Mandukya Karika Lecture 075 on 02 November 2022

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVYAM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMI MUHURMUHU OM BUDDHRAM KARNE VISHNU YAMA DEVAH BUDDHRAM PASHYE MAKSHAVIRYA JATRAH STHIRAY RANGAYE STUSHTU VAGUM SASTANUBHI VYASHE MA DEVAYE TAYYADAYO SWASTHINA YINDRO VRIDDHA SHRAVAHA SWASTHINA PUSHA VISHWA VEDAHA SWASTHINA STHARKSHO ARISTA NIMIH SWASTHINO BRIHASPATIR DADADO OM SHANTI SHANTI SHANTIH ARIHE OM OM O Gods, may we always hear with our ears what is auspicious. O worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted life hale and hearty, offering our praises unto Thee. May Indra of ancient fame bestow auspiciousness on all of us. May the all-nourishing potion be propitious to all of us. May Garuda, the destroyer of all evil, be well disposed towards all of us. May Brihaspati ensure all our welfare. OM PEACE PEACE PEACE BE UNTO ALL We have been recounting a summary of the twelve mantras of the Mandukya Upanishad, especially for the benefit of the newcomers who have not been introduced to this. You might earlier have studied these things or some of you might have studied, but it is good to recollect in either case. Now we have completed in our last class, we have been taking the mantra number six, which is a description of Ishwara. Ishwara means the cosmic part, universal prajna is called Ishwara. And the mantra beautifully describes एश सर्वेश्वरः एश सर्वज्ञः एश अंतर्यामि एश योनि सर्वस्य प्रभवयाप्ययो हि भूताना This Ishwara, who is the Srishti Kartha, who is in Puranas known as Brahmaji, this is the Lord of all, this is omniscient, this is the indwelling controller of all, this is the source and indeed the origin and dissolution of all beings. Just briefly to recollect, this Ishwara is Sarveshwara because he is the creator, he is the indweller. In fact, Ishwara has become the entire world in the form of the Panchabhutas and the whole world is nothing but Panchabhutas. Naturally, he is the only existent one, that is called Sarveshwara. But if you take, I am a Bhakta, I am a devotee, I am an individual, my powers are limited. But Bhagwan Krishna says so beautifully, ईश्वरह सर्वभुतानां विद्धेशे अर्जुनतिष्टति So he rules, that means he is capable of Nigraha and Anugraha. He is capable of both, controlling, restraining, punishing as well as rewarding. He can do whatever he likes. He can lift a person, an ignorant person into the greatest Jnani and he can also make the greatest Jnani into a completely ignorant person. He is all-powerful, that is the meaning. How can he do that? Because he knows our past, our present and our future. Even after a billion years, who is going to be born and who is going to die, he knows that. This is called Sarveshwaraha. ईश सर्वध्नहाः He is the all-knowing one. And ईश अंतर्यामि अंतर्यामि means indweller. So he is not only outside, he is inside, he is outside, he is everywhere. And to reinforce the idea that he is the material cause, he is the intelligent cause, he is also the instrumental cause, that is indicated ईश योनिः सर्वस्य He is the origin of everybody. प्रभवा अप्यय That is birth as well as death, creation as well as destruction. Of whom? सर्वस्य भुतान All the beings. This is the Lord of all. He is omniscient. He is the indwelling controller of all. He is the source and indeed the origin and dissolution of all beings. In this, the description of three states are over. Mantra number three described beautifully both the individual waker, collective waker, that is Vishwa and as well as Virat. In the mantra number four, there is a beautiful description of both the individual dreamer, universal dreamer, who is the Lord of all minds called respectively, Taijasa and Hiranyagarbha. And in the mantra number five, all about Prajna, individual sleeper. And in the mantra number six, all about the Ishwara, that is the Lord of all and that has been beautifully described. With this, the three states and there are only three states of experience everywhere. That is beautifully described. Now, what is the description for? Because we are bound creatures. We think we are bound. Clearly speaking, every Upanishad tells none is bound. Therefore, none will be released. But in our minds, we are thinking that we are bound. So, we have to get rid of that idea that we are bound. For that, you are not a waker, you are not the dreamer, you are not the sleeper. Then who are you? You are the Turiyam. So, I am Atma, Brahma. In the second mantra, we have seen. And what is the description? Really, it cannot be described. But we have to meditate. We have to do Shravana, Manana and Nidhidhyasana. And for that purpose, a beautiful description is given. This is the description of the Atma. And He must be realized. Realization means not like we are seeing each other. It means I am He, Aham Brahmasmi. That is called realization. So, the description goes. This fourth state, it is called Turiyam. And it is thought of as that which is not conscious of the internal world, dream world. That which is not conscious of the external world, waking world. Neither Turiyam is a state conscious at the same time of both the waking and dream. Nor is it dense with consciousness. Nor simple consciousness. Nor unconsciousness. And that Turiyam is unseen, actionless, incomprehensible, uninferable, unthinkable, indescribable. But how do we know that such a thing exists? Because proof consists in the identity of the Self in all states. In which all phenomena come to a cessation. And which is unchanging. Which is auspicious. Which is non-dual. And this is the description of that Turiyam state. And that is to be realized. So, first of all, six negatives will come. What are the negatives? It is na antah prajna. He is not the Swapna or Taijasa or dream state. Na bahe prajna. Neither waking state and the experiencer of the waking state called Vishwa and by implication Virat. Na ubhayatah prajna. Sometimes there are some states. One is not dreaming as well as one is not in waking state as if a little bit of aware of external world. And at the same time not completely come out of dream state. That in between state, this Turiyam is not even that in between state. Na ubhayatah prajna. Na prajnana ghanam. It is not a state of Sushupti. Prajnana ghanam means what? State of Sushupti. So, Turiya is that state which contains all these three. At the same time, he is far beyond transcending all these three states. As I gave many times the example, there is a person when he goes to the office, he is an officer. When he goes to the club, he is a member of the club. When he goes for swimming, he is a swimmer. When he cooks, he is a cook. And when he is delivering a talk, he is a speaker. When he is listening, he is an audience. But at the same time, without all these things, he is far superior, far transcendent than all of these things put together. So, this is trying to give us a hint that he is far beyond. He contains everything but he is not limited by any of these things. Now, some questions may arise, doubts may arise by listening to this. That means na prajnam. Maybe he is not at all conscious. No, it is not that he is not conscious. Because we know consciousness only as the waker, dreamer and sleeper. But do we know something called pure consciousness? Pure consciousness means without getting contaminated by any of these things. So, it is not that it is simple consciousness. Then it may be unconsciousness. So, na prajnam, not unconsciousness. Through this negativity, neti neti. Not this, not this. One has to only think deeply. Then after removing all this, what remains? Because there must be somebody who is telling, I am not this, I am not that. And then that I remains without any identification with any one of them. That pure consciousness we have to reach. Then what is Duryodhana? Again negative terms. How can I describe something? It is experienceable as self-experience. But it is not describable nor experienceable as something like I see you, I see a tree, I see a house, etc. So, it has to be conveyed. That's why it says adrushyam. Adrushyam means it is much beyond what the eye can see. And if we cannot see something, avyavaharya. We cannot do any transactions because transactions are possible only by something that we can see. And agrahyam, incomprehensible by the mind. Something which is not seen and with which we can never do any transactions. How are we to even think about it? Think about it? If you think about something, then you cannot see. Whatever you have not seen, heard, etc. You cannot even think about it. So therefore, incomprehensible by the mind. If it is incomprehensible, how are you going to describe it? That's why it is said alakshanam. Oh, that is a green tree. This is a small tree. And that is a beautiful fruit, sweet fruit. And that is a fragrant flower. So we can describe something which we experience. But here is something. It is not that we don't experience it. In fact, that is the only thing we experience. But because it is infinite, it is eternal. It cannot be really described. Like ith dishabda pravruti lakshana. Is it a species? Is it a relationship? Is it an action? Is it having some kind of qualities to describe it, separate it from other things? No, alakshanam, un-inferable. That is why, yato vacho nivartante apraapya manasaasaha achintyam Naturally, we can only have faith in the scriptures, but it is achintyam, unthinkable. avyapadeshyam Therefore, again repeating, indescribable. ekatma pratesaram But it is there. In what form? ekatma That unique one atma. And it is the essence. It is that without which the mind cannot think, the body cannot function. That pratyaya means every thought that arises. And who is conscious of every thought? That is the pure atman. These are the descriptions. Are there many atmans? Then we have to separate them. This is small atman. That is big atman. That is green atman. This is red atman, etc. No, it is only one. When there is one, the funny thing is, there is no need to describe it. Description is necessary once there are more than one. But if it is one, for example, there is a book. And I point out and say, bring that book. You don't ask, which book? The moment a second book is there, you are likely to ask, what is that book you are talking about? Therefore, there is no need to describe it. In any case, it is indescribable. Because to whom are you going to describe? If you say to you, then that is not atman. I and you, reality, doesn't exist there. Therefore, it is indescribable. Ek Atma Pratyasaram Essentially, of the nature of consciousness, constituting the Self alone. So, naturally, another question that comes is, okay, this is what you are telling, is my real nature. Now, what do I get? What do you get by knowing yourself? Prapancha Upashyama. That is, you will go beyond the waking, dream and remembrance. So, what do I get? Remember, all these states are temporary. All these states come and go. All these states are full of Sukha and Dukha. And we don't want Dukha. Everybody wants only happiness. So, that happiness will come, which is unbreakable, eternal, infinite happiness will come. That is called Prapancha Upashyama. Prapancha means the world. World means, remember, only three states, Jagrat, Swapna and Sushukti. Shantam, it is the peaceful. Shivam, all bliss. And Advaitam, it is the non-dual. Shantam, that means peaceful. Why is it peaceful? Because there is no second to disturb. It is called all bliss. Shivam means all happiness. Bliss, that which is beyond happiness and unhappiness, and a glimpse of which we get in the state of Sushukti. That is why Sushukti is called Anandamaya Kosha. And ultimately Advaitam is non-dual. There is no second thing. Only one pure consciousness, which the scripture is trying to describe, Sat, Chit and Ananda. And another Upanishad called Taittiriya Upanishad in the Brahmananda Valli is trying to define it is really indefinable. But for the sake of meditation, a description is coming. Satyam, Gnanam, Anantam, Brahma. It is Ananta Satyam. That is, it never becomes Asatyam at any given time. That is to say, it is permanent. That is to say, it is eternal. It is not only eternal, because there is only one and I am that. And every one of us knows that I am that after realization. And therefore it is Chit, pure consciousness, or Aham Brahmasmi. Remember, even this Aham Brahmasmi is a verbal description given for the sake of meditation. It is not a real description of the Brahman at all, because it cannot be. Just now we saw, it is not describable. Saatma. This is called Chaturtham. Chaturtham means not fourth. Chaturtham means, this is called Turiyam, and it comprises all the three states and extends far beyond all the three states. Saatma. That is as far as I can describe. That is the only way I can describe. That is your Atma. Atma means what? That is you. Your real you. Savigneha. Such a being has to be realized. This is the description of the Turiyam. That is your real nature, my real nature. Though I am telling mine and yours, it doesn't mean that there are two, I, you and infinite number of things. Everything is nothing but your consciousness. If you want some simple example, when you see on the cinema screen, a movie is going on, you will see infinite number of things, but all those things are nothing but variations of the light. How do we know? We see the light and everything will be put off. So this is the description. And this is a description given to very sincere spiritual aspirants. And therefore, this has to be realized. Now, every time Dick and Harry say, I am not interested in it. I am not going to realize. This knowledge is not meant for people who are not interested. It is meant for a person who wants to get out of these three states and he wants to find out a person who has really gotten out. Who knows what he is talking about. Such a person is called Acharya and then his life will prove that he is happy under any circumstance. We can see Shri Ramakrishna, even when he is suffering from throat cancer, he is absolutely blissful. How do we know? In his presence, everybody was blissful. And a person who can create so much of bliss in other people, he cannot be told. He cannot be inferred. Only a person who has got something, he can give. And if Ramakrishna was not blissful, he could not have lifted up. And that is what happens when we see somebody who is ignorant, who is suffering. When we go into the presence of such a person, we also feel sorrowful. But what is happening here? All of them, every single one of them, they understand the condition of Shri Ramakrishna's body. But they know he is a blissful child of the Divine Mother, Anandamaya Purusha. And thereby we know that he knows something which we do not know. That is why we read the Gospel, etc. And that is very important for us. Okay? So the goal is to know who I am. And the Mandukya Upanishad, till the seventh mantra, it described what we think we are in the form of the three states. And what we do not know, in reality who we are, that is described in the seventh mantra. But how to do Sadhana? How to attain to that state? So Omkara, Turiyam, I am Atma, Brahma. For that purpose, Sadhana has to be done. Sadhana means deep, intense meditation. And intense meditation in Sanskrit is called Upasana. Earlier I mentioned what is Upasana. Upa means near, slowly approaching that object of our meditation. In this case, if it is a devotee, it will be what we call Ishta Devata. But if it is a person who is treading the Gnana Marga, then we have to say he is a person who is Sravana, Manana, Nididhyasana. And the Guru tells him the nature of the Atma, Nirguna Brahma, even though Nirguna Brahma cannot be described, a pointer has to be found out. And these are all pointers, like an arrow mark, you go this way, you reach the temple, you go this way, you reach the meditation hall or lecture hall, whatever it is, pointers. These are all pointers, descriptions. Why? Because we have seen it cannot be described. So Upasana has to be done. And now, until the seventh mantra, what did we say? Three states of Omkara, Akara, Ukara, Makara, and the fourth state, which is a sign of the Thuriyam, which is called fourth Matra, Amatra, Athmatra, these are different names. And how many states of experience? Waking state, dream state, dreamless state. So these are the three states that we will have to go through. Now equate Akara with the waking state, Ukara with the dream state, Makara with the deep sleep state. And if we succeed in it, then it would be easier for us that Athmatra or Amatra to equate with Thuriyam. Remember, we cannot choose any one of them. Like, if you want to go upstairs, you will have to cross three steps. First step, second step, third step, then only roof can be reached. Here also same process, first of all here is a recollection of what is called meditation, what is called Upasana. Supposing there is a Bhakta and his Guru initiates him into his Ishta Mantra. For example, Ramakrishna is your Ishta Devata. Now, what we need to do is that Ramakrishna is not confined only to me. He is the Ishta Devata of billions of people. And therefore, whether it is Rama or Krishna, Ramakrishna, Jesus, Buddha, Allah, whatever it is, He is the God. And God cannot be equated only with one individual. The whole universe is to be equated. So therefore, if I am trying to become that Ishta Devata, then I have to say, I am the Ishta Devata of not only myself, I am the devotee of my Ishta Devata. X, Y, Z are also devotees. That means we are children of God and therefore a sympathy will come. This is called morality. What is morality? Identifying completely ourselves with the other. So we have to go on increasing it deliberately, consciously. I am a human being, so all human beings are the same as me. I am also non-human beings. I am the animals, I am the trees, I am the birds, I am the insects. And then the last stage is whatever exists, that is what I am. So we will have to understand these three. This is slowly, step by step. First we have to expand our personality and that expansion of personality is called morality and without morality there can be no spirituality. So in this way we have to understand first you simply say I am not the only Vishwa. You are also Vishwa. The third person is also Vishwa. The fourth person is also Vishwa. Even an animal is Vishwa. Everybody is Vishwa and we become one with Vishwa. So if I hurt anybody then I am hurt. And if I am happy or if somebody is happy then all of us are happy. Each individual has to equate our good and evil, happiness and unhappiness and this expansion in the mind, in the form of knowledge and that is called developing sense of morality. This is really the meaning of the word Dharma. Dharma means I cannot do any harm to anybody. Adharma I cannot do because if my right hand hurts my left hand or left hand hurts the right hand, any part of the body, who is hurt? Because I never consider myself as left hand or right hand. I identify myself with the whole of the body. So this is the process of Upasana. First, the individual waker has to identify with the universal Vishwa who is called Virat. Merge the individual in the universal. Then the second step will come. Merge the individual dreamer in the universal dreamer called Hiranyakarpa. And then lastly, the individual sleeper called Pragna should also be merged in the universal factor called Ishwara. And then only, we will be in a position to do that fourth type of Upasana which is Amatra or Artha Matra and equate it with Turiyam. And remember, let us remember, it is possible only by the grace of God, by the grace of our Ishta Devata, by the grace of the Divine Mother. So these processes, 8, 9, 10, 11, these are Upasana Paddhati. How to do Upasana, meaning how to progress in spiritual life. Of course, we have seen how Gaudapada was trying to clarify these things with his own verses which are commentary on these four mantras, 8, 9, 10, 11 and 12th mantra wraps up the whole lot with this background. Remember, 8, 9, 10, 11 are Upasana Paddhati. We will very briefly discuss these things. Mantra number 8. So, I am Atma Adhyaksharaha Omkaraha Adhimatram Pada Matra Matrascha Pada Akara Ukaro Makaraiti The same Atman which has been described above in the 7th mantra that is again Om from the viewpoint of the syllables Aksharam. Because when we are thinking of some object we cannot think of any object without its name. For example, you see a tree and the Shabda will come. This is a tree and that is the Shabda. Shabda means not merely sound but Shabda Artha meaning of the sound also will be there. Om from the viewpoint of the syllables Aksharam. Aksharam means what? Omkara has got, remember, four Aksharas. Fourth is not really an Akshara but for the sake of Upasana it is said. What are those four? Akara, Ukara, Makara and Artha Matra, Ara Matra. And the Atman has got four parts. We have seen Chatush Path, four parts, not really four, only three really speaking. The fourth is only to distinguish that that is something which includes everything but which is not confined or constricted by any of these three states. What are those? Waking state, dream state, deep sleep state and that which is beyond all those states. So the Om with parts that is Pa, U, Ma and M viewed from the standpoint of the sounds. And the quarters of the Atman are what is called parts and the letters are the quarters. That is to say, this mantra, eighth mantra is telling now you try to equate for the sake of meditation Akara with waking state, Ukara with the dream state, Makara with the deep sleep state and then we will be in a position to equate Amatra with the Turiyam state. The quarters are the letters and the letters are the quarters and the letters here are Pa, U and Ma. This is the essence of the mantra number eight. Mantra number nine is describing these three steps separately, how to equate Akara with waking state. That is said in the ninth mantra. He who is Vaishvanara, here instead of using the word Vishwa, the individual, the universal is applied. Vaishvanara having for its sphere of activity the state called waking state is to be equated with A, the first letter of the OM and why should it be equated? He gives two reasons. On account of its all-pervasiveness or on account of being the first. So when the air becomes Akara, first it takes a recognisable sound through the sound box. The first sound is Akara. It is called the first and every sound includes Akara only. Therefore, Akara is the first letter and it is all-pervading and similarly Jagratsthana, all our sadhana, all our experience of happiness and unhappiness, that is the first state of experience. So these two must be equated and through pasana, one who has succeeded in equating these two, one who knows this, attains to the fulfilment of all desires and becomes the first of all. What do I get? So it is said, what result do I get? For that, the answer is given. If anybody succeeds in identifying Akara with what is called Vaishvanara state, Akara of the first letter of Omkara with the Vaishvanara, the universal waking state experiencer, universal experiencer of the waking state, then what does he get? He attains oneness with everything in the waking state and whatever happiness they are getting, all that happiness will be his. This would be the result if the person wants this worldly happiness. But if the same person wants to go beyond, then he should get out of this state and usually that state is attained only after some time, experiencing all the things of the world and says, I have seen them all. I do not need them all. And then only he says, I want to go beyond. That desire will come and this is called purification of the mind. So if somebody has desires, they will be fulfilled. How? Because he becomes identified with everybody. Suppose somebody says, for example, I want to become a billionaire. Okay. By doing this Upasana, he becomes Vaishvanara. Vaishvanara includes, let us say, Bill Gates. So this person says, I am Bill Gates. My desire is fulfilled because if I am Bill Gates, I am the billionaire and my desire is fulfilled. Suppose some 10 people are eating 10 different dishes and I have a great desire to enjoy all these dishes. So what would be the experience now? I identify myself with all those 10 people and simultaneously I enjoy all those items. So whoever is experiencing whatever happiness, that becomes mine because I have identified myself with everything. In a simple way, this happens in every family. For example, if a mother cooks some tasty dish and by any chance it may be a small quantity and she has got 3-4 children and she distributes it equally, she doesn't have anything left out for herself but she is more than happy because she says, I am eating and enjoying through my children. And that is what Sri Ramakrishna used to say, Am I not eating through you all? So this would be the result if somebody has desires. But if the person, after experiencing for some time, after completely quenching all the desires, he says, I had enough of this. Now I want to move forward. Then for such a person, the second upasana will come that is how to equate Ukara with the dream state. What is the difference now between the waking state and dream state? In the waking state, everything is limited. I can be only at this moment in one place. Suppose you are in Bangalore, you want to come to Varanasi or I am in Kashi and I move on, it will take at least 5-6 hours even if I travel by aeroplane. But if I identify myself with everybody, in dream state, it doesn't take even a fraction of a second. So time becomes so fast. And which place? By just thinking, I can reach the moon, I can reach the mars, I can reach the sun, I can reach the swarga loka and I can reach any loka that I want. This is a big difference because through mind, I become a subtle person. So this person, he now is ready to equate, to take the next step which is equating Ukara of the Omkara with the dreaming state. Remember again, this person, we are talking about Hiranyarbha, the cosmic mind, universal mind. And that would be the first Upasana. Second step is, you equate Ukara with the dream state. That is being described in the mantra number 10. The next step is Taijasa. Taijasa is the name of the individual experiencing the dream state. But here in brackets, we have to add Hiranyarbha. So Taijasa, whose sphere of activity is the dream state and he must contemplate on Ukara as the entire dream state, universal dream state. Why? Because dream state is far superior in time, in space, in quantity, in quality, in every way from the waking state, gross state. So on account of superiority or on account of being in between the two, he who knows this, that means he who succeeds in identifying oneself with the Hiranyarbha, the second state of experience known as the dream state, attains to a superior knowledge, is treated equally by all alike and finds no one in his line who is not a knower of Brahma. And like the last mantra, what is the result of succeeding in this equation between Ukara and Hiranyarbha or the universal dream state? It is he becomes a superior person and he will be treated as any great person in this world and then another result will be that if he is a householder or if he is going to have children or have children, all of them will become knowers of Brahman because of the greatness of this particular person, knowers of Brahman. So everybody na asya siddha brahma vid asya kule bhavati No ignorant person, ignorant of that knowledge, I am Brahman, such a person will not be born. That means everyone of them knows Aham Brahmasmi Ya evam veda He who succeeds that I am the Ukara and I am equated with Hiranyagarbha because Hiranyagarbha is the lord of the mind. Mind means intellect. Intellect means knowledge. So he knows that I am Brahman without the least bit of doubt. So if a person has got a desire for children etc. after retaining to this state of Hiranyagarbha then in his family no ignorant person will be born. Everybody will be an absolute what you call knower of Brahman. So this is called the result. Parallel result. But after enjoying for some time then dispassion will arise in that mind and then he will say it is okay for some time. Now I know better. I want to move forward. Egiya jao. Oh woodcutter, go forward. It must come very naturally and it will come because the scripture itself is telling us. So this person he becomes one with Hiranyagarbha. He enjoys for some time then tremendous viragya will come. Now I want to identify myself with my origin who is Ishwara. That is being described in the eleventh mantra. This person, individual who is experiencing deep sleep is called Prajna. And the same individual when he becomes capable of identifying himself with the universal he will become Ishwara as we have seen in the sixth mantra. So this Prajna seated in the state of deep sleep is Makara. The third letter of the Omkara. A, U and Ma. Because of his being the measure or the entity wherein all become absorbed. He who knows thus measures all this and absorbs all. So if this person succeeds in overcoming that I am not merely an individual sleeper I am the universal speaker. A universal sleeper. Such a path that is the Prajna identifies himself with the Ishwara. If he succeeds in that state through Upasana by the grace of the God he says I am Ishwara. But remember from the Vedantic point of view Ishwaratva is also Saguna Brahma a limitation that is not the highest goal. It is the next to the highest goal. This person had attained there. Then what does he do? Then he becomes identified with everybody in the deep sleep state in the dream state as well as in the waking state. And this is what we mean. Narayana Vishnu Vyapakathwat. Vishnu means he who is everywhere. Narayana, he who is has become everybody. Brahmaji, like the clay. If you make a thousand pots out of same lump of clay every one of them is nothing but clay. So this Ishwara is manifesting in this manifold forms. That is why Swami Vaikunanda bursts into inspiring bhajan. Where are you searching? You open your eyes. Whatever you see everyone is only a manifestation of that Ishwara. You don't need to go anywhere. You are seeing that same Ishwara with name and form. Wherever you turn your attention, wherever your eyes see, whatever your ears hear, whatever your mind thinks, whatever your nose smells, whatever your tongue tastes, whatever your skin touches, everything is nothing but Poorna Brahma. And this would be the result and everybody will be there. Everything is contained. That means Ishwara contains everything, the whole. That is why God is called One who contains the whole universe in His stomach. Remember even in the Bhagavatam, Brahmaji is coming out of the navel and Brahmaji is the creator. And Brahmaji as the creator is the whole creation. What does it symbolize? That everything is in the stomach. Udara. Remember there is no udara or anything, no stomach or anything. It is only to say everything is contained like the clay contains everything in itself. So you can say this clay has a stomach and in that stomach all the parts are contained to make us understand. But it means the clay is everything, Brahmaji is everything and this Brahma has sprung from the navel of Lord Vishnu and therefore that Brahmaji is nothing. As if He was there before creation at the time of Pralaya within the stomach of Narayana and when the same time has come for creation as if He has come out yet become awakened and He starts His creation. But the whole creation is nothing. That is why it is said Brahmaanda Bhaanda. If the whole universe is thought of, imagined of as a pot that is there in the mother Kali Rudra Brahmaanda Bhaanda. In the stomach of mother Kali the whole universe is contained that means she is everything that is the idea that has been said. With this that is eighth mantra tells us the process of contemplation Upasana. Ninth tells us how to equate Akara with Jagratsthana experience and ninth mantra tells us how to equate Ukara with the dream state. Eleventh mantra tells us how to contemplate, how to equate Makara with the deep sleep state and this is the eleventh mantra. Nine, ten, eleven. Ninth equate Akara with the Jagratsthana. Tenth equate Ukara with the dream state and eleventh Makara with the deep sleep state and all these three states in their universal aspect not as the individual aspect. So this is what we have to understand. So mantra number twelve is there. We are entering this is the last mantra in the Mandukya Upanishad. You have to remember it. So what happens that whoever successfully contemplates he will understand Soyam Atma Ayam Atma Aham Atma Aham Brahmasmi. That is beautifully described in the mantra number twelve. So this is also elaboration of Amatra Turiyam Atma Brahman's equation. This is we can say Mahabhagya also. Amatra Chaturthaha Avyavaharyaha Prapancha Upashamaha Shivaha Advaitaha Evam Omkaraha Atma Eva Samvisyati Atmana Atmanam Ya Evam Veda That which is without letters. That is the fourth. That which is beyond apprehension through ordinary means. That which is the cessation of the phenomenal world consisting of the waking, dream, dreamless state. That which is the most auspicious. That which is the non-dual. That which is Sat, Chit, Ananda and thus Omkaraya is certainly the Self. He who knows that means he through contemplation by the grace of God realises this. He who knows thus enters the Self by the Self. That means what? Entering means it is only a description that is previously I thought I was non-Self. Through Upasana he progresses further and then he says, what does he say? I am part of the Self. Like Dvaita school of philosophy says everything is different from everything. Everything is contained in God but everything is different. The next higher stages everything is interconnected and I am a part of God. This is called Visishta Dvaita. And the final stage is a Evamveda. He progresses further and he goes further and he knows he realises. What does he realise? That I am that Brahman. All this time I am thinking I am not Brahman. I am when I am experiencing the waking state I am the waker. When I am experiencing the dream state I am the dreamer and when I am experiencing the deep sleep state I am the sleeper. But now I know I am the waker. I am the dreamer. I am the deep sleeper and I am not only individual waker dreamer sleeper. I am the universal waker Vaishvanara. I am the universal dreamer Hiranyagarbha. I am the universal Eshwara. I am the deep sleeper, universal sleeper. I am the Saguna Brahma. Everything has come out of me. Everything is sustained by me, supported by me and in the end everything also returns to me in the sense returning means what? Srishti means to think that I am not God. Stithi means to continue but slowly to say I belong to God. I am part of God and finally I am God. Progress from non-dvaita to dvaita to sista dvaita to advaita and finally that is the highest realization and if this person comes out of that, that is to say if still the body mind continues because of Prarabdha Karma, such a person is called Jeevan Mukta. The state he experiences is called Jeevan Mukta and in that state not only Aham Brahmasmi Sarvam Kalvidam Brahma. Everything is nothing but Brahma. Now this second part everything is Brahma Brahman was not realized by the Guru of Shri Ram Krishna Totapuri Maharaj. When he happened to be in the Nirvikalpa Samadhi he knows I am Brahman. But when he comes out of that state he thought it is all Mithya. No. There cannot be Satya and Mithya at the same time. Brahman and non-Brahman, Atma and Anatman and to learn that lesson he had to stay at Dakshineshwar for 11 months then he realized that I do not exist only Brahman exists. There afterwards he got that Brahma Drishti, Atma Drishti seeing everything as Brahman or as Atman and then Shri Ram Krishna it is all because of the Grace and Satsanga of Shri Ram Krishna. So these are the very brief explanation and as I said we have given elaborate explanations until this. This is the 75th class. We will enter from next class onwards into the 3 more chapters are there. The Upanishad is over. Now Gaudapada wants to elaborate the 7th mantra especially Prapancha Upashanam and Advaitam. And that is what he wants to do in the 2nd and 3rd. 2nd chapter is called Vaithatya Prakaranam. Everything is Mithya. This is to prove that if everything is Mithya, what is it? It is pure Advaitam. And then 4th, Alatha Shanti. When a person realizes that then he enjoys unbroken bliss. That is the Alatha Shanti Prakaranam. And from next class onwards we will take this 2nd chapter Vaithatya Prakaranam. May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Namah Shivaya.