View source for Mandukya Karika Lecture 028 on 08 December 2021

== Full Transcript(Not Corrected) ==
Om Jananem Sharadam Devem Ramakrishnam Jagadgurum
Pada Padme Tayo Shritva Pranamami Mohor Moho
Om Bhadram Kanne Vishrunaya Madeva
Bhadram Pashve Maksha Virya Jatra
Stirai Rangai Stushtu Vagum Sastanu Bhi
Vyasema Deva Hi Tanyadayu
Swasthina Indro Vriddha Shravaha
Swasthina Poosha Vishwa Veda
Swasthina Starksho Arishta Nimi
Swasthino Brihaspatir Dhadhatu
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 on all of us.
May the all-nourishing Purushan 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.
We are studying the Mandukya Upanishad
Prathama Prakarana called Agama Prakarana.
In our last class, the opponent as it were
has raised a question.
Why did he raise a question?
And what was the question?
The third mantra which we were exploring
is describing graphically
how that one Paramatma, one Brahma
identifies itself with the Sthula Sharira
assuming a particular name called Vishwa
and forgets even that he is the Virata
and that is called bondage.
This description is to tell
that that is only one-fourth of your real nature.
That's not your real nature.
This is the true purpose
of describing these three bodies,
three states of experiences
with three names
but at the same time reminding us
that whenever we think we are individuals
inevitably there would be an idea of universality
and that is our true nature
and that alone can remove all limitations.
Universality means no limitations
either on the gross aspect, subtle aspect
or causal aspect.
Slowly expand the limitation of the personality
until it attains universality
and the same process has to be applied
as far as the Taijasa or Swapna Avastha
or Sokshma Sharira is concerned
until we achieve our identity
with Hiranyagarbha or Sutratma
same thing again has to be done
in the Sushupti Avastha also
that is the Prajna must become merged in Ishwara
Karana Sharira of the individual
must become merged in the universal
which is called Ishwara
and Ishwara is the master of Maya
not the slave of Maya.
Then we also become masters of Maya
that means Maya can no longer bind us
so long as the body-mind is there
but after that there is no Maya
there is no bondage
there is no Sadhana
there is no liberation
there is no one who becomes free
no Guru, no Ishwara
until that time Ishwara is real
Guru is real
the individual called Atma is also real
it is for this purpose that this is being described
very briefly that the opponent rises
while describing the gross body
and experience of the gross body
suddenly you also described the gross body of Virat
by introducing Saptanga
that is the universal body of the Virat
that is to say that the heaven is the head
the earth is the feet
and the entire space is your body
all the waters that we see is the Jala Tattva
all the air that we experience
is nothing but the Vayu Tattva
that is to say all the Pancha Bhutas
must now be identified as the universal
not as the individual
the more we identify the individual
with the universal
the individual becomes less
individuality means limitation
limitation becomes less
and universality means limitless
until the idea that we are finite
is completely destroyed
and what remains in human language
we call it the infinite, that is the purpose
so the objection is
why did you introduce the Virat Tattva
the answer is so that
anyway we are aware that we are universal
as I mentioned one of the most important points
you cannot know what is an individuality
unless you know what is universality
for example if you don't know what is white
you will never know what is black
if you do not know what is darkness
you will never know what is light
if you do not know you are male
you do not know what is female
this is the very structure of the mind
through which we experience everything
remember the experiencer is always Chidabasa
combined with the mind
even though we are talking about gross body
gross sense organs
gross objects called worldly objects
but the experience is done only in the mind
so we cannot think of individuality
the moment I say I am an individual
in difference to what?
in distinction to what?
in distinction to universality
when I say I am a male
I am identifying myself as an individual
when I say I am a human being
I am identifying myself with the universal
but that universality is only with regard to humanness
but when I say I am a living creature
I am expanding and becoming identified with the entire living creature
but when I say I am identifying myself with the existence
then I am one with whatever is existing the entire universe
this is how the small must be removed
only way is to merge it in the larger whole
until all finiteness, idea of finiteness is completely removed
only then evanchasati
only when this phenomena takes place
sarva prapancha upasame advaita siddhi
the true nature of reality
remember always
so I am atma
this atman is that brahman
this is the fourth most important mahavakya
so that is mahavakya means
there is no I, you, he, she, it
small, big
there is only one
and to say it is only one
is also in human language
because when we become merged in the infinite
the infinite doesn't say I
to say I, the infinite requires another object besides it
infinity means there is no second
when there is no second
the I cannot be used at all
so evanchasati sarva prapancha upasame
when the whole universe consisting of body, mind
and the reflected consciousness
when all the three become merged
in what we call brahman
advaita siddhi
we attain to that our real state
the only real state
the truth state
that is called advaita
then shankaracharya gosam
supporting his statements
by quoting shrutis
other scriptures and also smritis
so he is telling
in every being there is only one consciousness
atma means pure consciousness
consciousness cannot be multiplied
because the moment you say there are two
which is small consciousness
which is big consciousness
which is sweet consciousness
which is bitter consciousness
which is left side consciousness
right side consciousness
fat consciousness
thin consciousness
all these divisions, qualities would step in
and that is not desirable
so pure consciousness is only one
that is again human language
when something is one
you can't even say it is one
let us keep that in mind
in all beings
as the real support of every individual being
only one atman is perceived
so how do we know?
all beings are in the self
the self is in all beings
in support quotes one from Bhagavad Gita
one from Isavasya
that is to say
the self is all beings
all beings are nothing but the self
here all beings means
not only living beings
whatever is experienced
a mountain, a river, a human being
a bird, an animal, a plant
not only that
even we say, Hindus say
if you ask a scientist
earth is lifeless
water is lifeless
fire is lifeless
air is lifeless
space is lifeless
for whom?
for the so-called worldly scientist
you ask a Vedantin
Bhumata, Jala Devata, Vayu Devata, Agni Devata, Akasha Devata
everything is a nothing but Devata
that is why the Lord Shiva
is worshipped as Panchabhotas
in South India
in five distinct temples
places
I mentioned it
while we were talking about
I think Dakshamurthy Sutra
ok
so he who sees everywhere the self
in all existences
and all existences in the self
he does not hate nor shrink
from anything
because everything is
that one real self
ityadi
shruti arthas chaiva upasamruta shyat
and thus alone
the meaning of all shruti passages
smriti passages as well
can be said to be established
that is the essence of all scriptures
call them shruti or smriti
is only one
and that is to establish
there is only one Atman
one Brahman
one Akruti and Purusha
that is the real purpose
ok
so that is what we have discussed it
now
an opponent rises
and Shankaracharya himself is the opponent
he sits in two places
like a man playing a solitaire game
so what does he say
that assuming
that some of us
have these doubts
get in course of our study
if not now
in future
and inevitably that will happen
he is forestalling
such problems
by raising them himself
and answering them himself
so what is he telling
that he is raising
Sankhya's view
according to Sankhya philosophy
and when we are talking about Upanishads
we have to have
at least some idea
about the other
five schools of philosophy
so Uttara Mimamsa
is Vedanta
there are five other schools
what are they
first of all Sankhya and Yoga
because they are so near
they are clubbed into
two are clubbed into one
Nyaya Viseshika
is another pair
Purvami Mamsa
is fifth
don't pair it with Uttara Mimamsa
Uttara Mimamsa means
that is Upanishads
Advaita Vedanta
Shankara Vedanta
you have to understand that one
so according to the one school of philosophy
which is called Sankhya
in contrast
with Vedantic teaching
what is Vedantic teaching
Atma is one
but Prakruti
manifests infinite forms
one Atma
like one sun
reflecting
in myriads of
dew drops
or water drops in the ocean
so one
Atma
is reflecting
in infinite number of
Prakruti
manifestations of Prakruti
Prakruti is one
but its manifestations are separate
but this is Vedanta
in contrast
what do
what does the Sankhya say
Vedanta says
Prakruti manifestations are
innumerable
Vedanta says
that
but Purushas are many
one Prakruti
according to Sankhya
but many Purushas
Vedanta says
one Purusha, one Atma
but infinite number
of Prakrutis
according to Sankhya, Prakruti is one
its manifestations
are of course many
so
if we do not
understand
the universality
what happens, I become
one individual
you become another individual
and you reflect
one Atma
I reflect another Atma
your Atma
will be experiencing happiness
my Atma will be
experiencing unhappiness
and two opposite experiences
cannot be experienced
by one and the same
Atma
and therefore Purushas are many
so if we do not
accept Virat
then this problem
will come that like
Sankhyas we have to
accept as many
number of bodies and minds
so many number of Purushas
and that is unacceptable
because it goes against
the teachings of the Shruti
and Smruti which we see
earlier that
Atma eka eva syat
it cannot be many
so
Shankaracharya puts the
opponents in the Sanskrit form
which we are starting in today's
class, what is he telling
anyathahi, otherwise
that is if one Atma
is not accepted
swadheha parichchina eva
pratig Atma
pratig Atma, pratyek Atma
pratyek Atma
every individual body and mind
reflecting
one one specialized
Atma, swadheha parichchina
and it is limited only
by one's body and mind
Sankhya divehi
eva, like
the teachings of the Sankhya Upanishad
Drishtasyat
so it will be
coming to the teachings
of the Sankhya as if we are accepting
what is the teaching
there are many Purushas
so if one Purusha is
released, everybody else is
going to be
maybe suffering
so each person has to try
only in one
way
each one will be
doing sadhana separately
each one will be getting
liberated, each one's experience
is totally
different, this would be
the result if we do not
say that in
every being there is only
one Atma
if Sankhya view
is accepted
what happens?
the teachings of the
Upanishads is given by the Shrutis
that is Upanishads, Smritis,
Brahmasutras
Advaitam, there is only
one Paramatma
there is no Dvaita
this special
teaching
Nasyat, it
becomes destroyed
that means we are accepting
that many Purushas are there
many experiences are there
everybody has to
only experience
in which case what happens
is according to Sankhya
each Purusha is
infinite and each
consciousness is infinite
how many infinites? as many Purushas
so many infinites are there
so that is not
acceptable
because
if the meaning is taken as
many Atmas
because of many bodies and minds
this Advaita Vedanta
and Sankhya Vedanta
there would be
no differentiation
and that is not
desirable
but
Vedanta, Advaita Vedanta
doesn't accept it
remember always
we don't use the word Advaita Vedanta
Vedanta
has got three main schools
Dvaita, Advaita
and Visishta Dvaita
so if we do not
specify while discussing
Mandukya Karika
or Shankara's commentary
we always have to
keep in background
we are talking about Advaita Vedanta
not Ramanuja's
Visishta Dvaita
not Madhvacharya's
Dvaita Vedanta
because they accept many souls
different, somewhat
mixed
somewhat separate also
according to Visishta Dvaita
we have unity
and diversity, one with God
different also from God at the same time
like all the
cells of the body are different
but as body, part of the body
they are united
but Madhvacharya's
Dvaita Vedanta is
Pancha Veda, everything is
different from everything
every Jeeva is different from
every other Jeeva
every object
in this world is
different from every object
in this world, Atma is
different from world
Jeeva is different from
the world, Jeeva is different
from Ishwara
Jeeva is different from Ishwara
so these are called
five Pancha Vedas are there
so we are not talking about
that, so according to
Dvaita Vedanta
the purport of every
scripture, that is Upanishad
or Smritis like Bhagavad Gita
or Brahmasutras
remember Prasthanatraya
means only three
Upanishads called Vedanta
Brahmasutras
and Bhagavad Gita
the Upanishads are called
Shruti Prasthana
the Brahmasutras are called
Nyaya Prasthana
and Bhagavad Gita is called
Smriti Prasthana
now
what do the Upanishads
how many Upanishads, Sarva Upanishad
all Upanishads
so Isha Techa
they all propound, they all teach
with one voice
what is this? Sarva
Atma Ikea
that is there is only one Atma
and everything is
nothing but
that one Atma
appearing with different names
and forms like one light
appearing as myriads
of objects that are
projected onto the
screen or like myriads
of reflections of the sun
in different
particles of the water
drops of the water
but what do they say
only one Atma
Atma Ikea Pratipadakatvam
that there is only
one Atma and therefore
every object has
no choice but
to say I am that same Atma
Rama says
I am Brahman, Krishna says
I am Brahman
Jesus says I am Brahman
so everybody
has no option even a
mosquito says I am Brahman
has to say
sooner or later
so that is this is the
Isha Techa, this is the desired
this is the real teacher
Tathaha therefore
Yuktameva Asya
Adhyatmik Asya
Pendatmanaha
Diloka Adi Angatvena
Virat Atmana
Adhi Daivikena
Ekatvam
Iti Avipretya
Sattva Angatva Vachanam
Shankaracharya is
answering the objection
of the Poorvapaksha which is Sankhya
that why suddenly
have you brought this Virat
while describing
why the mantra Upanishad has
brought, not Shankara has brought
Upanishad has brought Sattva Angatva
why because
the individual and the universal
are obverse and
reverse of the same coin
if we do not
understand what is called
Jagradhavastha in both
the aspects of individual
as well as universal
our sadhana remains incomplete
we will never be able to
realize that it is nothing but
pure Atman
this is the purpose
therefore for the given reasons
Yuktameva
whatever the mantra says
Upanishad says is absolutely
rational, reasonable
acceptable
what is it? Adhyatmik Asya
the individual soul
who is Pendatmanaha
the individual Atman
Diloka Adi Angatvena
by identifying
this individual
in the waking state
with the Virat
by saying the
heavenly world like
Vamana occupied
for Bali
Bali was seeing
that the divine lord Narayana
he with three feet
he occupied the entire universe
the
what is called Bhu, Bhuvaha
and Swaha
that means what
he was
Narayana assumed
the form of Virat
and telling to Bali
Bali is a very interesting
analogy, Bali
that you as an individual
named as Bali
do not exist
only I exist
you don't exist
at all, you don't even exist
as a part
you don't exist as an amsa
you are me, I am you
this is called
Mahavakya
so Bali is a very interesting
word, Bali means offering
Bali means sacrifice
Sri Ram Krishna says
to a question
when do I see God
when you destroy
your I, when you remove
your I, then you will see God
when I destroy I
what remains, what remains
is, God remains
when the ocean
falls upon a drop of water
this is called tsunami
then only the ocean
remains, the individual
doesn't remain
so, Dilokadi Angatvena
Virat Atmana
and he is called Virat
Adi Daivakena
Ekathvam, this you see
the whole universe
is divided like a triangle
Adhyatmika
I, you as individual
bodies, Adhibhautika
the entire experienced
external world
Adhidaivika
all the powers of
manifestations of God
ruling over this
entire universe, making it
not only Srishti
but Stithi also, Laya
also, this triangle
is manifestation
of Brahman
so, Virat Atmana
Adhi Daivakena
Ekathvam
that is, everything that
we experience, entire
Jagat, both the individual
universal
become one with the Virat
Iti Avipretya
with this purpose in mind
Sattangathva Vachanam
the description of
the seven limbs
as part of the
Jagrat Avastha, Vishwa
the Atman
who identifies temporarily
for some time
with this waking state
is called Vishwa
if he is identifying, if Atma
is identifying
with one particular body
and mind, that Atman
gets the name Vishwa
but
if the same Atma
identifies with the entire
universe consisting
of all the individuals
Adhyatmika, the entire
experienced
world called Jagat
and also all the powers
that are ruling
and regulating
this entire universe
called Adhidaivika
Adhyatmika, Adhibhautika
and Adhidaivika
in its
waking aspect
Sthula Sharira
and such an identity
then Atman is called
or known as Virat
this is but
proper because the purpose
is to get rid of
all divisions, all
Dvaita, duality
all the second things
and remain
as one, that is the purpose
so Yuktameva
this is, it is
but correct and
Shankaracharya profusely
supports his arguments
with the scriptures
now he is bringing
a scriptural statement
from the Chandogya Upanishad
first I will give the story
the story goes like this
there were six Brahmanas
and there was an enlightened soul
called, a king called Ashwapathi
and these six
Brahmanas used to
worship Virat
as one particular limb
and they somehow felt
our Upasana
our contemplation is defective
we are not getting
what we were expecting
or what we were asked to expect
so there must be
something lacking
which we are incapable of understanding
here is a great soul
let us approach him
put our questions to him
and then they approach him
and then they ask
assuming indirectly
the position of a Guru
he says, each one of you
put your questions
individually, so one asks
I am worshipping Virat
in the form of the legs
and the king says
that you are only worshipping
the one part
you are not worshipping the universal
that is, every
leg in this world
sahasra seersha purushaha
sahasra akshaha
sahasra paath
infinite paathas
every paatha is God's
paatha, so
instead of thinking that
this is my particular person's
leg, you have to
think that these legs also
belong to God
these hands belong to God
this head belongs
to God, this middle part
of my body belongs to
God, my bladder
belongs to God
my lungs belong to God
my back belongs
to God, this is how
you have to
do contemplation
so in that respect
there was one question
there was one Brahmana
who was worshipping Virat
as his own head
as an individual
his own head
my head is Virat
then Ashwapati
the guru, Satchitananda
corrects him and says
it is not complete
you have to think
Virat not as your
head, but every head
that you see
as Virat
you will not lose anything because
as your head also
is Virat, everybody's
head also is Virat
and then you will identify
yourself with every head
and thereby you
identify yourself with
everybody equally
and there you will not have
attachments, likes
and dislikes, raga, dvesha
then you will never do adharma
you will be only doing dharma
because
you will not harm yourself
you will only do good to yourself
and thereby
you will enjoy the happiness
of Virat
so if it was good
that you came to me
had you continued
without understanding what teaching
I have given you
and modified your
upasana and continued
as I instructed you
moorthate
vyapatishyate, your head
will fall down
it doesn't really mean
a guru will curse his
disciple, may you die
what it means is
you will remain an idiot
now also you are an idiot
and you will continue
to remain an idiot
because you are a headless fellow
that is the meaning
so that is what Shankaracharya
is quoting from
Chandogya Upanishad, 5th chapter
12th section
2nd mantra
moorthate vyapatishyat
had you not come to me
your head should have fallen
fortunately you came to me
and this is how
you are going to be saved
itiha vacha
moorthate vyapatishyat
enmam na agamish
had you not come to me
and received my teaching
and modified your
method of contemplation
you would have remained a foolish
fellow and you would have
further fallen
even from this high state
because wrong path leads
one to still down
and down and down
ityadi linga darshanachal
all these indications
indicate that
virat, universality
slowly man has to travel
from a lower state
to a higher state
what is the higher state?
to merge the individuality
in the universality
in the cosmic being
viraja ekatvam
upalakshanartham
hiranyagarbha avyakrutatmanoh
here
Shankaracharya gives
a beautiful suggestion to us
why this objection
was raised to make
the point clear that
the jagrat avastha
waking state
where atma
identifying with body mind
and interacting
with this external world
and names himself
as vishwa must
slowly expand
by getting rid of the limitations
then one day he will
become virat
so that the
vishwa must become virat
ityadi
thus you have to apply this
to other two states also
what are the other two states?
that you have to say
you have to say
that the thysesa
that is atma
identifying with the swapna avastha
swapna prapancha
and experiencing that
considers at the beginning
I am called thysesa
but he has to
slowly give up
his individuality
and merge in
hiranyagarbha or called sutratma
that is called spiritual
progress, similar way
prajna who is the
individual in the sushrupti avastha
he must give up
his individual nature
and become slowly merged in the
avyakruta means
unmanifest and the totality
of unmanifest is called
ishvara and
merge with ishvara, that is how
one realizes
I am atma
so I am atma
aham brahmasmi
that is the realization that
comes, so this is called
ringa darshan achya, pointing
out, for example
suppose there is a
red building and a person
wants to meet somebody
and that somebody is living in the
on the 3rd floor
so at the beginning of the staircase
there will be
an arrow pointing
that 2 and 3
that is to say if you go up
you are now on the 1st floor
if you take these steps
you will reach the
2nd and 3rd floor
when this person reaches
the 2nd floor, at the beginning
of the 2nd floor
stairs, another
arrow will be there, 3rd floor
like that, so
from the
waking state
individuality to
universal waking state
from the
individual
dream state to the universal
dream state, from the
individual deep sleep
state to the universal
deep sleep state, this is how
progress has to be
made and this is being
supported now in
next Shankaracharya's commentary
that is
there is somebody
inside everything in
this world, that is said
in Brihadaranyaka Upanishad
every chapter
and there are 6 chapters
every chapter is called a
Brahmana, here Brahmana is
nothing to do with Brahmana
jati or anything
it means chapter
Brahmana, so there is
one chapter called Madhu Brahmana
and in that Madhu Brahmana
there is a quotation
and that quotation is taken by Shankaracharya
here, on every occasion
Shankara takes these
quotations
second chapter, fifth section
first mantra, it is also
stated in the Madhu Brahmana
this bright immortal person
in this earth
and that bright immortal person
in the body, both
are Madhu, both are
one and the same, that is
to say, just as Vishwa and
Virat, Taijasa and
Hiranyagarbha, Prajna and
Ishwara, so this
bright immortal person
who is guiding the earth
there is a being
he is God
he is Tejomayaha, full
of light, Amrutabhayaha
he is an immortal Purushaha
that Amrutamaya Purushaha
same Amrutabhai Purushaha
is in the individual
body, that is to say
if the nature of the whole
earth is pure consciousness
appearing in the
form of this
earth and whatever is
the product of the earth
which is our body, that also
will be exactly
the same Brahma
the same pure consciousness
because remember the law
that the karya, the effect
cannot be different from the
karana, in fact
there would be no
difference at all
like you know, if 100
pots are made, small
big, square
round, triangular
etc. out of clay
every one of those
products are
from outside
from inside, from bottom
from top, in fact
excepting clay, nothing
will be there, it is nothing but clay
so if
Atman is only
manifesting as earth
whatever is made up of
earth and our body
is part of this earth
so the body also, Adhyatma
is also nothing but
that pure Atman, that is what
he wants to say, this is with
regard to the Swapna Avastha
Sushupta, Sushupta
Avyakruta
Ekatvam
Siddhameva Nirviseshatvat
and here
Shankaracharya gives a beautiful reasoning
in deep sleep
an individual forgets
I am an individual, he forgets
I am a Vishwa and I am Taijasa
that means
the manifest
goes back
into the unmanifest
why? because it is
only the unmanifest which
is manifesting first as
Taijasa and secondly
as a Vishwa
so in this, the individual
unmanifest
becomes one with the
universal
unmanifest, that is
what happens in the Sushupti
Sushupta in the
state of the Sushupti
Avyakrutayo
Ekatvam
both are Avyakruta
Ishvara is also unmanifest
the Prajna, the
individual is also
unmanifest
I hope you remember
Prajna is the name of the Atma
when the Atma identifies
with the
Sushupti state
as an individual
he goes by the name of Prajna
as a universal
he goes by the name of Ishvara
what is the
comparison, individual
is also unmanifest
and Ishvara is also
unmanifest, here is something
very wonderful, when there are
when there is something unmanifest
how will you make a difference
this is small unmanifest
that is bigger unmanifest
this is blue
unmanifest, that is red
unmanifest and this is
small unmanifest, that is
big unmanifest, this is
the individual unmanifest
that is a universal unmanifest
unmanifest, you cannot
make any division
it is only at the
stage of dream
as well as waking, we can make
lot of differences, this is the fun
we have to learn how to
enjoy it, so it is an established
fact that the self in deep
sleep called Prajna
is identical with the
unmanifested universal called Ishvara
because of the absence
of any distinction between them
such being the case
it is clearly established
that non-duality is
realized by the disappearance
of all duality
if this is understood properly
because of
the description given until now
this becomes crystal clear
what becomes crystal clear
when all the
duality
differentiation
extinction
becomes merged
what remains
and we are calling it
in human language Advaitam
really speaking we cannot
call it Advaitam etc
so this is the
marvelous description that we have
got of the third mantra
which is describing
the Jagradhavastha
this is the Jagradhavastha
and in
Jagradhavastha
the waking state is experienced
by the
instrumentality of
these what is called
19
7 limbs
and the 19
Ekona Vimshati Mukha Dwaras
like
5 organs
of knowledge
5 pancha pranas
5 organs of action
and what is called
4 components of the inner organ
that is called the mind
the buddhi, the chitta
and the ahankara and in between
that saptanga
to make us aware that
you are individual
you are thinking but really
you cannot think of yourself
as an individual
and unless you think yourself
as universal
that is beautifully described
that is the first pada
is over
now we are entering into the
mantra, the mantra goes like
this
the second quarter
is the
whose sphere of activity is the
dream, who is conscious of
internal objects, who has 7 limbs
19 mouths
and who experiences
subtle objects
so here something we have to understand
there is absolutely
no difference
between the description of the
the jagra davastha
and swapna avastha
what is the difference?
they are absolutely same
there also
same description comes
like the swapna avastha
what is the difference?
in the waking state
they are false pancha bhutas
in the dream state
they are subtle pancha bhutas
so everything is subtle
that is going to be described
but then before we go
remember
when we were about to enter
into the description of the
jagra davastha sthula sharira
we have talked of
certain factors
4 factors
what are the 4 factors?
what is the material out of which
this particular body is made?
what is the components
of each body?
what is the nature of each body?
what is the function
or goal of each body?
we will talk
the same things about the
swapna sharira
called sukshma sharira
is also called linga sharira
so let us
delve into it
the second body
which this 4th mantra is describing
is called sukshma sharira
or subtle body
and this like the gross body
also has 4 factors
first is
what is the material
out of which
this sukshma prapancha
and sukshma sharira
is made?
remember jagra davastha
jagra sharira
and jagrat
jagat
waking world
external world
and this individual gross body
are completely
made up of the same
pancha bhutas
plus the
antahkarana
here also it is also
made up of the pancha bhutas
five bhutas
but they are not gross
they are called tanmatras
or sukshma bhutas
why? because
sukshma sharira
sukshma prapancha
can be made only out of
sukshma bhutas
they are five, exactly same five
akasha
vayu
agni, jala
and prithvi
but one difference is there
big difference
gross body
they are called panchikruta
they have been divided into 50-50
one part is 50
the other 50 is
divided, subdivided into
4, 12.5 in 12.5
and this 12.5
it mixes with the
other and makes it
100% whereas
in the subtle body
it is apanchikruta
sukshma bhuta
subdivided, they are 100%
only each bhuta
each material
is exactly the same
what are these? akasha, vayu
agni, jala
and prithvi
so they are the same
what are the components
with which we are made?
the scripture tells us
that the subtle body has also got
19 components
through which it interacts
remember
ekona vimshati mukhaha
in the description of the sthola sharira
in the third mantra we studied
what are these
19?
first of all the mind has got
4
manaha, buddhi, chitta, ahankara
mano, buddhi, ahankara
chittani
and then how many remains?
15. what are the 15?
that 5 sense organs
pancha pranas
etc.
first of all
pancha gnanendriyani
5 organs of knowledge
in the
sukshma sharira
these are the 5 sense organs of knowledge
because these are the
instruments
through which
it experiences both
the external
as well as the internal
world
but with the same eyes
what are the 5 organs?
that is eyes, ears
nose, tongue
and skin
what is the difference between
the 5
sense organs of knowledge of the gross body
5 sense organs
of the subtle body
what is the difference?
remember
when the gross body
eyes for example we are referring
they are called windows
they are called windows
and behind
those gross eyes
there is a very subtle
nerve and that
is what
takes the information
makes it subtle
and carries it to the mind
to present it to the
mind
therefore that
subtle nervous system
which is behind
every gross sense
organ of knowledge
similarly sense organ of
action also
that is called gnanendriyas
so the eyes, ears
nose, tongue
never think that eyes
that we see each other's eyes
they are the
same things because
sukshma sharira means subtle body
subtle body means
nobody can see it
my subtle body cannot see your subtle body
my gross body
can see your gross body
your gross body can see
my gross body
so similarly
5 karmendriyas
behind the hands
behind the legs
behind the organs of
evacuation and
regeneration
there is a
subtle nervous system
belonging to
the subtle body
not the gross 5
organs of action
same way we have to understand
compared to the
sukshma sharira also
and then
there are 5 senses of
knowledge, 5 sense organs
of action and
5 pancha prana
5 pranas are there
so these pranas also
have got 5 different functions
are there, this description
we will continue
in our next class
giving as an opportunity
to discuss
if there is anything to be discussed
with regard to either
today's class or the past
few classes. Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padmetayo Sridhva Pranamami Muhurmuhu
May Ramakrishna
Holy Mother and Swami Vivekananda
bless us all with
Bhakti.

[[Category:Mandukya Karika]]