Mandukya Karika Lecture 020 on 13 October 2021

Full Transcript(Not Corrected)

Om Jananim Shardam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Muhur Muhur Om Bhadram Kanne Vishrunayama Devaha Bhadram Pashye Maakshabhiraya Jatraha Sthirai Rangai Stushtu Vagum Sastanu Bhe Vyashema Devai Tanyadayu Swasthina Indro Vruddha Shravaha Swasthina Poosha Vishwa Vedaha Swasthina Starkshu Arishta Nimi Swasthino Brihaspati Hridadhatu 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 is beneficial to all, may Indra of ancient fame bestow auspiciousness upon us, may the all-nourishing potion be propitious to us, may Garuda, the destroyer of evil, be well disposed towards us, may Brihaspati ensure our welfare. Om, peace, peace, peace be unto all. In our last class, we had discussed about some part of the first mantra of the Mandukya Upanishad. So far, what is the essence of what we discussed? That the whole world, that experienced world that we have been experiencing can be reduced to only existence, Rupa, or everything that we see as a manifestation of that existence with a different Nama and Rupa. And this universal existence without any Nama Rupa is called Brahman. And as we discussed earlier, every object must have its corresponding knowledge expressed through a particular Nama. So every object in this world can be expressed through Akara, Ukara and Makara because the sound box of every living creature utters only these three sounds. Everything is a mere combination and different combinations of this Akara, Ukara and Makara. And the second point is there is no difference between the name and the object. So if all objects are called Brahman, then all names are compressed in that one word Om. Om and Brahman, Brahman and Om is everything. This existence is manifesting in the form of the past, present and future. So even beyond time also, what does it mean? The manifest as well as the unmanifest. Whatever is unmanifest is beyond time, space and causation. Whatever is manifest that falls within time, space and causation, even if it be a trillion, trillion years back now or a trillion, trillion, trillion years in the future. So what do we gain by this? Well, you catch hold of the name and that is the greatest Upaya, the most wonderful pathway which can take us slowly to the Nami. This is easier path. So one of the points there is absolutely no difference between the name and the named. Whatever is named has a name and whatever has a name is an objective expression. This inside and outside also only an idea is only and very briefly I mentioned when we are inside, outside a house, then we say this is a house. I am outside the house. When I enter into that house, then I say outside objects are outside the house. I am inside the house. Fun is suppose a house has got three rooms and you are in one room. So you say I am in this room, inside this room, but those other rooms are outside the room you are in. But if I am what is called space, space has no division. So there is no inside, there is no outside. The house, inside the house there is space, outside the house there is space. There is no distinction at all. But the point is we are all suffering from limitations. That is called Samsara Bandhana and we want to be ever happy and to obtain eternal and unbreaking happiness. That is called Mukti and everybody is striving to get rid of unhappiness and to obtain happiness through worldly means and that is never ever going to be possible because everything is changing. Happiness changes into unhappiness and vice versa. The only way is by knowing that I am that infinite, unchangeable, pure Sat, Chit, Ananda and that is the essence of every Upanishad. This Mandukya Upanishad has its own particular way of dealing with the subject. So this Mandukya has got 12 mantras. The first mantra is talking about Chit, that is Omkara. The second mantra is talking about Sat. Sat without Nama Rupa and Chit also without Nama Rupa. So the Sat, pure existence is called Brahman and pure Chit is called, represented by Omkara. These are the essence and we are seeing the Shankarabhashya in this regard. So Parancha Brahma, that supreme Brahman, highest Brahman. This can be obtained. This Brahman can be realized. Realized means I am Brahman. It is not seeing I have a goal of obtaining a billion rupees and I worked hard and I realized my goal. The money will be separate and you will be separate. That is not the way to understand. Brahman is everything. So there cannot be anything different from Brahman. I am that Brahman. That is called realization and that is called the Upagamyata, realization. How to obtain that Brahman? Obtain only what we call Gnostically, only in the form of knowledge and it can be attained. You meditate on everything as pure existence called Brahman or you meditate on every knowledge in the form of Omkara. Both Abhidhana means name, Abhidheya means named. Upaya Purvakam, both are ways to realize that I am Brahman. The ultimate goal is to completely merge. Nama and Nami, there should be no difference between the name and the named. So this goal of knowing I am Brahman has to be reached gradually. First we have to merge all the experience into what is called the personal Brahman, Saguna Brahma and all names, name means remember, we are not talking merely a name, we are talking about knowledge. All the knowledges of particularized objects must be merged in that pure knowledge which does not have any differentiation, one without a second. So these are the two means but first we go to the first step. What is the first step? I am Brahman, I am potentially divine, everything is potentially divine. The second step is that I am what is called Saguna Brahma and my name is Omkara, from the knowledge point of view, I am Omkara. From the combination of the entire universe point of view, it is called Brahman. Omkara is the name for both the Saguna and Nirguna Brahman. So that is what Shankara is trying to tell us. Upavyakhyanam means clear explanation. Explanation of what? Brahma pratipati upayatvat, by being, upayatvat, being the easiest means, upaya means means, the pathway, for what? Brahma pratipati, pratipati means for the realization of Brahman. How? Brahma samipataya vispashtam prakatanam upavyakhyanam. This Omkara takes us without any deviation, where? Brahma samipataya, nearer and nearer, first to Saguna Brahma, thereafter to Nirguna Brahma. And so vispashtam prakatanam upavyakhyanam. This point is being crystal clearly expressed in this first mantra. How do we know? Because it is not there, but Shankara is telling, prastu tam, this is the subject matter we have been discussing, Veditavyam, and that we have to understand, Iti Vakyasesha, we have add in brackets, that this is the subject matter, the Shankaracharya is telling, that Omkara Upasana takes us to, nearer to, first to Saguna Brahma, then Nirguna Brahma, and then thereafter, there is no Saguna Nirguna, there is no I and You, there is no upaya and upaya, everything becomes absolutely one, with the knowledge, Aham Brahmasmi, or Saha, I am Atma, that Brahman is none other than Atman. Atman means me, Brahman is me, I am Brahman. Prastu tam Veditavyam Iti Vakyasesha. So, what is this Omkara? Remember, the first mantra is talking about Omkara. Omkara is the universal sound, representing the entire universe. Bhutam, Bhavat, Bhavishyat. Bhutam, whatever was in the past. Bhavat, whatever is now. Bhavishyat, whatever is going to come in future. Everything, Iti Kaalatraya Parichchedhyam, every experience, I saw that one, I am seeing this one, I am going to see this one. So, for somebody or other, billion years back, billion years hence, somebody is experiencing something, Yat, whatever was in the past. Past means no limitations. Whenever Srishti starts, and according to Vedanta, when did Srishti start? It is Anadi. It did not start at all or it is eternal. Therefore, there cannot be any starting point. Therefore, whatever doesn't have a starting point, doesn't also have an end point also. That means it goes on and on and on. Bhutam, Bhavat, Bhavishyat. Iti Kaalatraya Parichchedhyam, Yat, Tadapi Omkarayeva, Uktanyayataha. So, what is the reason? We have already said the reason. What is that reason? If something is to exist, it must be experienced in the past or it may be being experienced now or it must be experienced in future. So, we can never say, talk about anything which is never experienced as existing. That is the reason. Yatcha, not only that. That which transcends these three divisions of time. What are the three divisions? Past, present and future. And to be guessed at by looking at the effect. Karya means effect. Here, what does it mean? It means I see the world in front of you. I see my body. I see my mind. Therefore, this is a Karya. Whatever is experienced is manifest. Whatever is manifest, that is called effect. And there cannot be effect without a cause. They always go together. So, Karya Adhigamyam. We cannot know about the unmanifest except in guessing. If you see a pot, then you have to guess there is clay. If you see an ornament, you have to guess that there is gold. If you see a tree, you have to guess there was a seed. If you see a man, there must be his or her parents. Like that. That means both the manifest and unmanifest. Both the Karana and the Karya. Everything is experienced. Whatever is experienced produces knowledge. And whatever there is knowledge, that we have to name it. And the universal name for all the objects combined together, Omkara. Therefore, it is said, This is the essence of the first mantra which we discussed in the last class. Now, we are going to the second mantra. Sarvam hi etad brahma, ayamatma brahma, so ayamatma chatushpath. So, sarvam, everything that is experienced, including the person who is experiencing it. The experiencer and the experienced. Why? Because there cannot be experience without the experiencer. There cannot be experiencer without the experienced. They come together, they appear together, disappear together. Sarvam, everything, ayamatma brahma, is nothing but brahma and that brahman is nothing. Here, brahma means, not this. Here, brahma means brahman. Supreme, what is called, nirguna brahma. I am atma. So, if everything is brahma, who am I? I must be also brahma. If everything is clay, whatever we experience is nothing but clay. If you see a billion pots and every pot is made out of clay. There is no separate object, substantive, called pot. Everything is nothing but only clay. So, that is ayamatma. This is a simple logic. If everything is God, God is everything, then the tree I see is God, the table I see is God, the person I see is God, the mountain I see is God, the river I see is God, the forest I see is God. So, by using the word, God is everything, we are asserting the fact that everything is God. If God is everything, everything is God. But why don't I see God then? Because you have to change your vision. What is your present vision? This is a tree. What is it? God with a particular name and form, particular form, given a name to separate it from other objects. You are seeing it. This is a tree. This is a mango tree. This is a branch of the mango tree. This is a fruit of the mango tree, etc. So, the problem is not outside. The problem is inside. But the main point is if God is everything, then everything is God. But you cannot see everything as God unless you remove the limitations. So, when God is limited, call that limited God as man, as tree, as mountain, etc. When we remove the limitations, then there is no tree, everything. Pure existence. Pure existence is Chit. Everything is Sat. Sat is Chit. And when we see, there is no difference. There is no misery. There is no bondage. Bondage is called Dukkha. And Ananda means Mukti. That is what we have to see. So, Shankara comments, Abhidhana, name. Abhidheya. And the named. The name and the objects are named. Ekatvapi. They are absolutely inseparable. Here, importance. Pradhanena means importance is given to what? Abhidhana, the name. It is being pointed out. What? So, everything is nothing but Om. By name. Instead of saying Brahman. That will come a bit later on. Though the name and the objects signified by the name are one and the same, still, explanation has been given here by giving more prominence to the name which is called Om. Always remember, name means Om. Because Om is the name of Brahman. If Brahman is everything, if Brahman is God, if God is everything, the name for everything is called Om. Please keep in mind, we use this word, everything. Instead of using everything, Mandukya Upanishad is calling it by the name Om. Om means everything. So, though in the Upanishadic passage, Om, this word is all this. Explanation has been furnished by giving prominence only to the name Om. The same thought is again expounded by giving prominence to the thing signified by the name. In this second mantra, I am Atma. That name, that object which has been signified by Om, what is that object? Brahma. That is being expounded in this second mantra. Instead of Om, not only Om is everything, the object signified by Om is also everything. Only from the existential point of view, it is called Brahman. From the name, knowledge point of view, it is called Om or Chit. Itarathaahi avidana tantra avideya pratipadyariti avideyasya avidhanatvam gaunam iti asankasyat Here, Shankaracharya on our behalf is raising an objection called Purvapaksha. We get a lot of Purvapaksha means somebody is raising an objection and that objection is called Purvapaksha. Purvapaksha means the objection raised by somebody. Purvapaksha means the person. Paksi doesn't mean a bird. Purvapaksha means the person who raised such an objection is called a Purvapaksi. What is it? Supposing the first mantra tells everything is Omkara and doesn't tell everything is Brahman then the name will be given more important as if the name is not very important. To remove that particular problem because we are all human beings so that is very very important and this is what we do in our day to day life forgetting and I will give an example. Here is a superiority complexed boss. He has a under him somebody is working and that person's name perhaps is Ramu. Hey Ramu, come here. Now Ramu and that object signified by that name Ramu are not separate at all but then this person is filled with tremendous amount of what is called Abhimana superiority complex. What does he say? Hey Ramu, that means what? You are a mere clerk. I am your boss. So hey we all use that word to servants also. So this is very common thing everywhere it is done and so here we should not bring that kind of attitude. So we have to what should be the essence of this boss if he is a righteous person? Yes, so long as this person is working in the office under me, he has to obey whatever I say but he is a human being and the prana in him, the prana in me are exactly one and the same thing. The moment the office work is over both of us get out. I am neither the boss, he is neither the lawyer clerk or servant. So if a person entertains this idea even while commanding him, ordering him to do certain things, he will be respecting the person. I am only commanding you from the viewpoint of the job, not from the viewpoint of the persona. So that here we bring that attitude here. Maybe Brahman is not that important. Omkara is very very important. Now to remove that problem that might arise in some of us if not now but in future, this Mandukya Upanishad has been expounding in the second mantra that even the Abhidheya Brahman is everything. What is Omkara? Everything. What is Brahman? Everything. So you say two things Brahman is everything Omkara is everything. So are there two everythings? No, no, no. There are no Om there is no Brahman. The way to think about Brahman is called Omkara and whenever we hear that Omkara, the thought that springs to our mind that is called Brahman. You cannot separate them you should not separate them. So that is why that the named is inferior to the name. This might be a problem that can come in order to remove that the second mantra is started. So then what do we gain by understanding that the name and the named are exactly one and the same. What do we get? Pratipatthi means knowledge. Knowledge of what? Omkara, Nama, Brahman, Inami are exactly one and the same. Prayajanam. There is a very important result we get. Extremely important. What is it? The name and the named. A person, a sadhaka need not do two sadhanas. First he will do Namopasana then he will do Brahmapasana. No, no, no. You just do Namopasana is equivalent to Brahmapasana. You just do Brahmapasana and you do Namopasana. Yogapat means by one effort only one effort you have to put, not two separate efforts. Vilapayan slowly, gradually merge the individual into the universal. I will come to that. Then what happens? Tadvilakshanam. Completely separate from this individuality. That universality will come. What is that universality? That which is completely Vilakshanam, separate. If the world is changing, Brahman is unchanging. If the world is Jada, Brahman is Chaitanya. If the world is born and changes and dies, Brahman has no birth, no change, no death. He is beyond the six-fold changes. So, Ekena Praithnena. So, by one effort, either through Omkara or through Brahmapasana. If you are thinking of consciousness, knowledge, that is Brahmapasana. If you are paying more attention to Nama, then that is called Namapasana. So, Tadvilakshanam, completely separate from both the Nama and Rupa. This is a better word, Nama and Rupa. All Rupas are Brahman, all Namas are Omkara. So, by one effort, you take the name and all the Rupas will come. Think of the Rupas, name will come. And think of Omkara, Brahman springs into our mind. Think of Brahman, the Omkara springs into our mind. But, this Nama, Namni, division is still there. And Brahman is never divided by this. One is Nama, one is Rupa, one is name, another is named, one is Sat, another is Chit. It should never happen. That Dvaita Bhava, duality has to completely be cut off. That's what you know, when Sri Ramakrishna said I can remove everything from my mind, excepting the thought of my Divine Mother. So, Divine Mother, the thought of the Divine Mother and the Divine Mother are totally separate. My Divine Mother, that is the name. And the idea that springs by thinking, by uttering my Divine Mother, that is totally separate. Both go together. But, that there is something which has to be resolved into that one, where Nama and Rupa completely merge. That highest reality has no name because when there is no form, there is no name. When there is only one form, there is no division. When there is no division, there is no subject object, experiencer experienced. And that is what Tathaparimara wanted Sri Ramakrishna to get. Of course, with the help of the grace of the Divine Mother, Sri Ramakrishna says I took up the sword of Viveka and cut into two the Rupa. That means I destroyed the Rupa. And when the Rupa is destroyed, foreign is destroyed, name also is completely destroyed. What a beautiful idea! This is being said here. Ekenaiva prayatnena. By one effort take this sword of discrimination, Viveka and you cut either name or you cut either they form. And if you do any one, both disappear because both are exactly one and they same. Just like you know you take up a coin which has two sides and you cut it in half. At the same time, both sides will be cut. Of course, this example is limited. Should not take the example for the fact. So, Tathpilakshanam that complete that which is completely separate, you cannot even think about it. Whatever is thinkable is divisible. Whatever is beyond that is unthinkable. That is Brahma. Tathpilakshanam. What is that? Brahma Pratipadhyetai te. That Brahman has to be obtained either by Namopasana or Brahmopasana, Rupopasana. Tathacha Vakshati. Therefore, now this Shruti is going to explain how this Brahmopasana or Namopasana has to be done. I will give you a small introduction before we proceed. So, the methodology adopted by this Mandukya Karika and Mandukya Karika specializes in dividing the experience, all experiences into three categories. Supposing you open your eyes and you see, I see a tree. How many trees? Thousands of trees. How many insects? Thousands of insects. How many mountains? Many mountains. How many human beings? So many. How many cars? So many cars. How many houses? So many houses. Everything is almost countless. So, you cannot go on doing it. So, the person, he is also becoming when he is in the office, an officer. When he is in the club, he is a club member. When he is swimming, he is a swimmer. When he is eating, he is the eater. When he is writing, he is a writer. When he is listening, he is a listener. When he is watching a movie, he is an audience. When he is giving a talk, he is a talker. So many roles are there. We assume so many roles every day. No, no, no. Both that which is drishya, experienced and the person who is experiencing it, drashta, both must be brought under some kind of understandable control. For that, the whole life experience is divided into two forms. Experiencer into three forms and experienced into three forms. We all know about it because so many times we have discussed this. What is one state from birth to death? Life after life. There is no fourth experience at all. It is there, but I will come to that. So what is it? Jagradhavasta, waking state and whatever is experienced in a particular state through both mind and body, it is called waking state and that is what is experienced is called Jagradhaprapancha and the instruments to experience are body and then the ten sense organs, five of knowledge and five of action, panchapranas, etc. We will come to that very soon. So this is one division of the experience called waking state. Another division of the experiencer of this particular state identified with this waking state is called Vekar. The Sanskrit name for Vekar is called Vishwa and this Vekar also, this waking state also, there is an individual tree and there is a forest of trees. That's why we say, we don't say forest of trees. We say, I see a forest. What is a forest? It is not one tree. It is thousands and thousands of trees, plants, everything put together. Similarly, when you see a few human beings, I see some men, I see some women, but when collectively you have to call them, I see so many human beings. So, that which is experienced can be individual and universal. That which is experienced both as individual and as well as Vekti Gata Prapancha Samasti Vyasti Prapancha Samasti Prapancha and naturally, the person who is experiencing an individual separate existences, he is called Vishwa and the person says, I experience the whole waking world, entire waking world, he is called Virat. So, Vishwa and Virat, two divisions of the experiencer and Vyasti Prapancha Samasti Prapancha that is individual experienced object and universal experienced object. This is the division broadly divided into Jagrat and Vishwa and Virat. Similarly, we also enter into some other state after we lie down or even while sitting also that state can come dream state. So, that dream state is called Swapna Vastha. That state is called Swapna Vastha. That world is called Swapna Prapancha and the person who experiences is called Taijasa. Why? Because this same person leaving the waking world this Vishwa, now while experiencing the dream state he forgets that I am Vishwa, he experiences I am the Taijasa. Taijasa means from Tejas, shining. Shining because in the dream state we only deal with what is called our own creation. That is our thoughts become luminous. So, the person who experiences this luminous world created by this Vishwa but in the form of pure thoughts gathered of course from the experiences of the Jagrat Vastha but they become very luminous in this realities. You think of a dog, dog is present. Think of a horse, horse is present. Think of Bangalore, Bangalore is present. Think of Kolkata, Kolkata is present. That is the power of this thought. Such a person is called Taijas. So, exactly like the waking state, in the dream state too there is an experience of yashti and the experience is called Taijasa but there is also the experiencer of the universal. He is called Hiranyagarbha. So, Vishwa and Virat, Taijasa and Hiranyagarbha. Now, after some time he goes into the third state. Same person Vishwa becomes Taijasa and now the Taijasa becomes Prajna. The third state is called Sushupti Avastha and the world is called Sushupti Prapancha. Karana Prapancha. So, here also individual Karana Prapancha is there and universal Karana Prapancha is there. How is it? Supposing ten persons are sleeping in the same room you can extend it same different rooms in the same house, different houses in the same village, different villages in the same country and different countries in the whole world but whenever more than one person enters into the Sushupti state they forget their individual state and at the same time they experience a universal state. There, a king, a pauper, both as an example sleeping, one on the cot, one on the ground, on the floor both of them they experience simultaneously both the individual world as well as the universal world. Karana, Yasti Karana Prapancha, Samasti Karana Prapancha. When a person is experiencing this Sushupti avastha in that Karana Prapancha individually, he is called Prajna and when he is at the same time experiencing the universal state of the Karana Prapancha he is called Ishwara. So, we are all familiar with this Vishwa and Virat, Taizasa and Hiranyagarbha and Prajna and Ishwara. Now, do we experience the individual and the universal at the same time or separately? No. The answer is we experience them at the same time. I will give an example. You have to think deeply. These are very deep subjects. For example, you are seeing a tree and then you experience. This is a tree but at the same time, you are also categorizing this is a mango tree. There are hundreds of varieties of mango trees. Some are sour, some are sweet and this is a very sweet, particularly sweet mango tree. That is one example. You see one man, you see another man. This is X, this is Y, this is Z but at the same time, entire human beings of entire world because you cannot separate the individual from the universal. You cannot separate the universal from the individual. What was the point I raised? Do any one of us experience the Vesti and Samasti separately or at the same time? Yes, at the same time but there is a but. What is that but? Sometimes we place importance on the individual and sometimes we shift the importance to the universal. I will give an example. Supposing you go to a place where people are suffering from lack of food, maybe a refugee camp either in Syria or in Bangladesh or anywhere. Now you see a person and that person is not having proper dress, not having proper food, he has become very lean and thin, hardly is able to move and you are likely to be overcome by sympathy, empathy, whatever papa, this person is suffering but at the same time, you see Oh! I see this person is not the only person at the same time he is one of the refugees. The moment you use that word refugee you are not talking about one particular individual you are talking about every person. So also when you say this is a poor man, you are reminded of everybody who is poor. Similarly, this is a rich man. Similarly, this is a very talented sportsman. This is a very God-blessed actor, actress, celebrity, very intelligent person you are thinking also. But as I mentioned in the case of this refugee camp, you are seeing how can I help? You never think let me help only this person. How can I help to the best of my ability? Entire people who are suffering thus. Sometimes, if you see one person, one beggar your attention will be on that particular guest individuality. But when you see a lot of beggars, then your entire way of looking has changed and that is called caste view. What is my point? Everybody experiences the world in all the both individual as well as the universal cosmic aspects. Only sometimes, most of the times, we become selfish and so we are apt to look at only individually. But then, what was the main point we are discussing? That the whole experience can be divided into three Jagrat, Swapna and Sushupti and this can be further subdivided into Yasti and Samasti, individual as well as universal and the experiencer also can be divided into individual and universal and so the Jagrat Prapancha and Vishwa and Virat Swapna Prapancha, Taijasa and Hiranyagarbha and Sushupti Avastha both Karna Prapancha Prajna and Eshwara. This is what is going to be told here. So that is we are going to discuss it now. Now discussing the second mantra, Soyam Atma this is one of the most famous four Mahavakyas Prajnanam Brahma Ayam Atma Brahma Tattvamasi Aham Brahmasmi So in this Mandukya Upanishad, in the second mantra So Ayam Atma Brahma. That is what we have to keep in mind. So whatever is mentioned and indicated everything is Omkara Tat Etat Brahma and that is indicated again Omkara is nothing but Brahman Tatch Brahma Paroksha Abhitam. That Brahman as if it is somewhere else and some other time we do it Paroksha means not directly but indirectly Pratyakshatah directly Visheshena complete emphasis Nirdishati He is talking Ayam Atma Brahma. Don't think my friend that Brahma that Nirguna Brahma is somewhere outside this world like Vaikunta Kailasa. No no no no That Brahman Ayam Atma whatever you are that is Brahma. I already discussed this point so I will not labor on it anymore. What is it? If God is everything everything is God. If God is the whole world then everything in this world is God I am also in this world so I am also God That is being said here Ayam Atma Brahma Ayam Iti. Ayam means this. How? Chatushpatena Pravibhajyamanam. This Ayam, this Atma Chatushpatena into four quarters Chatuh means four Patvena means parts. Pravibhajyamanam is going to be divided into four for the sake of better understanding Pratyagatmataya that is that Ayam Brahma this Brahma Ayam Atma Pratyagatma is not somewhere else It is you He is inside you. He is you. Pratyagatmataya Abhinayena Nirdishati Ayam Atma This is Brahma How is he pointing it out? Nirdishati means point out. How is he pointing out? Abhinayena Abhinaya means through a gesture and at this point you have to look at me. Then hopefully you will be able to guess. The Guru is telling you you are the Brahma This pointing through the finger to the heart is not that hard. It is only for understanding. Pointing to the heart and saying you Tattvamasi Ayam Atma Brahma. You are the Brahma. This pointing out Abhinaya. You know dancers especially Bharatanatyam Abhinaya Abhinaya means through gestures both happiness, unhappiness despondency and excessive gladness and getting pained because of some indifferent behavior of Krishna. Everything is pointed out through Abhinaya Abhinaya means what? Pointing with your fingers this Ayam Atma Brahma The Guru is telling and after experience I say I am Brahma. This is Brahma I am Brahma. Brahman is everywhere It is here also. I realize it. I am Atma Brahma. That is called Abhinaya Abhinaya means pointing out like that So Abhinaya nirdesati. I am Atma iti. And so I am Atma Saha I am Atma. That Brahman which is now pointed out. That is somewhere No. No. No. That is here Omkara Abhideyaha. It is also its name is Omkara Para Aparatvena Parabrahmatvena Aparabrahmatvena. Sagunabrahmatvena Nirgunabrahmatvena Omkara is the pathway both to the attainment of first Sagunabrahma later on Nirgunabrahma. Vyavasthitaha Kshatushpath is going to be explained through the division of our experiences into four quarters. How? Kaarsha Apanavat Na Gauriva This requires quite a good amount of explanation which we are going to do in our next class. So that would be 20th Ok Now I will stop here Om Jananim Sharadam Devi Ramakrishnam Jagadgurum Pada Padmetayor Sritva Pranamami Murmuru May Sri Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti. May Mother Durga bless us all with Bhakti and Gnanam Today is a very special day Today is Maha Ashtami So morning there was Kumari Puja, there was Homa and then just one hour back there was Sandhi Puja was also there. So very blessed day and we are all very grateful. Mother Durga, Holy Mother herself said that she will come in the form of Mother Durga every year wherever Puja is done. May that Divine Mother bestow upon us right understanding right power of expression to me and right understanding to all those who are all hearing there.