Mandukya Karika Lecture 043 on 23 March 2022

Full Transcript(Not Corrected)

Om Jananem Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Sritva Pranamami Muhurmuhu Om Bhadram Karne Vishrunaya Madevaha Bhadram Pashyem Akshavirya Jatra Sthirai Rangai Stushtu Vagum Sastanubhi Vyase Madhevahi Tanyadayu Swasthina Indro Rithashravaha Swasthina Poosha Vishwa Vedaha Swasthina Starkshu Arishta Nimihi Swasthino Brihaspati Hridadhatu 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 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. In our last classes, we have dealt very comprehensively with the second karika of Gaudapada, wherein he says, it is mainly a few points. What is the point? That in the Pragna state, in the Taijasa state, in the Jagrata state, Sopana state and Sushupti state, there is no separation from the universal with the individual. But we are not aware of it. I will give an example. Whenever I say this is me, XYZ, I am excluding everybody else. If I am X, from A to Z, excepting X, I am not anything. That means the whole world and whatever is in the world. And that whatever we call the world is called the universal, is called the cosmic. Without that, I will not even know that I am an individual. So that is the most important point we have to remember all the time. That is the first. So that the universal, from the viewpoint of the Jagrata avastha, waking state, the universal is supposed to be in the Surya Devata and the counterpart of that Surya Devata, within each one of us, he is in our eyes. So light, object and I. All the three must be present whenever we have to experience anything through the eye. Similarly, if we have to experience anything through the ears, Shabda, then Akasha Devata who is universal in charge of sound, sound system and the sound object and our ears which represent the individual aspect of the Akasha. All the three must be there. So we have to understand every organ of knowledge exactly the same way. They cannot be separated. But now comes the point. Universal is more important because we are only a single part, each one of us. So the identity must be established. That unity, that identity individual cannot even exist without the universal and that is the knowledge we have to obtain. Then what happens? We will be out of this world. What is bondage? To separate ourselves from the universal and think that I am separate from everything else. That is wrong. So for that Upasana has to be done. So in this second Karika, Gaudapada has given a hint that first do Upasana through the example of the eye. Why eye? Because eye is the most important sense organ and we depend for 95% of our experience and validity and reality through the eye. That's why we say I have seen with my own eyes. That means even if the whole world says your experience is wrong, we will reject the whole world, believe our own experience. But we should not mistake eye means this Upasana is only between eye and the Aditya. We have to understand it is a etc, etc, etc. It includes all the five sense organs of knowledge, all the five sense organs of action. For example, Ramakrishna gives the beautiful story of a Brahmana who killed a cow and he thought that actually the hand which killed this cow, my hand, who is in charge? Not me, but Indra. But then we know the rest of the story. It is to indicate whether it is an organ of action or organ of knowledge. All this in our individual body is only individual part and correspondingly it belongs to the universal part. If we can somehow identify ourselves with that universal part, then of course definitely we can understand the truth that I am not a Jeevatma, I am Paramatma. That is the purpose of it. So for that purpose. Then there are some auxiliary problems. Everything is resolved in deep sleep. The body is resolved in the subtle body. Cross body is resolved in the subtle body. Subtle body is resolved in the causal body. That means mind, body, both are resolved. But one thing we can see. Prana is there. At the same time it is resolved. At the same time not resolved. What does it mean? It means, it is not a contradiction. It means I am not aware. Even when I am in deep sleep, Prana has to work. Otherwise, body will not function. So from others' viewpoint, Prana is Vyakta. From the experiencer's point of view, that means pragmatist's point of view, Prana is Vyakta. Because he is not aware, this is my Prana, this is your Prana, etc. That is the subtle point. Most important point is that Upasana between the individual and the universal. Our whole problem, whether we follow Bhakti Yoga, or Karma Yoga, or Raja Yoga, or Jnana Yoga. What does Jnana Yoga teach us? That Tat Tvam Asi Itvam. You don't exist. Only Tat exists. That which means Brahman. And Brahman is infinite. Besides infinite, there are no parts. Therefore to think you exist is wrong. That is one way of expression of this individual merging in the universal through Upasana. Shravana, Manana, Nidhidhyasana. But from the devotee's point of view, O Lord, I am just like a small drop of water. You are like an ocean. So my existence depends upon your existence. So I surrender myself to you, meaning exactly the same thing, I become one with you. That is how we have to understand somehow the individuality has to be destroyed and that's what Sri Ramakrishna's beautiful answer when he was asked when do I become free from Samsara? Sri Ramakrishna put a pun and said when your I, here I means the individual I is destroyed. That means it is merged in the universal. Then you will be free from Samsara. Same beautiful truth expressed by Sri Ramakrishna in such beautiful terminology. So that is what we discussed. And then one more auxiliary point is by going into deep sleep is a person becoming one with Ishwara. Yes. And in that Ishwara state, since the Jeeva becomes Ishwara, is Ishwara Saguna or Nirguna? And the Shankaracharya clarifies it that it is Saguna, not Nirguna. Why? Because if it is Nirguna, then that is Mukti. If that is Mukti, then no need to do any sadhana. Eat your fill and then go to bed and lie down and immediately you will become free. And in that way there will be no world. Why there is no world? Just for those who do not think, I am expounding it. The very first baby, first day of its life, first time it enters into Sushupti, it will get Mukti. Who is there to perpetuate the Samsara? One baby gets married when he grows up into another baby girl who is grown up and from these two, again two children will come and they get married and four children will come. Like that the population increases. But if you trace all the present population of any species, there should be originally only one and when that one baby, even if you are trying to counter me, there should be at least one female and one male. Supposing there is one male, both are there, female and male. One male is there and first day as soon as he is conceived in the mother's womb, he goes to Sushupti state and then he becomes liberated. And then even if the other baby, same thing will happen, but for argument's sake, even if the baby girl grows up, how is she going to produce unless there is a union with the male? So there will be no Srishti at all. So we see that anybody who goes into deep sleep after few hours comes back. Therefore it is not a state of Mukti, it is a state of temporary Mukti where the person gets rid of what is called misapprehension. Non-apprehension will be there, but misapprehension will go away. Both non-apprehension and misapprehension, both will be functioning in the waking as well as dream state. But in the deep sleep state, there is no misapprehension. But the Ajnana Vidya will be there. And therefore, so long as the Vidya is there, there is no question of getting Mukti at all. Therefore, unfortunately, we have to continue our sadhana not by trying to go to deep sleep, but by trying to sleep less and less so that we use even long hours of sleep by reducing, get a little more time and then go on doing sadhana. Okay, anyway. So these are the important points. Now we are entering into the third karika which is very important. So third karika. Karika means Gaudapada's commentary, summarization of the first six mantras. And here he is only summarizing what is called third mantra, fourth mantra and fifth mantra and a little bit of the sixth mantra. After the sixth mantra only, these nine karikas have come. So we will go into it. And Shankaracharya's commentary is not at all there. He simply states, this has already been explained earlier, which is very true also. So here goes third and fourth karikas. Third karika. Vishvohi stholabhuk nityam, taijasah praviviktabhuk, anandabhuk tatha prajnaha, tridha bhogam nibodhata. Fourth karika. stholam tarpayite visvam, praviviktam tu taijasam, anandasya tatha prajnam, tridha trittin nibodhata. What is Gaudapada trying to tell us in the third karika and fourth karika? In the third karika, he is telling whether the Turiyam puts on the dress of Vishwa and interacts with what we call jagrat prapancha, waking state, through the stholaprapancha, that is gross body. Whatever he experiences, that experience is not different. First of all, it is not different from one person to another person. It is not different from one creature to another creature. And how it is so, we will briefly explore that point. So he is telling that not only anybody's experience is only exactly an experience, that is objective. Every object is an object. An experience of an object is exactly the same we ever may be experiencing. So that is first in the waking state, we separate ourselves from everybody saying this is me and this is everybody else. Secondly, same thing he is doing in the subtle world, sokshma prapancha, that is he puts on another dress. He discards this Vishwa dress, puts on Taijasa, one dress which is called Taijasa, which is made up of very finer material. That is why it is very shiny colored one, shiny, that is why Taijasa. And then what he experiences is also subtle world, very shining world, Taijasa world he is experiencing. And what is that world? That is consisting of sokshma prapancha, subtle world, subtle objects and he is experiencing it. But the experience of the waking state, experience of the, what is called subtle prapancha, swapna avastha, there is absolutely no difference. Similarly, in Taijasa, as Taijasa in the dream state, it is exactly like the waking state, only thing is, it is made up of all the, what you call, samskaras, memories, made up of the, gathered from waking state. But the same thing is remixed in random manner and it is experienced. So perhaps you have seen your friend in the waking state in Bangalore or in Kolkata, but in the dream state you may think you have come to Varanasi and both of you have met. So slight mix-up is there. But these are all based upon the memories we have gathered from the experiences of the waking state. Here also the individuality is there. I am separate from everything else, exactly like the waking state. And here also, the person doesn't understand what I am experiencing is the same as everybody is experiencing. For example, in waking state, I go to a restaurant, a hundred people order sweets and all of us experiencing perhaps the same sweet because that restaurant is famous for a particular sweet and all of us are experiencing it. There is no difference between my experience of the sweet and others' experience of the sweet. Perhaps a fly also is experiencing sitting on some remnant of the small sweet. A mosquito is sitting and experiencing. There is no difference. That is the first kind of difference. Second is the experience I go through in the waking state and the experience I go through in the dream state. There is no difference at all. So these two types of differences are completely negated. In what way an experience is an experience, let it be experienced in whatever state, by whomsoever. That is the final matter. Similarly, there is another state. It is called deep sleep state. That is also an experience. That state of experience is also, but it is exactly the same. Even though consciously we don't say in deep sleep, I am an individual. That is missing. Whether I am individual, whether I am universal, that thought itself doesn't arise because the thoughts can arise only in the mind. In this state, mind is not there. Therefore, everything becomes completely unified, massified. But the point is, what experience we are all having in the waking, what experiences we are all having in the dream state, what experiences when I go to deep sleep, you go to deep sleep, a mosquito goes into deep sleep, is exactly the same. Now how do we understand this? Because every experience is an attempt at being happy. Every experience we try to experience consciously, with effort, with activity. Only one experience we want. I want to be happy. And then what about dukkha? Well, because I do not do certain things rightly, I commit mistakes. And the mistakes inevitably bring their result. And that result is what we call the experience. So if there is dukkha, is that not an experience opposite to ananda? Yes. But then that dukkha is next time teaching me this mistake I have committed and I should take care not to commit the same mistake once more in any state. That is the only purpose of dukkha is do not commit. What is the purpose of sukha? Sukha says you have done right and this is what you have to do, repeat again, if you want repeat experience and that is what we have, whole life. What does a mosquito do? I want to live. Why does it want to live? To have knowledge. What knowledge does it want? How I can be happy? A human being, same thing. Waking state, every creature, same thing. Dream state, every creature, same thing. And why do we go to deep sleep? You question yourself. Is it necessary for me to go into deep sleep? Yes. So why do we go? Is it something thrust upon us without our knowledge, without our consent? No, we actively want it. See, when you are tired, you yourself voluntarily close your eyes and want to relax. That is called deep sleep state. Similarly, when you have some experience which is very pleasant and desirable, you close your eyes and remember it. Remember, this we discussed in the second karika. Even while in the waking state itself, we can experience. Not that only in the waking state we experience. Real experience is completely separate. But in the waking state also, we can have a glimpse of that experience, the dream state and the deep sleep state. I hope you recollect, when a person is eating some nice sweet, he closes his eyes and tries to remember that happiness that is called dream state. Why? Because the person is dealing only with the memory. And the same person, when he is tired for a few seconds, he stops thinking. And that is called deep sleep state. But we are experiencing, it is possible all the three states only in the waking state. But that is only a small part of it. Real part, yes, we want for a long time to go lie down and completely forget the waking state and then deal a longer time, experience the dream state and still longer time, more long time, experience the deep sleep state also. So, that is what we have to recollect here. The third karika is telling whatever the state, waking, dream or dreamless, the experience is only one. There are not three types of experiences. How do we know? Supposing there is water in three cups. Imagine all the three cups of water contained from the same source. It is clean, it is pure, it is drinkable. What is the difference between the water of cup number A, cup number B, cup number C? Excepting the cups are different. The water is exactly the same. Similarly, if you can take this analogy and say waking state is one cup, dream state is another cup, dreamless state is another cup, but the experience is exactly the same. What experience? I want to obtain happiness and I don't want to obtain unhappiness. And that is common to all. In deep sleep state, why do we linger in the deep sleep state for a long time? Because the longest pure blissful state, that's why it is called Anandamaya Kosha, is experienceable without the least effort in the deep sleep state. Also, I have pointed out earlier, in the waking as well as in the dream state, if we want to be happy, we have to do lot of Parishrama, hard work, but just by not doing anything, naturally, we will be in a state of bliss. We don't need any object, we don't need any effort, we don't need any time, just enter into this state and hours and hours and hours pass within a millisecond and we wake up completely refreshed. So Gaudapada wants us to remember the experiences are not different, neither quantitatively nor qualitatively, because every experience is judged only in terms of how much happiness I am squeezing and how much of unhappiness I am squeezing. If it is unhappiness, I want to reduce it. If it is happiness, I want to increase it. What does it mean? That means I want to be happy. Why do you want to be happy? Because that is my nature. Why do you not want to be unhappy? Because that is not your nature. Whatever is not our nature, death is not our nature, therefore we want to get rid of it. Suffering is not our nature, therefore we want to get rid of it. And to do effort is not our nature, because when we are completely happy, happiness is our nature. Effort we make because we think we are not happiness, happiness is somewhere, so I have to struggle for it and that struggle is called activity. But in deep sleep, naturally 50% of the obstruction is removed. So that is why this is most wonderful verse. So now with this let us understand. Nithyam means continuously. Continuously means nobody will be there in the waking state continuously, nobody will be there in dream state continuously, nobody will be there in deep sleep state continuously. That means one after the other and from birth to death, from the state of first birth until we become liberated, the same experience through the same three states will be going on. That Nithyam word indicates that if you want to get rid of this, then you will have to become enlightened, become free. For that you have to surrender yourself to the highest reality, become merged with the highest reality. Anyway, in this third Karika, Vishwa, the waker, remember Turiya, when he puts on this particular dress, he will be called Vishwa and with that dress, that dress will be useful and it cannot be useful in other two states. It will be useful only to experience and then to go through the experience of happiness and suffering through this Vishwa. Sthula book, gross experience. Book means one who experiences. Similarly, Taijasaha, that is the same Turiya, discards the dress of Vishwa, puts on another dress, very refined dress, that is called Taijasa and incidentally, he discards all dress, that is called Sushupti state. No dress is there at all. So, this Taijasa, what does he do? Pra-Vivekta-Bhuk. Bhuk means experiencer. He becomes an experiencer. Now, what does an experiencer do? He has experience. So, both the experiencer is the same, experience is the same and the content of the experience is also the same. There is no difference and I will explain it to you after completing these two. So, Taijasa puts on, that is Turiya, puts on a very sukshma vastra, that is suitable not for gross experience, not for leaf-leaf experience, but only for the dream experience. What does he do? Pra-Vivekta-Bhuk. Bhuk means experiencer. Experience. Pra-Vivekta. What does Pra-Vivekta mean? Vivekta means separate, as opposed to something completely different. Pra-Vivekta means completely something different, something separate. Separate from what? Separate from the both sthula experience as well as sushupti experience, which is called sukshma bhuk. Instead of saying sukshma, sukshma serera bhuk, sukshma vastu bhuk, Godapada uses these sometimes very difficult words and he is using it, Pra-Vivekta bhuk, a separate experience, different experience, and when you say what is that different experience, it is not sthula, it is not prajna experience, sushupti experience, it is purely sukshma experience. Pra-Vivekta ultimately means sukshma bhuk, sukshma serera, sukshma prapancha bhuk. Tatha, exactly in the same way, prajna, turiya, discards this fineness and puts on, you can say, avidya dress in a way, and in that state he is called prajna. What does he do? Ananda bhuk, experiences ananda. Why ananda? Because both happiness and unhappiness, both the subject and object, everything becomes merged. When it is merged, there is nothing to work for, nothing to obtain for. So he becomes completely one with the experience. Like you know, when a person is very fond of a sweet and as he gets sweet, he puts it in his mouth and for a short time, he becomes one completely with the sweet. The differentiation between the experiencer and the experienced become and the experienced become. These three become one. And that is the state of ananda. Here in this prajna state, this is avidya state. It is sushupti state. It lasts from the waking point of view, many many many hours. That is why it is called ananda maya kosha. There is no struggle. And that is why ananda bhuk, pure experience. What is wrong? Short time. What is five, six hours? In comparison with eternity, it is nothing. So these three, vishwa in the gross body experiences gross objects. The taijasa in the dream state experiences with the help of the subtle body, subtle world and he tries to be happy there. And this prajna in the sushupti state puts on the dress of the avidya, covers up everything, becomes one with the differentiation between subject and object is removed and so he experiences that indescribable bliss. You cannot really describe it. It is called ananda bhuk. But then Godapada concludes giving these three tridha bhogam nibodhata. This bhoga which these three experiences appears to be tridha, three ways. But later on he says, this is only for the sake of leading the future karikas. If the experience is not different, the experiencer is not different and the result of the experiencer experiencing that is also not different. It is only turiya and he is experiencing it. Now we go into fourth karika. stholam tarpayite vishvam praviviktantu taijasam anandasya tatha prajna tridha triptim nibodhata When the prajna experiences sthola sharira, sthola vishaya, sthola prapancha, he gets one kind of experience. Similarly, the dreamer gets another type of experience. Similarly, the prajna gets another type of experience. And the same that bhogam or experience, remember bhogam means not only bliss. So the same experience is the same verse is expressed in a different way in the fourth karika. What he is telling, when vishwa, that is turiya in the dress of the waker, he is experiencing the sthola prapancha satisfies him. sthola experience completely satisfies him. In fact, he cannot experience neither the subtle nor the causal. It is impossible. Similarly, taijasam, what does he experience? The sukshma bhoga. That sukshma prapancha through sukshma sharira and what he experiences completely satisfies the taijasam. Similarly, the avidya, anandamaya, that completely satisfies the prajna in the sushukti state. And there is uktarthavi shloka. Shankaracharya for the first time gives a little bit holiday for all of us and then he says these have been already explained. Similarly, our doubt will come now because we are all Brihaspathis. Where did he explain? When he was explaining the third mantra, fourth mantra, fifth mantra, sixth mantra. Remember, fifth and sixth mantras are describing the sushukti state. Third mantra is describing the sthola state. And the fourth mantra is explaining the sukshma state. That is dream state. But fifth and sixth are making us understand what is called avidya state. That is sushukti state. Because it is a subtle subject, deeper subject, he has devoted the two mantras. This is Rishi himself. And there elaborate commentary is given. But there I have discussed all these things so there is no need. Now I told you earlier what is the point of reiterating, repeating the same things already I said is for this purpose. We are ignorant. So we think first of all the gross experience in the sthola prapancha experience, the sukshma prapancha experience and the karana sharira sushukti experience. All three are totally different. And the experiences are different because the worlds are different, the instruments are different, the experiences are different. Therefore they must be completely separate from each other. So there must be three types of persons and each person is experiencing the each one state. They can never be equated. But here Gaudapada wants to tell us no sir, it is exactly the same turiya, the pure atma. What is it doing? It is dividing first of all itself into two, the subject and the object, the experiencer and the experienced. So he divides it himself and puts on a dress called Vishwa and experiences. Vishwa means you must always remember Vishwa and Virat. Let me use that word Virat. He says I am Virat, I am sthola prapancha, I am Hiranyagarbha, I am the subtle world, sukshma prapancha. I am the Ishwara, I am the sushukti state. This is karana sharira, karana prapancha. Because all of us are part of that Virat, Hiranyagarbha and Ishwara. Now you look at it. Where from Hiranyagarbha came? From Ishwara. Where from Virat came? From Hiranyagarbha. So where from the prajna came? From Virat. Where from Virat came? From Hiranyagarbha. If we look at Hiranyagarbha, from the individual point of view, that individual is called Taijasa. But from the universal point of view, he is called Hiranyagarbha. Similarly, if the Hiranyagarbha is what is called grossification of Ishwara. Ishwara's grossification is Hiranyagarbha. Further grossification of Hiranyagarbha is Virat. Similarly, prajna is the causal individual. His grossification individually is called Taijasa. And Taijasa's further grossification is called Prajna. So what is the ultimate point? It is only Ishwara. He puts on three dresses. First dress, of course, is Ishwara. That is also a dress, remember. Ishwara is also a dress. And Hiranyagarbha that is also a dress. And Virat, that is also a dress. But who is that original person who puts on these three? He is called Turiyam. Is Turiyam and Ishwara the same? I hope you are able to answer that question. Not same? Not same. Why not same? Because when the Turiyam puts on a particular dress, that means he limits himself and he divides himself into subject and object. That is not the condition of the Turiyam. So therefore, as Ishwara, he is part of this entire world. And therefore, he is also in a way bound only. Remember, Ishwara also is not free. Then when does he become free? When he sheds that Ishwara dress and then remains without any dress. That is called Turiyam. That is called Nirguna Brahma, Parabrahma. But Ishwara is Saguna Brahma. Why? Because from him this entire universe has come. And Ishwara's another name from Tantric point of view is called Shakti. That's why everyday, what do we say? So, this Ishwara is also part of the Maya Prapancha only. So long as he remains with Maya, he is also bound. He is not free. But his knowledge is far superior and therefore he will not allow himself to be caught. That is the only difference. Anyway, what is Gaudapada trying to tell us? Through 3 and 4, he is telling that the person, Ishwara only, puts on the dress and calls himself Vishwa, Taijasa and Prajna and experiences what is called Sthula Prapancha, Sokshma Prapancha and Karana Prapancha and the experience is one and the same. That's exactly what he is telling. So, this gross world gives complete satisfaction and only gross world can give satisfaction only to Prajna, Vishwa, not to anybody. And this Sthula Prapancha, Sokshma Prapancha can give satisfaction only to the Taijasa. Taijasa means also don't forget. When I say Prajna, you have to remember in brackets Virat. Vishwa means Virat. Taijasa means Hiranyagarbha and Prajna means Ishwara. Always you should never separate them. That is the only way to understand Mandukya Upanishad. So, these are only 3 dresses but every dress is a limitation. Every dress separates one state from the other and seemingly separates one experience from the other experience. So, only this Avidya can satisfy Prajna. Only this Sokshma Prapancha experience can only satisfy the Taijasa. Taijasa means Hiranyagarbha also and only this Sthula Prapancha can satisfy what is called Vishwa and Virat. Sokshma Prapancha experience can satisfy Taijasa and Hiranyagarbha. Karna Sharira experience satisfies both the Prajna and Ishwara. This is a hint. Now in this 5th shloka what he wants to say there are no 3 experiences. There are no 3 experiencers. There is no 3 instruments for experiencing. Seemingly they are the same but they are exactly one and the only one. Let us go into the 5th one. Really not very difficult if you are following me. Trishudhamasu Yadbhojyam Bhokta Escha Prakirtitaha Veda Etat Ubhayam Yastu Sabunjano Nalipyate And that one that one which is Turiya who divides himself in each state into this cosmic universal as well as the individual as the experiencer and as the experienced. They are not really 2 separate things. The experiencer the experience and the instrument of the experience all the 3 one person divides and says I am the experiencer I am the instrument of the experience and I am also the experience. With this I will give an illustration. It is very easy to understand. Trishudhamasu. Dhama means state of experience. So Trishu. 3. What are they? The waking, the dream and the deep sleep state. Yadbhojyam. Bhojyam means what? Bhojana. Bhojana means what? The state of experience. Whatever is experienced that experienced object Yath. Whatever be the object of experience and Bhokta whoever is the experiencer Escha Praketitaha. Earlier we have seen these 2 have been very elaborately detailed, outlined, explained. Where? Until the 6th mantra of the Upanishad aided by Shankaracharya's commentary. Now what does Gaudapada wants to say? Etat Upayam. These 2. What 2? Upayam means 2. What 2 are we talking about? The subject and the object. That means what? Vishwa and Sthula Prapancham. Taijasa and Sukshma Prapancham. And the Prajna and the Karana Prapancham. Both these Upayam. Eva Etat Upayam. He who knows I am the experiencer. I am the experience and I am the instrument of that experience. He who knows all these 3 Yaha. That singular being who is none other than Turiya Saha. Gunja no Api. We have to add that word. Even though he seemingly experiences Nalipyate. He doesn't lose. Nalipyate means he is not contaminated. He is not made impure by these experiences. That means the experiences do not rub off on him. Not even a trace is there as Ramakrishna gives. A fish, mud fish is always in the mud but not one speck of mud ever sticks to it because it has got an oily surface. Similarly a lotus leaf is always in the water but nothing really contaminates. Not even a single one billionth of the water sticks to it. This is a beautiful example of Nalipyate. Nalipyate means it attaches itself. It contaminates. It makes it impure. It makes it mixed up. Nothing will contaminate the Turiya but it contaminates the Ishwara. It contaminates the Hiranyagarbha. It contaminates the Virat but not the Turiya. Why? Let me tell you why. Let me first give an example. Say you go to you lie down on bed and you have a drink. What do you do in a drink? This is very important. Simply your answer may be I am experiencing same world. That is not the point. The point is in the dream state each one of us divide ourselves as the individual, as the world and also the body mind complex and then you say, oh I met you in Bangalore. When you are dreaming, suppose you travel from Calcutta to Bangalore and some friends come to receive you oh I am so happy and we have met here. I wanted so exchange news, everything and then whether it is happy experience, unhappy experience, it doesn't matter. So what do you do? It is as if you are different. Your friends are different. Aeroplane is different. Your moving from Calcutta to Bangalore is different. The time also is different. Started at 6 o'clock, reached at 10 o'clock, etc, etc. But when you wake up and recollect that dream Who is the aeroplane? You. Where is the Calcutta? You. Where is Bangalore? You. Who are the friends who came to receive you? You. And somebody had abused you. Somebody has garlanded you. Who abused you? You yourself abused you. Who garlanded you? You yourself have garlanded yourself. That means the entire Swapna Prapancha is nothing but your own division. You became the individual there and you became the world there and you created your own body and your own mind and your own stupidity just like waking state at least in dream. Could you not imagine? I am Einstein. I am Swami Vivekananda. I am Sri Ramakrishna. You are free when you are imagining. You are free. You could imagine but you don't even imagine because you don't determine to imagine like that in the waking state. So we have to do all sadhana in the waking state. But my point here is you divided yourself. How many divisions you made? I said two. Now I will say not two but three. What is it? You are the experiencer. You are the experienced world. Of course the instruments also. You yourself became those instruments but I will say you also remained as a Sakshi and that Sakshi is the same both in the waking state, in the dream state, in the deep sleep state also there is a Sakshi because as a participant you have become one with the experience but as a Sakshi you remember I reached Bangalore. I found myself embarrassed because nobody came. Then suddenly after 10 minutes everybody you see people rushing with a garland. Oh! What a relief! I thought nobody has come having promised to come and meet me and who remembers it? The Sakshi remembers it. Who remembers what happened in the waking state? Sakshi remembers. Who remembers what is in the deep sleep state? Sakshi remains. This is the most marvelous point. The Sakshi never changes either in the waking, dream or dreamless state. But you are that you divided yourself as the Sakshi which is unchanging in all the three states. You divided yourself in the waking state as the Vishwa and Jagat. Sthool Prapancham. In the dream state as Taijasa and Sukshma Prapancham. And in the Sushupti state as Prajna and the Karana Prapancham. And then instrument must be there. So in the Sushupti state this Avidya is the instrument. In the dream state it is the what you call your Sukshma Sarira. That is the instrument. In the gross world, waking world, the gross body of course mind is there the gross body is the instrument. So you divided into three to sum up. The experiencer, the instrument of experience and the whole world, objective world which you experience, you yourself are divided. But we don't accept it in the waking state. But when you wake up, we experience, we clearly accept. I have created Calcutta. I have created Bangalore. I have created this body. I have created this aeroplane. I have created my friends. I became the garlands and I became the garlands. Everything it is the witness also unchanging there. Everything is changing. Sakshi is not changing. That is a special point we have to keep in mind. So in this fifth Garika what does he say? There are no three states. There are no three types of experiences, experiencers. There is no three types of worlds. There is no three types of experiencers. No experiencer, no instrument of experience and therefore no experience. It is all one imaginatively dividing oneself into three. If we have understood that point, then we can only understand it when we stand outside these three and say I have nothing to do with those three. As if you are seeing a cinema three sceneries in the cinema, then you have become an awakened soul. You have made tremendous spiritual progress and you will be meeting there. With this I will stop. Then we will talk about the other Karikas also, very interesting in next class. May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all. Jai Ramakrishna.