Mandukya Karika Lecture 042 on 16 March 2022

Full Transcript(Not Corrected)

Om Jananem Shardam Devem Ramakrishnam Jagadgurum Pada Padme Tayo Sritva Pranamame Mohur Mohur Om Bhadram Karne Vishrunaya Madevaha Bhadram Pashye Makshavirya Jatraha Sthirai Rangai Stushtu Vagum Sastanu Bhe Vyasema Devahitaiyadayoh Swasthina Indru Vritharshravaha Swasthina Purusha Vishwavedaha Swasthina Starkshyo Arishtaneme Swasthino Brihaspati Ridadhato Om Shanti Shanti Shanti Hare Om Om O Gods, may we always hear with our ears what is auspicious. O worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted life, hale and hearty, offering our praises unto Thee. May Indra of ancient fame bestow auspiciousness on 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. We have entered into the Gaudapada's karikas. First karika, what did we discuss? Gaudapada was summarizing all the 6 mantras of the Upanishads in 9 shlokas. And then the 7th mantra will start. Then he will have another 21 shlokas later on. In the first karika, which is not a Bhashyam, but which is a summarization of the topics that were discussed earlier, what was Gaudapada saying? That it is only one Turiya Atma, not 3 people, but one Turiya Atma alone, which is acting and which puts on, as it were. Let us say the dress, one particular dress, calls itself as Vishwa and experiences the waking, discards that dress, puts on another dress called Taijasa and experiences the subtle world. Sookshma Prapancha, also called Swapna Prapancha, the dream world. After some time, the same Turiya also discards that Taijasa form, puts on Prajna form and experiences what is called as the deep sleep or Sushupti state. And in this state, everything becomes, as it were, completely unified. Not really, but as it were, it has been covered. And that is the essence. What does it mean? Brahman or Jaganmata alone has put on these 3 dresses and sporting and goes back again and yet she is not at all affected. It is just like an actor or actress putting on and at the same time you have to take note. An actor or actress, even though puts on a different dress and even though seems to be acting 3 different roles, but inside it knows, I am the real one and I have not changed. I am none of these 3 roles. So I will act, play act, make believe and I will do my very best to make myself play so realistic that everything becomes very nice. But the problem is we ourselves are the players, we ourselves are the audience and we play so well, we forget who we really are. Do we? Not really. We don't really forget. How do we justify that statement? Because in between every thought and in these 2 states, waking, dream, there will be countless thoughts and there is one particular thought in the deep sleep state and that state also varies. But in between 2 thoughts, I am Turiya, I am Turiya. Only in between 2 thoughts. What about when there is a thought? That is where we are likely to become ignoramuses. Even everything is going on, even with the dress, experiencing, seemingly forgetting. What is it that we use? I, I am the waker. When we are in the dream state, I am the dreamer. When we are in the deep sleep, I am the sleeper. That I am can never be changed, can never be covered. In fact, that is the foundation, that is what we call Adhishtana, substratum. Just as a snake cannot be imagined unless there is a rope. The rope is always there. Before the snake, when the snake appears and after the snake disappears, always it is there. But for the time being, as it were, it is not there. The rope is, the snake is. There is a, there is a, there is a rope, there is a snake. Change is in the rope, but never in the rope. No change. Only appears to be. There is, there is no change at all. But here I will tell you something very interesting. Even the rope is only to be taken as an example because even a rope is also a mistake in Maya. But as an example only we take. Brahman is not a rope. Brahman is not this world. Brahman is not the Adhishtana, substratum. But it appears to be. So long as we are under the spell of the Mahamaya, it appears as if that Turiya is acting like that. That's a very interesting thought. Now in the last karika, second karika, what we have done that for the sake of Upasana. What is Upasana? The individual must become one with the universal. The Vishwa must become Virata. The Taijasa must identify with the Hiranyagarbha. And the Prajna should identify with the Eshwara. Not that they are ever separated. I explained but I am emphasizing again for the sake of clarity and also Manana. What is it? The moment I say I am a man, I am aware of a woman. The moment I say this is a black object, I am aware of every other color. The moment I say that I am so and so, then I am aware of everything. If there is no everything, I won't be able to say I am an individual. So if I am to say I am an individual, I have to identify in the background, but forgetting that background, I focus, put more emphasis on this I am, this individual. And that is the problem. That is the bondage and that has to be reduced slowly. That is why this Mandukya Karika and so many other things are there. So what are we talking about? In the second Karika, in the earlier describing Sthula book, that is Enjoyer of the Waking State, the Upanishad is telling that Ekona Vimshati Mukha 19 faces Saptangaha. This Saptangaha is a specific description of the Virat. Similarly, Hiranyagarbha. Similarly, Ishwara. So therefore we are apt to forget I am part of the Vishwa, I am part of the Hiranyagarbha, I am part of the Ishwara. Part means what? Always there is the whole and a part can never be without a whole, but we are likely to be selfish and focus only on the individual and then fear comes, want comes, action comes, trying to get fulfillment comes, everything else comes. In order to facilitate that remembrance, that awareness, that if I am in the waking state, I am the Virat. If I am in the dream state, I am the Hiranyagarbha. If I am in the deep sleep state, Sushupti state, I am the Ishwara. So from the reality point of view, I was never away, but from the experiential point of view, I seem to be separate. So that's why it is said, The same Turiyatma, he is called Vishwa and he is there as if in the right eye and the same discards the Vishwa dress, puts on Taiyasa dress and where does he function from? In the mind because mind means memory. Memory means he recollects all the experiences which remain in the form of memory and goes on recollecting them and rearranging them. That is the speciality. In the waking state, we cannot rearrange, but in the dream state, we can rearrange everything and discarding... What is happening? Hello? Somebody seems to be speaking. Oh! But why are you telling me after such a long time? How long? Oh! Okay. I hope. So anyway, I will put this record, you know, later on you can take it. But what we are telling, Godopada is summarizing all the six mantras and now you are able to hear properly? Are you able to hear me? Yes, Swamiji. Very clearly, Swamiji. So Godopada is summarizing all the six mantras of the Upanishad and in the first Karika, he is telling it is the same Turiya which is putting on three different dresses, but it is only one Turiya. The dresses change, the experiences change, the action changes, but the one which is putting on the dresses is absolutely one and the same. In the second Karika, he is telling that where is this person, the Vishwa resides in the right eye. Why is it? Because in the Upanishads there is a mention that Bhagawan is more manifested in every human being in the right eye. So if we can recognize that Bhagawan, that Paramatma, that Turiya in the right eye, then we will be able to progress and identify ourselves with the universal. That is the purpose. Vishwa must identify with Virat. Taijasa, where does he reside? In the mind, in the memories taking hold of the memories, he goes on rearranging them. That's what I said. In waking state, whatever happens, we are experiencing. You can't rearrange them according to our likes. But in dream state, we can rearrange them in every way. But in the Sushupti state, the same Turiya puts on a particular dress where everything is merged as it were, covered up as it were, and experiences what is called Sushupti. Sushupti means to be completely merged in, where? In that state, which is called Avyakruta, unmanifest, or deceived state, whatever we call. But in every state, Vishwa is one with Virat, Taijasa is one with Hiranyagarbha, and Pragnya is one with Ishwara, and a part of the Virat is called Vishwa, part of the Hiranyagarbha is called Taijasa, and a part of the Ishwara is called Pragnya. There is no difference at all. So what is the point? That this special emphasis of the Bhagawan, specially residing in the right eye, is for the purpose of Upasana, for the purpose of achieving Oneness with the Universal. Now, as soon as we enter into the dream world, Taijasa lives in the world of the memories, and as soon as he enters into the deep sleep state, then he puts on another dress where he experiences division-less Ananda. That is why it is called Anandamaya Kosha. Now, one of the opponents raises this question that the physical body merges in the subtle body, and the subtle body merges in the causal body. That's why we are not awake, we are not also aware of the dream state. Nakanchana Kamam, Kamayati, etc. Now the question that comes is what is the status of the Prana? Now Prana, without Prana, physical experience is impossible. The eyes cannot see, the ears cannot hear, the legs cannot move, the hands cannot hold. So we can understand Prana is fully functional. But when the same physical organism merges in the subtle organism, Vishwa merges in Taijasa, what happens? Still the heart is beating, still everything is happening, Prana is there. Even though the physical body is not experiencing, or we are not consciously experiencing, but Prana is maintaining the physical body. But it is also maintaining the dream world, because there the mind has to function. Mind requires energy, mind requires Prana. Prana is energizing the mind to imagine, to rearrange, to experience, to be happy, to be unhappy. Activities of the mind, it requires to be sustained, energy is necessary, that energy is supplied by Prana. Wonderful. Now what happens? This subtle body, this Taijasa, merges in the Sushupti, Prajna. Now the question is, is the Prana also merging? What happens if Prana merges? People will be dead. But Prana goes on, sustaining the physical organism, sustaining the mind, etc. Of course mind is not there, we are not aware, but it is there. Now the third state, the Sushupti state, it is called Avyakruta, unmanifested. Everything is there, but in an unmanifested state, like the whole tree is in a seed. The question is, what happens to the Prana? Does it also become Avyakruta, unmanifest? If it becomes unmanifest, then a man will be dead. No sadhana is possible. First night itself, he will be dead. Every Jiva, after being born, as soon as he enters, giving up the waking and dream, enters into the Sushupti, and he will be dead. But then everybody sees Prana is alive, and we also see, as soon as we wake up, oh, I am still alive, though I am not thinking that in this Sushupti state. So the Purvapakshi, the opponent, means Shankaracharya himself, raises this doubt, in case any one of us have this doubt in future. Rarely any one of us have this kind of doubts, but anticipating at least one or two among thousands may have this doubt. Shankaracharya himself raised this question and answering, no, it is called avyakruta, but it is vyakruta. Now what does that mean? Either tell it is vyakruta or avyakruta. Why do we say both? Then Shankaracharya explains, well, when we are in the waking and dream state, we are aware of this Prana, and not only aware of Prana, but aware of the five separate functions of the Prana. Prana, Vyana, Udana, Samana, Apana. Prana, Apana, Vyana, Udana, Samana. And they have specific functions. And when we are in the dream state also, subtle body also is sustained by the Prana. But when we are not aware, Prana is working. But from the viewpoint of Prajna, even though Prana is working, but the Prajna is not aware. And that is why he is called avyakruta. Prana is called avyakruta. I hope the point is clear. From the viewpoint of the Prajna's experience, everything is avyakruta. He is not even thinking. Therefore, Prana is also as if non-functioning. But from the viewpoint of waking and dream, Prana is very much functioning. And when other person sees, I am sleeping, I am not aware my Prana is functioning. But other person understands, observing my breath, my heartbeat, etc., this person is still alive. That's why he will not make preparations for funeral ceremony. So only when we come up, again we take up, that means not that we are restarting Prana, but we are reconnecting with the functions of the Prana. That is all. The mind recognizes the functions of the Prana. This is one point. Then the second point is, this avyakruta Prana is called Ishwara in the Upanishads. For what purpose? For the sake of Upasana. How do we understand it? Because what is the first thing God has to create? If He wants to create, what is the first thing? Prana. That's why in the Raja Yoga, Swami Vivekananda says, the Prakruti or Maya becomes grossified into Akasha and Prana. Akasha is the material and Prana is the energy. When both these combine together, the whole world, as it were, comes up. That is what we have to understand. Okay. Now, the purpose of all this is to attain oneness of Jivatma and Paramatma. So start like this. In the Upanishads, it is said, Prana is Ishwara. Therefore, that Prana, which is nothing but Ishwara, and this Prana, which is functioning in the individual, they are not two. Just as my body is part of the Virat, my mind is part of the Hiranyagarbha, my Prana is also part of the Hiranyagarbha, Virat, as well as Ishwara. It is for the purpose of what we call Upasana, contemplation, that this idea is given. So this is the essence of what Shankaracharya wants to tell. To the Purvapakshi, he says, from the viewpoint of others, Prana is still functioning when this person himself is in deep sleep. But from this person's pragma state, he is not aware that his Prana is really functioning. And we have to apply the same thing when a person seems to be after an accident or some brain disease, he becomes unconscious or he is in a coma. That's what we have to apply. So that is the one particular point. And if we understand what I said, then all the answers have come. And the second point is, so this Prana is called Avyakruta, unmanifest. What does it unmanifest mean? There is something inside it which is waiting for the proper time to become manifest. Supposing a seed is dead, as Sri Ramakrishna says, there are some seeds and when they are roasted, the Prana is not there, but they appear to be like seeds, but they do not function. They can be eaten, they can be cooked, but they cannot be made to sprout, seedlings, etc. So that means that Prana is there. So unless they are roasted and when are these roasted? Only when Atma Jnana comes, then Pranas will be roasted. Then it becomes Nirbija. Then it will not give. So what does it mean? See, when we are talking about birth, birth means Prana. Previously, nothing was visible. Then immediately, supposing a mother gives birth to a baby and the baby is dead in the womb and the mother gives birth and we say this is a dead baby, there is no Prana there. But usually the mothers give birth to live babies. And then what is... Ah! This baby is breathing. He has got Prana. And that Prana has that power to manifest as the body-mind to lend its energy to the whole function of the body-mind and that's what we call life. That is why they are called Prasava Atmaka. Prasava Bija Atmaka Tvancha. That is what we have to understand. So whether that Prana, when it becomes manifest, both in the dream state as well as waking state, but it is also in an unmanifest state, as we say, do not misunderstand. Unmanifest means it is not functioning but waiting to function. For example, if the Prana becomes unmanifest and it says, let this fellow wake up, then I will also wake up. There would be no waking up because without Prana the fellow will be dead. So this Prana is what makes the birth, what makes the growth and when the Prana departs, then that body simply will not be useful. Another body has to be given. But of course the Soakshma Sarira will be there. How long? Until Mukti is attained, Atma Jnanam is attained. This is the essence of the second point Shankaracharya wants to tell. So I already mentioned a very involved commentary is given to save all of us from unnecessary confusion. I am giving you the essence of it. So there is in the Upanishads Prana. The words like Atma, like Prana are used in a very confusing manner in the Upanishads. So there is in Chandogya Upanishad there is this sentence Prana Bandhanam Hi Somya Manaha Somya O Ernest Sadhaka Manaha This mind is nothing but Prana Bandhanam is completely tied up with the Prana. Here Prana means we are not talking about the life force we are talking about Ishwara, Saguna Brahma. Prana Bandhanam Hi Somya Manaha See how confusing these words are in the Chandogya Upanishad. Simply if we had said that this mind is tied to Ishwara because mind is coming from Ishwara then the meaning would have been far clearer. Unfortunately for whatever reason Prana Bandhanam it is tied. This Jivatma who is nothing but Prani is tied to this Ishwara. In other words every Jivatma is nothing but a part of the Ishwara. That is what he wants to say. Now the next objection comes. There is in the Chandogya Upanishad 6th chapter, 2nd section, 1st mantra it starts like this Sadeva Somya Idamagre Asit O disciple and good Somya means good looking one in the beginning there is only Sat pure existence pure existence alone is there and later on it manifested itself grossified itself and it became this entire universe of what we call the Virat universe Hiranyagarbha universe and Ishwara's universe. Now that word Sat is tied to this Prana Shabda Vachyam here Prana means Ishwara so Sat Brahma Prana Shabda Vachyam that particular word called Prana is that Sat. Now earlier we said Prana is unmanifest and then the opponent wants to tell I hope I am able to convey you this word Sat in the Chandogya Upanishad is interpreted by Shankaracharya and some other Acharyas as Saguna Brahma because the whole creation can come only from Saguna Brahma Saguna means with Maya Nirguna Brahma has nothing to do that's why Ramakrishna says Brahma, Saguna and Nirguna are not two separate Brahmans they are the same Brahma then why we use two words says when Brahman is looked without any activity activity means only three creation, maintenance and dissolution and in fact our whole life is nothing but these three only so this Prana it is Ishwara this Ishwara is a Saguna Brahma or Nirguna Brahma unfortunately is Prana Shabda Vachyam Sat Brahma so in the Chandogya Upanishad that Sat is called here by Prana Shabda now Prana means it is what is it what is that Sat is it Saguna Brahma or is it Nirguna Brahma that is the objection so the opponent says it is Nirguna Brahma and Shankaracharya says no it cannot be Nirguna Brahma it can be only Saguna Brahma what does it mean so remember how to tie all these ideas we are having here is the Turiya it puts on the dress of the Prajna and experiences that particular state called Avidya which is called Avyakritam, unmanifest that word unmanifest please keep in mind because unmanifest means when the right time comes it becomes manifest and that unmanifest has another name called Prana that Prana has another name called Ishwara and that Ishwara has another name called Sat now I hope you are able to Prana is unmanifest Prana is Ishwara Ishwara is totality of the unmanifest Avyakrita and Ishwara's another name is Sat from that Sat only the entire universe has come it lives in it and in the end it goes back to it this is how normal understanding should come but the opponent how are you Oshaar how do you dare to say it is Saguna Brahma it is what is called Avyakrita Brahma why don't you say it is Nirguna Brahma now for that purpose Shankaracharya is telling he is going to reply, no it is not Nirguna Brahma, it is only Saguna Brahma, why what is the reason because that Sat Brahma in the Chandogya Upanishad what is the following sentence telling in the beginning there was only Sat and from that Sat this entire universe creation and maintenance and dissolution has come now this universe can come from whom, only from the unmanifest when the unmanifest falls under time, space and causation it is called manifest when the unmanifest can be experienced in time, space and causation that is called manifest simple example, these are profound deep thoughts supposing you see a seed mango seed for example, do you see the entire mango tree, you will see something some useless thing is there you break that mango seed it is first of all dry you break it, you will see a little bit of something but you don't see not even one green leaf, not even one green blossom, nothing you will see so that is why it is called bija bija means unmanifest but it contains the entire mango tree when it is put in the right place, desha and when the right time comes and when a bit of water is put at that time, slowly it becomes manifest so first of all I want you to understand what is called manifest what is called unmanifest I hope you are able to understand clearly what is manifest what can be experienced in time at a particular place and for a particular reason is called manifest, vyakruta but the same thing when it goes back to its unmanifested means what, beyond time beyond space, beyond causation but it is called avyakruta, unmanifest so Bhagavad Gita also tells beautifully every human being before birth is in an unmanifest state what is the reason? It is very scientific the reason is if something is there is nothing there no unmanifest at all then it can never come into birth there must be known or unknown, seen or unseen experienced or unexperienced it must be there in such a subtle form, you cannot experience it but when we are able to experience it, that is called manifest so as soon as this unmanifest material called baby is born at a particular place, at a particular time and in a particular way we call it a baby is born, then he grows we see the birth and then he dies we see the what is called the state of the dead, but then where does this go back into the unmanifest? The whole Srishti is from the unmanifest to the manifest, from the manifest to the unmanifest eternally it is going on that unmanifest state of the entire world is called Vishwara, that is called Saguna Brahma, Saguna means what? Brahman, Nirguna Brahman with Maya with the capacity to manifest the entire universe that is called Saguna Brahma so that is our interpretation following Shankaracharya but the opponent, opponent means our unthinking mind, it raises the question, why can't we take it as Parabrahma and for that Shankaracharya gives a brilliant reply but before that let me complete it this Saguna Brahma why is it called Saguna? Because Gunas will come out of it, what Gunas? Prakruti Prakruti means Sattva, Rajas and Tamas and the whole universe is nothing but manifestation of the Sattva, Rajas and Tamas, therefore it can only be Saguna Brahma, that word Sat used in that 6th chapter, 2nd section 1st mantra of the Chandogya cannot be Nirguna Brahma it can only be Saguna Brahma, that is what he says, how do we know it is Saguna Brahma? Because Bijaatmakatvat, because from it, it is like a Bija from a seed, the entire tree comes out, in fact not only tree it is wrong to say trees alone have got seed, human beings also every Prane comes from a seed only we don't call it seed sometimes we call it seed, the Purusha Bija or Stri Bija that is whatever life is there, that is called nothing but Bija, so this Bijaatmakatvat, therefore it must be only Saguna Brahma not Nirguna Brahma, this is the 1st answer 2nd answer, to remove any possible lingering doubts Shankaracharya takes up and supports it with a 2nd argument he says okay, oh opponent let us take it your contention that this word Sat used in the Chandogya Upanishad is okay Nirguna Brahma then what happens Nirguna Brahma Nirguna Brahma cannot be the cause of this entire universe because Nirguna Brahma is Nishkriya Brahma Nishkriya means actionless actionless means changeless changeless means no creation, no maintenance no dissolution now we have to understand this Prajna in that state deep sleep because it is called unmanifested you cannot say he is Prajna he is no longer called Prajna he is called Ishwara and this Ishwara is called Saguna Brahma, suppose this you say, this Vishwa merges in Taijasa this Taijasa goes into deep sleep deep sleep state is called oneness with Ishwara and this Ishwara is Nirguna Brahma and if Ishwara is Nirguna Brahma, you know what happens there is no world why is there no world? because the first Jiva, first time he goes into deep sleep he becomes one with Nirguna Brahma and that is called Mukti and there will be no coming back at all but what do we see after some hours from the waking point that fellow who has gone into deep sleep that fellow who is described as becoming one with Ishwara that fellow who is described as being with Saguna Brahma if he has gone into Nirguna Brahma, he will never come back, there would be only death of the body death of the mind, Paripoorna Mukti, no Sadhana is needed, all that we need to do is fill up your stomach with first class sweets and whatever you like for the first time and then happily go into the deep sleep state and you have become a Mukta Purusha and you are never going to come back, but what do we see? we see every fellow that goes into deep sleep unless of course Prana departs for some reason in sleep also some people can die but normal people they come back, since they have come back you have to ask did they come from Nirguna Brahma or did they come from Saguna Brahma we will be ashamed to tell if he has come from Nirguna Brahma and therefore it must be only Saguna Brahma because Saguna Brahma is the bija, just like bija is in an unmanifest state and after some time when the rainy season comes when the seed touches the soil and there is a little bit of water and it is right season and immediately it manifests its unmanifest form, becomes a full fledged either a plant or a bush or a tree or whatever it is either a baby or a young man or a young woman and old man old woman and death also will occur, but then this is what we see everybody practically gets up from the deep sleep state even though it is in identical state with Ishwara, that Ishwara who is called Sat, he must be Saguna Brahma only and not Nirguna Brahma, you must understand it crystal clearly because identity with Nirguna Brahma, Tattvamasi Guru says, this fellow, what does he say? He doesn't say I am Saguna Brahma because if he says I am Saguna Brahma, he has to come back but he has to say I am Parabrahma, I am Nirguna Brahma and immediately he becomes one and there is no coming back he becomes Mukta Purusha ok, this is the first argument that the word Sat in Chandogya is really Saguna Brahma, don't mistake it for Nirguna Brahma and Shankaracharya gives another beautiful argument now, what is that argument he says supposing supposing this bound soul this Jivatma he is going continuously through the three states but then what happens if he is going and becoming one with Nirguna Brahma, we have already explained that argument he will become Mukta but then what do we see we see that this fellow comes back, therefore it cannot be from Nirguna Brahma, it can be only some Saguna Brahma but now Shankaracharya gives a very ingenious statement now say supposing just suppose, ok for the time being, this is called Abhyugat that is temporarily accepting the opponent view in order to convince him to defeat him later on Abhyupeta Vada suppose I accept ok, that word Sat really means Nirguna in the past, so many great souls did Tapasya, Sadhana for billions of years and have become merged in Nirguna Brahma supposing you contend, oh opponent that Nirguna Brahma from Nirguna Brahma this Jivatma again comes back so this great Mahapurusha, Sadhu, Rishi who attained Atma Jnana who was he before he attained Atma Jnana, he was a Jivatma after attaining Atma Jnana what happened, he obtained the knowledge, I am Brahman becomes one with Brahman and if that Nirguna Brahma again has to become this universe what happens to this poor soul as if he is catapulted back into this Samsara because if an Avidya Upadi Yukta Jivatma merges in Nirguna Brahma and again comes back because we see every sleeping soul getting up in the morning again or at any time for that matter of fact, similarly this Mukta Purusha who obtained that knowledge becomes one with Nirguna Brahma and again he is kicked out means that Mukti is most worthless Mukti, Mukti means what, for eternity a person is free but according to you this is only for a few hours Mukti for that I don't need to do any Tapasya, you stupid fellow all that I need to do is eat stomach full and just lie down on a comfortable couch or easy chair or bed the more comfortable the better and I will immediately enter into the state of identity oneness with Nirguna Brahma and that is Mukti and if that Mukti is attainable by just sleeping it can be also lost by just getting up and that Mukti is worthless by definition Mukti means a person permanently is freed from the attachment to this body mind no Karmaphala will ever bind him because what is it that brings this Prajna back, it is the Karmaphala, as it were Ramakrishna gives a beautiful example all these deep thoughts are what is called condensed what is called they are made one in that example, there is a mongoose, it lives in a hole in a wall and whenever danger threatens it and it goes into that small hole and then nobody can do any harm to it until it comes back, but what do some mischievous children do they take a piece of rope, when that fellow is not aware, the tail is hanging and then they will tie a very heavy brick to it now that fellow, he tries to go inside, but the heaviness of the brick pulls it back and he falls it now what is Ramakrishna trying to tell that this, so long as that heavy brick is there thread is there, the fellow cannot be free like that, so long as there is this seed state so long as there is this karma phala this karma phala is that like hook, another example is when people go to catch fish and they put some bait and throw one curved very sharp knife edge we call it gala and then this poor fish it is deceiving fish, that is what Ramakrishna expressed, thinking that it is a very delectable piece of food it swallows it and then that hook, it pierces it and it cannot go if it is heavy fish it will struggle a little bit but as soon as the fisherman pulls the rope and immediately that fellow has to come back, there is no other way and like that, every prajna, with a hook he goes as it were temporarily as it were the mongoose had entered into that state, it cannot live for a long time because the weight of the brick will inevitably make it with a thud to the ground, like that every person even if it enters into nirguna, if nirguna identity with nirguna brahma still with this hook that nirguna brahma is a worthless nirguna brahma but that is the opponent's mistaken idea so therefore what we need to understand is this nirguna brahma is pure mukti and once a person attains, forever he is freed, it is eternal, it is infinite it is changeless, it is absurd to say the infinite become finite, the eternal has become temporary, this temporal, these are all very irrational type of thoughts, so then what is the answer the answer is prajna becomes one with ishwara, ishwara is called saguna brahma that saguna brahma is called by the name sat in the chandogya panchat, therefore this is the truth of the matter is, these are all states of bondage, so from saguna brahma for some time he will get good amount of rest but the weight of the karma phala pulls this fellow back and then he falls with a thud, this is what the Shankaracharya commentary wants to say so in support of that argument always Shankaracharya quotes how do we know it is nirguna brahma then he says neti neti not saguna brahma not saguna brahma and what is the nature of that nirguna brahma speech cannot express it, mind cannot express it and then what is its nature kenopanishad that nirguna brahma is far beyond what is known and far beyond what is also unknown, again these words are confusing, known and unknown, known means what knowledge of the manifest unknown means what knowledge of the unmanifest it is beyond both so if it is and from bhagavad gita also here bhagavad gita also says that brahman pure brahman is neither sat nor asat whereas ishwara is both sat and asat from brahman's point of view it is sat from manifest point of view it is asat but nirguna brahma is beyond both existence and nonexistence or sat and mithya so if the word sat is used in the meaning of nirguna brahma then every jiva with the first experience of sushupti becomes liberated but what do we say every jiva comes back that means that mukta purusha also comes back that means it is not real mukti therefore it cannot be that one becomes identified with nirguna brahma and comes back therefore it must be only saguna brahma because if one identifies by whatever means with the nirguna brahma that is the mukti that is permanent there is no doubt he will never again come back there is no doubt again he is going to come down such a what is called condition never exists why? because there is no hook there is no karma phala there is no desire that is one and a side argument also chankaracharya gives jnana dahya bheja bhavecha so jnana burns the seed of avidya now supposing every jiva becomes identified with nirguna then what happens that is called jnana there is nothing called unconscious identifying with nirguna brahma such a thing is a stupid idea because he is full chetorupaha is full what is called chit chitsvarupa parabrahma and therefore there is no need for any sadhana there is no need for any knowledge but it is clearly said knowledge burns the very seeds of avidya and therefore even for that reason also the state attained by every ignorant jiva in the sushupti state is only isvaratva but he has to come back again and until all this karma karma phala that means attachment to the body and mind are completely burnt out so that there is no question of the seed again sprouting when it is completely roasted burnt there is no question of that seed becoming a seedling etc then sadhana alone can give that one otherwise without sadhana without any knowledge everybody attains but as we said we see everybody coming back and that means there is no anirmoksha prasanga there would be no permanent mukti at all and that is most undesirable because every scriptures purpose is only to lead every jiva to that ultimate reality therefore these are the important points we have seen first of all we have seen this prajna is with jivatma that is bija avastha that means after sometime he will wake up then he becomes one in that state of sushupti with isvara that isvara is called sat in the chandogya upanishad this is the clarification of shankaracharya of that particular word sat that occurs in the sixth chapter second section first mantra of the chandogya upanishad that is all he wants to say so what is the purpose purpose is this waking dream and dreamless these are all states of bondage but if we can understand I have nothing to do with these three only because of me only I only put on these three dresses and acting as if I am the waker, I am the dreamer I am the sleeper the moment I wake up to the truth that I am changeless all these three states are changing all the three dresses are changing all the three activities are changing and that leads to mukti with this the second karika is over in our next class we will take up the third karika and now our progress must be very quick so we will do that Om Jananim Shardam Devim Ramakrishnam Jagat Gurum Pada Padmet Ayo Shritva Pranamahim Uhurmuhu May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with Sati Jai Ram Krishna