Dakshinamurti Stotram Part 20 on 06 March 2021

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADME TAYO SHRITVA PRANAMAMI MUHUR MUHUR OM YO BRAHMANAM VIDADHATI PURVAM YO VAI VEDAM SHCHA PRAHINOTI TASMAI TAMHA DEVAM ATMA BUDDHI PRAKASHAM MUMUK SHURU VAI SHARANAMAHAM PRAPADYE We have completed the fourth shloka. This fourth shloka in the Dakshinamurthy Stotra explicitly states that the knowledge that we acquire through our sense organs has its roots in the Atman. It is like the light kept inside a pot full of holes, coming out and lighting up various objects outside. NANAH CHIDRA GATODARA STHITA MAHADEEPA PRABHA BHASWARAM GNANAM YASYATU CHAKSHURADI KARANADVARA BAHI SPANDATE JANAMIDHITAMEVA BHANTAM ANUBHATI ETAT SAMASTAM JAGAT TASMAI SHRI GURUMURTHAYE NAMAIDAM SHRI DAKSHINAMURTHAYE OBEISANCE TO HIM SHRI DAKSHINAMURTHY Who is the Guru whose consciousness is flowing out through the senses like the eyes etc. even as a powerful light kept within a pot full of holes flows out through the holes following whom the resplendent one this whole world is shining and thinks I know. Shankaracharya demonstrates here the phenomena through this example of a pot, upturned pot with many holes but with a bright light burning within and the beams of its inner illumination shooting out through these holes. What is the pot? The mind-body complex or body-mind complex. So the Atman lends its light in the mirror of the heart or mind and the mind lends it to the sense organs called Indriyas and the Indriyas go out and then take the picture and whatever they illumine is called object or the Jagat and they bring the information with the light borrowed from the mind and presents it to the mind and the mind collates, unifies all the information gathered through all the five sense organs, makes a composite whole and presents it to the buddhi and the buddhi then recognizes this is the object they already know and with the help of background of this pure consciousness called also Chidabhasa. It says I know this is a pot, I know this is a man etc. wherever the sense organs are directed and they light up and the information called knowledge is passed to the buddhi and that's how the whole world, its existence is illumined, its existence is cognized and at the same time even when the body-mind complex subside still it remains in the form of I know, I know. For example in deep sleep the only thing that we know is the unmanifested form of the entire universe including the body-mind complex. Here we have to take note of a very special phenomena with the withdrawal of body and mind the entire world vanishes. With its coming into action again the whole world springs up. So world, body, mind are intimately related. In deep sleep these do not vanish but they attain what we call the seed state bija avastha that is what we call karana avastha, karana prapancha and they remain there until the jivatma wakes up and again the whole world springs into existence. Important point if there is no Chidabhasa, light of the consciousness getting reflected in the mirror of the mind it cannot recognize I am the mind much less recognize I am the body and still much recognize there is a world for me to cognize and to interact. So let us sum up the fourth shloka. First it is Brahman the pure consciousness that projects this entire universe of course through the medium of the body-mind complex and who is that Brahman? I am that pure consciousness so I alone manifest and illumine the whole world and without me the world itself doesn't exist. Again a special point to be noted the person the jivatma who says I know Brahman doesn't say I know but it is the consciousness of Brahman plus the mind in which it gets reflected that is called Chidabhasa. Abhasa means reflection and it is this Chidabhasa plus the reflecting mirror which is called the mind. Chidabhasa plus the mind we can also call it buddhi which is called jivatma and which says I know as well as I do not know. What does it mean? In the waking state and dream state says I know and in deep sleep state it says I do not know so it is a witness for both knowing as well as not knowing. The Chidabhasa continues until liberation is attained. This is the first point. Second it is I who create, maintain and destroy the world. Without me there is no world but I remain without the world. Srishti, sthiti and laya, creation, sustenance and dissolution are done by me with the help of the Chidabhasa. This can very well be understood by the example of a dream state. We create the dream state, we maintain it so long as it continues and when we wake up it is we again who destroy it. Third point, this knowledge that I am the creator, I am the sustainer and I am the destroyer of the entire world is the knowledge that liberates me and I am able to obtain this liberating knowledge only by the grace of God who manifests in the form of my own Guru. So here is a beautiful idea. Karma Siddhanta is entirely dependent upon this third point. I am the doer, I am the knower, I am the doer and I am the experiencer. I am the knower, I am the gnatha, I am the doer, I am the kartha and I am the experiencer, I am the bhokta. Gnatha, kartha and bhokta and in that order these three constitute the entire Karma Siddhanta. Fourth point, this knowledge that the whole universe is nothing but Brahman is the very essence of all the scriptures that existed in the past and are going to exist in the future. So what is the lesson? Fifth point, obtain the grace of the Guru which is equivalent to the grace of God. Saruhim tadviddhi pranipatena pariprashnena sevaya by the grace of Guru anything can be attained. These five points if we note down we know the essence of the fourth shloka. Now we are entering into the fifth shloka. So what is that knowledge by which I become free? Knowing from the Guru he comes and instructs us with authority, tattvamasi. This was discussed in the first, second and third shlokas and in the fourth shloka how this manifests has been explained. So then who am I? By knowing which we become free and if I am Brahman how come I am not able to know I am Brahman? So that is where this fifth shloka explains. There are hundreds of opinions. If you ask a child he tells you something. You ask an emotionally agitated person he tells you something. You ask a philosopher he tells you something. You ask an old man he tells you something. Now tells you means I am not telling that they are all loudly proclaiming. It means our behavior shows what school of philosophy we are following. So one important point is do not get hesitated by hearing the word philosopher. We are all philosophers knowingly or unknowingly. When I am taking care of my body I am what is called charvaka. When I enjoying a beautiful movie or experiencing excruciating emotional pain I identify with the sense organs. When my mind becomes restless I am sukhi aham sukhi aham dukhi. I am happy I am unhappy. He is not saying explicitly I am a philosopher and I think I am the mind but that's what he is or she is until that mood lost. I will restate that statement very soon. So there are people who have with different opinions. Now we should not take it into our head that the person who is identifying himself is say for example with the body or the sense organs or the mind or the prana or the buddhi. 24 hours it is not that they are identifying only with that because it is a changing phenomena. Early morning when I am hungry and I am running after food aham annagatha prana and afterwards I some scenery attracts me keeps me spell bound and so I am enjoying the experience of sense organs. I think that is my reality so so forth and so on. So we are changing our identity all the time. Accepting one identity that I am that pure consciousness even though 24 hours it is there we are not identifying in fact we are not separating that pure consciousness from chidabhasa. Chit is never separated from chidabhasa. The whole spiritual life or spiritual sadhana is to separate chidabhasa from chit. Again we all know what we are talking about chit means pure consciousness known as atman known as brahman. Chidabhasa means jivatma. At different times we are identifying with different experiences and we have to be called that particular experience but there are people who intellectually follow a particular type of philosophy vehemently argue that truth is nothing but what they believe in even though they themselves are changing all the time. I will explain it as we go on. Shankaracharya has summed up all these views into six categories. We will briefly discuss about them and then says these are all called brisham vadinaha thoughtlessly falsely they argue vehemently that their school of philosophy alone is right and every other school of philosophy is completely wrong and Vedantin confronts all of them says all of you are wrong in fact you are none other than the atman that is the intention but to know that you are the atman you will have to surrender yourself to the guru as i explained surrendering to the guru means you remove your own individual opinions and keep your body and mind open to whatever guru gives as Sairam Krishna so beautifully tells a swath when the star swathi is in ascendancy the pearl worm it keeps its shell open pearl oyster for a drop of rain that falls at that time and once it receives it it dives deep into the bottom of the ocean and doesn't come up until it has formed a pearl so what does Sairam Krishna mean that means here is a seeker genuine seeker endowed with sadhana chatushtaya sampathi and he obtains the grace of the god in the form of a sadguru and then the sadguru gives him that shivana after shivana he does manana deep thinking until the last vestige of doubt is completely eradicated from his mind and then he tries to make that truth his own again by the grace of the guru he will get it only by the grace of the guru that is very important for us to emphasize here so that is the only way this is being emphasized in this particular fifth shloka very much so let us now deal with these six types of philosophy there are many more but all of them have been comprised in these six schools of philosophy the question that engaged the human mind from time immemorial is what is the atman so first of all we have to be clear about what is the meaning of the word atman atman is that which is most intrinsic to you innermost to you and is nearest to you indeed it is you in other words i what am i my real nature is atman and atman is my real nature i am the atman and atman is me here is an interesting point nobody can deny his own existence even if somebody says i don't believe in god he has to assert i am even to say that whether i exist or not he has to be present even to say i deny and i doubt etc ramana marshi has got beautiful way of saying you can doubt everything excepting yourself because if the doubter doubts about his himself the doubt itself will vanish instantaneously who is to doubt first you have to exist then only you can doubt or not doubt so nobody can deny his own existence but very few people can say i know really who is myself since atman is it is very evident in the form of i am i am but what is the real nature of i am and that very few people know what do i mean by very few people only realized souls know what their true nature is everybody else fall into one of these six schools of philosophy and when i say that it means at different times we identify ourselves with each one of these schools of philosophy and that is how our whole life is spent so there is something very interesting what is my essential nature everybody you ask everybody people claim that they know themselves but the fact appears to be that most people are completely ignorant about themselves first proof how do we know that we do not know about ourselves because if you know yourself why do you waste so much of time visiting what they call in america shrinks a shrink means a psychologist psychiatrist so who is a psychiatrist he's a shrink why he's called a shrink because he shrinks your bank balance before you become all right you find yourself okay but you are completely bankrupt there is every likelihood again you will shrink into yourself into your old state if somebody claims he knows himself is mistaken how here are some example when someone is walking he's identifying himself with his legs which is one of the karmendriyas how do we know because after climbing a step he says ah i cannot walk anymore my legs are aching that means he's identifying with what the legs then is he not identifying with the entire body not really because he says my eyes are okay my other organs are okay only my legs are aching so what happens as soon as he's offered a seat he sits down and switches on the tv and happily he is then orders some coca-cola or some popcorn and he goes on enjoying himself but his legs are still paining so at this moment he is identifying only with that part of the body or some of us have got headaches some people unfortunately have migraine headaches so their whole attention most of their consciousness is identified whatever is tied then when somebody is seeing something and they're absorbed in beautiful or shocking scenery i am seeing now the eye has changed from legs to the eye now this person has identified himself with his eye which is one of the gnanendriyas from karmendriya to gnanendriya then suppose somebody is asked who are you yes i am a professor i am a teacher i am a lawyer i am a doctor now that is a profession but what is he saying i am a lawyer etc etc so every time he is not saying 124 hours a day i am a doctor nobody says i am my legs are aching all the time excepting of course you know after 60 65 people start suffering from continuous romantic pains so that is a different issue but most of the time this changing identity is taking place there is no clear-cut meaning for the word i so one of the questions that comes is supposing why are you bringing all these things what if i don't know whether i am the atman i know i am the body i know i am my property i i know i am my family etc what do i lose the answer is if i don't know the atman my own nature then the purpose of human life itself is defeated that's why hinduism has defined four goals by every intelligent conscious human being dharma artha kama and moksha whether we know it or not this is called the spiritual goal and we as i mentioned many times we are all standing on the moving escalator so inevitably evolution is taking place we can stand for some time but we cannot avoid because life through tritapa three sources of suffering forces us to move forward whether we want it or not but here a beautiful statement i have come across there is one thing common every person you know most people they go to astrologers and they also prepare a horoscope every person's horoscope is different how long the person is going to live what experiences is going to happen but vedanta tells something it tells that every being is destined to know his own swaroopa and there is no exception to this every person's horoscope is different experiences are different but one thing that is common to the whole of humanity whether they're east or west hindu or non-hindu their philosophers or non-philosophers everybody has in the end because each soul is potentially divine whether they believe nearly whether they believe or not this evolutionary process will take them inevitably so there is no exception to this that is why we need to know who am i not only that even if i don't know who am i psychologically or even physically if i don't know who i am that means what my body is what are its limitations capacities then i have to go to the run to the doctor pay heavy price and then i will he will tell us eat this don't eat this do this don't do this and that differs from person to person from child to a grown-up person from man to woman from each person similarly if we do not know the nature of psychology and that is why every psychologist is not a what is called spiritual person but every spiritual person is an expert psychologist because if he is a spiritual sadhana is nothing but dealing with the mind controlling the mind and it is the mind which is the source of bondage it is the mind which is the source of liberation also and if he doesn't know what is the bondage if he doesn't know what is the cause of the bondage if he doesn't know what is the remedy for the how to remove that cause of the bondage then he will suffer heavily therefore every spiritual sadhaka he must become a great psychologist and experience will teach him fortunately for us there are wonderful books for laymen and one of them i recommend very heavy wholeheartedly is about ourselves by h a over street most wonderful book and there is one i think by bernard hart the psychology of insanity at least read these two books we need to know because is if we don't know we anyway we are we have to go through these troubles problems and so many circumstances and so it is better to know so that we can confront them and even we can overcome them sometimes there are different concepts about the atman and in this particular fifth shloka shankaracharya is summing them up what he had really summed up in the brahma sutras because the whole second chapter of the brahma sutras is dealing only with the different schools of philosophy and refuting them and more importantly the second chapter of the mandukya karika by that great soul called gaudapada which is called vaitadhyaprakarana a chapter named as non-truth the same elaborately it is dealt with and of course the commentator on this dakshinamurthy stotram sureshwaracharya in his vartika called manasollasa deals with all these schools of philosophy not very elaborately but quite succinctly we are only going to discuss what is called the important things now these misconceptions about who we are has a technical name in sanskrit and this is called adhyasa adhyasa means superimposition just as we superimpose in semi-darkness semi-darkness stands for what is called a little bit of knowledge not much of knowledge so we look at something and we superimpose and say here is a snake so that is well-known imagery in whole of vedanta rajjo sarpa brahanti and this brahanti is a delusion is called adhyasa what is the adhyasa means superimposition what does superimposition mean mistaking one object as though it is some other object that is called adhyasa several examples are given mistaking a dessert for a mirage mirage means you when a person sees mirage he doesn't say it is a mirage he says there is beautiful water only upon the dawn of knowledge it becomes and it becomes clear that it is a delusion so when daylight comes it becomes clear that this is a rope this is not a snake similarly when we go near a shell that is it is not silver but it is only a silver shell that's all silver looking shell like that so many examples are there so what is wrong wrong thing is this superimposition brings terrible pain both for oneself as well as for other people simple example is here is the ceo of an organization or president of a country and he thinks he's all-knowing and he superimposes the divine qualities upon himself i know everything and the result of it is millions of people literally die one glaring example in history for this is how under the regime of Mao Zedong millions of Chinese people just starved to death all because he thought that his ideas are very scientific and he can grow a lot of food through his what is called misconceived ideas of scientific way of adopting to agriculture of course we say it is all the fate of the country that's a different issue but if somebody says thinks that i know everything he tortures his entire family not only tortures tortures himself also this is so many examples are there so an adhyasa superimposition leads to inevitable inescapable suffering now this adhyasa or superimposition very interestingly is done by two types of people common people and so-called very wise people called philosophers a common man you ask him what do you think you are oh swami i am this body and how do we know even the what is called common people like a phd person is applying for a job what does he do he sends his cv what is his cv my name is so much this is my name these are my parents i am a young man i was born at this time and i have got these qualifications and i passed brilliantly these are all belonging to what to the body and parents also body he himself is body i am a male or female i am of such and such an age age belongs to whom to you or to your body to the body and to his intellectual capacities this is called is superimposition this is common people they do not claim that we are philosophers but there are revered highly venerated thinkers whether they are charvakas epicureans or even what is called dvaitavadins etc who are highly revered worshipped as incarnations of god and they also fall under this terrible superimposition so we it's funny thinking people and non-thinking people both fall under this then if everybody is supposedly to fall under this what is called mesmerizing power of this delusion called superimposition then whom to believe believe the scripture go to the scripture through the sadguru try to understand what the scripture is telling unlike a loving mother the scripture will lead us with this background we'll enter into this fifth shloka deham pranam api indriyanya api chalam buddhincha shunyam api piduhu sthri bala andha jada upamahatu ahamiti brahantah bhrisham vadinah maya shakti vilasa kalpita maha vyamoha samharine tasmai shri gurumurthaye namayidam shri dakshinamurthaye he who removes all the terrible misconceptions created by the deluding play of maya in those who are intellectually innocent as a woman a child a blind man or an idiot and who consider the reality as their body or their prana or their senses or their ever-changing intellect or as a mere void and through this error declare them to be the only reality to him a divine teacher who destroys this delusion in the form of my own guru to that shri dakshinamurthy my obeisance my prostrations slowly we very simply we will put these things together and here also there is something a person may take offense because shankaracharya has used certain words even in bhagavad-gita also we get it what to speak of highly intelligent and devout brahmins when women shudras and even worst of the sinners can get salvation by taking refuge in me i had the painful experience of being confronted by the devotees of sri ramakrishna some women who says why krishna being such a incarnation denigrates women so here also that is there sthree bala andha jada upamahatu ahamiti we will deal with that so what is the truth to mention but a few of the very important landmarks in the investigation upon the reality what is that investigation the quest to know who i am that is called atma when we say find out the atma or atma you have to realize the atmava vare darshtaviyaha shrotaviyaha mantaviyaha nidhidhyasitaviyaha don't look up the atman is somewhere in the mars sitting there atma is my own self deeply hidden that is the problem god has created so there are six schools of philosophy and vehemently fanatically propounding trying to defend quarreling among themselves these six schools of philosophy are being louted out talked loudly each arguing with the other i am right you are wrong etc so we will deal with them a little briefly because this is also a practical thing we are not talking about intellectual discussions because we all fall under that this one of the schools of these philosophies but as i mentioned earlier at different times we become identified with different parts of our personality first so what is this this is what is called they hum is one prana is another indriyani is another chalam buddhim is one sunyam is another but it includes the sixth one also what is the first one deha atma vada deha atma buddhi i am the body and last as i mentioned it also means whatever belongs to the body also my house my family my son my daughter my wife my parents my relatives my house my bank balance my job my country my religion my language my indian sportsman because if there is a competition between pakistan and india every indian is praying wholeheartedly he never prays for himself but let the indian party win this is all falsely placed i am not saying praying is bad i am saying that you use the same thing apply the same thing for other issues also for poverty and especially for finding out who you are this is called deha atma vada what is it deha atma is none other than body consisting of this particular physical formation and also included in it everything that belongs to it my house my property my family how do we know because when a mother sees her child in danger this was what swami vekananda quoted that one day a mother was walking with her child and suddenly a lion confronts her running after her child where do you think her place is she will run in front of the child and confronts the lion that means what was she doing she was identifying herself with her child and trying to protect herself saying let me live in the form of my child even if i have to die in the form of this motherhood so there are people for the sake of not giving up their purse they are killed by what is called pickpockets or by robbers new york is very famous after six o'clock do not move in the streets so there are some who declares that this entire world that means this changing body mind complex info that we experience in front of us is the only reality if this is how an example is given beautiful example pictures painted on a wall need no reality other than the wall they are trying to misinterpret even to know that something is changing requires a changeless background if the wall also is moving where will you paint that is the idea similarly for the picture of this world and its experiences there need not be any wall other than this body therefore this body alone is the reality all functions such as i am going i am sitting i am walking and i am eating i am fat i am lean these are all what conditions of the body therefore the body alone is the reality who propounded this a great philosopher called charvaka the word charvaka means charu walk sweet talker and his philosophy summarized in one famous statement bhasmi bhutasya asya dehasya punaragamanam kutah once this body is cremated and it turns into ashes where is the question of its coming back because the body is the only reality with the burning the body vanishes i vanish and that is it therefore what should be the philosophy of life renan krithva gritham pived take borrow money and enjoy yourself and then die happily before your debtors can catch you creditors can catch you and then where are they going where from are they going to realize their whatever they have given you this is the materialistic philosophy and in the west in greece there were a philosophy called epicureans charvaka was the earliest atheist in the history of humanity the hindu society did not ban his works on the other hand the society revered him as a sage because of the good values cherished by him though it rejected his ideas he argued that the atman is none other than body itself so what is the logic he has given there was a great scholar called madhvacharya he has summarized all the essence summary of all the schools and this is called in that sarva darshana sangraha that is the name of that book and there is one particular section it's called charvaka darshanam the philosophy of charvaka what does he say aham sthulaha krishah asmeeti samanadi karanyataha dehaha sthaulyadi yogaccha sayeva atma nachapraha what it means is the atma is none other than the body it is fat and so i know i am fat it is lean thin so i feel i am lean and thin aham sthulaha i am fat i am lean krishaha this every experience that the body goes through i am saying i am going through that experience therefore there the the atma is nothing nothing but me therefore the physical body is indeed atman there is no other atman do not search for it do not waste your time rather employ it in squeezing as much happiness as possible if necessary even by buy borrow or steal by whatever means these people identify themselves with body as well as their possessions and we have here a beautiful story illustrating this illustrating the fact that there were wise people and there were also otherwise people there were buddhas and there were buddhus even in ancient times chandogya upanishad i think in the seventh chapter we get the story of prajapati declaring the he who realizes the atman all his desires are fulfilled and two people the representative of the devas called indra and the representative of all non-devas called virochana they attend they learn and virochana went away with his shared knowledge body is nothing but the atman or the atman is nothing but the body ever since all those born in his lineage they are called virochanas we are all that virachanas and this charvaka darshana is nothing but that so this is what is being propagated this truth has is being expounded now sri ramakrishna says in this iron age people are highly identified with their bodies that is what bhagavad gita also says this is the first school second school indriya and yapi so indriyas are the atma what is their argument they are a little advanced thinkers and they contradict body is the atma what do they say hey you have a body and you don't enjoy what good is your body and you want to enjoy so you want to protect your body and you want to make the body even more fit because without the help of your sense organs both the organs of action as well as the organs of the knowledge how you are walking suddenly a snake is coming towards you you have to tell your legs and the legs will save you from the poisonous bite of that snake or you you are thirsty and you see there is a river there or there is a pool of water there and your eyes will direct you towards that so you are going towards that earlier times as i mentioned in my earlier classes you know we have very little sense of history all we in the form of our ancestors were all rotten corpse eaters when civilization has not come our people crudely formulated what is called how to kill elephants any animal that is dead either killed by ourselves or killed by other animals after some time it emits a foul smell it is called decomposing smell and that decomposing smell was an invitation there is food here let us rush before other animals come and gorge ourselves so this was what we were doing because we is humanity did not learn how to cook now what happened very interesting so these people used to rush there and then eat gorge themselves because they are not sure where their next meal is going to come from okay then something tremendous happened man discovered fire that was one of the grandest greatest discoveries in the story of human civilization after that it became easy for him meals become easily digestible easily they can add also slowly salt etc where they can be made very tasty how did he discover because there used to be natural fires in the forest and many animals used to get trapped there and then the animals used to die and then these people after the fire is out they go there and started they discovered the meat has become extremely soft very malleable and then they easily digestible even children or unhealthy people sick people can eat very easily and then he started storing the fire until he discovered how to make fire for himself so that is how he lost that capacity to eat rotten food which he could easily digest now he became he lost what is called immunity is lost why did the west suffer more than india it is only one simple reason indians are more developed more immunity because of the dirt etc whereas the west protected themselves too much they lost their immunity slight to this thing as simply killed them in thousands and lakhs it killed them anyway i am not telling that it is is only an example what is meant is here that this indriyas the eyes the ears the smell sense of smell legs hands what is the greatness of human being human hand what can human hand do it has got five fingers of all the parts of the body the one thing that is most important is the thumb of the hand if thumb is lost everything is lost so the animals also they have thumbs but they have not learned how to use them now what is the point it is the sense organs mere maintenance of the body is useless therefore my real nature my ananda my security depends upon the sense organs therefore my real nature is nothing but indriyas so when the sense organs do not function the body is practically dead when they function the body not only functions but it gives a higher sense of happiness and it also removes any type of suffering etc so these one school of thoughtful people concluded that the reality is the sense organs and not the body in the presence of the sense organs alone life is in the body as seen daily i see i hear i smell i taste i touch etc this sense reality theory indriyatma vada was approved hollow by still settler thinkers they observed that even when the sense organs are not functioning as in for example deep sleep or unconsciousness or swooning the vital activities that constitute the physiological function continue and therefore prana is the reality higher than the sense organs is the prana even if a person is blind even if he's a deaf he is not able to move but so long as prana is there and that man feels happy so even if doctor says with operation you will live three months without operation you will die in three days what is your choice and he inevitably chooses an operation because even to live as non-functional being for three months is much much more acceptable agreeable than to die after three days therefore prana prana atmavadi this is the third prana is the atma atma is nothing but prana and how this is also sublated later on in the other three schools of philosophy we will talk about it in our next class