Mandukya Karika Lecture 074 on 26 October 2022

Full Transcript(Not Corrected)

Om Jananim Shardam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Murumoho Om Bhadram Karne Vishrunayama Deva Bhadram Pashyam Aakshabhirya Jatra Sthirai Rangai Stushtu Vagum Sastanu Bhe Yashema Deva Hi Tanyadayu Swasthina Indru Vridhya Shravaha Swasthina Poosha Vishwa Vedaha Swasthina Starkshyo Arishtanime Swasthina Om Brihaspati Hridadhatu Om Shanti Shanti Shanti Hare Om 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 all of us. May the all-nourishing potion be propitious to all of us. May Garuda, the destroyer of all evil, be well disposed towards all of us. May Brihaspati ensure all our welfare. Om Peace Peace Peace be unto all. We have been summarizing the essence of the twelve mantras, especially for the benefit of those people who have joined newly. In our last class, we have been talking about the second stage of experience of every living creature called the dream state. So in the fourth mantra of this Mandukya Upanishad, a beautiful description, vivid, detailed description of the dream state called Swapna Vastha is given here. There are one or two points we have to remember all the time. The first point is that whatever state we are experiencing at any given time is the only real state. First, that is the first point. Second, that when we are experiencing any particular state, the other states automatically become negated or unreal states called Mithya states. And this will be further elaborated in the coming three, especially Vaithatya Prakarana, second chapter, and Advaita Prakarana in the third chapter. Now, whenever we are in the waking state and to experience any particular state, an experiencer is necessary and an object to experience is necessary and instruments through which we can experience, the experiencer can experience, the experiences is necessary. So, Pramatha means the experiencer who desires to have knowledge. Prameya, what type of experience he wants. You require a Pramana, the means through which he gains the experience. So, Prama, the knowledge that comes. So, these four always go together and that includes even what we call deep sleep, Sushupti sthana. So, we have seen in the third mantra, the description of the waking state. What is the waking state? It is the experiencer is completely using his body, containing all the Angas, seven limbs, that means all the sense organs, Ekona Vimshati Mukhaha, Pancha Pranas are necessary, Pancha Bhutas are necessary, Pancha Gnanendriyas are necessary, Pancha Karmendriyas are necessary, and through that he experiences the waking state. What about the dream state, next state? Exactly same thing, but there are a few differences are there, because every experiencer must have the instruments of experience, without which he cannot experience. Now in the waking state, the physical body, physical universe are the main instruments, whereas in the dream state, there is no external world, there is no external body. Body is not there, external world is not there, but there is a subtle body is there, Sukshma Sarira is there and all the impressions, memories that are gathered from the waking state are mixed and remixed in any manner that the experiencer wants to mix, it is there. What are the specialties? First specialty is the dream state is experienced purely in a private manner. Even if two people are sleeping on the same bed, for example, husband and wife, they will not know each other's dreams. It is completely a closed world and it is available only for that particular experience. Whereas in the waking state, if I am seeing a tree, everybody, anybody who has got eyes to see and wants to see happens to be there, can experience it. So it is Vishwanubhava, universal experience. Dream is completely private experience. Nonetheless, it is a real state so long as it is experienced. At the same time, the waking state because of which we are creating dreams out of the memories becomes null, void, mithya, asathya, whereas what we are experiencing becomes very effective. How do we know that? Very simple. Supposing in the waking state, suddenly a tiger starts running towards me. I will not simply keep quiet. I will be running away from that place, including I give up everybody nearby, even perhaps my beloved family is there. I will just instinctively run and try to climb the tree first. So that instantaneous reaction is the pramana, is the validity. That what I am experiencing, I think is real. But the peculiar thing is it need not be real. What is necessary is I should think it is real and that is it. Even if I am imagining a tiger is jumping at me, a snake is running towards me to bite me, it is not necessary there should be a tiger or a snake. It is more than enough if I think it is real and what I think really that it is real, that affects my behavior. Apply this to the dream state. Exactly the same thing happens that we come to know it is nothing but our imagination only upon waking up. But so long as the dream state is considered, it is not called dream state. It is called jagra davastha so long as the dream continues. Similarly, the waking state is no waking state when we enter into dream or dreamless state. These are very interesting points. We will have to take note of it. Now in this mantra, fourth mantra, description of the dream state. It is exactly the same instruments. There is a body but in this case it is a subtle body, not a physical body. Secondly, whatever I experience, the entire world is a creation of my own mind fashioned out of the waking state experiences. A third point, it remains private though it remains real. Fourth point, in comparison to this state, other states stand negated. That means they are not really real. For example, I may be in Varanasi but I may be dreaming I am in Bangalore and so long as I am dreaming I am in Bangalore. That is the reality that my body is lying in Varanasi that is not taken into account at all. So this is being described so beautifully. Swapna sthanaha, sthana here means state of experience. Swapna, that is fashioned out of my own memories which have been gathered from the waking state. And antah prajnaha, here the Jivatma is completely aware. Prajnaha means completely conscious, aware of what? Antah, what is inside? What is the dream? And saptahangaha, he has got a subtle body but this subtle body he doesn't think it is a subtle body. He thinks it is a normal body and like normal body it has got all the what is called Indriyas, senses of knowledge. But here saptah means seven, hangah means limbs, only two eyes, two ears, two nostrils and one mouth is taken but that is only figurative description. We have to take all the five senses of knowledge as well as five senses of action also. Why? Because even in your dream when you are seeing a tiger chasing you, you don't keep quiet. Oh, I don't have legs. How can I run? I don't have hands. How can I climb? How can I resist the tiger etc.? No, everything is there exactly like the waking state. So ekona vimshati mukaha that is the mind is fully functional and then pancha pranas are there. Five sense organs are there. Five organs of action are there. So five into five pranas, five, ten organs of both knowledge and action, fifteen plus four parts of the mind which is called manaha and chitta, then buddhi and ahankara. That is to say figuratively the entire mind is there. Entire body is there. Only it is a private experience and we realize it is a private experience only upon waking up. What does this Jivatma do? He is pravibhikta bhok, he experiences. Bhok means, the actual meaning is enjoyer but here bhok means the person who experiences. So bhok means experience. Experience can be happy experience, unhappy experience, any type of experience. Pravibhikta, crystal clearly as in the waking state, each separate. So he experiences and in this state the Jivatma identifying with that state, with that subtle body, with all those instruments. He is called Taiyasa in his individual aspect and he is called Hiranyagarbha in his universal aspect. And this is the description of the Vitiya Padaha, second state of experience. Just like the waking state is Prathama Padaha and this Swapna state, dream state, it is called the Vitiya Padaha. Let us not forget whenever we are talking about Vishwa or Taiyasa, we are part of the universal. Whether we recognize it or not, so in the waking state we are called Vishwa and Vishwanara combination. In the dream state we are called Taiyasa and Hiranyagarbha combination. We have to understand by extending the same idea to the third state also. And what is that third state? It is called Sushupti state. Sushupti means completely merging in one self. Now for the description of the waking state, one mantra is devoted, third mantra. For the description of the dream state, one mantra is devoted and that is the dream state. But for the description of the Sushupti state, two mantras are devoted. Naturally, is it a special state? Yes, it is a special state. Every state is a special state. But there is something very wonderful here. Now in Vedic terminology or Advaita Vedantic terminology, we forget that we are Brahman. We think we are the Jeevatma. So it is all due to the influence of Maya. And this Maya, when it is collectively called Maya, when it is individually called Avidya, Agnana. Now this Maya has two aspects. One is called covering aspect. First of all, it covers all the reality. Second, it projects. Projects and that is what we have seen in the earlier mantras also. Very elaborately we have seen. So they are given special names, Agrahanam and Niyathagrahanam. And Gaudapada quite unnecessarily, I think, confuses people with other words like Nidra and Swapna. Here Nidra and Swapna have nothing to do with what we understand by Swapna and Nidra. Swapna means a Jeevatma suffering from both not knowing what reality is and thinking it is something else. Like the popular example, a person forgets, doesn't know this is a rope, but thinks this is a snake. And in both waking state and as well as in the dream state, the Jeevatma is covered, influenced, overwhelmed, completely subdued by these two powers, what is called Avarana Shakti and Vikshaya Pashakti. But when we are coming to the Sushupti state, the thing is 50% of the Savidya called Vikshaya Pashakti is completely absent. And when Vikshaya Pashakti is not there, along with it also disappears, the subject and the object, the experiencer and the experienced, both become completely combined. And the person, he experiences one indescribable whole, he doesn't know what it is, but he knows that there is no distracting power, there is no projecting power, he doesn't know that he is Parmatma, he knows that I am Jeevatma, but he doesn't think I have a body, I have a mind. Absence of the body and mind, and therefore absence of external world as well as the subtle world, which go along with waking state and dream state, both disappear completely in the Sushupti state. And that is why there is no duality, there is no Dvaitam, he doesn't know what is Advaitam, but he doesn't know what is Dvaitam or duality. That is why even if a poisonous snake has coiled itself around this deep sleep person, he doesn't know, he is not frightened, he is blissful, that is why it is called Anandamaya Kosha. Absence of duality brings about this state and that is described in this fifth and sixth mantras. Why two mantras? Fifth mantra describes the individual aspect of Sushupti and the sixth mantra describes the universal aspect of Sushupti. And the individual who experiences Sushupti is called Prajna and the individual who identifies with the universal, he is called Ishwara. So the counterpart of Vishwa is Vaishwanara in the waking state. The counterpart of Swapna, dream state, is Taiyasa and Hiranyagarbha, the universal aspect. In the Sushupti state, the individual is called Prajna and the universal is called Ishwara. In a way of speaking, Ishwara becomes Hiranyagarbha, Hiranyagarbha becomes Vaishwanara, so Hiranyagarbha is what we call Saguna Brahma. And so the fifth mantra devotes itself exclusively to the description of what is called Prajna, the individual in the deep sleep state. Here the mantra five goes, yatra supto na kanchana kaamam kaamayate, na kanchana swapnam pashyate, tat Sushuptam. Sushupta sthane eki bhutah prajnanaghanah eva anandamayah anandabhuh ceto mukhah prajnah tritiya padah When the sleeper desires not a thing of enjoyment and sees not any dream, that state is called deep sleep state. The self seated in the state of deep sleep and is called Prajna in his individual aspect, in whom everything is unified, who is dense with consciousness, who is full of bliss, who is certainly the enjoyer of bliss and who is the door to the knowledge of the preceding two states, is the third quarter. Third quarter means third state of experience. Every living creature, as I have mentioned an empty number of times, every living creature, don't have, don't make any mistake that only human beings go through these three states. No, animals also go through the waking state, they also have dream, they also have Sushupti, fishes have also all the three states and by proxy even an amoeba must be having however crude it is, waking, dream, dreamless state, etc. All the three states are there. But this analysis, complete understanding of this one, this is possible only by the human mind, human thinking mind and that is what we have to understand it. So let us try to understand it in a different state. Yatrasuptaha, that when the Jivatma, after getting out of, after experiencing waking state, after experiencing dream state, Nakanchana Kamam Kamayate, he doesn't desire anything. That means what? Kamam Kamayate. Kamam means desire, Kamayate means a desirer, doesn't desire. That means this is the description of the waking state that he gives up, he transcends the waking state. What about the dream state? Nakanchana Swapnam Pashyate. He doesn't see also any dream. That means he is not in the waking state as well as he is not in the dreaming state. And that state which is outside both the waking as well as the dreaming state, that is called Sushuptam or the third state, Sushupti state. But the mantra tells us, Tritiya Padaha, only at the very end. We have to add it here, Tritiya Padaha, Tat Sushuptam, this is called Sushuptam. Sushuptam by Sandhi becomes Sushuptam. Sushuptam, Su means very well, Sushuptam means what is called sleeping state. And what is the nature of this deep sleep, dreamless, wakingless state? Beautiful description we are coming. Sushupta sthanaha, in this Sushupta sthana, Sushupta sthane, when Jeevatma is experiencing this state called Sushupti, Ekibhutaha, that means the waking, the dream, that means the subject and the object, the aware and the knowledge, everything becomes Ekibhutaha, it becomes completely one. Pragnana Ghanaha, and his consciousness, he gets out of the limitations of the waking state, limitations of the dream state and he is much more awake. But he doesn't know that he is Paramatma, he doesn't know that he is really Brahman, Ishwara, Atma. But his awakening, Chaitanya, consciousness is much, much, much more less limited than in the waking and the dream state. Not completely waking up state, but is much better, much less limited than both in the waking and the dream state. That is why he said Pragnana Ghanaha, as if the whole consciousness has become condensed as it were to a great extent. How do we know? Because Pragnana here means Chaitanya, Chaitanya means Paramatma. What is the nature of Paramatma? There, Sat, Chit and Ananda. So the nearer we are to Atma, then our Sat state will be deeper, our Chit state will be deeper, our Ananda will be much more greater. And what limits our Ananda? It is outside objects which are happening in the waking state. Since this Jiva Atma has got out of this waking state, that outside division of both the enjoyer and enjoyed, knower and the known, he gets out of it. Similarly, he gets out of the same state which is the same in the dream state also. So here, subject and object become completely one. Therefore, the Pragnana, the Chaitanya of both the subject and object, now there is no division. That is why it is much, much more. And how do we know it is true? Because we are aware of only one thing. I am so happy. So in the waking state as well as the dream state, sometimes I am happy, sometimes I am less happy, sometimes I am unhappy. There is light and there is darkness. There is I and there is you. Everything is divided as it were. But in this Sushupti state, even though I don't know, this division, that is to say the Vikshepa, the projecting power is completely absent. And that is why, I gave you an illustration, a tiger is sitting near your head to gobble you up, but you are in deep sleep. Or a poisonous snake has coiled up, raised its hood and is about to strike you, but you are not aware of it. You are in a blissful state. What does that really mean? If you analyse, it means there is no division. I am the body and here is a dangerous tiger animal, here is a dangerous snake and both of them are there to eat me up. Who can eat up whom? Only when we are talking about the body, aware of the body and something outside the body and then only that experience can come. But here both have become one. So in that state, so long as that state lasts, I have no fear and absence of fear is what is called absence of duality. And when there is no duality, who is the killer? Who is the killed? Who is the experiencer? Who is the experienced? That division is completely gone. That is called the state of Prajnana Gana, a condensed consciousness as it were. Condensed consciousness means we have to understand there is no duality there. I don't know who I am, but I have no division in that particular state and that itself will bring tremendous Anandamaya and that state is a complete state from the beginning to the end. When it starts, when it ends, nobody knows. It is called state of Anandamaya. Anandamaya Kosha it is called. From the body model, Panchakosha model, this is called Anandamaya Kosha. From the three body, Sthula Sharira, Sukshana Sharira, Karana Sharira model, this is called Karana Sharira. And Anandamaya, bliss and bliss and bliss, nothing else is there. And then here is an additional note I want to give you. Suppose as soon as we wake up, we start analyzing this state, but this is not the state of Samadhi because when a person experiences Nirvikalpa Samadhi, then he is completely in that blissful state. Is there any difference between this Nirvikalpa Samadhi state and this Sushupti state? Really speaking, so far as experience is concerned, there is no difference because there is no time, there is no space, there is no causation. But there is a difference. What is the difference? That is why it is called Cheto Mukaha. I will come to that point that both the waking state as well as the dream state are like a huge tree. Potentially, it is there to manifest itself in a seed. That way, this is called seed state. Another name for seed is called Karana. That is why it is called Karana Avastha, Karana Prapancha, Karana Sharira. And through Karana Sharira, the Jivatma will be experiencing it. So far as experience of Ananda is concerned, there is absolutely no difference. Anyway, there is a difference. I don't want to confuse unnecessarily. When the time comes, perhaps I will talk about it. So far as we are concerned, whether we are in Nirvikalpa Samadhi or in this Savikalpa Samadhi, it is like Savikalpa Samadhi more like. There is no difference between the Ananda aspect. But then what happens? This state is not going to last long. And that is why that state is going to create. It is coming to an end and immediately we fall back as it were with a thud from that sleeping state into either waking state or dream state or whatever states. Only two states are there. Remember, there is no other state. So that is called Anandamaya state, Eva Anandamayaha. And then here, what does this Jivatma do in this Sushrupti state? He is called Prajnaha, Ananda Bhuk. He experiences bliss, nothing but bliss. What is bliss? That happiness, it is wrong to call it happiness. It is right to call it bliss. What is the state of the bliss? It is beyond both happiness and unhappiness. Because if you are using the word light, already you have in mind the word dark. If you are using the word man, already there is a word called woman. The idea is crystal clear. But here the person goes beyond the duality. So that is called Anandamaya and Ananda Bhuk. And there is not one millisecond break in his Anandamaya experience until this Sushrupti state lasts. That is why a very important point to take note is when we enter, we cannot find out time. Because when we are within time, it is not Sushrupti state. And when suddenly we enter, you cannot take note of it. We go beyond time. Therefore, automatically we go beyond space. Automatically we go beyond causal state. And that is why this is Ananda Bhuk. Bliss, so bliss. He will be enjoying. But then the mantra also tells us, Cheto Mukhaha. Mukha means door. Doorway to Chetaha. That means Chetaha here means both to the waking state as well as to the dream state. Again the same circle. From the waking, we enter into the dream state through a door. And through a doorway, from the dream state to the dreamless state. And through another doorway, again we go back into either dream state. Usually that is what this Upanishad tells us. That as if this Sushrupti state is in between these two states. So if we are in the Swapna state, if we want to go back to waking state, for a however short a time, we have to go. Like if there is a middle room, if you want to come from the third room to the first room, you will have to pass through the second room. Similarly, from the first room, if you want to go to the third room, we have to pass through the second room. So the second room is the Sushrupti state as it were. This is what our Brihadaranyaka Upanishad is giving the example of analogy of Mahamatsya, a great fish, how it stays in the middle of the river, but sometimes it comes to the left bank, sometimes to the right bank, etc. But we don't need to bother about all these technical details. What is important is this is the third state of experience. All the living beings go through continuously one after the other. But in this state, the experience of bliss is too much, however time it may last. Actually, because there is no time, you can't even use the word short and long. But the same state is described as Cheto Mukhaha. That means it is having the doorway through which we descend to the other two states. And this third state and the person who experiences the third state is called Prajnaha. And this is called Tritiya Padaha, state of experience. This is the marvelous description of the fifth state. The Upanishad, we have to take note, is not talking about something exotic, something beyond our experience. Every Upanishad is talking about whatever we are experiencing all the time, whether we are aware of it or not. Naturally, before I go further, I want to just emphasize this particular point. What is this point? So, Sir, do you mean to say that we also experience something beyond these three states? Yes. Every scripture, its very purpose is to say, do not confine yourself, do not identify yourself with any one of these states. As I mentioned earlier, when we are experiencing the waking, we identify ourselves with the waking. When we are experiencing with the dream, we experience with that state alone. And disregarding, considering the other two states as unreal. If one state that we are experiencing at the moment alone is real, that means automatically the other two states are unreal. Okay. Then, there is a state which is called Turiyam. But you said just now, the scripture never describes anything which we are not experiencing. So, are we also experiencing Turiyam? Yes. All the time we are experiencing and I will give you two points here to understand it. So, first let me give you an illustration. Suppose there are three rooms and they are side by side like a triangle. So, room number 1, 2, 3. You enter from outside into room number 1. Remember, this analogy is a very, very beautiful analogy. Keep it in mind. You enter from outside and then you enter into room number 1. You identify completely with room number 1. Just like a man, when he goes to the office, he becomes an officer. Perhaps, not really, but you have to imagine, exercise your imagination that he is totally identified, I am an officer. And after completing the office job, suppose he enters into a sports club and he identifies, I am a tennis player, I am a footballer, etc. And so long as he is there, as if he has forgotten everything, he identifies himself, I am a tennis player, I am a footballer, I am a bad maintainer and bad maintainer, any whatever it is, so he can think like that. You have to exercise your imagination. And then he comes home. Then he identifies, I am the husband of so and so, I am the wife of so and so, I am the child of so and so, I am the father of so and so, etc. So, at every stage, as it were, without forgetting, background knowledge, it is exactly the same person, whether he is at home, he is in the office, he is in the sports club, he is somewhere else, he never forgets that I am one single person. So, that remembering, I am undivided, one single person, not identifying with any other states is a comparative analogy with this Thuriyam, fourth state. So, as if you entered into the first room and you are saying, I am Vishwa. And of course, Vishwanara, because we are not talking about a room, talking about the entire state of experience of the world. Similarly, we have the experience of the world called dream state. That is room number two. When I enter into that room, I forget I am the Vishwa or waker or the sleeper. I only remember I am the dreamer. That alone becomes the reality. And then imagine, you enter into the, or I enter into the third state, third state, which is called deep sleep state, where there is, I am not aware of the waking. I am not aware of the dream. I am purely Anandamaya Kosha, in the Anandamaya Kosha. I am the Ananda Bhuk. But I know that the waking state has changed. The dream state has changed. The deep sleep state also changes, but there is no change in me. I am that one. I am in the room number one. So I am the room number one. I am the room number two. I am the room number three. So no change has taken place in me. All change is taking place from one room to the other room. And if I can identify myself, or rather dis-identify myself with all the three rooms, I am myself, which is called Turiyan. With this analogy, what I want to tell you, that is it possible that we are all the time experiencing, yes, just this person, whether he enters the rooms or doesn't enter the room, he knows I am so and so. So and so, only temporarily he says, until I am in the office, I am the officer. Until I am in the club, I am the sportsman. Until I am sleeping, I am the sleeper. But this is me. I am so and so. That knowledge will never disappear. So this is one tag, one way to understand it. But I will give you another. But this requires a little bit deeper thinking. And I am confident you can understand it when I clearly describe it. See, in between these three states, three rooms as it were, three states of waking, dream, as well as deep sleep, there is a no man's land. Who am I in that no man's land? So, I am that pure Atman, not identified with any state. As soon before I enter into this room number one called waking state, I am Turiyam. When I enter, I limit myself to that particular room environment and so I call myself as Vishwa. Similarly, when I get out, similarly, when I get out, before I enter, between the exit and the entry, exit from the first room, exit into the second room, there is a no man's land is there, where there are no limitations of waking, dream or dreamless. At that time also, I am Turiyam. Similarly, when I am entering, leaving the second room, entering into the third room, there is a no man's land. I identify myself with pure consciousness that is unlimited by waking, dream and dreamless states is called pure consciousness. I am that pure consciousness. This is one time. So naturally, for those who have got imagination, there is another way of understanding. So, this takes, waking state takes several hours. Dream state also takes a lot of time and deep sleep state also can last a long time, of course, from the waking point of view. But in between states is only very few minutes, very few seconds, you can say, I am Turiyam. No, it is not like that. All the three states of experience are states of thought. And you see, when we are in the waking state, we are thinking, our thoughts are changing. When I am seeing a tree, that is a tree thought. For example, you have to listen carefully, try to understand. And the moment my mind strays from the tree to the bird on the tree, I forgot the tree. Only the bird is in my center of consciousness and the thought of the tree disappeared and the thought of the bird is now fixated in my mind. In between these two thoughts, between forgetting the thought of the tree and cherishing the thought of the bird, there is no thought. And in between two thoughts, that is a state of pure consciousness. This marvelous idea, even intellectually to digest it, brings so much of joy. Think over it. I can only describe it a little. So with this aside note, as it were, we are entering into the mantra number six. What is the difference between mantra number five and mantra number six? Mantra number five is the description of the individual experience of Sushupti and mantra number six is the universal experience of universal Sushupti. An individual can only experience individual waking, individual waking, individual dream, individual Sushupti. But Vaishvanara is the experiencer of universal Jagradha avastha. Hiranyagarbha is the experiencer of universal Vrishwapna avastha. But Ishwara is the name who is the experiencer of the universal Sushupti avastha. He is called Ishwara. Now you have to, you should, Ishwara means Shiva. Shiva, Shankara, etc. So between the Paurani concept of Shiva and Shankara and Ishwara, you have to separate that idea. Here we are talking about the universal experiencer of universal Sushupti state is called Ishwara. Ishwara means the unchallenged Lord. He who rules everything because from Him Srishti, Sthithi, Laya are going to come out. This is the mantra number six. In contrast to the description of the individual experiencer of the Sushupti, the mantra number six gives us extraordinary description of the Ishwara who is the experiencer of the entire universe in its Sushupti state. With this, let us enter into the mantra number six. So this is Ishwara's description. This is the Lord of all. This is omniscient. This is the indwelling controller of all. This is the source and indeed the origin and resolution of all beings. Again, a marvellous, most marvellous description. First, Sarveshwara means Ishwara includes Hiranyagarbha and Vaishvanara. Therefore, Ishwara includes Pragna. Ishwara includes Taijasa. Ishwara also includes what we call Vishwa. And that is why He is the ruler of everybody. And Yashasarvagneha. Sarvagneha means just like a mother, to give a crude analogy, knows better about the baby than the baby itself because she has conceived, she has nourished, she has nurtured, she had given birth and even now the helpless baby is looked after by mother and the baby cannot even express what is happening. But the mother is given by God an intuitive sense whether the baby is happy or unhappy, ill or well. And this is what happens in the case of the animals also. A veterinary doctor cannot be told by any cow or horse that I am suffering from headache, toothache, stomachache, etc. He has to guess by observing certain Lakshanas. So a mother, every loving mother tunes in with the baby and she instinctively understands. So this Sarveshwara, this Ishwara, Sarvagneha, He knows everything. He knows the present. He knows the past. He knows the future of every creature, both living and non-living in this world because He is the Bija, He is the root cause. And then where does He live? Esaha Antaryami. He is there just as clay is there as the inner material, outer material. His Ishwara is there as the inner material, outer material. That is why Bhagawan is called Antaryami. He is there in the hearts of everybody. And then Esaha, that means His Ishwara is Yoni. Yoni means the origin. Origin of what? Origin of Srishti, Sthithi, Laya of this entire world. And that is what is described here. This word Yoni is what is called reproductive organ of female because whether it is man or whether it is human or animal or even a plant, every female aspect of it is the cause, even though both male and female are combined there. So that is why He is called Yoni. He is the origin of all the entire universe. So it is explained again, Sarvasya of all people, Prabhava. Prabhava means Srishti, the origin. Apyayau as well as Laya including Srishti, Sthithi and Laya. He Bhutana, Sarva Bhutana, all the beings. The word Sarva is not there. We have to use that word Sarva. So from this Eshwara, Srishti, Sthithi, Laya is happening. He is the origin and from Him everything comes. That means just as any number of pots come out of the clay, so Eshwara comes from Eshwara only. Everything comes out. That means everything is nothing but Eshwara. Just as pots are nothing but clay, any number of ornaments are nothing but gold, any number of furniture is nothing but wood. So the whole universe is nothing but Sarvam Brahma Mayam Jagat. So this is the description of the Eshwara and I will stop here. These are all things. Remember, I want to close this talk with this caution. Every word in the Upanishad is something. First it has to be heard from a person who knows what he is talking about. And it should be heard with complete faith that what I hear is absolute truth. Shraddhavan. If I don't understand, it doesn't prove that the statement is wrong. It proves that my intellect is not capable of understanding. So I have to think about it. This is the first step. Having heard with complete faith and if it doesn't accord with my normal day to day experience, then I have to think deeply until all the doubts have been completely removed. This process of deep thinking is called Tapasya in the Taittiriya Upanishad. This deep thinking which is completely concentrated, focused upon right understanding. That's why we pray to the Divine Mother, Dheeyo Yo Naha Prachodayat. And that process is called Manana. Manana, the essence of Manana is that I really accept the statement of the scripture as complete truth. But having accepted the scriptural statement as complete truth, I must realize it through my own experience. And any Sadhana, the Guru prescribes or the scripture prescribes has to be followed without any deviation. And one day will come, by the grace of God, the teaching will be right, the path will be exactly suitable to my nature. And I will progress by getting rid of all negativity, all Vighnas, what we call. That is why we pray, Bhadram, Karnavi, Shunyama, Devaaha. And by God's grace, we realize what I believed all this time as Parama Sathya is absolute truth. This is the caution I want to tell that whatever number of scriptures, whether it is Gita or Gospel or Bhaja Govindam or Upanishads, this is the same rule that needs to be applied everywhere. With this, I will stop today. Any questions are there, I will take up. Om Jananim Shairadam Devim Ramakrishnam Jagadgurum Bhadapadmetayo Shritva Pranamami Mohan Mohan May Ramakrishna, Holy Mother and Swami Vekananda bless us all with Bhakti. Jai Ramakrishna.