Mandukya Karika Lecture 019 on 06 October 2021

Full Transcript(Not Corrected)

Om Jananim Shardam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Mohurmaho Om Bhadram Kanne Vishrunuyama Devaha Bhadram Pashye Maksha Virya Jatraaha Sthirai Rangai Stushtuva Gumsa Sthanubhe Vyashema Devahi Tanyadayu Swasthina Indru Vrithashravaha Swasthina Poosha Vishwa Vedaha Swasthina Starkshyo Arishta Nimihi Swasthino Brihaspatir Dadaatu Om Shanti Shanti Shanti Hare Om Om O Gods, may we hear auspicious words with our ears, may we see auspicious things with our eyes, worshipping the Gods with steady limbs. May we enjoy a life that's beneficial to all. May Indra of ancient fame bestow auspiciousness on us. May the all-nourishing potion be propitious to us. May Garuda, the destroyer of all evil, be well disposed towards us. May Brihaspati ensure our welfare. Om Peace, Peace, Peace be unto all. Continuing from our last class of the Mandukya Upanishad, we have not yet entered into Gaudapada's karikas, but we have explored the introductory remarks by Shankaracharya. Then we have also entered into the first mantra of the Mandukya Upanishad. This is the mantra, Hare Om. Om Iti Itadaksharam Idam Sarvam Tasya Upavyakhyanam Bhutam Bhavat Bhavishyat Iti Sarvam Omkaraha Eva Yatcha Anyat Trikala Atitam Tadapi Omkara Eva Om, the word is all this. A clear explanation of it is the following. All that is past, present and future is verily Om. And that which is beyond the triple conception of time is also truly Om. Before we go into the Bhashya, let us recollect some of the essential points. The first two mantras in this Mandukya Upanishad introduce self-knowledge. Every Upanishad ultimately leads one to self-knowledge. Why? Because self-knowledge alone removes completely and forever all the tapatraya, miseries that man experiences. But every Upanishad has its own special method because every Upanishad has been realized and taught by a particular personality. Let us not forget that personality means a human being with a human mind, human intellect, human language. So everybody's way of expression is quite different. But the essence is Sarvam Kalvidam Brahma. And in this Mandukya Upanishad, the Rishi was supposed to be Manduka Rishi. Manduka. So it is given very beautifully why this Manduka means a frog. Frog Rishi. Now can frogs be Rishis? Yes. Like Jada Bharata, frogs also can be great Rishis. Like the Ahalya who became a stone. As soon as Rama's feet touched, she was transformed into what? Your hot reply will be, she became a woman as before. No, she became a realized soul, a released soul. What was the state before? She completely became like a stone towards the whole world and she was completely merged only in meditation on Rama because the name of Rama destroys all the sins. So this Manduka, a frog, also can attain to that state for some reason. Some great soul may also try to assume the form of a frog. But the kind of explanation that was given is that a frog, it remains dormant until the rainy season comes. And as soon as the rain starts to pour, immediately it is transformed into a great being of joy and it jumps forward with one jump incidentally and interestingly. So Ramakrishna explains how the Kundalini rises in various states, in various people and he said I experienced all the ways and one of the ways is that just like a frog stays in one particular place and suddenly it jumps to some higher place. So probably this Manduka Rishi was like that and by God's grace, Guru's grace, a struggling, striving disciple's heart will be touched by the grace and immediately he leaps from a lower state to a higher state. Anyway this Manduka Rishi had his own speciality. The speciality of this Mandukya Upanishad, especially as interpreted by Gaudapada is in every other Upanishad, you start with the Karyam effect, try to understand the effect and find out the cause and once we know the nature of the cause, the nature of effect also is realized because that invariable law, there cannot be any difference between the cause and the effect. Then what is the difference? Cause is unmanifest and effect is manifest. In this particular Upanishad, the entire Karya Karana is completely erased as it were and there is a peculiar method. What is it? Here, Drik Drishya Viveka, as we have seen in Shankaracharya's Drik Drishya Viveka, in my retreat at Sridhar Rapids especially, we have seen that whatever a conscious mind, a person experiences is not what he experiences. Why? Because, I am giving some examples so that we can understand, you see a tree, you don't say I am the tree, I am absolutely, completely, forever, eternally separate from the tree. I see an elephant, I see a man, I see a mountain, anything that I see, that I am not. This is one angle of looking at it. But we get confused because practically, in our practical life, we know I am not the table, I am not my wife, I am not my husband, I am not anybody else. But when it comes to one's own body, then this identity separation, like alternative current, they go on moving from one side to another side. I am seeing the body, I am experiencing the body, I am the body, I am experiencing the body, I am the body, I am experiencing the body, it goes on. Even more intimate, we identify whatever emotions are aroused in the mind, and first we become aware, oh, there is a thought of happiness, there is a thought of resentment, but next moment, we become identified. So in this Mandukya Upanishad, especially with the special angle of vision that Gaudapada presents to us, is that whatever we experience is not us, and every experience is subdivided into three categories, waking state, waker, waking state, dreamer, dream state, and the sleeper, sleeping state. The waking state, the waker experiences. No, the waker is not the waking state, waking world. The dreamer is not the dream state, Swapna Avastha and Swapna Jagat. Similarly, the Nidra is not the sleeper. The sleeper experiences that profound state of ignorance called Pragnathwa, and I am not that. Now, then naturally the question comes, what happens to the waker? What happens to the dreamer? What happens to the sleeper? If we think a little bit deep, then this comes to this. As soon as the waking world disappears, waker also disappears. As soon as the dream world disappears, dreamer also disappears. As soon as the sleeper, sleeping state, Sushupti Avastha disappears, the sleeper also disappears. For example, when you enter into dream state, your waker state is gone, your waking state is gone. When you enter into the sleeping state, the dreamer and dream world, the waker, waking world, both disappear. And when we wake up from this sleep state, you notice the sleeper as well as the experience of the Karnaprapancha, Karnavastha, sleep state, both of them disappear. So what are we talking? That these are all, waker is a temporary state and waking is a temporary state. And they are invariably connected. So also a dreamer and dream state. So also the sleeper and sleep state. But there is someone who says, I experienced the waking state, I experienced the dream state, I experienced the sleeping state, so I must be completely separate from the waker, waking, dreamer, dreaming, sleeper, sleeping state. That is the special tag, angle, how Lord Apadha wants us to experience. Now, very important point we have to understand is, we are not talking about speculation, we are not talking about faith in the scriptures. We know clearly that I am not the body because if I am the body, I would have been dead a millisecond before because my entire body has changed a millisecond before. We all know that we wake up from both dream and sleep states. As soon as we wake up, if I was the dream body, my dream body would have been dead, sleep body would have been dead, dreamer also would have been dead, and sleeper also along with that would have been dead. But now I am saying, I experienced waking, dream, and dreamless state. They are changing. They are being born. They are being dead. As soon as we enter into the dream state, waking state is dead. As soon as we enter into sleep state, dream state is dead. As soon as we are awake, then waking state is born. After that, dream state is born. After that, sleep state is born. But I remain a witness, a subject, a knower, an experiencer of all these three states, and I am not that. So this is the tag, whatever I experience, I am not. All experiences fall into these three categories. Therefore, I am not those three categories. So what is the nature of those three categories? We are going to discuss them in the future. But what is the first mantra? We are coming back. This Omkara is a very precious syllable, the most valuable syllable. Why? It is the doorway to the realization to go beyond these three states. Omkara is everything. And so understanding Omkara is everything amounts to understanding everything that is both within and outside. Time, space, and causation is Omkara. That is, both the effect, which is within time, space, causation, and the cause, which is outside time, space, causation. Remember these points and ponder over them and remember them. That cause cannot be experienced. What can be experienced is only the effect. That is what we have to understand. So this Omkara vichara is very important. This actual inquiry of this Omkara will be conducted later from mantras 8 to 12. Even though first mantra posits the Omkara, second mantra posits the Brahma or Atma. In fact, one of the Mahavakyas, I am Atma Brahma, occurs in this second mantra of this Mandukya Upanishad. I am Atma, so I am Atma Brahma. We will come to that. So naturally, following rationality, reason, we would expect, first mantra is talking about Omkara, second mantra is talking about Brahman, first mantra is talking about Chit, and second mantra is talking about Sat, first mantra is talking about Nama, second mantra is talking about Namni, first mantra is talking about names or ideas that we experience, and second mantra is talking about the objects, the entire universe, that was, that is, and that will be in future, is represented by Brahman. That is what, in concise terms, we call Sat. Every object, a tree exists, an animal exists, so etc., you can add in a number, exists, exists, exists, that is called Sat. And there cannot be Sat without the knowledge. There must be some consciousness which cognizes and says, this is a tree, this is an animal, etc. So Sat and Chit are invariably associated together. They cannot be separated. That's what we discussed earlier, that Pada and Artha cannot be separated. Just an aside note, Parvati, Parameshwara, who are they? Jagataha Pitarao. They are the parents. What means what? Not parent, parents, two, father and mother, mother and father. There cannot be creation without both. Mother alone cannot create, father alone cannot create. This was the profound subject from a yogic point of view. Swami Vivekananda discusses, which I am not going to enter it now, very, very profound, there he calls it Akasha and Prana. Akasha is the matter and Prana is the Chit. Sat, Akasha is the Sat and Prana is the Chit. And a combination of this, Akasha is the mother and Prana is the father. Such a beautiful harmony we can bring if we think deeply. Now coming back to our subject, the second mantra is explaining everything that we experience, everything that is experienced. In other words, every object, all objects from the universal point of view can be resolved back into one eternal infinite lump called Brahman. And all the knowledge expressed through sounds with different meanings, through different languages, ideas, that can be compressed into one universal Om. So Sat and Chit, as just now we discussed, cannot be separated. Therefore, Sat is Chit, Chit is Sat. Om is Brahman, Brahman is Om. Anyway, I have repeated any number of times that the idea will be sinking. The reasonable arrangement should be this Mandukya Upanishad has got twelve mantras. So the first mantra is talking from the Chit point of view, which is Omkara. The knowledge of everything is Omkara. The second mantra talks about Sat. All objects together manifesting as the world in the past, present and future along with its that which cause, which is beyond time-space causation is called Brahman. So naturally we will expect from third mantra onwards some mantras will be explaining the Omkara. After that some mantras will be explaining the Brahman. But no, the Mandukya Rishi takes the other way. It doesn't really matter, but just I am bringing to your notice. From the third mantra to the seventh mantra, second mantra is explained, elaborated. From eighth mantra, five mantras, eight, nine, ten, eleven, twelve, the first mantra, Omkara Vichara, is done. Ultimately, both of them, Omkara Vichara, Atma Vichara, there is absolutely no difference at all. You can approach God Realization either through Sat or through Chit because they are inseparable. Therefore, you cannot separate them. But some people love Sat, Rupa. Some people love Chit, that is Nama. So that is why some people love to worship God with particular form. Some people emphasize on the glory of the Nama. These are all by-products of this profound truth that Sat and Chit cannot be separated. And where Sat and Chit are there, there is inevitably, when we understand, when these two things come together, Sat and Chit, then the experiencer revels in the emotion called Ananda. They cannot be separated. Now this Omkara, coming back to Omkara, according to the Upanishad, has four names. Omkara has four names, four sounds. We have to understand. Omkara has four sounds? Yes, yes, yes. Why? The first sound should be merged in the second sound. The second sound is to be merged in the third sound. And the third sound is to be merged in the fourth sound. Fourth. Why four? Because you must have already guessed, if you had not guessed. I am going to talk. Jagradha Vastha is one name. Swapna Vastha is one name. Nidra Vastha is another name. Turiya Vastha is another name. And for the facility of children like us trying to understand these profound concepts, Upanishad, out of infinite grace, says there are four states. The fourth is not a state, really speaking. The fourth is what is called the goal, called Brahman. But for facility of, as I said, understanding, it is labeled as fourth state. I will come to that. Now, every state can be divided into, it is very interesting, four subdivisions. And do not get confused. Once I read this out, you will be able to understand it. First, let us take Jagradha Vastha. Jagradha Vastha, Sthula Prapancha, the Vishwa, and Virat, and Deha. We have to understand this. What am I talking about? First state is called waking state. Jagradha Vastha. That is experience of the waking state. And there must be an instrument. What is the instrument? Mainly the physical body, the gross body, called Sthula Sharira, Sthula Prapancha. When it is from the individual point, it is called Sthula Deha, gross body. When it is universal, cosmic, it is called Vishwa. Vishwa means the entire universe. So, from an individual point of view, Vishwa is the individual experiencer. Virat is the universal experience. So, Jagradha Vastha, Sthula Prapancha, through Sthula Deha, and the individual experiencer is called Vishwa, and the universal experiencer is called Virat. Same pattern follows to the other two. Then we come to the dream state called Swapna Vastha. And what is the Prapancha? Sokshma Prapancha. What is the Deha? Sokshma Deha, Sokshma Sharira. And what is the name of the individual experiencer? Taijasa. Who is the universal experiencer? Called Hiranyagarbha. So, through Swapna Vastha, Sokshma Sharira, Sokshma Prapancha, Taijasa, and Hiranyagarbha. Just keep that in mind. Third state, Sushupti. Sushupti Vastha. Vastha means a state of experience. Sushupti. For that, there must be a particular Prapancha. It is called Karana Prapancha. And what is the particular name? There must be very, very fine causal body. And the experiencer of that causal body is called Prajna. And if it is universal experiencer, that is called Ishwara. Now, when we are experiencing Jagradha Vastha and Swapna Vastha, the Maya Shakti is called Avidya Shakti, Nidra Shakti. When we are experiencing this Sushupti state, Avidya, but the same thing, when it is experienced through universal being, it is called Maya. Maya, universal deluding power of Brahman. And Avidya is the individual deluding power of Brahman or Jeeva. These are a few terms I would like you. Then, three we discussed. Jagradha, Swapna, Sushupti. So, what is the fourth name? There is actually no fourth. That which is manifesting. The fourth is manifesting when the fourth which is called Turiya, another name for Brahma, is experiencing the waking state. The Turiya forgets I am Turiya and he thinks I am waker. Similarly, Turiya thinks I am the dreamer. Similarly, Turiya thinks I am the sleeper. But, there is something most marvelous you have to remember. In between these three states, there is a no man's land and that land will be pure consciousness for the sake of understanding, discussing, expressing, teaching, reading, writing. We use the word Turiya. It is not fourth state. It is not a fourth name because when something can be experienced or described, you have to give a name. When something is beyond description, if you give a name, that becomes a description and you are defeating. I am describing this is Brahman and that is indescribable. It is a contradictory statement. That is why Sri Ramakrishna said that everything in this world has become polluted excepting Brahman. Immediately, his wax is retained. But, sir, just now you used the word Brahman. Yes, yes. Dunderhead, loggerhead, stonehead. It is not Brahman. If you say Brahman, you know Brahman. You described Brahman. That is not Brahman. Then what is its name? Well, it is indescribable. Indescribable is also another name. So, where will you go? So, just to get rid of the confusion, to give the idea, to point it out, say it is Brahman, it is an arrow, like pointing out two branches and say what you see in between those two branches, that is called the moon. So, in the second mantra, another enquiry is what we discussed so far is the Unkaravichara. In the second mantra, another enquiry is introduced. Now, don't get confused. Another enquiry means another subject. No, no. Same subject from a different angle. What is that? Atmavichara. Looking from another angle, the entire creation that is experienced is called Brahman. That includes the past, present and future. Brahman is everything within time as well as beyond time. By analysing one Brahman, we can analyse everything within time and beyond time. Thus, Brahman enquiry is very precious. Then the Upanishad itself asks the question, what is that Brahman? The Upanishad answers here. What is it? Upanishad asks. That is the student asks after hearing from the Guru, Sir, you just now described about Brahman and what is that Brahman? Is it not? You said it is Omkara. Yes. So, what is Omkara? What is Brahman? It is Omkara. What is Omkara? It is Brahman. That doesn't solve the problem. So, what is that Brahman? What is its relationship to me? And the Upanishad gives that Mahavakya. What is Mahavakya? That which clearly teaches us the oneness of the individual and Brahman. Jivaatma, Paramatma, Aikyam. And here it says, this I am Atma, Brahma. This Atman, this me, this I. I say, I experienced waking, I experienced dreaming, I experienced dreamless state, Nidra, but that I is what is called Jivaatma. But this Atma, separated from the three experiences is nothing but Brahman. Atma means myself. Therefore, Brahman is everything. I am Brahman. So, I am everything. Myself is Brahman. Therefore, through this Atma Vichara, we are inquiring into the entire creation, which is both within time and also beyond time. Thus, the second inquiry is Atma Vichara. Then, somebody puts a question, what is the first inquiry, sir? You are talking about the second inquiry. Thank you for raising this question. The first inquiry is Omkara Vichara. So, Mantra 1 describes Omkara Vichara. Mantra 2 describes Atma Vichara in brief, but that will be expounded, not in that order. Second Mantra will be expounded in some detail from Mantra 3 to 7 and this first Mantra will be thereafter detailed from Mantra 8 to 12. So, what is the most important message the Upanishad gives us? That this Atman is Brahman. This Brahman is Omkara. Omkara is myself. Myself is Omkara. Omkara is Brahman. Brahman is Omkara. Omkara is myself, like a circle. And this Atman, as we know now, has got four quarters or parts or components or facets or aspects. So, from Mantra 3 3, 4, 5, 6 3, 4, 5 actually in detail explains first waking state, second dream state, third deep sleep state and only from 6th onwards negation starts. No, no, no. You are not the waker. You are not the dreamer. You are not the sleeper. You are not in between the waker and sleeper. You are not in between the sleeper and the dreamer. You are not simple consciousness. You are not condensed pure consciousness. You are not non-consciousness. So, go on denying whatever is possible. This most comprehensive denial, negation that is comes in the 7th mantra which is one of the most profound mantras. Intellectually difficult but very satisfying. We will talk about it later on when the time comes. So, what is the point of inquiring then? Why not straight go to the 7th mantra and say no, it is not possible. First, you have to understand that you are not the waker, you are not the dreamer, you are not the sleeper. Second, you have to understand how you are not because you are when you don't change. You are not when you change. By showing that all the 3 states are being shown as continuously changing states. Not only waking changes into dream, dream changes into deep sleep, deep sleep changes into waking state but within the waking state and dream state everything is being completely changing but it is only in the deep sleep state one change takes place. Then mass, a whole change takes place. That's why Godopada his salutations to him uses very very precise technical words to describe these 3 states so that our stony heads and muddy brains can grasp at least little by little from the very beginning. We will come to that when the time comes. So, I just gave an introduction. We completed the first mantra but the Shankara Bhashya will come later on. I am just giving you the introduction only. Now we will come to the second mantra. Then we will proceed. Sarvam etat brahma ayam atma brahma saha ayam atma chatuspath etat sarvami brahma saha ayam atma chatuspath. More or less whatever we have described till now that is being repeated here. In fact this is repetition with slight variation from the first mantra. So, this sarvami etat brahma whatever is experienced in this entire world is nothing but brahma. And then I am also there because I am experiencing you. So, you are brahma. And you are experiencing me. For you, I am you. For you, when you say you, you are meaning me. Therefore, for him, for you, I am brahman. For me, you are brahman. So, every individual is none other than brahma. I am atma. I am means that which is immediate in time, space and causation. Immediate it is not. Even one billion centimeters away, one billion second away, this I am atma. Brahma. It is brahma. And this saha ayam atma. Saha means that brahma about which just now I have described Upanishad is telling chatushpath. It has four stages, four parts, four states of experience. Again, the Upanishad is repeating. Repetition is not fault. Repetition is so that this profound truth can go inside. Etat sarvami brahma. Everything. Sarvami etat brahma. So, that is what is sarvami etat sarvami brahma. Saha, that brahma is none other than I am atma. I am atma, saha brahma. And it is chatushpath. This atman has four quarters. What are they? Just now, I described earlier. Jagad avastha, sthola prapancha, sthola deha, vishwa and virata. Swapna avastha, sokshma sarira, sokshma prapancha, then taijasa and hiranyagarbha. Third one, sushupti avastha, karana sarira, karana prapancha, prajna and ishwara. When I say karana sarira, I am called prajna. When I say I am karana prapancha, I am called ishwara. Three. What is the fourth? There is no fourth. Simply it is called turiya for the purpose of talking and teaching and explaining and drilling a big hole into our bony head. As said earlier, mantras 3 to 7 describe atma vichara. Mantras 8 through 12 deal with omkara vichara. Both the atma vichara and omkara vichara are done to arrive at the absolute reality. The essence of these two mantras is that these two mantras are talking about the four aspects of one and only atman called I. Now, discussing the mantras from mantras 3 to 7, the following essential points have to be noted. This atman as I obtained in waking state is called the waker I. I in the waking state endowed with various attributes such as I am of such age, born at such and such a time, I am so many years old, I weigh so much, I measure so much, I am so and so, my father so and so, I am doing this job, I am in this first ashrama, second ashrama, third ashrama, fourth ashrama, etc., etc., in the jagrata avastha. So, in this jagrata avastha, this I, means this turiya combined with the waking, the mind and body coming into, imagining the waking state comes into contact with what it calls external world. Mentioned earlier, there is no external or internal, both are one and the same. It is a finite, unlimited I. This I is described in mantra 3. This I also goes by the names of Vishwa and Virat. The second I now you could imagine is related to the dream state. So, I call myself dreamer and this I as dreamer functions through the dream body and dream jancha, the sokshma sariram with attributes by the dream body and what is this dream attributes? Same attributes I am so and so. You don't suddenly imagine in dream state that you are completely man doesn't say I am a woman, woman doesn't say I am a man, a child doesn't say I am an old man, old man doesn't say I am an young man. Exactly same thing is represented, same what is called reflection of the external world only through the vasanas, memories it is projected inside the mind and this dream state like the waking state is within the framework of time-space causation and therefore limited. Here, the individually the dreamer is called Thaijasa and universally is called Hiranyagarbha and the third I is experienced in deep sleep state Here, I am not in waking or dream body, here the body is in a very peculiar condition called resolved condition called Karnasarira, causal state but here also I, the prajna Prajna means I am not aware of the body, aware of the mind therefore I am experiencing everything in the form of a cause as I mentioned earlier beyond time-space and causation. This is also limited why is it limited? Because it lasts only so long as the sleep state lasts and when it happens, when it is broken, nobody knows it is natural it is also limited so these states are described. Why are these three states described? Just to say first of all, they are limited and whatever is limited, limited by time-space and causation and whatever is limited by time-space and causation is finite. Whatever is finite is not infinite whatever is not infinite is subject to change and another name for change is death. Another name for change is happiness unhappiness and nobody wants unhappiness but it is inevitable and it cannot be escaped the only way is become changeless then it will be turning into Ananda Swaroopa then what to do? Develop witness stage yes, yes like this Ramakrishna Giri's story there was a farmer, he had a son and one day the son died and he got the news and he returned home you must imagine these are parables for meditation. Did he come running? Any worldly person will come running but no just as though somebody else's son had died with that idea he came very leisurely. Was he weeping? No emotional reaction at all because he never considered his wife as his wife his waking state and his son as his son I have nothing to do, I am pure witness his wife accused him what a hard hearted man you are and he replied but of course we have to understand, she will never understand that. So yesterday night I had a dream, in that I was a king, I had not one but seven not ordinary that like this Padalachan but most beautiful, most intelligent, most powerful, potential divinities only when they grow up they behave like gods, seven children and what happened they died in the dream, no no no no no, they did not die in the dream the moment I woke up the entire Swapna Prapancha came down crashing, died Mahapradaya had happened so now shall I weep for those, for my last kingdom, my last kingship my beautiful seven children I am adding a little bit of spice if the children are so beautiful what about their mother must have been most beautiful, most intelligent and most capable queen in this whole world you have to supply the rest when you are thinking about it in the waking state so this is called witnessing I, instead of participating I the participating I is called waker, dreamer, sleeper the witnessing state is called I experienced noting down the waking state dream state, dreamless state, I am the witnessing I, I am free from all attributes I am the attributes I, nirguna I, and this how to reach, how to practice this nishedha, this negation is marvelously depicted in the seventh mantra, you have to wait for the sequel to come so this witnessing I is attributeless, limitless infinite unchanging, all blissful, and so whenever we are tending to say I am a man or woman forget no, I am a witness of this body mind I am witness to the waking state I am a witness to the body mind obtained in the dream state I am a witness to the dream state, so also I am the witness to the causal state but there is no change in me, all changes are taking place outside me, but experienced within me through my body and sense organs and mind, thus practicing I reach a state, shantam shivam, advaitam prapancho bhashamam beautiful descriptions are given again in the seventh mantra, so briefly now we will go to the first mantra the word is all this as all diversified objects that we see around us, indicated by names are not different from their corresponding names and further as the names are not different from om, therefore all this is verily om what are we talking about all the so called infinite number of objects is called artha jata artha means object here and they have all separate names and these avidhana all these objects are avidhana avyat rekha, they are not separate from the names, that means object is the name name is the object, we discussed about it, please recall it and all these names are nothing but again not different from omkara therefore omkara is everything as a thing is known through its name, so the highest brahman is known through omkara alone you are sitting and suddenly somebody shouts snake, you don't see the snake, but you hear the name snake immediately the whole object snake flashes in your mind and its related reactions fright, fear getting scared and running away involuntarily shaking, sweating etc etc take place every object is non-separate from its name every name is non-separate from omkara therefore the remembrance of omkara also makes us remember brahman and this is a upaya for the realization of brahman omkara is a upaya for the realization of brahman I will stop here only I will remind Sri Ramakrishna that beautiful analogy a man had treasure he wanted to hide it from everybody he went to a lake keeping all his treasure in a chest and he threw it but before that he tied one rope to that chest and the end of that rope he tied in a particular place on the bank of the river and only he knew where exactly that rope is tied to a stone hidden beneath the waters nobody will come to know about it whenever he wants he will go, he will first touch the stone, he will then touch the rope and he will slowly approach the box open the treasure that is to say this omkara the secret name and that secret name is manifesting in the form of Rama, Krishna Buddha, Jesus etc and slowly this nama whenever a person wants to realize the brahman they take the name and through the name it is easier you just hold on the rope and the name and the name will take you to the named and that named is brahman unlike the symbolism of this analogy, once you experience that brahman, you become one with brahman, it is knowledge we are talking, it is not some special object we are not talking every analogy, every example have to be understood in their proper context with this now I will stop our next class we will go to Shankara Bhashya and enter probably into the second mantra may Ram Krishna holy mother Swamiji and today is Mahalaya very special auspicious day may mother Durga bestow us that buddhi that right understanding of the omkara may mother bless us all Jai Ram Krishna