Dakshinamurti Stotram Part 25 on 21 March 2021

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM PADAPADMETAYO SRIDHVA PRANAMAMI MUHURMUHUHU OM YO BRAHMANAM VIDADHATI PURVAM YO VAI VEDAM SHCHA PRAHINOTI TASMAI TAMHA DEVAM AATMA BUDDHE PRAKASHAM MUMOKSHU RUVAI SHARANAM AHAM PRAPADYE We have been discussing the Dakshina Murthy Stotram. We have been studying the importance of the study of the analysis of the deep sleep called Sushupti. All of us, we are under the impression the waking state is the only reality, dream state is not. Of course, the deep sleep does not have any impact upon us. But it is for nothing that the Vedantins said that deep sleep is called Karana Sharira. Karana means cause. The whole life of waking as well as dream, they spring only out of this. Why? From the Vedantic point of view, in this deep sleep state lie the real nature of the human being or in other words we are nearest to our being in this deep sleep state. The reason for that is Avidya or Maya has two powers. One power is that of covering, another is that of projecting. The covering part is there in deep sleep but the projecting power is not there. That means 50% of the Maya is absent in deep sleep and that is why there is no duality because there is no cognition of the body and mind and that is why we feel so happy. That happiness which is indescribable, we cannot even label it as happiness. It is called peace that passes all understanding. There is absolutely no difference between Samadhi and deep sleep excepting for one caveat. First, deep sleep is not in our control. It doesn't come when we wish to come. In fact, it comes when we do not wish it to come and we cannot keep it. It controls when to give Jeeva deep sleep and when to wake him up. Whereas in Samadhi, the man becomes Atman and he becomes the master and he controls when to go into Samadhi, when not to go into Samadhi. Even that statement is inadequate because Samadhi means pure knowledge, right knowledge. Once right knowledge comes, the question of going out of right knowledge, coming back into right knowledge doesn't arise. Simple logic. When a person goes from this room to that room, he leaves this room and goes to the next room. But when a person leaves right knowledge, there is only one room and that is called impure knowledge, wrong knowledge, false knowledge. No one can travel from right knowledge to false knowledge. This is a fundamental law of evolution. Everyone travels from false knowledge to right knowledge, never in the reverse way. Deep sleep has limitations but it does give us a glimpse into what pure being is. That is to say, I am not the body, I am not the mind, etc. So we put all our energies into the study of the waking state but completely neglect that wonderful state that is called deep sleep state. So here we have discussed certain important lessons we have to learn from the study of this deep sleep state and now we will continue. In the deep sleep state, Maya means the power of Maya. It doesn't cover the Atman entirely. It only covers the Chit or awareness part and to some extent the Ananda part. But the Sat part, I am, will be there. But I did not know anything, that is coverance of the Chit, not completely again but only to say even to know, I know or I do not know, there must be pure consciousness behind. But this deep sleep state is like the pure consciousness peeping through a blackened hole, peephole. So because the peephole is black, this person sees only everything as black. For example, at night you may have even a bigger peephole but when you look through it, you see nothing but darkness. So what is that light? That light is the light of pure consciousness which is manifest in the form of body and mind and that being absent, the only thing that he can say, I am the peeper, I am there but when I peep, I do not see anything. That's what is expressed nakinchit abhidhisham, I do not see anything. So this is an important point for us to understand. The Sat can never be covered because if Sat is covered, it is a state of non-existence which is unthinkable, unimaginable. Next point, in sleep there is no gap. What does it mean? Gap of what? Gap of the person. Yesterday I gave a hint about this, X or Rama goes into deep sleep and who wakes up? Krishna doesn't wake up but we think there is a gap and very learned people, they base their school of philosophy, there is nothing to experience. Because there is no experience, they wrongly conclude the experiencer is also absent. This equation of the subject and object, the experienced and the experiencer is the problem. Whereas in Vedanta, categorically it is stated and proved through logic also, even when there is no experience, the experiencer is there to state, there is nothing for me to experience. The object is not there but the subject is not absent, very much present to cognize and that is why there is no gap, that's why we say, I slept yesterday evening, yesterday night and I woke up this morning, that I, X, Y, Z, Rama, Krishna, etc., there is no gap at all. But for the sake of argument, if we say there is a gap, then it is very funny even to imagine, Rama went into deep sleep and Krishna woke up and says that I slept very well. Rama never becomes Krishna, Rama cannot be absent, Krishna cannot come into Rama's mind and body and say I am going to experience deep sleep of this particular person. Now, how do we know, how do we prove that we are there? So that is where we have to discuss a little bit, very briefly about memory. As I already mentioned, experience and memory are invariably related. Where there is experience, there would be memory. When there is no experience, there would be no memory. Can you recollect something you never experienced? It is impossible. But of course, some so-called thinking persons may say, yes, yes, I remember that such and such a person had visited Mount Everest and experienced bliss. This statement is a wrong statement because it's not your experience, so it is not your memory. You read it, somebody is writing and you swallowed it and you are only telling what he should tell. It is not your memory. It is that person's memory. That's why in this world, there is a law. Every person's experience is absolutely personal and private. Therefore, everybody's experience manifests only as that person's particular and private subjective memory. Memory and experience are invariably related. But there is only one caveat. It is the experience that comes first and memory comes later on. And that memory, even if the person happens to forget, it is not because memory is lost. The mechanism to recollect the memory is defective. That's what we have to understand. And it is very interesting. Nowadays, a lot of studies are going on. For example, there is a person whose memory is lost due to diseases like Alzheimer's, etc. The memory is completely lost. An old person or a person suffering cannot remember who the other persons are. Consequently, this is the most wonderful thing when we do not remember our parents, etc. It is very likely that we do not know who we are. There are only two conditions in this world of existence, human existence. The first condition is that we are really Atman. That is what the scripture tells. That's not our personal experience. But our personal experience is I am so and so. So I am this body. This body looks like this. It is of this age and it is fair looking or black looking, of this height, of this weight, fat to thin and ugly or beautiful, whatever. Then come associations. I am an Indian. I am born to these parents. I am a Hindu and I live at this place. This is my wife or husband. These are my children. These are my friends, relatives. This is my office. Our what we call I, the whole personality is invested in this particular world I. And this false I which is far removed from our true nature which is the Atman is totally dependent upon external factors in simple factors called body and mind. Remember there is no world apart from body and mind. So when this consciousness forgets what I am and gets associated with body-mind, all these things will happen. Now all these things are in the memory. I look like this etc. Many times I mentioned very interesting fact that if anyone has never seen his photograph or his reflection in a mirror, if someone takes a photograph of that person and shows it to that person and asks that person, do you know who this person is? He will never ever be able to say this is me because he had never seen his face and most of the identification comes only from the face. 99% it is the face only that is identified. That's why face recognition and that is why evil things like Facebook which is a projecting power of Maya is very much manifested in social media applications like Facebook, Instagram, Telegram. Horrible things I tell you. If you are a member of any of these things, you are inundated with most dangerous things, not merely innocent things, most dangerous things. But such is the nature of many of our devotees. They will rather give up their life rather than give up these things. Now coming back, of course there are a few good uses are there. Like my sending the WhatsApp application message. These are good things. But if anybody stress, if you are a member, there are people who are ready to drown you in unwanted information. But if it is used properly, that's fine. It is just like the body, just like the mind. They are the best instruments for us either for yoga or bhoga or roga. Depends upon how I use them. Coming back now, a person's false identity, ego, egotism, we call it ahamkara, not aham but ahamkara, is totally dependent upon this memory of what the body looks like and ideas. I am the child of so and so, friend of so and so, spouse of so and so, worker of such and such a factory or office, etc., etc. And when this disease called forgetfulness comes, because the person's entire identity is identified with this false identity, as soon as the forgetfulness of all false identities take place, then that person with accepting saying, I am, he can never say anything. There was a curious incident. Once a small boy entered Sri Ramakrishna's room, because he hoped, he saw previously many people gathering there and eating nice sweets. So in the hope of that, he came. He did not notice Sri Ramakrishna was sitting on his bed, but Sri Ramakrishna noticed him and said, who are you? Only he could blabber, it is me. Never to say, my name is so and so, I am a boy and I have come with my aunt, etc. It is me. And if anybody says it is me, a grown-up person says it is me, then you are not likely to entertain him at all, because that makes no sense. Me identified with a particular body, mind, circumstances, country, religion, education, job, etc., that is what makes a sense and that is what makes us develop relationships, which we are going to discuss in our next shloka. Man and memory. If memory is gone, man is gone. He doesn't know. Of course, from the Vedantic point of view, no man becomes non-existent, but then he is in between the state, at least previously I had some false identity, I was so and so, and since memory is not available, I can only say I am. I will never be able to describe my CV that this is what I am. So, memory is very important, but memory is important in another way also. We are all advised to remember God all the time, 24 hours. Asuptehe, amrutehe, nayet kalam, Brahmachantaya, Vishnuchantaya, Kalichantaya, Krishnachantaya, Shivachantaya, Christuchantaya, whatever it is, contemplation of the Divine Lord. But unfortunately, memory has that power. If that mechanism is not working, then we will not be anything and we can't relate ourselves to the world as well we cannot relate with God also because that is the tragedy of it. But not to lose hope because according to Hindu belief and it is a fact though we cannot prove it, this is a very passing phase, temporary phase, perhaps this person had to live in that world for some time because of some prarabdha. Once this body falls off, then he will be given a fresh chance 24 hours a day until death occurs. That is why punar janma is the most marvellous thing in the whole world. God will give infinite opportunities to be born infinite number of times so that all of us will catch up with our true nature and attain Him. So we spoke about memory. What is the point here? In deep sleep, memory is not lost. It is not affected by anything. But it was necessary for the person to be very free, get more than sufficient rest and nature kindly had provided. What does it provide? It suppresses the memory of the false ego, memory of the body, mind and everything related to the body and mind. That's all. And that's a temporary period. But the real I, always sanmatraha, I am, I am, will be there even though all the karanas, karana means instruments, instruments mean body and mind. Both the body and mind, that comprises the entire instruments. When they are not there, for a short time, the mind, a subtle mind called karana sharira, subtlest mind, it experiences ineffable, unimaginable, indescribable state of bliss beyond sukha and dukkha. The only caveat, it is temporary, anybody can wake such a person up, any loud noise can break the deep sleep. If not, nature itself will wake up that person. So another next point we have to understand by this study of deep analysis of this deep sleep is, this universal experience of sleep is, I slept happily, I did not know anything. Notice it. I am repeating it. I slept happily, I did not know anything. In the waking state as well as in the dream state, we need a support, a help and we have to depend upon objects for our either happiness or unhappiness. But here is a beautiful state where there are no objects at all, either physical or gross or subtle and yet the person says, I slept happily. It is a most marvelous statement, remember. The person must have been in a state of happiness to be able, he must have experienced intense happiness, continuous happiness, unbroken happiness and that is called bliss for several hours at a time. Remember, this several hours is from the viewpoint of the waking state only. Several hours this person, he was experiencing continuously and then here is something very important. When you say I am continuously experiencing, it has a deep meaning. Supposing you are watching a movie, let us say a cricket match on the TV and you are continuously experiencing that cricket match for let us say a few hours but even though you are saying I was watching only one thing that is cricket but every millisecond the scenario has been changing in that situation. Remember that scenario, the ball is moving and here and there, some people are trying to catch it, deflect it, etc., etc. There is not a single moment of rest. In other words, it is the continuous experience of continuously changing scenarios. Experiencer is continuously experiencing what? Continuously changing scenarios. Now compare it with this deep sleep state. There are no scenarios. There are no objects. That experience is continuous, unbroken, one particular vritti called Nidra vritti and it is because it is continuous, that word continuous is a laden word with deep meaning. Because it is continuous, the time will not be there. When we experience separate events, then time comes, in that second I experienced that and next second I experienced this, third second I experienced another event but in deep sleep there is no time. So what are we talking about? Time and changefulness go together and beyond time and changelessness they go together. So this continuous experience, even that word continuous is a useless word, redundancy. We have to say experienced happiness. Don't say continuous because continuous indicates indirectly changing. Now I experienced Rashagulla, now I am reading a good book, now I am watching a wonderful movie, all positive experiences but completely separate experiences, happiness is continuous but continuous in a discontinuous way. Whereas this because there is only one vritti, only one thought, only one experience and it is beyond time, it is beyond space and it is beyond causation. That's why some people mistake it as a form of Samadhi. It is nearer to Samadhi, not Samadhi. Yesterday I mentioned how Swami Vivekananda defined. Deep sleep retains still as soon as we wake up, we are the same old people wise or otherwise but in Samadhi every otherwise person becomes a wise person, every Buddha becomes a Buddha, an illumined person, a wise person, a person who knows God, who knows his own nature. That is the definition of Samadhi. So continuous experience is there. That's why time is not there. That is why it is a most marvellous experience. This is the only time albeit unconsciously we experience a state which is called beyond time and beyond space. What a marvellous thing if you come to think about it. During the waking state Jagradavasta, during the dream state Swapnavasta, all our experiences are ever changing, discontinuous but continuous, continually changing. But that means we are within the boundaries of time, space and causation. But deep sleep is one state. They are continuous. That word continuous as I mentioned is only to indicate that there is no gap. It is also a limited word but we have no option to describe it excepting through that way. So in that state as if I do not exist but as I mentioned the subject can exist without the object. The object has no existence without the subject. So this is a wonderful study which the scientists have to wake up and try to understand. In deep sleep there are two things are there. One is Ajnana and another is happiness. And what is Ajnana? Sri Ramakrishna gives most marvellous definitions. Ajnana is to know many things. Jnana is to know the only real thing. So a person who knows many things very deeply is called a specialist and usually we say he is a very learned person, knowledgeable person. But that person is not according to Sri Ramakrishna or not knowledgeable person. That is why when Sri Ramakrishna asks M what type of wife is yours and he said albeit unwittingly did not mean anything bad. She is very good person but I am afraid she is a Jnani and Sri Ramakrishna's axe had come down immediately on the head of M and you are a man of knowledge, you are a Jnani and M admits himself. M did not know, I did not know what is the real meaning of who is a person who knows and what is called a learned person and ignorant person. He who doesn't know what is his nature is an ignorant person. He who knows what he is in reality that is called a knowledgeable person. That is what we are talking here. There is Ajnana means there is absence of the body, mind so by proxy the world but he doesn't know who he is. Only as I mentioned many times only that power of Maya which is called Avarana, covering power is there. That's why my mind is not distracted but I don't know who I am really. This is the reason but very near to our Advaita state. So in this deep sleep Advaita there is ignorance that is to say there is no duality no doubt but there is no non-duality that is to say my true nature. Non-duality is absent, duality is absent that is why it is called a state of Prajna and even that state because of the absence of second thing or duality gives continuous happiness. What a marvelous analysis. I am repeating many words because these deep meanings have to go into our mind. In this deep sleep state we go beyond time, space and its annexation, causation, time, space, causation. That's what the mind is. Though we use the word mind it really means time, space and causation. A prism which is consisting of time, space and causation and whatever is experienced whether it is body and by proxy through the sense organs of the body this entire universe falls within that range limitation of these five sense organs. So when this mind which is constituted of time, space and causation is absent that state is called deep sleep that means there is no time, space and causation but at the same time the Jeeva doesn't know who he really is. He doesn't identify with the duality yet the same time he doesn't know what is his nature and yet this state is much nearer to the state of duality which is called waking and dream and that's why this state gives so much of joy. As the Upanishad so beautifully describes in this state all the so-called identities drop a king is no king, a pauper is no pauper, a scholar is no scholar, an illiterate is no illiterate, a husband is not a husband, a wife is not a wife, a mother is not a mother, a child is not a child that means complete absence of duality where there is no duality there is no relationship and where there is no relationship there is no problem. Here is a very important point for all of you to note down there is no relationship without problem and where there is a problem there is a relationship. Problem and relationship they always go together supposing just putting it a lighter way a person is not married all the problems related to marriage are completely gone. Why? Marriage means forging many more unwanted unnecessary relationships husband, wife, children, in-laws etc. etc. The whole many worlds come along with that marriage not only words come worlds will come and worlds means relationship, words also mean relationship. All relationships are completely absent in this state because there is no relationship. Why is that there is no relationship? Because there is no second one. Relationship always implies the presence or existence of two separate things and when they come together some connection is established and if it is a positive connection there would be positive benefit or result if it is negative, negative result. The whole thing is comprised in two words Raga and Dvesha, Sukha and Dukha. So in deep sleep there is no Raga, Dvesha, there is no Sukha, Dukha and that is an important point. Okay now the next point we have to understand is that in the waking state and dream state we have to depend heavily upon an object. Here is a person where there is no object, there is no object at all and yet he says upon waking up I slept happily. He doesn't say mind you there is no time in the during the deep sleep therefore he doesn't say for 10 minutes during the deep sleep I was very happy. He doesn't say that. He says so long as the deep sleep loss I am, I was experiencing continuous unbroken state of happiness. What does it prove? It proves this false notion we require objects to be happy of course by proxy we also require objects to be unhappy. When we are united with desirable objects or what we desire we are happy, when we are united with undesirable objects we are unhappy. That is a common experience, universal experience both in the waking and dream states. In dreamless state there is no object yet continuous happiness is there. That's why we have to take note most people drink to forget all the worries and to be in this state where is only one continuous albeit induced by that chemical by the drink or drug of unbroken happiness and that is but that creates tremendous amount of addictiveness and curiously that's what happens. Modern psychologists discovered when a person has undergone through a horrendous experience and he cannot tolerate it, he cannot stand it, nature comes to him and then covers him with what is called total loss of memory of that experience and that is how a person becomes happy. Notice supposing a beloved spouse is dead all of a sudden, if he is an old person there is some consolation, if he is a newly married person some accident, somebody killed, something happens whatever be the reason just imagine what an amount of horrendous experience, whether it is the wife or the husband and I have seen personally how it can affect the minds of the people. This person goes on inconsolably sobbing and sobbing and sobbing and what happens? The divine mother takes pity upon that person and embraces that her child, takes the child into her lap in the form of Nidra and what happens? The person is extremely happy, continuously happy until the again the memory comes back upon waking up and this is granted to everybody. A saint, a sinner, an ignorant person, a learned person, a powerful person, a powerless person, this experience is given to everybody by divine mother because in the eyes of the divine mother good and evil and saints and sinners they never exist. All are my children. She gives equally 24 hours to everybody and she gives everybody this tremendous experience of being nearer to one's own self. What a marvelous state it is and during the waking state we take ourselves to be an agent of various actions and the enjoyers of where the results of all our actions, all these things completely are disappeared. This is a very important point. During the waking state as well as in the dream state exactly the same thing continues. Ikshayapashakti of the divine mother works. Ikshayapashakti means taking oneself as somebody else, something else and everything connected with that something else. So simple example I will give you. Supposing there is a school and there is a headmaster and the headmaster is not efficient so the higher authorities decide to remove him and put him somebody else. The new person comes that's fine. He is the new headmaster now but all the things associated, problems, troubles, shortcomings, everything associated with that school also come with that post headmaster. So if there is as one of our Swamis say there is head there will be headache. If there will be tooth there will be toothache. There is stomach there will be stomachache. If there are hands and legs romantic pains will be there. So it is inevitable, inescapable but during this deep sleep state a person thinks but doesn't think, he experiences. What does he experience? That I am not my possessions. Remember in the earlier shloka that Deha, Prana, Manaha, Buddhi, Chalam, Buddhi and as well as Shunyam, all these classifications. What happens during this deep sleep state? That Abhimana. Abhimana means I and mine and interestingly this is what Shri Ramakrishna was trying to teach us during this gospel class. What is ignorance? I and mine. What is knowledge? That I am a devotee, I am a Gnani, I am a servant, Dasa of God. Simple words Shri Ramakrishna is telling what the Vedanta Shastras are hard to put to explain these things. During the deep sleep we get a glimpse of our true nature. What is my true nature? I am not the body and mind and that is being expanded upon analysis of this Sushupti state. So during the waking state I take myself to be the agent, I am the doer, I am the knower, I am the enjoyer. These things will go and everything like this is me, this is my family and these are my possessions. So the notions of me and mine, I and mine, Abhimana that I am so and so related to all these things becomes completely absent, totally absent during the deep sleep state and what is this Abhimana? Abhimana means identity. This body is me, this is called Deha Abhimana. This mind is me, this house is mine, this called Griha Abhimana. This is my wife, Jaya Abhimana. This is my husband, Bhartara Abhimana. This is my daughter, Dvihita Abhimana etc. etc. that is gone. Then the person says I am not the body, that is gone. I am not the prana, that is gone. I am not the sense organs, that is gone. I am not the mind or thoughts, that is gone. I am the buddhi, intellect, that is gone. Everything connected with what we call the gross, the subtle and the causal body or what is called Annamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Jnanamaya Kosha and Anandamaya Kosha, completely gone. But as I said even though this false identity is gone, real identity has not dawned but even that gives such a wonderful idea of happiness, continuous happiness. In the deep sleep experience, the Atman is essentially, Atman means me, is essentially unattached. Unattached means you have to understand deeply. There is a wise person, he has got a body, he has got a family, he can say they are there but this is my house, this is my wife, these are my children but I am completely unattached. That is a lower meaning of what is called unattachment or non-attachment but the higher meaning is there are no things like that, they do not even exist. So that is why Mano Buddhya Hankara Chitta Aninaham. That is the truth so emphatically presented to us by God when day after day, every single day in the form of sleep means deep sleep. If only we pay attention, think about it, analyze it and derive our lessons, deep sleep is a most marvelous state. We have to learn a lot of lessons. What is the first lesson? That even though I do not have a body, even though I do not have a mind, by proxy there is no object related with these things, I am so happy, not only happy, continuously happy until again I come back to these waking and dream states and again suffer. So analysis of deep sleep is a very important topic in the teachings of the Upanishads. That's why the whole of Mandukya Upanishad, it is one of the shortest Upanishads consisting of how many mantras? Only 12 mantras and yet it is the toughest and deepest Upanishad endowed with the deepest meaning and the whole Mandukya Upanishad is devoted only to one subject, analysis of waking state, dream state and dreamless state and what is that analysis? Some of the most important points we have found out here. What is it in deep sleep state? I am not the waking state, I am not the dreaming state, I am not the dreamer, I am not the waker but as soon as we say that, we also have to necessarily say, even when we do not say it, I am also not a sleeper. Remember, only when there is something else, I have to declare I am so and so. If there is nobody, imagine nobody, a person is living and that person never need to use the word I. That I is to distinguish from even if there is one single object beside, for example, a tree is there. Okay, I am separate, the tree is separate. This is me, I and that is the tree. So, when there is nothing, then the very word I loses its meaning but remember, it is not death, it is not non-existence, merely pure existence in the form of Sanmatraha, Aham, Aham, Aham. So, this is the lesson we have to learn that the Atman, it is there all the time. That is why it is called Sanmatraha. During the waking state, I am experiencing the waking state. During the dream state, I am experiencing the dream state. During the deep sleep state, Sushupti state, I am experiencing the Sushupti or deep sleep state. I am never absent but the other things go on changing. When we analyze the three states, that is what the Mandukya Upanishad beautifully analyzes and with the help of Gaudapada Karikas and with the further explanation of Shankaracharya's Bhashyas, we should be able to get that knowledge that I am nothing. I have no relationship with these three. I am pure existence, knowledge, bliss. I am Sat, I am Chit, I am Ananda. I am Sachidananda. I am Satyam Gnanam Anantam Brahma. But the sad fact is unless we analyze and separate ourselves, we will never be able to understand I am Satyam Gnanam Anantam Brahma. So, I am present. In fact, it is my consciousness which illumines all these three states continuously and equally but I have nothing to do with all these three states or what does it mean? It means they do not exist without me. What does it mean? It means I am only limiting myself as the three states. They exist and they are not mithya. They are part of me but considering each state as the only real state, that is called mithya. Mithya means partial knowledge as I explained many times. When the mithya understands that I am satya, when the snake understands I am the rope, all the fear goes and the ropeness will bring me the tremendous peace and joy that is called sanmatraha but it is a pure consciousness creating the three worlds as with name and form but the worlds are nothing but pure consciousness and then when we understand this fact, then our partial knowledge will resolve back into the full knowledge just as the snake. The question is upon daylight, where does the snake disappear? It just disappears. Disappears means the partial knowledge now becomes completely one with the full knowledge. The wave which seemed to be separate, the bubble merges in the wavelet, the wavelet merges in the wave and the wave merges in the water. As water, it seems to be separate but as water, it is not separate. As the manifestation of water, it is separate. I hope I am making sense. Just imagine on a sea because of the breeze or wind, there will be waves, they are small and big and there will be bubbles. That is nothing but the effect of the wind and forming a cover like that but all the time if you remove the water from the bubble, bubble will burst. If we remove the water from the wavelet, the wavelet disappears. If we remove water from the wave, wave disappears but bubble disappears, wavelet disappears, wave disappears, water never disappears because water is the real Sathya. So what happens when the bubble bursts? It goes back into the wavelet. What happens when the wavelet disappears? It disappears into the wave and what happens when the wave disappears? Simply it claims, I was water, I am water but I thought I was separate from the water. Now I know I am the water and then that knowledge that I am water and there was never a division in water, it only appeared to be like water. So there is no division. I am pure Atman. There is no such thing as I am the waker, I am the dreamer or I am the sleeper. All these things resolve back into that pure consciousness or to put it in other words, the partial consciousnesses in the form of waking, dream as well as dreamless state. Now resolve back that means they lose their limitations and what remains is pure consciousness and that is called Thuri Avastha and this is one of the lessons we have to get from here and then supposing there is no deep sleep, can we ever get even a glimpse of what the Atman is? Never. Every day God tells my child you are none other than me but you are running away from me thinking you are somebody else. Ajnana is called running away as if the snake is running away from the rope. So the Lord out of his infinite mercy, he gives even to a mosquito and then imagine in deep sleep is there any difference between a mosquito, a dog, a tree, a mountain, a human being, man, woman, child, old man, absolutely no difference. All resolve back into that watery state. All differences vanish there at that state. This is what God wants us to learn that every day you are experiencing, every single Jeeva is experiencing but only human beings have the capacity to understand it and when they understand, when they study this deep sleep state, oh I thought I was the waker but there is a better state called dream. There is more freedom in dream than in the waking state. You can even fly in the sky in the dream state but the greatest experience that is granted to us, continuous Ananda and absence of all dualities that is called deep sleep state and through that if we can understand that if I could get so much joy in the deep sleep, how much more can I get happiness, can I get fearlessness, can I get peacefulness, I can get if I know that I am not again conditioned by waking and dream. Here is a beautiful point. The deep sleep state is limited. Limited by what? By the waking state and dream state. Suppose there were to be no dream state and no waking state, it is only deep sleep state. That will not be a deep sleep state. That will be a Samadhi state. So the difference is conditioned by waking and dream, that state is called dream, dreamless Nidrasthiti, Sushukti. Unconditioned by waking and dream, that same Sushukti really is nothing but pure Samadhi state. So this is the great lesson that experiencing deep sleep state, we can have a glimpse into what is called Nirvikalpa Samadhi. So another lesson we learned, whatever is there outside the dream state, dreamless state, that is all Mithya. Mithya means limited, very limited. Deep sleep state is less limited than waking or dream state because there is no object, there is no time to limit, there is no Kaala Parichchina, Desha Parichchina, Vastu Parichchina, there is no Parichcheda at all and that is a great lesson for us to remember. That is called Atman is beyond time, space and causation. So we have to understand it. We are all bound creatures, bound by that something called time matrix. It's a beautiful cinema called Matrix. It's all time. Time is divided into or understood as past, present and future. But one important point we have to understand here is when we think deeply about time, supposing an event happened yesterday and you are recollecting it today, did you go back to yesterday? That's impossible. You have brought back that past and made it present and then you are imagining, if I mix these elements, I will get this result as a scientist in a laboratory and I have not yet mixed. But if I do that, I will get certain result and that mixing and the obtainment of that result is in future. But that future like the past has been brought into the present and imagined to be, it should be like this provided we follow the law of cause and effect which is invariable. These are some of the important points are there about time matrix which we will discuss in our next class. But the point to remember, why am I bringing this time matrix? Because time, space and causation, they are like a triangle. One angle cannot be without the other angle. Where there is one, the other two are also present and in deep sleep, we get out naturally, automatically without any effort whatsoever into that something which is beyond this time, space, causation matrix. That is what is called mind. We go beyond the mind and what does it prove? A study and analysis of the deep sleep tells us conclusively that time, space and causation are just imagined mithya. It is false perceptions created by the mind and that is what is called bondage. Mukti, Moksha is another name to go beyond time, space and causation and these are the wonderful points. We will discuss about it in our next class. Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Sritva Pranamami Muhur Muhuhu May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti.