Mandukya Karika Lecture 151 on 24-April-2024

Full Transcript (Corrected)

So, in our last class, and we are almost near the end of this, not only Mandukya Upanishad but Mandukya Karikas, this fourth chapter called Alatashanti Prakarna.

अलब्धावरणाः सर्वे धर्माः प्रकृतिनिर्मलाः ।

आदौ बुद्धास्तथा मुक्ता बुध्यन्त इति नायकाः ॥ ९८ ॥

alabdhāvaraṇāḥ sarve dharmāḥ prakṛtinirmalāḥ |

ādau buddhāstathā muktā budhyanta iti nāyakāḥ || 98 ||

98. All Dharmas (i.e., Jīvas) are ever free from bondage and pure by nature. They are ever illumined and liberated from the very beginning. Still the wise speak of the Jīvas as capable of knowing (‘the Ultimate Truth’).

In the 98th Karika, Gaudapada is summarizing what Swami Vivekananda had said: that each soul is potentially divine. Now, for the time being, we have to remove that word "potential." All the souls, each soul is nothing but divine. And that is what he wants to say in Sanskrit, which Swamiji had paraphrased in beautiful, simple English language. This is the 98th Karika. All Jeevas, here dharmas means all Jeevas, are ever free from bondage and are pure by nature. That is to say, they are none other than Brahman. Nithya, Shuddha, Mukta, Buddha. And not only that, they are ever illumined and liberated from the very beginning. These words are, you know, words that can always confuse us. What is the meaning of "from the very beginning"? From the Brahman's point of view, from the point of view of the supreme reality, there is no world's beginning, middle, or end; srishti, laya, all these things do not apply at all. So only Brahman, not only that, even this usage of the word plural doesn't work here at all. Not even singular. It is we with our body, with our mind, we are talking about this. So each soul is ever illumined and liberated from the very beginning. But still Nayakaha, here a peculiar word is used. Generally, the word Nayaka means a leader, the leader of a political party or an army, a colonel or a general, or one who leads a debate, a household. So grandfather in the olden days used to be the ruler. Whatever decision he comes to, that is final; all the children have to listen. So Nayakaha means those who are realized souls here; they know it. And what is the point in it? That we are all, we must have complete faith, Shraddha. Remember, Shraddha means absolute faith. This was what Sri Ramakrishna was talking about with regard to Girish Chandra Ghosh. He has 125% of faith that whatever may be Sri Ramakrishna's condition, that is the body's condition. When we say Sri Ramakrishna is or was ill, we mean to the body. But about his mind, it was in such a high state, a question people used to wonder, let alone question, how can a man in that unbearable condition of pain, suffering, can only keep, can cut jokes, make everybody forget about his suffering. Generally, when we visit some people who are suffering, what happens is these people, they make us extra, remind: "Oh, you know, I am suffering so much. How can I tolerate your not suffering?" And then he goes on telling us how he is suffering, thereby making us suffer. Not only Sri Ramakrishna was trying to make everybody around him forget, but he used to lift. So how much their minds have been used to be lifted up all the time by the very presence. And this also is corroborated by Ramana Maharshi, how he used to do that.

So, on one particular point of view, Sri Ramakrishna was suffering. But from another point of view, how can a Jeevan Mukta, let alone forget to incarnationship, even a Jeevan Mukta, is capable of immersing his mind whenever he wants to the highest level. Because such perfect mind control is the natural sequence of his realization, his detachment. He doesn't have. If at all there is a detachment, it is assumed, that is with great effort they keep it. Sri Ramakrishna's life should afford us many incidents like that. It is very difficult to understand, let alone a great soul, even with whom we are living. Even after living for 50 years or 70 years, how a person suddenly changes. And then we see, we are shocked to see some type of behaviour, which we never expect from such a person. So how are we going to ever understand? It is only their grace; they keep our minds on a higher level. No ordinary person can do it. And when a person is just uplifted, without any effort, merely by being in the presence of a great soul, they do not need any other proof to say how great this person was. But of all these people, Krishan Raghosh was very great. From the very beginning, he said, and what is the basis of his saying? Because he said, "What was I and what I am now, now they are all because of Sri Ramakrishna's grace. He could bring about such a tremendous amount of transformation within me, and what we call avaleela, without much effort, smiling, talking, touching, even looking at a person, Sri Ramakrishna used to prove them. Now Swami Prabhanandaji, who is our Vice President, he has written a beautiful book, "The Last Days of the Last Leela of Sri Ramakrishna," Sri Ramakrishna's Antya Leela, describing graphically, seven days at the house of Balarama Vasu, and some months in the Shyampur house, and the rest of the time, Kasipur garden house. And from page to page incidents, and this we get at the, what is called Gospel of Sri Ramakrishna also, at the very end, at the Kasipur garden house. How Sri Ramakrishna used to uplift. Why are we discussing Sri Ramakrishna? This is what Gaudapada is struggling to tell us, in his own peculiar words.

अलब्धावरणाः सर्वे धर्माः प्रकृतिनिर्मलाः ।

आदौ बुद्धास्तथा मुक्ता बुध्यन्त इति नायकाः ॥ ९८ ॥

alabdhāvaraṇāḥ sarve dharmāḥ prakṛtinirmalāḥ |

ādau buddhāstathā muktā budhyanta iti nāyakāḥ || 98 ||

98. All Dharmas (i.e., Jīvas) are ever free from bondage and pure by nature. They are ever illumined and liberated from the very beginning. Still the wise speak of the Jīvas as capable of knowing (‘the Ultimate Truth’).

Shuddha, Buddha, Nithya, Muktah. Sarvam Kalvidham Brahmam.

This is not a mere statement. It is an eternal fact. But a time will come, if that is our nature, we are going to realize it. So, what is the meaning of Jeevas? Jeevas doesn't mean only the living creature. Everything in this world. There is nothing, no anatma from the viewpoint. But we think there are many things. There is God and there is the world. And there are people like us. And we divide the world into two, the living and non-living. All these are the play of Mahamaya. It is called Vikshepashakti. First, Mahamaya has two powers. One is called it covers up the truth totally. But that is what happens in the deep sleep state. But in both waking and dream states, she projects, "I am XYZ, so and so. And you are different, I am different. I am the mother, you are a child. I am the brother, you are the sister. I am your friend, you are my friend. You are my enemy, I am your enemy," etc. Go on attributing these things. But from the highest point of realization, everything, there is nothing other than Brahman. So we cannot even say only about Jeevas, other than Brahman. And Brahman is pure consciousness. Nothing else is there. Alabdha Avaradaha, Sarve Dharma, especially addressed to earnest spiritual aspirants. Nirmalaha, pure. Pure means uncontaminated. What does uncontaminated mean? As we discussed in our last classes, impurity means when two objects, completely different from each other, come and then they are so near to each other, they appear to be affecting each other. That is called impurity. So we have seen that sugar or salt, when it is put in water or milk, some kind of liquid, then we see only one thing. But the other thing is completely present, but never becomes one with the water or milk. It is completely separate. That is called purity, Shuddha, Nitya Shuddha, Adav Buddha. So Nitya Shuddha Buddha, and Nitya Mukta, all the time. And this is the understanding born of the realization of all those who were Sadhakas, who became Siddhas, and there afterward they know this is not only my realization, but this is everybody's realization. So that was the 98th Karika. And then in our last class, we have come. So why did we discuss 98? This is the same thing that is continued in the 99th also.

क्रमते न हि बुद्धस्य ज्ञानं धर्मेषु तापि (यि) नः ।

सर्वे धर्मास्तथा ज्ञानं नैतद्बुद्धेन भाषितम् ॥ ९९ ॥

kramate na hi buddhasya jñānaṃ dharmeṣu tāpi (yi) naḥ |

sarve dharmāstathā jñānaṃ naitadbuddhena bhāṣitam || 99 ||

99. The knowledge of the wise one, who is all-light, is ever untouched by objects. All the entities as well as knowledge (which are non-djfferent) are also ever-untouched by any object. This is not the view of the Buddha.

No object ever can create any impurity. That is what we have seen. That is being explained here. Why? No object is there which can make him feel that he is impure. Or that means it is multiplicity. Dwaitam means not only duality, but multiplicity. The word Dwaitam is a very important word. So what is the important word here? What is the meaning of Dwaitam? One meaning of Dwaitam is duality. That is everything in this world can be understood only with the opposite quality. For example, we will never know what is called light until we know what is darkness. They go together. And we will not know what is darkness until we know light. So we will not know what is happiness unless we know what is unhappiness. Of course, the reverse also is absolutely true. So if there is birth, there is death. If there is birth, there is growth. And these things are realities that are opposed to each other. They are always changing. And as we said, this is called Mithya. Mithya means ever-changing. First. Secondly, they are cognized by somebody. Unless they are cognized by somebody, they do not exist. For example, however cold, however hot the weather is, when a person is in deep sleep, he will never be able to know whether it is hot or cold. So this is one meaning of the word Dvaitam.

The other meaning of the word Dvaitam means multiplicity. "I am different." So three types of differences are cognized. I think you should remember them. So one is what is called Vijati Bheda. Two completely separate objects. Take the example: two separate trees. Apple tree. Mango tree. It is true that there are two trees but they are completely separate. That is why two separate names are given. And then Sajatiya. Two mango trees are there. So even though same species, but there is a lot of difference. Infinite difference almost. Then you take only one tree. And this is the root. This is the trunk. These are the branches, big and small. These are the leaves. These are the blossoms. These are the fruits. So every leaf can be separated from the other leaf. Every single leaf. And if we want to understand also, usually young people will have, most of the time, a lot of hair. And you know, how small is the hair, how thin is the hair. But they say, every hair is different from all the other bits of the hair. Of course, for our gross vision, it is not possible. So this perception of multiplicity on three different levels, all the time, until we wake up to the realization of Brahman, that is the second meaning of the word, Dwaitam. So let us keep this in mind.

But here, Gaudapada is telling, "kramate nahi buddhasya, jnanam dharmeshu tayinaha." So, nothing, there is no object. Why is it that an awakened person cannot develop any attachment? And remember, attachment means also by extension, detachment. So, even if we are attached to something, 24 hours we are not attached. If you like, if you love a sweet, and you have eaten to your stomach full, after that a terrible detachment will come. And if your stomach has gone bad, then terrible detachment automatically, naturally will arise. So, attachment and detachment, both are changing all the time. When you are satiated, no attachment. When you are very hungry, for a particular thing, there is an attachment. So both these plays are there. And what is the fundamental principle of Vedanta? Whatever I experience, is not me. But for this Buddhasya, Buddha, that is the meaning of Buddha, realized soul, there is absolutely no attachment. Why? Not that there is an object, and he develops detachment, that is not the meaning. He doesn't perceive a second object at all. If at all there is a perception, Ramakrishna gives a beautiful analogy. Remember, there is a wax museum. And you know, in London, there is a wax museum is there. You go there, and all the famous people have been made up of this special type of wax. Even there is Mahatma Gandhi, Jawaharlal Nehru, Napoleon, and of course, their own leaders like Churchill, etc., etc. And they are so lifelike. But you know what? They are all made up of wax. So, Madam, some name is there, I forget. If you go to that museum. Madam Tussad. Madam? Prasad. Prasad. So, somebody has started it. It is still even going on now. So, this is the most wonderful thing. Everything is wax. But for a child, a tiger is different, a human being is different, etc., etc. So lifelike. But here, a person doesn't have any attachment. Nothing can deviate him from his knowledge of Brahman. That is the meaning. Nahi Buddhasya Kramate. Because there is no second object. And why is it? Jnanam Thainaha. Thainaha means absolutely pure person. A man of a wise person. A knowledgeable, realized soul. Jnanam. That knowledge. What is that knowledge? "I am." And there is nothing. "You are." "They are." "It is." "She is." "No." Only "I am." And even as a Brahmagnani, go on saying, "I am a Brahmagnani." Sri Ramakrishna used to say, make fun. A Brahmagnani doesn't go on saying, "I am a Brahmagnani." So he used to illustrate it with a funny example. No gentleman will go on introducing himself, "I am a gentleman." So if anybody says, "I am a gentleman," if that is the introduction, so instantaneously you have to suspect he is not a gentleman at all. So this is Thainaha for a wise person. So Dharmeshu, that is, every entity, living, non-living, everything is nothing but Brahman. Sarve Dharmaha. No exception is there. Everything in this world is nothing but Brahman. And this is the conclusion. Sarvam Kalvidam Brahma. That simple three-word sentence. "Sarvam Kalvidam Brahma." Actually four words. "Sarvam Kalu Idam Brahma." Gaudapada was struggling to explain this peculiar, mind-boggling words, etc. and that is the meaning of it.

And then, this is the 99th, the last. He says, "Buddhena Vashitham." So, I explained in my last class what Sri Ramakrishna's definition of what is called Buddha. So it is said there are only two types of people: wise and otherwise. In Sanskrit, it is called Buddha and Buddhu. So there is no in-between. Half Buddhu, half Buddha. Like that. Who is a Buddha? Any enlightened person, realized soul is a Buddha. Whose understanding is what we have been talking, "Sarvam Kalvidam Brahma." That is why if Buddha had to tell, like Swami Vivekananda, he will say each soul is a potential Buddha. Actually that is what the Buddha's teachings tell us. Everybody is none other than. I am not somebody special. Everybody is a potential Buddha. So neither Buddhena means we should not attribute this meaning to Buddha. That is Lord Buddha. But the followers of Buddha who divided themselves into four categories: Sautrantika, Vaibasika, Yogachara, and Madhyamika. That is what Gaudapada is telling. This is not the way. Then what is the view of Buddha? Peculiarly, Gaudapada should have used the word Baudhayi Vashita. It would have been better. That is there should not have been any confusion about it at all. So by Buddha, what did Buddha speak? Buddha said there is something which is infinite, which is eternal, which is unoriginated and that is the nature of everything in this world. So if you remove all those words, "Sarvam Kalvidam Brahma." That was what Buddha's teaching. Because as Sri Ramakrishna puts it sometimes so funnily, all jackals, all exactly the same. That is what we the Advaitins are followers of Vedanta. We don't say that we are even Advaitins. We follow, we are Advaitins at some time, we are, what is it called, Ramanuja's followers at another time, Vishwachitta Advaitins and sometimes we are Advaitins. Because we accept everything. This is the teaching of Sri Ramakrishna. So, even we quote from the Bible, especially from the New Testament, Gospel of Christ. What does it say? Exactly the same three types of understanding that every wine plant is separate from each other. We are like branches of the same wine plant. That is to say all of us, like Vishisthadvaitin, related very closely, inalienably, with Brahma. But the third statement, "I and my father are one," absolutely one. And that is what we often say. Of course, most of the Christians, they don't accept that view because they have been brought that God is first of all personal and the moment God is personal, even we say that we are not one with Ishwara. This is a point I do not know whether we have discussed at this point. Swami Vivekananda gives a beautiful example for this. No Jeeva, no sadhaka should ever say I am one with Ishwara. He can say I am one with Brahman, but not Ishwara. What is the big deal of difference between two statements I am not Ishwara, but I am Brahman. What is the difference? Swami Vivekananda illustrated. Supposing, you take clay and make a mouse and an elephant. So, as clay, both the mouse and the elephant, since both of them are made of clay, are exactly the same. There is no difference. Clay is clay. But, endowed with name and form. So, a mouse and an elephant, they are quite different. Because, if you bring that mud elephant and put this mouse under its foot, then this Brahma Sakshatkara is instantaneous. So, we should never identify ourselves with Ishwara. Also, Swamiji makes a little bit light interpretation. What is it? Supposing, everybody says, every realized soul, I am Ishwara. Now, who is Ishwara, according to Vedanta? Srishti, Sthiti, Laya. So, he who creates and maintains and then dissolves. So, now, if a Jeevatma becomes Ishwara, then different Jeevatmas become identified. One Jeevatma says, hey Ishwara, I am Ishwara. I don't like your way of interpretation. I want my own way of interpretation. This is how it happens. But, that is also not really correct because when a Jeevas merges in Ishwara, there is no separation within and therefore, there is no question of this individual will maintain his individuality and the XYZ will be three different individuals and at the same time claim we are one with Ishwara. That is not going to happen.

So, every teacher, realized soul will always, all the jackals, all in the same way, means every realized soul has to speak. Only thing is that because of the differences in language, the words used will be quite different. Otherwise, the essence of what they say is absolutely the same. So anyway, concluding this 99th, it says that the knowledge of the wise one who is all light is ever untouched by objects. That means he doesn't perceive any multiplicity and this is also from our viewpoint only. It is a description. Any description is only from one person to the other person. All the entities as well as knowledge, they are non-different, are also ever untouched by any object. Not only a realized soul, but even now we are not touched by anything else. A famous analogy for this will be if you are watching a movie on a cinema screen, the screen is never affected. It is raining, it is not affected. There is a huge blazing fire, forest fire maybe. So all the trees are burning like anything, but nothing happens to them. It is all appearance, nothing happens. So in our case, as if we are undergoing birth and death and happiness and unhappiness, good and evil, really it is not there. And Vedanta must be very practical. So if somebody equates the present situation that is going on, wars, everywhere there is a war going on, small or big or opinion wars etc. etc. or social wars etc. etc. How do we understand these things? Really speaking, they are nothing. How do we know? We have irrefutable proof for that. When any one of us, our mind is diverted, concentrated on any subject, then you forget everything excepting that subject. But when we enter into that state called Sushupti, deep sleep state, then nothing touches. There is no second even to say there is a war. War between whose nations, whose, between which individuals, all this does not affect at all. So we have to understand he is coming to the conclusion that Sarvam Kalvidam Brahma and the word that Brahman, Tattvamasi,Shweta Ketu that is what he wants, what Gaudapada wants to conclude. And just reminding what Sri Ramakrishna said, I heard great deal about Buddha and he is one of the ten incarnations of God. Brahman is immovable, immutable, inactive and of the nature of consciousness. And then he says, so Buddha was not an atheist. Who says Buddha was an atheist? Because that is what is called Mimamsakas. They have a peculiar definition of who is a believer. So anybody who believes in God, Brahman, that is not the definition of a believer. Anybody who doesn't believe in the Vedas, he is a believer. Anybody who doesn't, he is a non-believer. This also can create lot of problems. That is what Sri Ramakrishna is telling. Why atheist? Buddha was not an atheist. He was not an atheist. He simply could not express his inner experience in words. Then he says, do you know what Buddha means? It is to become one with Bodha, pure intelligence. By meditating on that which is of the nature of pure intelligence, it is to become pure intelligence itself. That is Jnana. That is the meaning of Buddena Nabhashitam, means Boudhai Nabhashitam. That is these different schools of philosophy and they have not been able. They are fighting. As we know, there are four main schools of Buddhist philosophy and we have discussed about it in this very chapter. While controverting, refuting the views of all these four people, Gaudapada has very briefly mentioned.

Now the question comes: we are not much enlightened by Gaudapada's explanation of these four. In fact, he doesn't mention at all what they really believe, except very, very briefly. Why is it? Because you must remember the people to whom he has been teaching these things in those days, in his times, which must be at least 50-60 years prior to Shankaracharya. Then there were people, all these schools were familiar. Also another point what we require is so in those days, man is not burdened by so much of overwork. Even when I was a young boy, I was born in a village. So practically, six or eight months of a year, there is not much work. Only after the rainy season, cultivation and other things used to go on. And rest of the time, the farmers, they just go on wasting their time playing cards, talking politics, sitting under a tamarind tree, etc., etc. And they solve every problem that arises in the world. And again, what is the truth? That next evening, when they sit for talking, then a new world is born with problems and again they discuss the problems and like Tartars who die and go to heaven, every morning they get up and go on hunting for the wild boars. By evening, with terrible exertion, they kill some boars and then bring them back and roast them and eat them, go to sleep. Miraculously, the boars will come back to life and run away into the forest. And again, otherwise, you know, all the boars will be exhausted and they will be terribly bored by not able to do anything. So the same thing will be repeated. And that is very useful for us because until we realize the truth, we also have to go on boring God through our prayers, etc., until it becomes impossible for Him to tolerate us and grant us Mukti. So, just because He wants to be free from us, we have to go on practicing. What is prayer? Boring God to death. That is called prayer. So, now Gaudapada is coming to the conclusion.

दुर्दर्शमतिगम्भीरमजं साम्यं विशारदम् ।

बुद्ध्वा पदमनानात्वं नमस्कुर्मो यथाबलम् ॥ १०० ॥

durdarśamatigambhīramajaṃ sāmyaṃ viśāradam |

buddhvā padamanānātvaṃ namaskurmo yathābalam || 100 ||

100. Having realised that condition (i.e., the knowledge of the Supreme Reality) which is extremely difficult to be grasped, profound, birthless, always the same, all-light, and free from multiplicity, we salute It as best as we can.

So, this philosophy that I have been trying to express is difficult even to express these things. Only a person must be able to understand what Einstein's equation is of the theory of relativity. It is said that only eight people understood, including Einstein. Only seven other people have understood. But even to understand intellectually, the persons must be almost near Einstein. So, here also, only a person who has progressed in spiritual life and practiced austerities, developed all the spiritual qualities, earnestly surrendered himself to God, and then only, even intellectually, it is possible to understand. Then is it a waste of time for all of us? No. Because these ideas, as we go on repeating, they become firmly established in our mind. This is what is called injecting ideas into our brains, brainwashing. So, that is why Gaudapada is using certain words. What is the first word? Even for a Pandit, it is impossible. What is the definition of a normal Pandit, Sri Ramakrishna? They are like vultures. They talk big things. They don't understand. How do we know? Because their sight is only on the rotting corpses below, carcasses below. Darshan means direct experience. Duhu means extraordinarily difficult. Why is it so difficult? I think Ambeeram. It is of such immeasurable depth. It is so full of meaning. It is impossible to understand unless the intellect is honed to the finest point. What is that finest point? This is called Brahmakaara Vruthi. Then only a person can understand.

What is this that is to be understood? This Advaita. Advaita is not the name of a philosophy. Advaita is another name for Brahman. That which is without any second. Advaitam. So Ekam. There is only one. Even to use that word Ekam, the people hesitate. So Ekam Eva Advaitiyam. That is the word they use to deny any what is called multiplicity. Even to say there is only one person who can understand. Implicitly it means there are many people and most people, none of them are capable of understanding excepting that one person. Even if we use that word one, it means we are indirectly indicating what is called multiplicity, Dvaitam. That is what is meant. Ajam is unborn. It cannot be born. Why? Because birth means change. That which is Nityam can never be changeful. Only Anityam means, one meaning is that it is temporary. That means it is subject to continuous change. Ajam. Samyam. Samyam means it is one. There is no way we can say it is uniform. Infinity means uniform. Visharatam. It is of the highest what we call knowledge. Visharatam. We have come across this word Visharatam I think a few times in this fourth chapter and that means Brahman. All these words Durdarsham, Atigambeeram, Ajam, Samyam, Visharatam and there is a Samya for this because if we go to the beginning of this Alata Shanti Prakaranam so Gaudapada salutes that highest reality called Brahman with another few epithets and here he is giving these few epithets. Budhva means by realizing, not by knowing but by realizing. As we discussed I know a tree, I know X, Y, Z I am separate that person or that object is separate. No, here Budhva means I am that. A Padam Budhva Padam that state or status of being one with Brahman. A Nanatva where there is no Nanatva multiplicity is completely absent there and then he wants to thankfully complete his Karikas Namaskurma, we actually he used this plural Namaskurma, we salute Yathabalam means to the best of our ability because even when we are doing Namaskaram. If ten people are doing Namaskaram to somebody ten different ways of expressing their Namaskaram can happen. But what is real Namaskara that I do not exist, only you exist. That is the Na Mama, nothing belongs to me including I, I do not belong to my own self so I can only salute it Yathabalam. Whenever Sri Ramakrishna used to say Kali Kali this is what he says Namaskurma Yathabalam. Having realized that condition that is the knowledge of the supreme reality which is extremely difficult to be grasped, profound worthless always the same, all light and free from multiplicity we salute it as best as we can.

With this, the hundredth Karika is over. This fourth chapter, called Alatha Shanti Prakaranam, is the biggest chapter, whereas earlier there were 38 Karikas, shlokas, or 48, etc. Here, this one has got 100, so with this, this has come to an end. I have to conclude that one, but we will do that earlier. So earlier also at the beginning, as I mentioned just now, in this Alatha Shanti Prakaranam, second Karika,

अस्पर्शयोगो वै नाम सर्वसत्त्वसुखो हितः ।

अविवादोऽविरुद्धश्च देशितस्तं नमाम्यहम् ॥ २ ॥

asparśayogo vai nāma sarvasattvasukho hitaḥ |

avivādo'viruddhaśca deśitastaṃ namāmyaham || 2 ||

2. I salute this Yoga known as the Asparśa (i.e., free from all touch which implies duality), taught through the scripture,—the Yoga which promotes the happiness of all beings and conduces to the well-being of all and which is free from strife and contradictions.

Before beginning itself, I salute that supreme reality or the methodology. What is it? Earlier, he was saluting the philosophy of Advaita, and here he is concluding just like you know, even when we say "Sahana Vavatu Sahana Bhunaktu," we chant at the beginning of the class, we also chant at the end of the class. Shankaracharya comes to our aid. What does he say? When we are beginning, it's an earnest prayer to the divine that both the teacher and the student, whether it is one student or many students, it doesn't matter. May God protect us together. That means what? Let there be no obstruction, and let the teacher be endowed not only with that right knowledge but also with the energy and with that love because whatever is conveyed with love, that alone can really enter into the brains of the addressed people. That is "Sahana Bhunaktu." May we both enjoy, and this is a very important word. Accordingly, the word "Bhunaktu" means may we enjoy. So when we are studying this class, I am enjoying, but you also have to enjoy it. Otherwise, you say, "What is this you are talking about Brahman all the time?" And you may be enjoying, I don't know, but certainly I am holding on with a tremendous willpower. That should not be the idea at all. So "Sahana Bhunaktu," and not only that, "Sahaviryam Karavavahai." May the teacher and may the student, the teacher and the taught, both, that means there must be some effect of this teaching on both sides. It is a prayer so that God may remove all the obstacles. This is at the beginning. What is at the end? The end is that, "O Lord, you heard our prayers, the teaching is successful, I have realized, at least I have understood what it is, and I have no other goal but realizing this truth by Sadhana, etc." Because remember, even if Sri Ramakrishna teaches, that is a tremendous teaching, but at the same time, sometimes Sri Ramakrishna used to touch a person cleverly and then go on removing whatever obstacles are there for the reception of his teaching. But after that, they have to do Sadhana. So in the beginning, it is a kind of prayer; in the end, it is a thanksgiving. That is what he is telling. What did we see earlier? This yoga is called Aspersha Yoga. Nothing can really contaminate it. That means there is no second thing. Sarva Sattva Sukhaha. It gives the highest happiness, five kinds of happiness: what is called the processed happiness, intellectual happiness, aesthetic happiness, moral happiness, and spiritual happiness. And Itaha. It conduces to the welfare of everybody, whoever hears it with a modicum, at least, of sincerity, concentration, and devotion. Avivadaha. There is no controversy at all. This is the highest truth and Advaita. So when a person realizes this grand truth taught here called Advaita, another name, don't forget about the school of philosophy called Advaita here. Advaita means Brahman. Avivadaha. In his eyes, everybody is a Brahman. There is nobody who is going to oppose him. Even opposition is not a correct word. Perception of duality. Duality is called Viruddha and Deshitaha. This highest teaching has been taught to us. Tam Namamyaham. I am saluting both my teacher, who is the representative of Brahman, and through him, Brahman itself. So Asparsha Yoga, Sarva Sattva Sukhaha, Itaha, Avivadaha, Aviruddhaha, Deshitaha. Whereas in this, "Dodharsham, Atigambhiram, Ajam, Samyam, Visharadham, and Anatman." So with this, the 100th one is over. But in my next class, probably I will try to complete it. Now I will review the whole thing once more so that we should be able to complete it once more just to remind ourselves.