Drg Drsya Viveka Lecture 03

ॐ सह नाववतु ।

सह नौ भुनक्तु ।

सह वीर्यं करवावहै ।

तेजस्वि नावधीतमस्तु मा विद्विषावहै ।

ॐ शान्तिः शान्तिः शान्तिः ॥ हरि ॐ

OM SAHANAVAVATO SAHANAV BHUNAKTO SAHAVIRYAM KARAVAVAHAI TEJASVINAVADHITAMASTUMA VIDVISHAVAHAI OM SHANTI SHANTI SHANTIHI HARIHI OM

So, the last shloka we had discussed was this consciousness, pure consciousness doesn't rise, doesn't set, doesn't change, doesn't become big, doesn't become small. Why is it so? So, supposing, you know, when you ask a question that when was this baby born? You are presuming there was something before the baby was born, there was some time, you know, this time he was born only two years back. That means you know what was two years before.

If you also say, when did this person die? That means, or when is this person going to die? Either way, you are going to look forward, so after death there is also, you know, a time when it is going to be there. Now, what is the point? The point is there must be a consciousness which was aware before the birth of something and the disappearance of parents and disappearance of something. Now, without consciousness, how will you know that this was not born before? If you are not conscious of that, then you will never know that there was a past.

If there was no past, you will never ask the question when was this born, coming to be. You can never ask because you don't even know. So just imagine that somebody has an appointment.

So, supposing there is an appointment and what happens is, I had that experience, somebody wanted to see me and I totally forgot about that. For example, at 4 o'clock I have to see somebody, totally forgot. At about 4.30 I remember that I had an appointment.

I go down. Fortunately, the fellow who was supposed to come never arrived. So I will be sitting there.

Five seconds after I was sitting there, he arrives, Swamiji, I am so apologetic. I am sorry I kept you waiting for half an hour and I am glaring at him as though I am going to... The poor fellow doesn't know, I totally forgot. He came only two seconds before and I would not let him know that fact.

So naughty, right? So, this is an example. If we are not aware of the past, we won't be asking the question, when? We will not even know how to measure when a person is born. The whole concept of time will be gone.

Concept of time, consciousness of time, Time means we know the past, we know the present, we know... Now, this is a very superficial thought. It is an introduction. But really speaking, time itself is very temporal.

So, if you are asking about time, you must be aware of timelessness. So, something that is aware of timelessness must be beyond time. That means, is there a time when it was not there? Will there be a time when it will come to a stop? That means it is eternal.

For something which is eternal, how do you say, when did consciousness arise? So, when we ask such a question, what we are presuming is not consciousness, but the reflection of consciousness associated with something which is limited. That is called reflection of consciousness. So, what is a reflection? If we have to have a reflection, then we must be there, of course.

Without us, there would be no reflection of ours. But there must be a reflecting media, in this case, a mirror. So, the reflection in the mirror, and the mirror, they are constant factors.

You can't say the mirror is there, but the reflection is not there. Or the reflection is there, and the mirror is not there. The moment you see the reflection, you have to presume that both the mirror and the reflection, both are born at the same time, and both also disappear exactly at the same time.

So, with that analysis, what do we have to understand? What is this reflection here? It is our awareness is called reflection. So, consciousness and awareness. What is the relationship? Consciousness is eternal.

Awareness is something like a reflection. So, you are there, you are constant. Do you see the point? You are in your house, and you are there, and the mirror is there.

But the mirror has no reflection, because if you are moving that way, the mirror is practically useless. When you come and stand before the mirror, then the mirror and the reflection, both become coals. That reflection is like awareness.

So, you are aware now, you are sitting here and listening. That is your pure consciousness Reflecting in the limited media of your mind is making this observation. So, what is my point? The reflecting media and the reflection, they go together.

So, Maharaj, we are aware of the world. Only when there is a mind, an ahankara. These are the points in the next few verses until the thirteenth verse.

What is being elaborated here? The birth of the mind, subtle body or ego, and its function, and its destruction. The birth, the srishti, sthiti and vaya are the ahankara, are our bondage. We are concerned with the bondage.

Why was he talking about those three seers and three scenes? It is only to bring this point, because this pure sakshi, it is not in bondage. So, that is no problem. And the world being completely seen has no problem.

It doesn't even know I exist. It is you who say, I see you exist. And you go in front of the mirror and smile.

This mirror, what a beautiful mirror. It is smiling. Does the mirror know that it is smiling? Or is it you who know and who say, you bad mirror, I am smiling, and still you don't show me beautiful.

The poor mirror doesn't know. So, the world itself has no problem. Its existence, its birth and its death all depend upon our mind.

When does it happen? When you are in sushupti, the whole universe is completely dead. But the moment you wake up, then the world comes. I am here.

Does the world say, I am here? Or you are saying to the world, say, what do you say, what do you say? It says, you know, a woman and a boy and a girl were dating. He is not saying anything. The girl asked the boy, John, say, you love me.

He said, yes, you love me. He said, yes, you love me. He said, you love me.

So, this is being described here. So, let us go through this. Verse number six.

Chit chaya vesato buddhau bhanam destu vidhasthita ekaham kritir anyasyat antah karanarupine So, here he introduces a new word. Chit chaya. Chaya means shadow.

Chit chaya means the shadow of the chit. Chit. Chit means consciousness.

So, chitaha, chitihi. Chitihi is the noun. Chitaha means the shashti bhakti, of the pure consciousness.

Chetana, chiti, all these are synonymous words. Chit chaya means the reflection or the shadow of pure consciousness. So, always this is a very important word.

You say, why is Atman bound? Atman is never bound. What is it that appears to be bound? Again, that is very important. That appears to be bound.

You know? Chhaya grahi. Atman. He caught it.

So, like that. It is only, we are all, you know, like that chhaya. We are all chhayas.

And so, that is why we are caught. Somebody catches us. Chit chaya.

What is that? Your cosmetic companies catch us. Your dress companies catch us. The whole businesses, all businesses catch you.

What do they catch? They never catch the real you. They only catch the chhaya. They judge you by the chhaya.

They never judge you by your personality, what you are inside and all those things. They only judge you by your dress. Now, you go for an interview.

First thing they see is, first impression, how you are dressing. Later on, they may see something else. This is going on.

So, why appearance as if? So, imagine the sun is reflecting in a small pot of water. As if that sun is caught. I caught.

So, what did you catch really? Reflection. So, did you really catch? Can you catch? You go on beating somebody's shadow. What is happening to this other person? Nothing is happening.

So, nothing happens either to the reflection, nothing happens to the original thing also. The whole thing is a show. How difficult it is to understand.

That is why the dream, very often we refer to the dream. Because in dream, you can go on beating your boss. So, he is happy, you are happy, everybody is happy.

So, chhaya, aveshata, buddha, buddhi is the reflecting medium. There is a material called buddhi. And when this chhaya, the reflection of the chit, means reflection of the consciousness.

Now, when we say reflection of the consciousness, the reflection also acts like the original. If a mirror is reflecting sunlight, the mirror also acquires the power of illuminating the darkness. Because it is only reflection.

From that point of view, the reflection is no different. In fact, if you go a little deeper also, to use these words original and reflection, can you ever separate the reflection from the origin? You can never do that. But it appears to be.

How does it appear to be a reflection? When do you say it is a reflection? When there is a reflecting medium. Only when there is a reflecting medium, you say there is reflection. If you remove the reflecting medium, then the reflection is not there, the origin only will be there.

That's why in Japanese Zen Buddhism, they said, find out your original face. Find out your original face. You can never find out.

Why? Because you who are seeking, you are the reflection. So to find out your original face, you have to die. And when you die, there is no person seeking the original face.

That is the most wonderful thing. So this Chit Chaya, there is a material called Buddhi. When this reflection falls, means when Chit is reflected in that Buddhi, then two things happen.

That Buddhi transforms itself into two. One is called Ahamkara. Because that Ahamkara belongs to the Chit.

Because what is Chit? You know, I am so and so. I am. But as far as I am is concerned, there is no bondage.

But the moment you say, I am so and so, so that so and so becomes the reflection and bondage. So he is telling, when this Chit reflects in that Ghata or reflecting medium called Buddhi, two things happen. One is called Ahamkara.

The other is called Antahkarna. What we call mind. Mano, Buddhi, Chitta, Ahamkara.

Now, these four are divided into two. Ahamkara is one, and the other three are there. Why is this division? Why is this division? Because even to say that my mind, there must be Ahamkara.

To say, I remember, I do not remember. Ahamkara should be there. I know and I do not know.

Ahamkara is needed. That is why this Antahkarna is divided into two parts. Ahamkara is one part, and the rest is another part.

Now, this is what happens when the Chit is reflected in the reflecting medium. But there is something wonderful, because, you know, we are trying to understand Advaita Vedanta. So all these are analogical procedures, examples.

So here is the sun, here is the pot of water, and here is the reflection. Because we live in the dualistic world, we already presume these two, reflecting pot. So the sun is there, and the sun falls into the water, and the reflecting medium comes.

But what we have to understand here, the reflecting medium itself is a modification of the Chit Chaya. It is not that it is sitting there for the Chit to be reflected. That itself is like an ice cream cup.

A cone. No, no, ice cream cup, not a cone, ice cream cup. Yes, you can say cone also.

But you can understand the cone. But once I was travelling in the aeroplane. They gave me a cup of ice cream.

Now I say, why did they not supply me a spoon to eat this ice cream? It took me some time to figure out. The cup itself is made up of the ice cream. But it is looking like a real cup.

Inside I can see it is ice cream. Oh, you have to eat it like that. You have to eat the whole cup.

You know, without handle, the whole cup is there. You have to eat. If it is like a cone, immediately even I can understand.

It took me some time to figure out that the whole thing is meant to be so realistic. Oh yeah, I didn't know what you were saying. Maharaj, quick question.

Is this any different than usually Antarkara is defined as Manu, Buddhi, Chitta and Ahankara. Yes. But here they are saying Ahankara is separate and these three are called Antarkara.

No, no. What he is trying to tell that even from your point of view also is Ahankara is common to all the three. Ahankara means there must be somebody to know that this is my Buddhi, this is my Manas and this is my Chitta.

So that even though the whole thing is consisting of including the Ahankara, but that Ahankara has a special function. What is the function? The Chitta doesn't know I am a Chitta. The Buddhi doesn't know I am a Buddhi.

The Manas doesn't know I am a Manas. So there must be this reflected consciousness which illumines and adds to say I am the Manas, I am the Buddhi and I am the Chitta. It's almost like the I is the Ahankara, the Truth and these three are Krishna.

That is the point. That is the point really. So the most important point is here is the world, here is the Sakshi, in between comes the so-called mind with the reflected consciousness.

So this is the first point we have to catch. The bondage and the liberation happen neither to the Chitta nor to the Drishya, but to this fellow which is in between and it identifies itself both with the Chitti and also with the Drishya. The world itself has no consciousness.

So I have to give and say this is a tree, this is a beautiful tree, this is an ugly tree, let me cut it off. All these things somebody else has to do. And he says, oh, I am not happy.

He says, no, I am very happy now. Adusutra Ukkha Nela, Kalu, Kodukha Nela. It is the condition.

So you understand now? Buddhi appears to possess luminosity on account of the reflection of consciousness in it. Intelligence or Buddhi is of two kinds. One is designated Egoity and the other is Mind consisting of those three.

Manas, Chitta and Buddhi. Buddhi itself divided as it were into two. One part is Manas, Chitta and Buddhi, another part is Ahamkara.

That Ahamkara acts as the prop for all the three. So that is the most important point for us to... I cannot make a decision. I cannot remember.

I do not know what is this. It can be this, it can be the other thing also. That is why he wants to make the point very clear.

So the only point I added to this is that material in which the reflection of the consciousness is going to fall as though it was already created separately and waiting for the Chitta to reflect. My point is that itself is the creation. The reflection of Chitta itself creates simultaneously the reflecting medium and also the reflection.

How do we know? This analogy, suppose it is dark. There is a pot of water. As though nothing existed.

The moment sun rises, what does it do? Not only it reflects, but it also illumines the pot of the water. Oh yes, here is a pot of water. Oh yes, there is a reflection in that pot of water.

Both are made possible only because of the reflection of the consciousness. So here he is not telling it is created, but as though it is there. But who is creating it? It is the reflection only that is creating it.

Don't you see? When you go to sleep, deep sleep, the whole world disappears. When you wake up, two things happen. There is a world and there is you who recognises the world.

Both simultaneously come into being as soon as you wake up. When you go to sleep, simultaneously both of them disappear. So in a sense you can say, who creates this world? I create the world and I also create myself.

I also create myself to recognise, yes, there is this world. So within us there are two all the time. Mother, is it like this ego? Taku says ripe ego and unripe ego.

So here this ego is a part, ripe ego and the other unripe ego has the mind. No, no, no, no, no, no, no, no. Ripe ego and unripe ego both belong to the mind.

And there is somebody else sitting there, who knows, I know both of you. Don't you know, you say that, oh, I was a fool. When you make that statement, you are actually cognising two things.

Before I was a fool, now I am a wise person. And then I am aware of your past, I am also aware of your present. Like this, that means there is the reflection, the original and at the same time the reflection.

And how that reflection is reacting, illuminating the whole mind, the whole thing as it were simultaneously it is going. Do you get the point? Here is the sun, here is the pot of water and here is the reflection. How many things are there now? Three.

You see, that's why Thakur's example is most wonderful. Ten pots are there, you break one, when the last pot is there. When the last pot is there, how many suns are there? One, two.

When the last pot is there. Oh, is there, not broken. Then what? Three things are there.

What are those three things? One pot and two suns. Reflected sun and... So you see, always within us we are like this, that's the pot. So within us, this is the pot and there is reflection.

And someone who also knows that here is both the pot and the reflection. So we have all three within us. The one who is the I and then the reflection and also the reflecting medium.

All three are there. But at different levels. No, no, there are only two levels.

There are only two types of beings. One being says, I am the original sun, here is the pot and reflection. The other one says, I am the pot, reflecting and there is original sun.

So those who think I am the pot, they go to pot. Those realised souls, they say, I am the self, here is a body, mind. We say, I am the body, mind and there is a self.

Maharaj Ji, you have explained this in the Vittal Chakra, Uttama Purusha. Yes, that is why in the Gita, the Lord Shankaracharya's commentary is a fantastic commentary. Anytime we are experiencing any object, there are two buddhis.

Any object. This is important for us to recognise. So one buddhi is that which never varies.

Another buddhi is that which always varies. So, for example, you know, when I say, I was a baby. These are different photographs.

So this was the photograph when I was a baby. This was a photograph when I was young. This is the photograph as I am now.

There are two. This is, I was, I as young, I as old. The other is, now I am the old person.

Always we have this idea. An unvarying I and a constantly varying I. The unvarying I is the witness. And the varying I is the object of that witness, which is the changing body, mind, complex.

It is always there. So, this is in another way, within this context, imagine there is a pot of water. Imagine there is the reflection.

Irrespective of the pot is small or big, the reflection will always be the same. So that reflection is called jiva. The varying factors is like the small pot, big pot, small amount of water, big amount of water, all those things.

And the original Self is there. So that is what in the 15th chapter, we have done the 15th chapter, so it is there. He says, I am the So, always we have got these two buddhis.

An unvarying content and a varying content. See, this is the same thing, he has put it in a different way. Anyway, the thing is, if there is a buddhi, the chit, when it illumines that buddhi, two things are born simultaneously.

Ahankara, as if it is not separate, it is part of the antahkarana, but it is separated for the sake of understanding the antahkarana in a better way. Ahankara and also manas, buddhi, etc. That is the essence of this particular shloka.

So, just to see. Sixth one. Buddhi appears to possess luminosity on account of the reflection of consciousness in it.

That is the reflection. As if this reflection is divided by this author into two. Actually, what is called the buddhi is, I am antahkarana.

And that antahkarana has got four parts. Ahankara, mana, buddhi, chitta. But, ahankara is very special.

Because without that, everything else is there. You know, when you are sleeping, your mind is there, your buddhi is there, your chitta is there. But what happens without ahankara? As if they were non-functional.

Is it not? So, that is the idea here. Now, why is he describing this? In these few shlokas, until we come to number thirteen, the birth of the antahkarana, the function and sustenance of the antahkarana, and how this antahkarana can be brought to an end. Because that is our goal.

Sadhana is meant only to bring this antahkarana to an end. And with the help of the antahkarana. So, antahkarana has to destroy itself.

Then, the problem of reflection, everything will go away. Then you don't have to study these things at all. Okay, let us proceed to the... Tadatmya dehas chetana magat.

Dehas chetana tam agat. Dehas chetana tam agat. So, matam means the teaching or the opinion of whom? As they say matam, it means somebody who knew about it.

This is the teaching of somebody who knew the truth about this. So, what happens? This chaya, here chaya means chit chaya, the reflection of consciousness and ahankara. These two, they become one.

Not really one, but appear to be completely one, as if it becomes. The example is tapta aya pindavata. Ayaha means an iron ball.

Tapta means, you know, if it is put in the fire, it becomes, it glows red. Now, it appears as though the iron ball has acquired the power of burning. Actually, you don't see the fire separately.

It has become one. This has become red. And it has all the characteristics of the fire.

So, it is so mixed up. One appears to be, the iron ball appears to be fire, fire appears to be iron ball. It is an interesting fact now.

But, have you seen fire without any medium? Have you seen light without a medium? This fact is so common and so interesting and yet we miss it. See, there is so much of sunlight here. We just go above stratosphere, pitch black.

Was there no sunlight? What happened? There was no obstruction between the sun and that place. So, why is it pitch black? Because there is no reflecting medium there. Here, there are lots of dust particles and other things.

Anything is enough to reflect, any object, since there is no object there. You don't see the light at all. What a wonderful fact it is.

That means, what is the conclusion? The conclusion is, you can never see light. You can only infer light through the medium. But you say, what are you talking about? We see light all over.

You are not seeing light. You see only on the car. What is this light you see? It is the reflection of invisible particles there.

I told you that there is a wonderful programme a few days back on the BBC. BBC is producing lots of marvellous programmes. Ah, but it is useless because we cannot watch from here.

Yes, you can. BBC is not... No, no, you are absolutely right. It is useless.

What is useless? BBC is not useless. Their management is useless. You can get it here also.

Yes, yes, there is. I know a way. Something, D&T or something like that.

Online, right? No, no, no, no. I try. This is what is called, you know, one country's broadcasts.

Unless they themselves franchise, others cannot watch it. But there is a way to overcome that. I think it is a BNP system or something like that.

As far as I tried, but we couldn't get it to work. No, no, that is why they are broadcasting. I am not saying about that.

Soon I think you will get it. Because this iPlayer, once it comes... I downloaded that too, Maharaj. No, no, not... The BNP also is there.

You have to get licence for that. Non-Europeans. In Europe you can get? No, no, they are contemplating.

Once it comes, you can watch them. Or the other way is by the videos or YouTube. Many times they are putting.

Many things they are putting. So I will mention just two things. The stardust thing I was looking for.

No, this is, seeing the stars is one beautiful programme. The other one is, do you see what I see? That means colours. There is no such thing called colour.

Colour is a complete, complete misnomer. Is the absence of... No, no. First of all, colour is a production of the brain.

Concoction of the brain. And they have shown one experiment. I will just tell you in brief.

So, anybody who is watching the TV itself can participate in that experiment. So they have shown four, what is called, squares. The upper two squares.

One is complete green, another is complete red. And in between these two, they are complete like a window. Two separate windows.

In between these two windows there is a small circle. Very small circle for us to glare at. Down below there is what is called, one picture in both these of a desert.

You know the sandy colour? You have seen that one? No. Sandy colour. Both sides, both panels.

In between also, there is a small circle where you have to glare. Now having shown this, the first thing they say, now go on glaring at that small circle in the upper one, which where left side is green, right side is red. For a minute or so, you go on glaring at it.

So before doing that, you see this is green, this is red. This whole, both of them are completely sand colour. It is one complete big photograph divided only into two sand dunes and all.

Now you go on glaring at it for one minute. And having glared at it, now you start glaring at this circle. Now what happens is, that sand one, the left side of the sand picture becomes greenish and the right side of the sand picture becomes reddish.

But that is only momentary. Again, I mean, again the true reflection... No, no, what is meant is, why do we see that? No, no, I will come to that point also. They are more intelligent than us.

So, that means the brain is focussing and says, since this is green and this is red, so after learning from there, this is green, this is also red. That means, when you are seeing like this, then which is the original colour? That is one. Then the second experiment for answering your question, it is only momentary.

They have kept a lot of pictures, eggs and books of different colours and a plate full of bananas. Do you know bananas? Banana colour. Now the experimenter is going on changing the lights.

As that light changes colour, all the objects are changing their colours. This you can understand. Excepting the banana.

The banana colour is not changing. What does that show? Because the brain thinks the banana colour must be like this only. In spite of all the changing colours, it still sees the banana as it wants to see.

I think it is the priming effect. Something called the priming effect. The point they wanted to make is, colour is purely a production of the brain.

Not objectively there is something. It is the brain which is dictating what colour is there. And to prove this one, you can look at artists.

If an artist is looking at this, he or she will look in a totally different way. Not only red will not change into green, green will not change into red, but he will see much subtler type of things. Yes, practising.

So that shows which is the real colour. The answer is, whichever you see, for you that is the real colour. Isn't it the same thing? Is there a reason for the colour blindness also? No, that is a defect in the... You know, the brain being the same, colour blindness is because of some defect in some of these nerve cells.

So that is a different issue. Here there is the instrument which is defective. It could be the brain also.

But Maharaj, all people see the same colour. There are different variations. Nobody ever sees the same colour, but because we have agreed not to quarrel with each other, we agree to say, yes, yes, you see that green, yes, I see that green.

If you want to quarrel, you say, no, I don't see this green. Yes, you see this. Okay, coming back to our point now.

Another, the life of chaos is another programme. I think I told you about this. Life of what? Chaos.

So it says there that one thing, the commentator adds that God must have implanted that intelligence in everything for nature. That is why nature can only express so much of variation and other things because God's intelligence is already implanted in that. So to say that nature is enough, we don't need God is a stupid type of statement because the nature gets its intelligence from whom? From God.

So like this, the buddhi gets what is called the nature of consciousness to say I am buddhi. Actually that I am belongs to whom? Consciousness. So it is, you know, the sat and the chit and the ananda, all these three belong to? Sakshi.

Chiti. The pure consciousness. So the pure consciousness, its reflection when it falls, the first thing the buddhi says is I am buddhi.

I am means I exist as buddhi, sat. I know I am buddhi. I am happy, I am unhappy.

So in this context also, asti, the whole experience of life is divided into five. Asti, bhati, priyam, nama and rupa. The first three belong to pure consciousness.

The last two belong to the world. That's all. Added, so asti, bhati, priyam plus nama, rupa is our life.

So... What is asti, bhati, priyam? Asti means sat. Sat, chit and ananda. That's all.

Different words. So the word priyam, asti we can understand. Bhati means chit, we can understand.

Priyam, everything is priyam. So everything is priyam to God because it is only God. So everything is priyam for God.

So how do you explain this one, that we don't like everything, we only like something, we dislike something. No, the idea is everything is dear to something. See, everything in this world is dear to something.

You know there are toads, ugly toads. Who loves ugly toads? What do you know? Miss ugly toad, when she comes out parading, then Mr. Ugly Toad will be all gaga. Is it not? How does he address her? How does he address her? My beautiful.

Honey, darlings. Is it not? So everything is dear to something in this world because we are jivas. But everything is dear to God because he is none other than God.

Means everything is nothing but God. That is the understanding of priyam. So, This is the illustration given.

So now you see, the ahankara has become one with the reflection of the pure consciousness. And then it became representative, agent of consciousness. I am conscious.

Now this deha goes and identifies itself with the this vichai in the form of ahankara. So just tattva happened out, you know. This is glowing.

Supposing another piece of wood goes, or another piece of metal goes and embraces, then what happens? That also starts to glow. Or one magnet, a piece is attached to the magnet, then that piece becomes magnetised. Then another piece which goes and attaches to itself, that also becomes magnetised, isn't it? In that way, here the mind or the antahkarana or the ahankara is getting that ahankara itself, I am, is reflection of the pure consciousness in the antahkarana.

And this body or the antahkarana goes and embraces the body. As soon as it embraces the body, the body comes to life and says, Ah, I am smiling. This is how from the pure consciousness to the mind, from the mind to the body.

Now, this is what explains how the body really becomes a kartha. Body means in this case, you see, your body is nothing but five jnanendriyas. Five jnanendriyas.

The body. So these five jnanendriyas become kartha. Drik.

So that is the meaning of the body becoming conscious. So I am the drik and you are the drishya. That is how it gets.

But it doesn't understand that if you put off the switch, then you see the puppet stops, it collapses. It is like that. Maharaj, Yudhishthira Maharaj used to give that example that if pain had consciousness, it would have thought that I wrote that novel, I wrote those things.

Yes. Not knowing the author of that pain is the wonder. That is the point.

The body thinks, I am conscious, not knowing it has borrowed this consciousness from the mind. Why do we say, why can't we say it borrowed its consciousness directly from the original? You see, what happens, that lending, Lehman Brothers or whatever, they lend to other banks and the other banks lend to other banks or customers or whatever. So why can't you ask, why not the customers go directly to the Lehman Brothers? No.

No, because they only deal with wholesale. You understand? Don't deal with... So the mind is the wholesaler. So it borrows the consciousness from the pure consciousness and that borrowed consciousness, it freely distributes, lends itself, because it lends with conditions and all those things.

You must serve my purpose. This is the process in your office. Your shareholders, they employ this fellow as though you represent us.

He is called executive director and the executive director appoints somebody to assist him and those assistants, you know, subcontracting, like the subcontracting, subcontracting, subcontracting. So that is how this whole samsara grows. Subcontracting.

I think we are ready to get to how to break that link. Are you? Do you think? Listen. Not so easy.

We are ready to borrow some more. Okay. So this is the process described.

This is how the body seems to be conscious. The body is not really conscious. It is depending on its consciousness, borrowing from the mind.

It cannot directly... Otherwise the mind is not necessary. It could have directly taken it from there. But the mind is necessary.

The indriyas borrow from the mind. The mind borrows from the chichaya. Not from the original.

You see, the mirror, it borrows its power of illuminating the room from where? You see, the moment that sun goes down or the original light goes off, it's like a moon. You see, this is another example given. Here is sunlight, here is moon, and here is a mirror.

So at night, the moonlight is falling on the mirror. And the mirror is illuminating the room and says, Oh mirror, what a great thing you are. If it is a bound soul, it says, Yes, yes, don't forget me.

I am giving you light. If it is an enlightened one, it says, No, no, I am sorry. I am only a reflective medium.

I don't know anything. You ask the moon. Again, if the moon is a baddha jiva, it says, Yes, I am lending you.

But if it is an enlightened soul, it says, No, I am also borrowing from somebody else. Then you go to the sun and you don't need to ask because you know it is self-revealing. So the sun lends to the moon, the moon lends to the mirror.

What is the analogy here? The sun is the pure consciousness, the moon is the mind, that is, the mind is the... the moon is the raja of the mind. So the moonlight reflects in the mirror. This body is comparable to that mirror.

It appears to be as though the mirror is giving its own light. So it illuminates the room. The room is the prapancha.

The reflected reflection in the moon is the deha. It is borrowing from the mind. The moon is the mind and the mind is borrowing from the pure consciousness.

Yes, so as though the moon... You mean the reflected was chit-chaya? Chit-chaya was the mind with chit-chaya. Yes, the sun is not coming and sitting in the moon. It is only the sunlight is getting reflected in the moon.

This is the point. The original is never coming. It is a reflection of the original.

So mind is the chit-chaya? The reflection of the original. Chit-chaya is in the mind. Mind is not chit.

Mind is because... Why this is necessary? If the original consciousness is never bound, it is only the limitedness of the mind which makes the consciousness seem to be... Reflecting means seem to be limited. So when we are longing for liberation, it is the mind which gets the liberation. What is it that gets liberation? The chit-chaya is released from the mind by the breaking up of the mind because the pure consciousness is never ever bound.

When it is not bound, how do you say it is liberated? So all the liberation and bondage belong only to the reflection and never to the original thing. Otherwise your whole Advaita Vedanta will burst like a dam. See the point.

So this is a beautiful analogy, the sun. If the moon, you know, moonlight is small, moonlight is big. That means sunlight is small, sunlight is big.

The light is never small or big. It is only the mind grows small, the mind grows big, then accordingly it reflects more or less of light. You see the point? So the original thing, there is no question of... It is only the chit-chaya which, because the reflecting medium is broken, it appears as though that which is bound is gone.

These are given in so many ways. You know, in a lake you immerse five, six pots. Imagine they are different coloured pots.

Imagine you numbered them. Number one, number two, number three, number four. So we want water from the third tumbler, number fourth tumbler.

But what is inside is exactly the same. It appears as though the water inside and the water outside. This inside and outside is because of what? Because of water you are using, inside water, outside water.

Are there two types of water, inside water and outside water? It is because of the limiting agent, we are forced to classify the water also into two types, inside water and outside water. The moment you break, it appears as though the inside water has become rushed out and then merged in the outside water. As yet, what rushed out, what rushed in? What rushed in was the tumbler.

What rushed out is the tumbler. But because we don't see the water, you know, it appears as though water is rushing in and water is rushing out. So what is rushing in and rushing out is only the tumbler.

Now let us proceed. अहंकारस्यतादात्में पिच्छयादेहसाक्षिभिः सहजम् कर्मजम् भ्रांति जिन्यम्च त्रिविधं क्रमात् This is the most interesting verse so far we have come. What is it? This Ahankara is born, so the original is there, original consciousness is there.

Then this Antahkarana is there. Then this body and then is there, body is there. So the original consciousness is also consciousness, light.

The Ahankara also is the reflected light and the body also appears to be light. Now in between, so original one here and body here, in between the Antahkarana is there. All these three are made, we become conscious of these three because of that Chit Chaya.

And that Chit Chaya manifests in the form of Ahankara. Now that Ahankara has got these three things. What are those three things? One is the original consciousness, another is the Chit Chaya and another is the body.

So what is its relationship between these two? So Ahankara, what is its relationship with the body? What is its relationship with the Antahkarana, which is Chit Chaya? That means because of Chit Chaya, Ahankara has come. Now how did Chit Chaya create Ahankara? Because of the Antahkarana. Without the Antahkarana, without the reflecting medium, there would be no reflection.

So what is the relationship between the reflection and the reflecting medium? What is the relationship between the reflection and the original? You are standing. What is its relationship to you? And what is its relationship to that body which is appearing? The reflection is a body. What is its relationship with itself, with its body nature? Do you see the three things now? Yes, the reflection itself is a reflecting media.

So its relationship with the reflection and the reflecting media, the reflection and the origin who is sitting in that. And that reflection itself has a body, it is illuminating. So what is its relationship with these? In other words, Ahankara has to deal with these three.

Ahankara with body, Ahankara with the mind, and Ahankara with the pure consciousness. What a beautiful analysis he is bringing. You don't hear of this anywhere.

It is necessary to find out what is the relationship. Because if you don't know what connects you, you will not know how to disconnect. Swami Chinmayananda used it to say very nicely.

You know what he used to say? If you don't have appointment in the future, you will never be disappointed. It's beautiful, I liked it. So if you don't want to be disappointed, don't make any appointment.

So let us deal. Ahankarasya Tadatnya Tadatnya means Taptaya Spindavat, with the body. That's why the body says, I am the body.

That means there are two. The body is there, the Ahankara is there. Then only I am the body.

I am the mind. I am the pure consciousness. But that Ahankara, I am the pure consciousness.

That Ahankara is not this Ahankara. This Ahankara and pure consciousness are totally different. This is a reflective consciousness.

That is why it is that Ahankara. Anything has an Ahankara. I am a book.

Its existence itself is I am. So that derives from its existence. That existence belongs to pure consciousness, Sat, God.

That is why that is borrowed by this, what we call our Ahankara. And so these three factors are there. The body and the mind and the pure consciousness.

What is its relationship? That is what is being explored from now onwards. He has raised it unnecessarily. We were blissfully ignorant about all these things.

We poked and said, oh, I have three problems. I never even knew I had three problems, three relationships. And now you really made me, you know.

Centipede wife and husband were invited for a big dinner party. The husband, long before he was waiting outside, the wife was not coming out, not coming out, not coming out at all. Then he shouted, why are you not coming? He says, she replied, are you mad? Is it so easy to match all the hundred pairs of shoes? Oh, lovely! Hundred pairs of shoes, they have hundred legs, right? It takes long time.

Siddhi! Telugu, you know? I know. Right, so these three, Ahankara has these three. So what type of relationships? Once we know what type of relationships, then the next strategy would be how to destroy those three types of relationships.

Okay, that is what he is going, is trying to tell. These are three types of relationships. Sahajam, Karmajam, Brahanti Janyanchar.

Sahajam, Karmajam, Brahanti Janyanchar. So what is it? The relationship of the Ahankara with Chit Chaya is Sahajam, natural. Because without Chit Chaya, the Ahankara itself will not be there.

Ahankara itself is the result of Chit Chaya. The reflecting medium and the reflection, both of them are together always. Their relationship is natural and eternal.

That is why we say reflection and reflecting medium. Don't raise foolish objection. Though the mirror could be there, but I am here.

The mirror is useless. It is to be called a mirror only when something is there to stand there. So this is called Sahajam.

What is the relationship of Ahankara with this body? Karmajam. That is why I am poor, I am rich, you know. I am beautiful, I am ugly.

Yesterday that was very good. I said this woman was the ugliest woman in the world. Until I saw her sister.

Now I wish to withdraw that statement. So you see, this Ahankara with this body is purely Karmajam. Means what? The Karma shapes the body.

And the Ahankara reflects itself. I am small, I am big, I am intelligent, I passed, I failed. And I am old, I am young, I am enlightened.

And all those things. There it is totally dependent upon Karma. Why is it? Because the Karma alters this relationship all the time.

You see, I am a baby. And then the baby grows up. Oh, I am a grown up.

Suppose a person failed. I failed. The person works hard.

Karma. And then he passes. I passed.

See, everything depends upon the Karma. How to get rid of it? Karma Yoga. Karma Yogi is one who has no relationship with Karma.

The moment there is no relationship with Karma, the relationship with the body also is totally destroyed. Okay, that is why it is called Karmajam. Sahajam means what? It is a... Its origin itself is dependent upon the Antahkarana.

And therefore, until Antahkarana is destroyed, this natural relationship you can't alter by work or any such thing. It is not possible. So, the other is Brahmati.

What is the relationship of reflection with the original? What is the relationship? It is Brahmati. What is Brahmati? There is no relationship at all. This is living, this is dead.

This is eternal, this is temporary. Why is it eternal? You are moving all over the house. You are eternal.

But the moment you get out of the mirror sight, then your reflection, it comes and it goes. This is the point. It is all Brahmati.

Brahmati means... What is this reflected Ahamkara saying now? I am puny. I am born. I am growing.

I am going to be dead. But the Chit itself will never say, I am born and I am going to be dead. Therefore, completely diametrically opposite characteristics.

Therefore, Brahmati Janyam means... What is that Brahmati Janyam? The Ahamkara is born out of Brahmati. How can there be a relationship? There is no relationship. So if there is no relationship, but there seems to be a relationship, which is called Brahmati, so when does the Brahmati get out? When? See, you are seeing a snake.

Your relationship with the snake is purely... No, your relationship with the rope is purely a Brahmati. You are seeing nothing but the rope. But you are imagining it is not a rope.

You are imagining it is a snake. So it is creating a problem. So what is the way out? Bring light.

Then the snake disappears. So the Brahmati, what is opposite of Brahmati? Jnanam. The opposite of Jnanam is Jnanam.

When Jnanam comes, not only that will disappear, Jnanam is the final destruction for all the three types of relationships. That is what he wants to say. So he is clarifying now the relationships.

How many types of relationships? Sahajam, Karmajam and Brahmati. If this is clear, let us go to the other one. Sambandheno Satornasthi Nivrtti Sahajasyato Karmakshayat Prabodhachya Nivrtte Te Kramaduhe Nivrtte Te Kramaduhe Now he is telling how can we get out of these three types of relationships.

Mukti means getting out of relationship. Relationship is possible only when there is a duality. There must be a minimum of two.

That is why it is called Dvaita. So Advaita, no relationship. Dvaita, always it is natural, relationship will be there.

So these are the, all relationships fall into three categories. So one important point for us to remember is, all these three relationships are completely Brahmati Jnana only. Why? Just as in your dream, when you go into your dream, how many of you are there in the dream? Two.

I am watching. Witness. Because when you wake up, I saw myself as a small girl taking the school books and walking, and a dog came walking.

An incident that happened 30 years back comes rushing into your mind and all that. Three things. What are those three things? The first thing is the original you witnessing the whole dream.

That is how you remember. The character in your dream doesn't remember the dream. It is you, your original you, who remembers what happened in the dream.

Then your creation of yourself in the dream. And then your creation of everything else in the dream. So it is that your creation of yourself, Oh, this person likes me, that person doesn't like me, this dog is barking at me, etc., etc., all is dependent upon that one.

Even if you see hundred people, that other hundred totally depend upon that reflected you, created by you in the dream. And you, the created one, and how you are relating and reacting, that is being recorded simultaneously by the original you who created that dream. You see now? So, now with that understanding, let us go.

The first, the last sentence, the second sentence, Karmakshayat, there are three relationships, isn't it? One is with the body, one is with the... So he says, Karmakshayat is Karmaja, the relationship is destroyed. Karmakshayat means by the destruction of karma. Destruction of karma can be done in two ways.

What is that? If you are a spiritual practitioner, through the practise of Karma Yoga, Karmakshaya is done. But if you are liberated, of course, the whole karma will come, because when you have given up your identity with the body, there is no karma. There is no karma.

Let us give an example. Suppose you have a car, and imagine this car had some defects, and you know that there are these defects, but you didn't have enough money, so you just repaired one or two, and somehow it is running, but you know there are so many defects which will come up in the future, which you have not rectified now. Imagine this kind of car is there.

Now what happens, you know, already there are some things you have repaired, to that extent the car runs alright, but some defects which you know are there, you have not repaired, those defects, even when you are running the car, those defects are also running simultaneously. Something is cut, cut, I think. Then we become old, you know, cut, cut, I think.

You get up, cut, cut, I think. Start walking, cut, cut, I think. All these things happen.

So you see, the doors are creaking, and this one sometimes works, sometimes only half works. So that is prarabdha. So that prarabdha is there.

And then, because you have not repaired, so this will develop some more future. If you don't, then the ball bearing will bear out, and then one day something will fall off. All these things will happen.

Imagine you have this car. Imagine one day, imagine that you have a neighbour, and you park the car in between both your houses. Imagine one night you sold the car to that neighbour.

The car is still there. Before, if something happens to the car, you are affected. After you sell, you are sleeping, sound sleep, your neighbour is keeping himself awake.

So a jeevan mukta is like who sold his car, he has returned it to the original owner, now had enough of it, now you look after it, and he is happily enjoying it. Still the car is there. Imagine that your neighbour is good enough and say that for a few days you use it.

Now you are happily running fast. I don't care, because whatever happens, it belongs to the other person who owns it. So now do you see what is the problem? So karmakshaya, either you disassociate yourself with it, even if you have that, or you get complete knowledge who you are, in either case it doesn't affect you.

Other example you gave is like if the wheel is in motion and the axle comes out, it continues to roll. So because of the momentum it still continues. No, no, that is not the point we are discussing.

The point is what is the relationship. The wheel is running, but this fellow previously he has relationship. Oh, my time is running out.

Now he has let it run out. It has nothing to do with me. So karmakshaya, once karmakshaya, or the karma comes to an end, the effect of karma also will come to an end.

And because of that the body connection, even if the body is there, the person doesn't say this is my body, he says there is a body. It doesn't make any difference to him. Then prabodhachya, by awakening.

Here prabodha means not getting up from sleep, but by illumination, through acquisition of jnana, knowledge. Bhranti-jnana relationship comes to an end. How does the relationship... Previously you say I am small, you are big.

Now there is no two. There is only one. I am that.

So there is no relationship at all. So when we say I am one, the smaller one becomes destroyed. The alone, that one alone remains.

That is why, purna purnam udajyate, purnasya purnam adhaya, purnameva savasisyate. You have attained knowledge. Therefore, bhranti-jnana goes through jnana.

Through karmakshaya, it destroys the relationship with the body. What is the third relationship remaining now? What is that sahajam? Until the antahkarana is destroyed, its relationship will never come to an end. And that antahkarana will be destroyed when only with the dana, knowledge, I am no more an antahkarana.

So for that sadhana has to be done. And how the sadhana has to be done is going to tell us in the future. Here only we are concerned with how we can destroy the three types of relationships.

So we talked about knowledge in two places, destroying bhranti and destroying the sahajam relationship. Is this the same knowledge that destroys podmaraj? The real knowledge destroys all three. All three.

So karmakshaya can be destroyed in two ways, that's why I said. One way, as a sadhaka, you still have the body, but you can say, if you are a bhakta, you say, this body belongs to God. In either case, it doesn't belong to me.

If you are a karma yogi, you say, this body, I have no relationship with this body. Though you have not attained the final knowledge, this is called karma yoga. Some relationship is there, but it doesn't affect you that much.

But karmakshaya will come to an end the moment you become a yogi, your future karma comes to an end. But your praradha karma, your sanchita and agami, both come to an end. Praradha karma, you just bear it as a tapasya.

So if you are bearing it, what is the difference then now? The difference is, previously you were thinking, I am the body. Now you are thinking, there is a body in which I am trapped, but I will try to put up with it as much as possible. So that way, until karmakshaya happens, you are out.

Even though body is there, even though body is doing something, you don't feel you are doing it. So that way the effect becomes much much reduced. But the final effect, complete separation will come only when the knowledge is lost.

So the point is, the word karmakshaya means destruction of karma. But here in this context, we can understand it in two ways. When knowledge comes, because you have no relationship with the karma, your karmakshaya is gone, like selling your car.

In the other case also, because you are a yogi, let the karmakshaya is not gone, but your relationship, I am suffering or I am doing this, that comes to an end. That relationship comes to an end. Either the effect comes to an end, and your relationship is gone.

Or the relationship is gone. You know, a crude example to give, suppose a person is married, and the marriage is not a very happy marriage, so it can end in two ways. If one of the partners dies, then the relationship comes to an end.

The other way is, the person divorces and goes away, then the relationship, still even though the partner is there, but because the relationship is gone, the associated suffering also becomes reduced to a great extent. So this is the indication. But finally if knowledge comes, all the three will go.

So now one relationship is there. What is that relationship? Sahaja. Sahaja is never going to come to an end.

Both either, because the relationship, either both die or both live. If both live, because they cannot die separately, they are born together, and they also die together. So that is why he says, that is never going to happen.

Look at it. sambandhino statah na asti Because this is sambandhinis, mutually related, the ego and the chitchaya. That's why he says, na asti, so long as they are, sataha means they are together, the relationship, nivrutti sahajasyatu.

So because the relationship is sahaja, nivrutti na asti, there is no destroying this relationship. That means the antahkarna cannot stand aside from chitchaya. Otherwise how does it know that I am antahkarna? And if the chitchaya is not there, antahkarna doesn't know.

If the antahkarna is not there, where is chitchaya? If the reflecting medium is gone, the reflection also will go. If the reflection also goes away, the reflecting media will not be called reflecting media at all. Either they both come together, or they both go together.

Why is it like that if there is no student, the teacher will not be called a teacher? Yes, if there is no student, no person will be called a teacher. Even one student is enough to destroy the teacher. So far as that person is concerned, if that person goes to sleep, what happens to the teacher? There is no teacher.

So far as that student is concerned, the others may think. So this is a beautiful relationship. That means what? So long as there is a mind, you cannot destroy the mind.

That's not possible. But you can try to destroy the other two. So if you destroy the other two, then this also will destroy, because it is original, that bhranti itself goes away.

All the three will go away. Maraj, are there any examples, Maraj, where we can possibly guess that this person has probably done with his karma, but he still has this agile relationship? There are so many examples out there. First example, each one of us are perfect examples of that for some hours every day.

In Sushupti, when you are in Sushupti, you are still alive, your body is alive, and your chitchaya is alive. Your chitchaya is alive, because what is it that thinks it is going into the deep sleep? It is not pure consciousness. It has nothing to do.

It is the chitchaya which moves on saying that I am in the waking state. Who is it that says I am in the waking state? Chitchaya. Who is it that says I am in the dream? Chitchaya.

And who is it that says I am in deep sleep? Chitchaya. Because... Actually, Maraj, only after coming out of deep sleep we say that I had a good sleep, but when I am there I don't say I am. I don't know.

You are talking foolishly. The moment you say I had a nice dinner, without eating dinner, could you ever say I had a nice dinner? No, no. Just answer me.

He presumes that. He presumes. I had a good dream.

Yes, that means you were there, you enjoyed. Abhava. Abhava means there is no dvaita experience there, but you are there.

That's why you say I did not know anything. To know I did not know anything. Somebody should be there.

Because that is the memory you had and that memory came back as soon as I had a wonderful sleep. Who had that wonderful sleep? Who is telling I had a wonderful sleep? Chit is not telling. Chit doesn't even know that it is in the either waking state or dream state or dreamless state.

It is only chitchaya which is associated and tells as contrasted. Now let me put it this way because this needs a little bit of logic and thinking. Now, whenever we say I am so and so, simultaneously we are saying I am not the other things.

But if you have to go on saying I am not this, I am not this, then you will never complete the sentence I am this. Like thousand and one Arabian Nights story. Remember? So, simply we say I am this.

But meaning I am nothing else. So when we say in which state are you if you are asked are you in the waking state? No. Are you in the dream state? No.

So, do you see, do you understand what I am pointing out? You are presuming I was not in the waking state, I was not in the dream state. That's why you are saying I am in another state which is related to these states. Otherwise, what other state is there? You must be jivanmuktan.

You are not in that state because you are coming to these two other states. That is why when we say something, knowledge, I know this, that always presumes I do not know the other thing. That itself limits.

I do not know the other thing means I know something. I know something and I don't know the other thing. If you know everything of even one, you know everything of everything.

Then you become free. Differentiation will vanish. So, is that point clear? Yes.

So, first deep sleep state, we are alive but we are completely, we disassociate. But that dissociation doesn't come from our conscious effort. In fact, it comes from our unconsciousness.

Because if you consciously want to go to sleep, it is never possible. So many other things. In fact, we are all jivanmuktas in the sense that if I am suffering, you don't suffer.

You are a jivanmukta so far as I am concerned, so far as the whole universe is concerned. 99.999999% you are jivanmukta only. Only little bit, I am Kiran, that is the only problem.

You see now? This is, you think over because it is not so easy to understand. Though we are seeing, we never know what is happening to the other. We are still alive.

So that is an indication, how now a jivanmukta will feel, he feels exactly as we feel with regard to others. He is witnessing everything. Like Vaman Maharshi is one example, you know, this part has to be cut off.

So the doctor wanted to administer an anaesthesia. But he refused and said, just go ahead. So the doctor was surprised.

He went ahead. He was looking as though somebody else's hand is being operated upon. Turiyananda.

Same thing he did. So this is what happens. Even how much we are affected also depends upon our mind.

I will give you an example. Even though we don't think of these examples, but they are marvellous examples. Suppose you see somebody's house is burning.

Somebody is there inside that burning house. Maybe a child, children or somebody. You feel very bad.

But you won't dare to go there because it is just dhavagni. But supposing it happens to your house and let us say Nivedita is trapped inside. Let us imagine you love her.

Then you say, you don't hesitate to plunge into the house. What is the point of my example? It is very important. It is the same fire.

It will burn equally everybody. But because of your state of the mind that this is the person whom I love, your child or whatever it is, especially parents, they will not hesitate. Recently it happened.

I will tell you that. You will plunge into it. Now when you plunge into the fire, it is still burning equally.

It will burn everyone equally. But your feeling at that time of that fire is nothing compared to if you have to put your hand even on a burning candle, it is totally different. So that shows how much the mind can affect the way we feel it.

Now recently what happened? Our Vinu, his daughter-in-law had gone on what is called Kailash Manasaro trip. So it is a package trip. So in that trip, one mother and one young boy, they were also there.

So somewhere narrow in something, the mule on which the young boy was riding, it slipped. And it was going down. The mother who was just behind it wanted to rescue the son.

So she also wanted to do like this. Of course she could not do it. Both of them, the donkey, the mule also dead, the boy also dead in front of everybody's eyes and the mother also dead.

Mother dead? She fell because she wanted to rescue. That was not possible. Because you know, it is impossible.

She wanted to do it, but she couldn't do it. In her idea possessed, I have to save my son. And then all the three died.

The thing is, she had sacrificed her life in a way of speaking for her son. If it is other people, they won't do it. Same thing happened to Swami Vivekananda's father when he was a child.

Vishwanath Dutta's father. No, Vishwanath Dutta. He was on a boat.

They were going on a boat. Then he slipped. The child slipped.

And then the mother, immediately she jumped after the son. But fortunately she was able to catch the child and also the other passengers. They caught hold of her and then pulled him to the boat.

Otherwise, very fortunate event. Otherwise, we would not have had Swami Vivekananda. Then we would not have had this class today.

You are thinking, why did it not happen? You know the difference between tragedy and disaster? You know? There was in England, there were two arch enemies. One was Disrael, who became the Prime Minister. And another one, I don't remember his name, very famous name.

They were very rivals. For everything they would quarrel, tooth and nail. So, one day in the parliament, this discussion came.

What is the precise difference between tragedy and disaster? So, Disrael immediately, he took the dig. He wanted to pull down. He said, you know, supposing you are walking on the bank of a river and you don't know how to swim and you slip, and you are about to drown.

That is real tragedy. But if someone were to rescue you, it's a disaster. Oh my God! This is wonderful.

Nobody thought of it. Excellent. Okay.

What is the time now? 12.31? What shall we do? Up to you, Maharaj. Let us do one. No, let us do... This is easier.

So, the tenth one. Now, he is clearing some important points. If there is no ahankara, then the body also becomes achetana, unconscious.

If the ahankara is not there, then it becomes achetana. How does it know? One question. In Sushupti, what happens to chitchaya? It's there, right? It is there.

That's the only way to check. That is going to be answered here. So, ahankara laye suktau.

When in deep sleep, this ahankara becomes merged in the deep sleep, then what happens? bhavet dehaha api achetana dehaha achetana The deha becomes achetana. Achetana means what? It appears to be alive for others, but it itself is completely achetana. Achetana means what? To feel, I am.

I can do this. I want to do this. All those functions.

It just becomes a kind of machine. You know, like a chicken. After you cut off its head, it still flaps.

That has nothing to do. It is not suffering. It is dead.

It is only the remaining, what is it called? You know, motor, muscular reaction. Automatic muscular. You feel very bad.

Oh, it is still suffering. Its soul is gone long back. But it is an automatic reaction.

Automated reaction. It goes on for a long time. Even a snake, cut off its head, it goes on moving for a long time.

Long time. Anyway, the point is, in deep sleep, when ahankara is not functioning, this body itself appears to be achetana. That is a proof, that without ahankara, the body cannot be conscious.

Ahankara, vikasartha, swapnaha. When the ahankara is half functioning, that is called swapna avastha. When ahankara is fully functional, then that is called jagra avastha.

So he is now describing, how this ahankara functions in the three states of jagra, swapna, and sushukti. When it is in sushukti, this whole body becomes achetana. And by extension, the whole jagrat prapancha becomes... Disappears.

Disappears. So when the ahankara is half awake, two things happen. The external jagrat avastha is completely gone, but there is half... ahankara is working.

Then the vasanas that are gathered in the waking state, with that material, you go on creating lots of imagery. That is called the state of swapna avastha. And when the ahankara is 100% manifest, then it is called jagrat avastha.

That is why sadhana cannot be done either in swapna avastha or in sushukti avastha. It can be done only in purna ahankara. Purna ahanta here is not our jagrat avastha.

Here purna ahanta means Brahman's complete I am state. That was the state of... Sri Ramakrishna. Sri Ramakrishna.

That was what it meant. Sadhara means what? Sadha, always. No, no.

Sadhara means small rope. Even though he had a wife. He is like a sadashiva himself.

It means even the dara has not changed his mind. That is sadashivaswarupa. That is why even though Parvati is embracing him half the body, he is still the greatest yogi.

When the ahankara is fully functional, then it is called jagrat avastha. When it is half functional, it is called swapna avastha. When it is not functional, it is called sushupti avastha.

Now your question is what happens in sushupti? This is the answer. What is the answer? It is there, but it is not manifest. Because just imagine if the ichchaya is to be withdrawn, then what happens? One thing happens.

Ahankara itself, ichchaya and ahankara both are connected. If ichchaya goes, ahankara also goes. If ahankara goes, who experiences jagrat, swapna and sushupti? No one.

There is nobody. So it is there, but it is not manifest. How is it not functional? Now when we say it is not functional, you have to understand again clearly that when you say you are not functional, you are associating.

No, no, you are not working. You are not manifesting your power. No, that is not the way we have to understand.

Reflecting media is not there. Reflecting media is not there. You know, just imagine I am sitting here.

Imagine you put on a mask, completely black, then what do I see? I don't see anything. So then you just put two slits. Then I see a little bit.

Then you take off the mask completely. Then I see completely. So in this sense I am saying I don't see anything.

I see a little. I see everything. It is not me who is not able to see.

I am able to see completely, but it is this limitation imposed upon me which is making me feel I don't see, I see a little. Even though I am using those words, I am capable of seeing everything, but not able to see because of this limitation. That is a point which we have to understand clearly.

So the Chit Chaya is completely functional because the light of consciousness can never become unconscious. But if you say it is completely unconscious, that means a mask is put over it. If it is able to function half, that means a smaller mask where half it can function, half it cannot function.

If it is able to see, function completely, that means there is no mask at all. That is the way we have to understand it. Pure consciousness can never be made unconscious.

That is why Thakur chides Sivanath Shastri. He says, I am I who think of God who is full consciousness and I become unconscious, and you fellows who think of the world, you are fully conscious. There is a lot of meaning in what he says.

So Chit Chaya, that is why the earlier connections we have to remember. What is the connection? Sahajam, Karmajam and Pranthijam. So until knowledge dawns, these relationships will never be destroyed.

So what does that mean? That means what is Chit Chaya? It is a reflection of the consciousness. Reflection is not, the Chit is not becoming small. It is because of the reflecting medium.

So remove the reflecting medium. Reflecting mediums are these two types, body and mind. Remove these mediums, then the Chit Chaya also goes away with that.

Then the person is completely free. So deep sleep is not removing because there is a subtle vritti is there. That subtle vritti is called Karana vritti.

Mind is not absent in deep sleep. But mind is in a very very subtle state. It is that which is carried to the waking state and you remember it, I had good sleep, I did not know anything.