Mandukya Karika Lecture 154 on 15-May-2024

Full Transcript (Not Corrected)

With our last class, we have been able to complete a Mandukya Upanishad consisting of 12 mantras along with 215 Karikas, or play and commentary by Gaudapadacharya. Now, today we recollect what we have studied during all these 153 classes. So, if we have to squeeze not only the Mandukya Upanishad but also all scriptures in the world, "Brahma Sathyam, Jagan Mithya, Jeevo Brahmaivan Aaparaha," what it means is: God alone is real, and everything that we are experiencing is only a seeming apparent experience, and you are none other than God. This is the summary. So, if we can understand this, the rest is how to reclaim our forgotten true nature. Our nature will never depart from us. The nature of anything can or cannot be destroyed, shortened, or changed. But we can quite forget. In fact, most of us are completely mad, and some of us are more completely mad than others. So, even Sri Ramakrishna used to make fun. So, the whole world is mad. I am also mad. But my madness is the best madness because I am an extremely happy person. That is why sometimes some of these great realized souls appear to be really mad. So, one definition of madness is a person who forgets who he or she is and thinks that they are somebody else. That is madness. And that is exactly what happens when a person becomes angry; they forget themselves. And when a person is possessed by madness, then that person doesn't know how to behave. He can even kill parents, children, anybody. Another definition of madness, a very interesting madness, following the first definition, is to be firmly convinced that "I am not what I am, but I am somebody else." So, this is what is called worldliness. But then here is the saving grace. As we say, we may forget, but we don't lose it. But forgetfulness also feels like loss because our happiness is short-lived, and we can get worried. We can misbehave. We can do many things. So, that is the result of temporariness. Then one of the questions raised by a very intelligent student is, "But this madness is so-called lasting for how many births? Billions and billions of births beginning right from the inorganic matter until one attains Brahma Loka and continues. And it looks as if it is very reasonable. So, why did God make us go through so many janmas?" But you know, my dear sir, even this measurement of time, concept of time, that is a very short time, it is a very long time, and it is not 100 years. It is billions and billions and billions of years. That is also part of the dream, really speaking. In comparison with infinity, eternity, it doesn't count at all. And one of the two examples they give for that so that we can understand better, time is very relative.

So, when a person is going through hardship, difficulties, every millisecond feels like a long time. When a person is very happy, time passes so fast. It purely depends on our state of mind. One definition is the concept of time, whether it is short or long, depends upon our state of mind. And then the second thing is, we give the example that in our dream, in our waking state, even if I have to go from here to the office, which is only 3-4 minutes away, that's all it takes. But in a dream, I just think I want to go to the office, and I am there. Is that it? I want to go to America, I am in America. I want to go to Mars, I am on Mars. So, the measurements of time and space, because these are interrelated, correlated. So, I know, how do I calculate time in the waking state, from here to the office, it is two furlongs away, and therefore, it takes at least 3-4 minutes. But in a dream, it is completely different, absolutely. The moment the thought comes, as it were, they say, the mind runs. Even the Atman runs far faster than even the mind. So, the measurement of the scale, of time and space, in the dream state, is completely different. And then you see, a beautiful expression is given, even in the waking state. If a person is looking forward to a happy event, then the time looks very small. But if it is very unhappiness, tremendous pain, even every millisecond, we are going on counting, why is the time running so slow, etc. So, it all depends on the mind. Even billions and billions and billions of births, the time that it takes, it is absolutely nothing. It is all our imagination. So, the answer is that it is as if it is just a second. And I hope this explanation rings a bell in our minds. Remember Narada's experience of Maya. So, he went to fetch water, and he just went down, and then the whole scene, several years, maybe 50, 60 years have passed. He was married. He had children. And he accumulated a lot of money. And then one day, there were flash floods, and he wanted to go to higher ground to escape these floods. And in the process, he has to cross this small river, a very small river, actually. And he lost his wife, his children, and his possessions. And that brought a terrible amount of grief. And Krishna was sitting under the tree and in a gentle voice, he reminded Narada, "Why are you taking so long? What is this long time?" Just one second more. Just he bent and one second more he bent. Krishna called him, and immediately he woke up, and then he said, "My God, 60 years passed in one second. This is called Vishnu Maya. Maya always manifests in the form of time, space, and causation. So our bondage, as if it is all nothing. Not only that, what we call our bondage itself is not that there is a real bondage. This is the beauty of Maya.

So why don't I remember my nature? Because of Maya. Oh, there is something, a positive substance called Maya. No. "Ya Ma." That which is not, that is called Maya. And Maya means time, space, and causation. When there is no time, space, and causation, where is the question of a person experiencing it for such a long time? But so long as we are in Maya, we are bound to calculate only in the form of time, space, and causation. And our great Shankaracharya, whose birthday was Janma Jayanti, was only on the 12th of this year, just three days before. In his Vivekachudamani, he says, "What a surprise, what a wonder, just now I was experiencing the world. Where has the world disappeared within one second? Where did it disappear?" But this is only an expression in human language to tell us, but really speaking, just as when we are in deep sleep, we don't remember who we are. Similarly, when we are in a Samadhi state, we will never remember. At one time, the concept of time itself is completely transcended. And one of them, either time or space or causation, is transcended, everything else is also completely transcended. So, "Brahma Satyam," Brahman alone is real, and Brahman is eternal. Brahman is infinite. So, these two have to be added, which we see in the second chapter at the very beginning of the Taittiriya Upanishad, "Brahma Satyam, Gnanam, Anantam Brahma," truth, knowledge, and infinity. That is hints, just to contemplate upon what is Brahman. Now, coming back. So, this is one of the smallest Upanishads. It has only 12 mantras. And this great Gaudapadacharya, who was thoroughly versed not only in Indian philosophy, but even Buddhist philosophy, Jain philosophy, and all other six schools of Indian philosophical systems, he was trying to write a commentary upon it. So, it is not a Bhashya. It is rephrasing the important meaning of this Mandukya Upanishad. He did it in 215 shlokas. And he divided these 215 into four chapters. And added to that, his grand disciple Shankaracharya had commented upon it not only on the 12 mantras of the Upanishad but also on the 215 Karikas. In fact, Gaudapada totally, he devotes 29 verses, Karikas, in the first chapter. And he named them, these four chapters, in a beautiful way. So, summarizing the essence of the Mandukya Upanishad. The first chapter, that is called Agama Prakarana. Why is it called Agama? Agama means Veda actually. So, this Mandukya Upanishad is directly from the Upanishad. That is why this is called Agama Prakarana. Upanishads are there. So, this Upanishad having 12 mantras and having 29 Karikas. It is named as Agama Prakarana. Prakarana means a chapter. And the second chapter is called Vaithathya. "Tathya" means as it is. "Tatha," that is why Buddha is also called Tatha Agataha. He who arrived at the truth as it is. "Vaithathya" means just the opposite. That is false, Mithya.

So, the second chapter, consisting of 38 verses by Gaudapadacharya and Shankaracharya's commentary, is totally separate. Let us keep in mind. So, the second chapter, Vaithathya, is to prove that everything in this world is absolute falsehood. That is why it is called Vaithathya. In 38 Karikas, Gaudapada tried to prove most beautifully, logically. The third chapter is called Advaita Prakaranam, containing 48 Karikas or shlokas or verses dealing with the non-dual nature of Atma. The fourth chapter is called Alatashanti. This is the biggest chapter containing 100 Karikas, and in this, we get two things. First of all, this fourth chapter gives the essence of the first, second, and third chapters. Besides, it counters various schools of philosophy to prove that one statement, "Brahma Satyam, Jagat Mithya, Jeevo Brahmaiva Na Paraha." So, this is the very kernel of this Purusharthi. So, Brahman is the only reality. Nothing else is real. So, the entire universe consisting of ourselves and the external world including our bodies, our mind is like a long dream. But even that long dream is also part of the concept of Maya only. Naturally, the question comes, how can this universe so clearly perceived and so much affecting our life, day and night? See, even our sleep, deep sleep can be affected by this waking state. Supposing, I will give two examples. Suppose you have to get up and then go to the airport early, and the departure time is five o'clock. So, how many times you wake up? That very thought, "I have to get up." But you know, if it is a Zen master, what does he do? He says, "Now it is eleven o'clock. I have to get up at two o'clock." That is enough. Forgets about it, he gets up exactly at two. You know, Mahatma Gandhi had that power and also Napoleon had that power. They will tell exactly or they will ask, "How much time do we have?" Say, fifteen minutes. "Alright, I am going to bed for fifteen minutes," and the next second, they fall asleep and exactly at the end of the fifteenth minute, they don't require any alarm clock at all, and they are able to get up, and that is why a person who is able to conquer sleep is called Gudakesha. Arjuna is called Gudakesha. Lakshmana is called Gudakesha. Lakshmana could sleep twelve years completely without any sleep. Day and night time, he used to work collecting food material, etc. Nothing is mentioned in the Ramayana. Hopefully, Sita Devi was cooking. So, Lakshmana had to keep awake all night, but he was called Nidrajit. He could conquer sleep. What does it mean? It means not only he can keep awake, but they can fall asleep at any given time. "Now, I am going to sleep," and immediately they are asleep, and "I am going to get up at this particular time," they are able to get up at this time, and they have very, very peaceful sleep, very refreshing sleep, and if any Sadhaka. Sadhaka means a person who is striving not only for spirituality. He can be a budding musician or scientist or writer or a poet or a mechanic. It doesn't matter whatever it is. Sometimes, you know, we also become conquerors of sleep. So, when weddings take place, the parents and some of the close relatives, they have 3-4 days hardly they have time to sleep. But do they feel tired? Not at all. If it is a painful experience, definitely they feel it. So, how people could do that? That is a very interesting phenomenon by itself.

So, this is the waking state, so real, and it affects if we are worried about something. We cannot sleep properly. So, how can this universe, which we are seeing in the waking state as well as in the dream state, so crystal clear, and we are acting and reacting? See, sometimes some of us might have had dreams that we went to bed, we are having a dream, we are moving in what is called solitary space, a place, and suddenly from somewhere within a thousand miles, there is no tiger at all except in the zoos. But you dream that a tiger is running after you, maybe you read some books about some of these man-eating tigers of Kumaon or something like that, and then you dream, but you don't know it is a dream. A tiger is coming. It is real. You might lose your life. That is real, and your heart is beating. That is real. You can have a heart attack. That is real. How can this universe so vividly expressed in both dream and waking states, how can it be a mere dream, mithya, false, not real? For that, the answer is that there are two definitions given. The technical name for this unreality is called mithya, seeming reality. It looks very seemingly, and so long we do not know the truth, it is not seeming reality. It is reality, and we act and react accordingly. So even in your dream, you see a big bag of gold lying down, and you will see quickly all around that anybody is watching you and then lift up the bag and try to run away. So how can such a universe be completely unreal? Because the definition of unreality or mithya is two definitions we have given. What are they? First of all, whatever is changing, and how frequently is it changing? Continuously changing, constantly changing. So how can something which is changing be real? The very reality, the very definition of real is that which never changes. So everything is changing. That is one reason. Second is, unless there is a continuously awakened consciousness which is always present, which is never absent. So consciousness is never absent. Even when we are in a coma or deep sleep, but we are experiencing coma, we are experiencing unconsciousness. How do we know? Upon waking up from the coma or upon waking up from the deep sleep, we claim, "Oh, I was unconscious." How did you know that you were unconscious? You must be conscious of your unconsciousness. Otherwise, you would just take up where you left it off and you would not remember anything. But crystal clearly we remember I went to bed, I slept so many hours and I did not know anything. But one thing is there, I was very happy. "Sukham aham aswapsham." So, "Brahma Satyam, Jagat Mithya" because Jagat is continuously changing. That is the first characteristic of Mithya. Second characteristic is there must be somebody to cognize this changefulness, this world. I am continuously cognizant of the waking, of the dream, of the deep sleep. They are changing and they are contradicting each other. But I, the cognizer, am never changing. So they depend for their very existence. This is the waking state for that they rely upon me. This is the dream state for that they have to rely upon me. This is the deep sleep state for that, that state has to rely upon me. So these three states are not only continuously changing, they are completely dependent upon my cognition. This is waking, this is dream, and this is the deep sleep state. Just I want to remind you that throughout the deep sleep state, even one millisecond, I would I cannot be unaware of this deep sleep state. I am completely aware of this state all the time. So, this is the answer for that Gaudapada wants to tell that just as when we are dreaming, we don't say it is a dream.

When we are waking, in the waking state, we say that was a dream. Similarly, when we are in the dream state, we remember not so clearly, vaguely, but I thought I was in Hyderabad, but now I find here in Varanasi, like that. So, this compare and contrast analysis, one comes to know everything is changing, everything is dependent upon that pure consciousness for its very existence, that is called Maya. So, this is called Vaithathya Prakarna, wants to prove that one. Then, this one which never changes, that pure consciousness which we should call I, not this body-mind complex, that is the eternal, that is the blissful Brahman. Gaudapada wants to show us that we have forgotten temporarily because of the power of Maya and how can we get out of the Jala, the net of this Maya, and for that certain yogic practices are given. So, this is the Vaithathya Prakarna. Then when the whole experiences of three states, waking, dream, and deep sleep are negated, do you think everything disappears? No, there is something which is cognizing all these three, without which these three states are not possible, that is called Advaitam, and that Advaita is also called Brahman. Advaita is also called Turiyam, and so he wants to prove in the third chapter this truth that everything is Advaitam only. So, I only put on a special dress just like an actor. Suppose you analyze the life of any actor, so he will be at home, he will get a contract, then he will go to the place where filming is done and there he puts a different type of dress suitable. He may be a king, he may be a servant, or he may be a demon, he may be a villain, he may be a hero or she may be a heroine, all these roles appropriate, then appropriate dialogues, appropriate behavior, and every day several hours of this filming is done. But just imagine, put yourself in the feet of that hero or heroine or villain and what do we see? That there are two types of awarenesses are there. One is that I am Mr. so and so, Miss or Mrs. so and so, that is continuously there. Whether you are at home acting or not acting, both times or when you are sleeping, that awareness, identity is never forgotten. But when we are acting, now I am doing the job of acting, so I must have a different name, different dress, different behaviour, etc. Very interesting, you know. So supposing there is a husband and then wife and then the brother of this husband. Suppose all the three are two actors, one actress and one is acting like Rama, another as Ravana, another as Sita and they all come, they know who they are but at the same time they behave totally different as if the greatness of any acting is that you should not feel they are acting, they should feel they are that character which they are trying to act. It happened in the case of Girish Chandra Ghosh. Once he wrote a drama of acting as a drunkard. He was beating his wife black and black. Ishwar Chandra Vidyasagar was sitting in the audience and he forgot it was a drama. So he took out his shoe and then threw it. Don't ask me what happened to the other shoe. Probably he presented it later on. So Girish Chandra Ghosh was so flattered that I got this wonderful shoe. Everybody respected Ishwar Chandra Vidyasagar you see.

So, this is what is called Advaita Prakrana and then the fourth, as I mentioned, the longest, it has got 100 Karikas. It is for two purposes: summarizing the whole of the Upanishad as well as his own commentary in the first, second, and third chapters, and as well as very crystal clearly refuting the opposite schools. Not only Sankhya or Vaiseshika, Nyaya. These are called Indian schools of philosophy. Yoga, Sankhya, Nyaya, Vaiseshika, and Purva Mimamsa and the school of philosophy which Gaudapada was following is called Uttara Mimamsa or what we now call Vedanta plus Charvaka Matha, materialistic view plus also the four schools of Buddhism as we have seen Vaibhashika, Sautrantika, Yogachara, and Mathimika. So this is how he had done it. These are the four chapters that have come. So again to go back, the first chapter is called Agama. It consists of 12 mantras of the Mandukya Upanishad plus 29 Karikas of Gaudapada. Of these two portions, the Upanishad is important and Karika is only the explanation of Gaudapada. So, in this Upanishad also, the first and second shlokas are very important. So, the first says Omkara. Everything is Omkara and Omkara Vichara and then the second thing is Atman. So, this Omkara is again divided into four syllables. Om Om Om Om plus Artha Matra unsounding sound. Second mantra is a Mahavakya is also there. So, Atman has been divided into four states. The Jagrat, the Swapna, Sushupti, waking, dream, dreamless. But the fourth one for the sake of convenience, we call it state. But really it is not a state at all. It is that which is there throughout all the three states without which the experience of those three states or the very existence of those three states is completely impossible. So, this is what Gaudapada says. And then the rest of the, from the third mantra to the seventh mantra is a definition of Jagrat, Swapna, Sushupti. And seventh mantra it gives us that you are not the waker, dreamer, sleeper or in between states, neither an absence of anything nor the presence of anything, but you are Shiva Shantam, Shivam Advaitam. That word Advaita is completely covered in the, so this you are not waking, you are not dreaming, you are not a sleeping state. That is covered in the Vaithathya Prakarana. And you are Shantam, Shivam, Advaitam. That is covered in the third chapter called Advaita Prakarana. And the fourth Prakarana is only an analysis of it. So, as we have been discussing so many other chapters, other Upanishads, the essence of everything is, what is it? That the entire world is nothing but pure Mithya. What does it mean? And that is very beautifully summarized by Gaudapada in the second chapter, 32nd verse, which is the summary. No Jeeva is born, there is what is called no origination of either Jeeva or the world and therefore, there is no need to negate because when there is no creation itself, the destruction of creation or negation of creation or negation of Maya never arises. Therefore, there is nobody who is bound. There is nobody who is a sadhaka, a spiritual aspirant and therefore, there is no sadhana, there is no sadhaka, there is no bondage and therefore, nobody has ever become a realized soul. Because realized means, you are not a realized soul, you did something and you realized and you are a bound soul and thereby some means, you came out of the bondage or you destroyed your bondage, no you are free, you are free, you will be free. This is the only truth.

That is, in other words, there is nothing but I think it would be good if we could just chant the original twelve mantras:

"There is nothing excepting past, present, and future. Everything is Brahma, and this, you are that Brahma, Ayam Atma' means this Brahman. 'Ayam' means this. 'This' means you, me, everybody, what you call 'I.' 'I' is nothing but Brahma."

And this Atma, in this state of ignorance, has four states. First is called the waking state. Second, when a person is experiencing the so-called dream state, that is the second state, and he is called Prajna, which means completely ignorant because he doesn't even see any world. So, this is called the third or the deep sleep state.

Now comes mantra eight. This is the description in two parts. First, what I am not. Second, what I am. "Eka Atma Pratyesaram Prapancha Upashamam Shantam Shivam Advaitam Chaturtham Anyante Sa Atma Savigneh." Atma is not either the waking, dream, or deep sleep states, but it is the so-called Turiya state.

And what is its nature? "Shantam, peaceful; Shivam, auspicious; Advaitam, one without a second." That is the nature of Atma. "Savigneh," and that Atman has to be realized.

From the eighth mantra, this Omkara has to be imagined as Akara, Ukara, and Makara Matra. So, identify the A part of the Omkara, which is the waking state, and make contemplation.

Then, the second letter of the Omkara should be identified with the dream state and contemplated, and then merge that in Brahman or Omkara.

So, if anybody succeeds in that, really speaking, no non-knower of Brahman will be born. That means everybody that is born in that family will only be a knower of Brahman, but the family will not continue.

Within a short time, the whole thing will come to an end. See, Sri Ramakrishna did not marry, so he had no continuation of his family members. But there are so many Rishis; they continued, but they won't continue for a long time.

It is seen, if somebody is a realized soul, then that family, that person's family, will not continue for a long time because they also very soon realize Brahman and they will attain Mukti, and that family will come to an end.

And then Mantra 11th, that is the identity of Makara with the deep sleep state. So, he becomes completely merged in that highest reality, and that is temporarily, of course, that is called the deep sleep state.

And one should equate the 3rd Matra, the 3rd letter of that Omkara, which is called Makara, with the deep sleep state, and this is how the person will be progressing in spiritual life.

In the concluding 12th Mantra, one who succeeds in this type of contemplation, what happens to him is that he transcends. So, by contemplation of Makara and waking state, he transcends the 1 1 3rd of the Maya called waking state.

And by contemplating Omkara and the dream state, if he succeeds, when he succeeds, he completely overcomes all the Maya, ignorance, and knows his partially true nature.

And that is the result of this contemplation. And when the same person, equating Makara with deep sleep, succeeds in it, then he remains alone. And for that, certain practices are given, and that is the meaning of this one, actually speaking.

Now, what I am going to do is read out the quotation from Swami Vivekananda who summarized the whole thing, and that is the summary of this Mandukya Upanishad. This is what Swami Vivekananda says: 'You are infinite. God is true. The universe is a dream. Blessed am I that I know this moment, that I shall be free all eternity, that I know that I am worshipping only myself, that no nature, no delusion had any hold on me ever. Vanish nature from me, vanish Gods, vanish worship, vanish superstition, for I know myself. I am the infinite. All these, Mr. and Mrs. so-and-so, Mr. so-and-so, responsibility, happiness, misery, have vanished. I am the infinite. How can there be death for me or birth? Whom shall I fear? I am the only one. Shall I be afraid of myself? Who is to be afraid of whom? I am the one existence. Nothing else exists. I am everything. But lest we may misunderstand Swamijis' words, he says, 'You are infinite. Where can you go? The sun, the moon, and the whole universe are but drops in your transient nature. How can you be born or die? I never was born, never will be born. I never had father or mother, friends or foes, for I am existence knowledge, please absolute.' And so, perfection is always infinite. We are this infinite already, and we are trying to manifest that infinity. You and I and all beings are trying to manifest it. You are the omniscient omnipresent being of the universe. What are such things? Can there be many? Can there be hundred thousand million omnipresent beings? Certainly not. Then what becomes of us all? You are only one. There is only one such self, and that one self is you. Like fire in a piece of flint, knowledge exists in the mind. Suggestion is the friction which brings it out. So with our feelings and actions, our tears and smiles, our joys and our griefs, our weeping and our laughter, our curses and our blessings, our praises and our blames. Every one of these we may find, if we calmly study our own selves. We have been brought out from within ourselves by so many blows, as it is the result is what we are now. All these blows taken together are called karma, work, action. He who says he is the body is a born idolater. We are spirit, spirit that has no form or shape, spirit that is infinite and not matter. The whole universe is there is only one self in the universe, only one existence, and that one existence, when it passes through the forms of time, space, and causation, is called by different names, buddhi, fine matter, gross matter, all mental and physical form, everything in this universe is that one appearing in various forms. When a little part of it comes as it were into this network of time, space, and causation, it takes forms, take off the network and it is all one. Therefore, in the advaita philosophy, the whole universe is all one in the self, which is called Brahman. That self, when it appears behind the universe, is called God. The same self, when it appears behind this little universe, the body is the soul. This very soul, therefore, is the self in man. What you really are is existence knowledge and bliss. You are the god of this universe. You are creating the whole universe and again and again drawing it in, projecting and drawing it in.

Finally, Swamiji concludes: "All that is real in me is He; all that is real in Him is I. The gulf between God and man is thus bridged. Thus, we find how by knowing God we find the kingdom of heaven within us. And so, we conclude the Mandukya Upanishad. But we always conclude with the Shantipata. So why Shantipata now? At the beginning, Shantipata is meant as a prayer, earnest prayer to God so that he can remove all obstacles, so that he can endow both the teacher and myself the capacity to teach well and to convey it properly to the guru and healthy body, healthy mind, deeper capacity of understanding should be the lot of the student, which God alone. That is the purpose of the Shantipata. But at the end, it is thanksgiving. That is how we have to understand. 'Oh Lord, you heard my prayers. I received the knowledge. I understood it, and in a way of speaking indirectly, I am a realized soul. I am convinced I am Brahman. But a little bit of Sadhana is necessary through Manana, Nidhi Dhyasana, Shravana I have done. Manana, Nidhi Dhyasana I have to do. So, this last, we are chanting the Shanti Mantra so that we can, what we call, convey our thanks.

OM Bhadram Karnebhih Shrunuyaama Devaa

Bhadram Pashyemaakshabhih-Yajathraah!

Sthirairangai-Tushtuvaam-Sahah-Tanoobhi

Vyashema Deva-Hitam Yadaayuh

Swasti nah Indro Vruddhashravaah

Swasti nah Pooshaah Vishwa-Vedaah

Swasti nah-Taaksharya Aristanemih

Swasti nah Bruhaspatir-Dadhaatu

OM Shanti, Shanti, Shanti Hi!

Oh gods, may we always hear with our ears what is auspicious. Now, in this case, thanksgiving that even after realization if we are still alive, both teacher as well as ourselves. But so long as we live, let us not forget our gratefulness. Let us worship our guru, our gods, and Ishwara, of course, and let us hear from our students because if I have become enlightened, I have to convey what I have learned from my guru. It is, I am like a trustee and what has been given to me is like a trust what my guru handed over to me from what he received from his guru and his guru from his guru, etc., from the very beginning. And that trust I must hand over to worthy disciples, so may we always hear what is auspicious and from the mouths of my disciples. So also, oh worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted life hale and hearty, offering our worship unto thee. And may Indra of ancient fame always bestow auspiciousness on all of us. May the all-nourishing potion be always propitious to all of us. May Garuda, the destroyer of all evil, be well disposed always towards all of us. May Brihaspati ensure all our welfare all the time.

Loka Samastaha Sukuna Bhavantu

Om Peace Peace Peace be unto all