Kaivalya Upanishad Lecture 14 on 03 December 2023

Full Transcript (Not Corrected)

We are studying the Kaivalya Upanishad. In our last class, we completed the process of churning the mind, which is to say continuously meditating, removing any thoughts that provide as obstacles. That is, if the mind deviates from the lotus feet of God, then we have to be very careful. That very moment, we have to get rid of that alien thought. Shri Ram Krishna used to narrate. Once I had a vision and I saw that a sanyasi resembling exactly like me, 22 or 23 years old and he was holding a trident, Trishula and looking at me fiercely. He said, if your mind, that means thoughts, deviate from the lotus feet of the Divine Mother, then I will pierce you with this trident. Who kept that? Who was that sanyasi? The security guard, which is a part of Shri Ram Krishna's mind, own mind, which he kept. And we also have to keep. Swami Turiyanandaji used to say, when you sit for meditation, you hang a board outside your room. No entrance to anybody until I complete my meditation. And see that no distracting thought ever occurs at all. So this is what we need to understand. In our last class, what did we discuss? Parameshwari Brahma had taught this Ashvalayana that your own mind, your lower mind, your unconscious mind, your worldly mind is the lower block. And the thought of God, higher ideal, is the upper block. Slowly, you see that the lower block becomes merged in the higher block. This is called Gnana Nirmathana Abhyasat Paapam Dahati Pandithah. I also mentioned here Paapa doesn't mean evil actions. This kind of aspirant has risen far above any type of ordinary Paapas that we commit. But here it means any worldly thought is a Paapa. So Atmanam Aranim Krittva Pranavam Cha Uttara Aranim Gnana Nirmathana Abhyasat Paapam Dahati Pandithah. Making the ego, the lower Arani and Om, the upper Arani, I repeated churning through the practice of the path of knowledge. Here knowledge means what? It could be the image of our Saguna Brahma, our Ishta Devata. Or it could be Aham Brahmasmi. It doesn't mean as some people insist upon interpreting that it is only Aham Brahmasmi. No, even meditating upon Narayana, He gives the highest knowledge. In fact, only Saguna Brahma can give us knowledge. Nirguna Brahma doesn't even recognize anybody else's existence. He doesn't have ears. He doesn't have eyes. He cannot see. He cannot hear. He cannot smell. He cannot taste. He cannot touch. Therefore, he cannot answer because there is only one. There are no two. But the moment Saguna Brahma comes, the Ishta Devata and the aspirant are completely different. Slowly approaching. So beautifully explained in the Vaishnava tradition. Salokya, great progress. And then Samipya, approach nearer. Sarupya, unbroken meditation on the form of God. Like Sairam Krishna practiced unbroken meditation on Radhika. He became like a woman. His very body became like a woman's body. Or he meditated upon Hanuman and his very body had become like a Hanuman. Restless eyes. Jumping up and down. Eating uncut fruits and passing, I don't know, stool or at least urine from the branches of a tree. Very convenient for him. We don't know what happens to the people who are walking underneath that, unaware of that one. So this is called Nirmathana. What happens? All the ignorance. Here Papa means the very Agnana will be completely burned to ashes. That is what I also mentioned. This is called Bhasmarekha. When Shiva Bhaktas put a cross, I am not the body, I am not the mind and I am not the Karnasarira. When they put, Vaishnavas put, pointing to the above, body belongs to you, mind belongs to you and Karnasarira also belongs to you. Nothing is there which I can claim as my own. This is called Bali. Now how to meditate upon this Pranava? That has been beautifully described in the Mandukya Upanishad. It is one of the smallest, smaller than even this Kaivalya Upanishad. So Brahman or Maya or Saguna manifesting in the three states of experience. There are no three states of experiences separate from Brahman. When Brahman puts on the dress, a particular dress, a little rough dress called Stholasarira, that person experiences what is called Jagradhavastha. When he removes it at night and puts on very fine dress, that is called bed, sleep dress. So that is called very thin apparel. Then that is called Swapnavastha. But when he forgets his entire body, enters into the Karnasarira, then such a person he identifies. That is Turiya consciousness. Turiya means consciousness, identifies purely with the Karnasarira. Then many people have this problem. But I was not aware I was sleeping. That is a completely wrong statement. Yes, we are all the time aware because when we wake up, we never issue such a statement. You came and slept for me. I always say I slept deeply. I did not know anything. So that is our experience. And how could I make such a statement? Because continuously I am aware. I am aware there is no body, there is no mind, there is a world, there is no object. But this is a very special state where as if a person is completely witnessing your darkness. This is called Karnasarira avastha. But at times, the Turiyam also completely separates himself from all these three vishams, we call it, dresses. Then he remains as himself. When does he do it? Very interesting. If we ask this question to any one of you, probably very few people will be able to answer this. The answer to this question is in between two thoughts. One thought ends, another thought begins. In between there is some kind of gap. And then naturally, very intelligent people, those who think they are very intelligent, they ask this question. So how long does it last? Just a momentary? No, because when there are no thoughts, the question of measuring time, space and causation doesn't arise at all. So in between two thoughts, in between two states, what is experienced is your consciousness and focus upon that. That is your real nature. This is what Brahmana Bhagwan used to teach. You are that pure consciousness. So how does Brahman or another word for Brahman is Turiya. How does he experience these three states and what causes it? There is some new thought here. It's a very important mantra, this twelve mantra. This twelfth mantra is a complete description of what we call the Jagrat Avastha. In the Jagrat Avastha, the name of the Turiya endowed or identified with this Sthola Sarira is called Vishwa. So this Vishwa, he thinks I am the body. Of course, there will be mind. But the most important attachment is the physical body. So who makes this person? How do these three states at all come? Who starts it? And for that, there is a beautiful explanation, Sahir means Brahman, that is God himself, that is Saguna Brahma. Maya Pari Mohita Atma, he himself as it were closes his own eyes with the net of Maya or he puts on some type of spectacles, colored spectacles. And then whatever he looks out through that colored spectrum appears to be of that particular color. So what does he do? Who is the real cause of this Maya himself? He himself mesmerizes himself. Why does he do it? Don't ask that question because this why and what and how, all these belong to the realm of mind. Really, is he identifying with the body, with the mind, with the Karnasarira? Really speaking, from the highest point of view, he is not, he cannot, it is impossible for him. But from our point of view, we are continuously experiencing these three states. And that is why we say that he himself has created. Because he is the Adhyaksha, he is the supervisor, he is the master. That is why Maya Adhyakshena Prakruti Suyatesa Characharam. Bhagavad Gita, Bhagavan says Maya Adhyakshena, that is by my very presence, like in the presence of a magnet. So, so many dances take place if there are iron fibers, so like that. Saiva, Maya, Parimohit Atma. Now interesting question we have to ask is, when you close your eyes, are you aware that you are closing your eyes? When you are daydreaming, are you aware that you are daydreaming? Absolutely. Every thought that passes, we are completely aware of it. So that is why Maya Adhyakshena Prakruti Suyatesa Characharam. And then how to overcome it? You can't overcome it. And you don't need to overcome it. Because you are not separate from God. This is one of the questions that Sri Ramakrishna was asked many times. We come across it in the Gospel of Sri Ramakrishna. So why does God spread so much of Maya? Maya means usually suffering. He need not have done. And Sri Ramakrishna cannot explain something. And then he says that who are you, sir? Are you somebody different, distinct, separate from Ishwara? No. But because you are not aware of it. You are ignorant of your own true nature. And that is part of the Maya. You think somebody has mesmerized me. I did not do it myself. You know, there is something called self-hypnotism. Very effective. And we are all doing it all the time. It is very effective. So if you want, for example, that I lack self-confidence. How to get self-confidence? Very easy. You just go on saying, by God's grace, I am very confident. I may not be able to achieve anything by my own self. But with the grace of God, I will surely be able to do this thing. So what is it that we are discussing? When the Divine Lord seemingly covering Himself with this Maya, Parimohita, Atma, Zee, He Himself has come under the control of the Maya, not really. Sri Ramakrishna gives a beautiful example in another context. Somebody asked him, what is the difference between an Avatar Purusha and a Jeevatma? Immediately Sri Ramakrishna gives an answer. So a Jeevatma, as if somebody had tied His eyes and then screwed so tightly, even if He wants, He cannot undo that. But in incarnation of God, as if He had thrown a towel over His own eyes and whenever He wants, He can remove it. He can see everything. I think sometimes, as I suspect, a towel is very thin and even through that towel, He learned the art of seeing everything. So this is the Avatar Purusha. Is an Avatar Purusha aware of His own Maya that I have taken a human body from the very beginning? Yes, whenever He wants, He is completely aware. But this is the mystery of it, which we should never try to unravel. That is, as if He had forgotten Himself, as if. But even as if He is helpless, He is pretending. He knows all the time, just one pull and the whole knot comes unraveled. So Saiva Maya Parimohit Atma. On another occasion, why does God make us suffer so much? And Shri Ram Krishna, this time, He went a little bit too deep and said, Tell me, Sir, who are you? That is to say, if you are separate from Ishwara, then you can say, Ishwara is creating a lot of problems for you. But that is not true. You are Ishwara. And the essence of every Upanishad, Bhagavad Gita, every scripture, every Purana is to connect this limited Jeeva with the unlimited, either through the path of Bhakti or through the path of Gnanam. So Saiva Brahma Eva Maya Parimohita Atma. As if He has come under the spell of His own Maya, that is completely self-aware that I myself have put this veil upon myself. Anytime I want, I can throw it off. In fact, do all of us throw off this Maya? Yes. How many times? Billions of times. When in between two thoughts, we throw off. Any thought is a Maya. So Jagrad Avastha is a thought. Swapna Avastha is another thought. And Sushukta Avastha is another thought. There is no other thought. So this is the way we have to understand. Saiva Maya Parimohita Atma. Shareram Asthaya. For the time being, He puts on or rather He identifies Himself with this Panchabhautika Deha. The body having tense and sorghums. Of course, the mind. And then He sports. He comes into contact with the external world. Karvati Sarva. What does it mean? He becomes Karta. Karta means what? He deliberately places Himself. I am the doer. And wherever there is the sense of doership, there will be the sense of enjoyership also. Where there is kartrutva bhava, there will be also bhoktrutva bhava will also be there. That is why Very interesting words. Superficially, if we study, Atman doesn't kill anybody. And Atman also. It is impossible for the Atman to be killed by anybody because there is only one Atman. But thanks to Shankaracharya, He gives a very beautiful meaning. Hanti means what? The person who thinks I am the killer. That means I am the Karta. That is the meaning of Karvati Sarva. And I am being killed. What does it mean? That means I am the experiencer of being killed. So neither the Atman kills nor the Atman enjoys it. Kartrutva, Bhoktrutva, both are not there. When both are not there, what remains is nothing but pure consciousness. That is what he wants to say. So what does he do? This Jeevatma. As soon as Turiya identifies himself with this Sthula Sharira, he is called Vishwa and he becomes, he is called Jeevatma. Remember this word Jeevatma is equally applicable to the person who is dreaming as well as in deep sleep also. Because there are only three states. There is another state. We should not call it a state actually. This is called Samadhi state. Call it Turiya avastha. Call it Nirvikalpa Samadhi avastha. Whatever you call it. That is completely detaching oneself. Not even remembering that earlier I was having identity with the body. So also with the mind. So also with the causal body. No, no. Even that memory itself will not be there. So Karohati Sarvam. This Sarvam, everything is being explained. And we have to extend it as we say in English language etc. Stree, that is man enjoying a woman. Woman also enjoying a man. And it doesn't mean only husband and wife. It can be a mother and child, father and mother, brother and sister. Everything. Stree, Anna, there are different types of dishes. Pana, different things which can be quaffed. That means drunk. Like Andhra, Rasalu, Mango. Vichitra bhogai. What is Vichitra bhoga? Very interesting word. If you go on eating the same Rasagulla day after day, then you get very soon disgusted of that. So you don't want. And you know, by the way, I should not say that. What is fashion? Fashion is usually practiced by the women. Nowadays men also do it. What is fashion? That if you go on looking at a particular part of the human body, you become tired of it. So they cover it up and then open some other area. This is what I call holy. Modern women are holy people. Their dresses are full of holy and that holes, they go on changing their places. So that one need not go on staring at the same spot. Anyway, what I am telling, Vichitra bhoga. Vichitra means wonderful experiences. But what does wonderful mean? Wonderful means anything you change a little bit and that becomes wonderful. Vichitra bhogai sayeva jagrat paritrupti methi. So this is called jagrat avastha. What does he mean? Paritrupti methi. So he becomes gratified. He becomes, oh my life is worth because I have been enjoying all these things. But really speaking, there is something else we will have to understand it. Nothing in this world, as I mentioned just now, unless we change it to something different, it will very soon, what we call, satiate us. It will not give us. It doesn't become any vichitra. It becomes samanya. So today you put a little more chili. Tomorrow you put a little more tamarind and that is why South Indian rice, tamarind rice, lemon rice, tomato rice, etc., etc., etc. change. This is called vichitra bhogai. But what is the important thing? That there must be protein, there must be some vitamins, some minerals, some fats, whatever is necessary for the well-being of the body. It is necessary. So whole jagrat avastha, jagrat paritrupti methi, it becomes if this person has really done lot of punyam in the previous births, then all these things will be available for this person. Not to everybody. I have seen coolies in Calcutta many years back. I used to watch them at one o'clock in the noon. They are rickshaw pullers and they don't have any shred of shadow. So they sit under their own rickshaws and they bring something made out of, I think, some type of maize and it is very hard to digest. But these people do back-breaking work, pulling. I don't think nowadays anybody does it. But they require tremendous amount of nutrition and they go on eating that one. And all that with what? A little bit of chutney, they call it. That is chilli chutney. But do you think that they feel some rich man is eating 100 dishes? No. The enjoyment of anything through any sense organ depends upon how hungry we are to enjoy that particular object through that particular sense organ. That is the most important thing. So paritrupti methi. That means as if he is completely satiated. Is it a correct statement? Is every experience only brings about paritrupti? Does it not bring opposite experience? And that is what we need to understand here. Sometimes Sukha, sometimes Dukha, sometimes more Sukha, sometimes more Dukha. So all sorts of experiences will be there. And if we do not get what really gives us satisfaction, we cherish a hope that in future we will be able to get it. So, sa eva maya parimohit atma kareeram astaya karo te sarvam sthri annapanadi vichitra bhogaihi sa eva jagrat paritrupti methi The self deluded by his own maya, pitiful awareness. That is how we have to understand it. Because if I have covered my own head with some covering and that means the person who has covered himself has also the freedom to get rid of it. There is a beautiful song in the gospel of Sri Ramakrishna. You know there is a myriad ways human being invents myriad ways of catching fish. Poor fish. They don't have the power to think. So what do they do? They create a small kind of net and there would be a small opening where even 3-4 smaller fish along with the flow of the current can enter. So this opening is only at the beginning. But once they enter and then they come across the net they can't get out of it and they are struggling and then Sri Ramakrishna makes a remarkable statement. Even though there is a way the way you entered or the fish entered into that net the same way it can return also. This is called Manachalo Nijaniketane. This is called Atmanam Aranim Kritva Gnana Nirmathana Abhyasat Paapam Dahati Pandithaha What a beautiful thing. So what is the way? Where from are we coming? We are coming from God and we have come down. Now there is no way we have come to the lowest which is called inorganic. The only way is up towards God. So this coming down is called involution and this going up is called evolution. The whole life is nothing but an evolution. My favorite expression is evolutionary escalator. We are all sitting. Whether we try or not we will be carried forward. But there will come a time when a series of jolts will be given to us. We have no option but we cannot afford to stand there. So the only way is go back. That is what is so beautifully said in some of the Upanishads. What is it? Brahma has created all the sense organs looking outward. Therefore the natural tendency of the sense organs is to look outward. But he closes his eyes to the entire physical phenomena and directs his search from within. This is also beautifully expressed in several songs. O Mother! You are completely awakened inside every living creature. Every living creature. Even non-living creature also. For that matter. So we have to turn our this. And then there is a beautiful song which we have discussed in another context that there are saptachakras are there. And then the mother is jumping from one lotus to the so that is called padmavana. This is a forest of lotuses. And the Divine Mother is moving from one lotus to the other lotus. What is this lotus here? Muladhara, Swadhishtana, Manipura, Anahata, Ajna, Vishuddha and Sahasrara. She goes up. She goes down. She remains wherever she wants to go. So this is called play. O Mother! You are playing. Night. This is what is expressed here. You should not understand every avastha gives complete satisfaction. No. It has satisfaction. But there is commensurate payment also is there. If you have prepared some nice masala, meat masala and then afterwards you will have to wash the whole thing. Nowadays of course somebody told me, No, no, no. We don't wash Swami. We have got a dishwasher and it does all the things. So we have to pay. We have to spend. We have to without payment. But the worst type of payment, do you know what it is? The worst type of payment is after eating, will you give it to somebody? My servant, please digest it for me. It is not possible. So we struggle so much. Sometimes it is called Bhukta Ayasa. You are unable to breathe because something is very tasty. You have eaten so much that there is no space for the air to enter. This is called Bhukta Ayasa. Terrible amount of effort to breathe in and breathe out. So this is what beautiful in the 12th mantra. Same thing we have to apply to also dream state. Same thing we have to apply also to the what we call deep sleep state. That is going to be said. But before I go into that, Sri Ram Krishna's gospel contains gems of truth. So here he gives us a glimpse into the concept of Nitya and Leela. If you ask an ordinary person, are you suffering my man? Oh, I am suffering terribly. Nobody listens to me. I remember a very beautiful incident that happened in Varanasi. Swami Adbhutaran was there. A householder devotee met him and he was very sad and he was telling to Swami Adbhutaran Maharaj, I brought up my children with so much of care, with so much of trouble. Even now I am bearing all their expenses etc. But as soon as they grew up, they started disobeying me and that gives me a terrible amount of sorrow. Asking if there is any remedy. I don't think there is any remedy. If that fellow has done some dharma karma, then first thing is, he would not have married. Second thing is, even if he had married, he would have got the most, what is called, pativrata. A wife completely devoted. Bharya Manoramam Dehi Manorutta Anusarinim Rupam Dehi Jayam Dehi Esho Dehi Visho Jehi This is a constant refrain in the beginning of the Chandi chanting that I want. But what about a woman? Do I want this wretched fellow as my husband? That is never mentioned because the writers of these Puranas were all what you call, practically speaking, women haters. Everywhere. You go to Christianity and worse, you go to Islam and they are just horrible way they treat Divine Mother. That is why they are also suffering. They don't realize why they are suffering so much. So coming back, Lord Ram Krishna is giving us the concept of Nithya and Leela. And there was a devotee called Nanda and he is asking it may be a Divine Mother's sweet will but it is a death to us. That is sometimes the sufferings are unbearable at all, Master. But who are you? It is the Divine Mother who has become all this. It is only as long as you do not know her that you say, I, I. This is the answer and this is the final answer. You do not exist. Who is enjoying? Divine Mother. And who is suffering? Divine Mother. And who is the doer? Divine Mother. And then Sri Ram Krishna's greatest message to the whole world all will surely realize God. All will be liberated. It may be that some get their meal in the morning, some at noon and some in the evening but none will go without food. All without any exception will certainly know their real Self. There was a devotee called Pashupati and he said true Sir, it seems that it is God alone who has become everything. And then the Master tells like Ramana Maharshi try to find out what this I is. Is this I the bones or flesh or blood or intestines? Seeking the I, you discover Thou. This is a precious statement. You seek the I and you will get the knowledge of the Thou. I am That. In other words, nothing exists inside you but the power of God. There is no I but only He. Then Sri Ram Krishna is addressing Pashupati. The ego that makes a man feel he is a devotee of God or a son of God or a servant of God is good. But the ego that makes a man attached to woman and gold is the unripe ego. The ego is to be that unripe ego is to be renounced. So what does it mean? Self deluded by Maya. Maya Parimohit Atma. The tendencies and impressions left behind by the thoughts and actions upon the fields of the intellect together constitute Maya or ignorance. The supreme consciousness functioning through avidya is individual jiva. But truly speaking this Maya is nothing but the power of God. Once we take refuge in the Divine Mother, this very Maya about which everybody seems to have horrible idea, it is something that binds, it is something that causes so much of suffering. Sri Ram Krishna says, if anybody surrenders, the mother herself will take that child into her lap and she herself will remove just as a child who has played in the dirt and dust and just runs into the lap of the mother. Mother takes him to the bathroom and removes all the dirty cloths, cleans every part of the body and dresses him in fresh dress, feeds him and puts him to bed happily the child. Never thinks twice because that is what is called Vidya Maya is individual jiva. So Vichitra Bhoga forgetting once more infinite blissful nature in its identification with its own vasanas it becomes as though limited and striving through the physical body to contact the world of objects and through sense gratification it labors to gain a sense of utter satisfaction. Let us also recollect from Mundaka Upanishad this beautiful idea, what is the relationship between the Jivatma and Paramatma. Two birds of beautiful plumage close companions cling to one common tree and of the two one Paramatma that eats the sweet fruit that is one means here Jivatma eats the sweet and bitter fruits of the tree. The other which is Paramatma never eats but watches his fellow bird and in the same course of time the bird in the lowest branch climbs up higher and higher and then reaches once. So now Jagrad Avastha has been beautifully described. What about the Sapna Avastha and Sushukti Avastha that is being described so graphically here in one mantra, 13th mantra both Sapna and Sushukti have been described beautifully. Swapne Sajeevaha Sukha Dukha Bhoktaha Swamaya Kalpita Jeevaloke Sushukti Kaale Sakale Veline Tamo Bhibhutaha Sukha Roopam Eti. These are a condensation, very marvelous expression of what is Jagrad, what is Swapna and what is Sushukti. Swapne, what happens after some time this Jeevatma which identified himself all this time with the physical body and consequently physical world now he changes his dress. The moment he changes his dress then that person he will enter into another state called the dream state. He also changes his name. He is called Thaijasa. Thaijasa means glowing, very fine, lighted up. So what does he do? Sukha Dukha Bhoktaha So he enjoys Sukha Dukha exactly like the waking state and how does he do that? Swamaya Kalpita Jeevaloke Swamaya Kalpita Jeevaloke He creates the Jeeva in the Swapna Vastha creates his own dream world. How? Swamaya Yaha by his own Maya. Very interesting point we have to note here that when a person is in the waking state who created that Maya? Ishwara so to say, not really but so to say. When we go to dream the entire dream world is created only by our own selves. How do we do that? What is the raw material? We take all the smritis, memories of whatever we had experienced in the waking state and we make a Khichdi of it. As I mentioned earlier supposing you meet a person whom you don't like and then you find him alone in a spot and you are stronger you slap him right and left maybe your boss but it doesn't matter. But this is Kalpita it doesn't matter. Swamaya Yaha whereas the waking state Maya is the power of Ishwara the Swapna Loka is created by one's own combination of all the waking state memories that is why he said Jeevasya Swamaya Kalpita Jeeva Loke so he entered into that Jeeva Loka he created his own world this is my world, I am the Ishwara and then he also experiences Sukha, Dukha and Bhoga etc this is the difference the dream is created by one's own self but the waking is created by Bhagawan Himself. So that is why when we come back from the dream state to the waking state we don't feel that it is unreal because as soon as we wake up from the dream state Oh! I dreamt that I went there, I created that I did this, I did that but that was all nothing but my own pure imagination whereas when this person comes back to the waking state he never says that this is I have created but in fact this is also created by one's own self how? Through Poorva Janma Karma Phala I mentioned umpteen number of times Jathe, Aayu and Bhoga all these three have been the result of what we did in Janma Janmantra not merely in the past birth alone many many many past births, a mysterious something a little bit from the past life maybe a little bit from 5000 birth before like that Bhagawan knows what is the best thing that is how our bodies, our environments our parents, our class Jathe, Aayu, Bhoga everything is created Swamaya Kalpita Jivaloka so this Jivaloka he understands this dream world has been created by me but when we come after coming out of the dream state we never say somebody else created my dream world we ourselves will be the first persons I myself dreamt like that it is not attributed to Brahma or Vishnu or anybody but when we come to this waking state we always say it is all nothing but Bhagawan's Maya but ultimately it is true Bhagawan's Maya it is true but Bhagawan's Maya is equal to everybody but the individual variations we have to understand the individual variations are always because of our own present and past karma that is what we have to understand so the Swapnaloka is described which we will talk about later on Sushupti Kaale the same person he removes all dresses, no physical body no mind but there would be Karana Sharira but we are not aware of that Karana Sharira Sakale Vilene the body, the mind the entire world becomes merged in it Tamo Bhi Bhootaha Sukha Roopam Eti so the whole thing is enveloped Abhi Bhootaha means by Azit Tamas and there is a Sanskrit technical term for this it is called Avarana Shakti in the case of waking and dream two powers of Maya work first Avarana Shakti and second is Vikshaiva Shakti but in the deep sleep state there is no Vikshaiva Shakti because there is no world there is no body, there is no mind but there would be what we call the Karana Sharira so Sushupti Kaale Sakale Vilene Tamo Abhi Bhootaha but what a marvelous Tamaha it is Sukha Roopam Eti he becomes one as it were with bliss that is why it is called Ananda Maya Kosha Sukha Roopam Eti individual individualized ego in the dream state experiences pleasures and pains in a field of experience created by its own what is called Maya or imaginations during the state of profound sleep when everything is merged it is overpowered by Tamas that is non apprehension there is Sukha, I don't know there is Dukha, I don't know there is good, there is evil nothing I know but a complete for several hours until we wake up it is nothing but pure bliss that is why everybody loves this Sushupti Avastha that is why when you are tired of my class you are not happy so you enter into a beautiful state called Tamo Abhi Bhootaha and then when everybody is laughing then you look here and there Swami must have told some joke and then you wake up that is really the purpose why I tell jokes so that to wake you up now and then so the very same person during the state of profound sleep when everything is merged it is overpowered by Tamas Tamas means non apprehension Avaranshakti and comes to exist as bliss blissful nature so this is the autobiography of every Jivatma so what is this autobiography first he puts on the dress of a king then he puts on the the dress of Taijasa or very Sokshma, very shining because the person has to work purely through shining thoughts and then after sometime he becomes tired and he enters into that state where he is not aware of the physical body and that is the time when the Jivatma gets a glimpse into his own marvelous state if for a short time if I can really enjoy this such profound what type of bliss it is unaffected unconditioned by either Sukha or Dukha there is nothing which can change it until we wake up so by that time go to sleep at 11 o'clock or whatever time and until we wake up in the morning Aham Sukham Aswapsham Nakinchit Avedisham so as long as one is conscious of one's own body, it is impossible for one to have the dreamer personality and so long as a person is having a dreamer personality it is impossible for that person to enter into deep sleep state and when a person enters into the deep sleep state that is the person who experiences until it is broken several hours of continuous bliss what a marvelous state Bhagawan has created for all of us so during this these two mantras 12th and 13th 12th mantra gives us the waking state experiences and 13th mantra gives us the experiences of dream state and also the state of deep sleep and there are many marvelous things which we have to study which we will do in our next class Om Jananim Sharadam Devim Ramakrishnam Jagat Gurum Pada Padmetayo Sritva Pranavami Mohur Moho May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Vakthe Ramakrishna