Kaivalya Upanishad Lecture 16 on 10 December 2023

Full Transcript (Not Corrected)

We are studying the Kaivalya Upanishad. There was a worthy disciple called Ashwalayana. He was being instructed in Brahma Vidya by Swayam Parameshwari himself, who is the originator of the Guru Parampara system. What did we discuss in our past classes? That every Jeeva undergoes three states. Rather, it would be better for us to express it this way. Brahma, assuming three different dresses, assuming three separate names, have three different types of experiences. Gross, subtle and causal. And this also alternatively is called Panchakoshas. Annamaya Kosha in the Sthula Sari corresponds exactly to Sthula Sharira, Sthula Prapancha, Jagradhavasta. Anandamaya Kosha and Karana Sharira and Karana Prapancha. That is the experience of Karana Prapancha, which is called unbroken bliss. That corresponds to the Anandamaya Kosha or what we call Sushupti Avastha. In between these two, Pranamaya, Manomaya, Vijnanamaya, they correspond to the Sokshma Sharira. So when Brahman puts on one dress, takes on a name and starts experiencing with the help of the gross body, and those experiences are labelled as the waking state. Same Brahman forgets that he is the waker, puts on a different personality dress, takes a different name called Taijasa, takes the help of the subtle body, otherwise called mind, and experiences various types of objects created by one's own imagination or thoughts called Swapna Avastha. Then he forgets completely, I was the waker, I was the dreamer, and comes to this state, putting on a completely dress. What dress is that? Very, very thin dress. Almost like birthday dress. And takes the name Prajna. And with the aid of Karana Sharira, experiences unbroken bliss called Sushupti Avastha. Why are we talking about this? Because the experiencer is one and the same. What difference is there is in the experiences. That which is experienced in the objective world, that is Jagrat Avastha, Swapna Avastha and Sushupti Avastha, they change. But the experiencer remains the same. That is said in the 13th mantra. And in our yesterday's or last class, we raised a question. In the deep sleep state, we are not aware of our body or even our mind. Then what makes us wake up? And the Rishi Parameshwari himself is answering, Because of the Prarabdha Karma done in so many, 84 lakh Janams. And there is Karmaphala. A little bit of Karmaphala appropriate for this particular body and mind. And he is called Prajna. And there is a limitation imposed by the Prajna himself. That is, just like you, a businessman wants to go to fly from Bangalore to Mumbai and spend three hours with his office people. And then at the end of the three hours, his own schedule makes him give it up, board another plane, probably even a private plane, and fly to Delhi, spend another two, three hours, and then fly back to Calcutta and spend another few hours, and finally go back. So Prarabdha Karma is what wakes a deep sleeper. Because he cannot wake himself up, others also cannot wake himself up. We many times mistake the person who is sleeping. If I touch him, shake him, give him a blow, he will wake up. No. It is the Karma. But how does the Karma work in this case? That the fellow is not waking up. You take a cricket bat and give a good blow, and that is the Karma Antara, Janma Antara Karma Yoga. And he immediately wakes up. And then the mantra describes, Puratrayek Kridati, this Jiva, Osha, one after the other. And I also mentioned, there is no order. So a person, from waking, can enter into deep sleep, or can enter into a dream state, or from a dream state, he can wake up and enter into a dreamless state. So any order is absolutely fine. Then the mantra, in the 14th mantra, is telling that all these different things that the person experiences, and this experience is the resultant of the combination of two things. For example, I will just give a small example to make this point clear. Supposing you see what is called a hungry tiger, and it also had seen you. So the hungry tiger is seen as a hungry tiger. This is the first experience. But then a person says, it might kill me. What can I do to escape from this fact of death? It is the second experience. Or, I wanted to commit suicide, at least I will be doing some good, if I run towards the tiger, and it will be pleasantly welcoming me, and make amends of me, whether it is medium, rare, or rare, I don't know. But this is the second experience. So, the first experience is a thing as it is. This is called Srishti. The second experience is, having experienced, I formulate about it, my own view about it, every time a combination of these two constitutes the experience. And that is being said here, So for one person, it is a boring, normal experience. But for a painter, a musician, an aesthetic, a person with a highly developed aesthetic sense, everything is revealed, as one of the English poets says, to see the whole universe reflected in a dew drop on a rose petal. So, with this Vichitram, not only God's creation, but our imagination added to it, positively or negatively. But in the 14th mantra, what is wanted, what is being explained is, So I am the Adhara. Adhara means what? I am the substratum. Because from me, out comes the waking state. Then I decide to go into the, and voluntarily I decide to go into the dream state. Then I am bored about it after some time. Then I put on another dress, change even my name, my address, and I enter into deep sleep. And again I go back and forth within these three states. And as I mentioned, without any particular order. But everything I experience is changing. Waking changes into dream. Dreams changes into dreamless deep sleep. Deep sleep again changes into waking, again without any particular order. So everything is changing. Not only everything is changing, every object in every state is also changing. For example, yesterday you might have seen your mother and father. Today you are seeing. And they are completely changed by now. Their mood may be changed, health may be changed, their reaction to you may be changed. So it is a kaleidoscope. Ever changing, never remaining exactly the same. That is called Sakalambi Chitram. But without me, there is no waking, dream, dreamless. It is I who is playing with myself. And when I play with myself, that action is called Leela. And why do I do it? Because to express my own inexpressible joy. Anandam. And what type of Anandam? Akhanda Bodham Anandam. Unbroken bliss. So what are you talking about? Somebody is being whipped. Somebody is being hanged. Somebody is being sawed in Narakaloka by yamaking cross. Is it also Ananda? Absolutely it is Ananda. How can it be Ananda? Because if you think that it is really happening, then it cannot be Ananda. But if you think you are watching a marvellous 3D movie, then that is called Ananda. Because you know this is all my perception. The reality is me. But everything is my perception. This is called Akhanda Bodham. I am creating this waking. I am creating the dream. I am creating the deep sleep. And why? Because that is my will. This is what Sairam Krishna says. When someone questions many times, why is God playing like a cat playing with a mouse? And then the person says, most people don't understand even this. The cat is playing with a mouse. It may be a play for the cat, but certainly not a play for the mouse. Even tigers, even lions, they play with their victim for some time, especially if they are small ones, and you can watch them. But if it is unreal, and it is unreal, because if waking can change to dream, dream can change to dreamless, then this body also can change. That is why there is no death at all. There is no death at all. Then what happens? Change is called death. That is why even death is included in the sixfold change. Everything is a change. Inasyati means death. Death is a change. That is what Bhagawan again and again says, He who knows that He is the killer, and He who thinks I am the killed, both of them do not know the truth, neither there is no killer, and there is no killed. These are all highest spiritual truths, nothing but the truth. But as long as we think that whatever state we are experiencing alone is the truth, then we have problems. And then what happens? A time will come. This last line is a marvellous line. What does it mean? That in the end, this is nothing but a Leela. And at the end of the Leela, as Sri Ramakrishna beautifully describes, giving analogy, a child is playing, even mother is calling, he is not feeding at all, but he gets tired, he throws all the things, and runs into the lap of the mother, eats the food, and then goes into his own self. And that is Yati, Layam Yati. That is, he realises, I am the unchanging, Akhanda Bodham. I am the Adharam. I am the Anandam. And then to re-emphasise this fact, this body and mind, both are born of what we call Panchabhutas, the external world, and this external body, both are the resultant of the combination of the Panchakruta Mahabhutas. But the mind, etc., which is divided as Manaha, Chitta, then Ahankara, then Buddhi, all the four are the resultant of Tanmatras, that is, the subtlest forms of the same Panchamahabhutas. That is said in the 15th, So, Manaha Sarva Indriyani. Indriyani means a part of the Sukshma Sarira. And they are made up of Tanmatras. Whereas, this physical universe, which includes our physical body, is made up of all the Panchabhutas. That is Kham, means Akasha. Vayu means the air. Jyoti means Agni, Jyoti. Apaha, that is the waters. Prithvi, Prithvi, that is the earth. And this earth has been given an epithet. It is called Vishwasya Dharini. She is the upholder. All our bodies have come only from this body. They are sustained by the Prithvi, and they go back into Prithvi. And then in the 16th Mantram, we are moving now. Sukshat Sukshmataram Nityam Tat Tvameva Tvameva Tat Mahavakya has come in this. I just mentioned in my last class. Everything is changing. Every object is limited. It is dependent. It is ever-changing. And it cannot exist unless I recognize it. It cannot reveal unless I made it revealing through my Chit. And it cannot give any happiness unless I prepare my mind to get that happiness. That is why beyond all these, supreme, the one without a second, that is called Parambrahma. And the same Parambrahma, which is indescribable, is Sarvatma. That is, I don't have one Brahman as Atma. You don't have another Atma. And an animal has another Atma. Sarvatma. Sarva means both Prani and Jada, living as well as non-living. How come? Because here is something, which I have mentioned quite a number of times. But to keep this fundamental Vedantic truth, here is a hill, mountain. So, how are you able to see it? Because it is manifesting Brahmansu Sat. And even though it is not aware of it, just as a person who is unconscious, who is in a comatic state, or who is in deep sleep, he is not aware of himself, but others. This is XYZ. And he is a doctor, he is a lawyer, or he is a liar, or whatever it is. All this knowledge is there. If that knowledge was lacking in that object, this is a mountain, it is huge, it is full of snow clad, the top is clad with snow, etc. That knowledge, that is the Chitamsha Brahman, is manifesting. Why? Because everything is Brahman only. There is nothing excepting Brahman. And then, every object has its own effect at different times. And I just narrate one incident, one Swami Akhandananda, who was a great lover of nature, especially Himalayas. And unfortunately, there are so many people who live in Himalayas, they are not lovers of Himalayas. They live there because they are born there. And they never look at it, they never appreciate it. Their struggle is only how to live in these harsh circumstances to eke out a little bit of living, livelihood out of that. But Akhandanandaji, every sight that confronts him is a marvellous sight. So one evening, he was at a spot where he could see in front of him a huge mountain not facing him, but facing in the opposite direction. He could see both sides of the mountain. And it was evening. It was a full moonlit night. And the dying rays of the sun, setting rays of the sun have illumined one side of this snow-clad mountain. Pure gold. It is reflecting that pure golden rays. It has become golden. And the other side, full moon was rising and it was reflecting full snow whiteness on the other side. And that was such a marvellous sight that Akhandanandaji had forgotten his body, the world, his mind absorbed. Suddenly Ramakrishna appeared to him and pointed out, Look, this is called Hara Gauri. Hara means Shiva with pure white colour. Eastern side. And the other side is Gauri. Gaura means golden. Golden colour. So it is not a dead mountain. It is the expression of the Divine Mother. But we need to understand, science is ever coming nearer to some of these marvellous truths. It is the mountains. It is what is called the northern pole, the magnetic pole, the southern pole, the oceans, the winds, the sun and these northern and southern poles that determine our life. How much rain comes, whether it has a tsunami effect or whatever it is, everything is decided indirectly by them. And if our life is dependent upon them and if they are favourable and really most of the time they are favourable and we have made them very angry with us now, Devata. And then icebergs are melting and what is called the climate pollution is ever increasing and the consequences of them, several millions of people will die because an ice age may come or it may become so hot or unseasonal rains, unseasonal rains, unbearable cold, that scorching heat, many things can come and make our life absolute hell on earth and we are responsible for earth. That is why our karma fala, karma siddhanta, the most marvellous thing. So what is the 16th mantra telling? That sarvatma, inside the earth, means inside the rivers, inside the forests, inside everything that is living and non-living because inside the pancha bhutas, what is really shining is that Parabrahma. That is why it is said next half line, Vishwasya Ayatanam Mahat. This vast cosmos of ours called Vishwa is nothing but a manifestation of Parabrahma. That is Brahman manifesting as this vast cosmos, unimaginably vast. No human mind can ever imagine. As I mentioned earlier that billions of light years ago there was a star which died after billions of years and that light just is not even reached but it is on the way to earth. It is only powerful telescopes that detected that light. Billions of light years hence and it is streaming towards the earth. One day our lineage, our people, they will be able to perceive if there are such people and all this is nothing but pure Brahman manifest and it is very hard for us to understand because it is Sokshmaat Sokshma Taram. Sokshma means subtle. Here the subtler than the subtlest. What does it mean? This expression comes in many of the Upanishads. What does it really mean? Sokshmaat. Sokshma means our physical sense organs can never be able to access them. They remain completely ignorant. What about the mind? Mind also cannot understand. Only intuition can understand it and even very subtle truth our minds are incapable of understanding. How much of tragedy can be avoided just by knowing what our mind is. In fact some question had come earlier that can a sadhu become can a sadhu be a mad sadhu and can a mad person become a sadhu. The crystal clear answer according to Patanjali, any yogi can never become mad because he can neither become sad, he can neither become mad, he can only be glad because a person who conquers his mind he will be the happiest person on earth for many reasons. I'll give you only two reasons. First of all the yogi accepts that this is this body and mind which I call mine is actually my own creation but the real creator is God, it belongs to God. Secondly when a person understands this one he knows, oh a thought called depression a thought called sadness a thought called negativity is arising in this mind and the moment it even starts manifesting in the very seed avastha he nips the bud as it were so he will not allow it to come because he is accustomed to meditate upon the ananda roopam so what is called satchitananda any person who is thinking of ananda can never be sad really so a yogi can never be mad and if any sadhu etc and most sadhus are madcaps if they have become mad that means their mind is not under control that means they are worse than even ordinary people but they have to go on with their life pretending that we are good sadhus trying to bolster up their own superiority complex this is a very sad state of affairs either a person is a saint and any person who pretends who puts on the dress of a saint never becoming a saint is really a madcap. Householders they are far better because we are worldly people we want to enjoy the world they are nearer to truth they don't pretend to be sadhus and they do what they proclaim they profess so most of them some of them are not really mad but as psychologists adequately proved many of them are what is called micromania, macromania micro depression macro depression multiple personality syndrome inferiority complex superiority complex I wish some of you would go through a very beautiful book written many many years back which was recommended by Swami A.T. Ramji Maharaj it is called About Ourselves by H.A. Overstreet H.A. Overstreet simple to remember about ourselves not about other person so he described in a limited way so many things so here is Soakshmat Soakshmataram what is the description Brahman and it is Nithyam it never undergoes any change it is the witness, Sakshi of everything anything that is undergoing a change so a Sakshi which can be witness to something that is changing that Sakshi has to be Nithyam and that is called Brahman these are the descriptions of Brahman for meditation like Totapuri asked Sri Ramakrishna after Mahavakya Upadesha now you meditate upon Brahman like this instructed him remove every single thought from your mind contrary, opposed to this Brahma Chintana and then of course we know the story Sri Ramakrishna by the grace of the Divine Mother had removed every single thought including that of I am a happy person and then his mind completely merged in Brahman and he remained like that for three days until Totapuri Maharaj had brought him down from that state by his Simha Garjana like saying Hari Om, Hari Om, Hari Om that is being said at the end the fourth half of this two lined mantra Tat Tvameva Tvameva Tat Tat Tattvamasi Tattvamasi, Tattvamasi Tattvamasi so both the gross outer world and the subtle inner world Panchay Kirtam elements that have gone through the process of the five fold self division and mutually recombined there so that which is the Supreme Brahman, the Self in all the ample support of the universe, subtler than the subtlest and the eternal that Thou alone art Thou alone art that, to emphasize why the first part according to the commentators is you are that Brahman what is the second part then you are also this when you are in the state of Nitya you are that Brahman when you are in the state of the Leela Sarvam Kalvidam Brahman Aham Brahmasme Sarvam Kalvidam Brahman one the description of the state of Nitya another is the description of the state of Leela this 16th mantra for obvious purposes is very very important and the rest of the mantras actually is nothing but a slight elaboration for the sake of Manana the 16th last fourth part of the mantra is Tat Tvam and again it is repeated Tvam Tat Asi Tat Tvam Asi Tvam Tat Asi that is being slightly elaborated we move on to the 17th mantra Jagrat Swapna Sushupti Adhi Prapancham Yat Prakashate Tat Brahma Aham Iti Jnatva Vandayi Pramuchyate this is there is nothing really anything new in this so what is it? there are three states before realizing I am Brahman all of us are continuously moving from one state to another state from how long? for how long? since Churasi lakh janam from 84 lakhs janam ever since the first creation came of which we have no information at all that is why Srishti is called Anadi Anadi is because we cannot know when it started so there are three states Jagrat Swapna Sushupti but who creates them or how are they experienced so Prapanchatrayam earlier mantra we said Puratrayam here Prapancham Prapancham means Pancha made up of Pancha Bhutas is called Prapancham so whether it is waking state dream state, dreamless state they are all the manifestation of the Pancha Bhutas either gross or subtle but the creation is ok so if I am not aware that there is a table in front of me if I am not aware that Sriram Krishna is in front of me if I am not aware that a wicked person or a tiger or anything as an example is in front of me then I will not experience that object so what is it that makes us experience now I am in the waking state now I am in the dream state now I am in the deep sleep state all the states all the time we are completely aware even one millisecond we don't forget that there is this is the waking this is the dreaming and this is the deep sleep state because we are aware and so we say now I am in the waking state now I am in the dreaming state now I am in the deep sleep state and regarding this last statement I am in the deep sleep state are we really aware yes all the time even one millisecond otherwise you have to say from eleventh other thirteen o'clock and zero to seconds I was in deep sleep from again I was in deep sleep from eleventh four until five o'clock but that one minute I was not in deep sleep do we say that that means we have to say that somebody else has come and slept for me so if I was not in the waking if I was not in the dream if I was not in the deep sleep even for a minute then who was in that state so all the time we are aware this sakshi nityam and this sakshi never loses its power of witnessing or witnessing means illumining illumining means being aware and that is there irprakashate that which illuminates all the three states like in deep darkness you take a powerful torch and you enter into a room and even to open the room you have to switch on the torch then only you will be able to put the key properly in the lock and have you noticed sometimes you are fumbling and when you are fumbling you will not be able to open and when you are fumbling are you fully aware no your chit is illumining something else your semi deep sleep or dream state that is illumining like that and if I have to elaborate a little bit further a young man meets a young woman and the moment his eyes light up and they are lit up like what is called 50,000 watt bulb and then he thinks I know this person I love this person in fact we cannot love a thing unless we are convinced we know everything about it so this man looks at this girl and this is the dream girl only as an example but when you are asleep when the same young man is asleep does he think about that young girl does he think she is the apple of his eye or if you don't like pineapple of your eye also you can add and really speaking you must know you must illumine this is my mother this is my sister this is my wife this is my husband this is my friend this is my enemy this is sweet this is bitter everything has to be properly illumined and that is called because of whose illumination awareness here illumination means awareness and awareness need not be confined only so far as eyes are concerned light comes in but you want to smell you can close your eyes even in deep darkness there is the smell of the incense coming etc etc or if somebody puts a sweet and then you break into a beautiful smile of course neither you can see nor the other fellow can see about it so it is you don't require any physical light but you require that particular light taste light sound light smell light touch light all these things are necessary that is called prakashate and then if you are an enlightened person what do you say tat brahma aham iti jnatva then you understand it is because of my illumination the power of awareness the jagrat prapancha exists that means I am the creator I am the maintainer and I am the ender when I become aware I am the creator when this awareness continues I am the sustainer and when I withdraw my awareness I am the destroyer however beloved it is including God when you are in deep sleep do you know what you are doing you are drowning God in the ocean of ajnana and you are not aware of but you are ever aware of one thing nobody can separate you from it your own true nature that is of illumining or what is called awareness you are that awareness that is called here tat brahma aham I am that brahman that chit swaroopi that awareness that illumining consciousness iti jnatva having known how through all that sadhana that is you destroy the ahamkara as taking it as the lower arani and then taking pranava or omkara as the upper arani and you go on jnana nirmatana abhyasat and then you understand you separate yourself first that since I am witnessing I am not the waking since I am witnessing I am not the dream since I am not witnessing I am the since I am witnessing I am the deep sleep state I am not what I am witnessing this is one of the fundamental principle of advaita vedanta whatever we are experiencing we are not us keep that in mind so prapanchamyat prakashate tat brahma that which illumines because of whom the world exists has knowledge and is experienced either positively or negatively I am that brahma iti jnatva having known then what happens sarvabandhai pramuchyate that is the feeling that I am the waker I am the dreamer I am the sleeper that is called bandhana only three bandhanas are there that is why shiva is called tripurari that is why he has got trishula trishula what if his grace descends upon anybody with one stroke he destroys what does shiva destroy he cannot destroy he won't destroy that is the feeling I am these three bodies that he destroys and then let there be bodies and such a person who is still alive is called jivanmukta sarvabandhai pramuchyate so that which illumines the worlds of relative experiences lived in the waking state dream state and deep sleep states that brahman am I realizing that one is liberated forever from all shackles and that is the as I mentioned you know that is the resultant of brahma jnanam as I said the 16th mantra that mahavakya is given you are brahman so when I don't cognize anything excepting brahman that state is called nitya and when I there is a mind and I am using this mind I am aware of aware that I am using that mind I am aware of this all the myriad experiences that come and that is called srishti that is called sthiti and that is called laya that is called three puras then all those three puras is called leela, leela means what the reality is brahman everything is only an appearance an appearance can never be satyam so birth and death both are only appearances and bondage and liberation they are also appearances that is why it is so profoundly expressed in manayeva manushyanam karanam vandamoksha yo it is only our thought because just for one second you think over it when you are in the deep sleep state do you feel that this world is a bondage I am so and so that I am suffering or I am enjoying I want to reduce my suffering I want to enjoy more do you really feel it absolutely no therefore since bandhana is not there you are not thinking of brahman what are you doing you are simply merged into yourself you are only thinking about yourself trishudhamasu yad bhogyam bhokta bhogasya yad bhaved tebhyo vilakshana sakshi chinmatroham sadashivaha now the same idea which is given in the 17th mantra is put it in a different words as I said nothing new is there trishudhamasu yad bhogyam bhokta bhogasya yad bhaved tebhyo vilakshana sakshi chinmatroham sadashivaha it is the same idea Shankaracharya so beautifully expressed manobudhyahankara chittaninaham shivoham shivoham it is exactly the same thing either that was his rephrasing of this mantra because this mantra cannot be rephrasing of that because Shankaracharya was much later so what is being told trishudhamasu dhama means a world of experience where we dwell where we identify ourselves and where we experience a subject and object with subject and object division that is called dhama so it may be vaikunta dhama, kailasa dhama swarga dhama indra dhama or bhu dhama or patala dhama, doesn't matter so dhama is a state of consciousness this is a beautiful idea please keep in mind what is a dhama? a dhama is a state of the mind so what is naraka? naraka where I only imagine I am suffering that is called naraka where even if a person is in naraka and he experiences what is called swarga sukha then that state of mind is called swarga loka he has not gone to swarga loka he is where exactly he is a human being as that videha janaka he was dreaming that he was being driven out of his own kingdom and he was hungry and he wanted a little bit of food but a bird came and spoilt even that last hope and then he woke up and he started, he was confused kya sach hai, o sach hai, e sach hai this is being explained here there are three states of mind waking is one state of mind dream is another state of mind and deep sleep is another state of mind and they are continuously changing and in every state of the mind there are what is called three putti three things are there separate to each other kartha, karma, kriya here it is expressed as bhokta bhogaha bhokta, kartha the person who is experiencing is called bhokta and by the way this word bhokta means should not be taken as enjoyer that would be a wrong experiencer is the correct translation he may be experiencing sukha or dukha or less sukha, less dukha or nothing at all as in the deep sleep state thinking that is called what is called arandamaya kosha so there must be three in all these three there must be the three what are they? the person who is the experiencer the object of experience and the experience itself this is called three putti described here in this 18th mantra in all these three states of experience there are the experiencer there is the object of experience and there is when both these come together an inevitable interaction kriya and pratikriya that is called bhogya bhokta, bhogya bhogaha and these three are inevitable nobody, there cannot be two it makes even grammatically no meaning for example we say Rama Ravana, suppose I utter these words Rama and Ravana and you look askance at me what do you mean Rama and Ravana so Rama means karta Ravana means the object of what is called kriya but there must be karma what is the karma Rama destroyed Ravana the moment I say destroyed which is called the verb then the sentence becomes clear there were two people one was called Rama, one was called Ravana and this Rama for whatever reason went and destroyed this Ravanasura and that is called triputi karta, karma, kriya are here bhokta bhogaha and bhogya and these three are inevitable but I am the completely separate I am not a bhokta I am not the subject I am not the object and I am not the experiencer of the object so just now you said bhokta so how can it be that I am not the karta because karta depends upon karma and kriya karma depends upon karta and kriya kriya depends upon karta and karma so the experiencer depends upon object of experience as well as the experience one cannot be without the other two this is the triputi, that is why it is called triangle and I am experiencing I am clearly able to see myself so I was eating and there was a happy thought in the mind I am witnessing that one I was hungry I was witnessing and somebody brought me a sweet, I was experiencing and I means the body has chewed and pushed it inside, that is called the kriya and that also I am experiencing and it was very pleasant so the mind felt very happy I am experiencing I am witnessing though we become identified but whatever we are experiencing, we are separate from it never forget about it tebhyaha, tebhyaha means separate, completely different from these three what are they? bhokta, bhogyam and bhoga vilakshanaha I am not a bhokta not a bhoga, not bhogyam vilakshanaha the characteristics of bhokta, bhogyam and bhoga they are completely different then who am I? I am the sakshi, I am the witness without my witness they cannot go on at the same time, whatever we experience are not us and then whatever quality belongs to that object suppose there is a sweetness in the mango, I am seeing it that sweetness is a guna of that particular mango fruit so it belongs to that mango fruit we should not say I am a sweet person so sakshi without me whatever can never even be experienced or known that is called sakshi but without me these things cannot take place and whatever I am experiencing is not me and then this is the first part denying I am not the jagrat, swapna, sushupti avasthas or vishwa, taijasa and prajna so naturally the question comes who are you? already indicated sakshi and what is the nature of the sakshi? Chinmatroham, I am pure consciousness and sadashivaha I am always Shiva that is why Shiva grants mukti because sada is Shiva only and he knows not only he is Shiva what we call the world is nothing but Shiva therefore he is not giving mukti to you and me he is giving only mukti to himself really speaking he has become a nuisance to himself and he says I want to get rid of you so that you will not give any trouble for me I will give you mukti so this is the meaning all that constitute enjoyable, enjoyer and the enjoyment in the three realms different from them all I am the pure witness without me these actions cannot take place these states cannot exist I am the ever auspicious pure consciousness called shivaha shiva means auspiciousness I am that sada anandamaya shivoham shivoham om jananim sharadam devim ramakrishnam jagat gurum pada padme tayo saritva pranama me mohar moho may Ramakrishna holy mother and Swami Vivekananda bless us all with bhakti Ramakrishna