View source for Mandukya Karika Lecture 020 on 13 October 2021

== Full Transcript(Not Corrected) ==
Om Jananim Shardam Devim Ramakrishnam Jagadgurum
Pada Padme Tayo Shritva Pranamami Muhur Muhur
Om Bhadram Kanne Vishrunayama Devaha Bhadram Pashye Maakshabhiraya Jatraha
Sthirai Rangai Stushtu Vagum Sastanu Bhe Vyashema Devai Tanyadayu
Swasthina Indro Vruddha Shravaha Swasthina Poosha Vishwa Vedaha
Swasthina Starkshu Arishta Nimi Swasthino Brihaspati Hridadhatu
Om Shanti Shanti Shanti Hare Om
Om, O Gods, may we hear auspicious words with our ears, may we see auspicious things with our eyes,
worshipping the Gods with steady limbs, may we enjoy a life that is beneficial to all,
may Indra of ancient fame bestow auspiciousness upon us, may the all-nourishing potion be propitious to us,
may Garuda, the destroyer of evil, be well disposed towards us, may Brihaspati ensure our welfare.
Om, peace, peace, peace be unto all.
In our last class, we had discussed about some part of the first mantra of the Mandukya Upanishad.
So far, what is the essence of what we discussed?
That the whole world, that experienced world that we have been experiencing can be reduced to only existence,
Rupa, or everything that we see as a manifestation of that existence with a different Nama and Rupa.
And this universal existence without any Nama Rupa is called Brahman.
And as we discussed earlier, every object must have its corresponding knowledge expressed through a particular Nama.
So every object in this world can be expressed through Akara, Ukara and Makara
because the sound box of every living creature utters only these three sounds.
Everything is a mere combination and different combinations of this Akara, Ukara and Makara.
And the second point is there is no difference between the name and the object.
So if all objects are called Brahman, then all names are compressed in that one word Om.
Om and Brahman, Brahman and Om is everything.
This existence is manifesting in the form of the past, present and future.
So even beyond time also, what does it mean? The manifest as well as the unmanifest.
Whatever is unmanifest is beyond time, space and causation.
Whatever is manifest that falls within time, space and causation,
even if it be a trillion, trillion years back now or a trillion, trillion, trillion years in the future.
So what do we gain by this?
Well, you catch hold of the name and that is the greatest Upaya,
the most wonderful pathway which can take us slowly to the Nami.
This is easier path.
So one of the points there is absolutely no difference between the name and the named.
Whatever is named has a name and whatever has a name is an objective expression.
This inside and outside also only an idea is only and very briefly I mentioned
when we are inside, outside a house, then we say this is a house.
I am outside the house.
When I enter into that house, then I say outside objects are outside the house.
I am inside the house.
Fun is suppose a house has got three rooms and you are in one room.
So you say I am in this room, inside this room,
but those other rooms are outside the room you are in.
But if I am what is called space, space has no division.
So there is no inside, there is no outside.
The house, inside the house there is space, outside the house there is space.
There is no distinction at all.
But the point is we are all suffering from limitations.
That is called Samsara Bandhana and we want to be ever happy
and to obtain eternal and unbreaking happiness.
That is called Mukti and everybody is striving to get rid of unhappiness
and to obtain happiness through worldly means
and that is never ever going to be possible because everything is changing.
Happiness changes into unhappiness and vice versa.
The only way is by knowing that I am that infinite, unchangeable, pure Sat, Chit, Ananda
and that is the essence of every Upanishad.
This Mandukya Upanishad has its own particular way of dealing with the subject.
So this Mandukya has got 12 mantras.
The first mantra is talking about Chit, that is Omkara.
The second mantra is talking about Sat.
Sat without Nama Rupa and Chit also without Nama Rupa.
So the Sat, pure existence is called Brahman
and pure Chit is called, represented by Omkara.
These are the essence and we are seeing the Shankarabhashya in this regard.
So Parancha Brahma, that supreme Brahman, highest Brahman.
This can be obtained. This Brahman can be realized.
Realized means I am Brahman.
It is not seeing I have a goal of obtaining a billion rupees
and I worked hard and I realized my goal.
The money will be separate and you will be separate.
That is not the way to understand.
Brahman is everything.
So there cannot be anything different from Brahman.
I am that Brahman.
That is called realization and that is called the Upagamyata, realization.
How to obtain that Brahman?
Obtain only what we call Gnostically, only in the form of knowledge
and it can be attained.
You meditate on everything as pure existence called Brahman
or you meditate on every knowledge in the form of Omkara.
Both Abhidhana means name, Abhidheya means named.
Upaya Purvakam, both are ways to realize that I am Brahman.
The ultimate goal is to completely merge.
Nama and Nami, there should be no difference between the name and the named.
So this goal of knowing I am Brahman has to be reached gradually.
First we have to merge all the experience into what is called the personal Brahman, Saguna Brahma
and all names, name means remember, we are not talking merely a name,
we are talking about knowledge.
All the knowledges of particularized objects must be merged in that pure knowledge
which does not have any differentiation, one without a second.
So these are the two means but first we go to the first step.
What is the first step?
I am Brahman, I am potentially divine, everything is potentially divine.
The second step is that I am what is called Saguna Brahma
and my name is Omkara, from the knowledge point of view, I am Omkara.
From the combination of the entire universe point of view, it is called Brahman.
Omkara is the name for both the Saguna and Nirguna Brahman.
So that is what Shankara is trying to tell us.
Upavyakhyanam means clear explanation.
Explanation of what?
Brahma pratipati upayatvat, by being, upayatvat, being the easiest means,
upaya means means, the pathway, for what?
Brahma pratipati, pratipati means for the realization of Brahman.
How? Brahma samipataya vispashtam prakatanam upavyakhyanam.
This Omkara takes us without any deviation, where?
Brahma samipataya, nearer and nearer, first to Saguna Brahma, thereafter to Nirguna Brahma.
And so vispashtam prakatanam upavyakhyanam.
This point is being crystal clearly expressed in this first mantra.
How do we know? Because it is not there, but Shankara is telling,
prastu tam, this is the subject matter we have been discussing,
Veditavyam, and that we have to understand,
Iti Vakyasesha, we have add in brackets, that this is the subject matter,
the Shankaracharya is telling, that Omkara Upasana takes us to,
nearer to, first to Saguna Brahma, then Nirguna Brahma,
and then thereafter, there is no Saguna Nirguna,
there is no I and You, there is no upaya and upaya,
everything becomes absolutely one, with the knowledge,
Aham Brahmasmi, or Saha, I am Atma, that Brahman is none other than Atman.
Atman means me, Brahman is me, I am Brahman.
Prastu tam Veditavyam Iti Vakyasesha.
So, what is this Omkara? Remember, the first mantra is talking about Omkara.
Omkara is the universal sound, representing the entire universe.
Bhutam, Bhavat, Bhavishyat.
Bhutam, whatever was in the past.
Bhavat, whatever is now.
Bhavishyat, whatever is going to come in future.
Everything, Iti Kaalatraya Parichchedhyam,
every experience, I saw that one, I am seeing this one,
I am going to see this one.
So, for somebody or other, billion years back, billion years hence,
somebody is experiencing something,
Yat, whatever was in the past.
Past means no limitations.
Whenever Srishti starts, and according to Vedanta,
when did Srishti start? It is Anadi.
It did not start at all or it is eternal.
Therefore, there cannot be any starting point.
Therefore, whatever doesn't have a starting point,
doesn't also have an end point also.
That means it goes on and on and on.
Bhutam, Bhavat, Bhavishyat.
Iti Kaalatraya Parichchedhyam,
Yat, Tadapi Omkarayeva,
Uktanyayataha.
So, what is the reason?
We have already said the reason.
What is that reason?
If something is to exist,
it must be experienced in the past
or it may be being experienced now
or it must be experienced in future.
So, we can never say, talk about anything
which is never experienced as existing.
That is the reason.
Yatcha, not only that.
That which transcends these three divisions of time.
What are the three divisions?
Past, present and future.
And to be guessed at by looking at the effect.
Karya means effect.
Here, what does it mean?
It means I see the world in front of you.
I see my body.
I see my mind.
Therefore, this is a Karya.
Whatever is experienced is manifest.
Whatever is manifest, that is called effect.
And there cannot be effect without a cause.
They always go together.
So, Karya Adhigamyam.
We cannot know about the unmanifest
except in guessing.
If you see a pot, then you have to guess
there is clay.
If you see an ornament,
you have to guess that there is gold.
If you see a tree,
you have to guess there was a seed.
If you see a man,
there must be his or her parents.
Like that.
That means both the manifest and unmanifest.
Both the Karana and the Karya.
Everything is experienced.
Whatever is experienced produces knowledge.
And whatever there is knowledge,
that we have to name it.
And the universal name for all the objects
combined together, Omkara.
Therefore, it is said,
This is the essence of the first mantra
which we discussed in the last class.
Now, we are going to the second mantra.
Sarvam hi etad brahma,
ayamatma brahma,
so ayamatma chatushpath.
So, sarvam, everything that is experienced,
including the person who is experiencing it.
The experiencer and the experienced.
Why?
Because there cannot be experience
without the experiencer.
There cannot be experiencer
without the experienced.
They come together,
they appear together,
disappear together.
Sarvam, everything,
ayamatma brahma,
is nothing but brahma
and that brahman is nothing.
Here, brahma means,
not this.
Here, brahma means brahman.
Supreme, what is called,
nirguna brahma.
I am atma.
So, if everything is brahma,
who am I?
I must be also brahma.
If everything is clay,
whatever we experience is nothing but clay.
If you see a billion pots
and every pot is made out of clay.
There is no separate object,
substantive,
called pot.
Everything is nothing but only clay.
So, that is ayamatma.
This is a simple logic.
If everything is God,
God is everything,
then the tree I see is God,
the table I see is God,
the person I see is God,
the mountain I see is God,
the river I see is God,
the forest I see is God.
So, by using the word,
God is everything,
we are asserting the fact
that everything is God.
If God is everything,
everything is God.
But why don't I see God then?
Because you have to change your vision.
What is your present vision?
This is a tree.
What is it?
God with a particular name and form,
particular form,
given a name to separate it from other objects.
You are seeing it.
This is a tree.
This is a mango tree.
This is a branch of the mango tree.
This is a fruit of the mango tree, etc.
So, the problem is not outside.
The problem is inside.
But the main point is
if God is everything,
then everything is God.
But you cannot see everything as God
unless you remove the limitations.
So, when God is limited,
call that limited God as man,
as tree, as mountain, etc.
When we remove the limitations,
then there is no tree, everything.
Pure existence.
Pure existence is Chit.
Everything is Sat.
Sat is Chit.
And when we see, there is no difference.
There is no misery.
There is no bondage.
Bondage is called Dukkha.
And Ananda means Mukti.
That is what we have to see.
So, Shankara comments,
Abhidhana, name.
Abhidheya.
And the named.
The name and the objects are named.
Ekatvapi.
They are absolutely inseparable.
Here, importance.
Pradhanena means
importance is given to what?
Abhidhana, the name.
It is being pointed out.
What?
So, everything is nothing but Om.
By name.
Instead of saying Brahman.
That will come a bit later on.
Though the name and the objects
signified by the name
are one and the same,
still, explanation has been given here
by giving more prominence
to the name
which is called Om.
Always remember, name means Om.
Because Om is the name of Brahman.
If Brahman is everything,
if Brahman is God,
if God is everything,
the name for everything
is called Om.
Please keep in mind,
we use this word, everything.
Instead of using everything,
Mandukya Upanishad is calling it
by the name Om.
Om means everything.
So, though
in the Upanishadic passage,
Om, this word is all this.
Explanation has been furnished
by giving prominence
only to the name Om.
The same thought is again expounded
by giving prominence
to the thing signified by the name.
In this second mantra,
I am Atma.
That name,
that object
which has been signified by Om,
what is that object?
Brahma.
That is being expounded
in this second mantra.
Instead of Om,
not only Om is everything,
the object signified by Om
is also everything.
Only from the existential point of view,
it is called Brahman.
From the name,
knowledge point of view,
it is called Om or Chit.
Itarathaahi
avidana tantra
avideya pratipadyariti
avideyasya
avidhanatvam
gaunam iti
asankasyat
Here, Shankaracharya
on our behalf
is raising an objection called Purvapaksha.
We get a lot of Purvapaksha
means somebody is
raising an objection
and that objection is called Purvapaksha.
Purvapaksha means
the objection raised
by somebody.
Purvapaksha means the person.
Paksi doesn't mean
a bird.
Purvapaksha means
the person who raised
such an objection is called
a Purvapaksi.
What is it?
Supposing the first mantra tells
everything is Omkara
and doesn't tell
everything is Brahman
then the name will be given
more important as if
the name is not very important.
To remove that
particular problem
because we are all
human beings
so that is very very important
and this is what
we do in our
day to day life forgetting
and I will give an example.
Here is a
superiority complexed boss.
He has a
under him somebody
is working and
that person's name perhaps
is Ramu.
Hey Ramu, come here.
Now Ramu
and that object
signified by that name
Ramu are not separate
at all but then
this person
is filled
with tremendous amount of
what is called Abhimana
superiority complex.
What does he say?
Hey Ramu, that means what?
You are a mere clerk.
I am your boss.
So hey
we all use that word
to servants also.
So this is very common thing
everywhere it is done
and so here
we should not bring that kind of attitude.
So we have to
what should be the
essence of this boss
if he is a righteous person?
Yes, so long
as this person is working
in the office
under me, he has to
obey whatever I say
but he is a human
being and the prana
in him, the prana in me
are exactly one and the same thing.
The moment
the office work is over
both of us get out.
I am neither the boss,
he is neither the lawyer
clerk or servant.
So if a person
entertains this idea
even while
commanding him, ordering him
to do certain things,
he will be respecting the person.
I am only commanding
you from the viewpoint
of the job, not from the
viewpoint of the persona.
So that
here we bring that attitude
here. Maybe Brahman
is not that important.
Omkara is very
very important. Now
to remove that
problem that might
arise in some of us
if not now
but in future, this
Mandukya Upanishad has
been expounding
in the second mantra
that even the Abhidheya
Brahman is everything.
What is Omkara?
Everything. What is
Brahman? Everything.
So you say two things
Brahman is everything
Omkara is everything.
So are there two everythings?
No, no, no. There are no Om
there is no Brahman.
The way to think about
Brahman is called Omkara
and whenever we hear
that Omkara, the
thought that springs to our mind
that is called Brahman.
You cannot separate them
you should not separate them.
So that is why
that the named
is inferior to
the name. This might be
a problem that can come
in order to remove that
the second mantra is
started. So
then what do we
gain by understanding
that the name and
the named are exactly one
and the same. What do we get?
Pratipatthi means knowledge.
Knowledge of what? Omkara, Nama, Brahman, Inami
are exactly one and the same.
Prayajanam. There is a
very important
result we get.
Extremely important.
What is it?
The name and the named.
A person, a sadhaka
need not do two sadhanas.
First he will do Namopasana
then he will do
Brahmapasana. No, no, no.
You just do Namopasana
is equivalent to Brahmapasana.
You just do Brahmapasana
and you do Namopasana.
Yogapat means
by one effort
only one effort
you have to put, not two separate efforts.
Vilapayan
slowly, gradually
merge the individual
into the universal.
I will come to that.
Then what happens?
Tadvilakshanam. Completely
separate from this
individuality. That
universality will come.
What is that universality?
That which is completely
Vilakshanam, separate.
If the world is
changing, Brahman is
unchanging.
If the world is Jada, Brahman
is Chaitanya.
If the world
is born and
changes and dies,
Brahman has no birth,
no change, no death.
He is beyond the
six-fold changes.
So, Ekena
Praithnena. So, by
one effort, either through
Omkara or
through Brahmapasana.
If you are thinking of
consciousness, knowledge,
that is Brahmapasana.
If you are paying more attention
to Nama,
then that is called
Namapasana.
So, Tadvilakshanam, completely
separate from both the
Nama and Rupa.
This is a better word, Nama
and Rupa. All Rupas are
Brahman, all Namas are
Omkara. So, by
one effort, you take the name
and all the
Rupas will come. Think of the
Rupas, name will come.
And think of Omkara,
Brahman springs
into our mind. Think of
Brahman, the Omkara
springs into our mind.
But, this
Nama, Namni,
division is still there. And
Brahman is never divided
by this. One is Nama,
one is Rupa, one is
name, another is named,
one is Sat,
another is Chit. It should
never happen. That
Dvaita Bhava, duality
has to completely
be cut off. That's what
you know, when Sri Ramakrishna said
I can remove everything
from my mind, excepting
the thought of my Divine Mother.
So, Divine Mother,
the thought of the Divine Mother
and the Divine Mother
are totally separate.
My Divine Mother, that is the name.
And the idea that springs
by thinking, by uttering
my Divine Mother,
that is totally
separate. Both go together.
But, that there is something
which has to
be resolved into
that one, where Nama
and Rupa completely merge.
That highest reality
has no name
because when there is no form,
there is no name. When there
is only one form, there is
no division. When there is
no division, there is no subject
object, experiencer
experienced. And
that is what Tathaparimara
wanted Sri Ramakrishna
to get. Of course, with the
help of the grace of the Divine
Mother, Sri Ramakrishna says
I took up the sword of Viveka
and cut into two
the Rupa. That means
I destroyed the Rupa. And
when the Rupa is destroyed,
foreign is destroyed,
name also is completely
destroyed. What a beautiful
idea! This is being said
here. Ekenaiva
prayatnena. By one effort
take this sword of
discrimination, Viveka
and you
cut either name or
you cut either they
form. And if you
do any one, both
disappear because both
are exactly one and they
same. Just like you know
you take up a coin which
has two sides and you
cut it in half. At the
same time, both sides will be
cut. Of course, this example
is limited. Should not take the
example for the fact.
So, Tathpilakshanam
that complete
that which is completely
separate, you cannot even think
about it. Whatever is thinkable
is divisible.
Whatever is beyond
that is unthinkable.
That is Brahma. Tathpilakshanam.
What is that? Brahma
Pratipadhyetai te. That
Brahman has to be obtained
either by
Namopasana or
Brahmopasana, Rupopasana.
Tathacha Vakshati.
Therefore, now this Shruti
is going to explain
how this Brahmopasana
or Namopasana
has to be done. I will give
you a small
introduction before we
proceed. So, the methodology
adopted by this
Mandukya Karika
and Mandukya Karika
specializes in
dividing the
experience, all
experiences into
three categories. Supposing
you open your eyes
and you see, I see a tree.
How many trees?
Thousands of trees. How many
insects? Thousands of insects.
How many mountains?
Many mountains.
How many human
beings? So many. How many cars?
So many cars. How many houses?
So many houses. Everything
is almost
countless. So, you cannot
go on doing it. So,
the person,
he is also becoming
when he is in the office,
an officer. When he is
in the club, he is
a club member. When he
is swimming, he is a swimmer.
When he is eating, he
is the eater. When
he is writing, he is a writer.
When he is listening, he
is a listener. When he is watching
a movie, he is an audience.
When he is giving a talk,
he is a talker. So
many roles are there. We assume
so many roles every day.
No, no, no. Both
that which is
drishya, experienced
and the person
who is experiencing
it, drashta,
both must be
brought under some kind of
understandable control.
For that, the whole
life experience
is divided into
two forms. Experiencer
into three forms
and experienced into
three forms. We all
know about it because so many times
we have discussed this.
What is one state from birth to death?
Life after life.
There is no fourth experience at all.
It is there, but I will come to
that. So what is it?
Jagradhavasta,
waking state and
whatever is experienced
in a particular state
through both mind and body,
it is called waking state
and that is what is
experienced is called
Jagradhaprapancha
and the instruments to experience
are body
and then the
ten sense organs,
five of knowledge
and five of action,
panchapranas, etc. We will
come to that very soon.
So this is one division
of the experience called
waking state.
Another division of the
experiencer of this particular
state identified with
this waking state
is called Vekar. The Sanskrit
name for Vekar is called
Vishwa and this
Vekar also, this
waking state also, there is
an individual tree
and there is a forest of trees.
That's why we say,
we don't say forest of trees.
We say, I see a forest.
What is a forest? It is not one tree.
It is
thousands and thousands of
trees, plants, everything put
together. Similarly,
when you see a few
human beings,
I see some men, I see some
women, but when
collectively you have to call them,
I see so many human beings.
So,
that which is experienced
can be individual
and universal. That which
is experienced
both as individual
and as well as
Vekti Gata Prapancha
Samasti Vyasti Prapancha
Samasti Prapancha
and naturally, the person
who is experiencing
an individual
separate
existences, he is called
Vishwa and the person
says, I experience
the whole waking
world, entire
waking world, he is called
Virat. So, Vishwa
and Virat, two divisions
of the experiencer
and Vyasti Prapancha
Samasti Prapancha
that is
individual experienced
object and universal
experienced
object. This is
the division broadly
divided into
Jagrat and Vishwa
and Virat. Similarly,
we also
enter into some other state
after we lie down
or even while sitting also
that state can come
dream state.
So, that dream state is called
Swapna Vastha.
That state is called Swapna Vastha.
That world is called
Swapna Prapancha
and the person who experiences
is called Taijasa.
Why? Because
this same person
leaving the waking world
this Vishwa, now
while experiencing
the dream state
he forgets that
I am Vishwa, he experiences
I am the Taijasa.
Taijasa means
from Tejas, shining.
Shining because in the dream
state we only deal with
what is called our own
creation. That is our thoughts
become luminous.
So, the person who experiences
this luminous world
created by
this Vishwa but
in the form of pure
thoughts gathered of course
from the experiences of
the Jagrat Vastha
but they become very luminous
in this realities.
You think of a dog, dog is
present. Think of a horse,
horse is present. Think of
Bangalore, Bangalore is present.
Think of Kolkata,
Kolkata is present. That is
the power of this thought.
Such a person is called Taijas.
So, exactly like the
waking state, in the
dream state too there is an
experience of
yashti and the experience
is called Taijasa
but there is also
the experiencer of
the universal.
He is called Hiranyagarbha.
So, Vishwa and Virat,
Taijasa and
Hiranyagarbha.
Now, after some time
he goes into the
third state.
Same person Vishwa
becomes Taijasa
and now the Taijasa
becomes Prajna.
The third state is called
Sushupti Avastha
and the world is called
Sushupti Prapancha.
Karana Prapancha.
So, here also
individual Karana Prapancha
is there and
universal Karana Prapancha is there.
How is it? Supposing
ten persons are
sleeping in the same room
you can extend it
same different rooms
in the same house, different houses
in the same village,
different villages in the same country
and different
countries in the whole world
but
whenever more than one
person enters into
the Sushupti state
they forget their individual
state and at the same
time they experience
a universal state.
There, a king,
a pauper, both as an example
sleeping, one on
the cot, one on the ground,
on the floor
both of them
they experience simultaneously
both the individual
world as well as
the universal world.
Karana, Yasti
Karana Prapancha, Samasti
Karana Prapancha.
When a person is experiencing
this Sushupti
avastha
in that Karana Prapancha
individually, he is called
Prajna and when
he is at the same time experiencing
the universal
state
of the Karana Prapancha
he is called Ishwara.
So, we are
all familiar with this Vishwa and
Virat, Taizasa and Hiranyagarbha
and Prajna and
Ishwara. Now,
do we experience
the individual
and the universal at
the same time or separately?
No. The answer
is we experience them
at the same time.
I will give an example.
You have to think deeply.
These are very deep subjects.
For example,
you are seeing a tree
and then you
experience. This is a
tree but at the
same time, you are also
categorizing this is a mango
tree. There are hundreds of
varieties of mango trees.
Some are sour, some are
sweet and this is a very sweet,
particularly sweet
mango tree.
That is one example. You see
one man, you see another man.
This is X, this
is Y, this is Z
but at the same time,
entire human beings
of entire world
because you cannot separate
the individual from
the universal. You cannot
separate the universal
from the individual.
What was the point I raised?
Do any one of us
experience the Vesti
and Samasti separately
or at the same time?
Yes, at the same time
but there is a but.
What is that but?
Sometimes we place
importance
on the individual
and sometimes
we shift
the importance to the
universal. I will give
an example. Supposing
you go to a place where
people are suffering from lack
of food, maybe a refugee
camp either in
Syria or in Bangladesh
or anywhere.
Now you see a person
and that person
is not having proper
dress, not having proper
food, he has become very
lean and thin, hardly is
able to move and you are
likely
to be overcome by
sympathy,
empathy, whatever
papa, this person is suffering
but at the same time, you see
Oh! I see this
person is not the only person
at the same time
he is one of the refugees.
The moment you
use that word refugee
you are not talking about
one particular individual
you are talking about
every person. So also
when you say this is a poor
man, you are reminded
of everybody who is poor.
Similarly, this is a rich man.
Similarly, this is a
very talented sportsman.
This is a very
God-blessed
actor, actress, celebrity,
very intelligent person
you are thinking also.
But as I mentioned
in the case of this refugee
camp, you
are seeing how can
I help? You never think
let me help only this person.
How can I help to the
best of my ability?
Entire people who are
suffering thus.
Sometimes, if you
see one person, one beggar
your attention will be
on that particular guest
individuality. But when you see
a lot of beggars, then
your entire
way of looking has changed
and that is called
caste view. What is my point?
Everybody experiences
the world in all
the both individual
as well as the
universal cosmic
aspects.
Only sometimes, most
of the times, we become selfish
and so we are
apt to look at only
individually. But then, what was
the main point we are discussing?
That the whole experience
can be divided into three
Jagrat, Swapna and Sushupti
and this can be further
subdivided into
Yasti and Samasti, individual
as well as universal
and the experiencer also
can be divided into
individual and universal
and so the
Jagrat Prapancha
and Vishwa and Virat
Swapna Prapancha,
Taijasa and Hiranyagarbha
and Sushupti Avastha
both Karna Prapancha
Prajna and
Eshwara. This is what
is going to be told
here. So that is
we are going to discuss
it now.
Now discussing the
second mantra, Soyam Atma
this is one of the
most famous
four Mahavakyas
Prajnanam Brahma
Ayam Atma Brahma
Tattvamasi Aham Brahmasmi
So in this Mandukya
Upanishad, in the second mantra
So Ayam Atma
Brahma. That is what we have to
keep in mind.
So whatever is
mentioned
and indicated
everything is Omkara
Tat Etat Brahma
and that is indicated again
Omkara is nothing but Brahman
Tatch Brahma Paroksha
Abhitam. That Brahman
as if it is somewhere
else and some other
time we do it
Paroksha means not directly
but indirectly
Pratyakshatah directly
Visheshena
complete emphasis
Nirdishati
He is talking
Ayam Atma Brahma. Don't think
my friend that Brahma
that Nirguna Brahma
is somewhere outside this
world like Vaikunta
Kailasa. No no no no
That Brahman Ayam Atma
whatever you are
that is Brahma. I already discussed
this point so I will not labor
on it anymore. What is it?
If God is everything
everything is God. If God is
the whole world then everything
in this world is God
I am also in this world
so I am also God
That is being said here
Ayam Atma Brahma
Ayam Iti. Ayam means
this. How?
Chatushpatena
Pravibhajyamanam. This
Ayam, this Atma
Chatushpatena
into four quarters
Chatuh means four
Patvena means
parts. Pravibhajyamanam
is going to be
divided into four
for the sake of better understanding
Pratyagatmataya
that is
that Ayam Brahma
this Brahma
Ayam Atma
Pratyagatma is not somewhere else
It is you
He is inside
you. He is
you. Pratyagatmataya
Abhinayena
Nirdishati Ayam Atma
This is Brahma
How is he pointing it out?
Nirdishati means point out. How is he pointing
out? Abhinayena
Abhinaya means through a gesture
and at this point
you have to look at
me. Then hopefully
you will be able to
guess. The Guru is telling
you
you are the Brahma
This pointing through the finger
to the heart
is not that hard. It is only
for understanding. Pointing
to the heart and saying
you
Tattvamasi
Ayam Atma Brahma. You are the
Brahma. This pointing
out Abhinaya. You know dancers
especially Bharatanatyam
Abhinaya
Abhinaya means through gestures
both happiness, unhappiness
despondency
and excessive gladness
and getting
pained because of some indifferent behavior
of Krishna. Everything
is pointed out through Abhinaya
Abhinaya means what?
Pointing with
your fingers this
Ayam Atma Brahma
The Guru is telling
and after experience
I say
I am
Brahma. This is Brahma
I am Brahma. Brahman is everywhere
It is here also. I
realize it. I am Atma
Brahma. That is called Abhinaya
Abhinaya means pointing out like that
So
Abhinaya nirdesati. I am Atma
iti. And
so I am Atma
Saha I am Atma. That
Brahman which is now
pointed out. That is somewhere
No. No. No. That is here
Omkara
Abhideyaha. It is also
its name is Omkara
Para Aparatvena
Parabrahmatvena
Aparabrahmatvena. Sagunabrahmatvena
Nirgunabrahmatvena
Omkara is the pathway
both to the attainment of
first Sagunabrahma
later on Nirgunabrahma. Vyavasthitaha
Kshatushpath
is going to be
explained through the division
of our experiences into
four quarters. How?
Kaarsha Apanavat
Na Gauriva
This requires quite a good amount
of explanation which
we are going to do
in our next
class. So
that would be 20th
Ok
Now I will stop here
Om Jananim Sharadam
Devi Ramakrishnam
Jagadgurum Pada Padmetayor
Sritva Pranamami
Murmuru
May Sri Ramakrishna
Holy Mother and
Swami Vivekananda bless us all
with Bhakti. May
Mother Durga bless us all
with Bhakti and Gnanam
Today is a very special day
Today is
Maha Ashtami
So morning there was
Kumari Puja, there was
Homa and then
just one hour back
there was Sandhi Puja was also
there. So very
blessed day and
we are all
very grateful. Mother
Durga, Holy Mother herself
said that she will come
in the form of Mother Durga
every year wherever
Puja is
done. May that Divine
Mother bestow upon us
right understanding
right power
of expression to me
and right understanding to
all those who are all
hearing there.

[[Category:Mandukya Karika]]