Om, Bhadram Karni Bha, Shrinuyaamadeva, Bhadram Pashaadhaya yu, Svati na Indra, Vridhhrava,

Svastinah fusha, Vhuvhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh So, shantay, shanty, shanty. So we are studying the fourth chapter of the Mandukya, the Alata Shanti Prakarana, which is, if you translate it, it translates into quenching

the firebrand.

And now we know why the name has been given, why this strange name has been given to

the chapter, quenching the firebrand.

Because the firebrand example has now come.

We saw how Gourapada takes up this firebrand example that if you take a firebrand,

it's just like a, you know, like a stick with a flaming tip, like a torch or something,

and you wave it around, you'll get various patterns, you know, like you see circles. You don't just see a tip. You see like a circle. You see like a wave, zigzag.

So Riju wakra, Riju means straight line, wakra means zigzag patterns.

Lots of patterns are generated if you wave like this firebrand in darkness, in a dark room maybe or in the evening outside.

And we realize, so I told you the characteristics of the firebrand, it is luminous.

You, it reveals itself, you don't need another firebrand to see a firebrand, it reveals itself,

and it reveals other things like light or fire, it reveals other things, luminous. Just like

that Brahman or consciousness is also luminous. It is self-aware and aware of everything else.

Second is, the firebrand is, it itself appears as the patterns.

You see, at first the language of cause and effect is used,

that the firebrand produces the patterns,

but Goropar the soon tells us that actually nothing has really happened.

It's the firebrand is still the firebrand,

and there is no new thing called a pattern. It just looks like circles and waves and lines.

And also the fire brand itself is the reality and the patterns are dependent.

...