Mandukya Karika Lecture 029 on 15 December 2021

Full Transcript(Not Corrected)

Om Jananim Sharadam Devem Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Muhurmuhu Om Bhadram Kanne Vishrunayamadevaha Bhadram Pashye Maksha Bhirya Jatraha Sthirai Rangai Stushtu Vagum Sastanu Bhihi Vyase Madhevahi Tanyadayu Swasthina Indru Vriddha Shravaha Swasthina Poosha Vishwa Vedaha Swasthina Starksho Arishta Nimihi Swasthino Brihaspatir Dadhatu Om Shanti Shanti Shanti Hari Om Om Oh Gods, may we hear auspicious words with our ears. May we see auspicious things with our eyes. Worshipping the Gods with steady limbs. May we enjoy a life that is beneficial to all. May Indra of ancient fame bestow auspiciousness on us. May the all-nourishing potion be propitious to us. May Garuda, the destroyer of evil, be well disposed towards us. May Brihaspati ensure our welfare. Om Peace Peace Peace be unto all. In our last class, we have been discussing about the first mantra is over, which is third mantra, which is describing about the Jagrat Avastha. Vishwa, the Turiya, when identified with the waking world, gets the name Vishwa as an individual, but if he identifies himself with the whole world, then he obtains a collective name called Virat. We have completed that one. The purpose is first you enlarge yourself, identify with the universal, and slowly come to the subtler stage, which we are discussing in the fourth mantra. The fourth mantra gives us a description of what is called dream state, Swapna Avastha. What is Turiya called when identified with this dream world? And what is he called if he identifies with the entire dream world? So he is called Taijasa. Taijasa means made up of light, Tejaha. Why? Because it is only the reflected consciousness, which works, plays as it were, with the stored impressions gathered purely from the waking state, combines them in myriad ways, and exactly like the waking state, goes through Sukha, Dukha, Anubhuti, and that is Jagrat Avastha. But in a subtle state, first of all, it has nothing to do with external world. External objects are not there. External sense organs do not function, but the experiences of the external world stored in the mind called Chitta, that portion of the mind which is called Chitta, and he brings out some of them and combines and recombines them in various ways, including time and space, he combines in a much different way than the waking state, and that is what he thinks, this is the waking state for me. A dreamer never thinks this is a dream state. Only upon waking up, he looks back and says, that was a dream state, I was a dreamer, I was dreaming. So, exactly like the waking state Vishwa, this person has got 19 doorways to interact, to act, to interact, to gather impressions, those subtle, and to act and react. Similarly, there is a universal form, Hiranyagarbha, consisting of the same. When we sit for meditation, say for example, on Ramakrishna, Kamalamatthi, Rajitam Nirvikalpam, Sat Asat Akhila Bheda Atheetam, Ekaswaroopam, Prakruti Vikruti Shunyam, Nithyam, Anandamurthim, Vimala Paramahamsam, Ramakrishnam, Bajamaha, that is what we are supposed to meditate, this is called the subtle universal form of God. In this case, he is called Hiranyagarbha. Our task is, slowly, we have to identify ourselves. I am not merely a Taiyasa, but by identifying with Hiranyagarbha, I won't lose my Taiyasa status. Rather, I enlarge myself when I identify myself with the Hiranyagarbha. So, this is what we have to discuss. I just gave an introduction in my last class. We will proceed. So, discussing the third mantra, Shankaracharya concludes, evanchasati etat siddham bhavishyati All things that were discussed before, being completely logical and acceptable, this becomes the conclusion. What is it? sarva dvaita upasame cha advaitam iti When all the dvaita, that is to say, Vishwa and Virat, Taiyasa and Hiranyagarbha, remember, even Prajna and Ishwara, all fall under the duality, dvaita. When everything is gone, the same Turiya, he enlarges himself and becomes himself, remains himself, pure advaitam, called Brahman. So, then that state is called advaitam. But it is not a state. Though we are using the word it is a state, it is not a state. God-realized state, jivanmukthasu state, jivanmukthisu state, we have to use language to make ourselves understandable and also we have to understand. That's why language becomes necessary. But that is not a state, that is what we call just being, that is the reality. So we don't experience reality there as separate individuals, as we do in the waking state, dream state, dreamless state, but we just become one, that is also human language to indicate what is that state. In that state he will not have a mind, he will not think, now I have become one with Brahman. That is the point. So now we proceed to the fourth mantra. So the second quarter, pritiya pada is called taijasa, that is the turiya associated as an individual experiencer in the dream state gets by the name taijasa, whose sphere of activity is called swapna prapancha or sokshma prapancha, dream world, dream, and this taijasa, he is conscious of the internal objects, pra-vivekta, book, experiencer, enjoyer, actor and reactor, pra-vivekta means subtle, that is what we have done, internal objects. And like Vishwa, he has seven limbs, but again these seven limbs, whereas the pirates' seven limbs are external, physical, everybody can experience, but here they are internal, extremely subtle, that is what we have to understand. And nineteen mouths for the experience of the subtle objects. What are the subtle objects? All the thoughts, ideas, emotions that arise in the mind. Before we go further, let us take a note. Cross body is available for all the people. I can see you, everybody, everything, you can also do the same thing. The sokshma sariram or subtle body is evident only for one person and that is for the taijasa and not for others. So everybody can only experience his or her own subtle body and not any other person's subtle body. Third, karana sariram, that is the causal body, is not evident neither to us, neither to me, neither to you, nor to others, but it is still there in a state of non-manifestation. Everything becomes, that is, the waking state, the dream state, become one with that. That is why it is called karana sarira. Karana means that becomes the causal body, cause of both the dream as well as the waking states, just as a mango seed becomes the cause of a mango plant, mango tree, etc. So this is the point we have to keep in mind. Every individual has got a sthola sariram, gross body, subtle body, as well as karana sarira. One important point I mentioned, please keep it always in mind, very important point, VIP. What is it? When I say I am an individual, at the same time I am also completely aware I am part of the universal, just as we cannot be knowing what is white unless we know what is black. We can't know what is light unless we know what is darkness. Similarly, we can't know what is one unless we know many. Similarly, individual knows only in contrast, in opposition to the universal at the same time. But where do we place the emphasis? On the individual or on the universal? If it is on the individual, that binds us and deepens the bondage. Slowly through spiritual practice, when we identify ourselves with the universal, this bondage becomes less and still more less until we become one with the universal and universal is always the master of maya at the level of ishwara. So, let us keep this point in mind. Now, when we were discussing about gross body, we have brought out four components there. So, what are the four components? First of all, what is the material? Secondly, what are the components? What is the function? And what is the effect, etc.? So, similarly, this dream body also has there. What is the material? As I pointed out last time, that subtle pancha bhutas also called tanmatras, they are the material out of which the manaha, buddhi, chitta, ahankara, pranas and as well as the five pranas and five organs of action, five organs of knowledge and organs of knowledge are called inputs. That is, the information is brought from outside to inside and the reaction to that knowledge is redirected through the five organs of action. So, input is jnanaendriyas, output is karmendriyas. Let us keep in mind. So, we are talking, what is the material? So, the material is made up of subtle bhutas. So, kshama bhutas also called tanmatras and one important point, they are called apanchikrita pancha sokshma bhutani tanmatras, apanchikrita. That is, they don't, they are not divided and mixed with other things, whereas in the gross body, panchikrita, 50% themselves, 50% consisting of 12.5, 12.5, 12.5, 12.5% of each other element other than itself, making it 100%. So, this is the material. So, what is the component? We have already seen, what is the component? This 19, ekona vimshati mukha that is to say, pancha, five organs of knowledge, five organs of action and pancha pranas plus mind, manas, buddhi, chitta and ahankara. So, five pancha pranas, five, pancha karmendriyas, another five, total 10, pancha gnanendriyas, another five, 15, mind 16, buddhi 17, chitta 18 and ahankara 19. This is the, all the components and all these components are jada only, when consciousness gets reflected in the mind and they seem to borrow that consciousness and seem to be alive that is all. So, these are the 19 mukha and just as we have seen, virat has seven limbs, same limbs are there but we have to imagine just as we imagine five gnanendriyas, five karmendriyas same way we have to imagine these are five not gross karmendriyas, not gross gnanendriyas but sokshma karmendriyas and sokshma gnanendriyas. What is the difference? Difference is the external eye that I perceive in you, in everybody, external ears, external mouth or tongue, external nose, the organ of smelling and the organ of touch twak all these things are gross but in the case of this, behind these, these five gross things are called windows like a cameraman, a camera, it has a lens but through the lens light percolates inside it is that light which is converted into a photo later on. Similarly, the mind gathers information there are certain nerve ends which contact and through which through the window, this gnanam, gnanendriyas give gnanam that gnanendriyas gather knowledge, these are called golakas or windows just their holes that's all but behind them, connected very subtly and how they carry is a great mystery they are called, those nervous system is called subtle five gnanendriyas subtle five karmendriyas as well as subtle five pranas, that is how we have to understand we can understand about gnanendriyas and karmendriyas but briefly, first let us deal with pancha prana pancha prana means five pranas are there five pranas? no, prana is only one, just like a man when he is at home, he could be a father, he could be a son, he could be a grandson and he could be a husband but when he goes to office, he gets another name, another chair another position called officer or clerk or manager when he goes swimming, he is called a swimmer if he happens to cook something he is called a cook like that very peculiar English language a person who runs is called runner if a person does something, he is called a doer ear is added but when a person cooks he is not called a cooker he is just called a cook just a little bit of fun now, the person gets various names similarly, prana when he does fivefold function it is called pancha pranas, they go by the name you know, prana apana, vyana udana and samana so what are the functions? first is prana this prana is a part of the real prana, you have to understand what is its function? respiratory system taking breath in and breath outside, taking oxygen inside and throwing out carbon dioxide outside that is the that part of the energy which activates the lungs and breathes in and breathes out that energy is called prana, prana means energy so energy has different parts, like the same electricity it produces heat it produces motion it produces light it produces magnetism etc then apana what is the function of apana? prana acts as evacuating system evacuation is really important that is, if there is input there should be output also so when you eat and nothing goes out, then inside the food turns out to be poison, so behind the functioning of the evacuation system waste removal system that function of the prana, which acts as remover of waste, that is called apana now, the oxygen that we breathe in, has to be circulated, also the food we eat, when it is converted into energy and that has to be circulated to every part of the body this circulatory system that equally distributes the essence the energy created by eating food etc carries to every part of the body that particular function called circulatory system it gets the name vyana then whatever food we eat that has to be digested so this digestive system if it is defective that means samana prana, that which doesn't do much digestive system that prana, when it digests properly, is called samana, and if it doesn't, it is called asamana so the function of this samana system is converting the food eaten breaking it down, turning it into energy and making it into various required nutrients, that is important, carbohydrates, proteins salts, minerals etc then we come to the fifth function udana, this is the most wonderful function of the prana, what is it? this is called reversing system especially it works at the time of death, what does it do? just as entry is facilitated, exit also must be facilitated this prana for yogis who control the prana, that is why pranayama means controlling the prana and making it work properly through these five fold functions a yogi can give up his body because he is a master of prana, he will call this udana and he will say at such and such a time you assist so that this prana is separated you become separated along with mind etc from this physical body so the first function is that is aiding us, helping us to kick off this body properly and if it doesn't function properly a lot of suffering has to be gone through so that is what has to be done also reversal, when a person vomits, food is not suitable, something has gone wrong and this udana assists, throws it out throws out prana, throws out the body, throws out unsuitable food etc, that is also a proper this thing is there, that is why we have all these pranas are called pancha prana devataha, so when we are offering om pranayasvaha apanayasvaha vyanayasvaha udanayasvaha samanayasvaha so this is what we do, then we also know four mental faculties not four mental faculties but one mind functioning in four different ways and that too subdivided into two parts, three parts one and one part one, what is that one part ahankara so what is the other three parts manaha, chitta and buddhi, I have mentioned many times but for the sake of facility or for those who have forgotten or for those who are new, I am going to talk briefly I will give you a small example so we can understand it properly, supposing you are walking early in the morning or even early in the morning let us say and there is a little bit of light and you see something there the mind naturally becomes a little bit, feels unsafe, what is it, what is it is it living, non-living is it an animal this is called sankalpa vikalpa atmika is it this, is it that not sure, doubting this is called the function of the antahkarana called mind, manas the English word mind includes all these four so they don't distinguish so crystal clearly first part is mind in this order only what is the second part when you approach that object and then light also is a little more so you are able to distinguish, see properly and the image of that what we have seen is it searches inside our chitta memory, do I know what is this, is it an animal no it is not animal it looks like a human being yes it is a human being is it male or female, yes it is a male and do I know this person, yes I know this person, he is one of the neighbors, he is also coming towards me oh he is a good person so it is ok, good morning so what does chitta do chitta stores all the experiences in the form of memories and whenever we see something, not necessarily new, same old thing any number of times the chitta has to confirm I know this particular thing so this picture goes and every single memory is put in a pigeon hole as it were, like post office will put this belongs to this part of the town, this belongs to this colony and then further divided, this is street number 1, this is street number 2 further divided, this block number 1, block number 2, further divided, house number 100, house number 102 etc just as they put and immigration people they use it very much whenever people come from outside, ok so this is the function of the chitta and then when we are more or less sure, not 100% sure, but we have a better picture of the object the mind is seeing, it sends that picture to the chitta the chitta immediately scans the old stored memories, yes I know this person is my neighbor, he is a good person, he is a harmless person and then this information is presented before the buddhi what does the buddhi do? it puts a stamp of approval and say yes, there is no doubt samshaya is not there, therefore this what you have seen, this is that person, no doubt about it and then whatever action has to be done, these are the 3 first, manas, then memory and confirmation and thirdly, approval from the buddhi and then we mentioned about the ahankara ahankara plus mind, ahankara I am thinking, what is this, what is this I know, this picture tallies with this memory I know and in the form of buddhi, same ahankara, no doubt about it this is it, go ahead and do what you need to do these are the 4 functions manaha, chitta buddhi and behind all these 3, there is this ahankara, these are the what is called antahkarana 4 parts are there, that is what we have to understand then we have also seen the pancha karmendriyani sukshma karmendriyani behind this hand, there is that sensation, behind the leg there is that sukshma indriya is there, which is possible, the mind communicates through to that subtle, for example leg, I have seen beautiful, nice, sweet there and in that shock take me to that place and that sukshma leg commands the sthula leg now, start walking and then when we reach then the mouth is ordered to ask, I want to buy this, the hands are ordered to take what the shopkeeper gives so behind the gross organs there is this subtle organ is there so these are the components of the subtle body what is the function, just like gross indriyas, etc the function is transactions all the transactions are in the dream world that means subtle world and only no external gross objects are there but only playing with the memories born of samskaras, what is the distinction every experience is a memory it will be in the form of a thought, every experience produces certain emotions all emotions can be divided into two likes and dislikes so when in the dream we happen to imagine here is a shop and then as an example I am giving there is a sweetmeat shop and then you go, oh I bought many times sweets from this but they are not good but the other shop much much better even though a little bit costlier, so even in dream we like certain things, we don't like certain things we go on acting and reacting so these are called transactions so what is the function transactions and then most important transaction in this we have to understand it most important transaction is that gathering the experiences from the waking state, analyzing them finding out the changeful nature of them and slowly cultivating satsanga etc and that creates its own memories we slowly progress, progressing or evolving towards our real nature is the real function of gross body, subtle body also the causal body, so that is one but here is a special note, please take note generating and experiencing both karma and karma phala to some extent can also be done in dreams, many people think they are just imaginations but it is not completely true, we know from Vedanta that one can exhaust karma phala one can also create karma phala to create karma phala one has to do karma in dream also when we repeat certain things for example a strong memory of waking state that that particular person is a very nice person I want to see that person again and again, it is not surprising when we encounter that person in our dreams again and again because propelled by this attraction likes, so we whatever gives happiness we try to imagine that one, so this is how if we go on repeatedly thinking in the waking state we also repeatedly think in the dream state and that creates reinforces the samskara and that finally transforms itself transmutes itself into a physical external action which produces karma phala, so karma can be created to some extent in dreams also but karma phala also can be exhausted, how? supposing a person is suffering much and that suffering is real the event may be imaginary but the result is very real this is a most wonderful point, that's why many times I tell, suppose in this waking state you buy first class sweets and eat them and you get some pleasure similarly in the dream also you see the same first class shop or some other shop, you buy sweets and they also very quality sweets and you enjoy them so there also you are experiencing that pleasure, now my question is can you distinguish what is the difference between the external pleasure and this dream pleasure, the answer is there is no difference at all, therefore by experiencing either happiness or unhappiness we can exhaust our some karma phala somewhat, a little bit not completely because true sadhana cannot be done in the dream, only in the waking state one can do it, so this is the function that is to help human being, jivaatma progress, evolve towards God, that is the main function but for that purpose how we react and react in the waking world, so also we act and react in the dream world also, how each one of us have got an understanding of what is called reality, so as my Gurudev, Yateshwara used to repeatedly say our concept of reality that's what makes our both waking state as well as dream state if you think this is real then dream state also this world is real, if we think that it has a temporary real state dream state also, yes it is a temporary real state only will come, but in the waking state when I am completely convinced, it is all the time changing so this is called mithya dream state also after sometime that samskara becomes strong and we exactly react in the same way in the dream state also, so this is the function, what is the nature, so here 3 points we have to note down what is a dream state, sokshma sharira what is it, just as a physical sharira, external sharira, which is always changing, the mind also consisting of thoughts emotions, imaginations etc continuously changing so change is common to both external as well as subtle worlds, then what is the longevity, with regard to the physical body, what did we discuss, that whether it is 50 years or 90 years or 100 years or 1 second it all depends upon past karma, so there is death of the physical body but with the death of the physical body the mind doesn't die in fact it continues almost up to time of liberation, so some people say that it only lasts until pralaya what happens, I question myself, after pralaya after all what is pralaya, a bitter gold seed when it attains to pralaya state until brahma awakens and starts again giving an impetus for creation it remains dormant and as soon as brahma is only the self starter children, wake up it is day time that is the call he gives and each one of us if we have read 10 pages from a book previously, I get up and exactly find the book mark at the 10th page what am I talking about similarly, whatever experiences we have through this mind it will be there the same it is not going we are not going to get a new mind same old mind will be there until liberation only with liberation, both sukshma sarira and karana sarira both of them are completely destroyed or rather they are so enlarged they include the whole universe and that is called liberation so, what is the first thing changing, what is the second thing, longevity how long will it be there until liberation is attained and now we have to understand what is the visibility with regard to the gross physical body it can be seen by each body, can be seen by anybody, but with regard to the dream body only the waker in the form of the dreamer alone can behold it and nobody else only the sakshi goes on witnessing what monkey play, this waker is playing, putting on the dress of the dreamer or turiya which puts on the dreamer's body enters into the dreamer's body and enters into the dream world and when turiya enters into the dream experiencer he is called taiyasa and when he identifies with the entire experienced world, including remember you are also as an individual but you are experiencing the whole world but you divide it into living as well as non-living that means you are experiencing every jiva and inert things also so that complete prapancha jagat, world, whatever is experienced, the whole objective world when it is taken in totality that is called Hiranyagarbha and I am also a part of that, I think I am not a part of it, that's why I say I am an individual, I am not you etc, I am not the table, I am not a tree, I am not a dog etc but through spiritual practice, yes I am the dog, I am the donkey I am the mosquito I am the ant, I am the fly I am every bird every plant, every bit of earth etc everything I am so that is called Hiranyagarbha and that is how that is my goal, that is called evolution, that is what we need to practice, not only externally but internally too, so that is what is called purpose, so what is the visible, as gross body is visible to everybody but dream body is visible only to that particular individual, of course to Hiranyagarbha because Hiranyagarbha is the master of the universal mind but at the same time this individual body also we can practice a little bit of spiritual discipline but for that we have to lay a strong foundation in the waking state, that is very very important, so if I am identified with the individual I am called Taijasa, if I am identified with the universal subtle world, then I am called Hiranyagarbha so this is the third part, visibility so these are the things we have to keep in mind, this is the entire explanation of the dreamer, dream world now we will take, go into the Shankaracharya's commentary, so he is whatever we have discussed so far he is only putting it in beautiful mellifluous Sanskrit language why is it, what is it called Swapnasthana, dream state why is it called dream state, so the dreamer the Turiya identifying with that state as an individual is called Taijasa, Taijasasya Swapnasthanam this is called for the Taijasa to exercise his mind as he likes depending upon what samskaras he has stored in mind, that is called the dream world so how does this dream world work, is it independent of the waking world this is where Shankaracharya comes that means that means whatever consciousness is working in the gross physical body aneka sadhana various instruments and all the our sense organs get knowledge of only the external objects illuminating all the external objects, how through the Chidabasa identified with the mind identified with the sense organs etc but here is the most wonderful all these experiences are nothing but Manaspandana, just thoughts vibrations in the mind, Sati and whatever experiences we have in the waking state, Samskaram they produce Samskara Samskara means memories so it stores all these experiences in the mind and when dream world is experienced, it takes from that storehouse and the storehouse is filled with memories of what we have done in the waking state, waking consciousness being associated as it is with many means, many varanas, many instruments and appearing conscious of objects as if external, is very important word, as if external really according to Mandukya Upanishad, according to the commentary of Gaudapada there is no external world just as there is no dream world excepting our imagination whatever is external world is also pure movements of the thoughts in the mind and really there is no outside world, but you have to note, a big but is there it is not that like some of the Buddhistic teachers, Shunya there is nothing, no no there is something, what is that something? Brahman, and when Brahman is perceived through the dim light of the sense organs he is first of all, he is experienced through the external sense organs as external world internal sense organs as internal world and no world at all, but a kind of complete cover up in the causal state called Sushupti Avastha so, is there any external world? there is no external world for example, is there a particular tree called mango tree externally? No it is only movement of the mind ok, what is the logic behind it? I know most of you understand but I want to explain it again keep that point in mind it is not that there is nothing outside there is something and that x something is called pure Sat about which we discussed earlier now, when we look at that Sat in a particular way, it appears as a tree so, that we get the impression not because there is really any tree, but because the way we are looking at it it appears as a tree the best illustration of course is dream, but externally when we see, you go to the cinema hall, and there is a big white screen and that is all, and then suddenly the projector starts you know at the beginning of the projector it is only pure white screen but as they after few seconds there is a film coated in different ways and then through that the whole first thing is screen disappears as soon as figures appear screen disappears not really, but we think that and thinking that there is no screen there is only an object it is full of objects like in this world is also chitta spandana only, it is only movement in the mind so, what are all the objects are there really many objects no, there is only one object, what is that object? light light, only one light because of the way of the film that one light appears as a young tree and grown up tree very old tree, a baby a youth a old man, and like that man, woman, animal everything that we see there a house is on fire and it is raining what they call tigers and elephants and after that do you go to phone to the fire department and say, here is a house is burning please come, you don't do it because you know, it is only my mind is seeing, really nothing is there, how do you know? just switch off the light then the screen remains without the least bit getting affected this is an illustration Chitra Patanayaya that is what in Panchadashi we get this one, beautiful example, analogy so, we are the whole external world first of all, there is something it is called God simply to simplify and secondly, according to our samskaras, we see it as man or woman that is through the universal maya a tree appears as a tree and like that then thirdly, our likes and dislikes put another color upon it, I like this I don't like this, this is good this is evil, what gives me happiness is good the opposite is evil so, if there is some real external object what is the test? it must give the same experience to everybody because for example, a sweet will be a sweet for everybody like you may not like sweet will be sweet it will never lose its nature called sweetness similarly, there is a tree a tree must be a tree whether you like it or not but no, it is not like that I gave my favorite example long back I used to give supposing there is an object there let us say it is a just for understanding it is a wooden chair ask a woodworm what is it? it says this is food ask a human being a carpenter, says it is a beautiful table ask a what is called physicist with a powerful electronic microscope, he says these are nothing but pure energy, atoms dark matter, white matter, etc you ask Ram Krishna and he says it is my divine mother now tell me, what is that object? of course, it depends upon if you are a woodworm or if you are a human being or if you are a physicist or if you are like Ram Krishna the answer is changing every answer is changing excepting the last answer the fourth answer it is God, that never changes because Ram Krishna his mind is not there he is having and he says this is me, this is Brahma and nothing but Brahma so this is what he is telling and this is what Shankara is telling Sanskrit Sanskrit Sanskrit Sanskrit Sanskrit Sanskrit so that the mind in dream without any of the external means means no external sense organs or organs of action etc but possessed of the impressions left on it by the waking consciousness like a piece of canvas with pictures painted on it experiences the dream state also as if it were like the waking it is due to its being under the influence of ignorance desire and their action important point is if we experience whether waking state, dream state or dreamless state, all because of only one Moolakarana called Maya called Vidya, that is the most important point, understanding that there is an Avidya, understanding that we are covered by Avidya understanding that because of this Avidya we are experiencing these three states understanding that really they are not three different things but it is only Brahman and understanding that there is a way how we can get rid of these filters and then get out and see Brahman as Brahman is by becoming one with it that is the real purpose why all this analysis is being made here so samskrutam chitritaiva, there is pata, iva pataha pata means a piece of cloth before being painted it is pure white cloth just imagine canvas and then chitrita and then various paintings have been made drawings are made samskrutam, it is filled up with all these chitras where in the dream state and what happens that means there is no external either sense organs or organs of action etc purely there is thoughts in the mind and why is it that we imagine what is the root cause avidya, kama and karma, I will deal with this because it is the most important explanation avidya is the root cause avidya creates desire and desire translates as what is called I want to have it and that translates into pure physical action means being inspired being goaded, being incited by whom? by avidya avidya in what form? kama, first desire then later on external action this is the description of the dream state a dreamer never says this is a dream state jagravat means just like waking state this is a waking state my house is here, my time is here I am a Hindu and I am an Indian all these things exactly will be like that only wherever we go you go to Mars also, I am from India and I am a Hindu and I believe in all those things they cannot be gotten rid of when you go to America you can't think like an American if you go to Texas you don't think like a Texan so wherever we go we take, but there it's there also we manifest our own inner samskaras so these beautiful points are there, we will discuss in our next class Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Padapatmetayo Sritva Pranamami Muhurmuhu May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti and right understanding of the Samukhya Upanishad with Kautapadakarika and Shankaracharyas and Ray Bhashyam