Mandukya Karika Lecture 111 on 12-July-2023

Full Transcript (Not Corrected)

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 ||

In our last class we have been dealing with the 34th mantra. Gaudapada is making a marvellous statement that in Sushupti and Samadhi, there is a heaven and hell difference is there. What is the difference? As I reminded us, Swamiji's statement, a fool when he enters into Sushupti, in fact he does. How many times? From birth onwards, millions of times. Not only every night, but every time his mind is distracted, he is entering into that state. Whereas Samadhi can be entered how many times? Only once. Once knowledge comes, that supreme knowledge, nothing else exists excepting Brahman, is called Nirvikalpa Samadhi. And that is called the highest knowledge. Once that knowledge comes, there is no second time, oh I have forgotten about it. Samadhi is not a state of the bodily condition. It is a state of the mind where the mind itself becomes completely dissolved. That is called Samadhi. Chitta Vritti Nirodhaha. Chitta itself will not be there. And how many times? Only once we have right knowledge. We can have any number of wrong knowledges. And these wrong knowledges go on updating themselves until we arrive at the right knowledge. So wrong knowledges about even one single object can be a lot, many. But the right knowledge, only once. Once right knowledge comes, we will never forget it. There is no question of forgetting it. What can be forgotten? Wrong knowledge can be forgotten. Right knowledge can never be forgotten. That is why it is said, Atma is what is called always shining, ever shining. We have seen it in our last mantra. We are going also to see it. In the 30th also we are going to see it. So this Jyoti Rajyoti never is forgotten. What we need to understand here, nobody ever forgets about oneself. When I am in the waking state, I am in the waking state. Dream state, I am the dreamer. Deep sleep state, he doesn't say I am not sleeping. We always say I am sleeping. So whatever be the state, and only there are three states, always that I will be there. And nobody forgets this I. Nobody has ever forgotten, cannot forget. And that is called Atma. That which never changes is the Atma. That is that to know. We know that we are. Everybody knows I am. But everybody, most of the people, most of us do not know who I am. I am is common. Who I am is my real nature, only very few people know about it. So that who I am is called right knowledge. That right knowledge goes by another name. That is called Nirvikalpa Samadhi. And Gaudapada uses this word Nirvikalpasya Dhimataha in this 34th verse. When does a person become Dhimataha? An enlightened person, Intelligent, really intelligent person, endowed with right knowledge. Dhi means right knowledge. That is why every Hindu priest, Dhiyo Yonaha Prachodaya. When does the right knowledge come? Nirvikalpasya. When the mind becomes free from all Vikalpas. Vikalpa means thoughts. When it becomes completely free from all thoughts, then only this real knowledge will come. How many times? Only once it should happen. But any wrong knowledge comes again and again and again. And such a person is not called a Dhiman. He is called Agna Purushaha. So in this 34th verse and subsequent until around 39th verse mantra, this Karika, Gaudapada is trying to tell what is the description of Brahman, even though Brahman can never be described. We will deal also with that in our subsequent Karikas. Now what is the first difference? What is the common thing between deep sleep and Samadhi? In both of the states, duality is absent. The subject and object is completely become one in Sushupti and they are completely one in Samadhi. But what is the difference? The difference is, that is what he wants to say. It is not equivalent to Samadhi state. What does Gaudapada mean? Sushupti is a temporary absence of duality. So as I mentioned earlier, technically, what is called error? Vikshepa Shakti is absent. Avarana Shakti is not absent. So what is the first difference between Sushupti and Samadhi? In both, duality is absent. What is the second comparison? The Samadhi state is permanent only once. Sushupti state is impermanent, temporary, many times we experience. What is the third state? Sushupti is called Karana Sharira. As soon as we wake up, all the dormant seeds will be trying to manifest themselves, jostling with each other. What is the fourth state? In the Sushupti state, we have no duality, but we do not know who we are. In Nirvikalpa Samadhi, we know who we really are. These are some of the differences. That is what Gaudapada wants to point out. So, what is it? When does a person attain Samadhi? First of all, he says, Nigrohitase Manasaha, when the mind is completely controlled. This is what Patanjali says, Chittavruti Nirodaha. Then what happens? Vikalpa. All the Chittavrutis, they become Nirodaha. So, Vikalpanam Nirodaha. That is called Nirvikalpasya. And then, what remains? That bright knowledge, Aham Brahmasmi, it starts shining. We don't need to do anything. This is called Satu Vignayaha. And this is the difference. We have to know what is Samadhi, what is Sushupti. And this state, where there are no vrittis, thoughts, where there is no mind, therefore where there is no ignorance, therefore where there is no duality, there would be something. You cannot even say what it is. That is the state of Nirvikalpa Samadhi. Pracharaha means the state that is called Nirvikalpa Samadhi. But if anybody is thinking, what is the difference between Sushupti and Samadhi? Sushuptaha Anyaha Why? Because of the four differences that we had singled out just now. Na Tat Samaha, both are not same. This is what we tried to discuss in our last class.

From this class onwards, we are entering into Karika number 35.

लीयते हि सुषुप्ते तन्निगृहीतं न लीयते ।

तदेव निर्भयं ब्रह्म ज्ञानलोकं समन्ततः ॥ ३५ ॥

līyate hi suṣupte tannigṛhītaṃ na līyate |

tadeva nirbhayaṃ brahma jñānalokaṃ samantataḥ || 35 ||

And he is only telling what has been said in the 34th Karika. Same thing he is rephrasing in the 35th. So it should not be difficult for us to understand. In the state of deep sleep, the mind is only withdrawn temporarily, drowned in ignorance. But in the case of discipline of Yoga or Samadhi, it is not so. Then these are the negative terms. What is the positive term? That mind of a Jnani becomes identical, first of all, with the fearless Brahman. Meaning Brahman is fearless. I am Brahman. So I am also fearless Brahman. And who is shining all the time, that is called Chaitanya. Where there is Chaitanya, there cannot be any ignorance. Complete self-knowledge, I am Brahman, that is called pure consciousness. But what we experience in our three states, that is Jagrat, Swapna and Sushupti, is only Chidabhasa mixed with BM, body and mind complex, BMC. Let us briefly analyze. So, What happens? This mind in the state of Sushupti, Liyate, becomes merged. That means Karya Karana, the cause and effect, subject and object, other words, duality, is completely annihilated for the time being. But Tath, means that mind, Nigruhetam, through the practice of Yoga, when complete Chittavrutti Nirodha is attained, Na Liyate, that means there would be no ignorance at all. Even there is no ignorance or absence of ignorance, is called the state of complete knowledge. What is that knowledge? That is a knowledge which is called Jnanam, which is beautifully described as Satyam, Gnanam, Anantam, Brahma. So, I will briefly explain, even though I had explained it, but I will come. So, the mind which practiced Yoga, it removes all dualistic ideas, because mind means Desha Kaala Nimitta. It is constituted of time, space and causation, which creates what is called limitation of time, that is Kaala Parichcheda, limitation of space, that is Desha Parichcheda, and limitation of Vastu. Two objects limit each other. What does it mean? Suppose two of you are standing, it can be anything, not necessarily people, two chairs cannot be exactly in the same place. So, this object will be separate, that object will be this, this object cannot be that, a table cannot be a chair, a chair cannot be a table, man cannot be woman, woman cannot be man. So, this object limits the other object. Limiting means it will not allow it to be the same. It will say you are different, I am different, that is called Vastu Parichcheda. One object limits the other object, you are separate, I am separate, that is called Vastu Parichcheda. And at the same time, two objects cannot be exactly in the same space. For example, if you are sitting in a chair, nobody can sit, they can sit above you, below you, side of you, but never exactly in the same space, occupied by you. This is called the space limitation, Desa Parichcheda. And at the same time, two objects cannot be in the same place. So, if they are limited by space, automatically they are also limited by time. And what does our mind do? It perceives that one infinite as limited by these three conditions, Desa, Kaala and Vastu. Brahman is completely free. Tat Nigrohitam. When the mind is as it were, not controlled by, destroyed, removed totally, Naliyate, it won't become merged. Merged in what? Sushupti. What is Sushupti? A profound state of ignorance. That means, a realized soul never again enters into the state of ignorance. Whereas Sushupti, it looks as if there is no duality, Advaitam, but it is not Brahma, because it is not Advaitam, because it is in the state of a seed. And at the same time, it will have to helplessly wake up into the waking state, dream state, and again into the Sushupti state. It is a changing state, and that which is changing cannot be infinite. That which is infinite can never change. Into what the infinite is going to change? It is impossible. The changeless cannot become changeful. The changeful can never be the changeless. This is the meaning of this first line. So, when the mind enters into Sushupti, it is profoundly, temporarily, merged in deep sleep, that means state of ignorance. Whereas, that which is merged in Samadhi, it completely gets rid of ignorance. Not only that, how do we know? It completely gets rid of ignorance, because if we eliminate ignorance, what remains is Brahma. Ignorance means time-space causation, or duality. When duality is gone, non-duality will be there, and that non-duality is beautifully explained as Sat, Chit and Ananda. Satyam, Jnanam, Anantam, Brahma. There is a reason for that. There is a technical reason for that. We, with our mind, first of all, can never imagine, what is that infinite? What is that one? Still we go on saying, I will be conscious, I am Brahman. No. I am so and so, is possible only in this state of ignorance. But even to say, that I am Brahman, is our thought about Brahman, not reality about Brahman. That is why Sri Ramakrishna's words are so deep. Everything is polluted, that Brahman cannot be thought of, cannot be expressed, can never of course be experienced through any of the five sense organs. That is going to be described a little bit later on, in beautiful words. But how do we know? This person is only claiming, that I am in the Nirvikalpa Samadhi. Here also we have to say, a person who attains Nirvikalpa Samadhi, he never says, I was not in Nirvikalpa, and now I have attained into Nirvikalpa, I will ever be in Nirvikalpa. No. For such a person, even to think, I was never Brahman, then I became Brahman. From now onwards, I will remain Brahman. That thought is a very ignorant thought. So, how do we know? But if this person, by the God's will, comes back into this world, and starts using this body-mind complex, then we can see his life. These are the characteristics, what Bhagavan Krishna so beautifully describes at the end of the second chapter, called Sthita Pragna Lakshanas, or the characteristics of a devotee, in the twelfth chapter of the characteristics of true knowledge, in the thirteenth chapter, Amanitvam, Adamvitvam, or in the sixteenth chapter, the characteristics of the Daivi Sampath, and so many other places also. What happens? Tat Eva Nirbhayam Brahma Bhavate So he knows, I am Brahman, and he becomes Nirbhaya. Nirbhaya means fearless. So that is the state of Nirbhaya Sthiti. And how do we know? Because Bhayam, fear, comes only when there is a second. When there is one, then there is no fear. And some of you may be thinking, suppose I am alone, nobody else is there, I am frightened. When you are alone, do you really feel you are alone? No. I am at this moment, at this place, alone. There are so many evil people all around, and they might be watching me, and if they come to know that I am alone, they can harm me. That is why Bhaya comes. That is why such beautiful definitions in the Upanishads, which the modern psychologists can never even imagine to think this way. Nriti Advai Bhayam Bhavati, anything second. Anything second means what? You are alone, suppose, within 10,000 miles, there is nobody, you are in a cave. Then the cave itself is there, you are there, the cave is there. What fear? Maybe the cave sin, the wall, the roof will fall upon me, or some wild animal will come and gobble me up, or this intense cold is going to make me freeze, or there is no water around, I will perhaps die of thirst, so long as we are conscious, and so long as we think we are alone. But so many things are there, infinite number of things are there. When we are aware so many things are there, fear definitely comes. But when we come to know that in this whole universe, there is no universe, I am Ekam, Sat, Adityam, Ajo Nitya Shashvatoyam, Purano, then Na Hanyate, Na Hanyamane Sharire There is no body, there is no death, there is no birth, there is no fear, because the second one. Even mentally, what is the fear? Suppose there is an object and it is a very desirable object, then fear comes. Oh, that, I want it, I want to enjoy it, I may never be able to get it. And if I get it, what is the fear? Perhaps it will disappear. That is what happens when we become, when we become young, there is always a fear. Perhaps I am going to become old and all my hair will become grey and white and then I will not be able to see, nobody will love me. This fear ever haunts every human being even from the very beginning. Birth and death is shadowing all of us. That is what Sri Ramakrishna says. So, Jeev Sajo Samare So be ready for the battle. What is the battle? This depressing thought, everything is going to change and we know everything changes. Change is called death. Even though we may not realize it, we may think that death is the only change. Every billy second is called adrishyamana mrutyu by Shankaracharya. So, change is death and change is fearful. The child fears. I may not remain a child. It is so nice now. Everybody is cuddling me. I am moving from shoulder to shoulder, from lap to another lap. Everybody kisses me. Everybody is attracted by me. And I am the king, I am the queen of everybody. Only I have to cry. Everybody will leave everything and comes running to me to console me. I don't need to think anything. Everybody is going to take care of me, especially my mother and father, etc., etc. But there is fear. If I leave this, then I may have to do everything myself. In the western countries, we say that one. So as soon as I grow up, mother and father will start teaching them. Make up your own bed and learn how to go to toilet and wash yourself. I will teach you how to do that for a few days. After that, you are on your own. This is called Dviti Advai Bhayam Bhavati. But when a person, a yogi, a spiritual person knows I am Brahman, there is no change. Therefore, there is no fear. Fear means change. Change of either not getting what I want or losing what I already have. Not only that. A person becomes Nirbhaya. That is why, remember, there was this great anecdote. A great yogi was there. Alexander the Great came to know about him. He went there and he was very much taken by the yogi. He wanted to take him back to Rome. And then he asked him, come with me. The yogi refused. Alexander said, don't you know who I am? I can cut off your head. And then the yogi laughed and laughed. And then he said, I have never heard any greater lie than the lie you just uttered. You are going to kill me. Neither you are going to kill me nor I am going to be killed. Na Hanyate Hanyamane Sharire. That realization was there. What can you do with a person like that? It is impossible. So, there are so many stories like that. Was Sri Ramakrishna afraid of death? We were afraid of Sri Ramakrishna passing away. Such a great soul, if he passes away, where are we going to get another person equivalent to that person? That is what. And you know, there is a householder, husband and wife, continuously quarreling with each other. And the moment the fellow is about to die, and the wife is terribly frightened. So, I was thinking when I heard this one, because I have actually seen this condition. Now, what is the... Whole life, the wife went on scolding the husband, relentlessly. And now that he is going to die, she starts trembling with fear. Then, suddenly enlightenment came to me. I said, she is frightened now. So, if this person is not there, whom else am I going to scold? Nobody will tolerate my scolding. And this stupid fellow alone is worthy of it. And I am going to lose it. I am going to be bored. I cannot express myself. Though I am putting funnily, the fact is, even if there were no enemies, life will become terribly boring. Especially with people whom we love, they are the most boring people on earth. All we can tolerate them, only because of our enemies, about whom we will be thinking. Think about it. If you don't understand, meditate upon it. You will understand that nobody wants to lose the enemies. After that, what to do? How am I going to spend my time? But any person attains, he becomes Nirbhaya. But Nirbhaya, though expressed negatively, doesn't mean that he is free from fear. That means he becomes Brahmananda Swaroopa, Ananda Swaroopa. He will not even think there is something called Bhaya. Bhaya means Dukkha. There will be no Dukkha at all. And then what does he see? Jnana Lokam Samantataha. Jnana Alokam. Alokam means light. Light of knowledge everywhere. What is this light of knowledge? Pure consciousness ever shining. That is called Jnana Alokam. Jnana Lokam. Samantataha means everywhere. Everywhere means the infinite is shining with that idea that Aham Brahmasmi. This is human expression, remember. So this is the meaning that we have seen this one. And this is not the state of Sushupti state. And to make this even more pointedly, in the 36th Karika, it is spelled out. All of us have three conditions. The waking, Jagrat, Swapna, Sushupti. And then what is our experience? Excepting in deep sleep, in waking and dream, we are dealing with what? Infinite number of forms and infinite number of names. Every object has a particular name. Nama and Nami. The name and the named can never be separated. For example, if I say this is a tree. The tree is the Nami. And the named tree is the Nama. And that Nama comes to me in the form of the knowledge of the tree. That is why it is called Padartha. Beautiful Sanskrit word. Pada means name, Pada means sound, Pada means that particular object. And it has a name. And that name comes to us in the form of Artha. Artha means that knowledge. Artha means knowledge. So in our experience, no object can be separated from its name. But what is the state of that Brahman or Nirvikalpa Samadhi? There would be no names, no forms. And it never goes to sleep. That means it is completely free from ignorance. And it is all-knowing. And then there is no way anybody can do any sort of transaction. This is going to be spelt out in this 36th Karika.

अजमनिन्द्रमस्वप्नमनामकमरूपकम् ।

सकृद्विभातं सर्वज्ञं नोपचारः कथंचन ॥ ३६ ॥

ajamanindramasvapnamanāmakamarūpakam |

sakṛdvibhātaṃ sarvajñaṃ nopacāraḥ kathaṃcana || 36 ||

This is again another beautiful Karika explaining partly the 7th Mantra of the Mandukya Upanishad. What is that 7th Mantra? We are going to discuss about it. So what is it? This Brahman, first of all, is birthless. Brahman is free from sleep and dream. Brahman has no name because it has no form. Brahman is ever effulgent. And Brahman is omniscient. And nothing has to be done in any way with respect to Brahman. No transaction is possible. Why? So we will discuss one by one. Ajam. Ajam means what? Birthless. Birthless means what? Birth is a change. Growth is a change. And then what is called that which Jati. That which is born. And then it will be there. Then it grows. Then it becomes old. It becomes subject to disease. And then finally goes. These are called 6-fold changes. And when by denying birth we are denying where there is no birth the other 5 are also denied. But in short what we say if there is birth there will be death. If there is no birth there is no death. But in between these 2 the other 4 states are also covered. They are but details. So what is it? Ajam means changes. These are called Urmi. Urmi means wave. Wave means change. Birth is a change. How is it a change? Because that which was not born from the state of non-birth it has come to the state of birth. And whatever is changeful it will be ever changing. Even for a billy, billy, billy second it will not remain changeless. This marvelous concept we have to meditate upon each word. So Brahman is called Ajam. Because it is changeless and birth is change. And therefore earlier also we discussed the world is not born. Jeeva is not born. The origination of the world and Jeeva are completely denied. That is why the very philosophy of Gaudapada or even Advaita is called Ajati Vada. Jati has nothing to do with this is Jatiya Pataka. This is the national flag. Jati has nothing to do. Brahmana Kshatriya Vaishya Shudra. Jati means birth. Ajati means no birth. So the world is not born. Seemingly born. The Jeeva is not born. Seemingly born. That is why it is called Mithya. That is why Gaudapada's philosophy especially same thing with Advaita Vedanta Shankaracharya. So though not so explicitly expressed is called Ajati Vada. The theory of non birth. So Ajam and Anidram, Aswapna. What is Nidra? Nidra means deep sleep. What is deep sleep? Deep sleep as we know, we have three states. Waking, Dwelling and Deep sleep. Jagrat Swapna Sushupti. What is the cause of these three states? It is called Avidya, Maya, Ajnana. And this Avidya manifests in two ways. I am sure you will remember all these things just to enjoy our talk. What is it? There are two powers. One is called covering up everything called Avarana Shakti. Another is called Vikshepa Shakti or manifesting in different names and forms. First, the truth is covered. Then it is projected as something else. The classical example, first the rope part is covered and then the snake or a garland or a streak of water or a crack in the earth, whatever, according to anything that is similar to that rope. Any number of vikalpas are there. That is, this is called Adhyasa. Superimposition will be there. So, this is called Avarana Shakti. First, the rope is covered. That is called Avarana. And that same rope is now projected. Where? In our mind. Remember, all these changes are not out there on the rope but in our mind. The rope in our mind is covered with a snake, etc. This is a crucial point we have to remember. So, we are mistaking that something has happened there but nothing happens there. Everything happens within me. So, if somebody gives a big blow on my head, I become enlightened. That is what Janmashtas do all the time. Another power is, after covering, because there is something, it has to be projected as something else. That projecting power is called Vikshepa. It can take any number of forms similar to that. Now, in this background, in waking state and in dream state, both powers are fully working out. We don't know who we are. We think we are somebody else. We don't know what is the world. We think it is something else. But in deep sleep, only Vikshepa Shakti is absent. Only Avarana Shakti is present. That is what is meant here. Anidram means Turiyam or Brahman. Remember, this word Mandukya. Turiyam is the word from the very beginning that true state of the reality. Anidram means it is not ignorant. Not even Avarana Shakti is there. But what about Vikshepa Shakti? Aswapnam. Nidra means deep sleep, Sushupti state. Swapna means it covers both the waking as well as the dream state. Why both? Even though the word used is Swapna because both powers, covering power, concealing power and projecting power, both are equally present in both the waking state and also in the dream state. Remember, only in the deep sleep state there is no projecting power. Only concealing power is there. So Brahman is free from birth. And remember, if we understand that when there is no birth, Chagrath, Swapna, Sushupti automatically do not exist because when there is birth only, all these things will come. Every living creature, all these three states are experiencing. What do you mean by what about a mosquito? What about amoeba? In their own crude way, everything has to go through these states. Now scientists are discovering fish also will sleep, the mosquitoes also will be sleeping and it will be entering into Nirvikalpa Samadhi especially when it succeeds in not disturbing you but at the same time becomes one with you by sucking your blood. It is also in a state of Nirvikalpa Samadhi and that is the best way to kill any mosquito. Allow it to enter into that state by allowing it to suck your blood. Then you will 100% succeed in killing those mosquitoes. So, Brahman is free from birth and consequently Brahman is free from all the three states. Nidra represents Sushukti, Sapna represents waking and dream and therefore when it is free Anamakam I will come with that Arupakam, there is no form. When there is no form there is no need for any name. It is only to distinguish two expressions of forms that we need two separate names. If there are 100 forms 100 names. A billion forms, billion names. We can even distinguish between mosquitoes. Baby mosquito, young mosquito, male mosquito, female mosquito and all those things. Okay. And then dangerous mosquito because there are also harmless mosquitoes are there and no doubt they will drink your blood especially the female one. That is the greatest act of self-sacrifice. Punyam, lot of punyam. You are donating blood to a female, pregnant female and remember you will go to Swargaloka as a result of it. Guaranteed. So, Anamakam, Arupakam. Arupakam means formless. When there is no form there is no name at all. Then what remains? These are all negative descriptions. Sakrut Vibhatam. That means it is what we call completely, continuously unceasingly shining with pure consciousness. It is the light of the lights. Sarvagnam. What is Sarvagnam? It knows I am everything. That is called Sarvagnam. Because there is nothing besides it. That is called Sarvagnam. All-knowing. How are you going to transact with it? Now, Brahman can never be described. Any object can be described. And to describe any object this is called Shabda Pravrutti in Vedanta. There are five types of five instruments of ways of description is there. Jati, Guna, Kriya, Sambandha and Rudi. Rudi means what? Everybody's knowledge. Showing up to a baby that is the moon. Because there is only one moon. That is the sun. Because there is only one sun. That which everybody knows that if somebody says what is that? If a baby asks what is that? That is the moon. That is the sun. This is called Rudi. Or if you don't know you want to describe as in beautiful flower. A flower is a Jati, a species. So through that we can convey the knowledge. Guna is a beautiful red and blue flower. So that is through the Rudi characteristic. Or Kriya. Suppose sometime you want your car in a big meeting. Thousands of cars are there. You can announce that this person who is a driver I want that driver. My driver. His name is so and so. He drives. So that is how you point out that is my driver. Or Sambandha. This is my mother, mother, uncle, aunt, my friend, my enemy, any relationship. Jati, Guna, Kriya, Sambandha, Rudi. Brahman being one, being infinite it is impossible to do anything. So this particular Karika is expressing the same thing elaborating the seventh mantra of the Mandukya, this very Mandukya mantra. We have to specially take note, this third chapter is called Advaita. Here Advaitam Chathadham Anyante that is why this prakarana is called Advaita prakarana. So he is telling that Datturiyam is not conscious of the internal world nor conscious of the external world nor conscious of both the worlds nor dense with consciousness nor simple consciousness nor unconsciousness that which is unseen actionless, incomprehensible uninferable, unthinkable, indescribable whose proof consists in the identity of the Self in which all phenomena come to a cessation and which is unchanging, auspicious and non-dual. That is the Self that is to be known. So here what is called no transaction. That is what is said here Pracharaha in this mantra that is what we said Upacharaha means transaction it is impossible and Sakrut Vibhatam all the time shining, there is no night there is no day because it is pure consciousness. Sarvagnam and it knows Sarvam is nothing but Me. Remember Brahman doesn't say I am Sarvagna Brahman need not say anything but we want to attain to that Brahman, describing it for the sake of the spiritual sadhakas. It doesn't have any form, it doesn't have therefore any name and it is birthless and therefore it doesn't have what we call all these states of what we call birth, growth old age, disease suffering and death is free from that neither because it is birthless, neither waking state nor dreamless state nor dreaming state, it is free from all that. This is for our meditation and this same trend will continue further until about 40th karika after that how to attain to that state which is called Nirvikalpa state or what is called Guruhita state Godapada is going to describe