View source for Dakshinamurti Stotram Part 10 on 30 January 2021

== Full Transcript(Not Corrected) ==
Im sharadam devim ramakrishnam jagad gurum pada padme tayo srithva pranamami muhur muhur
Om yo brahmanam yadati purvam yo vai vedams ca prahinoti tasmai
tamma devam atma buddhi prakasham mumukshu ruvaye sharanam aham prapadye
We are discussing the very first verse of the Dakshinamurthy Stotram
vishvam darpana drishyamana nagaritulyam nijantargatam
pasyan atmani mayaya bahiriva udbhutam yatha nidraya
yaksakshat kurute prabodha samaye svatmanameva advayam tasmai sri gurumurthaye
namaidam sri dakshinamurthaye
To him who by maya, who sees in himself the universe which is inside him
as if it were outside, just as in a dream
or like unto a city that is seen in a mirror
to him who apprehends on awakening his own self as the one without a second
to him of the form of the Guru, the blessed Dakshinamurthy
my salutations unto him
We have seen the purport of this universe comprises the very essence of every philosophy in this world
What is this? Accepting God, Ishwara, nothing else exists
The whole universe is nothing but God
Then what is this universe that we see?
This is also created like a reflection in a mirror or like a dream world we create in the dream
What is the point of these two examples?
The whole universe is within Bhagawan, Brahman
That is why there is a very beautiful song
Kali rudhare brahmando bhando prakandota jano keman
The whole universe is contained within Divine Mother
So we pray every day
Srishti sthiti vinashanam shakti bhute sanatani
The only point we need to understand here
is that not like water or milk or some other material is kept in a vessel
in which case the material is contained and that which contains both are separate
That is not the idea
The idea is from one viewpoint it is Purna Bhagwan which is called Nirguna Nirvisesha Brahman
From another point of view when there is a mind to perceive
then the same Brahman as if appears to be Saguna Brahma
So where is this Saguna Brahma?
Inside the Nirguna Brahma
And what is this Saguna Brahma?
This entire universe is called Saguna Brahma
Perhaps we have not caught on to this meaning earlier
It is like this
If there were to be an idea of the world
then there is duality
Where there is duality there will be dual experiences
Good and evil
Heat and cold
Peace and restlessness
etc. It is inevitable
But where there is a problem
there is also a solution to that problem
So these two completely together
that is called Saguna Brahma
Ishwara is the creator of the problem
is the maintainer of the problem
and the destroyer or solver of the problem
That is a viewpoint only
But in reality everything is nothing but Brahman
So what is the point we have to keep in mind?
Whenever we use this word inside and outside
it is totally meaningless
even in very ordinary sense of the term
Supposing we are here inside the room
and someone asks where are you?
Then we reply I am inside the room
Where is the room?
Outside of me
You step outside the room
Where is the room?
Inside of space
So which is inside then which is outside
So when we go outside the room is outside
When we are inside we are inside the room is outside
These are all very relative terms
So also here and there
I recall a beautiful Zen example
There was a Zen master
and he had a very what you call not so intelligent disciple
and both of them
the Guru and the disciple were living
on both sides of a river
and one afternoon
both of them came out for a walk
The disciple saw the Guru
and the river was quite big
perhaps he did not know how to swim
and then he shouted
but within hearing distance
So he shouted to the Guru
Revered Guruji
I wish to be there
meaning I would like to be with you
and immediately the Guru shouted back
You fool you are already there
What the disciple means there
is on the side of the Guru
and what the Guru means by there
on the side of the disciple
The world is one
but for the person here
something is there
for the person there
that is here
the person there
something is here
and at a distance that is called there
So these realities always are there
but where are they?
They are all within our mind only
We will explore this idea little more
but to recap
what we have discussed so far
we have been allotting
quite a considerable time
to analyze this
but once we understand this first verse
other verses are not really that tough
we can go very fast
So what did we discuss
giving the example of the mirror
as well as the dream
First we will take the example of the mirror
The mirror is what is called Adhishtanam
or the support, substratum
without mirror the city cannot be reflected at all
but the reflected object is superimposed in the sense
here is something very wonderful you have to understand
and I am reminding you because
we often fail to remember it
When we are looking at a cinema screen
we can recognize, cognize the screen
only before the projector starts functioning
Once the moment, the second
the projector starts projecting the film
then immediately you notice next time
the screen has disappeared
and when the projector stops
again the screen appears
So without the mirror
there cannot be any reflection outside
What does it mean?
It means mirror is the support of the reflections
any number of reflections
So that is what I said
Our mind which is pure
it is called the real Adhishtanam
but the mind itself is acting like a mirror
according to the Sankhya theory
You know Sankhya posits 25 padarthas
One is called Purusha, pure consciousness
the rest is all projected, Prakruti
Prakruti, Mahat, Ahankara
then Pancha, Tanmatra
then 5 external bhutas
5 sense organs
5 organs of action
5 pranas etc
What is the point?
The point is the mind, the buddhi
what we call Antahkarana
is the result of the combined
all the 5 Tanmatras
but all the Tanmatras are endowed
with the 3 qualities
Sattva, Rajas and Tamas
The Antahkarana, inner organ
Call it mind, call it buddhi
Ahankara, Chittam
It is the resultant of the
Satvikamsha only
That is why
again and again in the Upanishads
we get
Manasa eva idam aptavyam
This Atman has to be realised
only by the mind
but in other parts of the Upanishads
especially Taittiriya
says
yato vacho nivartante
aprapya manasaasaha
So are they contradicting each other?
No
An impure mind
cannot reflect the pure consciousness
but a purified mind
can only reflect
By nature, mind is very pure
How do we know?
Just look at a baby
Every baby
until we teach the fellow
how to cheat
how to be hypocrite
how to steal
he is very pure
he is very innocent
Why is he innocent?
Because the mind has not yet
been contaminated
made impure
by our teachings
of course as well as his or her
past samskaras
That's why children are so lovely
Do you know why we love children?
Because we unconsciously recollect
at one time
I was so pure
so innocent
without any guile
What Sri Ramakrishna used to call
Niranjana
guilelessness
and the whole universe is looked upon
as something very strange
There are no enemies
there are only nice things are there
until we grow up
either we bring up
our old samskaras
or it is also possible
most likely
the environment
the society
the parents
everybody teaches
money is the only goal of life
so by hook or crook
pass the exams
get a good job
and then find out
a beautiful girl
and establish samsara
and by chance
if any child has got some good samskaras
wants to join an ashrama
immediately
the acts will come
are we not in this world?
but they unconsciously
what they feel
I am making fun in the brackets
when we suffer
we are suffering so much
what right have you got
to escape
scot free
from the burning of this samsara
anyway
we all love children
babies
why?
the mind of the baby
has not yet learnt
to be impure
that's why
psychologists call a baby
what we call
living an authentic life
and psychologists
want to help us
how to live
an authentic life
great joy
can come
only to a person
who lives
an authentic life
what does this
phrase
authentic
really mean
very simple
when we feel sadness
we cry
when we feel happy
we laugh
a baby
when it laughs
it is the purest laughter
we can ever hear
why?
because there is no motive
there is no
what is called hypocrisy
there is no self-deception
he feels like laughing
and then he laughs
you can also get sometimes
on the YouTube
when Hare Krishna
singing is going on
I have witnessed it
2-3 times
I think I showed you also
a baby
was dancing
with closed eyes
when the elders
were singing
this Hare Ram
Hare Ram
Ram Ram
Hare Hare
it is such a beautiful sight
but you look at the adults
rascals
hypocrites
self-deceiving people
always with motive
their eyes are darting here and there
they can never dance together
when it is said
Shri Ram Krishna used to dance
as if
the whole beauty of the 3 worlds
have become embodied in him
and his very smile
captivates the whole world
in fact
I cannot refrain
by recollecting
Shri Ram Krishna said
I had the vision of many gods and goddesses
but I have never seen
such a beautiful vision
of Raja Rajeshwari
as if her very smile
is moving the entire 3 worlds
Shri Ram Krishna
used to smile like that
absolutely identified
with his own self
that's why
the perceptive Narendranath
gave him that beautiful title
Atmarama
when Shri Ram Krishna used to sing
he will be absorbed
when he is talking
he means what he says
that is why
often
while singing
or while listening to a song
or while talking
he used to go into deep Samadhi
because he means
every single syllable that
he is uttering
and then
I will also tell you
these are all very important things for us
Leela Dhyana
he said
once I went to watch
Girish Chandra Ghosh
drama
and he said
when he came
devotees must have asked him
I think they asked him
Sir, how did you enjoy the drama?
Shri Ram Krishna said
I did not see any actors or actresses
I see Chaitanya Mahaprabhu himself
I see Krishna and Gopis playing there
and the devotees must have been shocked
because
who were those Gopis?
the people who played the role of the Gopis
all what you call
people
who have been rejected by the society
as belonging to the lowest
category of human beings
immoral human beings
all the actors and actresses
here
just a side note
Girish Chandra Ghosh
rendered the greatest service
to these people
and his biography
clearly illustrates
the first thing is
he had genuine sympathy
empathy
with all those actors and actresses
specially
he had rescued
hundreds of actors
and especially actresses
who are labelled as patitas
fallen women
gave them self respect
brought out the inner potentiality
to act wonderfully well
and one of the examples is
you must excuse me for straying a little bit
Girish Chandra Ghosh had written
one of the most popular dramas
called Sri Chaitanya
and that created
a tremendous wave
and one of the actresses
who acted as Chaitanya Mahaprabhu
she was considered
not at all looked upon
as a respectable lady
but Sriram Krishna witnessed this
holy mother witnessed that
and Sriram Krishna saluted
Chaitanya Mahaprabhu
he said I see the divine
power coming
how she used to act
how did she act so authentically
she said
for months together
I meditated upon Sri Chaitanya
I became as if
by his grace one with him
and she captivated
the entire Bengal
so a funny thing happened there
once a group of
orthodox Vaishnavas
visited Girish Chandra Ghosh
thinking that the
author who could write such a
wonderful drama because they have
witnessed it they were moved emotionally
by it and then they came
to pay a visit but
Girish Chandra Ghosh was a great
dramatist and
one of the qualifications
for being a great dramatist
is to observe the
society and to
plumb into the depths of their character
then only he can depict
like Shakespeare or
Kalidasa so
then these people came and
Girish Chandra Ghosh knew
when they were all sitting there
with folded hands
thinking upon him he is the
greatest person he
ordered several bottles of
wine to be brought
and these people were shocked
they never could imagine
that their favorite
author whom they are adoring
by the greatest actor
like people in Karnataka
adore Rajkumar, people
in Andhra Pradesh adore
N.T.Rama Rao, A.N.Ageshwar Rao
etc. we are all
terrible followers of actors
and actresses
without thinking
if we also start imitating
them we will be also
inauthentic people
becoming actors and actresses
like them when we
cross the borderline
ignoring what is reality
and what is acting
that is what we learn there
anyway Sri Ram Krishna
appreciated this lady
and he gave her mukti
her life had been changed
by Sri Ram Krishna
but Girish Chandra Ghosh
gave them a very respectable
living, he gave them
honor in the society
and he used to be like a father
and the greatest
blessing he brought to
these actors and actresses
was that he brought Sri Ram
Krishna, made them
salute Sri Ram Krishna, touch
the feet of Sri Ram Krishna
several of them had become
monastic members
not really putting on
ochre cloth but
in action, in practice
so
Girish Chandra Ghosh
contribution to the
whole of Indian
culture as well as spirituality
is incalculable
I will come back to the subject
with only one remark
Girish Chandra Ghosh
offered himself totally
to whom
then Girish Chandra Ghosh asked
since I have surrendered
myself to you
shall I stop acting
shall I stop writing
Sri Ram Krishna, immediately
no, you will go on
doing it, everything as you
have been going on doing it
because you are awakening
the spiritual consciousness
of at least the
people who watch your movies
and after he came into
the orb of Sri Ram Krishna's
influence, the
tenor, the style
of Girish Chandra Ghosh's
writing, he introduced
wonderful spiritual subjects
and that's how he saw Sri Ram Krishna
could understand Chaitanya
Mahaprabhu in the light of Sri Ram
Krishna's life and he was
an extraordinarily intelligent
person and of course
my belief, devotee's belief
is when Girish
Chandra Ghosh had surrendered himself
who was writing the dramas
it was only Sri Ram Krishna
sitting inside the
heart of Girish Chandra Ghosh
who was writing these dramas
now why did I bring this subject
because of authenticity
Girish Chandra Ghosh
was an authentic person
he could not tolerate
what is called hypocrisy
Sri Ram Krishna could not tolerate
hypocrisy, one day
his favourite disciple Narendra
was singing, at that time
Narendra's family condition
was very harrowing
and Narendra was
thinking where to get a job
how to earn some money
but he was singing because Sri Ram
Krishna asked him and
the acts of Sri Ram Krishna
fell upon Narendranath
he said why do you sing, what
you don't feel, you just
sing something else
or you sing, oh lord
let me think of you
one hour in the morning
one hour in the evening
you don't go on singing
oh lord let me think of you
24 hours a day
Sri Ram Krishna practiced it
whatever he did
he did it with 100%
so that is where a baby
is not a saint
but so long as he is not grown up
he lives an authentic life
what is an authentic life
according to psychologist
if you are happy
be happy
if you are unhappy, express it
don't become
when you are happy, hearing somebody's
downfall, go on putting
a woe be gone face
oh I am so sorry
I should not have heard this news
and when
some person is
really sad
or depressed, then
oh I am very unhappy
you want to be happy, you express
happy feelings, do not be
a hypocrite, of course
even though I am saying it
if you go on, after this class
go on expressing when somebody
died, I am so happy
somebody is very happy
I am so sad seeing you
so happy, then you will be
a great monk, nobody will
ever see you, they will make you
forced monk, anyway
isolate you, so authentic
life is what is needed
and a Guru represents
such an authentic life
this is what we are talking about
this
dream example
this mirror example
a mind is pure
and that is why
it is capable of reflecting
that pure consciousness
and that's why it is called
Chidabhasa
pure consciousness is useless
if there is no mirror called mind
and mind is completely
inert without pure consciousness
so we are talking here
about the mirror alone
is the substratum
whatever is reflected in it
is within it
another point, just now I mentioned
idea, inside and outside
with regard to God
is not like a vessel and something
in it, container, contained, no
it is God himself
appears to be the world
and I will come to that point
also, so
why does he appear, because
our mind is in the state of
duality, what is
the duality, I am an individual
and there are so many other
individuals, with this duality
the same Nirguna
Brahma appears as
Saguna Brahma, so keep
this in mind, Saguna Brahma means
Ishwara and then
this entire universe
and myself, this is the triangle
and this triangle
has been so beautifully
explained, I will perhaps
come to that point later on
in the Saguna
Brahma appears in three
ways, beautifully forming
a triangle, this is called
Adhyatmika
Adhibhautika
and Adhidaivika
when a person has right knowledge
he reconciles these three
they are not three
different angles but
one complete circle
with that the realization
will be complete, so let us
come back to the recapitulation
mirror is the substratum
everything is the
reflected, then
second, whatever happens through
in the reflections
nothing really touches
the reflector, if there is rain
the mirror doesn't get wet
if there is fire
the mirror doesn't get burnt, this is called
Sangha and
Asanga, mirror is
Asanga, everything else is
Sangha, we are all
like that, third is
whatever is reflected
you see at night
when there is no light there would be
no reflection, even though
the mirror will be there
exactly in the same way
so this is what in Vedanta we call
whatever is changing
whatever is
in the control of time, space
and causation is called Mithya
and that which never changes
is called Satya
so in this for example sake
the mirror is the truth
and everything else is Mithya
or appearance
not non-existence
so how does it work?
as soon as the dreamer
wakes up, then you will see
it is awakened
I am one
I created the world containing
three separate objects
me as the witness
me as the participant
and the entire world like that
then fourth point is
the reflected objects are
myriad, how many?
hundreds, thousands, millions
but how many mirrors?
only one, how many minds?
only one, how many thoughts?
the entire universe
then the
fifth point is
that there may be so much impurity
in the reflections, in the world
in the thoughts
but the mind which reflects
is never impure
it only appears to be impure
how do we know?
Advaita Vedanta is a profound philosophy
even intellectually
to understand
it requires tremendous power of
perception and deep thinking
see, if mind is not
pure by nature, it will
never become pure, by sadhana
you can never make it pure
because it only appears
to be, you know, you sprinkle
some dirty water on the mirror
now did the mirror
become dirty? absolutely
no, how do you know?
you take a pail of water
a piece of cloth, dip it in the
water with the wet cloth
you always do it to your
specks, you always do it
when you are wearing the specks
and you clean it
nothing happens to the
glass but it
can appear to be dirty
similarly you can clean the mirror
the mind can be
in fact it is pure only
that is what Patanjali Rishi
says so beautifully
chitta vritti nirodaha
what is yoga? it is
cleaning the mirror which is
called chitta, when the mirror is
pure then who is standing
in front of it or near it
it is Purusha and the Purusha
is pure consciousness and the
Purusha looks at the clean
mirror and he sees a
clean reflection and then he knows
oh I was thinking I was
xyz because of the impurity
but now I
know I am that pure consciousness
tada drashtu
svarupe avasthanam
once Purusha recognizes
this is my true nature
all the other things are changing
natures he becomes free
at that moment that is how
yoga liberates a person
ok this is what being said
the reflected things
can be impure
ashuddha but
that which reflects is pure
that's why it is said
I am nitya
I am shuddha
I am mukta
I am buddha these three words
reflect my true nature
and then what is
after all the whole thing is
that is that invisible
chaitanyam
that pure consciousness
without which the mind can never
function without which we
cannot even understand whether the mind
is pure or impure
supposing you are unconscious
we know you are a pure person or impure person
only when
you objectify your mind
and who is the subject
when you are objectifying the mind
it is the pure mind
but pure mind itself is objectifying
itself but with the help of
the pure consciousness
says oh my mind
is thinking so many impure thoughts
I must get rid of them
I was a worldly person
now I must become a
sadhaka by sadhana
by spiritual practice
I must become a pure person
so who am I
really I am not even the mirror
I am the observer of the mirror
I am the witness of the mirror
I am witness of the dream
that is I am the
pure consciousness
I am brahman called by whatever name
I am brahman I am atman
I am pure consciousness
nitya shuddha buddha mukta hosi
these are all words
created by the mind
in fact nobody can describe
whatever it is
now same points we will
talk about with regard to the
dream
this waking world is compared to dream world
see what happens
when a person
wakes up from the dream world
he lands himself as it were
in the waking world
then he looks back and says
what I was thinking
that world I was experiencing
that was the waking world
remember always
a dream world
is a real world
not a dream world while we are
experiencing it
only when we come out of it
look back in the past
oh that was a dream
that was unreal
but our problem starts here
as soon as we land in the waking state
then this becomes
a real world in comparison
to which that earlier
world became a dream world
but what can make
this present waking world
a dream world
similar stage must be
achieved that means when we wake up
from this what we call
waking world then only
looking back oh I was
thinking that was real
but that is also
exactly like a dream
and these are the special points
Gaudapada brings in the
Mandukya Upanishad in his Karikas
that's why
this is the greatest scripture in the
whole world which book
Mandukya Karikas
there he says this is the
highest philosophy there is
no bound person
there is no sadhaka
there is no sadhana
there is no mukti
there is no paramaarthata
this is the highest truth
and this highest truth
which he is declaring
is only declared
in the mind by the purest mind
because this declaration also
is not possible
when a man truly realizes God
but within the
orbit of the mind
this is the highest statement
anybody can make
and it is very practical
which we will discuss during our talk
so this waking world
is also a dream world
but the witnessing
pure consciousness is
compared to the waker
if we see this relationship
between the waker and the dream world
then we can derive
those same five points
we have been deriving giving the
example of the mirror
the dream world
is in the waker
as soon as he wakes up
where is it? it is inside me
I was sleeping
in my mind, I created
this in my mind
inside my mind
the dream world is
superimposed upon the waker
second, the waker
nothing happens to him
he is the same waker
supposing you have a dream
that somebody has
poured dirty water
or some terrible
dust storm has come
it has covered you up in your dream
upon waking up what do you find yourself?
nothing happens
so the waker is the real
real means non-changing
the dream world is mithya
means mere appearance
means comes and goes
and the waker is one
in your dream how many objects do you see?
billions of objects
just as in the waking state
how many people have dreamt?
only you
the one
and the waker
supposing somebody
has presented you or you won
a lottery ticket for a billion
rupees or billion
dollars I would say or billion pounds
because since it is
an imagination why only stop
with one million so a billion
pounds is much more value
in rupees you won
and you are so happy
of course I will advise you not to dream
such a dream because you may have
a real heart attack
when you dream like that
so imagine something which will not produce
heart attack in you
oh you wake up will you check up your
bank account whether a billion
pounds have been added to your account
because if such a thing
happens the first thing is
the Modi government will fall upon you
for taxes and other things
it is not possible
so the waker is one
the dream is many fold
the pure mind is one
everything that is reflected
this whole universe is many
how many nobody can count
innumerable and that is why
a little bit of
astronomy is very
eye opening so we are
thinking all of us are you know
100% egotism I am so
great and
like me how many
people are there in Alsur
how many Alsurs are there in Bangalore
how many Bangalores are there in Karnataka
how many states are there in India
how many such countries
are there in the world
how many such worlds are there in our galaxy
which consists of billions
and billions of stars
and if you take the
astronomers map
there are billions and
billions and billions of
countless galaxies
of which our galaxy
is the tiniest galaxy
now where is your
where is your place
can you pinpoint where you are
on this map of the
astronomical cosmos
it is impossible
so we should never have
any type of egotism
what is the point here
the waker is one
and the universe that he imagines
is it is
innumerable unlimited
is a beautiful story
I will share because we will enjoy it
you know
in our Hindu Puranas
Brahma is considered
the creator
so who is the boss of Brahma
Vishnu because Brahma has come out of
the navel of Vishnu
so one day Brahma
for some reason
he wanted to have a one to one talk
so he went to Vaikuntha
and there also
they have updated modernized
entire office Vishnu's
office there was a secretary
sitting there so Brahma went
and stood and then she asked
what can I do for you sir
and he said I feel angry
annoyed I want to see
Vishnu immediately
she smiled very sweetly
gave him a number card
when your turn comes
you will be able to see
until please take your seat
Brahma was shocked
what do you mean by others
and then she pressed a button
and immediately curtain parted
there were billions of Brahmas
sitting in the next room
all with these numbered cards
when your turn comes
Vishnu will call you
with that Brahma's pride had become shattered
and he bowed down
and he returned
we say Ananta Koti
Brahmanda
this how many
it is impossible for any
human being to count
what are we talking
these are all as like a dream
you can dream of Ananta Koti
Brahmanda but you
the waker who is dreaming
is only one
but who is that
waker when you truly
wake up then it is
nothing but that pure
Chaitanya reflecting
in the mirror of the
pure mirror of the mind
and that mirror somehow
is affected by Rajas
here also beautiful analogy
I am going to give it to you
the mind also
is consisting of 3 Gunas
it is influenced by 3 Gunas
Sattva, Rajas and Tamas
the Sattvic part of the mind
is the one which
projects
which reflects that
power of thinking
that is the
Chidavasa
then the Rajasic dominated part of the
mind is which develops
I am the
experiencer, I am the
subject, I am the
Drashta, I am the
Drig and everything I am
seeing is made up of
the third part of the
Guna which is called Tamoguna
when the mind is
endowed with Tamoguna
it becomes the world
when the mind is endowed with Rajoguna
it becomes what we call
universal Ahankara
when the same mind is endowed with
pure Sattvaguna then that
Ishwara that means pure
consciousness completely
aware of the Rajoguna and Tamoguna
effects that is why
ultimately the division
Sthula, Sukshma, Karana
Sharira, Sthula gross
gross body, subtle body
causal body, correspondingly
gross world, subtle
world and causal world
all combined together
and the master of the Maya
is called Ishwara
Shuddha Chaitanya
so now what is happening
when we are dreaming, the unreal
dream would appear real because
I have identified with an unreal
body in the dream
this is most important
psychological point
please do not go to sleep
and be completely awakened
and listen to that
so if I am dreaming
then why do I become
mesmerized by my own dream
after all I am the master
that is because my Sir
when you have created myriad bodies
in your dream, what is the power
that makes you dream
I project my last lecture
Nidra Shakti
as an individual Maya
is called Nidra Shakti
Nidra Shakti like Maya Shakti
has got two powers
concealing power
and projecting power
Avarana Shakti and
Ikshepa Shakti
so first of all I forget that
I am the one waker
that is called the covering part of it
next I project
myriads of bodies
in this world and
I create one particular body
looking exactly like
me and then I identify
only with that
particular body this is
me
that means I divide in dream
itself myself into two
I this body and
everything else and this is because
that is called the projecting
power I forget
I am the one waker
and I identify myself
that is called the projecting
power Ikshepa Shakti
I exactly like the waking
state I am same age
and sometimes of course you can
dream childhood dreams also
it is possible I just wanted
to tell you share with you
many years after I joined I became
a monk one night I dreamt
that I was going to my old school
with a bag of
school books but the peculiar
thing was I was a sanyasi
I was having ochre cloths
but I was having
this bag of school books and I
was going to attend this
inconceivable power of
maya I cannot forget
my present status
even in my dream so
this is what happens whenever you
dream of a experience
which you experience say
50 years back or 20 years back
you are mixing
the present
with the past you are not identifying
solely with the present
or solely with the past
you are completely mixing them
this is the projection
that the maya creates
whose maya? by my own
maya that is called Nidra Shakti
so what is the point
we are coming here discussing
that I create the entire
world I create many bodies
I create a particular body
looking like me and I
identify only with that
particular body and then I
go on experiencing the dream world
but as I said
three things are created in the
dream the witness I
the participant I
and everything that is
experience so we have to be
aware what remembers
the experience
not the participant
always keep this
precious point in mind
our memory is
associated with the witness
not with the
participant the participant
experiences
when the participant
changes one experience
into second experience
he will not know what the past
experience was because
this is what the Kshanikavadis
say every moment
consciousness is changing
so I am looking at you
I am immersed only looking at you
next moment I see something
else but there is
a witness I saw both
one object first
next second object
that is possible only for the
waker so put yourself this
question I am experiencing
I am also witnessing
between these two
who is the one who remembers
and who is the one who
completely forgets and
simply merely participates
changing every second of the
time so I
identify myself with one
particular body and just like
waking state go on reacting
with the everything my
imagination has created
with the aid of both
samskaras as well as
the waking state
experiences
but there is a witness
upon coming into the waking state
he remembers I had this
experience this is another proof
it is the waker who remembers
because with the destruction
of the dream world
the dream I also died
now who is remaining remembering
it only the
Sakshi I, waker
I, ok so
the dream world which is in me
appears
as though it is outside while I am dreaming
I see just
everything the whole world
as outside but do I see anything
inside yes what do I
see inside I am happy
I am unhappy
I hope this will happen
I was disappointed
this did not happen all the
thoughts are within me
but all the
objects are outside
both these we experience
but when we wake up
the waker looks back and say
where was the world as if
outside now you
recollect where was the dream world
within my mind
not outside at all
when I went to Belur Mutt last night
in my dream where was I
Belur Mutt where was the
temple outside where was Ram Krishna
outside
in fact one day I had a dream
very long dream so I thought
you know and then
I did not go to Sri Ram Krishna to bow
down and then I was feeling
guilty what will Sri Ram Krishna
think of me
I came to Belur Mutt I neglected
to go and pay my respects to him
he must be pretty angry
with me I said
at least let him be angry
with me at least he will be thinking
of me all this time I am
praying he doesn't pay any attention
to me at least now
that he is very angry he will be
paying attention to me I consoled
myself with that thought yes
so upon waking up where was
the Belur Mutt temple where was Belur
Mutt where was my thought
everything within the mind
of the waker exactly
same thing we have to imagine
when we wake up
from this dream called
waking state then we
look back and say all those
three states are
nothing but pure experiences
of my mind
because if they are good
experiences
Satvikamsha will be prevailing
if it is mixed it is Rajoguna
if it is painful it is endowed with
Tamoguna but
this is only I am telling because
really speaking when we wake up
we will not experience anything
actually but
once Swami Turiyanandaji was asked
does a Jeevan Mukta dream
then he put a counter question
does a Jeevan Mukta eat
have you seen a Jeevan Mukta eating
he said yes I have seen Ram Krishna
eating I have seen you also
eating then if he
can if he can yield
why can't he have a dream
why can't he have a
Sushupti state also
he will have then
he said but there are two differences
are there one difference is
a Jeevan Mukta can he
dream of what
is called impure world
unclean world
if at all he dreams he will dream
only of what God
Goddesses God only
divine things second
more important he said
a Jeevan Mukta is
a constant witness
to all these three changing
states that means what
he is sleeping
but at the same time
he is completely aware that I am
sleeping that means he identified
himself with the witness aspect
not with the participant
not the sleeper
but the witness of the sleeper
ok so this is
one point we have to understand
thus this unreal
world appears real and
the inside world appears as outside
because of that Nidra Shakti
and that Nidra Shakti
has got these two points
what is the point first of all
it covers my real nature
and secondly it projects
me as somebody else
the waker is projected as
as a dreamer
why because just as
in the waking state in the
dream state it will not be completely
one and the same
I go to Australia
I go to UK I go to America
in an instant and come back
which I can never do
in my waking state
so I the pure consciousness
is really the
Adhistanam, I am the
support, I am the substratum
I am Shuddha Chaitanyam
I am the pure, I am Asangi
I am never attached
and I am one
I am not many, these are the
points we have to learn
from both these examples
the witnesser of the mirror
and the reflection
the witnesser of the dream
and dream experiences
they cannot contaminate
that one, the most important
idea is I am pure
I am pure consciousness
without consciousness
there would be no world
worldly experience and I can
never become impure
the final point we have to understand
is I am one
that is why Brahma Sathyam
Jagat Sathyam
Jivaha Sathyam
when? upon realization
so there are some more points
we will discuss these points in our
next class
Om Jananim
Sharadam Devim
Ramakrishnam
Jagat Gurum
Pahad Apadmetayu
Sritva Pranamami
Mohur Mohu
May Sri Ramakrishna
Holy Mother and Swami
Kananda bless us all
Nithyanandeshwara Samaarambhaam

[[Category:Dakshinamurti Stotram]]