Mandukya Karika Lecture 054 on 08 June 2022

Full Transcript(Not Corrected)

auṁ jananīṁ śāradāṁ devīṁ rāma-kṛṣṇaṁ jagad-gurum ādāpadme tayo śṛitvā pranamāmi muhur-mukho ho auṁ padraṁ karṇe viṣṇu yāma devā padraṁ paśye mākṣa-vīrya-jatrā sthirai-raṅgaye sthuṣṭu-vāgum-sastanu-bhih vyaśe mādheva hi tanyadāyu svastina-indro-vṛddha-śravaḥ svastina-pūṣa-viṣvavedaḥ svastina-sthārkṣyo-arishta-nīmihi svastino-bhṛhas-patir-dadhātu auṁ śāntiḥ śāntiḥ śāntiḥ hari om Om. O Gods, may we always hear with our ears what is auspicious. O worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted life, hale and hearty, offering our praises unto Thee. May Indra of ancient fame bestow auspiciousness on us. May the all-nourishing potion be propitious to us. May Garuda, the destroyer of all evil, be well disposed towards us. May Brihaspati ensure our welfare. Om. Peace. Peace. Peace be unto all. In our last class, we have come to the most crucial mantra of the entire Vedic literature. In this Mandukya Upanishad, this seventh mantra is trying its level best to define or to indicate where we should look for that pure consciousness which we really are. And this mantra is worth being repeated any number of times. na antah prajnam, na bahet prajnam, na ubhayatah prajnam, na prajnanaganam, na prajnam, na aprajnam, adrishyam, avyavarharyam, agrahyam, alakshanam, achintyam, avyapadeshyam, ekatma-pratyesaram, prapancha-upashamam, shantam, shivam, advaitam, chaturtham, manyante, sa-atma, sa-vigneyah. So this is the most crucial mantra, seventh mantra. So everything is negative, but six negatives are not that very grand. We will come to that about it. So what is it telling? Vishwa or waking state is not Turiya, nor the dream state is Turiya, nor the deep sleep state is Turiya, nor a state in between these two, between waking and dream, and dream and waking, even though for a short time, Turiya is not that. Turiya is not that type of consciousness which comprehends all these states, all these three states really, Jagrat, Swapna, Sushupti at the same time. One after the other, yes, not at the same time, is called simple consciousness, called Prajna. So what is left out? Inertness, Jada. Then is Turiyam Jada, complete non-consciousness? No, it is not that. So this most of the time confuses us. So I will just want to give you an illustration, though we have spoken elaborately in my last class. Let me illustrate, try to illustrate it with a small example. Take some lump of gold, give it to a goldsmith. Make three types of ornaments, a ring, a bangle and a necklace. Now ask the question, is this ring gold? Is this bangle gold? Is this necklace gold? Unthinking people will give one or the other, but a thinking person should say, it is not that it is not gold, because without gold there cannot be any ornament at all. It is not that it is any one of these things, because a golden ring is not a golden bangle, is not a golden necklace. They are completely separate from each other. Then is it something other than gold? You can't say, because if you take out the gold, nothing remains. Then what does it mean? It means, let us now answer this question, is this ring gold? Yes, it is also ring. Don't say it is gold alone. You say it is also gold. The bangle is also gold and the necklace is also gold and the gold also is without these three. What are these three? A golden ring is nothing but a particular form, a particular shape, a particular name, a particular purpose, because you can't put ring in the neck, you can't put necklace on the finger, you can't use any of these things at different places. We have to use them at the appropriate places, then only it will be nice. So, what is meant is, you remove the shape from the ring. As soon as shape is gone, name will go, priogeny also will go. Similarly, remove the shape from the bangle and similarly, remove the shape from the necklace. Then what remains? Pure gold. In the same way, if we understand this, now we are in a position to answer that question. Yes, gold is ring, gold is not only ring, it is also ring. Also means what? It is something else also. So, gold is also ring, gold is also bangle, gold is also necklace. All the three, but these three, a shape of the ring, shape of the bangle, shape of the necklace cannot be without gold, but gold can be without any shape. Now, if we understand this example, without turiyam, there can be, turiyam means consciousness, without consciousness there would be no state, no waking state, no dream state, no dreamless state. And yet, you can't say turiyam is the waking state alone. It includes waking state, it includes dream state, it includes sleep state and it can also be without any shape. This is being used by Shri Ramakrishna in so many ways. What is the example he gives corresponding to this description of the seventh mantra in this Mandukya Upanishad? Look, if we try to connect what Shri Ramakrishna said and what the scripture is telling, it makes a person very very happy and understanding becomes deep. There was a villager, one day he went into the small forest, he saw a peculiar animal and it was completely red. Then he came back and said, I have seen a marvelous animal, it is completely red. Where did you see? In that tree. Next villager said, another villager said, why? I have seen it many times. Why do you say it is red? It is also green. Another fellow said, no, no, I went also, it is blue. Like that they started quarreling, who is right, who is wrong. Then they all decided to Prateksha, let us see that animal and come to a conclusion. They all went there and then they found out a man was living under that tree. So they asked him, sir, you live under this tree, is this animal, I have seen it as green and I have seen it as red, I have seen it as blue. Different people reported, who is speaking truth? And then that man said, everybody is speaking truth only, but many times that animal can also be without any color. Beautiful example, apply it here. So if you say, is chameleon the green colored one? Yes, and also more. Is the chameleon red colored one? Yes, also more. Is it blue colored one? Yes, also more. So it is many times colorful camouflage is called chameleon or chameleon. But it can also be without any help. So also my children, God is with form, God is without form and God is beyond both form and formlessness. We have discussed this, but what does it mean? It means God, this idea that God is with form, God is also without form. Both are thoughts in the mind. So this is the highest a person can think. But when a person goes beyond the mind and that is then about God, he will experience something which cannot be described as with form or without form. It is something beyond indescribable. I hope with this explanation that some better understanding has come. What is it? Without consciousness, there is no waking state. But waking consciousness is not confined only to the waking state. Without consciousness, there is no dream state. But it is not confined alone to dream state. It is not confined even to the deep sleep state. It is, but without it, there can be no Sushupti. And at the same time, it is not confined. So all these three combined also, it is not adequate description. Sometimes it will be without these three. When the soul ascends to a state called Nirodha, beyond the mind, then there is nothing, no reality. So it cannot say that experience only I am. That is the experience. I hope this is what he wants to say. It is not to say that Turiyam is not Jagrat. Without Turiyam, Jagrat cannot be. Without Turiyam, dream cannot be. Without Turiyam, deep sleep cannot be. Without Turiyam, even to say whether it is consciousness or it is unconsciousness, to say that a mind is necessary, not only a mind is necessary, a mind endowed with the sharpest intellect, not only sharpest intellect, it must be fully awake with consciousness. Only then only it can say, yes, it is Vishwa, but it is one act. Dream is another act. Sleep is another act. Like an actor, he puts on different dresses. And he is Rama. This actor is Rama. Yes, he is Rama. He is also Krishna. He is also Duryodhana. He is also Ravanasura. He can be many other things. Do not say he is alone, this alone, that alone. No. He is, without him, nothing will be there. Pure Advaitam will be there without him. But with him, as long as there is a mind, the perception is done by the mind, there will be this limitation. And that is the point he wants to say. Turiyam is not unconsciousness. It is not pure consciousness. As long as we keep on experiencing waking, dream and dreamless state, so long we have to accept the background is Turiyam, pure consciousness. Further the illustration is given. And again I will remind you. Semi-darkness. Three people are going and they saw. One fellow thought he saw a snake. He was convinced. Another fellow, he was convinced it is a garland which was used in the temple in the morning and later on thrown out. Another person, he is sure it is a bent stick. All the three, because of past samskara, past remembrance, past experience, they are mistaking. But what is there really? Only the rope. But as soon as light is brought up, then the rope alone is seen. All the three pikalpa's imaginations will disappear. Then if someone asks, what did you mistake this one as a snake? Yes, at that time, without the rope, without the substratum, there cannot be any imagination right or wrong. Similarly, another man cannot say garland, another man cannot say a bent stick. All of them were able to experience. And that they were able to experience because of the pure consciousness only. Even though they were mistakenly experiencing. Whether it is right experience or wrong experience. Both require the background of consciousness. That is a marvelous fact which we all have to recognize it. Okay. Now, we have seen earlier. Now, another adrisham. It is unseen by any sense organ. Avyavaharyan, whatever cannot be seen. Seen means what? Not merely by the eyes, but what cannot be understood through any of the five sense organs. The eyes, drishya is only indicating etc. Therefore, you cannot do anything. That which about which you know nothing. And therefore, it is not possible to comprehend. To comprehend, first of all, the sense organs have to find out. Yes, there is something. Either there is a tree or a man or a stump of tree or a mountain or a river. Something must be there. If there is nothing to think about it and to deal with it, it is impossible. So, the mind can conceive only when the sense organs supply the information. And when the object is not available for the five sense organs, there cannot be any information about such an object. And therefore, it is alakshanam, un-inferable. You can't infer. This inference is you have to understand. Say for example, when you see smoke coming out from a top of the mountain. And you know mountain is never associated with smoke. But we have seen in the kitchen, smoke is always associated with fire. So, we imagine there must be a fire behind that mountain. And that fire is throwing out the smoke. Wherever there is smoke, there will be fire. Fire means heat. But the other way is wrong. Wherever there is fire, there would be smoke. That is not acceptable because you see fire means heat. So, your body becomes heated but smoke doesn't come out of your body. There are so many electronic goods which can give fire, heat, light, but no smoke will come out. So, only one fact is there. If there is smoke, there is a fire. But if there is a fire, you cannot say there is a smoke. How wonderfully these people have analyzed. So, what are we thinking? That you cannot infer. Inference means what? Somewhere earlier you have seen in the kitchen generally that is the stock example given. And mother is cooking. There is firewood and it has been lighted and smoke is coming out. So, invariably whenever mother starts fire, there is a smoke. Wherever you see smoke, there is a fire. So, now I see only smoke. Therefore, this invariable association, that relationship, through that you infer. You are seeing one thing but you are inferring something else. But first you must have experienced it somewhere. In the case of the Turiya, it is never experienced in a way of speaking. And therefore, you cannot describe it. Lakshana means characteristic. It is like this, it is like this, you cannot do it. And whatever cannot be described, what is not available for the sense organ? Ajantyam. It is impossible to think about it. To think means you have experienced or somebody experienced it. And that somebody told you. Then you can think about it. And therefore, even after hearing about it, what is it? That something indescribable, you cannot describe it to somebody else. That's why it is called Avyapadeshyam. Because whatever you cannot think, you cannot describe. Description always comes from thinking, from memory. And Eka Atma Pratyasaram. Essentially, if you want waking state, consciousness is necessary. If you want dream state, consciousness is necessary. What is that consciousness? I is the consciousness. I being present, I experience Jagra Tavasta. I being present, I experience dream state. I being present, I experience sleep state. That's why upon waking up, I say I had wonderful sleep. I was very happy. I did not know anything. But when we analyze, who was experiencing waking? Me. Who was experiencing dream? Me. Who was experiencing deep sleep? Me. I was in the waking state. I was in the dream state. I was in deep sleep state. Now I am again once more in the waking state. That one I which is consciousness, that is the invariable fact, unchanging fact. And that is Eka Atma Pratyasaram. The thought in the mind, I am, I am, I am. And that is Turiyam. Now what do we get out of all this? Prapancha Upashyamam. If you negate what you call the objective world, Sthula Prapancha, that is the waking state. What happens? The entire world disappears. Is it not? When we go into the dream state, the entire physical world has disappeared. What remains then is all our memories of our thoughts. Memories are the storing what we experienced earlier. In this life, in the other life, whatever it is. Then mind is very peaceful because it is not in the subjective world. Pure consciousness has not become the subjective world. Without pure consciousness there cannot be dream state. But dream state doesn't define your consciousness because now you are seeing so many things. And therefore Shantam. The mind becomes very very peaceful in the dream state when there are no dreams. Then Shivam. When we are in the deep sleep state, everything becomes Avyakta, unmanifest. A sealed form. Karana Prapancha. And therefore all bliss is called Anandamaya Kosha. And then Advaitam. In this deep sleep state again, there is no Dvaita. Even though it is there in a sealed form, but at this moment until it is broken, there is no second. That is why it is called Advaitam. And that is called Chaturthamanyante Saatma Sa Vignayaha. This is the best I can do. The Guru is telling to the disciple. Now I can't tell anything beyond this. Now you meditate upon this. This is what we have seen in our last class. Then we will continue. Shankara's commentary. Sanskrit Shankaracharya again going back to this 7th mantra beginning and says. Now the Turiya is being described in the form of denying the waking, the dream, the dreamless and that which is in between. That which is pure consciousness, that which is non-consciousness. All these are being denied. Why are they being denied? Because unless we deny the serpent, the snake, the garland and the bent stick, it is not possible. And how do we deny it? Not by simply saying I am seeing a snake, but this is not a snake. I am seeing this bent stick. It is not a bent stick. I am seeing this garland. It is not a garland. You can't say that because you can only say it when you start seeing a rope. And when do you start seeing the rope? Only when you deny this. And when is it possible to deny? Only when light is brought up, two things happen simultaneously. The denial that it is a snake, it is a bent stick, it is a garland. At the same time, it is only because we experience directly this is a rope. And it is for that purpose. These are being denied. But now because we are Jivas, then we have to have faith in Guru's words and we have to think. And it is possible. How is it possible? You say I alone have been experiencing the waking. I alone have been experiencing the dream. I alone have been again experiencing the deep sleep state. Who is experiencing? Only one being. I, I, I. And then let us remember that first fundamental principle of Vedanta, whatever I experience is not me and whatever characteristics are associated with the object that I am experiencing belong to that particular object. Nothing to do with me. So if you say I see a green flower, I see a rose flower. So the rosiness, a fragrance, a multi-petalledness, that colour, everything belongs to that particular object called rose. Since whatever I see is not me, I am not the rose. And then all the characteristics, it is soft, multi-petalled and beautiful fragrance. If the rose colour, all these characteristics which accurately describe that flower called rose, they belong to that rose object, not to me at all. That means what? If I am happy, if I am unhappy, is happiness, unhappiness or thoughts? Just to give the illustration. Suppose you are dreaming and somebody comes and then brings first class sweets and offers them. And then you feel that immediately you start eating and you get so much of joy. Now upon waking up, you say it is all my thought. Thoughts occur where? In the mind. So the thought that there is no sweet and I wish there is a sweet. And somebody brings, yes, there is a sweet has come through my loving friend and I am eating and I am very happy. All these belong to the mind. Remember, we have denied, I am not the subjective world, I am not the objective world, I am not the sleep world also. Therefore, to whom all these thoughts belong, I am happy, I am unhappy, I am hungry, I am not hungry, I am good, I am evil, this person is a thief, he robbed my possessions. All these are thoughts we experience very frequently in the dream state. But upon waking up, none of them bothers me. Why? Because I know they are mere thoughts, they are not realities. Apply the same thing with the waking state. These are all really thoughts in the mind. Antahkarana, bondage is of the mind, liberation is also of the mind. That is why when you go into deep sleep, there is neither bondage nor liberation. The thought itself will not be there. This is the reason why this particular description is given. Now the opponent raises a question, very thoughtful question. Suppose Turiyam you say, Sir, is not the Jagrat, is not the Swapna, is not the Sushupti, then the scriptures are useless. Because the scriptures, by denying, I am not the Turiyam, is not the waking state, Turiyam is not the dream state, Turiyam is not the sleep state. You are denying all the experiences that happen in these three states. And then where do you study the scriptures? Usually in the waking state. If Turiyam is not the waking state, who is going to talk about the Turiyam? Therefore Shastra Anathakyam, that is the complete uselessness of the scriptures will take place if you go on denying it. What is the answer? The answer is, Sir, you have not heard my words properly. No, what Shastra is telling is, not that, our mistake is, whichever state we are experiencing, we say, I am that state alone, not any other state. That is the mistake. If you are capable of saying, yes, I am also the waking state, use that word, add that word also. I am also the waking state, I am also the dream state, I am also the dreamless state. If you can add, then they are contradicting each other. But there is one thing they cannot contradict, this I, I, I, which is the experiencer, they cannot contradict. Find out what is that I. This is the real purpose of denying these things. But from the avaharika, transactional point of view, they are all there. But from the ultimate point of view, this pure consciousness is helping these three states manifest. But there will come a time when I, I, the pure consciousness withdraws from all these three states. Then they, I will not even remember, because remembrance is a function of the mind. And when I go beyond the mind, just as in deep sleep, you don't remember what you have eaten and who has bitten you, who you have robbed in your deep sleep state. So, where there is no mind, there is no memory, there is no thought. When there is no thought, the question of describing, pointing out, doesn't arise at all. That is the purpose is, denial of this is, do not be confined only to those states. Include all the three states. And that which includes all the three states, and at the same time, much and extends much beyond the three states. And that is yudhyam. And then only you will say, oh, there is a state which I have to experience, which is beyond these three states, is for the first time through this analysis. The possibility that there is a state beyond these three, these three states, jagrat, svapna, sushupti, dawns upon our mind and the desire comes. And that is what Sri Ramakrishna says, unless our attachment to the world becomes less, and how does the attachment to the world becomes less? Not by eating rasogollas, but by getting nice slaps. That is the only way. Then it makes us think, how can I escape these slaps? What is the slap? Birth is a slap, growth is a slap, youth is a slap, youth many times. I don't get what I want. That is the biggest slap. Then middle age, oh, so much of my youth is gone. I wish I retained that youth for some time. And dekhte dekhte, as you see, old age comes. dekhte dekhte, ayur nasyati pashyatam pratidinam yatikshayam yavanam pratyayanti gathah khalo jagat bhakshakah lakshmi toye taranga bhangachapala vidyutchalam yevanam This is our day to day experience. It is not high blown philosophical truth drilled into our mind. We are experiencing it and yet we are not awakening, understanding what we are experiencing. So, you just go on denying these things. Then what it means? It means it includes all these and it is much much more beyond this. Atyatishta dashangulam. The whole universe covers only just one inch of Bhagawan's creation. And what is beyond this jagat, that is the infinity. And that is what we get in the Purusha Sukta as well as Narayana Sukta. So, this na bahi prajnamiti vishwa pratishedaha. We have already discussed this one. Then again another objection comes that katham punah anta prajnatva adhir atmani gamya manana How again do such attributes as conscious of the subjective which are directly perceived to subsist in Atman become non-existent only by an act of negation. So, you are telling that turiyam is not jagrat. The moment you utter jagrat disappears in atrice. The moment you say swapna is turiyam is not swapna jagat and swapna disappears. Does it happen? No, no it doesn't happen. Then what is the point? The point is that to point out swapna, jagrat, swapna and sushupti alone are not the states. There is another state which is much much much beyond and far far superior. There the experiencer, experienced dichotomy will disappear where there is only pure ananda. It is for that purpose only this negation is being taken out. Still the opponent is not convinced. So, that's why Shankaracharya himself raised all these questions. Itara itara abhicharat asatyatvam. That is when you are in the dream state whatever you thought real in the waking state are denied. When you wake up whatever seemed to be absolutely real in the dream state have been denied. And in the deep sleep state there is no experience excepting I do not know anything. Agnana, avidya. Hence they are contradicting each other. What are they contradicting? The idea that they are real when they are being experienced. That idea is being contradicted. Then what is the conclusion? The conclusion is at the time of experiencing waking that seemed to be real. At the time of experiencing dream that seemed real. At the time of experiencing sleep that seemed real. But they are very limited experiences. You have to completely negate this dichotomy of the subject and the object. Now that is how Shankaracharya answered. This is the simplest way I can put it. Then the object raises another one. Sir, you are telling that it is the thorium, is consciousness which experiences the deep sleep. Yes, yes. It is without thorium, without consciousness. Who is going to experience and say I was sleeping? Who says that one? XYZ will not come in your place and sleep for you and disappear when you wake up. No, you yourself are telling I slept well and I was very happy. I did not know anything. And how can you remember what you did not experience? This is a very crucial point. You cannot remember what you have never experienced. And therefore to be able to say that I slept well, you must have experienced it. To be able to say I was very happy, you must have experienced it. To be able to say I did not know anything, you must have experienced it. What is this I did not know anything? This is a very important point. Umpteen number of times I brought it. How much conscious are you in deep sleep? I would say 100% you are conscious. Not 99%, but 100%. In fact, you can never be 99% conscious in any state. Then how come I don't remember? Yes, you are remembering, I don't remember. Why do I say that? You have not experienced any specific object. It is like witnessing hundreds of things are there in a room, but it is in pitch dark. And then you are asked to peep inside and see what you can see. What do you say? You say it is dark, I don't see anything. On that I experienced darkness. I experienced not knowing anything in that darkness. That is what is called I did not know anything. Don't say I did not experience sleep. It is a special experience where there is no object to experience. An object less experience is called deep sleep experience. How do you know? Because you yourself say I have experienced 10 hours. Yes, all the 10 hours. From the beginning to the end, all the time. Even one millisecond did you go out and somebody come? No, I was alone there. But there was no object for me to describe. Because it is as if in a pitch darkness covered by ajnana or avidya. So that is why it says Vijnato Vijnatehiparilopo Vidyate Navidyate Nahi Vijnato Vijnatehiparilopo Nahi Vidyate It is a marvelous statement from the Brihadaranyaka Upanishad, 4th chapter, 3rd section, 30th mantra. What does it say? Pure consciousness, the light of the pure consciousness is never absent either in the waking state or in the dream state or in the dreamless state. We have to understand. What is it? Imagine there are three rooms. Imagine there are three mirrors. Imagine all the three rooms are in pitch darkness. Imagine that the sunlight has come. And the sunlight is not directly falling into any one of these rooms. But the sunlight is falling upon the mirrors kept in each one of the states. And that mirror is recreating or reflecting. That is called pratibimba, reflection of the sun. And that reflection of the sun, because the sun is of the nature of light and heat, this reflection also is having a little bit of that light. And it is that light that is illumining all the objects that were not capable of being illumined earlier because of the absence of light. Now as soon as the sunlight has fallen, the reflection, the reflected light of the sun in the mirror, that is equivalent to chidabasa, is reflecting everything. So now this is also a wonderful illustration. So in the room number one, is it experiencing pure sunlight? No, reflected sunlight. Similarly, room number two, which is called dream. Similarly, room number three, which is called deep sleep. They are all illumined by the reflected consciousness all the time. But the sun, if it disappears, all the three reflections will simultaneously disappear. So even that reflected consciousness in the form of I am X is experiencing deep sleep state. Saying I slept well and I did not know anything and I was very happy. That experience was by the help of the reflected consciousness. But even when we are not cognizing that reflected consciousness, the sunlight is illumining all the three mirrors. And also getting reflected because without the sunlight, you can't see the mirror. In pitch darkness, if there is a mirror, you can't see it. That is what Shankaracharya's brilliant remark here, that nahi. Vijnathu means the pure consciousness. Vijnate, that reflected consciousness. Viparilopana vidyate, the reflected consciousness comes and goes. How does it come and go? When the mirror is removed. Suppose the mirror is kept upside down on its stomach, then even though there is sunlight, because of the lack of an instrument, the sunlight cannot produce reflection. Reflection requires a reflector and when that reflector is absent also, but the sunlight is never absent, it is all the time there only. Another brilliant example, one Swami has given. Now in this example, you are outside your room, your house and it is brilliant sun is there. And there also happens to be an angled mirror reflecting the sunlight. Now where is this reflected sunlight from the mirror falling? On the wall. Where is the direct sunlight falling? On the wall. Now two lights are falling, the reflected light as well as the original sunlight. Now that particular spot is being reflected brilliantly more than the other places. Imagine now that mirror has fallen down or somebody covered it with a black cloth. The wall is still being illumined by the original sun, but the reflected sunlight is appeared because of the absence practically of that mirror. Marvelous illustration. So whether we are in the waking state, there is a reflected consciousness. In the dream there is a reflected consciousness because antahkarna, remember. And there is a reflected consciousness in the deep sleep state. What is the mirror? Avidya is the mirror. That avidya becomes too deep in the waking and dream. But it is still reflecting chidavachit called chidavasa in the dream state also. But the original consciousness, it is there all the time. Therefore, the light of the original consciousness is never absent whether there is any reflector, mirror is there or not. That is the meaning of this. That means what? That means turiyam which is pure consciousness. Another name is brahman, shuddha, chaitanya. It is there whether there is waking, dream or dreamless. If they are there, it is getting reflected. If they are not there, it will never become absent because light never becomes absent. If you understand this one, you have understood. Therefore, because these three states, it is reflecting only, but it is only reflected light which is experiencer, not the original reflecting light. Therefore, it is adrusham, it ever remains because without mind. When you look at brahman with mind, it gets reflected. What the mind looks at is the reflection of the brahman. And in all the three states, there is that mind. What mind is there in the deep sleep? It is called bijavasta mind. What is called causal mind is there. Causal mind is reflecting a little just enough to say I did not know anything. I see darkness. And therefore, atayeva adrusham, so you cannot see it. Because if you cannot see it, that means no sense organ can experience it. Therefore, avyavaharyam, you cannot transact with it. Agrahyam, karmendri, etc. And therefore, it has no characteristics to describe. Therefore, you cannot point out. And therefore, it cannot be inferred. Therefore, it cannot be thought about. And therefore, it cannot be described. But it can be inferred. How? By through the experience. Waking state tells yes, there must be somebody to experience waking state. There must be somebody to experience a dream state. There must be somebody to experience the dream state. But that one whose power is getting reflected and eliminating these three states through reflected consciousness. And they are changing all the time. But the original pure consciousness is not changing. But it can never be described. And that is the one. It is the one pure consciousness, but reflected, which is experiencing waking, dream, painless state, etc. Therefore, what happens? Now we will skip over certain things because we have already discussed these things. If you have understood whatever we have discussed so far, then you see what is the greatness of this Sananth Mantra. That it can only be experienced directly. Not through the via the mind. How can we experience it directly? Only in the form of I am that. So, there are two types of experiences. One is objective type of experience. Another is subjective type of experience. What do I mean? When there is an object, it is one type of experience. There is a subject. There is an object. There is an instrument through which the object is grasped by the subject. Not one. So, first of all, existence of the object, then light, then the sense organs, then the mind, and then the buddhi to think about. So many instruments are necessary. Then we get that what is called pramayam. Some knowledge about it. This is one type of experience. And that is not what puriyam means. What is that other one? I am. Is it an experience? No. Is it not an experience? No. It is an experience. It is a self-experience. It is not obtained indirectly through an instrument. It is obtained directly by being that one. Not by being separate from it. Not a dualistic experience, but non-dualistic experience by being one with it. Words are very inadequate to describe this thing. And that is the meaning of the seventh mantra. And this is being expounded by Gaudapada now again through certain shlokas, karikas. Now, after hearing all this, the question that comes is what do I get out of it? And that is being described here. In it, that means when a person experiences that state of brahman, also called turiyam, also called fourth state. It is not really fourth state. It is the background of the three states, indicated as the changeless. It is changeless. And it is the Supreme Lord. When that Supreme Lord or simple words, God realization, what happens? There is a cessation of all miseries. There will be no birth and consequent fivefold changes that follow birth. So, there would be no dukkha. There would be no enemies. There would be no unattainable objects. There would be no objects which disappear from us. It is I am ananta, I am unborn, I am eternal and I am ananda swaroop. So, in that turiyam, indicated as changeless and supreme, what happens? There is a cessation of all miseries. And what is the nature? Again description. It is one without a second. Advaitam. And even though you happen to see, you see that one. How do you happen to see that one while seeing others? Take the same example. You are seeing a necklace. Oh, it is made out of gold. You see a bangle. It is made out of gold. You see a ring. It is made out of gold. Take all these three, put it in a furnace and melt them. Ring will disappear, bangle will disappear and necklace will disappear. But pure gold can never disappear because that which cannot disappear, that is called changelessness. That is called turiya. And it is effulgent because to see anything, an object, you require light. But to see light, light has two properties. It reveals itself. Swayam prakashaha and it also reveals whatever is nearby. Paraprakashaha. This Atman being self, this awareness, pure consciousness. You don't require another consciousness just as you don't require another light to reveal one light. And that is the nature of it. What is the essence of it? All dukkha. That means janma dukkha will not be there. Jara dukkha will not be there. And roga dukkha will not be there. Mrityu dukkha will not be there. Kshetru dukkha will not be there. Prapya dukkha will not be there. Aprapya dukkha will not be there. There will be no dukkha because everything is you and nothing can get away from you because you cannot get away from yourself. And that is the utility, prayojanam. And wise people understand it. So that is what this mantra is indicating. Through this 10th karika, remember earlier after the 6th mantra, 9 karikas were expounded. And then 7th mantra will come. And here again until 19th shloka, these karikas are expounding. So what is it? Realization of the turiyam, not as something else but as me. In other words, aham brahmasmi. That is what Sri Ramakrishna says. God realization is the goal of life. When I realize all dukkhas will come, miseries will come, tapatraya will come to an end and what more do you want? You will be always happy and there is nobody who can take it away. That is the meaning of it. I will stop here. May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti. Thank you.