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