Mandukya Karika Lecture 031 on 29 December 2021

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPATME TAYO SRIDHVA PRANAM AMI MOHOR MOHO OM BADRAM KANNE VISHNU YAMA DEVAHA BADRAM PASHYE MAKSHA BHIRYA JATRAHA STHIRAI RANGAI STUSHTU VAGAM SASTANO BHI VYASHEMA DEVAYI TANYATAYO SWASTHINA INDRO VRIDDHA SHRAVAHA SWASTHINA PUSHA VISHWA VEDAHA SWASTHINA STHARKSHYO ARISHTANIMI SWASTHINO BRIHA SPATHIR DADHATU OM SHANTE SHANTE SHANTE HARE 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 classes, we have been discussing about the fourth mantra and we will continue. What is the fourth mantra? What is the third mantra? It describes the Prathama Pada or Jagra Davastha or the consciousness who assumes the name of Vishwa and enjoys through the 19 instruments consisting of seven limbs, all the external objects. So also the fourth mantra describes very clearly all the impressions that were gathered from the waking state and which are stored in the mind have been taken and it need not be from this life. It could be from any life, any past life and it goes on combining, recombining and plays with that purely Sukshma Prapancha, a subtle world consisting of thoughts, pure thoughts and the consciousness when it seemingly identifies itself with this Sukshma Prapancha is called Taijasa of the form of light because thoughts are lighter than external objects, much more extensive and greater freedom than the cross world and we also have to understand that Vishwa, Virat, they always go together even if we are not conscious about it. So also Taijasa and Hiranyagarbha always go together because as I mentioned and I will not be tired to mention any number of times that when you say I am an individual, you mean that as against the universal. When we say this is light, it is only in the context of both darkness and something different from it. So we are describing it and so we have to remember always that the purpose of the entire Upanishads, Mandukya as well as all the Upanishads is to make us understand that there is no such Jeeva. He is only seeming because he thinks, identifying himself as if not really because there is a great truth here and that truth is even to identify oneself with something, it must be something that is really existent. If the external world is really existent then there is a choice whether I can identify myself with it or not but if it is seemingly existent, our identification cannot be real. It can only be seemingly real. This is the of course Advaitic viewpoint. Similarly also Sushrupti. So here also the Taijasa, the Jeevatma seemingly identifies Atma or Paramatma or Brahman seemingly identifies as if but he goes on changing this identification, jumping from one of the three states to the other two states, again going, again and again and again. That which is changing we can never identify but whatever is unchanging that is pure consciousness. One day the Jeevatma will wake up. So this is the main reason that the description of these three states is not meant to describe so that there is a real tree and this is the definition of that tree. These are the characteristics of that tree. These are the fruits of that tree etc. etc. That is not the purpose. It is a temporary mad state and seemingly mad state just like a madcap who claims I am Napoleon. He seemingly he thinks he is a Napoleon. Really he can never be a Napoleon at all. Similarly seemingly we identify with this Jagrat Swapna Sushrupti but not really. So the description is to remind us that you get rid of all the three seeming things get rid of by cognition because whatever is seeming you cannot really get rid of just as we cannot get rid of the what is called Mithya Sarpa. We can never get rid of it and we cannot get rid of also what is what is called the rope. Why? Because if it is Mithya there is never any reality so you cannot get rid of it because it doesn't exist. Whereas a rope you cannot get rid of it because it is always exists but the analogy ends there. What it means is this Raju who creates all these illusions is none other than me. Here Raju means Brahman and Sarpa means this world. So this world never existed. So the description is to make us aware. Don't think these three are real. Naturally if these three are real and I have been thinking these three are real since time immemorial until now you come across I came across you and now you are contradicting all my Lakshantara Janmas experiences and then the definition is given two definitions in fact whatever is I am experiencing is not me and therefore I am different from both three waking, dream as well as deep sleep. Second and whatever is I am experiencing is called Vastu an object is continuously changing in every state. So for example in the waking state a baby is born he was not there before he was conceived he grew in the mother's womb then he comes out of the mother's womb goes on growing growing growing growing every millisecond until one day he will stop growing and he becomes disintegrated but this is one change. Another change is as soon as we enter into dream state from the waking state then also it has changed. So whether in the first sense or second sense both are changes only and whatever is changing that cannot be me. If I am not the changing if I am different from the object then I must be pure consciousness which is eternal unchanging the eternal witness of these of these seeming states. Here you don't need faith because this is a statement of fact from day-to-day experience but we don't even think rationally think that every changing thing is nothing but real. So the scripture goes to the hard task of reminding us again and again and again. So we have been discussing just like the waking state when the consciousness completely gives up not partially completely gives up and doesn't even think about it gives up the waking state enters into the dream state then he thinks this is the waking state. Remember all the three states are real states seemingly real but so far as ignorance continues really real not seemingly real but when we wake up then dream seem to be seeming reality that's why we call it a dream. So also deep sleep. So this to remind us again and again that you who is not what you are experiencing and what you are experiencing is continually changing you are eternal you are pure consciousness because it is only your awareness that makes these things come out alive. If you are not conscious there would be no waking neither dream nor dreamless state. We have been giving this discussion that this Swapna Jagrad Avastha where seemingly there are external objects according to Advaita there are no seeming objects. It doesn't mean like what is called Suryavada of the Buddhist nihilism not that it is not nihilism there is something but that is but that is mistaken like rope is mistaken a snake until we come to know it is not a snake until that time it is only snake. So there is something what is that something Brahman that Brahman is inside and outside but what is meant is outside object has no independent existence other than my awareness. Don't you see you are talking with somebody and that somebody is replying to you talking with you and suddenly your mind remembers something in the past and you don't hear you don't see you don't taste you don't smell you don't touch why because mind is absence but mind also is Jada but it contains Chidabhasa. So Chidabhasa that seems to be enlivening the mind which seems to have become I am a conscious being and it experiences and so long as it experiences there is an object and so the moment the mind thinks of another object every single the god forsaken object in this world is non-existent until we remember. This is the most marvelous thing in the world until we consciously remember an object it is as good as dead as I said until we remember it whether it is father mother god everything is like that. So just like Jagratsana Swapnastana no difference no difference because both subject object experiences are there subject object distinctions are there but that is not the only thing the real thing is in both conditions we are completely unaware who we are only we are aware of the this Ahamkara which is a product of Chidabhasa and all our transactions whether in Jagrat waking or dream state are only in the context of that Ahamkara I like this I don't like that I want this I don't want this etc but that which n is enlivening the mind that we never turn our attention only one in a billion it earns his attention inside desiring immortality he will turn his sight back that means he starts examining the inside giving up the outside and such a person very soon discovers the facts we have been discussing and one day he will also get awakened so there is no difference so that is why it says Swapnastana what is Swapnastana the that world where the mind experiences the samskaras the vasanas impressions left in the mind but gathered from external world etc that means he is only prajna means consciousness antah means is only not aware of the external world aware of the internal world just as vishwa is also a counterpart of virat taijasa is a counterpart of he has got inner five organs of knowledge five organs of action and five or five pancha pranas then the four divisions of the mind manaha chittaha buddhi and behind the three that ahamkara this is called ekona vimshati 19 doorways as it were through which it goes out where in the dream state going out in the dream state means when we are dreaming we don't think it is a dream just like waking state as if i am inside this body and through these 19 to the help of these 19 doorways i am going out and contacting as if there are objects outside and that's why they are called the doorways pra vivekta book is the book means enjoy pra vivekta completely distinct distinctly distinctly means i have given two meanings in my last class first meaning is it's completely distinct from the waking state experience because waking state what is the speciality not only we have thought of a mango tree inside our mind but there is seemingly a real mango tree outside whereas here the whole thing is thought interacting with the thought so pra vivekta means separating the x the jagrath anubhava from the swapna anubhava this is one meaning second meaning is just like in the waking state all the five types of dishes shabdas varsha rupa rasagandha and each separately this is rice this is curry this is ghee this is sweet this is curds etc each object separately it enjoys this that is why it's called pra vivekta book and he is called thaijasa why he is called thaijasa because unlike the heavy sthula sharira he is here the sharira is purely consisting of only internal thought but what thought it is like a lightened thought you know sometimes there are objects inside outside they appear like a human being like a dog but inside there is a light and that light as if that light is coming out of that body of that man or dog from every pore of the body like that here it is only purely consisting of consciousness awareness and this is called vithiya pada description the second pada what is the first pada that is jagrath avastha what is the second pada swapna avastha we still continue shankaracharya's commentary vishaya sunyaya vishaya means external objects sunyaya there is no external objects and prajnaya but there is consciousness but kevala prakasha swaroopa kevala means there is devoid of completely all the numerous objects in the external world kevala only inside prakasha and it is full of light what is full of light that mind which is called thaijasa that is why it is called thaijasa thaijasa means light and you have to understand here even sometimes we use the word devatas devas deva means a shining one shining one but devas is another word for all the what is called jnanaendriyas so here all the jnanaendriyas are lighted up with jnana kevala prakasha swaroopaya is full of light only vishayitvena that means he is enjoyer of the and enjoyer vishaya means object vishayi means the subject enjoyer of the object is called subject vishaya he who enjoys vishayas is called vishayi vishayitvena means assuming the nature of the enjoyer like a cook a cook is one who cooks a driver is one who drives like that a person who will be subject of enjoying everything is called vishayi and he identifies i am the enjoyer that is called vishayitvena bhavati just he remains just like in the waking state too as pure subject full of light whereas in the waking state it is a mixture of light and darkness and that's why he is called taijasa is called taijasa because he appears as the subject though this dream consciousness is without any gross object and is of the nature of the essence of light essence of objects that is the meaning vishwasya sa vishayatvena prajnayaha stholayaha bhojyatva now he is going back to distinguish to make our understanding clear that this taijasa is totally different from vishwa that is what is the subject matter of this line vishwasya of the vishwa the enjoyer of the the subject of the sthola prapancha jagrat prapancha sa vishayatvena full of objects different objects and he has got that consciousness here is a man here is a mosquito here is a dog here is a donkey here is a tree here is a building here is a river here is a mountain this prajna of what sa vishayatvena full of this prajna or awareness this is a building that is a man etc and what type of objects are there stholayaha completely gross and what does this vishwa do bhojyatva all these things become objects of enjoyment for him in simple words this sentence is to distinguish the dreamer from the waker so the waker as what is the distinction not only he has got thoughts of objects inside his mind but the seemingly corresponding gross objects outside in this so-called outside world jagrat prapancha that is the distinction whereas in this dream state iha in this dream state punah again kevala only only what vasana matra prajna only vasanas that is to say the memories left behind from the experience of the vishwa in the waking state only so bhojyati pravivikta bhogayti so all these are objects of experience pravivikta as separated from the external world just as we discussed bhogaha it that is his object of enjoyment so therefore this experience is called the experience of the subtle that's all samanam anyat so all the other descriptions that is the description of the waking the description of the dream samanyam samanam means what exactly the same it doesn't make any difference it it doesn't make any difference whether we are in the waking state or dream state because both subject object experience is going on and then we develop raga dvesha and then we develop likes and dislikes and we run after what we like and then run away from what we do not like so this is how we go on on play acting our through life after life in this way but there is no difference but we have to understand there is no difference means is as a waker is also completely ignorant a dreamer is also completely ignorant and bound and as a sleeper also he is completely ignorant and bound but there is some difference is there so with this the description of the swapna vastha is also over so let us recollect this turiya consciousness forgets it is the pure consciousness by entering into this entering means identifying with this external body mind x and it has got these 19 doorways 19 instruments including four of the mind five of the prana five of the karmendriyas five of the manendriyas experiences and he is conscious at the same time both as an individual also as an universal same thing in the swapna vastha also if at all there is any difference the difference is only that in swapna vastha there is no external object but only the memory of all the impressions gathered from the waking state but ignorance remains not a weightless not lighter but not deeper but at the same time exactly the same thing if we understand that much then we have understood is beautiful now we are going to enter into the fifth and sixth mantras we have completed the description the characteristics of the waking state the characteristics of the dream state now that dhritiya pada prathama pada is over dhritiya pada is over so third mantra deals with the prathama pada fourth mantra deals with the dhritiya pada which is dream and the next two fifth and sixth mantras of the mandukya upanishad exclusively deal with what is called the description of the sleeper sleeper means he is devoid of sleep dream is devoid of waking state completely different and here most marvelous description is giving shankaracharya helps us to understand this properly and again we have to understand those four factors what is it madapa avidya and what is its real function that is to gather gather like a mother gathers all her strength into her eggs you know when the chicken grows up and it starts laying eggs and what is the egg it contains the future chicken that is why the birds are called dvijas brahmanas are called dvijas and pakshis birds are also called dvijas because dvija means twice born first they are born in the form of the egg externally not inside and then after some time the eggs hatch and then the bird comes out that's why they are called dvija but the it is also marvelous state there even though it is an ignorant state there is a profound difference between jagrat swapna on one hand and sushrupti on the other hand that is why when whenever you are bored with any talk not to exclude my thought or reading a heavy philosophical book or talking to somebody who is the most boring person what do you do like that you open your mouth express a characteristic and promptly your eyelids are slowly closing what are you telling i am not happy with what is happening here i want to be happy and the only way to make that dukkha disappear is to withdraw completely where there is no dvaita at all that is the important point so let us read fifth mantra describes certain characteristics but the sixth mantra gives us extraordinary description of the prajna in as equating him with ishwara and we will first deal with this fifth mantra now we are going to describe the tritiya pada that is the state of deep sleep wherein the sleeper called prajna does not desire any objects nor does he see any dream the third quarter pada is that prajna whose sphere that means where his action is centered is a deep sleep in whom all experiences become unified or undifferentiated who is verily a mass of consciousness entire who is full of bliss and who experiences bliss and who is the path leading to the knowledge of the jagrat and swapna most marvelous description it might take little time not really it is very simple actually okay let us deal one by one yatra means that is the particular state which is called tritiya pada so what is that pada what is that state pada means state saptaha is that is called sleeping state and to distinguish the sleeping state from both the waking state and dream state is using two words here doesn't desire what doesn't have any desire no desire at all why there is no desire because the subject and object seemingly have become one in this state of deep sleep now just imagine that you when you are asleep in deep sleep is our experience what did you what did you want is there any desire you cannot desire even if you want you can't desire because there is no object and you are not there to desire so the object is not there and you the subject who is experiencing who is called prajna he is there but you are not separated and therefore the question of desiring something doesn't have it what does this particular this characteristic means unlike the waking state what do we do in the waking state we desire objects what do we do in the deep sleep state we do not have any desires not even a single desire not oh i don't have any desires now oh but i will desire something later on or i had desired something in the past all those ideas will not be there because the mind is there but in a causal state function less state like that you know what happens just to give an analogy supposing there is a motorbike and for some purpose you have removed all the parts separated them either to service it or whatever it is it is completely useless but when you assemble them then it will come to use like that here we have to note down that both the waking and dream states are are not absent neither they are present as they are so they are not present as waking they are not present as a dream state because if they are present they are called waking and dream separately but in a causal state that means what like your disassembled machine everything like a seed that is the best way that is why it is called karana karana means cause causal state so just like a you you take a the seed of a let us say mustard very small seed and you break it and you take a powerful microscope what do you see you don't see the mustard plant the mustard flower the mustard anything you don't see anything so that is what is called no desire the desires are there objects are there subjects are there desire is there but they are in the causal state as if all of them are sleeping like a sleeping person doesn't know anything so doesn't desire anything doesn't pray for protection doesn't give any donation he simply is unconscious that is the state unconsciousness doesn't mean death so death of the waking and dream states are not being described here only they are in the causal state and so long as they are in the causal state they are dysfunctional that is what we have to understand so nakanchana kamam kamayate means the meaning is this sleep state so shupti state is completely different from the waking state nakanchana svapnam pashyati so crystal clearly svapnam pashyati so experience as a dream no nakanchana there is no dream at all that means even in the mind there is no dream so even in the waking state we can have tremendous dreams what is it i wish i were a rich man i wish i would have i should have got that job these are all dreams imaginations so these imaginations if it comes in the waking state when we are aware of the waking state they are called daydreams but the same things something magical happens in the dream state the moment this thought or desire comes instantaneously it will it will take a concrete form you think of america texas you are in texas think of uk you are in uk this is what we have to understand so that is why nakanchana svapnam pashyati this is to distinguish the sushupti state is not the dream state at all and where there is the absence of both the waking and the dream state that is clearly defined as sushuptam this is the sushupti state tritiya padaha a third state now some descriptions are going sushupta sthana means sushupta sthane in the state of experiencing sushupti ekibhutaha ekibhuta means all the thoughts that we have through the experience of the waking all the thoughts that we have experienced and accumulating in the dream state as well not only in this life janma janmantara ekibhuta as if they've all become one later on when shankaracharya's commentary come he gives like here you are there is daylight and you can see everything differently but deep night comes and you can't see just as you cannot distinguish a tree from a man from a mosquito from a dog from anything else because everything has become as if one pitch darkness so here everything assumes this state of what oneness means condensed consciousness but condensed we are not talking about brahman who is pure consciousness here as if the waking state consciousness dream consciousness that means all the subject object combined experiences of both waking and dream have become as if they all become completely one as if you cannot separate them you cannot distinguish them again another example to make this point clear supposing you have 10 books and in daylight you can pick up any book you want but a night comes when there is pitch darkness and especially if the books are of the same size you cannot distinguish what is this particular book what is the other particular book etc okay that is called prajnana gana not only that so it is full of bliss now because of shankaracharya we have to understand it is not ananda but it is ananda maya the maya to pratyaya is used when there is supposing you say this rasagulla is full of very fragrant tasty juice sweet juice there are some rasagullas they don't have much neither they are spongy you can understand this one beautiful juice is there full of juice or you take a sugarcane full of juice or a wonderful mango full of juice so that is what is full of ananda ananda maya but to distinguish from brahman who is of the nature of brahman this is not nature of brahman still it is an object what is the object sushupti is the object in sushupti prajna is enjoying sushupti state and here full consciousness is there and this sushupti state is the reality state of reality but it don't mistake reality means oh i am not aware you are not aware who says you are not aware if you are not aware how did you say i am not aware who says that i slept who says that i had rest who says that i was so happy then what is the nature what is the nature i am fully aware of that particular state where it is not duality it is sort of non-duality where what what does it mean sort of non-duality means i am not aware of brahman who is non-duality but the temporary absence of the duality that is obtained both in the waking as well as in the dream states ananda maya and then ananda bhuk the book i am experiencing uninterrupted ananda why so any experience is interrupted divided by three things desha kala and nimitta i have dealt with this extensively in the past i'll just briefly mention so supposing you are eating rasagulla now you are there that object sweet is there and you are eating that sweet and somewhere you have to eat either in the kitchen or in the dining hall or you have to eat in some other park or on the banks of a river which is called you go there for camping etc wherever and there is a particular time you are conscious that now i have traveled and i am hungry let us spread the carpet let us sit there on the table and then let us enjoy it so there is a time and then there is a reason cause is there what is the cause i am hungry i have to eat always it is not necessary we have to be hungry i say this is a wonderful sweet i may not be hungry but i want to enjoy it and that is called cause so in this shubti state time disappears space disappears temporarily mind you and also cause disappears because they come together they disappear together where there is if time disappears space and cause disappears if space disappears time and cause disappears if cause disappears time and space also disappear so these three disappear but only temporarily we have to understand that crystal clearly we have to understand that so ananda book is experiencing what is ananda i also mentioned many times how do you define ananda means let us say happiness so how do you define happiness so when we are not at all aware of time space causation that state is called ananda state and when we are aware of every passing millisecond every that place all the time and also the cause why i am remembering it that is called dukkha simple definition but very useful definition is there so ananda book ananda book why ananda book because there is no reality where there is no reality it is a state where raga dvesha are not there sukha dukkha are not there desire non-desire are not there so only the as if the subject as well as the object have become completely unified it is temporary samadhi that is what most people like to think is what i call poor man's samadhi poor man's samadhi what is rich man's samadhi when a person enters into nirvikalpa samadhi that is called rich man's samadhi but this is called poor man's samadhi because temporarily he doesn't know he is brahman but he's very happy person not only that he also makes everybody very happy maybe this fellow is a garrulous fellow a quarrelsome fellow is a shouting fellow is a quarrelsome fellow he creates quarrels with and he quarrels with everybody but so long as five six hours abba so much of peace of mind will come so not only he enjoys but he also gives happiness why he enjoys because all the people whom he wants to shout at and create problems have become one with him one cannot quarrel with oneself that is the simple reason ananda book then cheto mukha cheto mukha means mukha means dwara ekona vimshati mukha here mukha means what say mouth mouth means what something goes inside something comes outside a door is something where somebody enters can enter somebody also can exit that is called dwara so this cheta consciousness so this consciousness is the doorway doorway to what doorway to either to the waking state or to the dream state either to the waking state or the dream state because this is karana it becomes karya the cause becomes effect as soon as the chida bhasa enters here remember here also chidabasa is there never forget that waking state chidabasa is there dream state chidabasa is there without chidabasa nobody will know whether it is waking or dream or sushupti whether a man is dead or alive nobody will know so all the time it is there cheto mukha means the doorway to future both waking as well as dream states and by the way as i mentioned earlier i'm just reminding you here also just as if in imagine there are three rooms and middle room is called sushupti so he can if he wants to enter into the waking state which is let us say on the right side then he can enter directly but suppose he says i had enough of it now i will go into the dream state now again he has to enter because from the waking state that waking room as it were he has to enter into the middle room which is called dream deep sleep dreamless state and then only he can enter into the dream state how do we justify it there is a justification we know what is the justification you see if it is just like no man's land india and pakistan or west bengal and east bengal or madras and karnataka or andhra in between there must be however small a small no man's land should be there so that no man's land is there that no man's land is called this prajna or the sushupti just like so suppose there are two thoughts one state has to end a second state has to start in between these two there must be a no man's land so that space in between two thoughts is called prajna is called the sushupti state after all jagrat avastha is one thought swapna avastha is another thought and sushupti avastha is another thought so but another thought means thoughtless thought therefore one thought called waking ends the person maybe for a few seconds or so enters into the sushupti state before entering into the dream and from the dream again suppose he wants to enter into the waking state same process he has to enter but this is every day experience but then the jivatma requires tremendous amount of rest and settlement of all the samskaras which is done unconsciously and that is all done in the deep sleep state and that's why what is called from the waking standpoint 5 hours or 6 hours or 7 hours or 8 hours a man without being aware of time space causation or waking and dream state which are nothing but time space causation he in that state but from the waking point of oh i slept for 6 hours that calculation can never come because there is no because there is no time there is no space there is no causation inside the sushupti state so he is called chetomoha doorway of the consciousness what consciousness prajna consciousness which has to enter into the either the jagrat consciousness as vishwa or dream consciousness as taijasa so in this third pada third state called sushupti what is that chidabasa what is it called we will also discuss the meaning of the word prajna in future this is tritiya padaha this is the third pada so let us briefly recollect what we discussed in this mantra yatra yatra supta that state where a that state which is called supta the sleeper supta means one who is sleeping nakanchana kamam kamayate he is not in the waking state because he doesn't desire any object here kamam means object kamayate means desires nakanchana supnam pashyati neither is he creating through his mind imagining through his mind that state called dream state no so that state which is neither waking nor dream it is called sushupti and then what is the nature of this sushupti ekibhutaha that means jagrat and supna ekibhutaha becomes one so there is no way to distinguish and that is why there is no way to say in waking state i can say i am the in the waking state in the dream state i say i am in the waking state remember a dream is not a dream when a dreamer is dreaming it is only a dream state when we come back to the waking state so in the dream state the dreamer doesn't say i am a dreamer he says i am a waker but we know he is dreaming because there are no external objects how do you know because he dreams that he is in america whereas he is all the time in varanasi only or he dreams a huge elephant has entered into his uh four by four by six feet room which is not at all possible so he thinks that this is the completely waking state we know it is irrational only upon waking up that's why i say that that there also he doesn't have any dreams when we use these words dream only in the context of jagrat avastha even when we are saying sushupti avastha in sushupti we don't say it is sushupti only in the waking state we can think of dream we can think of sushupti in the past tense and say i was dreaming i was in deep sleep state never in the present state but the speciality of the waking state that is the only state where you say i am a waker now i am in the waking state that is the speciality of the waking state that is why spiritual practice cannot be done either in the dream state and much less in the sushupti state only in the waking state so to go through sushuptane in this particular peculiar state called sushupti ekibhutah that means what the waking state the dream state as well as the sushupti dreamless state deep sleep state ekibhutah they have become one like the plant entire plant has become one in the seed like that but a mass of consciousness as ekibhutah anandamayah that state is full of ananda and what does the pragna do anandabhuk enjoys why is it anandamayakosha because this is called anandamayakosha if you take the model of the panchakoshas it is called sushupti state karana prapancha if you take the the three body states so anandabhuk in it is full of ananda so he enjoys ananda and that is why i said the pragna is completely aware just like the vishwa just like the taijasa pragna is completely aware i am fully conscious i am enjoying but what am i enjoying there is no other object that is why he says when he says i don't know anything he means there is no object what is there pure like deep darkness i am experiencing deep darkness but in that deep darkness there is no fear because you imagine even if you are in the deep darkness you are frightened of a tiger frightened of a scorpion frightened of a snake frightened of an enemy frightened of what is happening going to happen tomorrow you are frightened of remembering what happened in the past you are always frightened even though you don't see anything terrible fear is there but here it is completely it has become one there is no dreamer and dream there is no waker and wakeful state there is no sleeper and sleep they have all become one and yet he is completely conscious that i am in a state of ananda maya kosha i am an experiencer of ananda and with that he wakes up and says i was very happy i slept so come aham aswapsam past tense i slept very happily and then what is i did not know anything means that i was experiencing that state of not knowing anything completely fully experiencing that state of not knowing anything and cheto mukha and after this state is over he will be as it were exiting through this doorway called deep sleep and he is called pragna in that state to distinguish from vishwa and thaiyasa and this is the beautiful description of the tritiya padaha the third state which the turiyatma seemingly undergoes and feels that i am the pragna and there also he doesn't suffer in the sense but he doesn't lost that is called suffering this ananda comes to very quick end with this i will stop today any questions are there i will be taking that om jananim sharudam devim ramakrishnam jagat gurum pada padme tayo srithva pranamami mohur moho ho may ramakrishna holy mother and swami vekananda bless us all jaya ramakrishna