Mandukya Karika Lecture 053 on 1 June 2022

Full Transcript(Not Corrected)

Om Jananem Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Mohur Mohu Om Bhadram Karne Vishrunaya Madhevaha Bhadram Pashye Maksha Bhiraya Jatraha Sthirai Rangai Stushtu Vagam Sastanu Bhe Vishayamadevahitanyadayoh Swasthina Indro Vridhashravaha Swasthina Pusha Vishravedhaha Swasthina Starkshyo Arishtaneme Swasthino Brihaspatir Dadhato Om Shanti Shanti Shanti Hare Om Om O Gods, may we always hear with our ears what is auspicious. O worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted life, hale and hearty, offering our praises unto Thee. May Indra of ancient fame bestow auspiciousness on all of us. May the all-nourishing potion be propitious to us. May Garuda, the destroyer of all evil, be well-disposed towards us. May Brihaspati ensure our welfare. Om, Peace, Peace, Peace be unto all. We have come to the most important mantra of this Mandukya Upanishad, the seventh mantra. The first and second mantras equate everything that we experience and that which we do not experience also with Om, with Brahman, and you are nothing but Brahman because if everything is Brahman, you cannot be anybody other than Brahman. In the fourth, fifth and sixth, third mantra of the Mandukya Upanishad, the external world, the waking world has been described. In the fourth mantra, the dream world has been described. In the fifth and sixth mantras, the deep sleep state has been described. Why is it described? Because that is our experience. What is the purpose of describing? Ultimately to lead us. O man, find out what is invariable, unchanging, independent, without which these three states can never function. Find that out and that is the truth. Once you find out, then you are free. I'll give just a brief background before we enter into it so that we can understand it better. I'll give you, in fact, an example. Of course, every example has some limitations, but we should not forget an example is only to illustrate an important point, to point out the truth. Supposing there is an actor, his name is Narayana, and he puts on the dress of Rama and acts like Rama, whole Ramayana. He puts on the dress of Krishna, acts out like Krishna in the Bhagavatam and especially in the Mahabharata. Then this Narayana, he also is reborn as Sri Ramakrishna, another dress and another time, another place, and he acts out whole life. Now, when he comes out, puts off all these three dresses, let us ask him, Are you Rama? He will not say, I am not Rama, that would be a wrong example. I am not Krishna, that would be a wrong example. I am not Ramakrishna, that would be a wrong example. That is not the truth. But I saw you as Rama, I saw you as Krishna, and I saw you as Ramakrishna, or I read about you as Rama, as Krishna, as Ramakrishna, and if you give the answer, I am none of them, then that would be contradicting our experience. What should he say? Are you Rama? Are you Rama? Yes. Are you Krishna? Yes. Are you Ramakrishna? Yes. You are saying, I am not Rama, and at the same time later on you are saying, I am Rama. What do you mean? Then the person will say, look here, I put on the dress of Rama, and at that time I acted as Rama, and even while acting as Rama, I am completely conscious, aware, because it is I who put on the dress. The dress will be completely invalid if I am not aware, if I am not there, if I am absent. Without Narayana, there would be no Rama's dress, there would be nobody who acts like Rama. So I am acting, and the action is only an appearance. Same answer you extend to Krishna. Yes, I put on the dress of Krishna, I acted like Krishna, but I am not only Krishna. Incidentally, just you recollect the 10th chapter of the Bhagavad Gita. It says, I was Vyasa, I was Kapila, I was Arjuna, I was Vasudeva, I was spring season, I was Meruparvata, I was Japayugna. So are you not Krishna? Yes, I am also Krishna, Vasudeva. But then you are saying, I am Arjuna. Yes, I am that also. I am not only that. I am not only Rama, more than Rama. I am Rama, I am more than Rama. I am Krishna, I am more than Krishna. And I am Ramakrishna, I am more than Ramakrishna. Now what does this answer, how does this answer really help us in our day to day life? Because what are we seeing? We see this is Rama only, not Narayana. We are forgetting that Narayana is acting, putting on the dress of Rama. The dress can be discarded. Here dress means body. Body means that particular avatar. Krishna's dress can be discarded. Ramakrishna's dress can be discarded. That's why he said to grieving Holy Mother, that where did I go? From that room, means from that body, from that conscious awareness to other room. What is that other room? My other nature, pure nature. So with this understanding, what is our problem? Two problems. First of all, our problem would be when I am in the waking state, I think I am the waker only, I am not the dreamer, I am not the sleeper. But the same thing happens when I am in the dream state, I am not the waker, I am not the sleeper. When I am the sleeper, when I am the sleeper in the sleeping state, I am not the waker, I am not the dreamer. This is our experience. Now what is the problem with that experience? If there were no problems in the waking state, if there were no problems in the dream state, of course there are no problems so long as we are in the deep sleep state. There is only one problem. Then life would be maja hi maja. Only fun and fun, happiness and happiness. But what is the problem? The second point is when I am in a particular state, that alone becomes the reality, everything else becomes non-reality. A, problem A. Problem B, that every state, however realities, it is extremely limited. That means changing. So in waking state, I am happy for some time and it changes into unhappiness. White changes into non-white. Light changes into darkness. Happiness changes into unhappiness. Life changes into death. Birth changes into death. This is a big problem. That is our problem. We have no other problem. If we can continue without any change and that change is only one change, one, that is I am very happy and I never change and that is what we want and that is not available here because the world is like a curly tail of a dog. It is not possible to make it straight. That is the very nature of the world. It cannot be changed. So all the three states, first contrary to each other, second they are limited, they limit each other and third they are continuously changing. Change always means it is opposite. White into black, light into darkness, darkness into light, happiness into unhappiness, unhappiness into happiness and death into birth and birth into death. But we are all seeking that pure one consciousness, pure existence without any change. Is that possible? Yes, that is possible. How is it possible? It is for that purpose. One of the Upanishads is this Mandukya Upanishad and its approach is unique approach by analyzing these three states digitally. So what is it? I am not only Vishwa in the waking state, I am not only Taijasa in the dream state, I am not only Prajna in the deep sleep state, I without me they cannot be, with me they can be. Now let us analyze each state and divide it, experiencer and experience. Experiencer is not changing. I for some time was in the waking, after some time, for some time in the dream, after that for some time in the deep sleep, but I am not changing because in every state I am saying I am the waker, I am the dreamer, I am the sleeper. Nobody any time, for one time they will not say I was the waker but somebody dreamt for me, somebody slept for me, nobody will say. This I is not changing and what is the nature of this I? First of all unchanging. Is it something like a stone? No, because without any object, deep sleep state gives us so much of bliss, so much of rest, what you call prapancha upashamam, advaitam, shantam, shivam, all these descriptions tally in the deep sleep state because the division between experience and experiencer is completely removed. What is the problem? There is only one problem. The problem is the seed of ignorance is not destroyed, so it is temporarily quelled, suppressed, but it will come again, it will wake us up, it will make us dream, so it is making us go round and round, whirling round and round and that is the problem. So if I cannot identify I am the pure consciousness putting on the dress of the waker, Vishwa, same I am that pure consciousness putting on and playing this dream state, sporting in the dream state, I am again the prajna, the sleeper, putting on the dress of this prajna and in the karana prapancha. So let the scenes change. I the actor, I am separate. I can be in the act completely aware I am in that cinema I acted as Rama, in the second cinema I acted as Krishna, in the third cinema I acted as Ramakrishna, but now I am not acting in any one of them, but I am Narayana. Narayana means here Parabrahma. Parabrahma means pure consciousness without any limitations and if we have this background then you can be a Vishwa, you can be a Taijasa, you can be a Prajna and this is the state of a Jivanmukta and that's why they are only in bliss all the time in bliss because they know that I am not bound. Dukha means limitation. Desire means limitation. Change means limitation. I am that unlimited. Amrutaputra Ajo Nityaha Shashvatoyam Purano Nahanyate Hanyamane Sharire I can play infinite number of roles and yet nothing is going to touch me. Just as an actor some places he is rich, some places he is a king, some places he is very powerful, some places he is a great scholar, in some cinemas or dramas he is an ignorant fellow, a stupid fellow, a foolish fellow, a poor fellow and a diseased fellow and so many other things you can imagine. He plays to his heart's content and then you know what happens? He enjoys it. A poor fellow cannot enjoy. A rich fellow also cannot enjoy. But a fellow who is playing either as a poor man, as an ignorant fellow, as a powerless fellow, as an oppressed fellow, whether this fellow puts on the dress of an oppressor or oppressed, a learned or ignorant, rich or poor, powerful or powerless, the ultimate that I am born and I am also dead. If this person says, I can play a billion other roles but I know these are all roles. They roll away from me. Nothing is going to affect me. And that is the purpose of the seventh mantra. It is not to say that Jagrad Avastha is completely denied. Dream, that is Swapna Avastha is completely denied. Then the Sushupti Avastha is completely denied. But what the scripture, Shruti, wants to point out to us is just be aware, be aware that this is nothing but a play, a dress and then that particular role. That's why the analogy of the drama is most marvelous. In one scene, I am Rama. Another scene, I am Krishna. Another scene, I am Ramakrishna. Or it could be in one drama, Rama. Another drama, Krishna. Another drama, Ramakrishna. It doesn't matter. But he knows I am none of them but when I am playing them, I play to perfection and I enjoy it and I try to give enjoyment to others also. This is the condition of a Jeevan Mukta. Who is a Jeevan Mukta? He knows that I am Turiyam. I am Shuddha Parabrahma. He is realized. I am Atma Brahma. I am nothing but Brahma. I was thinking I was a Jeevatma. Now I know I am Paramatma. I was never Jeevatma even while I was under the impression that I was Jeevatma like a mad fellow. He is ordinary person. Even when he was possessed of madness but when his madness is cured, then he understands okay, I am not a madcap but for some reason an idea had overpowered me, overwhelmed me and made me act like that. Now I know. This is the background and that is more than enough. Now we will go into the slight detail. If you have understood this example, you will understand whatever is going to be told but it is never complete denial. It is to say so long as we are in this state. Let me add this one. There is something called Nirvikalpa Samadhi. When a person through sincere sadhana understands that I am not the body, I am not the mind, I am not the Jeevatma, I am not the Vishwa, I am not the Taiyasa, I am not the Prajna but I am Duriya. That state, when he becomes completely bereft of consciousness, awareness of body, mind, etc. It looks like sleep but more than sleep because in sleep when we wake up we remain the same fools but when a person comes out of this Samadhi he becomes an enlightened soul. So Samadhi is not a state of unconsciousness. It is a state of complete realization that I am that Brahman. Once a person has realized that I was thinking I was Jeevatma. Now I know that thinking is wrong. Now I know I am Paramatma. That final knowledge can never be negated and cannot be sublated. It will be there forever whether he is in the waking dream, dreamless, whether he is in Samadhi or non-Samadhi. This is what Ramana Maharshi used to call Sahaja Samadhi. So this is what we will have to understand. So one more point. Why then it is saying I am not the waker? Because we are still ignorant. We are still experiencing waking, dream and deep sleep all the time. It is for people like us out of compassion. Scripture is telling that you are experiencing all these three. Find out who you are, the unchanging element, the invariable element, which is I. Find out what is that I? Because if I am aware in the waking state, if I am aware in the dream state, if I am aware in the deep sleep state, these states, they cannot make me unconscious, but they can make me less conscious. That is why it is called awareness, not pure consciousness. Then if I can remove all these three, what remains is not reflected consciousnesses, but pure original consciousness. Call it God, call it Narayana, call it Shiva, call it Jagadamba, it doesn't matter. God, Allah, that is the final truth and after that there would be no transmigration. That is the purpose. The point in this last statement is that all these are denied because we are experiencing them, but a person who is in that Nirvikalpa Samadhi, he doesn't go on saying This is a point please keep in mind. If you have understood what I have spoken so long, you understood the entire seventh mantra. It is only just a repetition now. Okay. Advaitam. Chaturthamanyante Saatma Savigneyaha. So Sir, you are telling that this waking, dream, deep sleep, you have described and you promised earlier. I will tell you what is this fourth one. I am going to tell you about the fourth one. But fourth in ordinary terminology means different from the three. That's not what is meant. It is with the three invariably related to these three states. But we should not think Turiyam is Vishwa, Turiyam is Dayaasa or Turiyam is Prajna. Without Turiyam, these three states cannot be. Turiyam minus waking state. Vishwa will not be there. You cannot even say he was there. He will not be there simply. Turiyam minus Swapna. Dream state. Then Dayaasa will fall down by the wayside. Turiyam minus Karna Prapancha. Prajna will fall down. Without that Turiya, these three states cannot simply remain. Shankaracharya gives this beautiful example without going into too much detail. I will just give that example. To imagine that here is a garland, here is a snake, here is a bent stick, here is a stream of water, whatever it is. Various people can imagine without the substratum called rope, these ekalpas, that means imaginations will cannot exist. There must be a substratum, a foundation, a platform. You cannot see water without the hot sun and desert, sandy desert. You cannot do that. So that is how we have to understand it. Now in this seventh mantra certain things we have to understand. First of all, 13 negative terms are used and these 13 negative terms again can be subdivided into 6 negative terms, 7 again negative terms and then 5 positive terms. I will come, let us discuss. So Turiya is not that which is conscious of the internal subjective world meaning dream, nor that which is conscious of the external objective world called Jagrat Prapancha, nor that which is conscious of both Upahitah Prajna, nor that which is a mass of all sentiency, nor that which is simple consciousness, nor that which is insentient. One point we have to note down here before we go further is when telling that Turiya is not Vishwa, it includes Turiya is neither Vishwa nor Virat, Turiya is neither Tejas nor Hiranyagarbha, Turiya is neither Prajna nor Ishwara. Always they go together. So this is a special point you have to keep in mind because the Vishwa cannot be without Virat. Just as there cannot be a hand if there is no body, without Virat there cannot be Vishwa, without Hiranyagarbha there cannot be Tejas and without Ishwara there cannot be Prajna. Now, again I am repeating it so that the idea will go. If you say so sir, Turiya is neither Vishwa nor Virat, the answer is yes, Turiya includes both Virat and Vishwa. Turiya includes both Hiranyagarbha and Tejas. Turiya includes Ishwara and Prajna. But don't think that Turiya is only in those three. Turiyam is there in those three but it goes much beyond. When Turiyam is experienced with black coloured glasses Turiyam appears as black. When it is experienced with green coloured glasses, Turiyam appears everything, you see it look at Turiyam as green with yellow coloured glasses it appears as but it appears as black as green as yellow not because Turiyam is like that, because of the specks. Remove the specks, all the colours will disappear. So remove this, Agnana is the specks. That's why Gnananjana Vimalanayana Vikshane Mohajaya this Anjana is there. What Anjana? Vishwa Virat Anjana Taijasa Hiranyagarbha Anjana and Prajna and Ishwara Anjana. Remove this Anjana and there will be no Jagrat Prapancha, no Swapna or Jagrat Anubhuti Swapna Anubhuti or Sushupta Anubhuti and that is the pure original Turiyam. Just to point out that one. Again, I am reminding you. Many times I told you, today itself. Why are you saying Turiyam is not Jagrat not Swapna, not Sushupti? Because we are experiencing it. When we experience Nirvikalpa Samadhi, which means not becoming unconscious but becoming fully conscious then we will not even talk about Vishwa, Taijasa and Prajna or Virat Hiranyagarbha and Ishwara we see pure untrammeled Turiyam and that is the goal. That is, it is called it is not fourth but it is not these three and that is why Chaturtham means not fourth but it is something separate from them much more than these three that is the meaning of this. This background has gone. Antah Prajna Antah means inside Prajna means conscious, that means subjective consciousness that means dream that means one subjective consciousness in the dream state that is one waker's subjective consciousness has assumed, divided itself into so many parts object and object the experiencer and experienced the I and everything else and that background which is called Prapancha world in which these I am also there, in which objects are also there and at the same time I am also witnessing and remembering all these four divisions one pure consciousness for example, as an example of the waker's consciousness divided itself so in the deep sleep state, that is also a state because I am experiencing that state, upon waking up, I am saying I slept then during sleep am I conscious that I am sleeper? Yes, fully conscious, only thing is I did not know anything how come? Because upon waking up, what do we say I slept nobody says no, somebody else has slept, I slept and while sleeping, just as in the waking state, I am conscious I am seeing through five sense organs everything, in dream state I am seeing everything through the inner five sense organs and in the deep sleep state, I am not seeing because everything has become like a mass prajnana gana a mass of consciousness and like something enveloped with deep darkness dense darkness I am seeing the darkness I am not able to distinguish what is covered by the darkness, that is the point not that I am not experiencing anything am I from the moment I entered into deep sleep until I wake up am I conscious of this darkness? Yes, I am fully conscious then why did you not describe? Yes, I am describing, I was asleep and throughout I was only asleep, five minutes I was asleep and rest of the time, XYZ came and slept for me, I am not saying that I say, I slept nobody else has slept then what is the description? The description is, there is nothing to describe because it is like saying, I could not experience anything to say, I could experience to say, I could not experience you must be 100%, 150% wide awake so antah prajnam means this dream state, swapna state, swapna prapancha called taijasa that is denied remember again, not only I am antah prajna I am also bahi prajna I am also gana prajna I am also bhayata prajna, four states of experience in which one experience is for a very very short time that's why we do not recollect it three experiences are well recollected, that's why four states of experience I am, all the four states of experience I am with every of these inside every one of these experiences but I should never be identified with any one of those experiences because I can be with the dress, I can be without the dress also I hope that is clear so first one is I am not the taijasa experiencing the entire swapna vasta with the mind I am not the bahi prajna bahi means external outside jagrat as vishwa the entire world is experienced in the form of turiyam experiencing the entire outside world external world in the waking state assuming the name of vishwa and virat and na prajnana ghanam, fourth one I am coming, that is prajnana ghanam, a mass of prajna means consciousness ghanam means a mass indistinguishable mass that is I cannot distinguish between first of all in this world whether it is waking or dream, you see hundreds and thousands of things but in this deep sleep first of all not one single thing is experienced secondly in the waking there is a crystal clear division that I am the experiencer, everything else is experienced, similarly in the dream but in this sushupti state neither I feel I am an experiencer nor something is being experienced everything becomes as it were combined but then the pure consciousness is witnessing and that is called prajna I am not the prajnana ghanam means I am not only a mass of consciousness, I am beyond mass of consciousness I am the one who makes it a mass of consciousness but even that mass of consciousness is changeable is limited and so it also creates its own problems so I am not that then come third one I am bringing it fourth experience here it is listed as the third one na ubhayatah prajnam prajnam means consciousness, awareness so I explained it with the example of the fish that is a big fish, it can only stay in the middle, that water alone it feels comfortable a small room for example for an elephant it is too constraining but for a mosquito it is a huge room, so a big fish, a whale for example it is in the middle of the river sometimes it goes to the eastern bank or western bank or southern bank or northern bank, it doesn't matter, but every time it enters into eastern then from the middle it goes to the east and when it wants to come to the west it necessarily has to cross the middle which is called the prajnana ghanam or deep sleep then only again from the western bank if it wants to go to the eastern bank it has to pass like as I gave example three rooms are there ABC and B is the deep sleep so from room number A if you want to go to room number C you have to necessarily pass through room number B, vice versa from C if you want to come to A you will have to pass and when we are coming nearer to that state from eastern bank to the middle, you have reached very near to the border land it is neither the eastern bank nor the middle part it you are in the middle of both of them, that is called ubhayata prajnana similarly when you come out from the middle part before you approach the western bank, again there is a middle part, again when from the western bank when you want to go into the again middle part of the river there is, you reach some portion which will always be, you cannot say it is west, you cannot say it is the middle this is an experience it is not an imagination and I am sure, even if you don't recollect many times for a few seconds, fleeting seconds where am I, where am I you are able to see something what is this, the question itself indicates that you have come from deep sleep, you are not able to cognize it and but within a short time, oh this is my house, this is my room, I am sleeping here or I have gone to my friend's house in America and when you wake up your whole night you are dreaming of India and when you wake up for a few seconds everything looks strange and then you say, ok, ah now I remember, I came to America I am sleeping in my friend's house this is my friend's room and I am a guest in that friend's room that middle state I am not, means it is a state so four states external state called jagradhavastha internal state called dreamavastha swapnavastha and deep sleep state that is called sushupti avastha and in between these two states ubhayataha prajna I am none of them but without me all of them cannot be experienced so four denial, then the purvapakshi may raise a question naturally a question comes I am not the vishwa, I am not the taijasa, I am not the prajna I am not in between also there is no particular name for that that means am I na prajna, completely unconscious because all these awarenesses are denied no, I am not what is called simple consciousness what is this na prajna na prajna means am I pure consciousness, no you are not pure consciousness, that is to say, pure consciousness here means at one glance the person is aware of all the three now the universal aspect of waking dream as well as deep sleep recollect virat, hiranyagarbha and ishwara virat has come from hiranyagarbha hiranyagarbha has come from ishwara so ishwara at the same time is conscious of the deep sleep because he is the nearest to turiyam, he is conscious of the swapna state he is conscious of the waking state at the same time he is conscious of all the states, all the worlds whether you call them two worlds, three worlds or rantakoti brahmanda at the same time ishwara can never be unconscious of any of the world otherwise he will not be ishwara he is the ruler, ruler means he who pervades everything is called ruler, is very important point, please keep a note I gave you many examples but I have to give, go on repeating those examples like a clay pot now pot has got a bottom pot has got a top pot has got sides pot has got outside pot has got inside now you find out where is not clay clay is inside, clay is outside clay is at the bottom clay is at the top without clay there is no pot but without potness there is clay ishwara is like that clay, he is the clay the outside is comparable to jagradhavastha inside is comparable to swatnavastha the middle ubhayataha is comparable to the neither inside nor outside, what is in between which cannot be seen and finally of course difficult to describe but it is neither top nor bottom it is everywhere so ishwara so am I ishwara I am but I am not only ishwara I am not unconsciousness, I am ishwara but ishwara is also a limited something I am not limited something therefore it is na pragnam are you saying that then you are denying the waking dream, dreamless, in between four states, then are you unconscious state no, no, no, I am not unconscious state nor am I fully conscious this is the meaning of pragnam, that is to say I am not simple conscious English translation is simple consciousness means the consciousness of ishwara which comprehends all the three states at the same time both universal and the individual am I that much only that means am I only ishwara no you are ishwara, you are also beyond the ishwara because ishwara is combined with maya in vedanta that's why, yes you are ishwara but unfortunately there is maya with you prakruti with you which creates the waker dreamer and the sleeper and that all comes from ishwara, therefore I am not pure brahman but I am not pure consciousness but I am very much conscious too much conscious than the virat, than the hiranyagarbha this is the meaning of na pragnam means not simple consciousness pragnam means a mass of consciousness not simply simple consciousness na pragnam ok, so you are denying everything, that means am I to understand that you are completely inert like a lump of clay, no I am not unconsciousness with these six na na na na na na what is told always include not only, when you say I am not the waker I am not only the waker I am not only the dreamer I am not only the sleeper I am not only that he who experiences the middle state veda pragnam I am also ishwara, not only ishwara but I am never unconsciousness at all this is the methodology to point out then what are you that is going to come alright, you tell me now here is a cow and the cow is an animal, it has got four legs, it is of that mass it has a neck and above the neck there is a hump and it has a tail and it looks like this, why can't you describe like that, no it cannot be described again seven negative terms are coming, earlier six na na na na na na, again seven na is coming you want me to describe how can I describe something which is not experienced by you because what does it mean it means you are not the experienced, you are the experiencer only an object an object is one that which is experienced by the experiencer and which is not the experiencer which is completely different from the experiencer and which cannot be experienced without the experiencer depending totally upon the subject or experiencer if it is an object, this is a tree this is my uncle this is a cook or driver, this is a red rose like that this is a moon like that species then this is a moon which is called rudhi, jati, rudhi this is my uncle relationship this is a cook, kriya this is a red rose, this is having a quality, all these five are necessary to convey, to describe an object only, subject is you cannot describe because it cannot be described that is what is being said, so sir at least negative terms can you yes, yes definitely, I am an expert in using negative terms, what is it adrushyam, drushyam means to be seen normally when we see something we see through the eyes but eyes are upalaksha we call it, upalakshana that means etc, etc so the atman cannot be experienced by any of the five organs of knowledge senses of knowledge, this is called adrushyam, it is inexperienceable by any sense organ because whatever is experienced is dependent, is totally it is jada it is changing everything object, it is not an object adrushyam if it is not experienceable, how are you going to use, only an object can be used, therefore avyavaharyam avyavaharyam means it is not transactable, you cannot see it you cannot hear it, touch it, taste it, smell it therefore you cannot deal with it, this is called avyavaharyam, not transactable and there is no need also agrahyam, because it is not related to anything the mind cannot comprehend it, because mind can comprehend only what information is brought by the five sense organs since this atman subject is lending its consciousness to all the five sense organs, the mind itself is watched by the seer therefore that which is seen cannot estimate cannot experience the experiencer, therefore it is beyond the mind this is all that you want to say namo namo prabhu vakya mana atita beyond the mind, incomprehensible you want to imagine you can only imagine within these five, jati, rodi sambandha, guna kriya, you cannot imagine something which is the seer impossible, alakshanam and therefore you cannot describe it to because the mind cannot understand and whatever cannot be understood is not experienced and whatever is not experienced how are you going to describe something which is not experienced by anybody, this is called alakshanam therefore achintyam, unthinkable because you can only think that which is pointed out that which is conveyed by somebody and that falls within this shabda pravrutti five ways of description and when nobody can describe it how are you going to think about it and therefore avyapadesyam is only going round and round saying that it is impossible to describe it to experience it, it is beyond body, beyond speech, beyond the mind that is the final thing avyapadesyam, indescribable now these are the six negative things now through five he is trying to describe slightly positive way what is it ekatma pratyayasaram then what is your blessed turiyam ekatma pratyayasaram pratyaya means knowledge saram means essence that is what does he mean pratyaya, you are in the waking state you have knowledge of the waking state, that knowledge comes in the form of a thought and what do you say I am experiencing the waking state, similarly you are experiencing in the form of a thought your dream state I have seen a dream I had this dream that memory is there of that experience, I and then you go into that third state called deep sleep I was asleep now a peculiarity of this description is only in the waking state we can use the present tense I am experiencing, about the dream I had a dream you can't say I am dreaming you can't say I am asleep only you remember and then upon waking only in the waking state you can say I had a dream I was also asleep next morning, usually in the morning we recollect to that one in between you are blessed even while listening to my talk you can have all these three especially if you are planning to do something then you are already in between thoughts will come, but what is Pratyaya means a thought Saram means that he who is experiencing the oneness I was the waking state I was the dream state I was the deep sleep state that Eka Atma one Atma one consciousness whatever be number of objects or experiences only one I saw a tree, I saw a house I saw a man I saw the full moon, I saw the dark moon, new moon I saw the mountain, I saw the river I saw America I saw this, I saw this, I saw that everything is differing I is never differing that's why Eka Atma Pratyaya Saram this is the meaning only that Turiyam this is the first meaning second meaning of Eka Atma is he who comprehends everything in the form of Ishwara he who comprehends everything the entire dream world in the form of Hiranyagarbha and he who comprehends the entire waking state in the form of Virat and he who continuously experiences the Ishwara, the Hiranyagarbha and the Virat at the same time that is another meaning that means I am the Turiyam I am the Parabrahma I am the descriptionless pure consciousness so 6 negatives 6 negatives now 5 what we call slightly positive terms this is called Eka Atma Pratyaya Saram alright ok perhaps I understand perhaps I realize what do I get out of it before I want to realize God this question comes Prapancha Upashamam negation of all the 3 states what is the problem Prapancha means Jagrat Prapancha Swapna Prapancha, Sushupti Prapancha all these will completely disappear when you separate yourself from them when you know that you are Brahman, you are Tattvamasi Aham Brahmasmi I am not even an Ishwara but I am that which lends consciousness to Ishwara this is called there would be no world that means Advaita state, that is going to tell then what happens, what is it I will be swimming in an ocean of bliss, Shantam here means peaceful, peaceful means what peaceful means there is no thought a state beyond all thoughts, that is called Shantam that is why even in deep sleep we get a glimpse of that thoughtlessness when the mind is not there mind means thoughts, then what remains bliss, Shivam Shivam here means Ananda bliss and bliss alone is there that is why deep sleep is called Anandamaya Kosha and what is that state, Advaitam this is non-divine my dear sir Atma Prathesaram, Prapanchopshamam Shantam, Shivam Advaitam that is Ditturiyam and that is what is meant by Chaturtham not something some fourth person denying all the other three persons it is beyond the three states of awareness pure consciousness Sa Atma that is Atma, Savigneha you are that Atma that Atman has to be realized as what I am that Atma Tattvam Asi the what Ekatma Prathesaram the what Prapanchopshamam the what Shantam the what Shivam the what Advaitam and that you have to realize Tattvam Asi the what that Sa Atma and I am that Atma and if everything is practiced nicely by God's grace, by Guru's grace Aham Brahma Asmi not only that everything is Brahma for a Jeevan Mukta remember this point only a Jeevan Mukta can say Sarvam Brahma Mayam but for a person who gives up the body in the Nirvekalpa Samadhi the question of saying Sarvam Brahma Mayam Re Re doesn't arise at all this is only description is only from our point remember Ekatma Prathesaram Prapanchopshamam Shantam Shivam Advaitam this is all description of that which cannot be described from the state of our bondage Jeevatma viewpoint I will stop here Om Jananim Sharadam Devim Ramakrishnam Jagad Gurum Pada Padmet Ayo Sritva Pranamam Imuhurmuhu May Sai Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti Jai Ramakrishna