View source for Mandukya Karika Lecture 057 on 29 June 2022

== Full Transcript(Not Corrected) ==
Oṁ jananīṁ śaraḍāṁ devīm rāma-kṛṣṇaṁ jagad-gurum pāda-padme tayo śṛitvāḥ pranamāmi muhur-muhur
Oṁ bhadraṁ karne viśruṇyāma devāḥ bhadraṁ paśye mākṣa-bhirya-jatrāḥ sthirai-raṅge stuṣṭhvāgum sastanubhih
vyaśema devahitanyadāyoh svasthina indro vṛdhyasravāḥ svasthinaḥ pūṣā viśva-vedāḥ svasthina-sthārkṣu arishta-nīmiḥ
svasthinaṁ vṛdhya-spati-radhātuh Oṁ śāntiḥ śāntiḥ śāntiḥ hariḥ
Oṁ
Oṁ
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 worship unto Thee.
May Indra of ancient fame bestow auspiciousness on all of us.
May the all-nourishing potion be propitious to all of us.
May Garuda, the destroyer of all evil, be well disposed towards all of us.
May Brihaspati ensure all welfare.
Oṁ, Peace, Peace, Peace be unto all.
In this Mandukya Upanishad, explaining the very essence of what is called Turiyam,
which is so beautifully described in the 7th mantra of the Mandukya Upanishad,
Gaudapada is summarizing them in such a beautiful way.
Occasionally, he also confuses us a little bit
by using some words which we usually associate with some other meanings.
For example, Nidra means sleep and Swapna means dream.
But truly speaking, he is also not wrong
because in Nidra, sleep, we do not know anything.
But in dream, two things happen.
We do not know what is truth and we think it is something else,
especially when it comes to knowledge of our own self.
I do not know who I am, but I have knowledge, wrong knowledge.
I am somebody else. I am a human being.
I was born. I am subject to time, space and causation.
What is so beautifully put in very precise language in the Vedanta.
This is called Pariccheda. Pariccheda means limitation.
Limitation, Desha, space limitation.
If I am here, I cannot be elsewhere. You cannot be in my place, etc.
Kala Pariccheda. At this time, I can only be here.
I cannot be anywhere else. At other times, I could be elsewhere.
This is limitation by time.
Then Vastu Pariccheda.
That another object, it limits me.
If there is a table in front of me, it limits me and I limit the table.
Both of us limit each other.
So these are the three limitations.
Therefore, as soon as I do not know who I am,
and I think I am a limited object,
object because I am experienced by everybody.
Anybody can see my body, my mind, my personality.
So also, every object in this world can be experienced,
is subject to experience by what we call subject.
That means we are all objects.
So we are severely limited.
So Gaudapada is right in saying,
just as we do not know nothing about the world,
and not even about ourselves,
and that is why appropriately called not knowing what is the truth,
or in other words, our Nashakti is called sleep,
nidra, karana, cause, etc.
But in waking and dream, the problem comes.
The moment we use swapna, dream,
we use it in opposition as a different experience
from the waking and from the sleeping.
But here, both the waker and the dreamer are subject,
both not knowing who they are,
and at the same time thinking that I am so-and-so
with absolute conviction.
So that is the problem, and that is called samsara.
So not knowing is also samsara.
Knowing that we are somebody else is also samsara.
So a jiva is one who is bound by waking, dream and sleep.
A jiva is bound either by both of them,
as in waking and dream,
or by one in the dream state.
But turiya is never bound by anything.
Here a doubt will come, and it will not come to us,
but because Shankaracharya has risen the doubt,
and he also resolves here,
there is a great resemblance between turiya and prajna.
There is no resemblance between turiyam and vishwa and taijasa.
But there is some similarity, at least in one respect, with the prajna,
the consciousness associated with sleep.
What is the resemblance? What is the similarity?
There is no duality for the prajna.
There is no duality, of course, for the turiya.
But the doubt is, if both are the same, what is the difference?
The difference is clearly stated that turiya, of course,
doesn't have what is called duality, problem of duality,
but it is ever separate from these three states,
whereas prajna is bija, nitra, yutaha.
It is associated as karana, that means after a short time,
because that is also time bound. Sleep also is bound by time.
What is the common thing between prajna and vishwa and taijasa?
All the three are bound by time, space and causation,
whereas the prajna is not suffering from the effect, karya,
but only there is no what is called duality.
There is no duality. He doesn't think I am somebody else.
So he is what we call non-duality.
There is no duality.
Duality is experienced only in waking as well as dream state.
And such a duality is not there because everything is covered up
as if under deep darkness.
So therefore there is no duality,
but it is not what we understand non-dual state.
It is he is bound by time because he will wake up.
He is bound by space, then he understands that he is only in one place.
Even though prajna may not know I am here at this time,
but his body and also his mind is confined only to that particular time,
to that particular space.
He is bound in other words.
And that bondage is completely absent in turiya.
This is the difference between prajna and turiya.
Both are having similarity of non-duality,
but there is a difference.
The difference is prajna is apparent to non-duality and for a short time.
Turiya is completely non-dual because he never feels identified
either with the waking, dream or sleep.
Completely free.
And that is why he is never bound either by swapna or nidra.
That is, I do not know who I am.
That is not there because consciousness can never become
either non-conscious or wrong conscious.
Pure consciousness always remains exactly the same
and it is infinite, it is eternal, it is non-dual
and therefore it is never bound and it knows I am non-bound.
That is the difference.
Whereas the non-duality of the prajna,
even though other people say he does not have duality,
but he himself does not say I am non-dual,
therefore I am free.
No.
But ignorance is bliss.
And that ignorance he is experiencing
and that is why he is blissful.
That is why the English saying ignorance is bliss
is very, very appropriate.
Now, in the eleventh karika,
karya karana baddhau thau ishye te vishwa taijasau
prajnaha karana baddhastau thau dvau turiye na sidhyaha
Vishwa and taijasa means the being who experiences
the chidabhasa, reflected consciousness,
which experiences both the waking and dream
or conditioned both what,
so one is not knowing what one is
and the other is knowing that I am somebody else,
cause and effect.
That is avarana shakti and vikshepa shakti.
Both these bind the person.
In fact that is the only bondage.
They are not there.
Then he is nothing but pure turiya.
So prajna, but prajna in contrast with vishwa and taijasa
is conditioned only by cause
and therefore cause at some point of time
must manifest as effect
and that is called bondage.
Cause is also bondage.
Effect of course is also bondage.
But this cause and effect,
so agrahana and anyatha agrahana,
these two cause and effect do not exist in turiya.
So that is why it uses avarana shakti,
nidra, agrahana, karana, avidya.
Avidya is vikshepa shakti,
swapna, anyatha agrahana and kariya.
These are the kariya karana descriptions
to avoid confusion.
I said we will use only avarana shakti
and vikshepa shakti
which will make things very very clear.
Further, what is the condition?
In the twelfth karika,
same idea until the end of this
explanation of seventh mantra,
the third pada continues until the eighteenth karika.
na atmanam na params chaiva
na satyam na pichayan rutham
prajna kinchana samveti
turiyam tat sarvadruk sada
Prajna, that is the sleeper,
doesn't know anything of self,
that is his real self,
or the non-self,
that is, I am a bound soul,
neither truth nor untruth,
but turiya is ever-existent
and ever all-seeing.
So this is a beautiful karika in explanation.
Now Gaudapada is dealing with contrasting,
comparing and contrasting
with sleeper and turiya.
What is the difference?
What is the difference?
The sleeper doesn't know anything
that I am the Self
or I am the sleeper,
nor truth that I am the Paramatma
nor that I am thinking I am the Jivatma.
He is completely ignorant of it.
But whereas turiya is ever-existent,
that means ever-existence means
I never undergo any change.
But prajna becomes vishwa,
prajna becomes taijasa,
prajna becomes prajna,
that is chidavasa,
putting on one particular dress,
calls itself,
I am the vishwa,
and experiences jagrat prapancha.
Same turiyam puts on the dress,
identifies himself,
thinking I am the taijasa,
my name is taijasa,
and continuously he will be experiencing
what we call swapna,
prapancha, dream world.
And then same turiyam
puts on a very thin dress.
So you can say in a way
that both the vishwa and taijasa
put on two dresses.
So the first dress covers his real nature,
the second dress makes him appear
as somebody else.
Whereas the sleeper,
he puts on only one dress.
So it covers himself,
but he doesn't appear to be somebody else.
This is just an analogy
for right understanding.
So this is the...
But whereas turiya is continuously aware,
even though I said turiyam
is putting on the dress,
three dresses,
vishwa, taijasa and prajna,
but he is completely aware.
Like an actor who acts like Rama,
like Krishna, like Ramanasura,
he is acting, identifying himself,
acts correctly in all the three roles
and many other roles,
but completely aware.
I am not Rama, I am not Krishna,
I am not Ramanasura,
I am not any of these things.
It is only temporary play.
And he is completely aware.
That is why it is called play.
Otherwise it becomes reality
which applies in our case.
We don't recognize that this is a play.
We think this is reality
and thinking that it is a play
is called realization.
Knowing that it is real,
that is called bondage.
So this is what happens.
Turiya, just like this actor,
I am not this actor,
but temporarily I am acting.
He identifies both with the acting role,
but at the same time,
as soon as this is over,
I have to return home.
Supposing his wife informs him
that I am making today
your favorite dish
and this fellow is trying to
hurry up the drama.
As soon as he can reach,
he will make prior arrangements.
A car will pick him up
as soon as he rushes out
and on the way in the car,
he can take off his dress, etc.
But completely aware,
I am none of these.
I am myself.
I am one, never changing,
but all these roles that I am playing
are completely different from each other
and completely different from each other
and completely aware of
these are the pretended roles.
That is the difference between Turiyam
and what we call Jivatma,
experiencing waking dream
as well as sleep state.
Now, this particular 12th Karika,
perhaps the doubt will not come into your mind
after hearing this one,
especially the first line,
first half of the first line.
na atmanam na param shaiva
A doubt can come.
I am putting that doubt,
raising that doubt.
What is that doubt?
Does the sleeper
or does the prajna
while experiencing that particular Karanavastha
called deep sleep,
is aware that he is in that state
and I am experiencing this one?
This particular 12th Karika
seems to contradict it,
seems to contradict it,
not really.
Yes, he definitely knows
that I am experiencing
and I am enjoying.
I am a sleeper.
I am a sleeper
just as a waker says
categorical statement
I am the waker.
A dreamer in the dream state,
of course he doesn't say I am a dreamer,
but he says I am completely awake
and I am experiencing myself
as well as this world.
In the same way,
is the sleeper awake? Yes.
He is experiencing himself
and what is his experience?
What is his world?
His world is that is
as if things are covered in deep darkness,
but he is experiencing the darkness.
What does he say?
I do not experience anything.
To say either I experience
as in waking and dream
or to say I do not experience anything,
a person must be completely awake,
completely conscious.
That is a point we should never ever forget.
And what is the proof?
Because upon waking up,
I did not know that I was a sleeper.
This is what ordinary,
unthinking people would say.
But what does this,
as soon as the person wakes up,
if someone were to confront him
and ask him that
these few hours, where were you?
He will say I was sleeping.
He does not say you came and slept.
He does not say XY came and slept.
He says I slept.
And how did he know that he slept?
Because he was fully conscious
I was sleeping.
Was he absent for a single second?
No.
From the time he was in the deep sleep
till the time he wakes up,
every millisecond,
he is completely aware
I am experiencing.
But many times I mentioned this.
You have to keep that point in mind.
When he issues a statement
I did not know anything,
it only applies to the objective
experience part,
not the experiencer part.
I knew.
Who can say a person who is conscious?
I do not know.
Who can say a sleeping person,
unconscious person,
doesn't say either I know
or I do not know.
Therefore he is completely conscious
all the time
from 11 o'clock at night
until 4 o'clock in the morning.
He is completely aware
that I am sleeper.
But then he says
nakinchet avedisham
I did not know anything.
It doesn't mean
I did not know that I was the sleeper.
That part we should not assume.
We should say
my experience is
that as if I do not know anything
because as if like you
you can sit and stare into deep darkness
you do not see anything.
Later on you yourself will admit
I did not see anything.
But you are seeing
that you did not see anything
you are experiencing that one.
So when a person upon waking up
issues this statement
I did not know anything
he is talking about the object
about the nature of experiences
I did not know anything
I have no knowledge
and I know that I don't have any knowledge
that's what he means
he doesn't mean that I even forgot my own self.
This is a subtle point
you will have to keep that in mind.
Not only that
upon waking up what does he say
I was very happy
and who experienced that he was very happy
he cannot say
I did not experience happiness also
then that should be included in
nakinchet avedisham
I did not know anything.
He is clearly experiencing happiness
the happiness of non-duality
temporarily though
but he is making a categorical statement
I was very happy
all that how I did not know
how time passed.
So that doubt whether a sleeper
knows during sleep
that he is a sleeper
that doubt should never arise in our mind
the only thing is
that yes he does not know anything
of the experience object
like we say
it was dark
so I did not know anything
that is how we have to understand it.
Okay.
Now prajna does not
like vishwa and taijasa
perceive anything of the duality
external to
than itself
and born of the cause
known as avidya.
avidya means what?
Ignorance.
Ignorance means what?
That as if a thick darkness
has covered up
even that previously experienced world
either waking world
or dream world
and that is why we saw earlier
here the cause and effect
the experiencer and the experienced
both become covered by avidya
it doesn't mean they have become one
it means they remain separate
but at the same time
the person
temporarily
experiences
non-duality
for a few hours
and that is the real cause of his bliss.
As turiya
always exists
ever all-seeing
on account of the absence of anything
other than turiya
it is never associated
with the causal condition
characterized by non-apprehension of reality.
What it means is
that turiya is the one
who continuously knows
I am in the state of waking.
It is turiya
who is completely aware
I am in the other state
which is opposite to both
sleep and waking
called a dream
and when he is sleeping also
turiya is eliminating
the experience
of the prajna
without turiya
prajna, vishwa and taiyasa
will not be prajna, vishwa and taiyasa
so he is eliminating
both the prajna, vishwa and taiyasa
as well as
the worlds he was experiencing
and he remains
ever witness
let me make this point clear
imagine there are three rooms
and you are moving from room A
to room B
to room C
again to room A
you know I was in room A
I saw these things
I was in room B
I saw these things
I was in room C
but it was completely dark
I could not see anything
but you are aware
of what is called waking world
I also experienced the dream world
I also experienced
the sleep world
causal world
but the nature of experiences
I did not know anything about it
but the I
you who is moving
from room to room
are completely aware
I am the same being
the rooms are changing
but I am not changing
this point you will keep in mind always
this is the nature of the
turiyam
and whenever Shankaracharya
raises
clarifies certain points
he always takes the statements of the
shruti in this connection
that turiyam is
ever existent, sat,
ever conscious, chit
ever blissful
whereas prajna
is beset by
both sukha and
dukha
and thaijas
is also beset by
exactly same
measure of sukha and dukha
but
the prajna is
beset only by sukha
not by dukha
why? because
he transients temporarily
both sukha and dukha
and that state which is
beyond sukha and dukha
is called ananda
that's why we use that word ananda
never equate it with sukha
because ananda
means it is neither sukha
nor dukha
a state where
the mind doesn't
experience anything
but it just reflects
the pure consciousness
that is called ananda
and because the nature of this
one is ananda swaroopa
it is a special
type of ananda
not experienceable
or experienced ananda
but it is
something which cannot be
described but
it can be understood because all of us
we all feel so
happy during
the time of deep sleep
and upon waking up
if you have to describe
it is impossible to describe
because any description
you have to give in either
waking or dream state
will be only in terms of
the waking state or dream state
but that is not true
so that is what we need to
understand it
so the same idea is being
repeated as I said
until the end of this
18th karika
that is in explanation of
the 7th mantra
which is describing
na bahish prajnam
na prajnam
na aprajnam
na ubhayata prajnam
na antaprajnam etc etc
karika number
13
agrahanam tolyam
ubhayoh prajnaturyayoh
dijanidra yudha prajna
sahajaturye
na vidyate
we don't need a long explanation
because whatever we have
been trying to understand
during the last
4 karikas
10, 11, 12, 3 karikas
it is the same idea
why is it repeating?
because repetition alone
will bring deeper understanding
the more we repeat
that is why we repeat mantra
the more we repeat
the more deeper it goes
and the better will be the effects
so
dvaitasya agrahanam tolyam ubhayoh
prajnaturyayoh
prajna and turya
comparison, contrasting
and comparing
so what is the
comparison, similarities
dvaitasya agrahanam
that is there is no dvaita
why? because
anyata agrahanam is
absent here
in both but
in the prajna
agrahanam is there very much
in turya
that agrahanam also
is not there
how do you say
that agrahanam is there
for the prajna
in the deep sleep state
this question naturally comes
so for that the answer is
prajna bija
nidra yutaha
prajna is endowed with
nidra, nidra means
agrahana here
and what is the state, bija
bija means like a seed
a seed is not a banyan
suppose a banyan seed is there
you don't say it is a banyan seed
you don't say it is banyan tree
yes it is not a banyan tree
but it will
become a banyan tree
under the right circumstances
it won't become mango tree
coconut tree, apple tree, pear tree
nothing of that sort
but it will become
mango tree
or banana
not sorry
banana
ashwatha tree
banyan tree
but at this moment
you cannot see
anything of it
that is a simile
for what you call agrahana
so prajna
is completely
enveloped by this
agrahana and that is
why it is bound by time
after a few hours
now interesting question
is now
if you are talking with somebody
either you have finished the work
or you are getting bored with that person
you will get up
say goodbye to that person and come out
you decide
what to do, what not to do
but when you go into
dream state
who is going to break that dream state
actually you only
but unconsciously
and same thing applies with
deep sleep also
that you yourself have put
a kind of
alarm clock and say
after so many hours
that means what
after my body gets sufficient
rest then you wake up
that is the alarm clock
and that is how
some people require less sleep
some people require more sleep
this is the only possible
explanation
so bijanitraayutaha prajna
prajna is enveloped
is conditioned
is bound by
bijanidra
nidra itself becomes the bija
because after sometime inevitably
he has to get up
but this bija
is not there
sacha that nidra
that means agrahanam
that means bija
toorie na vidyate
it is completely absent
not that it was there
at some point of time
and somehow he got rid of it
no, in the case of jiva
it was there, he will get rid of it
but in the case of tooriya
it never existed and it is not
going to exist because
if it exists
then tooriyam will not be tooriyam
he will be called either prajna
or vishwa or taijasa
but he will always remain
because consciousness
will never become
either unconscious or
other conscious
that is how we have to understand
so the non cognition of
duality
is common to both prajna
and tooriya
but prajna is associated
with sleep in the form of
cause
what is the cause?
cause of both
vishwa
and taijasa is the cause
and this sleep
agrahana doesn't exist
in tooriya
so this shloka is meant to remove
a doubt that has arisen
incidentally, the doubt is this
how is that?
it is prajna alone
and not tooriya that is bound
by the condition of cause
since the non cognition of duality
is the common feature of both
both's common feature is what?
that is
they don't have duality
but then are both same?
no, both are not same
if both are same, you don't call it
bound state
whereas prajna
is inevitably bound by
vishwa and taijasa
these three
are parasparam
they bind each other
that is how we have to understand
and that is why this particular
karika, karika means shloka
is given
so the point is clear
we will move now to
karika number 14
means the earlier
two, this is dual
number
so what are those?
vishwa and taijasa
what are they?
bound by swapna and nidra
first nidra
not agrahanam
and then swapna
anyad agrahanam
or what you call avarana shakti
first and vikshepa shakti next
they are bound
so prajna whereas
in comparison vishwa and taijasa
prajna
is bound by only
one thing, you can call it
nidra or you can call it
what is called
aswapna nidraya
aswapna means
he doesn't think
that I am somebody else
but he is bound by
nidraya, nidra means
cause, nidra means agrahanam
so prajna
is bound by agrahanam
vishwa and taijasa
all bound by both
agrahanam
and anyad agrahanam
why?
because they are conscious
of their states
whereas in the sleep we are not conscious
of neither the waking
nor the dream
and in a way
not even the karana avastha
that is why it is said
that it is avidya
that is
completely it is covered
deep darkness
you see the darkness
you can only say it is very dark
that means it is
equivalent to tantamount
to saying I did not know
anything
therefore this is the condition
of the prajna aswapna
that is he is not
troubled by
what is called
anyad agrahanam
he is definitely
bound, who is definitely bound?
prajna, nidraya
agrahanam
he is there
in another way of saying
vishwa and taijasa
are bound by two ropes
one rope is not enough
second rope also is there
so if he wants to
awaken then
to the real reality
then he has to get rid of two ropes
whereas the prajna requires only
to get rid of one rope
he is bound only
by one rope, what is that rope?
I do not know who I am
but he never thinks I am somebody else
why? because
mind is the cause of
both agrahana and
anyad agrahana, mind is
very much active both in
the waking and dream states
but mind itself
goes to its causal
state in the
deep sleep state, that is why
advaitam is not
there but
anyad agrahanam
is not there
but agrahanam, not
knowing that I am turiyam
is definitely there
these are all different examples
as they come to my mind
just now the example came
so I will give whenever
such a thing happens
then what is the condition of the turiyam?
na nidra
na cha svapna
na nidra means that
agrahana, I do not know who I am
consciousness
never becomes unconscious
and consciousness
doesn't also become
what is called
I am somebody else
I am something else
simple example
here is a man, his name is Ramu
and
he doesn't know
that I am the turiyatma
he is
150% convinced
I am Ramu, I am a human being
so what is happening there
that here is
a person, he knows I am Ramu
but
sometimes he may go mad
and then he says I am Shamu
so
not only he doesn't remember
I am Ramu, he is
100% convinced he is
Shamu
like that, these three states
Vishwa, Taijasa and Pragna
Vishwa and Taijasa is like
that madness
they don't know they are turiyam
but at least they think they are somebody else
whereas
in the deep sleep state
the person
doesn't say I am Shamu
but I am Ramu
that is why he doesn't know
that he is the Atman, he is the
Turiyam
that is what he wants to say
na nidram, naiva chesvapna
nidra means here remember
we are not using that
ordinary meaning of sleep
here means agrahanam
so there is neither agrahanam
much less
anyatha agrahanam
why? because the first thing
that should come is agrahanam
without agrahanam
anyatha agrahanam is not possible
it is like there is an object
you cover it with
a black cloth
and if anybody sees
they see a black cloth
but they do not know what is beneath it
and then
above the black cloth somebody
puts a flower
vase for example
and then this object is a
flower vase, not knowing
it is not a flower vase
it is just
something, a pot
which is below
so it is covered by, one is black cloth
that is called
avarna shakthi
and it is covered by something
else, it is called vikshepa shakthi
all the three
agrahanam, anyatha agrahanam
in other words
anyatha agrahanam
agrahanam, both go together
which is called swapnam
agrahanam alone is called nidra
and turiya
na nidram
nai vacheswapnam
turiya pasyanti, turiyam is
without either
anyatha agrahanam or agrahanam
who?
nishchitah, realized souls
that is God realized
souls, those
they have become one with turiyam
and then they know
what we need to understand is
when a person says
I am not the vishwa
he knows I am taijasa
and when
he knows, he forgets that
I am the taijasa, he thinks
I am the vishwa
or he forgets he is the vishwa
he thinks I am the prajna
somehow or other
all the time
he relates himself
as I am either
vishwa or taijasa
or prajna
whereas
this realized soul
realized soul
means he realizes
aham turiyam, aham brahmasmi
he never suffers
from these two things
he knows
I am pure consciousness
so pure consciousness
can never become unconscious
Sri Ramakrishna chides
Sivanath Shastri
you see, Sivanath Shastri
sometimes
he came into contact
and somehow very peculiar thing
Sri Ramakrishna loved Sivanath Shastri
maybe he has got some
wonderful qualities, I don't know
I have some doubts about it
but I have to trust Sri Ramakrishna
so he says
he was always eager to see
Sivanath Shastri
and this Sivanath Shastri's pronounced
opinion about Sri Ramakrishna
he Paramahamsa is mad
and one day they met
Sri Ramakrishna gave him a big bamboo
and then he said
Sivanath, how come
that you say I am mad
but do you know
an untruth never
escapes my mouth
whereas you have
told so many lies
you will come here, you will meet me
you will do something
sometime you are telling a lie
and you consider yourself as very
sane and me
who is always sticking to truth
you consider me
as a madcap
I don't know
how far Sivanath Shastri understood
I don't know how far the others who heard
it understood
but something wonderful we have to learn
from here, what is it
truth
always I speak truth
never untruth
escapes my mouth
why does it escape
because such a person
never even thinks of untruth
let alone experiencing
never ever thinks of
untruth
because he doesn't think of untruth
only if somebody thinks
it can escape the mouth
the thought itself is not there
the question of uttering
what is not in the mind
in the form of thought
is never possible at all
so this is what Sri Ramakrishna
was telling, what is the lesson
truth is consciousness
consciousness is truth
there is no difference between
these two, truthfulness
and reality, reality
and truthfulness are exactly
one and the same things
so neither
ignorance of what
one is, much less thinking
I am somebody else, both are
completely absent
and this is what a
God realized soul
means who identified himself
with Brahman, with Turiyam
he knows
I am Turiyam, I am Brahman
I am the Satyam
and therefore
this pure consciousness is never
absent, there is no duality
I am
Advaitam, I am
Adhikaha, so
Nitya Shuddha, Nitya
Buddha, Nitya Mukta
that is the condition
and this is what
God the father
is trying to tell, Turiyam is
never bound by these things
not only that
if Turiyam is not bound
naturally the doubt
comes, then who is this
stupid pragna
stupid Vishwa
and stupid Taijasa
the point
slowly
God the father wants to drive
into our minds
is that
actually you are
seeing because of your stupidity
ignorance that
I am Vishwa
I am Taijasa, I am
pragna, there are no
three states, the reality is
I am pure Turiyam
I am pure Turiyam
I am pure Turiyam
that is the point and for that purpose
only all these karikas are
slowly driving us
saying that these are
true and then it is like
this place is very bad
I want to go to another place
that means what
if you go to a foreign country
or even to Indra Loka
this Loka
is also real
that duality
will never vanish
but
when a person realises
there is no Jagat
there is no Brahman
everything is Brahman
because Brahman
means pure
consciousness, what is
Vishwa, Taijasa and
pragna, broken
consciousness, limited
consciousness which is otherwise
called reflected consciousness
but no
100% consciousness
that means the world doesn't exist
why am I saying, because of
some mysterious power called
Maya, called Vidya
called Jnana
and so
how do I realise, realisation
is you have never become
a snake, you are not
going to kill
the snake, you are not going to kill
the snake, because to kill a snake
the snake must be
real, an unreal
snake, a rope
appearing as a snake
even if you beat
with the most powerful
stick, even with the
help of a machine, it is not
going to vanish
because
there is no real snake there
it is only Mithya
so instead of that, a nicer
tap on your head
and you will
immediately awake properly
see properly
and oh it was my mistake
so the mistake was
not out there but
in here, in our brain, in my
brain, in your brain
and by the grace of Guru
by the grace of God
that is going to get rid of it
this is what he wants to
convey and slowly he wants
to lead us
to that understanding
there is only, reality can only
be one and really there is
only one reality and
that reality you can choose
either to call Vishwa
or Jagat or
Turiyam or Brahman, it doesn't
matter what name you use
but you must know
that the Jagat is only
a temporary appearance because
of your drunkenness of
what is called delusory
Maya, the liquid of Maya
but really speaking
the outside there is no
Jagat, the Jagat is an
idea in our
minds, the Jagat
the world is an idea
I am the Prajna
I am the Taijasa
I am the Vishwa
is an idea in my
mind
and my thinking that it is
an idea in your mind
in other person's mind
is a great mistake because
there are no others
even to think there is
a world and there are many persons
in this world, that is again
a mistaken idea
in my mind, that is why
as soon as we enter
into that state called
Karanavasta or
sleep, Sushupti
the whole Prapancha
Prapancha means what?
Subject and object, both come
to an end and everything
soon to be is only
one unified
experience called
Nidra
but even that is also
a what is
called thought in the mind, Nidra is
also a vritti in the mind
how do we know? because
that is what
Patanjali Maharishi says
that
binding and non-binding
beneficial and non-beneficial
and there he says
this Nidra, that is
in our sense of sleep
that is suffering from
agrahanam, what is
called non-apprehension
that agrahanam
that is also a vritti
only and that should be
slowly replaced with
through spiritual practice
and Godfather helps us to do that
that the whole world is nothing
but Brahman and when we realize
we become realized
souls, so that is a point
he is trying to
from the 16th onwards
until the 18th
17th, 18th
the essence of which we will discuss in our next class
the essence of it is
that this dichotomy
here is Turiyam
and here is Jagat
here is Turiyam, here is
Vishwa, Taijasa and Pragna
here is Turiyam
and here is Jiva
who suffers from
agrahanam and
both are false
there is no Pragna
there is no Taijasa
there is no Vishwa
it is pure
Turiyam, that is the point we will
discuss in our next class
Om Jananem Sharadam
Deveyem Ramakrishnam Jagat
Gurum Pada Padme
Dayo Sritva Pranamami
Mohur Mohur
May Ramakrishna, Holy Mother
and Swami Vekananda
bless us all with bhakti
and right understanding, deeper understanding
Dey Ramakrishna

[[Category:Mandukya Karika]]