत्तमं सत्यं यत्र किंचिन्न जायते ॥ ४८ ॥

na kaścijjāyate jīvaḥ saṃbhavo'sya na vidyate |

etattaduttamaṃ satyaṃ yatra kiṃcinna jāyate || 48 ||

What is Gaudapada trying to tell? No jeeva is ever born. There doesn't exist any cause which can produce it. This is the highest truth that nothing is ever born. This Karika summarizes the very core of Gaudapada's philosophy of ajati vada called non-creation or no creation. First we will go through the word meaning. Kaschit jivaha najayate. What are we talking about? Each one of us is a jeeva. What is it? We are a mixture of body and mind. Body plus mind plus consciousness, chidabhasa, this is called jeeva. And we say what is your age? I am 80 years old. Oh, before 80 years? No, no I was not born. I was born only 80 years back. And after some time will you be there? No, I won't be there. But this is what jeeva is born, jeeva is growing up, jeeva becomes old and jeeva will be dead. These are all wrong ideas. There is no jeeva. That means there is no srishti. Not only that, saṃbhavo'sya na vidyate, that in future. How do you know? Maybe in the past jeeva was not born. Even now jeeva is not born. But in the future also there may be a possibility for some peculiar reason which we do not understand maybe a jeeva can be born. He says, no this birth of anything is impossible. na vidyate. Why? Because there is something called impossible. What is impossible is impossible. Possible is impossible, never possible. That is why it is called impossible, so it is not possible. Why? Because we have seen the reasons. Just to recollect, jog our memories, if brahman produced this world. That means he changed, that means he was not happy. Because any activity is done by a person who has a desire. If a person doesn't have desire there would be no activity. Holy Mother uttered this marvellous truth. When there are no desires there will be no rebirth. Rebirth is only because of desires. saṃbhavo'sya na vidyate. This is what has been said. What is it? Jeeva is never born, that means world is never born, brahman never creates, brahman never manifests. They are Parinama vada or vivarta vada, they are completely figments of our brain. It is only for our present state to make us understand that. Straight away if we say that there is no snake people will throw the person who is frightened, who is seeing the snake. He will kick the person who is telling there is no snake, will consider him a dangerous madcap. When I am saying so directly this fellow dares to come and say there is no snake. He will kick him. But then if the person says, yes, there is a snake, but it is not a real snake, it is only an appearance. Because I have seen it so many times. Not only that. I will prove to you it is not a real snake. Oh, are you going to prove it to me? Yes, look what I am going to do. So this person approaches that so called snake, and then he handles it. And he takes the head of that snake and he puts it in his own mouth. And so much he plays. Then this person says, oh, if it is a real snake, then this person could never have done it. What are we talking about? That this world is another name for what is called tapatraya, three types of suffering. But here is a person comes and says, this world is mithya. Really there is no tapatraya. But how do I know you are simply saying? Look at me, I am not eating sweets, I am most happy. How do you know? How do you not know? If you alone should know what a happy person I am. If a person goes on telling to others I am happy, I am happy, look at me, how happy I am. It is a definite sign that fellow is not a happy person. We have to instinctively understand this person is a good person, this person is a noble person, this person is a loving person, this person is a joyous person, this person is a creative person. And accepting a fool, born idiot, everybody will understand through experience. And that is how we estimate some people. We respect some people. So it is not possible. You look at me. I don't have any special cause. Why I should be so happy than other people? But at all times, even when somebody is pressing my throat to choke me out I am so happy. And if you see such characteristics there must be something which is making this person so happy. And we all want happiness. So we beg him, Sir, you please share your secret. How I can also be happy in spite of being in this world, in spite of being tossed about by the waves of Sukha, Dukha, Sita, Ushna, Mana, Apamana, etc. Then that person will have a beginning of Shraddha. That person tells true because I see it directly. I see the effect of it directly in this person's eyes. That is why Gaudopadacharya is telling E tat uttamam sathyam, this is the highest truth. Uttamam means the best. The moment we hear the word best, oh, there must be something good, there must be something better, there must be something best. No. This is the only truth, E tat uttamam sathyam. This is the highest truth Yatra Kinchit Najayate That is, there is nothing else. Now, the fun, the paradox of all this saying. Who is telling this? Gaudopada. Is Gaudopada in his Nirvikalpa Samadhi, or is he speaking to us from full awareness to his disciples, to his students? This is the beauty of it. Once a person tastes it he may be functioning in this world. Such a person is called Jeevan Mukta. Such a person even when he is seeing anything he knows everything is Brahman. So even his teaching he never takes it seriously. He appears to be serious, he is playing as if we are like serious. And what is our seriousness? I am a Jeevatma, I am suffering and I have absolutely no doubt about it. That is my Shraddha, seriousness. And our Guru is also a Jeevan Mukta, he pretends to be exactly like that because if we suspect that he is making fun then we will not have faith in his words. So in the same circumstances he will show, demonstrate practically through his life that he is the happiest person. So don't think all these sthita prajna lakshanas are concoctions of some great soul only sitting and writing poetry. These are completely demonstrated in the life of every Jeevan Mukta. And sometimes we get them more. My favourite example would be Ramana Maharshi. Once a thief had beat him and then left him. His disciples were more hurt than himself. He was never hurt. They went and sat down in the room after that event and they wanted to complain to police. You know what Bhagavan said? That when you bring fruits and sweets for my pleasure I don't run to the police complaining that these people are tormenting me by bringing first class fruits and sweets and other things. So that is your loving offering. The other person he also offered me what he thought is best. I have to accept both. That is the nature of Jeevan Mukta. But we will never be able to understand it by reading the description. You live for some time with a Jeevan Mukta with a prayerful mood. If God is gracious he will make you understand what is a Jeevan Mukta's state. Even to understand a Jeevan Mukta we require the greatest blessing, grace of the Divine Mother. Otherwise it is not possible.

So what is Gaudapada concluding? I have spoken a lot and I am going to close down my explanation of this Mandukya Upanishad with this third chapter. I am coming to it, don't worry there is a fourth chapter. But I am telling this is the end of it. So this is the conclusion. Jeeva cannot be born. If he is born he cannot attain Mukti. Mukti means eternal freedom, but that which is attained by a timely effort. If you do one hour job you get one hour reward, if you do one year work you will get one year reward. And you get one minute job and you want to get infinity as reward, that is not going to happen. That is to say you are already a Mukta, only you did not understand it. Now the cloud of ignorance has been removed through God's grace, Guru's grace and the teaching's grace, practice of teaching, everything is the grace of God. And what is it you understand? I was never bound and I never did sadhana and this is the highest truth. I am none other than Brahman. For eternity I am Brahman. If at all there is a mind that would be the conclusion. This is the highest truth. No Jeeva is ever born, there doesn't exist any cause which can produce it. This is the highest truth that nothing is ever born. This 48th Karika summarizes the very core of Gaudapada's philosophy of non-creation. That is, there is no world, it may appear, there is no world. Just as a mirage doesn't exist, silver in the shell doesn't exist the snake in the rope never existed excepting in your brain. This is called Ajati Vada. This is the platform of both Gaudapadacharya. And don't think he is the first person who will get first prize for propounding this marvellous philosophy. No! The whole Yoga Vasishta is you are Brahman, you are Brahman, you will be Brahman, you are never non-Brahman. Yoga Vasishta is like that. So Gaudapadacharya consolidates the entire teaching of the third chapter. In fact the whole Mandukya Upanishad which was presented as a lesson. What is this? You may be seeing the world but the world was never created. You may be seeing Jeevas, Jeevas are never created. But for a Jeevan Mukta, appearance and experience of the world should never be negated. Sri Ramakrishna even he has to talk to devotees. So there must be world, there must be devotees, there must be people who are feeling the pinch of the suffering, and then they will run to him. This is all though appearance we should not deny nothing is there in front of me. This is the highest thing that we have to ask. In which case a further question comes that if the world is never created then why are we asking that question? After all we are in this world and who created? According to you, Brahman alone created. And why did God create the world? Even if he has created, why did he not create more happiness than more unhappiness? Even if he has created more unhappiness than more happiness, at least in my case he should have reversed the law and made me a very, very, very happy person than most of the other people. In fact we are so selfish we don't care whether God created the world or not. Only when the shoe pinches we ask who the hell has manufactured this shoe? It should never have given any pinching or any pain! So never ask the question because you will not get the answer. Then Gaudapada's answer is that God has never created. If God has never created you are not going, nobody is going to ask because there is nobody who is created. Who is going to ask why did God create me or the world? This is called Ajati Vada. And how to attain to it? For that Gaudapada coins perhaps or it might have been borrowed from somebody, probably from Nagarjuna, I don't know. A school of Buddhism called Madhyandina school of Buddhism which was propounded by Nagarjuna, one of the greatest intellects in the middle ages and the school of philosophy is called Madhyandina. And he might have created this one because many of these terms are Buddhist terms. That is why Gaudapada was accused or suspected to be a Prachana Boudha, a hidden Boudha. So never ask why I was born. But then I am born, I have problems. Yes, nobody is denying that now. That is why you are supposed to attend this class and be attentive. Attending will not do. To be attentive is very important. But at the end when you have that experience of yourself you will know the truth of it. Until that time take it as a provisional way out of it.

So with this we have come to the end of the third Prakaranam called Advaita Prakaranam. And as we know Mandukya Upanishad has twelve mantras, one of the smallest Upanishad. Not really the smallest. There are others also but they are not considered to be major Upanishads. So today I will come to the summary of it. Mandukya Upanishad is having twelve mantras and two mantras. The first two mantras are the propositions and the rest is explanations. What is the first proposition? Everything is Omkara. And Omkara is having four Padas or four states of experience, Jagrat, Swapna, Sushupti. Though it is said fourth, fourth is not a state. Fourth is the very substratum, also called turiyam, also called Om, also called Atma. How do we know? The second mantra of the Mandukya Upanishad wherein comes the beautiful Ayam Atma Brahma, this Atma, which you are saying I am, you are nothing but Brahman. It comes in the second mantra of this Mandukya Upanishad. And the rest of the ten mantras are explanations of it. The third, fourth, fifth, sixth is explanation of Jagrat, Swapna, Sushupti etc. And the seventh one is called the Advaita, that is what is the nature of the turiyam. First in the form of denial, not this, not this. Neither waking state nor dream state nor Sushupti state nor both states nor a mass of consciousness etc. This is in the negative terminology. But then later on he will come that is the most important, Shantam, Shivam, Advaitam, Chaturtham, Anyantik. And Gaudapada, where the word Shantam is used, he did not use Shivam but Sukham Uttamam and Advaitam Ajam Ajena Gneyam. He has used it.

So this Gaurapadacharya has commented with some Karikas. A first Prakarana called Agama Prakarana. That is the pure scripture called Mandukya Upanishad and some Karikas, explaining the essence of those Karikas in his own words. The second chapter is called Vaithathya. Vaithathya means Mithya, a whole world is unreal. Sathya means real. Vaithathya means unreal. A whole world is unreal. This is particularly the explanation of Prapancha Upashamam, the negation of the entire world. What do we mean by world? Negation of Jagrat, Swapna, Sushupti. When we negate these three, what we call Prapancha doesn't exist at all. Then what exists? Turiyam. And what is the nature of the Turiyam? Shantam, Shivam Advaitam, Chiturtham Anyante. This word Shantam, Shivam and that they are the truth of Brahman. They are experienceable only in the state of Advaitam. And what is that Advaitam, that is the subject matter of this Advaita Prakaranam consisting of these 48 Karikas. That is what Sa Atma Savigneyaha. I have described that Atma Savigneyaha, that Atman has to be realized Shravana, Manana, Nididhyasana Atmavaare Drashtaviyaha. Realized how? Shrotaviyaha Mantaviyaha Nididhyasitaviyaha. This is what Yajnavalkya taught to Maitreyi. So a brief introduction, this chapter, third chapter called Advaita Prakaranam has 48 Karikas and they are divided into certain topics. What is the first topic? Introduction. He himself introduced that those who are following the methodology of duality are very miserable people. All duality will cause Samsara. Samsara is because of duality, the subject-object, then all sorts of heat and cold, victory and defeat, and profit and loss, honour and dishonour, birth and death. Everything is included in that duality whether it is sacred or secular. What is sacred duality? I am different from Brahman. I am not Bhagawan. I am may be different from Bhagawan or I may be at best part of Bhagawan, never Bhagawan. So that is why even Upasana, Ishta Devata Dhyana. Everything comes under duality. This division is very good for the beginner but once we have to cross this division then the Sadhaka and Bhagawan they must become merged. He must become Siddha. Siddha means to completely merge in the Upasaka, Upasya Devata. That's why Dwaitam is Samsara because Samsara means time and space. And time and space means division. That means anything, whether you do karma, whether you experience karma phala, both are divided. That is why it is called Dwaitam. And time is responsible for birth, growth and disease, old age, death. Hence Dwaitam is Samsara, there is no other Samsara other than Dwaitam. And this Dwaitam is experienced by the mind. That is why mind is said to be constituted of time, space and causation. So even causation is also duality. Where there is a cause there is an effect, where there is an effect there is a cause. Brahman is beyond both. That is the introduction. Then Ajati Vada. Turiyam is neither the cause nor the effect, nothing is born, nobody is born, nobody is going to die, and Brahman has not become anything else. So for that purpose we have to do Sadhana. Third topic, mind alone is the cause of bondage by creating divisions because of time, space and causation. And mind alone is the root cause of liberation also. This is the most marvellous thing expressed so beautifully Manayeva Manushyanam Karanam Bandamokshayoh. Mind alone we think we are Jeevas, mind alone thinks I am doing Sadhana, mind alone thinks I am progressing, mind alone thinks I have attained Samadhi, Nirvikalpa Samadhi. But when there is no mind you will not think of bondage, you will not think of anything else. Now how to attain to that state? For that we have to practice Yoga. Yoga is nothing but Chittavrutti Nirodha. According to Patanjali this is called Chittavrutti Nirodha. What is Chittavrutti Nirodha? It is when you see God everywhere. This is also called Manonasha. How to do it? Atma satya anubodhena That is, I see the Purusha Thada Drashtuswaroope Avasthanam. For that we have to practice deep meditation called Nidhidhyasana. Under this Nidhidhyasana there are four obstacles, Laya, Vikshepa, Kashaya and Rasaswadana. And gradually through prayer, Sharanagati continuous awareful Sadhana, we must overcome that one and we will ultimately reach that state. This is called Brahmanubhuti. That is Chittavrutti Nirodha. And what is the conclusion? I know Aham Brahmasmi, I Brahman. Here used the word Turiyam. Turiyam, Atma alone the highest reality. What we are experiencing now is only an illusion created by the mind. But through Sadhana we will be able to overcome it and know who we are and then we become free. This is the essence of the Advaita Prakrana.