Mandukya Karika Lecture 002 on 02 June 2021

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD PURAM PADAPATME TAYO SRIDHVA HANAMAMI MOHOR MOHO OM BHADRAM KANNE VISHNU YAMA DEVAH BHADRAM PASHYE MAKSHA BHIRYA JATRAH STHIRAY RANGAYE STUSHTU VAGUM SASTANUBI YASHEMA DEVAHI TAYYADAYO SWASTHINA HINDRO VRUDDHA SHRAVAHA SWASTHINA OKSHA VISHRAVEDAHA SWASTHINA STHARKSHYO ARISHTANEMI SWASTHINA VRIHASPA DIRGADHATU OM SHANTI SHANTI SHANTI HARI OM In our last class, I had been discussing the idea of the very four pillars of Hinduism. This is one of the most important subjects in the whole world. We will have to understand crystal clearly and those who fail to understand, they will not be able to understand any one of our scriptures, including the Gospel of Sri Ramakrishna, the complete works of Swami Vivekananda. I hope you remember the four pillars, but just for our recollection, I am going to read out anyway. First, there is only one Sathyam, one reality called Brahman. That means, the implication is we are all nothing but Brahman because of the law that whatever is the effect must have the same characteristics of the cause. Second, we do not remember that we are Brahman. We completely feel we are, if anything, non-Brahman. But unconsciously there is that longing is there. Therefore, our scriptures come to us to declare, to remind us, to set an example, to inspire us and to lead us. So, we must practice sadhana and realize what the scriptures tell is absolutely true. This is called Sakshatkara. Then the most wonderful law that every one of us has the freedom to think of God with form, without form, with name, without names, with qualities and without qualities, though it is difficult. And then the concept that whenever we are in need, the Lord incarnates himself as an Avatar. This is the third pillar, the law of Ishta Devata. Fourth, the law of Karma and Punar Janma. The law of cause and effect and the consequence of it is that we must have repeated births not only to experience what we have done but most importantly that Punar Janma is a chance. God will give us any number of chances until we reach the goal he will not allow us to take rest. So, these are the four pillars Brahman, Sakshatkara, Ishta Devata Siddhanta and Avatar Tattva and the Karma Siddhanta and Punar Janma. Our main topic for this restricted audience is the Mandukya Upanishad with the karikas of Godapada upon which Shankaracharya has written the Vashya. So far as I know, no one interpreted the Mandukya Karika in the light of the teachings of Bhagwan Krishna or pure Hinduism or to put it in another way, in the light of the teachings of Sri Ramakrishna and Swami Vivekananda. I am going to make an attempt as far as possible to do that, to interpret. Even Swami Nikhil Anandaji he was a strict follower of Shankaracharya even his footnotes follow only what Advaita Vedanta puts forward and not in the light of Sri Ramakrishna and Swami Vivekananda. So coming back to our earlier subject these four pillars of Hinduism have to be understood in the light of Sri Ramakrishna's teachings. Who is Sri Ramakrishna? An incarnation of God and that is one of the third pillars. And what does an Avatar do? One of his main jobs is to reestablish Vishuddhama. How does he do it? By reinterpreting the eternal values which every scripture in the world teaches us but in the light of the changed circumstances. So millions of people today worship Sri Ramakrishna as one of the greatest incarnations of God and he brought along with him one of the greatest Rishis. And if we do not understand, accept it, have faith in the teachings of this greatest Rishi I do not know what else we can do. So in the light of this Sri Ramakrishna and Swami Vivekananda was nothing but Sri Ramakrishna preaching through the microphone or amplifier of Swami Vivekananda. What are the main teachings of Sri Ramakrishna? I am surprised that when I ask some of the devotees or even some of the Swamis they know some of the teachings perhaps many teachings but how to put it in a logical order so that we can understand the scriptures in that light. Very few people have been able to do that. So there was also a discussion whether at all Sri Ramakrishna was a philosopher in the conventional sense of the idea as a philosopher. But I am not going to enter into it but I want to now bring out the most important teachings of Sri Ramakrishna and every shloka, every karika in fact we have to understand keeping in the background the teachings of Sri Ramakrishna and by implication it means Swami Vivekananda because I understand you also understand Sri Ramakrishna not directly but has interpreted by his disciples like Swami Sivanandaji and Brahmanandaji but most importantly Swami Vivekananda. What about Holy Mother? A question may come I will tell you Holy Mother is a Shakti, a Divine Mother She is there not to give us what we call the teachings but to rescue us to help us, to uplift us by accepting all of us then we surrender ourselves to Her and pray sincerely to Her. So here goes the main teachings of Sri Ramakrishna I will be inserting now and then some remarks wherever necessary but the main teachings of Sri Ramakrishna are these Brahman or Advaita is the highest reality Why two words? Atman, Brahman, Advaita Shanti, Mauna, God these are all synonymous words as Ramana Maharshi has so beautifully explained Brahman is Advaita so Advaita Marga which is synonymous with Gnana Marga is not to be equated with Advaita as the highest truth highest reality that is the first pillar of Hinduism and so the corollary that follows if we accept that there is the highest truth called Brahman and there is no second truth other than that Brahman the implication is this Atman is none other than me Brahman that means every Jeeva every Jeeva, everything in this world is none other than Atman and this Atman is none other than Brahman, Tattvamasi, Aham Brahmasmi but until one knows one's true nature one has to go to endless Samsara Chakra this Samsara Chakra is compared to a Brahma Chakra it has no beginning, no end and it doesn't stop revolving excepting for maintenance what we call Pradaya Brahma goes to sleep to maintain himself to get sufficient rest and then again it starts that's why it is said your creation is eternal so in that eternal Samsara we are all tumbling about but as I mentioned many times all of us are sitting or standing on the evolutionary escalator inevitably albeit unconsciously maybe slowly but surely we are all being taken to our own true nature Mano Chalo Nijaniketane what is Sadhana? consciously moving forward in that escalator towards our destination so this Samsara Chakra is not endless Samsara is endless Samsara Chakra for each Jeeva is not endless it comes to an end when one realizes I am that one inevitable reality called Brahman in order to realize that I am Brahman which is also called God Realization one has to practice Sadhana by holding on to the teachings of one's own Guru there on Krishna has given up supreme importance to Guru Guru is none other than God God only comes in the form of the Guru so there is no question of good Guru or bad Guru Sadguru and Asatguru there is no such thing every disciple's Guru is only a Sadguru because however much even if the Guru tries to cheat him to take advantage of him God will not allow him to take advantage of him so this is the important thing for us it is God who comes to us out of his infinite compassion don't look at the human failings or weaknesses that we are apt to observe because we have become expert in finding fault with everybody accepting with ourselves that same habit may continue towards the Guru also so it should never happen this is one of the important teachings of Ramakrishna so the idea comes can one realize God without a Guru no the answer is an emphatic no then what about people like Ramana Maharshi and Avadhuta etc well Shankaracharya himself gives the answer in his Bhashya of Radharani Kopanshat these great souls had their Gurus in their past birth and they had been practicing them so in this life they do not need any other Guru or any more Guru their own mind has become intuitive this we know that when a person sincerely prays with intense yearning one's own mind becomes the Guru that means the Divine Mother manifests intuitive power in the heart of a sincere Sadhaka and as I mentioned many times the first sadhana of Sri Ramakrishna was done intuitively without the obviously without the help of any Guru but we should never forget how he used to pray, Oh Mother I do not know anything here is your Dharma Adharma and everything Karchu, Vaishu, good and evil, Sukha, Dukha everything but you teach me, Oh Mother Jemne Polao Temne Pole, Jemne Korao, Temne Kore so that was Sri Ramakrishna complete self surrender Ami Jantro, Tumi Jantri Jaman Chalao, Temne Jori Ami Rath, Tumi Rathi so this was the Bhava attitude special attitude of Sri Ramakrishna and that's an ideal for all of us so he had his inner Guru, not external Guru, inner Guru at the very first sadhana of Sri Ramakrishna but then he understood that what is the significance of this first sadhana there will be people who are very sincere who may not be who may not get a right teacher for whatever reason but not to worry, you pray sincerely then Mother herself will become your Guru, from within she will guide you, so there is always encouragement for any sincere sadhaka that is the key sincerity, but second time for the sake of all of us to set an example and practice every path with the help of one Guru and for that also he did not go anywhere the Gurus came and all the implements that were necessary also came to him all by themselves by the will of the Mother this is the second one and he had immense respect, reverence and he never deviated from the teachings, true teachings of his Gurus, he had a marvelous relationship as a Shishya to each of his Gurus this is an eye opener and an ideal for all of us but we have to understand another important point the Gurus that came to help him they were blessed, today we are able to remember them but they received much much more than they gave to Sri Ram Krishna because he was not an ordinary person he was a Jagat Guru nobody can teach to Jagat Guru, everybody has to learn only from Jagat Guru but in order to confirm the tradition and to be an ideal, he doesn't deviate from the trodden path, that's why second time he practiced all sadhanas one by one, not only that, Ram Krishna he had practiced that most marvelous truth of the Rig Veda Ekamsa Epraha Baudhaavadanti, truth is one and it can be reached by anybody only people call it by various names and he gave a beautiful illustration suppose there is a pond there is a Haldarpur pond, there are four ghats to the lake, some people call the water gel some water, some pani some aqua, others may call by whatever name but they all mean exactly the same thing this is the illustration of Ekamsa Epraha Baudhaavadanti so this is what he is telling there are infinite paths Jatamahat, Tartapam all yogas, all religions, not only the religions which were there but religions which are going to appear in future all of them are paths, equally valid, there is something very special here including even that of an atheist, suppose somebody says that I do not believe in God, how can I progress, I have a desire to progress that is the key point foundation, once an atheist came to Shri Ram Krishna and said I do not have belief in God but I want to progress spiritually can I? Ram Krishna said certainly you can, you pray to God like this, oh God if you exist then show me the path do you have any objection to this kind of prayer and the man was highly pleased and said no, I don't know if God exists, but I say I do not believe in it but he might for all intents and purposes can exist, so I will pray, oh God, if you are there, please reveal yourself to me so every path provided a sadhaka is sincere, he will reach the goal, then comes the most beautiful teaching, which is an answer to some of the modern immature teachers, Vedants so called Vedantins, who claim themselves that they understand better than anybody else what is this teaching every path importantly, Karma Yoga Bhakti Yoga, Raja Yoga, Manna Yoga Hinduism, Christianity Buddhism, Islam Sikh religion, Jain religion or any other religion that might come in future every path is equally valid and by itself can lead one to God Karma Yoga itself can lead one to God so also every other Yoga only secret way of understanding is, no Yoga can be separated from the other Yogas, that means other faculties, but one will be dominant others will be subsidiary or helpers then another important teaching no path is superior or inferior no path is superior because every path equally takes one to the same goal but of all the paths the path of Bhakti especially as taught by Narada Rishi is the most suited path to this Kali Yoga you know Krishna gave an example Krishna also gave that same example Krishna says equally the path of Iti, thus the path of Neti, not this not this, both of them equally take one to God, but for the people who are identified with the body Deha, Klesaha Adhikataraha it will be very difficult for them to progress in that path, much better is the path of Bhakti that's what Krishna said and that's what Sri Ram Krishna is telling Kali Kale Manush Anna Gata Prana in this Kali is men or what Sri Ram Krishna said Anna Gata Prana that means their whole identity is Anna Anna means Prana, Prana means body, so body oriented I am the body extremely difficult to cross over this and say I have a body or I am not the body, for such people a Bhakti Yoga as taught by Narada is the most suitable and what is that Narada taught ultimately he says Pranagati is the only way so company of the holy Satsanghastu Mahatsanghaha Dullabhaha Amoghaha Agamyaha Amoghaha it is very difficult to get the company of great people but once a person is clearly fortunate and fortune comes because of Punya one has committed in many births then Amoghastya and infallible they will reach their goal there is no doubt about it so Ekamsa Depraha Bahudapadanti then each path is independently valid and independently can take one to God now there is something which every devotee of Sri Ram Krishna should know Jnana Yoga that is the path of Jnana Yoga considers this world as Mithya but Sri Ram Krishna never considered this world as Mithya even though he used the same word many times and we come across it in the Gospel of Sri Ram Krishna but most people do not understand what is Mithya that's why I have many times in my past classes have spoken of it. Now there are three words used one is called Satyam another is called Tuchyam another is called Mithyam Tuchyam means something that never existed like the son of a parent woman like the horns of a hare like the water in a mirage this something doesn't exist at all non-existence that is called Tuchyam Satyam means that which always exists without any change and which is everywhere which is obviously what we call God in our day to day language then what is this Mithya Mithya is partial understanding of Satyam is called Mithya. The great illustration is and it is the commentary, yagya given in the light of Sri Ramakrishna's teachings. Many yogins Manamargins most often give this Prajusarpa example there is a man, semi-darkness is there, there is a rope and one sees and he thinks it is a snake and not thinks, he is convinced it is a snake and this is called Mithya. What is Mithya? That there is truth. What is the truth? He is not seeing something unreal, he is not experiencing something unreal he is experiencing something but he is not experiencing it in full light. There is something, he thinks that something is called the snake so there is a rope and light is brought he sees it is a rope but now he will be thinking only it is a snake it is there is no change but whether it is a rope or snake that rope now appears to be a snake which in fact never appeared. Now what I am talking about it is what is called incomplete information partial information of the rope appears now convinces the man that it is a snake it is a mistake, he is not seeing nothing, he is seeing actually something but he doesn't know what it is but he is convinced it is a snake. This having partial information and mistaking it for something else that is called Mithya so Mithya, is it real? No, it is not real is it unreal? No, it is not unreal so it is not full truth that is called it is not unreal it is not real but is it what he understands is full truth no, it is unreal unreal means what? partial reality reality understood partially is called partial reality and that is called Mithya, so when light is brought just as the man understands he expands 50% more knowledge will come and then he understands I mistook it for something else now I know what it is so that is called Mithya exactly this world is also called Mithya and it is not non-existence because non-existence has no existence, it is not Satyam because we are not able to see the full truth about any object in this world but if we can see the full truth about anything supposing you see a piece of cloth, we think it is a cloth but what is the cause of this cloth? Threads so what is the truth about the cloth? It is nothing but threads in a particular shape for a particular purpose and the threads are ultimate cause? No, the threads are made out of cotton so go on, cotton has come out of a tree a tree is nothing but the modification of earth, the earth is not some independent object but it is a modification of water water is a modification of fire, fire is a modification of air, air is a modification of space, Akasha Akasha is a modification of earth, crossification of Atma and Atma is nothing other than Brahman, so this is the most wonderful truth that Sri Ram Krishna wanted to tell so long as there is what is called some instrument through which we are perceiving Brahman I will give another illustration suppose the sun is there and the full light is there and you have put on a green colored specs now the sun's form is distorted so not that the sun has become green or red or black but the color of the glasses through which the medium through which we are perceiving experiencing the sun that modifies our experience that means it gives us incomplete partial knowledge remove the glass and you can see Prateksha, Aparoksha oh! the sun is like that but of course there is an example even the perceiving through the eye without any medium is also partial only that's why it is called Paroksha Anubhuti not Aparoksha, not direct at all so many times I discussed with you all many over considered the world as Mithya but Sri Ram Krishna this is his great contribution in this 19th century Sri Ram Krishna never considered this world as Mithya even though he used the same word many times Sri Ram Krishna brought about a revolution by interpreting the world Maya Mithya means Maya what is the difference if an individual is perceiving the world in a particular way it is called Avidya, Mithya etc. but the collective name that original that covering which covers Brahman so seemingly covers Brahman that is called Maya from individual point of view it is Avidya or Mithya from the collective point of view, universal point of view cosmic point of view it is called Maya so this Maya according to Nanayogins is something destructive something negative something that always tries to suppress people make them forget about their real nature that is the interpretation of Nanayogins even till today but Sri Ram Krishna has elevated the concept of Maya to Mahamaya, what is it? she is not Maya she is Shakti and she has two aspects, I will come to that in detail in future so she is Mahamaya she is the Divine Mother she is the Shakti of Brahman that's why I used to say Sri Ram Krishna used to say Brahman and Shakti are this side and that side of the same point, what does it mean? Saguna Brahma is called Shakti Saguna Brahma in Vedanta is called Ishwara and Nirguna Brahma is called Brahman, so Brahman and Shakti are two sides of the same point, Sri Ram Krishna also through the medium of Swami Vivekananda brought about a new interpretation of which was so much condemned by Shankaracharya, what is it? the word Mithya is not unreal, even from Advaita viewpoint also which I explained so in Sri Ram Krishna's words the word Mithya simply means that which is temporary that which is limited and that which manifests as opposites like Sukha Dukha Sita Varshna, profit and loss, gain and loss or victory or defeat, which light and darkness, which goes always together this is how Sri Ram Krishna interpreted Mithya is always dependent upon reality, Shakti cannot be separated from Brahman, nor Brahman from our viewpoint, from the viewpoint of the mind can never be thought without Shakti, Brahman and Shakti if one what is the difference if there is no action the Shakti is called Brahman, Shakti without action is called Brahman Brahman with action is called Shakti what is the action Srishti Sthiti Narshanam Shakti Bhute Sanatane Puna Shreya Puna Mai Narayani Namaste, she is the creator, what Nanamargams call Ishwara and what is Ishwara, Brahman plus Maya, from Sankhyam point of view, Purusha and Prakruti, but from Sri Ram Krishna's point of view, Brahman and Shakti are Abheda, not differentiated you cannot differentiate because when you when you the Jeeva individual, all this discussion is not from the point of the Brahman all this Vedanta discussion Mandukya Karika, Upanishads, Gospels all from the viewpoint of us, each one of us which is nothing but the body mind complex identity or Ahamkara so this Brahman and Shakti are two sides of the same coin then why use two words because when we see activity that means when there is body mind then we have to say it is Shakti and when our Ahamkara gets rid of this Kara remains as pure Aham that means it goes beyond the mind that at time what a person experiences cannot be described but for our convenience we are calling it Brahman, truly speaking nobody can even utter the word Brahman or even have any concept about Brahman and Shri Ram Krishna had coined such a beautiful verse Taa ke iti kutte ne, one should never limit Brahman everything that came out of the mouth of human being has become polluted uchishtavai chit but nobody can think nobody can talk nobody can express about Brahman namo namo prabhu vaakya mana ateeta and yet without that reality behind mana vacana ek atha you don't exist world doesn't exist this class will not exist so Brahman and Shakti are Abheda until they realize God then this discussion will not come at all so what is Ram Krishna saying the world is real real as long as one has not gone beyond one's Ahamkara, Ahamkara remember always is a mixture of a bit of consciousness called Chidabasa plus body and mind complex so long as Shakti or the manifestation of Brahman is real it is powerful and she is the mistress, she is the creatrix of this world she alone creates, maintains and destroys according to her sweet will that means this world is nothing but the manifestation of the Divine Mother, it means you, me, everything else in this world, living or non-living, inert or with consciousness everything is a manifestation of the Divine Mother so this world next teaching of Sri Ram Krishna is never apart from God, like a wave the ocean has waves but the wave is not the ocean why, what is the big deal of difference you are making the ocean is nothing but water but it is a small bit of water ocean is the entirety of the water so the wave belongs to the ocean but the ocean doesn't belong to the wave, it is one of the greatest teachings of Sri Ram Krishna see, jiva belongs to Brahman but Brahman doesn't belong to jiva this belonging is a word used in this world of creation in this world of phenomena yavahara Sri Ram Krishna used to illustrate that this world is not mithya it is nothing but Brahman and he used to give a beautiful illustration, one cannot get the full weight of the well fruit if one excludes the seeds and the shell just takes only the inner essence that is not the soft material that will not give the full weight of the well what is he trying to tell that do not separate the world from God so this is the very important development that's why Swami Vivekananda's interpretation of Vedanta is called Neo Vedanta Neo is not new but a new understanding a new interpretation of the same Vedanta and this interpretation was very much needed and that's why God was born as an incarnated and then reinterpreted and spread it throughout the world so what are we coming about that you are Brahman but you do not know at this moment but unconsciously your prayers three prayers, let me be Brahman that means let me be immortal, never die let me not be ignorant, let me be all knowing and let my happiness never know any prayer let me be eternally and infinitely blissful and that prayer unconsciously is slowly helping us to evolve ourselves life after life and a day will come when we go beyond the limitations of this world and then when we look back we say everything is Brahman, so what is the way out? Sadhana Bhakti Yoga and in Bhakti Yoga also the final and the only way out of this Samsara is by accepting the Divine Mother and surrendering to her completely, it is only by her grace that one can get out of this Samsara Chakra so the story of Totapuri amply illustrates this Totapuri Maharaj by the grace of Divine Mother had a desire to lead a spiritual life and joined a monastery by her grace he got a Sadguru by her grace, he adopted Gnanamarga by her grace he progressed by the grace of the Divine Mother in Gnanamarga, after 40 years of Tapasya how do we know? Because when Ramakrishna attained to Nirvikalpa Samadhi, soon after he initiated him into Mahavakya and asked him to meditate on the Mahavakya that is Aham Brahmasmi that is the Mahavakya from Yajurveda to Ramakrishna's followers so we have for all of us that is the Mahavakya within a short time, Ramakrishna plunged into deep Samadhi and then Totapuri could not believe his eyes, he said Kya daivi maya hai? that which took me 40 years to attain there are these man and attained almost immediately, of course he came to know what is the secret later on, at that time it was a mystery, for 11 months it remained a mystery and at the end of 11 months Totapuri has understood it completely well, now we will come back to this point so Totapuri became a Gnani, he attained to Samadhi, he knew that I am Brahman, but he became a Jeevan Mukta to participate in the Divine Leela of Ramakrishna's Avatarahood, but at the same time he could not complete his Sadhana, he could not become a Gnani, that is to say, he could not he had to practice further Sadhana to look upon this entire world, not only he is Brahman everything else is Brahman Sarvam Kalvidam Brahman for that also some practice is necessary and he considered the whole world as Mithya, like any raw Sadhaka does it for that purpose the Divine Mother's grace kept him for 11 months and then she gradually purified him in the Divine company of the Master, who pointed to Totapuri, many of the mistakes that he was making for example, when he was highly waxing eloquent about Brahman to his helpless disciple Sriram Krishna everything is Brahman by lighting a Dhuni fire a servant came and took a little bit of fire and Totapuri noticed it and was about to beat him up, Sriram Krishna fell down laughing on the earth why are you laughing? your Brahma Gnana is Daudh Kotha Dubhudej Totapuri didn't understand what is wrong with my Brahma Gnana just now you are telling everything is Brahman and just now you are about to beat Brahman beating Brahman Brahman getting angry without knowing that he is getting angry are you a Yogi? are you unconscious? are you like anybody else? what is happening in your mind? Totapuri could not fathom the mystery but he understood there is something mysterious I have to find it out finally he could not meditate the person who could plunge into Samadhi he could not even meditate for a few minutes like us, why? the Divine Mother had removed that power, that capacity to meditate and then he wanted to commit suicide the fool not understanding that what right he has got to commit suicide everything belongs to the Divine Mother in this world, the body belongs to the Divine Mother, the mind belongs to the Divine Mother he has nothing to do excepting his call which he had developed by the way and he had to shed it and the man who thought he shed it it came back with full force so he waded into the Ganga and there was not enough water to drown one human body he reached to the Belurmat side and Belurmat has given him full knowledge and the Divine Mother revealed that everything is me you do not exist it is by my will I have been removing all the obstacles in your path of progress like karma, krodha, lobha, moha, madha, matsarya and your illusion that you are progressing by your own effort how do you understand? he said yes Mother, came back and psychosomatic effect was there his disease completely disappeared by one swim in that Ganga water to glorify how much you purify everybody and make them okay and then when Shri Ram Krishna came next morning to enquire about he narrated the whole thing and said come I understand now whom you are referring as my mother today my eyes are open not today I am sorry that is my word yesterday night my eyes were open let's go it was she who is keeping me all the time and he finally he said your mother but now I accept it as my mother also and then went bow down Ma you taught me the lesson can I leave now please please yes she smiled and said yes you can go and even that is her will that you should not stay here you should go back and live in such a place because remember a Jivan Mukta will not have any freedom any special will individual will a Jivan Mukta's will is not there it is God's will in that instrument body mind and whatever happens it is Divine Mother's will so he went back lived for many years and then there was near the Kurukshetra the modern Kurukshetra where the war was supposed to have taken place his ashram was there even now it is there some of our sadhus have visited the ashram but the form of glory is not there so this is the story of illustrating what Gnanis call Maya has been converted into Mahamaya and without the grace of this great Universal Mother Divine Mother nobody will have the desire for spiritual life nobody will have in what is called favourable environment Manushyatvam Momokshatvam Mahapurushasamsheha nobody can progress because unless her grace removes Kama, Krodha etc one cannot progress and she will do everything if one is humble enough to accept one's helplessness and take refuge in her so this is what I wanted to what was the essence of it that everything, every scripture should be understood in the light of Sriram Krishna's life and teachings and this is the only way so we are going to attempt to study together with all of you how we can interpret this Mandukya Karika in the light of Sriram Krishna's life and teachings