Mandukya Karika Lecture 147 on 27-March-2024

Full Transcript (Not Corrected)

We are coming to the end of the Mandukya Karika, 4th chapter. In our last class, we have completed the 19th Verse or Karika. What does this Karika 90th tell us? There are four things. What are those four things? At the very beginning, we have to know them. What are they? The things to be avoided. The object to be realized. Things to be attained or accepted. And thoughts to be rendered ineffective. So, these are called the Heya, Apya, etc. So, we have discussed them. Just to the summary of it, the person, the practitioner, the Sadhaka, who wants to attain to the highest, he has to follow this fourfold plan, which we get in the final teaching of Holy Mother, which itself is a wonderful translation of the first mantra of the Eshavasya Upanishad. So, let us discuss briefly what she says.

Heya means whatever is unreal. We must develop complete dispassion through discrimination. So, what is discrimination? Separating the truth from the untruth. Give up the truth. Hold on to the truth. So, whatever is unreal or Mithya, the whole entire universe consisting of body and mind, that is called Mithya. And what does it mean? In the terminology of Mandukya Karika, not only Mandukya Upanishad, but Mandukya Karika, every Jeeva, individual soul, goes through three states of experiences one after the other. That is called bondage. That is called ignorance. That is called Maya. And that is called the waking, dream, and as well as deep sleep. So, what does it mean? Waking is not real. Dream is not real. Deep sleep is not real. But the one who thinks that I am the waker, I am the dreamer, and I am the sleeper, he remains. I am and gives up wakership. I am and gives up dreamship. I am and gives up sleepership. This is called Heya. Heya means totally, completely giving up. What should be given up? But it doesn't mean. This comes only naturally to persons who have realized God. But it doesn't mean we should give up everything. No, but we should keep three things until we reach the goal. What are they? We must have very as close a relationship, attachment towards first of all Ishwara, then our own Guru, then the scripture. Ishwara, Guru, and scripture. This is what is called Heya and Aheya. And what are the Gneya? What are the objects to be realized? This is the fourth state, called also Turiya, and to be realized by an intelligent, unconscious transcendence of the lower three. So for the first one, Heya, what did Holy Mother say? Stop finding fault with others.

So why should we stop finding fault? Because when I am seeing somebody, I am in ignorance. When I am in the waking state, I can find fault with others. When I am in the dream state, I can find fault with others. But what about the deep sleep state? There is nobody for me to find fault. Then what is the second one, Gneyam? Even though here Gneyam means, I want to know who am I. Kastvam, Koham, Kutaayataha, Taridabhrataha. In our Bhaja Govinda Stotram, we have seen Kastvam, Kaha, Tvam, Who are you? Where from have you come? Who are your parents? And where are you supposed to go? What are you supposed to achieve? Know this, my friend, my brother. Very interestingly, Shankaracharya uses the word, Bhataha. And this is what Kabir Das had adopted, probably following Shankaracharya. I am not sure. Kahata Kabira suno bhai sadho. In the eyes of Kabir Das, every sadhu is my brother. Because I am a sadhu, and anybody, any striving person, is called a bhai. Bhai means my own brother. And in the highest sense also, everybody is me only. There is no difference. So the second thing, according to Gaudapada, Gneyam should be known. What is it? So first of all, we have to give up Gneyam. Once we give up, what should be given up? Then our sight becomes extraordinarily clear. Then we can see what is Gneyam. What should be held on? What is the next thing? So whatever is eternal, that we have to hold. Whatever is unchanging, that's what we hold on. Whatever is your consciousness, eternal, unborn, Turiyam, called Brahman, that is what I have to hold on. So Brahman alone is the truth. That is what we have to know. Know means, not like a physics professor knows physics, a mathematics teacher knows maths. No. I am that Brahman. So this is what Holy Mother says. No one, my child, is a stranger. The whole world is your own. This is called Gneyam. So the things to be attained, what should be attained? Wisdom, peace, and absolute knowledge. These are the things to be attained. Aapyam. Then what is that I have to reach? Aapyam means the goal to be reached. So what is it? We are not talking about a realised soul. We are talking about a practitioner. Therefore, all this Aapyam means how am I going to know who I am. For that, certain qualifications are necessary. What are they? Sadhana Chatustaya Sampatti. Such a person is called Adhikari. A person is fit to approach a teacher, sit at his feet, and then get from the teacher Shravanam. And then he has to sit alone and practise Manana. And then he will have to convert his whole life. So Shravanam, Manana, Nididhyasana. Most marvellous epithets. And in the Bhagavad Gita, Krishna Bhagwan, especially at the end of the 2nd chapter, Stita Prajna Lakshanas, and practically half of the 12th chapter, and in the middle of the 13th chapter, and the 16th chapter, and the 18th chapter.

So Krishna Paramatma had already indicated what is the goal of life? To completely surrender to God. Sarva Dharman Parityaja. That is the goal. Then is not Brahman Realisation the goal? Yes. Because Sharanagati means removing everything. Removing, destroying all duality. And what remains is only that pure Brahman. Just as a river falls into the ocean, in fact the rivers originate only from the ocean, and then naturally there is a teleological urge within every creature, within even the rivers. They want to go to their mother's place. So that is what is called the ocean. And we all have to go to the ocean. What is that ocean? Bhagavan Himself, Brahman Himself. For that, how do I go? So I have to become just as a river. If the river is in a lower place, and this ocean is at a higher place, it is never possible. That is why they measure the height of the things. That ocean will be what is called the most thing, except in perhaps Netherlands. Anyway, so these are the Amanitvam, Adhamitvam, etc. So many values are there. And then one becomes fit. And this is what is called Aapyam. The goal to be attained. What is the goal to be attained? To become Brahman. No. According to extreme Vedantic language, we do not need to become Brahman because we are already Brahman. Only that we have forgotten. We have to bring back the memory that I am none other than Brahman. And for that purpose, I will have to bring back my memory. And what is standing in between me and my memory? My Ahamkara. If I remove the Kaara, what remains is what is me. Aham. Remember Sri Ramakrishna's marvellous Pithi words. Aham. The ego can never be destroyed. Tism. Ism. They can be destroyed. Egotism. Whatever is added to after ego is called Ism. Egoism. Egotism. That has to be removed. Because that is what we are attributing. Superimposing ourselves. I am the limited. I am the body. I am the mind. That is called limitation. All these qualities will help us to get rid of that Ism or Tism. That is why the Prahlada story in the Bhagavatam, when his father said, Is God within this pillar? That pillar is Egotism. That Tism is the pillar. And when Hiranyakashipu destroyed that pillar, that means Ism. What remains? Aham. And Aham is exactly the same in Brahman, in anybody. We cannot distinguish it. That Aham is pure consciousness. Ajo Nityam Shashvatoyam Puranon Ahanyate Anyamane Sherere. So we have to develop these qualities. And by some people, these qualities are called destroyers.

What do they destroy? Just like alum destroys all the dirt and dust, etc. in water. And then it also gets destroyed. Similarly, all these qualities destroy that which is separating me from God. And it itself will disappear. Because part of this destroying quality belongs to Maya only. So this is what Sri Ramakrishna means. Vidya Maya is the bondage. Vidya Maya is like alum. It is Maya only. But Vidya Maya destroys Avidya Maya. Then what happens to Vidya Maya? So Vidya and Avidya are destroyed. Then Maya will not stay. Because Maya can only manifest either as Vidya or Vidya. So that is practice. Certain spiritual qualities. These are called Aupanishadic dharmas. Te mai santu. Te mai santu. Then we come to the fourth one. Pakyam. While the thought to be rendered ineffective. There are certain thoughts. And all the thoughts to be avoided can be summarized into one thought. I am not Brahman. I am Anatman. In other words, I am Jeevatma. That is, I am Anatma. I am not Brahman. So that thought has to be made ineffective. Pakyam means that which is to be cooked. So you cook something and it becomes very helpful for us. Pakyam. So these are animal instincts. Terrible animal instincts. You open the newspaper. You see only in the form of certain persons, certain events. And every event is caused by certain persons. And those persons are only what is called manifestations of pure, fiendish animal instincts. Attachments, hatred, passion. And this is my religion. Fanaticism, etc. Pakyam means we must completely burn them down. So just as Sri Ramakrishna used to say and Upanishad also says, So when a seed is fried, then it becomes very tasty. We can eat it. But it will not sprout. So after cooking... So there are some wise people. There is an English saying that half of the egg I want to have omelette. And the other half I want to make a chicken out of it. That is unfortunately not going to be possible. So you may become chicken after eating. That is a different issue. So Pakyam means really you completely burn it out. And Sri Ramakrishna says when we are making, that is called you take some grains. And then you... Especially some type of eatables. And then when you fry them, some of them become what we call in western countries. When you go to theatres, etc. You get this puffed up white things. And then you buy one big bucket. And then go on eating them. But they will never be useful for sowing and then reaping. So that is called Pachanam Pakyam. We have to burn them. This is called Bharjita Bheejam. Bharjita means the life is completely taken out. And these are what is called Pakyam. So Heyyam, Gneyam, Aapyam, Pakyam. These are the four things. And this is what we discussed actually in our last class. Very important. This is called Sadhana.

Then from now onwards, Gaudapada, coming to the conclusion of his fourth chapter, which contains exactly 100 Karikas, 100 verses, from 91 onwards, he is trying to express what is our nature, what Swami Vivekananda did at the very beginning of the Parliament of Religions. Swamiji opened. I hope you also remember these words, five words, "Sisters and Brothers of America." This was his opening sentence. What does Swami Vivekananda mean? When I say my sisters and my brothers, I am separate. My sisters are separate. My brothers are separate. But when a sage like Swami Vivekananda says that you are all my sisters and brothers, what does he mean? So what is the idea of Swami Vivekananda about himself? "I am Brahman." If I am Brahman, my sisters and brothers, you cannot be different. You are also Brahman. That is to say in human language. Actually, a person who realizes "I am Brahman," he doesn't see anything other than that, because he is specially brought to preach that Vedanta, Mahavakya, "Tattvamasi." Swamiji was trying to explain this "Tattvamasi" in various words and this is the beginning. What happened? Swami Vivekananda was in an exalted state almost thinking that "I am Brahman" and through that idea, when he addressed, when these words came out of his mouth, there was a spontaneous outburst which will not die down even after five minutes. A senior Swami analysed this issue and said, Nowadays, when you hear somebody singing, somebody giving a speech, give a big hand and then afterwards, people look at each other and start clapping. But when Swamiji was there, so many speakers spoke before him and then the president was thanking them. So to be polite, externally people are very polite in these countries, most of the people. So when they saw some speaker, maybe he had spoken nicely and immediately, there will be some clapping. There is not even half life there. But when Swamiji just addressed them, he did not speak anything else, but he lifted up their minds and Swamiji, I will come to that. So there was a spontaneous clapping and everybody rose to their feet and then clapping and it was unstoppable even after five minutes. So the president had to request and then only Swamiji, not even one full page is there and he just addressed them and in that address, he had thanked America but important thing is he had already sowed the spirit of what he wanted to convey because conveying doesn't need like us, giving big talks and lectures etc. Just one word will Uttishthata, Jyagratha, Prapyavara, Nibodhata, Shunvantu Vishwe, Amrutasya Putraha. So that is what he is telling.

So you know who you are but now you will have to realize it by yourself. For that purpose, arise, awake and find out some worthy teacher, sit at his feet and thereby you develop a lot of spiritual qualities and then only you will progress further. And the same process Holy Mother used to say whoever comes to me, they are all my children. I am the mother of the entire universe. What does she mean? Many people they try to pretend that they are holy mothers. They themselves are not enlightened people but they want to feel I am your mother. So this is not something artificially to be induced. One must spontaneously feel here is a person and she is more than my mother and Holy mother. Because that mother everybody used to be like snakes poisonous snakes with downgraded hoods. As soon as they come to her automatically all the poison, everything of course it will be there inside but it won't come out. So Holy mother used to say and it was she who gave the do not find fault. She never found fault with anybody and then she used to, nobody is a stranger I am the mother of the good, I am the mother of the evil profound Upanishadic words, I am Brahman you are all coming from me and you are of my nature only you are still children you will have to grow up grow up means evolve, evolve means obtain you to nourish all these Upanishadic spiritual qualities and then you will know what is the relationship between you and me. Sri Ramakrishna, same thing he used to tell that only my true devotees must know one thing who they are, who I am and what is the relationship. What was Sri Ramakrishna talking about? Tat tvam asi, Thou Art That. But Sri Ramakrishna is not telling thou art that. He is telling you are me, I am you, there is no difference between you and me. And this is what Gaudapada is struggling to express through all these shlokas. And once this introduction gives us into the nature we are all Amrutaputra and that idea is going to be expanded through these verses this 91st Karika

प्रकृत्याऽऽकाशवज्ज्ञेयाः सर्वे धर्मा अनादयः ।

विद्यते न हि नानात्वं तेषां क्वचन किंचनः ॥ ९१ ॥

prakṛtyā''kāśavajjñeyāḥ sarve dharmā anādayaḥ |

vidyate na hi nānātvaṃ teṣāṃ kvacana kiṃcanaḥ || 91 ||

91. All Dharmās (entities) are, by their very nature, beginningless and unattached like the Ākāśa. There is not the slightest variety in them, in any way, at any time.

Plain English translation is all the Jeevas as I mentioned many times as I mentioned Gaudapada borrows the word Dharma. Dharma in Buddhistic lore is called entities or Jeevas. All the Jeevas are by their very nature beginningless and unattached like the Akasha there is not the slightest variety in them difference in them in any way at any time. Now we will analyse this one. So beautifully prakrutya means by their very nature. And as I mentioned earlier God incarnates only for Dharma sthapana. And what is Dharma? It is to know prakrutya we are all sarvedharmaha anadayaha akashavat

So we are Brahman, that is the essence of it. Prakrutya, it is our nature. And what is the nature? It never goes away from us even for a millisecond, at any given time, in any way. That is called prakruti, or our true nature. How akashavat? It is like the infinite space. First of all, space is infinite. Secondly, there is no beginning, middle, or end. Thirdly, nobody can say from where this space has come. Fourthly, there is nothing. If something is infinite, there cannot be something which is different from itself. That means you are Brahman by nature. Sarvedharmaha, all the Jeevas, instead of Jeeva, Gaudapada uses the word dharmaha. What is it telling? Anadayaha, that which has a beginning, that means subjected to time, space, and causation, is called adi, manifestation, beginning. Anadayaha, beginningless, that means beyond time, space, and causation. Sarve, not one, everybody. Gneyaha, so one has to understand, Gneyaha means what? Endowed with knowledge, actually. And one should know that I am amrutaputra, everything is amrutaputra. Not only everybody, everything is. In the Taittiriya Upanishad, we get this one: akasha is manifesting as atman, atman is manifesting as akasha, akasha is manifesting as vayu or air, and air is manifesting as fire, fire is manifesting as water, and water is manifesting as earth. And everything that we experience in this world is nothing but a combination, a mixture of all these five elements. That is why the whole world itself, consisting of the living as well as the non-living, consisting of body as well as mind, as well as awareness, consciousness, it is called prapancha. Pancha means made up of the five elements, prakrishna roopena. If there is nothing outside the five elements, one should know every Jeeva has only Brahman, Paramatma. And then he is telling, nanatvam nahi vidyate. So multiplicity, that there are many Jeevas and there are many things, there are living and non-living, and there are animals, insects, plants, birds, animals, human beings, and Hindus, Christians. No, there is absolutely, in their true nature, there is no multiplicity at all. That means ekam eva advitiyam, one without a second. Nahi vidyate, it never existed, it will never exist. Tesham kachana, of these Jeevas, what we call Jeevas, why are we using the word Jeevas? Because we are still ignorant, we are thinking I am different, you are different, everything is different from everything. Tesham kachana, at any place, and kinchana, even in the slightest bit, everything is only that one Brahman. How do we understand it? In even more simple reason, so if we have to experience anything, it must exist. And whatever exists, there is, everything is a manifestation of existence, what is called sat, what is called chit. So everything is part of the existence only, so a particular form or what we call the shabda, sparsha, rupa, rasa, gandha, sound, touch, form, taste, and smell. So all these things are special characteristics of the pancha bhutas, for that five sense organs are there, so we perceive at different times different differences. But reality speaking, tesham kachana kinchana, naanatvam nai vidyate, there is no difference at all, absolutely.

There is a beautiful saying of Swami Brahmanandaji. Once somebody came to ask him a question, and just before that, he was in a very high state of realization. Then he said, "To whom shall I teach? I see only Rama everywhere." The same thing happened to Sri Ramakrishna also. Once he saw a small grasshopper, and its anus had a stick. Some urchin had forced this small piece of wood into its anus, and how much it must be suffering. Then first he said Sri Ramakrishna said, "I was very much pained." And later on, I started laughing, "Oh Rama, you are the urchin, you are the grasshopper, and you are that small stick, and you gave the idea to that boy to stick into your own anus and then suffer." And several such experiences are there. So all Jeevas are by their very nature illumined from the very beginning, and they are never immutable in their nature. He, having known this, what happens? He becomes completely at rest. This is what he wants to say in the next verse, the 92nd verse.

आदिबुद्धाः प्रकृत्यैव सर्वे धर्माः सुनिश्चिताः ।

यस्यैवं भवति क्षान्तिः सोऽमृतत्वाय कल्पते ॥ ९२ ॥

ādibuddhāḥ prakṛtyaiva sarve dharmāḥ suniścitāḥ |

yasyaivaṃ bhavati kṣāntiḥ so'mṛtatvāya kalpate || 92 ||

92. All Jīvas are, by their very nature illumined from the very beginning and they are ever immutable in their nature. He who, having known this rests without (sees the needlessness of) seeking further knowledge, is alone capable of realising the Highest Truth.

The same idea that is expounded in the 91st Karika, he is putting in different words because, as I mentioned many times, repetition is one of the greatest benefits because it is like creating a habit. The more we do, a time will come, it becomes automatic. That is why it is called a habit. So what is he telling? Adi Buddha. So first, let all Jeevas are by their very nature illumined from the very beginning, and they are never immutable in their nature. He who knows this truth, he rests in peace. That means he doesn't see any need of seeking further knowledge. Such a person alone is capable of realizing the highest truth. Very simple idea. Sarve Dharmaha, again he has used Sarve Dharmaha means Sarve Jeevaha. Prakrutyaiva by their very nature. Adi Buddha means ever enlightened, not that they were ignorant. They did sadhana, they became enlightened, and thereafter they will remain. I have repeated many times, but I will just remind you. Whatever is obtained, what was not there before, but through some action it is changed somehow, that change never remains in the same way. Because whatever is changeable will always remain changeable only. So, taking this cue, Shankaracharya gives, supposing I do sadhana and I was a bound soul by nature, and then through spiritual practice, I become enlightened. So the enlightenment starts on 1st April 2024, you know 1st April. So it starts. Then there is a start. Whatever has a starting will also have an end. Therefore, the Moksha will come, and then next year, perhaps next year 1st April 2025, he becomes, "Suddenly, I was such a fool. I thought I realized." Then he understands and he falls into another foolish trap. "So I got married, and then it was a terrible mistake. I was foolish. Next marriage will be the most marvellous marriage." You go on falling into this trap year after year, life after life, and then one day you wake up. But you have committed a mistake because there is something seriously wrong with it.

So, "by very nature" means eternally awakened persons. What is the awakening? "I am Brahman." Even to say "I was Brahman, I am Brahman, I will ever remain Brahman" — this is only what is called foolish human language, to be used for our sake. Adibuddha, there is no Adibuddha, there is no Antyabuddha, everything is Brahman only. Sarve Dharmaha, so the same idea which he already told in the 91st. Sunishchitaha, he who understands this one, he becomes absolutely peaceful, like an ocean without the slightest ripple. Nishchitaha means that is the truth; once this knowledge comes, it will never depart. Yashaya evam bhavati, he who obtains this knowledge, what knowledge? That "I am Brahman and I was never anything other than Brahman." What happens? Kshanthi bhavati, what is Kshanthi? Eternal peace that surpasses all understanding. That Kshanthi bhavati yademi sarvabhutesho kshanthi roopena samsthita. And such a person, whose mind becomes so peaceful, that means he has understood, he had obtained that knowledge that "I should never desire any object in this world," and the root cause of all desires will be body and mind. So I don't want body and mind, that means I don't want to be reborn. Let this be the last birth. And such a person, he becomes an Adhikari, and only an Adhikari will have this type of understanding. And then, as soon as he becomes amrutattvaya kalpate. I remember, because I always revise my Upanishadic studies, Kata Upanishad. I remember clearly that Nachiketa went to Yamadharma Raja, and then the truth of it is, it is a marvellous Upanishad. Yamadharma Raja, means king of death, conqueror of death, because if Yamadharma Raja is also subjected to death, that means he is just like any one of us. Maybe he is living a long time. So Nachiketa goes there and then asks. When three types of people go to God, they ask for three separate types of boons because the person of the lowest intelligence, he says his vision only sees what is in front of him on this earth. So he says, "God, make me happy in this world." So the first boon Nachiketa asked, indicating the first stage of evolution, that "I want to be rich, I want to be healthy, I want to be long-living. Let there be no unhappiness in my life." Not only in my life, in my family's life because I can never be happy if my family is unhappy — father, mother, family members, children, friends, etc. I can never be happy because I am inextricably linked with everybody else. So let everything will be absolutely blissful, happy in this world. This would be the first boon. That is what when people go to Tirupati, they will say, "Let my daughter get married, let my son get visa to visit the USA," etc. Or nowadays, I think, "Let my son go to Canada," probably that desire has become much less, I don't know. So this would be the first evolution, and it is very natural. But after some time, after enjoying, his mind understands this is all very ephemeral. But if I go to heaven, that would be wonderful. Heaven starts with Indraloka and ends up with Brahmaloka. And in between, there are Gandharvaloka, Ekshaloka, Karmadevaloka, Prajapati Loka, Brihaspati Loka, so many Lokas are there. Seven Lokas are there. So he will want to go higher and higher and higher. The highest is Brahmaloka. And then he understands, these are also Srinepunye, Martyalokam Vishanti. Evam Trayee Dharmam Anuprapannaha. Gathagatham, Bhagavad Gita tells us, as soon as the payment comes to an end, the hotel people will kick you out. Brahmaloka is the 7-star hotel, that's all. So Brahmaloka is the highest experienceable happiness in this realistic world. So this is the state of the mind of the little bit higher evolved person.

Nachiketa, in the Katha Upanishad, asks for the second boon. Anybody who worships God in this way will attain Svargaloka, where there is no old age, there is no youth, eternal youth, and there is not even a trace of unhappiness, and much less death. So grant me that knowledge. This is for the much more evolved human being. But then the third boon he asks, "But I want to be eternally free, eternally happy, Satchitananda." And then Yamadharma Raja puts lots and lots of tests. "I will give you long life, I will give you, I will make you the emperor of a huge kingdom. In fact, you can be the emperor of all the three worlds, and whatever desires, at whatever time they may aspiring, instantaneously I am giving you the boon, they will be fulfilled." And then Nachiketa, like Kakavishta, if a crow throws filth upon anybody, he will not think five minutes or even one second, "Oh, is it desirable? Can I keep it for some time?" Instinctively, that person wants to throw it out. If somebody spits upon us, how do we feel? In the same way, a person who can completely reject the first boon, second boon, "I want only eternal happiness by knowing who I am. Give me that knowledge." And all these things, we know that even if I live for a long time, again I have to die. I don't want to die an ignorant person. And then Yamadharma Raja was pleased. And this is what he is telling, Shanti. He means, so when a person attains to that state of realization, he becomes Shanti. Then, when Nachiketa rejected all those things, what happens to this Yamadharma Raja? He issues a statement. So he says, "My son, you have already attained Brahma. The teaching is not even started." But what was Yama telling? If anybody is there with these qualifications, there is no slightest doubt such a person will attain almost immediately. Any proof? Yes, Totapuri was like an ordinary person. He had to struggle 40 years, and then he came to Sri Ramakrishna and initiated him into Sannyasa and instructed him after giving, after making him listen to Mahavakya, that is, "Aham Brahmasmi." And immediately he said, "You meditate on this." And Totapuri, his experience is, "I have practiced it for 40 hard years, and he was expecting even if my disciple is better qualified, he might take only 39 and 11 months, a little bit less." But he was shocked. As soon as Sri Ramakrishna was asked, immediately, of course, that story was there. "I can take every thought away excepting my Divine Mother blissful thought." That is what Gaudapada calls the fourth obstruction. That is called Rasa Swadhana. And Totapuri helped Sri Ramakrishna overcome that, and then he went beyond the Saguna Dhyana, Sakara Dhyana, entered into that highest reality, which is called Nirvikalpa Samadhi, and he never came out until Totapuri forcefully brought him by shouting "Hari Om, Hari Om," like that. And he did not say "Hari Om, Ramakrishna." It is a very dangerous word, "Hari Om, Ramakrishna," in the Ramakrishna tradition. Anybody today, I received a message, our most revered president passed away yesterday at 8:14 in the night. So the Swami sent me a WhatsApp application. "Our most revered vice president, president Maharaj, Hari Om, Ramakrishna," he passed away. So we were all expecting it. Anyway, the point is, fortunately, he did not tell "Hari Om, Ramakrishna," he only said "Hari Om," and Sri Ramakrishna's mind slowly was brought down, and Totapuri could not understand that phenomena. How can this man attain it? Yes, they can attain it. And this is called Kshanti. Such a person, a qualified person, as soon as the Mahamantra is given, then immediately he shouts and enters into that state. There is not a moment's delay. Shravana, and immediately realization follows. This is what Sureshwaracharya beautifully illustrates in his books, both Naishkarmya Siddhi and other books.

Also, we will proceed to the 93rd mantra:

आदिशान्ता ह्यनुत्पन्नाः प्रकृत्यैव सुनिर्वृताः ।

सर्वे धर्माः समाभिन्ना अजं साम्यं विशारदम् ॥ ९३ ॥

ādiśāntā hyanutpannāḥ prakṛtyaiva sunirvṛtāḥ |

sarve dharmāḥ samābhinnā ajaṃ sāmyaṃ viśāradam || 93 ||

93. All Dharmās or Jīvas are from the very beginning and by their very nature, all peace, unborn and completely free. They are characterised by sameness and are nonseparate from one another. Therefore the Jīvas are Ātman unborn, always established in “sameness” and “purity” itself.

Exactly the same idea as we get from the very beginning: all dharmas or all Jeevas are, from the very beginning and by their very nature, all peace unborn and completely free - 'Amrutasya Putraha.' They are characterized; Brahman is characterized; they know we are Brahman, not Brahmans. They know they are Brahman; whoever realizes 'I am Brahman,' there is no multiplicity. They are these great souls characterized by sameness; there is no difference between me and anybody else, and are non-separate from one another. This is called Ekam Eva Advityam.' Therefore, all the Jeevas are Atman unborn; Atman always established in sameness and purity itself. So again, Prakrutyaiva' by nature, 'Sarve Dharmaha,' again, 3rd time he is using all Jeevas. 'Adishantaha,' their very nature is what is called peacefulness. Anutpannaha,' they were never born, Ajati Vada,' and soon 'Nirvrutaha,' that is, they are completely free, unborn, and completely Nirvrutaha' means they do not come here and then they practice Sadhana and they realize we are Brahman, and from the very beginning, they know they are Brahman. Who Sarve Dharmaha? And then what is their further nature? Samaha,' there are no Brahmans, only Brahman. 'Abhinna,' there is no separateness, there is no multiplicity. Ajam,' I am unborn. 'Samyam,' Oneness. Visharadam,' this is the highest knowledge, and that is what he wants to tell in this 93rd Karika. There is no need for expounding because this is what he says, and then 94th,

वैशारद्यं तु वै नास्ति भेदे विचरतां सदा ।

भेदनिम्नाः पृथग्वादास्तस्मात्ते कृपणाः स्मृताः ॥ ९४ ॥

vaiśāradyaṃ tu vai nāsti bhede vicaratāṃ sadā |

bhedanimnāḥ pṛthagvādāstasmātte kṛpaṇāḥ smṛtāḥ || 94 ||

94. Those who always rely on (attach themselves to) separateness can never realise the innate purity of the Self Therefore those who are drowned in the idea of separateness and who assert the separateness of (entities) are called narrow-minded.

So 91, 92, 93, the nature of what we call now every Jeeva, that is, every Jeeva is not a Jeeva but Brahman unborn, one without a second, absolutely 'Sat Chit Anandaha,' but those who have not attained to that state, who think my real nature is not Brahman, so Gaudapada calls them Kripana,' miserable people, and this word Kripana' also comes in the Brihadaranyika Upanishad also. 'Vaisharadhyam tu vai nasthi,' those who always rely or attach themselves to separateness, that means see differentiation, that means multiplicity, can never realize the innate purity. What is Vaisharadhyam? Innate purity. What is purity? I am never impure. What is impurity? Multiplicity of the Self. Therefore, those who are drowned in the idea of separateness and who continuously assert the separateness of everything between Jeeva and Jeeva and object between object and Jeeva and God are called narrow-minded; that is called Kripana, miserable people. This is a beautiful idea and really not much is there; we have discussed this is only a summary of all the other three chapters of this Gaudapada's chapters. So we will talk about it in our next class.