View source for Mandukya Karika Lecture 055 on 15 June 2022

== Full Transcript(Not Corrected) ==
Om Jananim Sharadam Devim Ramakrishnam Jagadgurum
Pada Padme Tayo Sritvah Pranamami Mohur Moho
Om Bhadram Kanne Bhishrunaya Madhevaha Bhadram Pashye Maksha Bhirya Jatra
Sthirai Rangai Stushtu Agam Sastanu Bhe Vyase Madhevai Tanyatayu
Swasthina Indru Vrithashravaha Swasthina Poosha Vishwa Vedaha
Swasthina Starksho Aristanimi Swasthino Brihaspatir Dadhatu
Om Shanti Shanti Shanti Hare 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 seen the seventh mantra, which at last describes the true nature of the Turiyam.
And it goes like this.
nántah prajñam na bahe prajñam na ubhayatah prajñam na prajñānaghanam na prajñam na aprajñam adrśyam avyavahāryam agrāhyam alakṣaṇam acintyam avyapadeśyam
ekātma-pratyaya-sāraṁ prapañca-upaśamaṁ śāntaṁ śivaṁ advaitam
caturtham manyante sa ātmā savigneyah
That is the ātmā, another name for Brahman, another name for Turiyam.
ātmāvā are drashtavyah
ātmā, O maitreya, should be realized.
How?
śrotavyah, mantavyah, nididhyāsitavyah
First, repeatedly, it should be heard with the greatest shraddha from a teacher who is a realized soul or at least a person advanced in spiritual life.
Then go on like a bulldog, go on thinking only about that everything is pure consciousness, Brahman is everything.
And if everything is Brahman, if Brahman is everything, there is nobody, nothing which is excluded from Brahman.
I am also within that everybody, everything, so I am also Brahman.
That not only I, everything is Brahman.
If everything is Brahman, really there cannot be any advaitam because there cannot be a billion eyes.
Everything is me.
That means there is only one me or even this is limited in linguistic expression, everything is Brahman.
Only Brahman exists.
It is a commandment because every Upanishad is a commandment.
Why? Because tapatrayas will get demolished, will get destroyed only when we know that we are not the source of any of the limitations.
The body is the source of limitation, the mind is the source of limitation and the world is the source of limitation.
So that is what is called tapatraya.
So one can be free so long as there is a body, bodily problems are inevitable.
So long as there is a mind, mental problems are inevitable.
So long as there is a world, worldly problems are inevitable.
In this world there are also invisible higher beings who guide, protect and enforce the laws of life
and if we neglect them they are punishing not with a sense of revenge but for the sake of correcting us
just as we go on training animals, dogs, dolphins, buffaloes, horses etc.
So in this seventh mantra this marvelous truth which has been in a sutra form given in the second mantra
that is I am Atma Brahma, this Atman is Brahman and this seventh mantra is leading to that.
Now what is the description? Really there is no description.
So first denial of four states because all that every human being that is every ignorant human being can only go through four states.
Of these four states three last quite longer but one state lasts only for a very very short time.
What are those states which last longer time?
Jagrat Avastha, Swapna Avastha, Sushupti Avastha but in between waking and dreaming,
in between dreaming and waking we have to pass through a short what is called we are aware of both states
a little bit of the past state, a little bit of the present state until we come out but that lasts very short time.
So we are not the waking state that is to say the Turiyam is not the waking state,
Turiyam is not the dream state, Turiyam is not the sleeping state,
Turiyam is not the Vishwa state neither it is the Taijasa state nor is it the Pragna state
nor is it that short lasting in between two states vaguely aware of two states for a short few moments neither that one.
So four denials of four states.
So is it something separate from these states?
No, they are not separate because if Turiyam is absent then that Brahman, pure consciousness, Atman can never illumine.
In fact everything is Brahman, world is Brahman, body is Brahman, mind is Brahman.
There cannot be something separate from Brahman, there cannot be Brahman and something called Maya, something called Mithya, cannot be.
But we are identified with these limitations when I am in the waking state I am limited to the body,
when I am identified with the body, when I am in the dream state I am identified with the dream state,
when I am in the sleeping state I am identified with the sleeping state.
What happens when I am in one of these particular three states?
In one of these three states we do not know about the other two states so they are severely limited and each one destroys the other,
that is the reality of the other.
Whenever and for how so long we are in a particular state, that state alone is 100% real.
Therefore our action, reaction, our imagination, our desires, everything is related to that reality.
As soon as this state changes then we identify with that particular state.
So also with the waking, dream, dreamless state and with that ubhayataha state also however it is there.
So the idea can come that Turiyam is not Vishwam, Turiyam is not Swapna or Taiyasa,
Turiyam is not Prajna because if you exclude Turiya these three states they will not stand.
We will not even know whether we are Vishwa, Taiyasa or Prajna if we are not conscious.
What is meant is, do not say Turiyam is waking state, Turiyam is dream state, Turiyam is sleeping state.
Don't say that.
You say Turiyam also includes waking state, Turiyam also includes the dream state, Turiyam also includes the deep sleep state.
That means it comprises all the three and at the same time it is far beyond the three
because anything is limited is finite and that which includes all the finite things is called infinite, ananta.
And that ananta cannot be compared to anta because even infinite number of antas cannot make something ananta
because it is a concept, it is beyond time, beyond space.
So why can't we put everything together and say this is Brahman because it is a thought in our mind
and our thought definitely clearly knows that when I am in the waking I deny swapna and nidra.
When I am in the dream state I deny waking and sleep.
When I am in the sleeping state I deny both the waking as well as the dream state.
Do I know that I am sleeping?
Yes, the sleeper knows that I am in the sleeping state but the nature of that sleeping state is I do not know anything.
So these three states are there.
Without Turiyam they cannot exist but Turiyam does not end only with these three.
It is all these three and it is unchanging and it is much more.
That's why I gave the example like an actor.
Three different dresses, three different types of actions, activities according to the particular role.
But he knows I was Rama, I was Krishna, I was Uddhuryodhana, I was Ramana, everything he knows.
So one particular role does not exhaust neither does it limit the real person.
So a real person can assume these dresses.
He can be also without any dress and without any address.
That means he is beyond time, he is beyond space.
And then denial of these four states gives.
Do you mean to say that if Turiyam is not Vishwa, Taizasa or Prajna
that means he is one simple unitative consciousness, unitary consciousness?
No, that is also.
What does it mean?
It means is the one who experiences all these three states continuously not even that one.
Do you mean to say that he is unconsciousness?
No, he is not unconscious.
Six denials are given, four denials of four states and answers to two questions
that arise as a result of four denials if we understand it.
Then seven negations will come there now.
Seven negations are there.
If Turiyam is not Vishwa, Taizasa or Prajna then whatever we experience is only these three states.
Of course that in-between state also you have to understand but I am not bringing it up.
Then is it existing?
Yes, it is existing.
Then why can't I experience?
Because Adrushyam, unseen by any sense organ.
If it is seen by sense organ it will be Vishwa.
If it is seen or understood by the mind it will be Swapna.
If it is in the causal state it will be sleeper.
No, it is Adrushyam and you cannot have any transactions with something that is unseen.
You cannot buy, you cannot sell, you cannot bargain with anything that is unseen.
Therefore it is Avyavaharyam.
That means transactions cannot be done.
And Agrahyam.
Such a thing even the mind cannot comprehend.
Incomprehensible by the mind.
Alakshanam.
Therefore to be comprehended, to be experienced something must have some characteristics.
Since it is incomprehensible, that which is beyond five sense organs as well as the mind,
it is, you have to say, Alakshanam.
Lakshana means characteristic.
Alakshanam means no characteristic because if you cannot, only when you see,
this is a green tree, this is a big mountain, this is a very sweet sweet,
this is a very bitter herb, this is a mosquito,
you have to give some Lakshanas, characteristics, descriptions.
But because nobody has seen it, nobody can see it.
Nobody can think about it, nobody has thought about it.
Then the question that comes is, if I cannot think about it, then all my thoughts are wrong?
No.
To think that it is unthinkable, it is something that is unthinkable,
now slowly progress and one day you will reach that one.
So, what we call Alakshanam, Achyantyam, unthinkable.
Therefore, Avyapadesyam, you cannot point out,
look, that is a green tree, that is a ferocious dog,
that is a tallest mountain in the world.
You cannot point out.
That is called Vyapadesyam.
Vyapadesyam means that which can be pointed and say that, that, that.
Therefore, Ekatma Pratyesaram.
So, if all these six negations are understood, then the doubt will come,
such a thing doesn't exist.
No, it is the very substratum, foundation, platform,
of which these four states, waking, dream, dreamless,
and in between those, for a flash of a second,
those two states, Ubhayataha, are experienced.
That is what is called Ekatma Pratyesaram.
It is proved by that, I was the waker, I was the dreamer, I was the sleeper.
Nobody will say, I was the waker, then a second person came and dreamt for me,
a third person came and slept for me,
because if somebody else dreamt, you cannot say, I was dreaming.
Your very recognition that I had a dream and I have seen some things in that dream,
you recollect those things seen in the dream,
clearly indicates that it was your dream, you are the dreamer, you have experienced it.
And when Nidra comes, sleep comes, then you say, I did not know anything.
You are saying, I did not know anything.
You are saying, I was full of bliss.
And you are saying, I did not know anything of the either waking state or dream state.
But still I am bound only, that point will come.
Now naturally, after hearing these 13 negative terms,
then what do I get?
Is any result to be obtained by these four types of, what is called 13 types of denials?
Yes, what is the result of identifying, realising that I am that Duryodhana?
First, Prapanca Upashama, that this Prapanca.
What is the Prapanca?
Jagrad Avastha is part of the Prapanca.
Swapna Prapanca is part of the Prapanca.
And Sushupti Avastha is part of the Prapanca.
Prapanca is nothing, not anything else, but waking, dream and sleep.
If you eliminate these three, what remains is pure Brahman,
without any experience, excepting self-experience.
This is what happens.
So what do I get?
Because sufferings come in the waking state,
sufferings come in the dream state,
sufferings come in the sleep state.
How do sufferings come in the sleep state?
Very, very simple.
You are sleeping deeply and several mosquitoes are having gala time.
That is the trouble.
So you can be diseased.
You can have a lot of these COVIDs and mosquito bites,
because several diseases can come.
Or a tiger is sitting somewhere in the solitary place
or a wicked fellow is coming about to kill you.
Any number of things can happen.
Just because you don't know, doesn't mean you are free from troubles.
And of course, other people are also...
you are also giving so-called happiness, perhaps, for the other people.
But if you are a sound sleeper, it is not very pleasant for other people.
So what is the result?
Four results.
Prapancha Upashamam.
The entire waking world, it becomes negated.
So all the troubles associated will be negated.
Say, another example.
Suppose there is a toothache.
Remove the tooth.
Then we will be permanently free from the toothache.
So there is a stomach ache.
Temporarily, there is a solution.
What is the permanent solution?
Remove the stomach.
Headache.
What is the permanent solution?
Remove the head permanently.
That is what Vedanta proposes to do.
Not physical killing or harming,
but through cognition, through knowledge.
I am not the body, I am not the mind, etc.
So Prapancha means the troubles that come.
But don't think only trouble.
Both Sukha and Dukkha from the waking state,
Sukha and Dukkha from the dream state,
Sukha and Dukkha from the deep sleep state also,
they will be totally eliminated
because the limitations, limiting adjuncts, body, mind,
it is these two that undergo these three states
or completely you detach yourself as Turiyam
and you will be free completely.
Not only that, it is Shantam.
Shantam means your mind will be totally...
there will be no mind.
So you are not having a mind.
You are not doing anything with the mind
because you don't have the mind
and that is the time when the whole mind,
so to say, these are all descriptions of the mind,
but we are applying them to the Turiyam.
Shantam.
Shantam because it is absolutely a peace
that passes all understanding.
Then what is the next benefit?
Shivam.
Shivam means Ananda Swaroopam,
Brahmananda Swaroopam,
Sachidananda Swaroopam.
So Turiyam, call it Turiyam, call it Brahman,
call it Atman, it doesn't matter.
It is Prapancha Upashamam, Shantam, Shivam.
Brahmananda Swaroopam.
And what is the fourth one?
Advaitam.
As soon as you realise, you understand,
the thought will not come,
there is a second besides me,
call it Prapancha, call it Maya,
call it Vidya, it doesn't matter.
And that is what wise people call the fourth one.
Not the fourth one,
but separated from these three,
unlike these three,
that is called the fourth one
for the sake of clarity, understanding,
this word Chaturtham is used.
And what is that Chaturtham?
Saatma.
That indescribable, denied by thirteen things
and affirmed by four wonderful results,
that is called Atma,
that is called Turiyam,
that is called Brahman,
Savigneyaha.
That Atman should be realised.
As what?
I see here is Brahman
and I prostrate before Brahman,
I see Brahman, no,
I am Brahman,
that is called Vignana.
That Brahman exists,
I understand, I have faith,
I am struggling,
as if it is something different from me,
that is called Gneyam,
knowledge.
Here, Vignayam,
Visesha Upena Gneyaha.
What is that Visesha?
That there is no difference,
Aham Brahmasmi,
Tattvamasi,
teaching is there.
So Turiya,
not that which is conscious of the internal world,
not that which is conscious of the external world,
nor that which is conscious of both,
nor that which is a mass of all sentiency,
nor that which is simple consciousness,
nor that which is insentient.
In simple words,
it is indescribable,
there is something,
but it is indescribable,
because it is you.
So this is what we discussed,
I only repeated it,
so that we can understand further shlokas.
Now, Gaudapada is explaining,
because remember,
until the sixth mantra,
the Upanishad continues.
The first mantra is telling,
everything is Omkara,
Nama.
The second mantra was telling,
that everything is Brahman.
The third is describing the Jagrat Avastha,
waking state.
The fourth mantra is describing the Swapna Avastha,
the dream world.
And the fifth is describing the deep sleep state,
as an individual.
And the sixth mantra is describing
the same Ishwara in His cosmic aspect.
After that, we have seen nine karikas explaining.
What is the essence?
The essence is that there is no
Vishwa, Taijasa or Prajna difference.
The difference is because of our ignorance.
Actually, all the three are equal manifestations
of pure consciousness
as limited sparks of consciousness.
That's all.
And then he continues this seventh mantra.
And then he again comes back.
He gives us eight more verses,
karikas, explaining this mantra.
So, last we have seen,
four benefits are there.
What are the four benefits?
Prapanchopashamam, Shantam, Shivam, Advaitam.
Now, he is putting that idea in this
first verse of this seventh mantra
as an explanation.
But if you have to count,
you have to say verse number 10.
If you count, the past sixth mantra
ended with nine karikas, nine shlokas.
And seventh mantra, after that,
started the tenth mantra.
Or you can say there are eight mantras
he is going to talk about.
Sorry, nine.
From 10 to 18.
Nine shlokas are there.
The first one also we have seen.
So, what is the benefit of knowing
that I am Brahman, I am Turiyam, I am Atma.
In it, in the Turiya,
indicated, that Turiya is indicated
as the changeless, first characteristic,
Supreme Lord, second characteristic.
By realizing that I am that changeless,
I am that Supreme Lord,
then all miseries come to a complete standstill.
Because just as when we wake up from the dream,
all the dream problems will disappear.
When we go to dream state,
all the Jagrat Prapanca problems will dissolve.
When we enter into Swapna Avastha,
all the problems, both waking and dream,
also will become completely destroyed.
But still, it is also loaded with problems.
Why?
Because it is called Karana Prapanca.
That means, like a seed,
the waking and the dream possibilities are there.
That is why, after a short rest,
again we are thrown into that cauldron
of waking and dream,
and we suffer every time,
maybe the same type of difficulty.
Here is something we have to understand,
a marvellous idea.
Whatever be the form of happiness or unhappiness,
suppose you eat a sweet,
it gives you happiness.
Suppose it is a cool breeze,
it gives you happiness.
Suppose it is a fragrant smell,
it gives you happiness.
Suppose you hear beautiful music,
it gives you happiness.
Suppose you hear something very nice
or see something very nice,
it gives you happiness.
So how do you distinguish
between the happiness of the sweetness,
happiness of the music,
happiness of the good temperature,
happiness of the fragrant smell, etc.?
The only thing,
I am happy, I am happy, I am happy, I am happy.
Similarly, dukkha also,
whatever be the source,
I am unhappy, I am unhappy, I am unhappy.
Only these two,
that's why they are called judgemental values.
And these are present
both in the waking state,
dream state,
and also the dreamless state.
How is it present?
Just now I told you
that you have to wake up,
that future,
the prognosis,
you are going to get up
and you are going again
to face all the devils.
One.
Second,
that even while you are asleep,
you may be blissful,
but a tiger may be also blissful
sitting by your side.
Therefore,
nidra also is beset
with so many problems.
Or,
a thief may enter into your house
and rob everything.
Or,
somebody may put fire to your house.
Anything can happen.
Good also can happen.
Evil also can happen.
That is why
it is not free,
though temporarily,
because there is no dvaita.
Dvaita means waking and dream.
And these are absent in deep sleep.
And therefore,
it seems to give us
advaita anubhuti for a short time,
but not really,
because it is like a devil
which is awaiting us.
Okay.
But,
after knowing that
I am the tauriya,
what happens?
I am the Lord,
means I am pure consciousness.
I am the Prabhu.
I am the source
of experiencing
the waking,
the dream,
and the deep sleep.
Without me,
they do not even exist.
And what is my nature?
Avyayaha.
That is,
vyaya means
that which becomes less
and disappears.
No.
I am eternal.
I am spaceless.
I am timeless.
Reality.
Therefore,
there is no dukkha,
because
shukha or dukkha
come only from outside.
Now,
what is my nature?
I am ananda svarupa.
When I do not identify
the moment
I disidentify
with
vishwa,
taijasa,
and prajna,
then I realize
I am the brahman.
And I am the
brahmananda svarupa.
And that is,
then
sarva dukkhanam nivrutte.
All dukkhas will
totally disappear.
Not only disappear,
you will not even know
that,
oh,
I was in the past
with a prajna
or a taijasa
or a vishwa,
and I had some
pleasant experiences,
I had some unpleasant experiences,
completely
dukkha nivrutti will take place.
Only by that
dukkha nivrutti will take place
and by no other.
Now we proceed to the
verse 11.
Karika 11.
karya-karana-baddhau tau ishiyate vishwa-taijasau
prajna-karana-baddhastu
dwau tau turye na sidhyataha
Vishwa and taijasa
are conditioned by
cause and effect.
But prajna is conditioned by
cause alone.
These two,
cause and effect,
do not exist in turiya.
Now,
Gaudapada brings
certain words
which are highly
pregnant with meaning
but highly at the same time
confusing.
We have used these words
cause and effect.
Sleep is a causal state
and the result of that is
the waking state
as well as the dream state.
So, karana,
prajna is the karana,
vishwa and taijasa
are the karya,
effects.
Cause and effect.
Here is a pot
and it is made out of clay.
Clay is the cause
and pots,
any number of pots
are the effects.
This is what we understand.
But now Gaudapada
wants to confuse us a little bit.
He could have used these words
and explained.
But you know,
some of these acharyas think
this is the greatest secret.
It is meant only for a few people
and that come into the forest
secretly
and I will look here and there
hundred times,
make sure nobody is eavesdropping
and then go on talking about them
and people whom I choose
are also endowed
with tremendous power of memory
and once I tell them
they will not forget about it.
This is the type of thinking they had.
He could have simplified.
That's my view,
many people's view.
So, first of all,
I will find out
and you have to remember
those meanings.
First of all,
the ajnana or avidya.
It was referred to by four particular words.
What is that?
Ignorance.
Avidya or ajnana,
Sanskrit word.
Non-perception.
Remember,
non-perception means
agrahana or
agrahana means
to know a thing as it is.
Agrahana means
not to know it.
Completely ignorant about it.
That is called non-perception.
So, first is avidya,
second is agrahana,
third word is sleep,
nidra,
and fourth word is karana.
Oh my God!
Avidya, agrahana, nidra, karana.
Unfortunately,
I cannot make it simpler.
You note down these four words
and because these karikas,
they use it in their particular sense
and they can make sense to us
only when we remember
and he goes on changing also
these words.
Okay.
Then, what happens?
Suppose there is a
semi-darkness
and you see a snake.
Of course, until light is brought up,
you will not know
that it is not a snake,
it is a rope.
So, there,
that mistake is committed.
What is the first mistake?
Not knowing what the original thing is.
That is called error.
That is also called ignorance.
That is also called non-perception.
That is also called sleep, nidra, or karana.
That is the karana.
Then, out of that karana,
I am not able to see
because of semi-light what is there.
And that inability to see
inevitably brings its effect
which is called wrong concept.
Not only I don't see
what it is in reality,
I see it crystal clearly
as completely something different.
This is called error.
And this error will come
just as Bhagavan Krishna tells to Arjuna
that this vishada has sprung from
moha, delusion.
And this moha came from
ajnana.
What is it?
Oh Arjuna, you are really Atman
but you don't know that you are the Atman.
You think that you are the body-mind.
Not knowing I am the Atman is the cause.
And knowing that I am the body-mind
is the effect.
And four words
avidya, agrahana, nidra, and karana.
So the karana, avidya, nidra, agrahana, etc.
And there is no problem
if I do not know that it is a rope.
Absolutely there is no problem
if I don't see the rope.
Suppose it is complete darkness.
I don't see the rope.
There is no problem at all.
But the problem comes
when I think it is something dangerous
which can endanger my life.
And that is called karya.
That is called misconception.
And that is called error.
And this also again is indicated by four words.
Ahamkara.
What is ahamkara?
Instead of saying aham toriyam, aham brahma,
I say aham manushyaha, aham puman, aham sthri,
aham balaha, aham vriddhaha, etc.
If I am a madcap also,
aham napoleon, aham shiyanaha, aham kukuraha,
aham pakshihi, etc.
So many things will be there.
Error.
Non-perception leads to error.
And this is what we have seen.
This ignorance has two powers.
Avarna shakti.
That is equivalent to,
you can add as fifth word.
Avarna shakti, ignorance, non-perception, sleep and cause.
Avarna shakti, avidya, agrahanam, nidra and karana.
And as a result of this,
then what happens?
Vikshepa shakti.
Not only I don't know what is the thing,
but I think it is something else.
That is called vikshepa shakti.
So here also you can say,
vikshepa shakti, ahamkara and non-apprehension,
that is dream and effect,
misconception and swapna and karya.
These are also words.
Goudapada unfortunately doesn't stick to one particular word
so that our brain need not work so hard.
But that is what he says.
And it is fun also.
So the turiyam is free from both problems.
Turiyam is free from both problems.
What are the both problems?
Agrahana problem.
Avidya problem.
And then the nidra problem.
The karana problem.
And the avarana shakti problem.
Therefore when there is no avarana shakti functioning,
there would be no vikshepa shakti.
When there is no karana,
karya also will disappear along with that.
That is turiyam.
Now we will go into this.
What happens is,
let me first summarize so that you can understand it properly.
Now there are three states.
Waking, dream and deep sleep.
Deep sleep is called karana avastha,
karana prapancha.
Here karana means there is only one problem,
that is called agrahana.
Therefore this agrahana is not a problem
because that is ignorance,
ignorance is bliss we say.
The problem comes in both waking state and dream state.
Both these states,
these two states,
what are those two states?
Waking as well as dream state,
have two problems.
First problem is agrahana.
That is we don't know what is the reality.
But it doesn't stop.
I know 100% it is something else.
I know it is a snake.
I know I am not turiyam.
I am not turiyam, I don't know.
But as a result of thinking,
what happens?
I am the body.
Nobody will remain in between and say,
I am not body-mind.
I am not also turiyam.
Such a thing doesn't exist.
Either I know I am turiyam
or I know that I am both body and mind.
But there is a state,
this is called nidra, deep sleep,
where I am ignorant
because the mind is not functioning.
This agrahana, I am turiyam,
that is absent in the deep sleep.
But that is the causal state
because very soon it will not last.
Deep sleep doesn't last.
After some time we have to wake up
and we have to also dream.
Again go back to these states
by crossing deep sleep state every time.
But the point is in deep sleep
only one problem is there.
I do not know I am the Atman.
In waking and dream I have both problems.
First is agrahana.
Agrahana means to know the right thing
that I am turiyam,
I am Atma, I am Brahman,
I don't know.
Agrahana, na agrahana.
But it won't stop there.
Agrahana inevitably leads to anyatha agrahana.
Anyatha means mistaking as something else.
This is what Shankaracharya calls adhyasa.
Adhyasa, I superimpose something
upon something else,
forgetting that original thing.
This example is mistaking
this something called rope as a snake.
First, I don't know it is a rope.
Second, I definitely know it is a snake.
So you have to remember that
agrahana, anyatha agrahana
are the resultant of avidya.
Agrahana and anyatha agrahana.
But unfortunately for us
Gaudapada uses so many words.
He uses ignorance, non-perception,
sleep and cause.
Avidya, agrahana, nidra.
Nidra he uses.
The moment he uses nidra,
our mind goes to that state
in which the mind is not functioning
and we are not aware of the body-mind
and we are blissfully asleep.
But here he means agrahana, not knowing.
And it is also called,
sometimes he calls it kharana.
But unfortunately we are studying,
therefore we have to keep four.
And the second one also.
So anyatha agrahana, error means
inevitably not knowing what is reality
leads us thinking
what is unreality is taken as reality.
This world is taken as Brahman.
That is why we are all clinging.
Kama, kanchana, vastra,
saundarya, prestige,
so many other things.
So three states in brief again to recollect.
What is it?
Vishwa and taisa, waking and dream.
Have two problems,
not knowing what is the reality
and knowing something else has reality.
Anyatha agrahana, agrahana.
Both.
Anyatha agrahana springs from agrahana.
In the deep sleep state,
anyatha agrahana is not there
because mind is not there.
But ignorance is there.
I do not know I am Brahman.
But fortunately the other two are not there.
And when the other two are absent,
it resembles Advaita.
Dvaita is not there.
But it is not pure Advaita.
Absence of Dvaita is Advaita.
But only Turiyam knows I am pure Advaita.
Here this fellow, this sleeper,
he simply says,
I did not know anything.
Na kinchit avedisham.
I did not.
But I am happy because
there is neither happiness nor unhappiness.
Because the causes of both happiness and unhappiness
are completely absent.
If we understand this one,
then we can go to the next verse.
And then now,
first of all he said in this 11th,
that all problems come to an end
by the knowledge,
I am Turiyam, I am Atma, I am Brahman.
Then in the 11th karika,
Gaudapada was telling
that four words are used
that Vishwa and Taiyasa
are beset by problems of
agrahanam and aneta agrahanam.
But here,
the deep sleeper,
he has one problem.
Otherwise what happens?
Suppose the sleeper
does not have the agrahanam also.
Then you have to equate it with Turiyam.
But he doesn't know that I am Turiyam.
But he comes back and again says,
so where is,
like that musician in Shri Ramakrishna's story,
where is money,
where are things?
Okay, I want those things again.
But in Turiyam, you do not.
Now, in the sleeping state,
agrahanam, aneta agrahanam is not there.
Agrahanam is there.
Turiyam also,
there is no aneta agrahanam,
neither agrahanam.
Both are not there.
To describe that state,
that Turiyam doesn't know anything
about truth, untruth,
about Vishwa, about Taiyasa,
even about sleeper.
Then what is the big deal of difference?
There is a lot of resemblance
between the sleeper and Turiyam.
So he is trying to tell,
no, no,
if you understand what is a sleeper properly,
you will not mistake it for Turiyam.
This is the purpose of this twelfth karika.
So prajna means that limited consciousness
which has identified itself
with karana prapancha,
called also Ishwara,
kinchana samveti,
na samveti,
he doesn't know.
Kinchana means something.
Samveti means he knows.
I am this, I am this,
I am not this, I am not this.
But he doesn't know.
What is it?
Na atmanam.
He doesn't know I am a sleeper
because a sleeper doesn't say
I am a sleeper.
Na paramseva.
No, no,
this other person is not sleeping.
He is a waker.
That other person is dreaming.
This person is in the waking state.
Neither he knows about his own state,
much less about the other states.
Not only that.
Na satyam.
He doesn't know what is truth.
Na apichanrutam.
He doesn't know what is untruth
because ignorance means
ignorance of truth
and ignorance of ignorance.
What is the nature of ignorance?
If you know that I am ignorant,
you are no more ignorant.
You are the most wise person on earth.
Whereas this prajna,
experiencing the third state
called sushupti state,
he doesn't know himself.
He doesn't know the other two states.
He doesn't know what is reality
which is I am Brahman
and he doesn't even know what is unreality
that is I am not also this sushupti,
I am not also this vishwa,
I am not the yasa,
I am not the waking state,
I am not the dream state.
He doesn't know I am not the turiya.
He doesn't know that I am not also these three.
He thinks I am one of these three
at particular states.
So he neither knows the truth
neither knows the untruth.
It's a most marvelous expression.
Supposing I know maya.
The moment you know maya,
you maya will not be there.
You are an enlightened person.
What is the problem?
I don't know that I am not a wise person.
I don't even know that I am an ignorant person.
If an ignorant person comes to know
I am an ignorant person,
he is no more ignorant.
When a fool comes to know
I am a fool,
he no longer will be a fool.
That's what,
this is the state of this sushupti avastha
who is experiencing prajna.
Individually is called prajna.
Collectively is called ishwara.
So samveti.
But then nothing remains.
That doubt will come.
For that, Gaudapada is telling
turiyam tat sarva-drik sada
sada always,
that means in waking state,
in dream state,
in dreamless state
and also when these three states are completely nullified
turiyam drik
it is witnessing
the ever shining beautiful sunlight.
When?
All the time.
All the time.
And this is to negate
that turiyam is all the time awake.
All the time it knows.
Not one single second it says
I am, what you call,
an ignorant person.
I am unconscious.
No.
It doesn't say.
We can discuss a little bit about this
in our next class.
I am going slow
but my purpose will be served
if I can convey to you
what are the deep meanings of these things.
So in today's class
what Gaudapada says
this not knowing
agrahanam goes by five names
and anyatha agrahanam also goes by five names
here we have spoken of four names
and I added
what did I add?
That is
avarana shakti and vikshepa shakti
So avarana shakti
nidra
karana
swapna
avidya
We will keep those points in mind
and note down
so that next few verses
will not create any confusion.
Om Jananim Shardam Devim
Ramakrishnam Jagadgurum
Pada Padme Tayo Sritva
Pranamami Muhur Moho
May Ramakrishna,
Holy Mother and Swami Vivekananda
bless us all with bhakti.
Jai Ramakrishna

[[Category:Mandukya Karika]]