Dakshinamurti Stotram Part 28 on 28 March 2021

Full Transcript(Not Corrected)

Om Jananim Shardam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Muhur Muhu Om Yo Brahmanam Vidadati Purvam Yo Vaivedams Chah Prahinoti Tasmay Thamma Devam Atma Buddhe Prakasham Mumukshuru Vaisharanam Aham Prapadye We are studying the 7th verse shloka of the Dakshinamurthy Stotram Pali Adishwapi Jayagradhadeshu Tatha Sarvasu Avasthasu Api Vyavruttasu Anuvartamanam Aham Iti Antahaspurantam Sada Swatmanam Prakati Karoti Bhajatam Yo Mudraya Bhadraya Tasmay Shri Gurumurthaye Namayidam Shri Dakshinamurthaye He who, through the auspicious sign of knowledge called Jnanamudra, Chinmudra, reveals to his devotees who have surrendered themselves to him, which persists in all stages of ages, childhood, boyhood, youth and old age, also persists in all states, waking, dream and deep sleep, and in every other condition, and he who constantly manifests himself inwardly as I, Aham, Aham Iti, to him, that divine teacher Shri Dakshinamurthy, is this prostration, is this Namaskaram. So we have been dealing with, it is a continuation of the 6th shloka, in spite of all the changes that take place in every created thing, either living or non-living, even mountains have birth, they also grow and there is also death, deserts also same, forests also same, mountains are also same, rivers also same, every inert thing, planets, stars, the astronomers have conclusively proved, every millisecond, so many stars are coming into birth and also going back, and when a huge star attains to that state of death, it contracts itself into unimaginably singular point, that is called the point of singularity and it becomes so powerful, and it can become a black hole also, devouring, like mother Kali, the whole thing. This was what Swami Vivekananda's beautiful poem, Kali the mother, in a way, as a scientist, we can interpret it as a moment of singularity. Every shaking step destroys a world forever. How many worlds are coming into being and being maintained and disappear, and this also has been so beautifully expounded in the 11th chapter of the Bhagavad Gita, that is to say, any creation is going on all the time, maintenance, sthiti, is also going on, as well as what we call destruction is also going on all the time in this world. So, but in spite of all these flux changes that are continuously going on, there is one thing that never changes and without which changes can never take place, that is so wonderful, Aham, Aham, it is Purantham, continuously it is manifesting as I am, I am. If a mountain had language and can speak, it says, I am a mountain. In fact, it is said in our Puranas, earlier the mountains were alive and they were doing lot of mischief. They were flying here and there and crushing to death hundreds, thousands of creatures whenever they want, wherever they want. So, Indra had taken his Vajrayudha, cut off all their wings, so they have become sthanus or immovable, that is one of the meanings of the Parvatas. According to Vedanta, there is nothing in this universe which is devoid of consciousness. There is no such division as inert or with life. I quoted several examples earlier, Shri Ramakrishna once saw a huge stone following him on the banks of the Ganges. He himself was surprised. He looked back and saw that the stone was following, jumping it was following and he thought it was illusion of my eyes, rubbed his eyes and again looked, walked forward and all the while looking and he found the stone was following him. Later on he said, who can put a demarcation, a line of demarcation and say, who can say what is alive and what is dead, what is jada and what is chetana. There is nobody, we can really make that difference. This is absolutely true and it is in accordance with the highest teachings of the Vedanta. The whole life has been first of all divided in this Seventh Shloka to highlight in front of our eyes. All the changes takes place. We know that the whole world, according to Sanskrit language, the world is called by two names. One is called Jagat. Gati means movement, Jagat means constant movement and our life in this world is called Samsara. What is Samsara? Sarathi. Sarathi means constantly flowing, that is called Shru and then Samsmarathi, continuously. Time without record is flowing continuously. That's why the famous Buddhistic statement, no man steps into the same river twice. So our ancient people have found it out very early in life. Our Rishis have made it completely, that it is completely, what you call, all the time moving and it never stops. But psychologically, we have to understand, every movement can be discerned against the background of that which has no movement, no change. Movement means change, change means time, space and causation. The whole life of human being is a continuous flow of continuous changes. All these changes have been very rationally, logically, have been divided into three categories. The first is whole life is divided into four stages. Of course, you can also divide it into six stages, eight stages or ten stages, every ten years, one-one stage like that. But for convenience sake, Shankaracharya had divided it into four stages. What is it? Babyhood, adolescence, youth and until old age. Then he has taken every day as one unit of change and every single living creature goes through this state. I suspect even non-living things also go through these states, only we do not call them waking dream. But scientists have found out quite a number of years back, even so-called lifeless metals have fatigue. Not only metals, if we can extend that idea, maybe wood also goes through state of fatigue. That's why every factory has to be given rest at least for a week or 15 days. Continuously nothing should be run and otherwise so many accidents have happened. Now fatigue is a specific condition of living things. How can it apply to so-called metals and when I said wood, that is only my imagination but there could be a possibility is there. Previously even plants etc. were considered as what you call non-feeling. Jagadeesh Chandra Bose has conclusively proved plants have feelings, they have emotions, they experience happiness and unhappiness and they love some people and they hate other people also. According to their growth it is very nicely proved. Who can put a line and say that other so-called non-living things can go through these three experiences, waking, dream as well as dreamless. Okay, even if I exclude non-living things, even do modern scientists accept that creatures, microbes for example, mosquitoes or ants are small creatures like that. Do they go through these three states of waking, dream as well as dreamless? Definitely they all go through that. Not only that, scientists have conclusively proved that ants have 28 language signs for communicating with each other and this communication can take place both verbally means with sound and non-verbally which is called mudra, which topic I will come again in a few minutes time in this class itself. Everyday experiences especially of human beings have been divided into three of which we are very much aware. So many times we discussed the waking, the dream and then the dreamless state. So first of all life is, whole life is divided into four stages and it has something to do with the growth of this physical body. Then the mental experiences of our life every day continuously in a continuously moving cycle, waking, dream, deep sleep, again waking etc. etc. Then the third one which is very little noticed but it is continuously every minute our life we are going through so many changes that is sometimes I am healthy, I am not healthy, I am full of enthusiasm and I am very dull, I am depressed, I am looking forward to live my life etc. etc. This is one division, subdivision and the second subdivision is whatever be our experiences but one thing continuously it ends in judgmental values. There are only two, Sukha and Dukha, either I am happy or I am unhappy. So why are we discussing these three types of experiences? Growth of the body and continuous experience throughout the daily life and from birth to death, various kinds of actions and reactions throughout all this, they all fall under the category of change. Change, change, change. Now throughout the change, how do we know it is changing? Who is it that knows that something is changing? That someone who is continuously aware of the continuous change and experiences clearly that is changing. That person must be unchanging and that being who without whom changing can never take place, he is called the subject and what changes is called the object and we have also yesterday enumerated that one is with life, another is without life, one is with consciousness, another is without consciousness, one is the truth, another is what we call Mithya. Remember always Mithya means it doesn't fall under truth, it doesn't also fall under non-truth. Truth appearing partially is called Mithya. It is a very peculiar state. A snake is neither real nor unreal. If it is real, it is a special object completely separate from the rope. If it is unreal, we can never experience it. But we do experience and it is subject to time, space and causation. What does it mean? Suppose only semi-darkness, you see this something and you think that it is a snake but after some time daylight comes and immediately you find out that it is not a snake, it is a rope. What happened to the snake? Snake has merged into its completeness. The partial knowledge has now become full knowledge. That's why I prefer to call Mithya as partial knowledge. So there is one, again it's the background of whom all these changes are taking place and what does that one call himself? Aham, aham, aham, iti sphurantam. Continuously this word sphurantam is a very beautiful word. That means you don't need to search. Is there something? The searcher himself is himself. Aham, this is me, this is me. And continuously it is reminding us. It is making us become aware of it and that aham is unchanging. It cannot be changed. That means it is not subject to what we call time, space and causation. It is unlimited. That which is continuous, it is eternal and that which is eternal is infinite by nature and that is called Atma, Paramatma, God, Brahman, Ishwara, Shiva, Vishnu, Jesus, Allah. Call by whatever name you like. That's absolutely fine. This is the main point. In this particular seventh shloka, there are two facts. What are the two facts? Something is continuously changing and there is something which is observing that changes without changing because by logic anything that changes cannot witness that which is changing. Therefore, there is unchanging something is there. Continuously these two streams are there. Now in between these two streams of one is changing, another is unchanging, there is something caught in between. This is called Jeevatma and this individual soul and this Jeevatma produces or manifests in the form of Aham and this Aham are two types. One, that which is continuously identifying itself with the ever-changing and that which is continuously identified with the never-changing. This I, this is the most important point. This is called Viveka. Viveka means Nitya and Anitya. Discrimination between what is temporary and what is permanent, what is unreal, what is real. Most people do not understand. So they say God is real and the world is unreal. What do you mean by that? It is very vague, obscure idea. But if we can understand what we are discussing now, there are two phenomena is going on as it were. Even to call it phenomena is a misnomer but for the sake of clarity, I am using that word phenomena. One is the continuously changing events which is called Prakruti, which is what we call our life and the second is continuously witnessing and observing all the changes that go on and both of these, that which is changing, that which is non-changing produce two types of what we call egos. One is the changing ego, another is the unchanging ego. I have also explained it many times but the concept is difficult. So I will explain it again. See supposing you come across, imagine, not imagination, everyday experience. You are hungry and you have very tasty food and you eat that food and then you feel temporarily of course that I am happy and that happiness has a reason, that which we have discussed earlier. That while analyzing deep sleep, every experience of happiness and unhappiness in the waking and dream states seeks a reason. For this reason I am happy, for this reason I am unhappy. I got very tasty food, I am happy and somebody insulted me, I am very unhappy. Both these happiness and unhappinesses are called dualities. I identify myself with this changing event because nobody feels I am happy continuously. Similarly nobody feels I am unhappy continuously. You know why? Because if anybody says I am continuously unhappy, then he will never know what is called happiness and if he doesn't know what is happiness, he will also never know what is called unhappiness. Supposing you are living 24 hours in the same, imagine a bright light, 50,000 watt light and you are imprisoned in a room and day and night you feel this light is there and after few days you will not understand what is night, what is darkness, you will not understand surprisingly what is light because to understand something we must have the knowledge of the opposite. Some Buddhists have made some experiment, even now they are experimenting it. In UK they are taken into a deep cave where it is completely dark and they are asked to stay there for days, even months. Then what happens is first of all they will know what is daytime, what is nighttime because they were accustomed before entering into the cave that I used to get up at this time and when I get up after several hours that is the daytime and after several hours of being in the daytime I become tired and then I go to bed. So there is a sense of time and this sense of time is associated with day or night because of the habit and after some time in this deep darkness, the patterns of sleep also change and then they lose all sense of time because previously daytime and night, day and night fix some idea in our minds about time. Now time becomes a continuous experience and so we lose the distinction daytime and nighttime. When time loses that duality then the whole sense of the time itself vanishes. They don't know what is day and night. They don't even know after some time what is darkness because they don't know what is light and they don't know what is the sleeping time because we invariably associate sleeping time is only at night and working time is at daytime. This distinction is completely lost and they become disoriented and it produces panic in some of them, in many of them. So after that they are brought out and they are left, as Sri Ramakrishna says, like the fisherwoman who cannot sleep without the fish basket. But there are some people who thoroughly enjoy that so-called induced timelessness because of the physical conditions of complete darkness in the cave. These are wonderful experiments. So coming back to our subject, there are two eyes, egos. One ego is continuously identifying I am happy and because everything is changing that I is associated with that particular event which the person thinks is a happy event but very soon that passes away because everything changes. So that happy event becomes unhappy event. Unhappy event produces unhappiness but that also continues only for a short time. That unhappy event becomes happy event. Like that it continuously changes. That is one type of I and this Jeevatma most of the time is identified with these changing events and that is called bondage. But at the same time there is an integrating personality which is a permanent I which is associated not with Chidabhasa but with Chit itself. This is called Sakshi Chaitanya and then continuously goes on with, Oh! I was in the waking state. I was in the dream state. I was in the deep sleep state and here also language helps us. Only when we are in the waking state can we really say I am. We can never say about to dream. I am dreaming now. Only we can say that I had a dream, I had sleep but I am in the waking state and all these analyses take place usually very rarely in dream and never in deep sleep but most often in the waking state only. Continuously I was there, I was there, I am here. That I has never a break. This is called Sakshatva and this we are using all the time. This conflict comes with which I? Should we identify ourselves? Do we identify with the happy events, unhappy events or do identify with the fitness, witness I? Sakshi Bhava and what is spiritual life? Gradually to separate ourselves, unglue ourselves from this identification with the temporary and being a witness that is called spiritual practice and a time will come when we see the whole thing is passing show and what is the result? A passing show when we understand it is a passing show it is opposed to the idea it is a reality and when we understand it is not real that which is unreal cannot affect us. This is a psychological fact that if you think something is real then you are affected. That's why Vedanta gives many examples. Supposing you are walking on the seashore and you get see one sea shell sometimes it shines like silver and you go near it and then you find out it was appearing as silver it is not silver. Now you have passed through two states from a distance you have seen something shining like silver and there is every possibility it may be silver so you rush there and why did you rush? What made you rush? That idea perhaps this is real silver so the moment you understood this may be real silver you ran towards it. The moment you come to know it is unreal immediately you can invite the whole world can come and loot it you will not mind you will be only a happy person. The famous example so long as we think it is a snake it creates an effect and whatever can create an effect according to us that is only reality. Unreality can never affect us even unreality, reality but imposing the idea of unreality in its effect also cannot frighten us. I'll give an example to make this point clear. See if you are walking in a solitary place and sometimes wild animals frequent it like our Mayavati and then you come across suppose a tiger or a leopard or a bear it could be anything these are quite dangerous especially a female bear with cubs is extremely dangerous. If you are encountering it is an absolute real situation it is a real bear, real leopard, real tiger then you try to flee for your life because anything you think real whether it is real or not whether it is real or unreal that understanding comes later but if you think it is real and it is dangerous immediately it affects you. This is one scenario. Another scenario you go to a zoo same bears are there same tigers are there same leopards are there anything dangerous can be there but they are all in the cages. In this example all these things are not imaginary things day or night with light or without light they are real only but you understand you enjoy it because the danger part of it is not there. Anyway what I am trying to tell is that so long as we have the idea something is real it must affect us either positively or negatively but when we have the real knowledge not only something is real but it is the most wonderful reality only positivity is there no negativity is there and that is illustrated in the sixth shloka which is through Nidra what is that? That reality is there is no duality that means we don't need to depend upon anything that means we can remain a witness and then as a witness we can be very very happy people and that is the experience we all had and that is what is elaborated here. So I have spoken for nearly 32 minutes what is the essence? The whole life is a change that is the first point there is no life without change all the second point all these changes have been subdivided into three categories the gradual growth what we call Shraddhvikara but we are talking about Panchavikara death we are not including has been divided by Shankaracharya into four stages you can also divide it into five stages excluding the sixth one which is called as a Mrutyu or Apakshiyate Vinasyate that is one classification every day we are going through this what we call waking, dream, dreamless continuously in a cycle whether he is a saint or sinner king or pauper everybody has to go even every living creature that is the second classification third classification every creature not only human being even a mosquito some mosquitoes are lucky mosquitoes some mosquitoes are doomed to death the moment they approach somebody they die immediately so nowadays we have got electric what you call killers like small bat if you wave there several mosquitoes will die immediately but there are people without any electricity electric bat is there electricity is not there so they also some mosquitoes lucky mosquitoes and some lucky mosquitoes will get healthy people deeply asleep completely unaware and some unfortunate mosquitoes the person has just now had a deep sleep and woken up at that time only the mosquito discovered him and this fellow simply smashes it into chutney that is called unlucky mosquitoes every creature I am not joking every creature continuously from birth to death until one dies are undergoing different experiences but whether it is the Panchavikara or it is the three states of experience or a continuously passing through positive or negative experiences in life there is a witness a subject the knower Drik or Drashta which never changes and that is continuously making itself available to us Spurantam Aham Aham Aham Iti and all these states are changing that is what is called Vyavruttaha means that which separates one stage from the other stage from childhood to adolescence adolescence changes into youth youth changes slowly into old age waking changes into dream dream changes into dreamless happiness changes into unhappiness health changes into illness or sickness or good luck changes into ill luck or bad luck so continuous changes and we identify ourselves usually that is why we say I am young or we say I am in the waking state or we say I am happy or unhappy I am healthy I am sick etc etc but that I is the I which creates bondage which is called Samsara but there is another I which is constantly witnessing as what Aham Aham Aham but that Aham as I said that which identifies with the continuously changing experiences and that which is continuously witnessing the changing I is always changing from one state to the other state I am young I am old or I am in the waking state or I was in the dream state or I was in deep sleep state or I am happy or I was happy I am unhappy I was unhappy so this is also changes are there this I is dying and again being reborn continuously usually our problem is we identify with this changing I which is called Jeevatma and along with the Jeevatma Paramatma is there that Paramatma never goes through any change he is merely a witness without intentionally witnessing that is an important point we have to understand I gave two examples you don't ask fire why are you doing the action called burning you don't ask the sun why are you doing the action called shining it is not an action because that is its nature again I will explain to you this very important point say there is cold water imagine it is winter and cold water in winter is most unwelcome hot water in hot season or summer season is also equally unwelcome so in winter season you want to heat the water now you put it on an electronic heater or bring some firewood light up the fire and go on heating the water the water acquires that quality called warmness, hotness similarly the Agni if you ask why are you warming the water that is called an action it doesn't say it says what are you talking about what is water who is warming who is being warmed the fire absolutely doesn't know anything because that is not a deliberate action that is its nature and that nature will never change so also at night you can question the sun why are you not shining now daytime you are nicely shining night time you will simply go to sleep and if you ask the sun the sun says what are you talking about what is day what is night what is called sleep does the sun ever go to sleep does the sun ever wake up this is called Brahmati oh the sun is rising the sun is setting the moon is rising the moon is setting it is we foolish people who attribute all these things of course for the purpose of Yavaharika transactional utility it is very useful but the moon or the sun or the fire they do not deliberately do any action and so when we are talking about the witnessing eye don't attribute it and say now you are doing some action called witnessing or seeing no the witness doesn't do anything it is just its nature to witness is its nature and it is not doing it deliberately how do we know because here is the test any action that we do affects us because we never do any action without some motive we want to get some result so we perform some action and we will be either happy or unhappy according to what result we get either now or later but the witness is not expecting anything he is not doing any action because he has nothing to expect but it is very nature so every action brings a reaction the witness is not doing any action therefore there is no reaction therefore it is not a doer it is not an experiencer it is neither an enjoyer etc enjoyer you know bhokta that word it can be misleading word bhokta doesn't mean enjoyment bhokta means experience it could be happy experience it could be also unhappy experience during all those varying states the sense of I is always shining at the innermost essence of every human being that awareness is called the Atman Paramatman Brahman God etc this truth that there is a witness and how do we know that there is a witness Dakshinamurthy through his grace he is demonstrating this in the form of a Mudra that Mudra is called Chin Mudra whatever we have discussed from the beginning of today's class that is there are certain things changing and it is the nature of the world to change and it will never remain unchanging there is another reality called Sakshi pure Chaitanya Shuddha Chaitanya which only goes on witnessing not as an action but as its very nature and it never undergoes any change that is the important point and how do we get this knowledge that there are two one is changing one is the non-changing that is where the Mudras come into our play the whole philosophy of this seventh shloka is to find out who am I really am I the changing I am I the witnessing I and we get confused and most of the time identify ourselves with the changing I this mistake that is we identifying ourselves with the ever-changing I is called Prajnaparatha it is what is called a crime against consciousness Isavasya Upanishad calls it Asurya na mate loka Andhena tamasavrutah Thante pretyabhi kachchanti Ekecha atmano janah Prajnaparatha Prajna means wisdom Aparatha means crime that means we ourselves kill ourselves by wrong knowledge and whole spiritual life is to go beyond this so this I is continuously there but as I said there are two I's and we have got a choice should we identify with the ever-changing we are already doing it you are not sitting there and discriminating and go on deciding with which I we are going to identify we have already identify ourselves with the ever-changing I and that is what is called I am born I am a Jiva male female young old happy unhappy and continuously being carried away by the changing events we are already caught this is called Samsara but at some point out by God's grace or whatever we awake and then we start discriminating and there is something wrong here so I must identify with myself with what we call this unchanging witnessing I so that is what this particular verse is telling but how to identify ourselves how do we know there is unchanging witnessing I and our Guru here Dakshinamurthy Dakshinamurthy means God himself in the form of our own Guru what is he doing? Swatmanam prakati karothi bhajatam yo mudraya bhadraya he is revealing himself I am the witnessing self and to whom not to any Tom, Dick and Harry yo bhajatam those who worship him oh you have got favorites you have got fans you will not reveal this truth to those who do not approach you no no that is not the thing those who are ready those who are endowed with the necessary qualifications for them he is revealing it remember earlier maunam yakhya prakatitam the whole Dakshinamurthy is giving this wisdom silently and how? through this chin mudra maunam yakhya yakhya means elaborate bhashya elaboration explanation but not through verbal communication mudraya bhadraya bhadraya means the most auspicious mudra and this mudra we are using in day-to-day life all the time before I go there I want to talk about a little bit even in Gita while doing this what is called stuti the glory of the Bhagavad Gita I salute namaha to whom? Krishna what Krishna? he who has brought out the essence of all the Upanishads in the form of the milk that is well known as Bhagavad Gita Gita Amritam and then how is he conveying? Jnanamudraya through this Jnanamudra now look at Sri Ramakrishna's pose of Samadhi in the standing posture have you noticed it? right hand is pointing with one finger upward and the left side it is there across the chest this is also from a senior Swami I heard this one that Sri Ramakrishna says through when your heart experiences this truth God alone is real and everything is unreal and that is called the state of Samadhi one attains that state of Samadhi only at that time and then we know what is what is a Mudra? it is a non-verbal communication and we are all familiar with particular types of Indian dances first particularly Bharatanatyam Bharatanatyam if you have noticed absolutely there is no verbal singing or anything nowadays they put background some song etc but the person who is dancing never sings absolutely through the gestures of the hands and legs and then of course body pose and as well as face especially expressing grief joy and so many other things mischief everything so Bharatanatyam then national Mudras are there but at Victory Mudra I hope you will understand when you put like that that is also there Victory Mudra is there that is very very important for us Victory Mudra is there so you do like that Victory Mudra and then there is also yes I have succeeded in it so you put like this and say no no no nothing has happened like that that is also there all these Mudras are wonderful methods of communication to the other even from a long distance and then most wonderful animals also have got these Mudras and one example only I will cite when the what we call the honey bee and there are some honey bees which are called searchers they go out and find out some place where there is absolute food is available plenty of nectar is available and then as soon as they get that information they come home and they dance and make sounds in a particular way conveying exactly where is this source of food how far it is and in what direction one has to go and every animal does it Elephants are well known to communicate with each other by tapping with their foot the earth even when they are 50 miles apart the elephant belonging to one particular group absolutely knows where the other elephants are there in constant communication and we know whether it is monkeys etc or birds etc they have their own peculiar Mudras non-verbal communications of course verbal communications too so Mudras are used but of all the events Hindu Poojas are full of Mudras I'll just give you a few example one is when we are purifying the water what is called Avaguntana Mudra left finger we do like that then there is a Dhenu Mudra is there like this we make then there is a what we call Kurma Mudra is there when we have to meditate we put it our fingers near the here with one flower Kurma Mudra is there then when we wanted to purify offering Matsya Mudra is there so Avaguntana Mudra Dhenu Mudra Kurma Mudra Matsya Mudra there are so many other Mudras are there and all Gods and Hindu Gods and Goddesses are worshipped is it only Hinduism no Buddhism has got his own Mudra Dharma Mudra is one of the famous Mudras Bhumi Mudra is another famous Mudra in Buddhism Christianity when they do service in the their churches they have got their own Mudras like that everything has got a Mudra in fact when devotees come and meet saintly people Sadhus or Sanyasins what do they do they make Pranams or they make the hand gesture Namaskara what is that Namaskara it is a Mudra indicating I respect you and I bow down to your wisdom Pranama means complete self-surrender Mudras are non-verbal communication instruments and in spirituality also they are very important of all the Mudras the best Mudra is called Gnana Mudra and this Gnana Mudra every saint is depicted showing Gnana Mudra what does the Gnana Mudra show I had already elaborately discussed it in my past classes there are five fingers are there these five fingers notice if you are looking at it do not put up the video and just listening one two three this is called Sthula Sharira this is called Sukshma Sharira this is called Karana Sharira this is indicative of Jeevatma always we say you you you I I I only automatically it comes so this is Jeevatma and this indicates Paramatma Paramatma you notice is completely separate from Jeevatma now the Jeevatma is united with this Sthula Sukshma Karana Sharira but when by the grace of the Guru knowledge comes then this index finger that means the Jeevatma becomes completely united with the Paramatma this is called Chin Mudra as you notice clearly a kind of circle is formed here and these are separated even though they are there this is called Jeevan Mukta Avastha let there be bodies let there be mind it doesn't matter I know who I am and to know that is Aham Aham Itis Purantham I am Paramatma I am Paramatma I am Paramatma during the entire growth of the body during the experiences of daily waking dream as well as dreamless during every other state that we go through whether I am happy or unhappy I am that Paramatma this is being indicated this knowledge is being communicated by the Guru to his disciples Mauna Vyakhya Prakatitam and that is what this Swatmanam Prakati Karod he is revealing himself as what I am the witness I am completely detached I have nothing to do even though they are there they cannot affect me because they are not real Thus Swatmanam Swatmanam Prakati Karodhi Bhajatam Yo Mudraya Bhadraya by that Chin Mudra Tasmai Sri Gurumurthaye Namaidham Sri Dakshinamurthaye Naturally when I understand the significance of this Mudra and then what does it indicate by your grace I know not only I am that Paramatma there is absolutely no difference between you and me by your grace only I was able to understand the complete identity between myself and then between also the Guru and also the Paramatma three types of differences are there the Guru Sishya Sambandha is there Karya Karana Sambandha is there then this Balya Jagrat Avasthasu also is there Swaswami one is a master one is a servant and Pitru Putradhi I am the father I am the husband I am the wife I am the child etc I am a friend I am an officer etc these various identifications are which are Mahamaya's delusions that we identify with them forgetting what we really are the essence of this seventh shloka is that I am that witness of all the changes that take place if we have understood it then we have understood the entire Dakshina Murthy Stotram it doesn't mean you should not attend my further classes we will talk about them in the future in the eighth shloka in this world it is a world of duality and duality means more than one thing and wherever there are at least two there should be a relationship whether it is Jivatma, Paramatma or whether it is teacher and the student or it is parent and child or it is friend or enemy or it is happiness or unhappiness some kind of relationship that's why some great soul had defined life as a world of relationships our life is nothing but a world of relationships and that is beautifully depicted in this what is that one Vishwam Pashyati Karya Karanataya Swasvami Sambandataha Sishya Acharyataya Tatha Eva Pitru Putra Dhyatma Bhedataha Swapne Jagrativa Yayesha Purusho Maya Paribhramitaha but I come out of that Maya I come out of that relationships I realize I am one where there is one there can be no relationship at all all this knowledge I got by the grace of Dakshinamurthy who is manifesting in the form of my own guru so my salutations to my guru means I am saluting Dakshinamurthy means I am salutating Paramatma himself means I am saluting ultimately my own self this is a beautiful idea we'll discuss it in our next Dakshinamurthy class with this the seventh shloka is over Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Muhur Muhur May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti