Mandukya Karika Lecture 026 on 24 November 2021

Full Transcript(Not Corrected)

Om Jananim Shardam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamam Imuhur Muhuhu Om Bhadram Karne Vishrunuyama Devaah Bhadram Pashye Maakshabhirya Jatraah Sthirai Rangai Stushtu Vaagum Sastanubhi Vyasema Deva Hitanyadayuhu Svasthina Indro Vrithashravaah Svasthina Poosha Vishwa Vedaah Svasthina Starksho Arishtanemi Svasthino Brihaspatir Dadaatu Om Shanti Shanti Shantihare 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 all. 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. So in our last class, we have started the third mantra describing the first Pada, the fourth quarter of Omkara. What is that quarter? It is called Jagrat Avastha, Jagrat Prapancha and it has two aspects, both the individual and the universal or cosmic, respectively known as Vishwa, as individual and as universal, called Virat. Why Virat is being described? Because the whole, the entire external world taken together is called Virat. We use this word Prapancha. If I have to name a particular object, this is a tree, this is a table, this is a man, we are talking about individual object. But when we say this world is like that, then we are talking about Virat. So whatever this Jivatma called Vishwa experiences consists of both the universal as well as the individual. And here is some great secret. The individual, one particular object cannot exist without the universal. Even to say this is one, this is a particular object, we need comparison. A minimum of two objects are necessary to separate one from the other. But we include the whole world and sometimes we speak of the individual, sometimes we speak of the universal all the time. Examples, man, this man, human beings. This particular mango tree, the trees, this particular rose flower, flowers. So flowers, human beings, and forests, etc., etc., called Jati, is always universal. So the whole universe consists of both at the same time and it depends upon where is our particular attention. Is it on the individual or is it on the universal? Even as we are on the individual, at the background we are completely conscious this is part of the universal. We can never separate it. So we have discussed this point and why Mandukya Upanishad is talking? Why promising to speak about the first pada of the Jivatma? Why is it talking about this universal? That objection will be raised, which we will come to it very soon. So the first quarter is what? Jagarita sthana. It is called the jagrat avastha. Asthana and sthana and avastha are not the same. Bahish prajnaha. So the Jivatma called Vishwa is completely aware of everything outside, not aware of what he is. That is why it is called bahish prajnaha. Saptangaha and he has got seven limbs and here only seven limbs explaining that one. Shankaracharya gives us the description of the Virat. Why? Because he wants to be completely aware. Without the Virat as the background, the Vishwa does not exist, cannot even exist and that is the reason. So then what does this Jivatma do? Ekona vimshati mukhaha. He has got 19 limbs, 19 mukha here means doorways through which he goes out as it were, contacts with every object that is external, what is called jagrat prapancha. So what for? Sthula bhukha. In this particular state called waking state, he goes on enjoying. Bhukha means is enjoyer. What type of bhukha? Sthula bhukha, gross objects. Because when we come to the dream state, we completely forget, we withdraw ourselves from the external and we focus upon the impressions that are gathered through our experience in what is called waking state and deal and then we mix it like Khichdi, one with the other and then we go on enjoying it. So Vaishwanaraha, he is also called Vaishwanaraha. Prathamahapadaha is the first quarter. So this is what we have been talking about in our last class. Saptangani, seven limbs. What are the seven limbs? Head of the Virat, the heaven is the head, the sun is the eye, then total air, that is the breath and total Agni, fire, is the mouth and the body is Akasha, space, entire because he is Virat. Here Akasha means sthula Akasha and then the bladder. Compared to a human being, the whole ocean is nothing but the bladder. Just imagine, if the whole universe is one being, then all the waters that exist are his waters and ultimately he has got feet. What are the feet? This earth, Prithvi and this is the Virat description, universal description with the seven limbs so that we can be reminded every time you think of a tree, you are thinking of what is called the species called Jati, trees. Here is a mango tree, you are also thinking of a tree. Without thinking of the tree, you cannot recognize, cognize what is called a mango. Here is humanity. Without thinking of humanity, we can never cognize man or woman. Here are dogs. Here are beings with life, Pranis and here is pure existence, Sat. So this is how the individual has gradually to identify, giving up his particularities and as he tries to become Virat, gradually he loses his limitations, his form, his qualities, therefore his names. He becomes formless, he becomes nameless, he means both man and woman, Jivatma, we are talking about Jivatma. So what is the benefit we get? We become gradually Virat. What is the benefit? That means I will have no Raga Dvesha because good person is me, I am the evil person. Sweet is me, bitter also is me. What is happiness, that is also me. What is unhappiness, that is also me. Here is a secret. If I am unhappiness, that unhappiness cannot be really unhappiness because I is always very sweet, very dear to everybody. Supposing, just imagine that you come across a tiger and say you are such a vicious, cruel animal and it says no, I am not cruel, you fellows are cruel. How come? That you are all created by God and for my consumption, I have to take so much trouble to hunt you down, run after you, kill you and then eat. Why don't you come every day to me one, one human being so that I can eat you up like Bakasura. So every creature is dear to itself. Now supposing you encounter poison. Is poison really poison to poison? The very fact that poison exists shows that poison is completely dear to poison and it will not do any harm to poison. Sri Ramakrishna points out a poisonous serpent has poison in its mouth but that poison is not going to kill but whatsoever it kills that particular animal will be affected by that poison. So these are the seven limbs so that we can gradually learn how to shed our Upadis. Upadi means names, forms and qualities and become formless and nameless and there cannot be two, nameless and formless. There must be only one. Tatha and in addition Eko Navim Shruti Mukhani Asya 19 mouths, 19 doorways through which the Jivatma can go out grasp the external objects, enjoy them come inside, leave the impression inside. What are they? Five Jnana Indriyas, five Karma Indriyas, Pancha Prana, five functions of the Pranas Prana, Vyana, Udana, Apana and Samana plus Manaha, Buddhi, Chitta, Ahamkara Mano, Buddhi, Ahamkara, Chittani, Naham so five sense organs plus five sense organs of action 10, 5 Pranas, 15 Mind, Buddhi, Chitta and Ahamkara 19, these are the as it were 19 doorways through which Jivatma goes out in which state? In the waking state and what does it enjoy? Stola Bhuk, enjoys the whole universe as it were and same thing Vaishvanara also does and without Vaishvanara we cannot individually exist that is the important point we have to keep in mind so Mukhani Vam Mukhanitani Shankara comments for our better understanding why are they called faces or mouths? Upalabdhi Dwarani they are like doorways through which we can experience what is outside so Evam Visishtaha so having all these Saptangas, 19 doorways etc Visishtaha, he is called Vaishvanara Yathokthai Dwarai through the doorways as have been described Yatha Varnitaihi Uktaihi Dwaraihi doorways Shabda Deen that means Shabda, Sparsha, Rupa, Prasa, Gandha Adi means etc sound etc Stola, all gross objects of enjoyment Vishayan, Bhumte it is Stola Bhuk he, the Vaishvanara enjoys that's why he is called Stola Bhuk why is he called Vaishvanara that he will clarify just now but here is an important point so when you say I am enjoying a mango for example what are you enjoying? there is a what is called beautiful smell there is a beautiful sweet taste there is a beautiful colour and there is a beautiful soft touch so when you are looking at the ripeness of the mango the eyes are enjoying what are they enjoying? Rupa when the smell is coming beautiful mango smell is coming out and that is what is called Gandha through the nose and when it is the pulp touches our tongue and we call it beautiful sweet very agreeable taste what are we talking about? Rasa and when we touch it it is quite soft and if it is unripe you give it a blow and it gives big sound your finger may get slightly hurt and that is called Shabda so what is the point? every object is nothing but a combination either more or less of these Shabda, Sparsha, Rupa, Rasa, Gandha we have to keep in mind there is no object without these Shabda, Sparsha, Rupa, Rasa, Gandha if you deduct Shabda, Sparsha, Rupa, Rasa, Gandha from any object that object will lose its form form means Shabda, Sparsha, Rupa, Rasa, Gandha and it loses its particular name when two objects are there and you remove all the five Shabda, Sparsha, Rupa, Rasa, Gandha from both the objects you cannot distinguish one object from the other they remain in the state of pure existence only when a particular part of the existence as if it is constrained limited by these five then we call it an object that is a very important point keep like that now Shankaracharya until now this is what we discussed in our last class, today's class so why is Vaishvanara being described here suddenly why is the mantra bringing Vaishvanara, Sthula book etc because Shankaracharya explains so Vaishvanara is the same as Vaishvanara, there is no difference he is called Vaishvanara or Vishvanara that means he encompasses Virat encompasses all beings by virtue of his being non-different from everyone of them, that means he is identified with everyone of them, that means he is everything just as an example if there are 100 pots they are all made up of clay and clay pervades them inside and outside, we are using the words inside and outside but in reality for the clay from the view point of the clay there is no inside there is no outside, there is nothing else excepting clay, that is how we have to understand Virat Vishvanara or Vaishvanara so he is called Vaishvanara because he makes all creatures of the universe in myriads ways the enjoyment of various objects, how does he do that? he does it in the form of this Chidabasa reflecting in the mind of persons and Chidabasa that means reflection in the mind lends its awareness to all the sense organs and the sense organs as it were each becomes capable of seeing hearing, touching smelling and tasting not only that the object we are enjoying is not different at all because it is the Bhagwan so Atma became Akasha Akasha became Vayu Vayu became Agni Agni became Apaha waters and water became Prithvi, that means inside the body and mind he is the Jivatma and outside he is manifesting as object, inside he is manifesting as a subject outside he is manifesting as the object as if this Virat Vaishvanara has divided himself into two, we can easily understand this when we analyze a dream state which we will do in course of time so the one waker creates a dream state and he becomes three the witness and he lends existence to the individual in the dream as myself and to the whole world as an object the subject, the object and the witness, all the three are divided or this waker divides as it were, how do we know? because as soon as the dream world is destroyed, he wakes up and says, oh I what a stupid dream I have created what a wonderful dream I had and if you ask him, where is that dream? he says, I was just imagining I was imagining, it is all my imagination, I was imagining I was the subject, I was imagining, I was the entire dream world and that is being described here in this what is called Jagrat Prapancha a waking state in this way, that's why it is called Vaishvanara the whole existence of Erat has divided as it were into three the subject, the object and also the witness remember, all the three come together all the three fall together because the witness is no witness when there is nothing to witness and remember so he is called Vaishvanara because he leads all creatures in the universe in diverse ways he leads a mosquito in one way he leads a dog in another way, he leads a bird in another way, he leads a plant in another way, he leads a human being in another way and every human being as a child, as an adolescent, as a youth as a middle aged as old and everybody, even as a dead person, what does he do? he leads, that leaves this body as it were, it was a worn out torn out dress and gets him a new dress, appropriate dress, see supposing there is a 10 years old child and when you go to the shop you create a dress for him you buy a dress for him or for her, appropriate to her size, to his size, when you buy for yourself, you do it in another way, different size so different taste different color so it is the Vaishvanara who leads everybody to make everybody enjoy everything in this world in what form? in the form of awareness, this is sweet, I am enjoying this is beautiful fragrance I am enjoying this beautiful soft especially winter season you know comforter, I don't know beautiful name, in USA they call it comforter, it gives a terrible comfort in the winter season so it is a beautiful name comforter, so like that for the skin and it will be warm appropriately etc, so beautiful taste, beautiful form, beautiful smell beautiful taste beautiful touch beautiful smell, everything he has become everything and he becomes the instrument for all of us to enjoy and enjoyment or suffering experiencing cannot be done without awareness, so this Chidavasa in the form of awareness, Virat in the form of awareness Vaishvanara in the form of awareness but the function of Vaishvanara is to give us awareness only in the external world, that is the peculiarity and this is the description of the Prathama Padam and still he is also, Shankaracharya is elaborating it Sarva Pindatma Ananyathwat, so the Vaishvanara is totally non-different from the totality of every gross body known as Virat so this Vaishvanara or call him Virat or Vaishvanara by whatever name you call it Sarva Pinda Pinda means what? Everything that is existing whether it is living or non-living Ananyathwat that means what? So just as a small pot is also from the same clay, the same clay is pervading the bigger pot, round pot, square pot, narrow pot tall pot, short pot etc. So the whole universe is nothing but Vaishvanara or Virat Saha Prathama Pada this is the first quarter so why is it described so beautifully both as limited individuality and unlimited universal form? Because to remind us, you don't think you are always the individual the moment we say I am an individual at the background we are conveying to everybody to whom we are conveying that there is something besides me but I am this particular object and I am not anything of the entire universe if you say I am X that means you are telling I am not a tree, I am not a mountain, I am not a mosquito, I am not a dog donkey, cow, elephant or I am not any of them. Instead of saying I am not this, I am not this simply is telling I am this but without that universal the individuality doesn't stand even for a single second. If you say this is a small water drop how do you know it is small? You must be having an idea of the bigger what? A tank, a river, an ocean a sea etc. Even though we are experiencing this all the time we become because of maya, because of our selfishness. We tend to focus only upon ourselves but look here at the fun if I want to have something I have to get it from somewhere where from am I going to get it? Only from the Virat so my neighbor is part of the Virat the treasury which I am planning to rob is also part of the Virat I cannot survive without this Virat that is from my point of view but what about a mosquito's point of view if mosquito is thinking I am a small mosquito how can I take advantage of this stupid fellow who has become very holy and he acquired a very holy mosquito net and it is quite a big hole through which I can enter and take advantage of it the mosquito cannot be alive for a single second unless it is rooted in the pure universal existence but where is our awareness? It is focused upon the individuality and that brings tremendous amount of bondage our goal is to get out of the bondage and that is why we have to gradually give up our smallness, our limitation and identify ourselves with the larger whole. That is the purpose this Prathama Pada is described as Vaishvanara and then how is it to be done? So he says here something most important point. He that means the Virat or the Vishwa is called the first quarter because the subsequent quarters Uttara Pada Adhigamasya what are they? Swapna and Sushupti are realized through him Vaishvanara what does it mean? Here is again I repeat what I have I think said earlier there are two ways to look at this creation. First from the viewpoint of involution. What is involution? God is one from him slowly Akasha has come Vayu, Agni, Apaha, Prithvi that means it is becoming grosser and grosser and grosser and grosser and then ultimately from the Prithvi every what we call the entire universe has come. This is one way of looking at things looking at from the involution point of view. What is it? From a single point to be diversified is the meaning of involution what is involution? Now from this huge diversity universality we are slowly merging everything into one for example a million into one million a million into one hundred thousand one hundred thousand into thousand thousand into one hundred one hundred into ten ten into one and Shri Ram Krishna gives a beautiful example see a person is slowly acquiring lot of money. He has got for example ten thousand rupees it occupies a huge amount of space it is difficult to count all of them. So what does he do? He goes and he buys some kilos worth of gold in those days of course kilos worth of gold. Now how much this gold it occupies very little space but it is exactly of the same value after sometime even that he finds it very difficult and then he goes sells it and then he acquires one diamond it is worth all the ten thousand rupees now to look after this one diamond which is of the value of ten thousand is much easier so from the huge to the single pointedness and in fact the modern scientists are telling the same thing there was point of singularity and from there there was what is called this huge explosion was there and from that explosion the universe beginning with time and space started diversifying, expanding in every direction and it is still going on now the question came what was this point of singularity before this huge explosion had taken place and then the surprising answer is it was unaccountably innumerable and unlimited space time slowly it was compressing and compressing and compressing until it attains a point of singularity that was the discovery of what we call black hole by Stephen Hawkins so this is the big bang that is what they call it and this process maybe this process has been going on and on for eternity and that is what Hinduism was telling from the beginning creation is eternal there would be Srishti Sthithi, Laya Pralaya, Mahapralaya and again Srishti Sthithi so it is contraction and then expansion, contraction and then expansion it goes on and on and on now what is important here let us deal with it etat purvakattvat etat jagrat sthanah purvakattvat so the whole evolution started starts from this waking state where do you do sadhana? do you do sadhana in dream state? do you do sadhana in sushupti state? just imagine if it is possible to do sadhana in the sushupti avastha that would be my first preference because I don't I get absolute rest I will not get tired until I wake up I can do all the intense spiritual sadhana and then I can wake up and go on enjoying this world I don't need to do anything if I can accomplish everything in my sleeping state how many people would give their four pranas for the sake of achieving this one or if it is not possible is it possible to do tapasya sadhana in this vapna avastha that also people prefer I just lie down upon the bed and I have a beautiful dream that I am sitting and meditating for hours and hours together and god has appeared he is highly pleased with me and he is offering me all my child you are tired please wake up here is first class rasagulla first class idli sambar first class everything and so you eat now and then go back to sweet dreams how wonderful it would have been everybody's wishes would be fulfilled absolutely everybody would be very very happy because if dreams can come true then everybody will be very happy it is only in the waking state alone that you can think of the dream, you can think of the deep sleep, you can think of sadhana, you can think of positive, you can think of the negative, you can think of what is karya, what is akarya, what is vidhi, what is nishedha that is the whole problem and at the same time people claim we are completely detached from the family thinking all the time nothing excepting the family anyway what is the point here it is only in the jagra we have the opportunity grand opportunity invaluable opportunity to create those samskaras which will give us either good dreams, sweet dreams, bitter dreams very powerfully pleasant dreams that very extraordinarily unbearable dreams full of suffering this is the foundation that is why etat purvakarthvat because this is the foundation in which we slowly from sthula to sokshma we ascend uttara uttara pada adhigama, pada means quarter remember what is the settler uttara pada swapna sthana what is the third quarter it is called sushupti sthana is there any other sthana there is no other sthana what about turiya sthana turiya sthana is not a sthana it is only a sweet name turiya is the foundation of all these three sthanas so this vaisvanara jivatma is called first quarter, first because he is the foundation and subsequent quarters are realized or we can make progress in those through him, through this jagra dapastha, through vaisvanara vaisvanara remember is the universal jagra dapastha is called vaisvanara then hiranyagarbha, then eshwara, here is a wonderful point we all have to keep in mind so just I add even though I have spoken about it umpteen number of times, if we do what is right in our waking state only then if we do, then all our dreams will be most marvelous dreams not only that something very important only when we do everything so wonderfully well, then only our state of sushupti totally depends upon our what we do in the waking state, naturally the question comes, sushupti is a sleepy state in that sleepy state, where is the question of degrees of difference the degrees of difference is suppose somebody is getting a bad dream and waking up so not that one after the other dreams are there one dream is over, then what would be there, one sushupti sthana will be there, please keep this in mind, one thought is over in the jagra dapastha, one object you are looking at and next minute you are looking at another object in between these two objects what is there, sushupti sthana, similarly in between the two dreams there will be sushupti sthana will be there, so when a person has done everything nicely, his subconscious registers it and then his dreams will be best dreams, not nightmares and nightmare doesn't mean only nightmare nightmare means that which binds us is a nightmare, supposing a young person is dreaming of the opposite sex a young beautiful man or woman do we call it nightmares no we don't call it nightmare but it becomes a nightmare how, this fellow thinks oh this dream dream girl if I can marry this dream girl or dream boy my whole life will be extraordinarily well if he lets the let be there, there is no harm but he translates it into jagra dapastha he thinks dream is equivalent to jagra dapastha so very soon he rushes his engagement ring wedding ring and sapphire ring these are the three rings a person goes after marrying then he understands what a nightmare it is she realizes what a nightmare it is and after many lives of this unforgettable experience man gets awakened and then what does he do jagi tyagi mudatha anuraga sri hare janaki shaki kripa jagavati sujana jiva so this person has slept for a long time now what does he say I don't need it he doesn't say I don't want it it is full of suffering I don't want it that stage is also overcome he says I don't need it because who can say I don't need it a person's needs in any particular regard are completely satiated then he will say I don't need this that means he is getting all the happiness which he was not getting previously which he hoped to get from obtaining that in coming into contact with that object now he is getting it that is why he says I don't need it and when he is able to say she is able to say I do not need it then that jivatma now breaks out of the bond of grihastha ashrama second ashrama and enters into vanaprastha ashrama he becomes inward turned he only wants amrutatva he says I am tired how many lakhs of times I am born and then slowly he tries to surrender himself to god which is called upasana and he advances sufficiently and then he becomes a sanyasi these are not external states these are the evolutionary stages of the inner mind it has nothing to do with age it has nothing to do with external circumstances so Shankaracharya is clarifying because jagradhavasta is the foundation for dream state and dream state is the foundation when a person has sweet beautiful dreams he will have undisturbed sleep for several hours together in fact it is very interesting, Sri Ramakrishna's jagradhavasta mind was full of serenity because he is only thinking of the divine mother therefore he needed only one or two hours of sleep and you may say how is he getting because when he is thinking of god whether you call it samadhi avastha or bhava avastha whatever name you call it he is getting the effects of the sleep without going to sleep with full awareness in fact Swami Turiyanandaji once remarked a jivanmukta even in the sushupti avastha he is fully aware but in Sri Ramakrishna's condition Chaitanya Mahaprabhu's condition Swami Vaikunanda's condition holy mother we know all the familiar stories incidents one day an attendant was sleeping very near to holy mother and something crept into his mind and very very softly he said Ma and immediately she came out, awoke and said yes baba and then he was shocked he asked Ma don't you sleep then mother replied very cryptically according to me how can I sleep so many people come and pester me, call me Ma I cannot resist, I give them initiation afterwards they hardly do any sadhana and I have assured anybody to whom I have given mantra, he is going to be liberated and for their sake I have to do sadhana now you imagine but was she down, what is called depressed next morning when she got up no, absolutely cheerful why? because she was imbued with that divine feeling and therefore she gets all the rest that good dreams can give and a good night's deep sleep can give, that's a very important point now this is the description of the Prathama Pada now a purvapakshi, pakshi means doesn't mean a bird a paksha means opposite view purvapakshi means opponent, opponent raised an objection, where was the opponent there was no opponent Shankara imagined that if I speak like that, if I write like this in some people's mind my own devotee's mind this objection this question may arise he says this Upanishad, what did it say ayamatma brahmaite pratyagatmanah asya chaturshpaatve prakrute dilokatinaam moorthat angatvam ithe katham katham means how, what is it while the subject matter under discussion is the description of the innermost self pratigatma, swayamatma as having four quarters swayamatma brahma that is how the Upanishad has started this third mantra second mantra this is the elaboration this pratigatma inner self has four quarters I will describe it to you and in the third mantra the first quarter is described all of a sudden why did you introduce this virat this universality this cosmic person you are talking about pratigatma means individual self and this is the objection, I can't understand so that was the reason katham, how I am atma brahma ithi in the second mantra you said swayamatma brahma remember this is one of the mahamakyas pratyagatmanah pratyak means inner atma means self this above the inner self I am atma brahma this self you feel as I I am the waker, I am the dreamer I am the sleeper this continuous unbroken I waking breaks dream breaks sleep breaks but this I is continuous like a person as I said he was in room number A then slowly he opens the door to room number B and after sometime he passes to room number C and again comes to room number A from birth to death this is what we are all doing from the waking is room number A dream is room number B and sleep is room number C I am not changing I am going through all the states but every state is opposite to every other the reality of every state denies, rejects the reality of every other state and calls it unreal, from the waking point both the sleeping experience and the dream experience is unreal so also from the dream state the waking state as well as the sleep state experiences are completely unreal and from the sleep state both the waking and dream states are completely unreal about this we get Gaudapada Karikas in future when we come to that we will explore them in more details so these are all separate things but I the Pratyagatma is exactly the same but I am considered as an individual if I am the individual chatush patve prakruti prakruti means the subject that is under discussion it is chatush patve about the four quarters suddenly you introduced saptangas seven limbs that is the heaven is the head the earth is the feet etc. why did you introduce suddenly this so for that Shankaracharya himself raised the objection and answering the objection most of us also why suddenly this saptanga or the Vaishvanara is introduced here is a brief answer first I will give you what is the answer I already told you whenever I am experiencing another man or woman I am experiencing both humanity and as part of the humanity this particularised man or woman so also when I am seeing a particular dog I am experiencing that jati called jati a species called dogs when I am experiencing let us say a mango tree I am experiencing the formless universal tree-ness this is a tree but this is a particular tree distinguished in taste in size, in colour in fragrance etc. so you can never take a knife and separate the individual from the universal because individual doesn't exist without the universal what about the universal the moment individuality is gone universality also disappears simultaneously then what remains shunyatva remains that point is going to come but I am just foretelling what is going to come forestalling as we call it no, because description is possible only when we are aware of these two earlier I gave the definition description is possible when you can separate one object from the every other object but now I am adding to that description is possible only when you look at the individual object from the viewpoint of the universal object from its jati all cows belong to one species but this particular cow called Lakshmi the description is possible only when we keep the whole universal not only cows, dogs trees, insects plants, human beings living, non-living everything in this world this is a marvellous subject so this is what Shankara is trying to tell that what is the purpose of this Upanishad to make you realise I am Brahman and how are you going to realise Brahman as an individual I, Swami the Atmananda am going, I am Brahman everybody else is a dog is it possible only when I realise not only me as an individual but everything that consists of individuality as part of this universal is also Brahman then only my realisation will be complete that's what he is telling this is not a defect at all this however is no mistake because the object is to describe the entire phenomena including all the gods, Adhidaivika and Adhibhautika the entire external world and Adhyatmika every single individual as having four quarters from the standpoint of this Atman known as Virat so Virat means what, he is the focal point, he is like a triangle, he is the Paramatma, he is the Jivatma he is Virat he is Hiranyagarbha, he is Ishwara, so this Virat contains Adhyatma, Adhibhautika and Adhidaivika only then he can be called as Virat or Vaishvanara or universal by the very name universal means that what is the benefit slowly I have to merge my individuality, forget my individuality even if body mind are there and become one with the universal what do I become the first thing that goes away is likes and dislikes because I am X, I am Y, I am Z, imagine X and Y are two enemies, as X I am the X I am also the Y so if I am both X and Y, who is the enemy who is the friend and whom do I like, whom do I hate so therefore Raga Dvesha will go when Raga Dvesha are gone then automatically all actions fall off when actions fall off the results of actions also disappear when the results of actions fall off there is going to be no rebirth at all and then having that condition of rebirth is called Moksha and that is the purpose why this description is being given I will stop this here, no I will just continue one more Evam Chasati, if somebody can identify oneself with the whole Jagat, whole Prapancha, Evam Chasati Sarva Prapancha Upashame Advaita Siddhi by identifying oneself with Brahman who is, cannot even be called as one, but for the sake of sadhana, as universal then what happens I attain to that state called Advaita Siddhi, Brahma Siddhi Atma Sakshatkara Brahma Sakshatkara Advaita means there is nobody else that knowledge obtaining that knowledge is called Advaita Siddhi and when I attain Advaita Siddhi, I attain Moksha I attain Mukti I become liberated and that is the purpose of every scripture in this world May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti