Mandukya Karika Lecture 110 on 05-July-2023

Full Transcript

We have dealt in our last class Karika number 31 of third chapter called Advaita Prakarana. Gaudapada wants to tell us the entire universe is nothing but a production of the mind.

मनोदृश्यमिदं द्वैतं यत्किंचित्सचराचरम् ।

मनसो ह्यमनीभावे द्वैतं नैवोपलभ्यते ॥ ३१ ॥

manodṛśyamidaṃ dvaitaṃ yatkiṃcitsacarācaram |

manaso hyamanībhāve dvaitaṃ naivopalabhyate || 31 ||

What does it mean, Idam Yatkinchit Sacharacharam? The moving, non-moving, living, non-living, whatever we see in this whole world, everything is nothing but mind. Mind means thought, and this mind creates various thoughts. Thoughts mean duality and what is duality? Duality is what we have seen, how in the dream state, one mind of the waker divides itself into the subject and various objects. One subject but numberless objects—this is called Dwaitabhava. And why should we think that this waking state is in any way completely different from that state of the dream? That is what he wants to say now. He also gives what is called a logic for that. Supposing there is a tree and I happen to see the tree and immediately I cognize the tree in the form of a thought. It is not that I first see the tree and then the thought. The tree is dependent upon my thought. If there is no thought of the tree I can never recognize the tree. And if there is a tree and there is no thought there would be no tree. There is no tree no thought, no thought no tree. They arise simultaneously and disappear simultaneously. How do we know? All the time, we have practiced so expertly. What is concentration? Focus on one object. If it is real concentration, every other object must disappear as if it never existed. That is called concentration. So long as we can keep our mind and as long as we can keep and that object exists. So the existence of the object is dependent upon the thought which is my cognition and my cognition depends upon the object. So they arise simultaneously. What arises? Mind and world. That means thoughts and objects. How many objects? As many thoughts so many objects. So objects and mind are interdependent. This is the logic. How do we know that? Reverse logic. When we go into deep sleep the whole world disappears. Not to speak of the world we are not even aware of the body, we are not aware of the mind let alone the physical world. I am not, even if a surgeon is cutting my body into pieces, I will be blissfully unaware of it because corresponding thought to what is happening is not arising. Similarly so when as soon as the waking state comes immediately subject and objects. When sleep comes subject and object. So waking state is subject and objects, dream state subject and objects, sleeping state neither subject nor the object. Therefore the whole world disappears. This should not take any greater depth of thought to understand it. Even ordinary intelligence will do. So if you are talking with somebody. Suddenly you remember somebody else. The person with whom you are talking has completely become non-existent for the time being. All the time our mind is so restless. What does restlessness mean? Restlessness means the mind is flitting from one thought to another thought. What does that mean? The mind is flitting from one object to the other object. yatkiṃcitsacarācaram manaso hyamanībhāve Where there is a thought there is an object where there is no thought there is no object. This is what he wants to say. That means it is experienced in the form of the thoughts. So this is a beautiful word bhava means state. State of being of what? Manibhava means manobhava, amanibhava means no-mindedness. dvaitaṃ naivopalabhyate. So duality disappears. Duality means subject object. They are interdependent. Object disappears subject disappears, subject disappears object also disappears. So again these are a little bit thoughtful things. I will give you a small example. I am talking with somebody and if that person goes away and some other person comes. The thought of the first person has disappeared, the thought of the second person has come. So this is happening all the time. But supposing I am talking with the same first person and suddenly my mind has gone in the form of memory remembering somebody else. The person in front has completely disappeared. Disappeared means the very existence is gone until I again remember him. See what a magic that is happening! So this duality of all things and beings is a projection of the mind. How do we know? On the cessation of the mind where in deep sleep state duality is not at all perceived. So duality is not there in this sushupti state. There are certain questions that are coming up here so we also have to remember the old Karikas.

Gaudapada conclusively established the origination of the world is false. That is why it is called ajati vada, Jati means creation, ajati means no creation. That is what is being expounded here. No world because no thought. No thought therefore no world. No thought therefore no jeeva, no jeeva therefore no thought. And that which comes and goes is called mithya. That which depends upon each other that is called also mithya. So just now I was talking to you. I said thought and object are interdependent. Let there be an object there would be a thought and let there be a mind, a thought, there would be an object. But let the mind think of something else. The thought of that object as well as that object completely disappears. So this happens in both the waking, dream states. But look at this magic what happens in the sleep what is called deep sleep, sushupti state. What happens? Totally the entire world, jagat, disappears. And world is an object. Who is the subject? God, Ishwara. So in your deep sleep do you remember Ishwara? When the world disappears Ishwara disappears. Ishwara disappears the world also disappears. This is called interdependence. What is it? Ishwara to be cognized as Ishwara requires the world, and the world to be recognized as the world requires somebody to recognize it who is called Ishwara. So both are interdependent. First point both are changing. As we know restlessness of the mind means changing of the thoughts. So changeability and interdependence both are clubbed under the word mithya. One more point, supposing two things are interdependent upon each other. When that happens then they must be borrowing from somebody for their very existence. So if both the world and the mind disappears together so everything should disappear. How do we know? How are they manifest? How do they come into even existence? The mind also comes into existence the world also comes into existence. How do they come? Because interdependent means both of them are not the source. So there must be a source. What is that source? That is called Atman, Chaitanya, Shuddha Chaitanya. How do we know? The logic is beautiful. Just imagine you are talking with somebody and then that person departs from there. So your mind has taken note that person was present. Now that person is absent, some other person comes. So your mind takes note this person was not there, now he has come and he speaks with you, interacts with you, and then that person also disappears. What happened? Before that person came your awareness was there. While talking with that person, interacting with that person, your consciousness or awareness is there. When he came your awareness took note of it. When he departed your consciousness has taken note of it. So that person comes and goes but there is someone unchanging, continuous, constant, eternal who is taking note of the arrival and the departure. What a marvellous piece of logic that our Advaita Vedanta has adopted is absolutely true! Even if you go to Svarga Loka you will not know it is Svarga Loka unless you are aware it is Svarga Loka. And if you go to Naraka Loka also you won't be aware it is Naraka. Because even to either to suffer or to enjoy we require awareness. What is that awareness? I am suffering or I am enjoying. And so this awareness was it there before the suffering came? Yes. Was it there after the suffering has ended? Yes. Was it there before the Sukha came? Yes. Was it there after the Sukha went? Yes. How do we know? Because I was happy. We ourselves are witnessing that one. And the last doubt that comes is if both world and thought disappears who will know Brahman? And for that Advaita Vedanta especially Shankaracharya and Gaudapada give a resounding answer. The answer is after both disappear what remains is called Brahman. Call Brahman, call Atman, call God, call Ishwara, Father in heaven, whatever blessed name you want to call by that is what really remains. And that is our goal. Because we cannot rely upon as I told you many times we cannot rely upon body because it comes and goes. Even though we are fond of it we wish it should be there. But it comes and goes. When we recognize when death comes but rarely we recognize. So many years have passed every second millisecond that passes our body mind. Both are changing we don't take notice of it.

That is what Shankaracharya calls Adrishyamana Mrityu, invisible death. So whatever is interdependent, whatever is dependent, whatever is interdependent, whatever is changing, whatever is experienced, that is not me and that is Mithya. Why do we call Mithya? Because if it is non-existent I cannot experience it. If it is existent it should never change. But that which comes in between and changes that is called Mithya. But to understand this is Mithya Sathya is necessary. When Mithya is negated what remains is we need not call it but for the sake of understanding that is called Sathya. Sathya means Trikala Abadhitam Sathyam. Now the question comes, so how do I get to that state where the world cannot be perceived? The world cannot be perceived when there are no thoughts. The state where there are no thoughts that is called Amani Bhava. When the world is perceived it is called Mani Bhava or Mano Bhava. Then how can I make my mind non-mind, Amani Bhava. That is what is described by Gaudapada in the 32nd Karika,

आत्मसत्यानुबोधेन न संकल्पयते यदा ।

अमनस्तां तदा याति ग्राह्याभावे तदग्रहम् ॥ ३२ ॥

ātmasatyānubodhena na saṃkalpayate yadā |

amanastāṃ tadā yāti grāhyābhāve tadagraham || 32 ||

What does it mean by the knowledge of the Atman alone which is the only reality? When the mind doesn't break into waves then it ceases to be the mind. In the absence of objects to be perceived it becomes a non-perceiver. The non-perceiver is called Amani Bhava. It looks a little bit complicated but very simple. So long as the mind is functioning there will be thoughts. So long as there are thoughts corresponding objects will be there in the what you call in the world. Not only in the world my body is also perceived. In fact mind also is perceived by the mind. Thoughts are also taken note by the mind alone. But when this mind slowly becomes pure, pure means what it becomes restful, it recovers itself from restlessness. And that is the final test of the ultimate before becoming one with Atman is called Brahmakara Vritti. Vritti means a thought. I am thinking of Brahman but my mind is getting restless. So first thing is associate everything with Brahman. For example in Pooja this is Pooja room, very sacred. Maybe previously it was a toilet but now I converted into a Pooja room. Why? Because you know our human beings tendency whatever is not useful for us usually that is what we like to donate. So we know the story of father of Nachiketa whatever is useless he was trying to get rid of it. So we have got better bathroom, better toilet with Japanese sophisticated toilet. There is a special name for it, very costly, 14 to 15,000 pounds. They might have reduced it now but that is the Japanese toilet. Now what is the point? So it requires a special room and the room is constructed specially. Now this toilet room is vacant. I will convert, I will donate it to God. So I will install God's. Beautiful! Of course I will make everything nicely. And that is what becomes. I am just making fun. We enjoy this one, that is what we do, whatever we don't want, we don't need, that is what usually we give to God or other people etc. That is our normal tendency. It has to be changed.

So what happens? The mind has to be overcome. Remember mind should not be destroyed but mind should become pure slowly through prayer, meditation, self-surrender. God becomes central point but remember God also is a thought. And that final thought when nothing else is remembered excepting God that is called Brahma Akhara Vritti. Brahma means God. So everything is God. Everything is for God, everyone is God, everything is manifestation of God. It is not true, real experience but that feeling comes everything is very good now. Even that is an obstruction because one single thought that also should not be there. And what happens? Can we get rid of it? No, only God can get rid of it. Sri Ramakrishna is saying that if your foot is studded with many thorns then you get a better thorn which will not break into your foot when you put it there and remove all other smaller thorns. What is that big thorn? Brahma Akhara Vritti. And then what happens? That also has to be destroyed. Who is going to destroy? Only God can destroy it because if I want to I cannot throw it away. I require an instrument to throw it away. That instrument is a thought. So this thought of the big thorn requires another thought and that second thought requires a third thought. This is what is called illogical. That is infinite regress. That should not happen. Then how does it go? When we reach that state the pull of God is so powerful it simply destroys whatever obstruction is there. That is what Gaudapada wants to tell. Atma Satya Anubodhena, by the experience of the Atma that is Brahma Akhara Vritti. So real God is here in front of me. Then Yadaha, when that state is reached, Manaha we have to understand here though he did not give that word Na Sankalpayate. Na Sankalpayate means the mind will not have any thoughts. When God realization takes place I am realizing God, I am seeing God, I am hearing God, that duality should not be there. Then should I say that Aham Brahmasmi? No, who is going to say Aham Brahmasmi? Because mind is required even to think Aham Brahmasmi. But just that state is indescribable. That is what we need to understand.

So when God is realized, Atma Satya Anubodhena Yadaha Manaha Na Sankalpayate, then all thoughts have completely been bereft Amanaha Tam Tadaya, that state is called Amanaha. Amanaha means what? No thought. Mind is there but that mind is called by Sri Ramakrishna as Shuddha Man, pure mind. That is what he says pure mind and pure Atman one and the same because pure mind doesn't sit and think this is God, I am pure mind, and this is pure God, we are the same. That thought process itself will not be there. Simply like a drop of water falling one into the ocean and becomes one with the ocean. That would be the indescribable state. For the sake of teaching, Amanaha Tam that state, Avastha Tadayati. And then he gives a logic also Grahya Abhave Tadagraham, because there is no object. When there is no object then what remains is Atma. When there is no thought the mind itself resolves itself. This is what Patanjali Rishi calls many people misunderstand Yogaha Chitta Vritti Nirodaha. He who withdraws his entire attention from the external objects and totally removes his identification from his body, mind and intellect. He comes to recognize his own real nature. That is called Chitta Vritti Nirodaha. What happens when a person knows that I am that, he transcends his mind? Let me put it the other way round. Only when we transcend the mind we discover our identity. Then that state is called non-mindedness, Amani Bhava. And what is Amani Bhava? This is called Aham Brahmasmi Bhava, I am. So it is not a thought, it is a realization. Brahman becomes real. That is called Amani Bhava. So to describe we say what is the state of the mind of a Jeevan Mukta that is called Amani Bhava. But actually as Madhur Babu says of Sri Ramakrishna, Baba, in your mind there is nothing else excepting God. There is nothing else excepting God. So why do we say that self-realization is the state of non-mind? The reason is explained that mind can exist and maintain its personality only if there are objects of perception and in the absence of any object there would be no thoughts. And when there is no thought even the reflection of the Chidhabhasa will disappear. And when there is no reflection of the Chidhabhasa what remains? Only Chit else remains, pure consciousness remains, nothing else remains. So what is the way? Viveka should come, discrimination. What is this discrimination? That the mind and thought are interdependent. So mind cannot exist without the object, object cannot be existing without the mind. So instead of object I will use the word world. Mind and world are dependent upon each other. Mind is there, that means thoughts are there because of the world, world is there because of the thought. So thought and world they rise together, they disappear together. Every day our experience so even by listening to this talk if you enter into that Sushupti state then for that period of time Swami Dayatmananda doesn't exist at all. So that is interdependent. What is the second thing? Changeability. First this object, that object in the form of this thought that thought. Whatever is changing is totally unreliable. Not only that, as I said many times, if we have to perceive change, we must be an unchanging entity. And that unchanging entity is called awareness. And when it becomes complete, when there are no thoughts and then it becomes only the Sathyam. Sathyam is Atman. Atman means Aham Aham Aham and even that also disappears. Now you refer to the song of the Samadhi as composed by Swami Vivekananda. Even that Aham also disappears in the end. Then Bhuje Pran Bhuje Jat, he who had experienced, he only knows. Avam Manasa Gocharam, that state can never be described, can never be understood by anybody. Whatever we understand is only Prapancham. Whatever that state is not experienceable in the ordinary sense of the world. And the same idea is further elaborated. That means reality is only Sathyam, is only Atman, and whatever this world is there it is nothing but Atman. But what happens different names and forms, that means different thoughts. This idea is given in the 33 Karika,

अकल्पमजं ज्ञानं ज्ञेयाभिन्नं प्रचक्षते ।

ब्रह्मज्ञेयमजं नित्यमजेनाजं विबुध्यते ॥ ३३ ॥

akalpamajaṃ jñānaṃ jñeyābhinnaṃ pracakṣate |

brahmajñeyamajaṃ nityamajenājaṃ vibudhyate || 33 ||

A very profound Karika here. Now what does it mean? The knowledge Jnanam which is unborn and free from all imaginations, forever inseparable from the knowable, the immutable and birthless Brahman, is the sole object of knowledge. The birthless can be known only by the birthless. That is Aja is to be realized, only known, experienced by Aja. Aja means unborn. The unborn can be experienced by the unborn. Let me put it different way. God can be known only by God. There is a beautiful verse which says about Pooja. Any Pooja. Devo Bhutva Devam Ajet. Only a person who knows God he alone knows, he alone can do Pooja. Until that time our Pooja is incomplete Pooja because whatever we think of God is insufficient. Even if we reach Brahmakara Vritti that is also insufficient. How do we know? Because that is what Totapuri said and Sri Ramakrishna replied, I can remove every other thought excepting of my Divine blissful Divine Mother. He said get rid of that idea blissful. Why? Because it is something eternal. That is an idea it is something unborn, there is another idea it is blissful. There is another idea. What is the idea, how do we know something is unborn? Because we know what is born. How do we know that it is eternal? Because we know what is temporary. How do we know it is blissful? Because we know what is sukha and dukkha. Our very mind's constitution, it cannot work without duality. Even to know this is I am a man, we should know what is a woman. Many times I discuss this point, actually this is called the Dvaitabhava. So it is impossible to know God. Who knows God? God alone knows God. Beautiful idea!

So Akalpakam, when the mind becomes completely free from all imaginations, thoughts, Ajam, that is completely unborn, Jnanam, pure Jnanam. This is the description of knowledge. Let me give you a preamble because Jnanam is of two types, Shuddha Jnanam and Ashuddha Jnanam, pure knowledge and what is called dualistic knowledge. What is dualistic knowledge? Suppose I see a tree, I am there, that is knowledge. A tree is there, that is knowledge. An instrument is there, that is knowledge. When I, with the help of the instrument, contact that object, in this case a tree, then some knowledge is born. This is a mango tree, this is a coconut tree, etc. So see what happened, four things are there. I am existing, the tree is existing, the instrument is existing. When these three things come together, then something is born. If they do not come together, it is not born. That is called, that unborn something is called pure knowledge. That knowledge is there but so long as we are working through the mind, it is impossible not to have this dualistic knowledge, divided knowledge. And divided knowledge is not what is meant by Brahma Jnanam. What is Brahma Jnanam? Aham Brahmasmi. Again as I warned you, this is only an expression to convey the thought. What really happens when you enter into sleep? When you reply, I am so peaceful because I am sleeping. It is not possible. That is what we have to understand. We are trying to describe the indescribable. So what is the other known? I can only give some analogies. Supposing you take the example of a clay, you can take the example of a wood, example of gold, etc. Supposing you have made 100 pots. So all the 100 pots have got different names and forms. So this knowledge is called worldly knowledge. This is what is called Mithya knowledge. But what is the common thing? Every pot is nothing but inside, outside, above, below, nothing but clay. That clay you can never recognize really because it is unmanifest. What is manifest are the pots. What is non-manifest, that is called real clay. I know some of you are very intelligent. No, no, no, I can see the clay. That is also object clay. It is not real clay. You don't see all the pots there. That is fine. But I see a lump. Lump also is a form. The word lump also is a name. That is not the real clay. Real clay is unmanifest. How do you experience something unmanifest? It is impossible. That is the idea we have to drive into our brain. When this example is given, that example should take us to the unmanifest. There is something. Unmanifest means that which remains unknown. So the clay that we see has a form. It is blackish, has a form, it is lumpish, has a size. Small size, big size, red clay, black clay, etc., etc. That is not what we are talking about. Real clay remains always inexperienceable, unknowable in the form of unmanifest. If we can get that idea, what are we trying to say? The knowledge, Brahma knowledge and Brahman, they cannot be separated. Brahman is knowledge, knowledge is Brahman. But that knowledge is not a knowledge. Here subject is there, object is there, instruments are there. That knowledge that comes, everything is divided. Subject knowledge, object knowledge, instrumental knowledge, resultant knowledge, so many different types of knowledges are there. But the original knowledge is unmanifest, remains unmanifest, cannot be described. Because description means the secondary knowledge, not the primary meaning of the knowledge. I don't know how far I have succeeded in telling to you, but you have to think over it. Simply hearing if I can convey that idea and then immediately a bulb flashes above your head and you understand what I am talking about. Then you don't need to attend these classes at all. So this is called Satyam, Jnanam, Anantam, Brahma. Anantam, that means what? That knowledge is not many but infinite. Infinite is not many, infinite is not even one. That is the idea we have to drive into our brain. This is what is telling that God cannot be known other than by God. And when God knows God then there will be no second object at all. It is not like our I know this pot, I know this person, I know this tree. That is not the knowledge. What is the knowledge? I am. Even that word I am is also secondary knowledge. So with these hints try to know what it is.

So the knowledge in Jnanam which is unborn, that means unmanifest. Just as you cannot know what is an unborn tree, unborn baby, so this is also unborn. And free from all imagination, there is no mind at all. But is ever inseparable from Brahman. That is why Brahman is Jnanam, Jnanam is Brahman. Not our Jnanam but real Jnanam. The immutable and worthless Brahman is the sole object of whatever sadhana we are doing. We want to attain to that knowledge where I and instrument, everything will disappear and what remains, remains. And what remains cannot be described at all. So Brahma Jnayam Ajam Nityam. Ajam means unborn, Nityam, eternal. These are the descriptions given of what? Knowledge. What knowledge? Knowledge of God. God means Brahman. And who can understand it? Ajena Ajam Vibhudyate, the unborn can be known only by the unborn. Simple words, God alone knows what God is. Brahman alone knows what Brahman is. There is no other way. So this last sentence is a beautiful sentence. That is God can be known only by God. In devotional terms what it means is God can be known only by the grace of God. This is very important for us. What counts ultimately is God's grace. Without His grace our efforts do not bear fruit. Realization of God can be got only by His grace. No spiritual discipline can ever bring it. In the Bhagavad Gita Sri Krishna tells Arjuna that this Maya which keeps us in bondage is divine. Only through the worship of the Lord, by His grace alone can this Maya be overcome. And the way to receive God's grace is through complete self-surrender. Sri Ramakrishna says it is not that God's grace is waiting somewhere. The breeze of His grace is blowing day and night over your head. Unfurl the sails of your boat. That means mind, that means self-effort. If you want to make rapid progress through the ocean of life by His grace alone. That is why there is a beautiful book called Avadhuta Gita. And he also tells it, Ishwara Anugraha Deva Pumsam Advaita Vasana Mahadbhaya Paritranath Vipranam Upajayate. What does it mean? Only by the grace of Ishwara. What happens? Pumsam, for human beings, Advaita Vasana, spiritual desire, I belong to you, I want to reunite with you. That even thought, that desire is possible only by God's grace. And what do we get out of that? Mahadbhaya Paritranath? So that alone can save us from the greatest fear. What is the greatest fear? Dwitiyatvi bhayam bhavati. Fear comes from the second, that is Dwaitam will be completely destroyed. It is possible to destroy the Dwaitam only by Ishwara Anugraha. So Vipranam Upajayate. Who is a Vipra? The person who is sincerely had given up everything and totally dependent, completely surrendering oneself to God, struggles his best to obtain through. Like Sri Ramakrishna puts it in memorable words, indescribably memorable words. There is a child and he hears a vendor, here is a sweet, whoever wants sweet. And then he asks Ma, give me one paisa. He says no, your father told me not to give you anything. Then he falls at the feet of the mother, Ma, goes on weeping. This is what I call Brahmastra. And then which mother can withstand this Brahmastra? So she was talking, passing her time in gossip with other women. Says please wait here, this child is restless, goes inside, opens the bag, takes a paisa, throws it and says go, go away. This is called the grace of God. And that is the only way. What happens? The child becomes very happy. Now what does it mean? It means the child must demand. Sadhana is nothing but great yearning. All our sadhana is meant only to create great yearning. Oh Lord, oh mother, I cannot live without you. That is the idea that comes.

The mind can never know the Atman by objectification. So it is only the grace of God. That is why Swamiji says, Avaam Manasa Gocharam. So I also had explained what is knowledge. What is knowledge? Knowledge and Brahman are one and the same. Same idea is continued in the 34th Karika about the need to control the mind. Why? Because mind is creating bondage. How? Through Dwaitam. And when mind, that means thoughts, are removed, it becomes Advaitam. There is no other way.

निगृहीतस्य मनसो निर्विकल्पस्य धीमतः ।

प्रचारः स तु विज्ञेयः सुषुप्तेऽन्यो न तत्समः ॥ ३४ ॥

nigṛhītasya manaso nirvikalpasya dhīmataḥ |

pracāraḥ sa tu vijñeyaḥ suṣupte'nyo na tatsamaḥ || 34 ||

Now here a doubt comes that in Samadhi also mind merges in Brahman. In Sushupti also mind merges. Are they same? Because nigruhi tasya, completely controlled mind, nirvikalpasya. Nikalpa means restless thoughts. Nirvikalpa means no thought at all. Dhimataha, the person who is highly, who is endowed with the highest discrimination. And what is that state? Sattu vignayaha prachara. That is the state called Nirvikalpa. But that is the one a person who experiences in Samadhi. So an objector comes and says but that is experienced in Sushupti also. He says Sushupti anyaha. The experience of Sushupti is totally different. Temporarily the mind is no doubt controlled, na tatsamaha. But that mind which is merged in Brahman is totally different from here. We have discussed about it earlier. But the brief reason for this is Sushupti. First of all, it is not the result of sadhana. It comes when it wants to come and it will go away when it wants to go away. That is to say, just like the world the Sushupti also changes. Something that is changeable can never be dependent upon. One. Second, Sushupti is called Karana. Karana Sharira. Means what? Karana means what? The cause, like a seed, is inherent already. And when there is a seed, at some point of time it has to come out. There is no other way. Whereas when a person enters into Samadhi, he is absolutely an enlightened person. Swami Vivekananda explains because somebody must have put this same question. And then he answers very beautifully, a little bit tauntingly. Suppose a fool goes into deep sleep, when he comes out, he will be the same fool. My addition, if not greater fool. But when the same fool enters into Samadhi state, he is a Jeevanmukta. He is a realized soul. This is the difference between Sushupti. But what is it? Sushupti can give us a glimpse how much happiness we can get. How? Because any happiness in waking and dream are dependent upon the objects. There are no objects in the deep sleep and yet we get not Sukha. Remember, be very careful. Do I get Sukha in deep sleep? No. And when I don't get Sukha, I also don't get Dukha. I will be beyond Sukha and Dukha. It is a beautiful state. That is why it is called Ananda. This distinction between Sukha, Dukha and Ananda. The Sukha and Ananda should be clearly understood. Ananda is objectless. Sukha is totally dependent upon any object. Temporarily the mind gets so much happiness because it is the nearest. And I give the explanation also which Vedanta gives. Maya, which makes this division, waking, dream and dreamless has got two powers. One is called Avarana. Another is called Vikshepa. So in the waking as well as in the dream both powers work. Whereas in the deep sleep, Vikshepa is not there but Avarana is there. But so long as Avarana is there, again we will be absolutely be bound also. So we have to be very careful about it. So what happens? nigṛhītasya manaso, when the mind is completely brought under control, chitta vritti nirodhaha. What happens? It becomes Nirvikalpa. There are no thoughts, it becomes absolutely reflecting only Chit, not Chidabhasa. Dheemataha. That person is endowed with highest wisdom. And Pracharaha means state, condition. That state should be known as the highest state. And that is the state we have to aim at. But if somebody says I am getting that state, Sushupti. In Sushupti the answer is Sushupti Anyaha. The type of experience we get temporarily. There are no subject object even in Sushupti. But Sushupti again leads to the birth, birth of us. Every morning as soon as we enter into waking state, we are reborn again. Though our memory says I was born only so many years back every time we come out of each thought, that is called birth. It is a very interesting idea, you must explore it. Na Tat Samaha. Tat means that Nirvikalpa Samadhi state. Na Samaha. The state of Sushupti and the state of Samadhi should never ever be confused as one and the same. One temporary relief, another permanent peace of mind by revealing the Atman and by revealing me as the Atman.

Questions (Not Corrected)

In today's class you mentioned about the manifest. It is only through the manifested objects that we can attempt to go towards the unmanifest or the true knowledge. Two things that struck me that I wanted to verify with you Maharaj. Is this why Thakur said that the knowledge of Brahman is not possible without Shakti? Yes. Without the grace. What is Shakti? Grace of God. How does it work? Not Tamoguna, not Rajoguna, not even Satvaguna. But from Tamas to Sattva but beyond Sattva. That is the grace of God comes only in the form of the Shakti. But ultimately we have to go beyond Shakti. Yes. Maharaj, another thing that struck me was about the point that you had mentioned in the past. That in a lighted room the light reveals the objects and the objects also reveal the light. So the manifest, the unmanifest is what is revealing the manifest. Yes, because you understood if suppose there is no manifestation, how do you get the idea of non-manifest? I can't. Today this topic is very important. What is it? What is really knowledge? Primary knowledge. What is secondary knowledge? Because when we are thinking about God also. I am here. I am the knower. God is the? Known. Known means what? He is the object. Yeah, I am more powerful than God. I can dismiss him whenever I want. Most of the time that is what we are doing, isn't it? Yes, Maharaj. How do I know? Because if you are not dismissing God, will you be asking my questions? No. Okay. Yes, Maharaj. Clarified Maharaj. Thank you. All right. Okay. Pranams Maharaj. Okay, Preeti. So Maharaj, I seem to have missed something. And that is, you know, that grace of God is required. And, you know, whatever sadhana we may do, at the most we can reach the Brahmakaravritti. Wait a second. Oh, sorry Maharaj. To reach Brahmakaravritti, God's grace is needed or not? Yes, Maharaj. Can I reach Brahmakaravritti without God's grace? No, Maharaj. We can't reach anywhere actually without God's grace. That is why I quoted. There is a beautiful book called Avadhuta Gita. We know this Avadhuta. In Bhagavatam comes 24 Gurus. Avadhuta means a wandering monk. I don't know whether it is the same person or anybody who wanders is called an Avadhuta. So he has written this Avadhuta. The very first verse, Ishwara Anugraha Deva Pumsam Advaita Vasana. Because he is a realized soul. He was a realized soul. He knows what he is talking about. That's what Sri Ramakrishna says. People become orally by the will of God. People become enlightened again by the will of God. And the same person who is enlightened becomes un-lighted again by the will of God. Remember what I am talking about? Sakali? Brahmari Iccha. Kare Dhauma Brahma Pado. Kare Kurauma Adhogami. Kare means some people get Brahma. Prapti some people become Adhogami. The same person also. Very interesting Priti. Before this fellow is born as a Jeeva, what was he? Brahman only, isn't it? Yes. So this Vishakti came and made Brahman as Abrahman. Or if you don't want that much of Sanskrit, Brahman has been made into Brahman. You understand Brahman? What is Brahman? Brahman means delusion. Brahman means wandering. So that wandering is what is called Samsara. And again through her grace becomes enlightened. So what is meant is, that is what Vivekachudamani I explained. Manushyatvam Mumukshutvam Mahapurusha Samshaya. How do we get? Durlavam Trayamevaitatevanudrahahetukam. Only by God's grace. So anyway we are having God's grace. Now how to use it and move forward. That is the idea. What I did not understand Maharaj was that for an Advaitin, this world, it's Mithya. So even the idea of God, like when Totapuri said you have to go beyond the mother. So then whose grace is it in that respect for an Advaitin like Totapuri Maharaj? It is God's grace only. Totapuri himself did not understand what he is talking about. You have to go beyond. How to go beyond? Accepting through God's grace. That point probably he did not understand. How do we know? Because he had to sit at the feet of Sri Ramakrishna for 11 months. That you who could enter at will into Nirvikalpa Samadhi and come out. You could not even focus your mind for one millisecond. He wanted to commit suicide. He could not commit suicide. People die, people are killed and commit suicide in a tub of water. And that day in the whole Ganges there was not sufficient water. Can you imagine? He himself said, Kya Daivim Aaya? Tonight there is not enough water to drown me. Fortunately for him, I was not there at that time. Otherwise I would have told you, why do you think there is need of water? You do Sirsasana. Your purpose would be fulfilled. So it is only God's grace we have to remember. In fact who is trying for Sadhana? It is only God, isn't it? Before creation, who was there? Only God. And what is this creation? God only. So he wanted to have a bit of fun. Very difficult to understand these mysterious things. Mind cannot understand. So just accept the teachings of the scriptures and do your best. But complete with complete faith, it is only God's grace which can save. That is one of the, what is called, third characteristic of Sharanagati. Anukulasya Sankalpaha Pratikulasya Varjanam. What is the third one? Rakshisya Siddhi Vishvasaha. Complete faith, only God can save me. Nobody else can save me. That is part of the Sharanagati. That is what Sri Ramakrishna had taught us. Thank you very much.