View source for Dakshinamurti Stotram Part 24 on 20 March 2021

== Full Transcript(Not Corrected) ==
OM JANANIM SHARDAM DEVIM RAMAKRISHNAM JAGADGURUM
PADAPADMETAYOH SRIDHVA PRANAMAMI MUHURMUHU
OM YO BRAHMANAM VIDADHATI PURVAM
YO VAI VEDAMS CHA PRAHINOTI TASMAI
TAMHA DEVAM ATMA BUDDHI PRAKASHAM
MUMUKSHU RUVAI SHARANAMAHAM PRAPADYE
We have been studying the sixth verse in the Dakshina Moti Stotram.
This is first of all a specific answer to the school of philosophy which says
we have come out of void and we live in void and we go back to void. This void word in Sanskrit is
called shoonya and it gives the idea of non-existence and the sixth verse is a complete refutation.
To destroy that idea nothing can come out of nothingness. Something cannot come out of nothing.
Something can come only out of something. So that is being so beautifully explained
and besides that this the answering, refuting a shoonyavadi's school of philosophy,
shoonyavadi's debate is not the main purpose. Nobody in this world as I mentioned studied
that integral part of human experience and this is a most wonderful experience.
The deep state of the deep sleep called Sushupti and a lot of lessons we have to learn
and of all the lessons I am pure consciousness can be understood easily, much more easily
through the study of this third state Sushupti and how we can learn that lesson
we are going to study right now.
We know our experience sometime there are eclipses. This eclipse of the sun, eclipse of the moon
and that analogy is being taken by Shankaracharya to prove that even though our mind or our ahankara
seems to be subsiding in deep sleep just as another planet cannot cover neither the sun nor the moon
but appears to be dimming only for a short time. Just like that the deep sleep state appears to be
devoid of consciousness or awareness but in reality it is a state of more consciousness
than absence of consciousness. How come? Because each one of us go into that sleep. What happens?
We are not aware of the body, we are not aware of the mind but we are aware there is neither the
body nor the mind. How are we aware? We say I have no object to experience both in the waking
as well as the dream state we experience myriads of things. I see something, I smell something,
I smell, I taste, I touch something and this absence of an object is very obvious in the
deep sleep state but it doesn't mean absence of the object to experience doesn't mean absence of
the experiencer. So both the cognition that there is an object and also there is no object both can
be only experienced because of the presence of pure consciousness. Without pure consciousness
it is not possible to separate, to distinguish this is waking, this is dream and this is
deep sleep. Even to distinguish we need some consciousness. That is the important point
illustrated here. Just like the chayagraha called Rahu, it seems to cover both the sun and the moon
at different times but mayasamachadanat because of the power of maya. The power of maya means
there are two powers of maya or avidya. One is called projecting power, vikshepa shakti,
another is called covering shakti, avarana shakti. To illustrate supposing you have a table,
on the table there is a book and on that book you spread a big piece of cloth completely covering
the book. Now when you look at it or anyone looks at it all that the person sees is that there is a
cloth and imagine that cloth is pure black cloth. What do I see? A black cloth. Here it is not
appearing as something else but it is merely covering the book. This is called avarana shakti.
That is what happens in the deep sleep state that there is a cloud like, like this because of
eclipse, a shadow falls and it stands in front of consciousness because of which the consciousness
experiences as it were, oh there is nothing for me to see. Another example, I see darkness,
it means I do not have the knowledge of any object. Really speaking there is no darkness,
there is no light. I don't see light, we don't see light, neither we see darkness.
When we cannot see any object we call it darkness and when we can get knowledge of something we call
it is light. Simple fact. Light is necessary, darkness is necessary but we cannot experience
either light or darkness unless there is an object there. In deep sleep body, mind are suppressed
therefore no object to experience is possible but I am there saying I do not have any experience,
there is no object therefore I know nothing. This is the experience of all of us upon waking up.
I slept well that means I am in a deep sleep state and I did not know anything because there is no
object. I am there but no object to experience. So I say I have not experienced anything therefore
I do not know anything. I do not know means I have not experienced but the person says
Sukham aham aswapsham, I have slept so happily. How do we know happily? Because one definition
of happiness is absence of time. When time is absent then space also becomes absent. Time and
space they go together. You cannot separate these two. Intellectually you can but in fact you cannot.
If you think of time you have to think of some place. If you think of some place you will have
to think of some time. If one is absent both become absent. If one is present both are present.
So therefore the absence of time and space is called happiness. I was very happy because
there is neither happiness nor unhappiness and it gives me so much of rest. Very interesting fact
if you are experiencing Dukkha, unhappiness then your BP rises so many changes take place in your
body and mind and that can severely affect one's health. Even extremely good news there are people
who came to know that they won a million pounds in lottery ticket and had a heart attack and there
are people when they hear they lost their jobs or their spouse has left them or their children
have died then also the people will get shocked sometimes they die also. Sukha also can affect
and does affect our mind. Dukkha also can affect our mind but that state where there is no effect
at all. Why? Because of the absence of both Sukha as well as Dukkha and why there is no Sukha Dukkha
because there is no mind there is no body. These are the two sources of happiness as well as
unhappiness. Therefore I was very happy. I did not know how much time had passed. In fact time is
absent during deep sleep. In deep sleep you don't count time. In waking state yes you can. In dream
state yes you can count time but this is the peculiarity of deep sleep we cannot count time
because if you count time you are not in deep sleep and if you are in deep sleep you cannot
count time at all and absence of this consciousness awareness of time and space is equivalent to what
we call bliss. We do not use the word happiness but we use the word bliss. Bliss is neither having
Sukha nor Dukkha but beyond both and that gives rest to body to mind as well as the manifestation
of consciousness through the reflection in the mirror called mind. But what happens?
Karana means the body and mind all the sense organs are completely withdrawn that means absent
but one thing is there Sanmatraha. What is Sat? Aham Asmi. I am. I am. I am. That is there but then
when that state is over when we in a person who wakes up what does he say? Sushupta Puman Praak
only upon waking up. Praak means in the past. I slept well. Aswapsam. I slept very well.
Nakinchit Avedisham. I do not know anything. I was not aware of anything. When Prabodha Samayi
when he wakes up. Yah Pratyabhignayate. He recognizes I am such and such a person because of
the body because of the surroundings because of the memory the person recognizes I am so and so
but during deep sleep he never says I am so and so because there is no mind no body. Another thing
also to whom is he going to tell? It's very interesting. If a person is alone he need not
use the word I. The word the usage of the word I is possible only when there is a second person
otherwise it is completely useless. When a person is totally alone throughout his life that word I
is completely meaningless. To whom is he going to I? You tell. I is the word to separate himself
from something else. So that I is totally useless and absence of that I in the real sense of the
term. What is that I? I am the body. I am the mind. Absence of that sense of I brings the greatest
relief in the whole world. Upon waking up Prabodha Samayi. Yah Pratyabhignayate. He recognizes himself
as what? I am so and so. I am XYZ. I am an Indian. I am a Hindu. I am a husband. I am a wife etc. etc.
I salute that Dakshinamurthy who is manifesting in the form of my own Guru. Now what is the
relationship between in the three lines and this fourth line? Everybody wakes up. Does he need a
Guru? Yes a person needs a Guru. We are not talking about waking up from the ordinary deep sleep. Here
deep sleep means Maya. Once a person wakes up from Maya he cognizes oh I because of the body-mind
consciousness was thinking I was so and so but when a person really wakes up from this long sleep
because of the influence of Maya then he says I am the pure Atman.
I am that Purusha. I am the all-pervading Paramatma who is beyond all the darkness of ignorance
and there is no other way for that realization excepting giving up all these attachments
and that waking up, final waking up, waking up to the real nature that Aham Brahmasmi
is not possible for any ignorant person. A bound person cannot free another bound person.
Only a liberated person can liberate another bound person. Not possible for two bound people
to liberate each other is not possible at all. There is a beautiful story. There was a king.
He employed a pundit to explain to him scriptures and the scriptures tell him that if a person
is completely liberated only he can liberate the other person. So the king was under the illusion
that the pundit was a liberated person. So he asked him just now you sir you explained to me
that a liberated person can liberate others. I am bound. You are a liberated person. So you
liberate me because you are explaining so beautifully. So I believe you are liberated.
But of course the pundit understood that if I am liberated then only I can free this man.
But he knew in his heart of hearts he was as bound, more bound than the king. So he just
kept his head low and the king got angry. You are refusing to liberate me. By tomorrow if you
don't liberate me then I am going to behead you. So the pundit went home. Very sadly he stopped
eating food. He had a daughter and then the daughter loved her father and she noticed he
was not eating food. Asked the reason and the father explained to her and the daughter said
for dad you eat nicely, sleep well. I will answer the king's question. Next morning the pundit came
with his daughter and he told to the king my daughter will answer your question. So what is
your question? The daughter asked the king and the king said one liberated person can liberate
other bound persons. Now why is not your father is not refusing to liberate me? Then the daughter
said I will give you an answer but first you have to do what I ask you to do. He said yes. The king
was a little bit sincere also said first of all you ask your servants to bind both you as well as
my father to two separate pillars strongly bind them very tightly nicely and of course the king
was puzzled. He didn't understand what the daughter was driving at. So he asked his servants and they
of course bound both the king as well as the pundit and then now this young lady asked the king
oh king now ask my father to liberate you and the king looked asking how can he liberate me
because he is also bound like me and the daughter said sir even though he is teaching scriptures
really he is only a pundit. He has not realized God. He is not free so he cannot just as this
my father who is bound cannot liberate you from your bondage so he cannot liberate you for the
simple fact that he is himself is not liberated. Now the king understood the pundit was not refusing
but he was incapable of doing it and he was trying to convey it but the king would not understand it.
This is the condition of many of our devotees when they come across either their gurus or their
swamis or other things oh by your grace many things happen. They give credit to me of which
I am completely innocent. I said if I am getting muffat some credit okay if you are happy I am also
happy for that. So what I am trying to convey is that only one liberated person can liberate help
other persons to get liberated and that person who can help us liberate is called the guru
and here is something very important fact. The question naturally comes is every guru a
liberated person? Of course it is very few people are liberated but then they will not be able to
liberate anybody else. Is it a fact? No it's not a fact because if the student or the sishya is in
right earnest then he can take the help of even a non-liberated guru considering him as Brahma,
Vishnu, Maheshwara and through the grace of God flowing through the medium of that non-liberated
guru can liberate the disciple. Examples? Sri Ramakrishna's life is an example. Was Bhairavi
Brahmani a realized soul? Absolutely no but she helped Sri Ramakrishna realize become perfect
both in the tantric as well as the Vaishnava sadhanas. Was Totapuri completely liberated
person? In a way of speaking yes but in a way of speaking not really. He had the experience but then
he could not reconcile it with his what we call waking state experience. A person who experiences
Nirvikalpa Samadhi comes back from that state to the normal state he is called a Jeevan Mukta.
A Jeevan Mukta's invariable condition is he will see only Brahman everywhere and we do not see
such an instance in the life of Totapuri. That lacuna, that lack was very much visible. Of course
we take the source the great Sri Ramakrishna the great master as written by Swami Saradanandaji
and we plenty of examples were there. One example was that once the Totapuri was in a high mode
lecturing mode. He was waxing eloquent everything is Brahman. When a servant came to collect fire
from the Dhuni and he got so angry that he was about to beat him with his tongs chimta, long
chimta. Then Sri Ramakrishna fell on the ground and started laughing uproariously. Totapuri couldn't
understand. Then he asked why are you laughing? He said I am seeing
I am seeing the extent of your Brahma Gnana. Just now you are saying everything is Brahman
and now you saw the servant he is not Brahman. You saw the fire it is very sacred and he came to take
what did he come to take? He has come if he is Brahman has come to take Brahman if you are a
Brahma Gnani but you didn't see that you saw the fire is sacred the servant is unworthy and
especially you should not take it for enjoying a bit of smoke but you failed you are telling
everything is Brahman you failed to see Brahman and then Totapuri and not only that you became
very angry and not only you became angry you did not you were not aware that you became angry.
So all these things what does it prove? That there is some Rahu grishta divakari hindu sadrusham
maya sama achyadhanat. There is some cloud is there that cloud from your head has to be removed
because Sri Ramakrishna did not say I am adding it so that's why he had to stay for 11 months
suffer from severe stomach ache and then even then he could not understand this body belongs to God
the divine mother it doesn't belong to us the mind doesn't belong to us nothing in this world
belong to us and so if if mind belongs to mother then that bondage belongs to whom? To divine
mother sadhana belongs to whom? To the divine mother as well as liberation belongs to whom?
To the divine mother but he went to commit suicide. Why should a Jeevan Mukta commit suicide?
A person who thinks I am not the body how can he commit suicide? It is impossible. Only a person
who thinks I am the body he can say it is coming as an obstruction to me and I want to give it up.
What is there for you to give up? If you are everything the infinite can never think I want
to give up some part of me I don't like and I want to give up. Is it ever possible? It's impossible
but that is the power of maya and that last bit of ajnana was removed. Now we can ask that
$64,000 question who is the real guru of whom? Was Totapuri the guru of Shri Ram Krishna
or was Shri Ram Krishna the guru of Totapuri? So what are we talking about? That only by the grace
of God flowing through the medium of our guru that Ishwara that Paramatma is called Dakshinamurthy
and our own guru is none other than a bit of that Dakshinamurthy. Bit means that jnanam is flowing
that knowledge is flowing through that guru so without the grace of that guru it is impossible
to progress but that grace is there and it awakens us finally and like Arjuna we can all
categorically declare nashto mohaha smriti labdha tvat prasadat maya achyuta that is the most
important part of that shloka tvat prasada by your grace alone and look at it. Totapuri he swam
back to Dakshineshwar from Bellur mud side and then he became illumined. What is the illumination?
Previously he could enter into deep state of meditation and feel I am Brahman but now
he knows whether I close my eyes or I open my eyes everything is nothing but pure Brahman.
Brahma satyam jagat satyam jeevo brahmaiva naaparaha sarvam brahmaiva naaparaha
that is the final realization and happily he went to the temple bowed down to the mother
that is an important bit for us bowed down bowing down can a Naira Brahman bow down to
in what is called the divine mother yes when there is no mind then there is divine mother
or Parameshwara, Ishwara, Parvatma, Jivatma no distinction but if there is a body mind
even a Jivanmukta has to bow down how do we know this is a wonderful discussion even a Jivanmukta
requires food even a Jivanmukta requires also rest even a Jivanmukta can also have dreams
even a Jivanmukta can have disease what is called this inability to cognize this fact
brings tremendous amount of pain in our minds even Shri Ram Krishna he was suffering from hunger
he was suffering from this excruciating pain was he suffering or wasn't it was he not suffering
and there were the devotees were divided into three categories at that time
that was what Swami Shardanaji was telling why am I bringing all these illustrations
because to understand this Dakshinamurthy Stotram we have to take the light of the life and teachings
of Shri Ram Krishna when Shri Ram Krishna was suffering from the serious sickness of this
throat cancer then the devotees did not understand him they had three divided opinions
one opinion was Ram Krishna is pretending to be sick for some mysterious reason of which we have
no knowledge as soon as that mission is accomplished he will be normal second opinion is that this is
all the real but for some reason it is he could not cure himself etc some people did not believe
that he could suffer at all it is all maya there is no mission and there is no ignorance
and he just pretending to suffering rather it is an illusion so there is no need for us to do
anything but only a few disciples especially monastic disciples of Shri Ram Krishna they
recognized if there is a body it was not Ram Krishna the soul that is suffering it was the
that physical body in through which Shri Ram Krishna or Paramatma is manifesting as an avatar
it is that body that became sick ill and it is the nature of the body whether it is Rama's body
Krishna's body my body mosquito body ant's body donkey's body dog's body any body body will be
a body only so it has to go if Shri Ram Krishna's body could become old was it you young was it was
was it like small child adolescent or youth middle age no middle age for Shri Ram Krishna
so we have to have that keen intellect to separate Shri Ram Krishna at the realization
and Shri Ram Krishna's body as well as the mind it will have some effect and that is
most natural thing to the world that's why Swami Vivekananda cognized it and he said the master
will not be with us for a long time he had taken the sins of many people and he is suffering and
before he passes away let us take full advantage of serving him and getting whatever we want to
get from him before he kicks the bucket and they devoted themselves with ever more devotion
to serve him with the pranipatena pariprasnena sevaya tremendous seva was done by some of the
both monastic as well as lay devotees of Shri Ram Krishna now what are we talking about that the it
is natural for the body to have the highest realization is even for a Jeevan Mukta to see
Brahman to see God everywhere again and again this is what is emphasized in the Bhagavad Gita also
and Dakshinamurti Stotram is nothing but Bhagavad Gita and Bhagavad Gita is nothing but the essence
of all the Upanishads so Vidya Vinaya Sampanne Brahmane Gavi Hastini Shunichaiva Swapakecha
Pandithaha Samadarshinaha Jeevan Mukta becomes a Samadarshi equal sighted what equal sighted
he sees everything as one supreme reality completely indivisible undivided and that
is called Akhanda Akara and that is called everything is Brahman not only I am Brahman
everything else is also Brahman there is nothing in fact which is not Brahman and that realization
can come only through the grace of Guru and the grace of Guru and the grace of God is not at all
separate this is by the way of introduction that we have discussed at certain points now we are
going to discuss the implications of the study of the deep sleep
withdrawing all the functions of the senses he who enters into a state of deep sleep and remains
there as pure existence alone veiled in maya like the sun or the moon temporarily being eclipsed
but who on waking up remembers to have slept and that waking up is possible only by the grace of
God and we are not talking about normal waking up we are talking about waking up from the covering
of the maya maya samachadana not in our day-to-day waking up and that final waking up
so to that divine guru in the form of my own guru that to that Dakshinamurthy is my
frustrations as i mentioned in my last class this is a refutation of the Shunyavadi
the Shunyavadi relies heavily upon the deep sleep state to substantiate his contention
that Shunya void is the only reality in order to refute the Shunyavada Shankaracharya devotes this
one particular verse the sixth verse to the all-important analysis of sleep in Vedanta
analysis of sleep in comparison with the other two states of experience what are the other two
states the waking as well as the dream plays a pivotal role in understanding the true nature of
Atman the Atman which is the existence absolute is covered by the maya like even the sun or the
moon is covered by the Rahu during the eclipse here this Purusha the man he has withdrawn all
the senses that means he has gone beyond the body beyond the mind now here is something the Purusha
has withdrawn actually you cannot dream dream has to pull you you cannot have deep sleep sleep has
to come to you you have absolutely no control over either dream or the sleep but what can i do
i can prepare myself for the dream or sleep to overcome me and that preparation is called sadhana
and that sadhana i can do simple example if you are sleeping whole day and at your usual time
at 11 o'clock or 12 o'clock you want to go to sleep that is not going to happen because you
have not prepared yourself properly work hard let your body be tired let mind also be somewhat tired
and then at the end of all your duties then you lie down and you say i am tired i would like to
get rest and then you just relax don't struggle then sleep will come so here also like this
existence absolute is covered it is not really covered as if it is covered the Rahu does it
really cover the sun and the moon not only that i explained in my last class even to know that
there is a shadow can you see a shadow in deep darkness it is only when there is light then
shadow can be there and only when there is light that you look back and say there is a shadow
it is not correct word to say look back if the sun is behind you your shadow will be in front of you
the sun is in front of you the shadow will be behind you but without the light not possible
to have to cognize the shadow so for producing the shadow light is necessary for cognizing the
shadow light is necessary so also the sun cannot be covered at all but it appears temporarily to
be covered in a particular place for a certain type of people where the that covering is directly
obstructing the vision of the people below people far away they can see the full sun where there is
no shadow even like that this maya it cannot cover the atman it is produced by the atman
agnana is heavily is dependent upon gnana without gnana there can be no agnana what is the proof
deep sleep is the proof in deep sleep you have neither gnana nor agnana whether there is a snake
you don't have gnana whether there is no snake you have no gnana so even to have agnana
there must be a gnana that is why agnana depends upon gnana like shadow depends upon the light
so this atman cannot be covered appears to be covered this is a most wonderful uh siddhanta
the doctrine of advaita vedanta and we do not get that in the dualistic systems their maya is real
world is real this birth and death is real everything is real i am not interpreting this
one in the light of dualistic vedanta both madhva mata or ramanuja mata i am only purely illustrating
it from the viewpoint of advaita vedanta so this purusha has withdrawn means he became prepared
he entered into the deep sleep state and he wakes up and then remembers the past and says i slept
all this while i did not do anything but one thing i knew i was very happy now it's very
interesting statement because when a person says i was very happy was he talking about the past or
present he was only talking about the past as soon as he wakes up he cannot issue that statement i am
happy for that because the nature of the waking as well as dream states is it's a mixture a
combination of both happiness and unhappiness and you cannot have one without the other deep sleep
is the only state where you can have you can go beyond both all dualities there is no cold or heat
richness or poorness learnedness or illiterateness everything is one indivisible whole that is the
great lesson for all of us to learn let us go back into the dream state we have a dream state
but we never bother to investigate it properly let alone the deep sleep state we don't even
investigate what is the nature of the dream state what is the nature of the waking state but through
the dream state we can infer what is the nature of the waking state what do we mean mean in dream
state so long as we are dreaming something remember we don't call it dream state we call it
waking state and it is as real as the waking state not one iota less and this fact we forget
only upon waking up we understand it was all my imagination and the most important fact is
i divided myself into both the subject and the object and the witness in the dream state might
it not be that it is the same case with the waking state too so dream state according to advaita
vedanta is most useful state for illustrating and in the mandukya karika goudapada deals with it
thoroughly and he says the whole waking state is full of so what is called hetu and phala these
are technical words i don't know why he uses simple words karana and karya so you you eat a sweet
that is the karana and you become happy you eat something bitter that is karana and then you
become unhappy that is the phala karya karana and karya he gave the name hetu and phala hetu means
cause phala means effect he could have used the familiar words could have been easy many people
are so much befogged by this usage of these words like that another word peculiar word goudapada
uses in mandukya karika is dharma as well usually we understand dharma the conduct of a righteous
person but here goudapada uses that word jiva in the instead of using jiva sarve dharmaha he uses
the word dharmaha if we are not very sure we can mistake that word as for ordinary thing and
mistake his entire meaning of the karikas anyway just as an example we have to study the dream
state and we can learn the lesson the waking state is equally unreal but when we come to the dreams
dreamless deep sleep state the dvandva completely disappears it is unlike the waking unlike the
dream state in dream state we have both sukha dukkha in the deep sleep state there is neither
sukha nor dukkha neither there is nobody else beyond besides me there is no world because there
is no body if there is no body there is no mind if there is no body mind the most peculiar state
in the whole world and as i mentioned every living creature goes through it for a short or longer
period of time and that is a false statement which i just now uttered because in deep sleep state
there is no measurement of time at all but i'm using it from the waking point of view
i slept five hours six hours are always it is like that there is no difference between dream
and waking states same is the case with the sleep state in our opinion sleep is there only to
reinforce jagra dhavasta what does it mean when we wake up from the deep sleep state and then we say
i am in the waking state is it possible to imagine nobody has any deep sleep state and then he says
this is a waking state suppose there is no darkness can you ever describe what is light
if you have never experienced night can you understand what is day if you have never seen
what is dukkha do you know what is called sukha it is an impossibility think about it therefore
any conclusion that we may reach about the reality or purpose of life by disregarding
the sushupti state will are likely to be very wrong therefore it is very necessary to understand
this deep sleep thoroughly god bhagavan parameshwara has created sleep as a model for us
to understand our own swaroopa this is a most important statement i repeat it bhagavan has
created deep sleep as a model for us to understand our own swaroopa what is the model sir will you
please explain well you see in the deep sleep i am not the body i don't know anything about
the possession if there is absence of body consciousness then everything that belongs
husband wife house property or job or victory and defeat and these games cinemas everything
will disappear with the disappearance of the body and in deep sleep there is no body in deep sleep
there is no mind also this is the most marvelous analysis we have to understand shankara's analogy
as if the sun is covered as if pure consciousness is covered as if man forgets that he the pure
light of the pure consciousness but that word as if is a most relevant word it's important to note
that maya cannot does not cover the atman entirely it covers only the chit or the happiness ananda
swaroopa only exhibits i am that is the only experience we seem to have in the deep sleep
state how do we reinforce it or refute it because if i was not there during the deep sleep who slept
did you come and sleep i went to bed and you came and slept and you departed then i woke up will i
have any memory of deep sleep in fact what do i say i slept well what do i say i got plenty of rest
what do i say i was very happy so maya cannot does not cover the atman it only covers you know atman
is characterized by sat and chit and ananda of these three aspects this in deep sleep avidya
or maya covers only the chit portion a little bit and ananda portion a little bit it cannot
cover completely and why it cannot cover because the sat and chit and ananda are not three separate
things two can take leave shake hands and say bye bye until we meet again that is not possible
where there is sat there will be the other two the all the three are three aspects of the same
reality but then they are mostly suppressed very partially they are there how is it first i am
going to tell you in simple language i slept that means i am there sat state of me is there and then
what do i say that i was very happy i had a happy experience and so i remember that how did i know
that i was happy i was aware that i was happy during that state a little bit of that chit part
is there then i was very happy ananda sukham that i experienced it how did not is it complete
ananda no because complete ananda can be experienced only with complete chit and complete
ananda and chit goes along with complete sat that is only for a realized soul for paramatma
for ishwara and not for ordinary persons but some aspects of it are experienced during the
deep sleep and why some aspects are experienced because of the absence of body and the mind so
what is the lesson today we have to learn deep sleep has to impart us very many lessons but one
of the important lessons is the less the identity with the body the more will be our real nature
manifests the less we identify with our mind the more our real swaroopa will come out and this
happens automatically in the deep sleep that's why many people call it poor man's samadhi and
some people even defend it as real samadhi because so long as we are there we are neither bound
nor sadhakas nor people who got released but we do not take it swami vikaranda illustrated it
beautifully he said what is the difference answering the question what is the difference
between deep sleep and samadhi and swamiji had given a categorical categorically very clear
reply when a fool goes into sleep he wakes up as a fool but when the same fool goes into samadhi
he wakes up a completely enlightened person he knows i am brahman so whatever it is a great
revelation comes to us in deep sleep what is it that i exist without body mind that means i am
separate from body mind and because i exist without the connection with body and mind i experience
only awareness of myself as i am i am and that gives me the greatest well-being the greatest
sukham aham aswapsam continuously for several hours this calculation is from the waking point
of view i get so much of happiness after all that is what we want i want to be i want to know that
i am a very happy person there are so many lessons to be learned which we will continue tomorrow
onwards may sri ram krishna holy mother and swami vivekananda bless us all with bhakti

[[Category:Dakshinamurti Stotram]]