Mandukya Karika Lecture 038 on 16 February 2022

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYO SRIDHVA PRANAMAMI MUHURMUHU OM BADRAM KANNE VISHRUNAYAM DEVA BADRAM PASHYE MAKSHABIRYA JATRA STHIRAYI RANGAYE STHUSHTU VAGUM SASTANUBHI VYASHEMA DEVAHI TANYADAYO SWASTHINA INDRO VRIDDHA SHRAVAHA SWASTHINA PUSHA VISHRAVEDAHA SWASTHINA STHARKSHU ARISHTANIMI SWASTHINO BRIHASPATIR DADHATU OM SHANTE SHANTE SHANTE 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 evil, be well disposed towards us. May Brihaspati ensure our welfare. OM PEACE PEACE PEACE BE UNTO ALL We have completed the sixth mantra of the Mandukya Upanishad, which is ESHA SARVESHWARAHA ESHA SARVAGNAHA ESHO AMTARYAMI ESHA YO SARVASYA PRABHAVAPYAYUHI BHUTANAM This, the Ishwara in the Sushupti state, is the Lord of all. This is the knower of all. This is the controller within. This is the source of all. And this is that from which all things originate and in which they finally disappear. That is to say, when the individual called Prajna enters into the Sushupti state, he forgets what he is. He becomes merged in his universal form, which is called Ishwara. The fifth mantra explored the individual aspect of Prajna. And this sixth mantra has explored the Ishwara aspect of the Prajna, which is called Prajna. Ishwara as individual is called Prajna. Prajna as universal is known as Ishwara. In this Sushupti state, there is no difference Prajna and Ishwara. In this Vapna state, there is no difference between Taizasa and Hiranyagarbha. And in the Jagrat state, there is no difference between Vishwa and Virat. This is a point we have to note down and keep it in mind all the time. We may think that we are individuals, but our very knowledge that we are individual depends upon the universal. Just as a man cannot know he is a man unless he knows he is not a woman, he is not a table, he is not an animal, he is not the mountains, he is not the river, that means he is not anything of that, that goes along with that. The universal and the individual both go together in every state, but only thing is we do not pay attention to it, but all the time saying I am not the Virat. When we say I am not the Virat, I mean that I am this particular unique body and mind. When I say I am Taizasa, same thing, I am not identifying, but it doesn't mean I can ever be separated. A small cell in our whole body cannot be separated. All the cells together form the entire parts of the body, some as eyes, some as ears, some as mouth, some as stomach, some as hands, some as legs, a sum total of all the cells that is called body. So it is wrong to think that the cells can remain by themselves just as every part of the body is aware at the same time, both I am the individual part, at the same time I am part of the body. So that analogy is very good. Similarly in the Sushukti, the Prajna, the individual becomes merged. Because he is merged, he doesn't know whether it is individual or anything and so from the Ishwara's point of view, this is the sixth mantra says he is Ishwara, he is Sarveshwara, he is the ruler and he knows everything because the clay knows itself and it knows every part that was made, that is being made, that will be made in future. The gold knows every ornament that is made from the gold. So the wood knows every piece of furniture even if it has to be made after trillions of years. So Ishwara knows what he is and he knows what the entire universe is, Sarva Gna, knower of everything and because he is knower of everything, knowledge is power. So he remains inside, Antaryami, means he is both inside and outside and there is nothing else other than this, not that God is within and not outside, not that God is outside and he is not within, he is inside, he is outside. What is in between? That is also God only and from him everything comes. He is the Karana, whatever is manifest is called Karya and the law of Karya Karana is whatever is the nature of Karana remains as the exactly not one iota will be changed. That means what? Each one of us, every manifestation, a dry leaf, a small cloud of earth, a piece of a furniture, living, non-living, everything is nothing but pure consciousness but manifest in the form of thought. Even to say there is something concrete, it's an information we get through this particular sense organ called the skin that is called Sparsha Indriya but it is nothing different. That is the most wonderful point we have to remember. So this is the Lord of all, he is the knower of all, he is the controller within and whom does he control? Himself because the whole universe is nothing but Ishwara. Ishavasya mithukum sarvam yathkincha jagat yam jagat That is being reflected here. This is the source of all and everything comes from him, everything remains in him and everything again as if goes back, as if it comes, as if it is staying, as if it is going just as a snake, as if it has come, as if it is there, as if it is going back into what? Into its source which is the rope. Never the rope is completely changed. No second object called the snake has ever come and that analogy we have to apply. There is no world, the world is comparable to the snake. Brahman is comparable to the rope and so we have to understand when because of our covering in our own heart, we are thinking, looking at the world, any object in the world, we are thinking, there are many objects, all are separate and they are not God but in reality nothing but pure consciousness. How do we know? A piece is nothing but the existence and every piece that is existing, the moment we come into contact, it produces knowledge which is called chit. So the object stands for sat. Its knowledge in our minds represents chit and ananda means if we know its real nature, we know our real nature. That is why it is said by a poet, if you know one drop, the true nature of a snow drop, you will know the secret of the entire universe because the snow drop is nothing but same manifestation, whether it is a tiger, whether it is a buffalo, whether it is a sage, whether it is a mountain, river or anything like that and that is the point. This Mandukya Upanishad wants to tell that when we look through the eyes of time, space and causation, Brahman appears to be this world and everything in this world is undergoing changes. Part of that change is moving from one understanding to another, from one thought to another and there are three dominant thoughts as it were. One is called waking, another is called dream, another is called dreamless state but they are all just nothing but pure thoughts. With this, the sixth mantra is over. Now Gaudapada, he takes all the six mantras. What are the six mantras? First and second mantra, they want to equate. First mantra deals with Nama which is Omkara. Second mantra delineates Namni, that which is designated, Abhidheya which is Brahman and they are inseparable and everything we experience both in the waking, in the dream, in the deep sleep, they are nothing but a combination of Nama and Rupa. Rupa is outside as it were, Nama is inside. Rupa is the object, Nama is the knowledge. Now important point is there are no two things. So when we are looking at an object, a thought is produced. What is the thought? There exists something and it is such and such and it is not such and such and that is what is called Chit. Everything in this world is nothing but pure thought but thought is Jada but it must be illumined and Chidabhasa plus thought is called Vritti, is called Pratyaya and that is what we call knowledge and this knowledge is of different types. It is of facts, it is of imaginations, it is of emotions, it is of true knowledge, it is of false knowledge. So first and second mantras they dealing with one is the first mantra with Nama, second mantra with Rupa and this is called Brahman. In the second mantra Soyam Atma Brahma that is to say you are Brahman. This Atman is Brahman, you are that Atman therefore you are Brahman and to make us understand that why am I not able to understand it because I am seeing everything as different therefore that Atman is as if divided into four Padas, Chatush Pada, Jagrat one Pada, Swapna second Pada, Sushupti third Pada and Turiya as if it were another Pada but it is to make us understand. Third mantra deals with Jagrat Avastha, fourth mantra deals with Dream Swapna Avastha and fifth mantra deals with Sushupti Avastha as the Vesti that is individual Prajna. Sixth mantra deals with from the universal point of view Ishwara's point of view and these six mantras give us wonderful idea what we are supposed to do. What is it? I am Brahman. Why do I not know I am Brahman? Because we are constantly changing our concept of reality. How are we changing? When I am waking state I am saying I am Vishwa and that is the truth. When I am in the dream state I am Taijasa and that is the only reality. When I am Sushupti I am saying I am that Avidya covered individual called Prajna forgetting that I am the Virat, I am the Hiranyagarbha, I am the Ishwara. So first point is now you be in the when you are in the waking state you expand yourself to identify with the whole world that is called Vishwa merging himself into the Virat. A small drop in the ocean saying not I am not a drop but I am the entire ocean that is the how and in the dream state instead of saying this drop I am Taijasa says I am Hiranyagarbha and in the Sushupti state this being has to cognize that I am not merely one individual part of Ishwara, I am the entire Ishwara. Not that a person becomes Virat, Hiranyagarbha or Ishwara as if he was not that before but now because of some teaching he is going to become. No he is not going to become he is already that but because of our identity Upadhi we think we are not. So every spiritual practice is to destroy that individuality. Now this is what Gaudapada wants to summarize and make clear to us and Gaudapada's it is not a commentary it is highlighting squeezing the summary the essence putting it in the most logical form that is called Karika. Now Shankaracharya so far for the six mantras we discussed has been giving his commentary from now on whenever Gaudapada karikas come this Shankaracharya not only comments upon the Upanishad but he also comments upon practically every one of these karikas if in case we don't understand properly we should be able to understand properly. Now we will enter into Gaudapada karikas the very first Atra Ete Shloka Bhavanti so in explanation of the foregoing text there are these shlokas below as composed by Gaudapadacharya. So what is the foregoing means in all the six mantras what the Upanishad is trying to tell us in case we have not understood these Gaudapada karikas make it very clear how does he make it clear that is where let let us delve into this first karika bahish prajnaha vibhuhu ishvaha hi antah prajna sthutaijasaha gana prajnaha tatha prajnaha eka eva tridha sthitaha this is to be highlighted eka eva van turiya atma tridha sthitaha manifests thinks puts on three separate dresses like an actor and thinks i am this it is possible sometimes a man acts in the same drama he takes on three separate roles and every role it has its own conversation script and his own particular dress completely different from the other roles supposing there is a person and he's acting all the three roles now two things are going on at the same time the man knows in his heart of hearts i am not any of these three parts this is the first knowledge i am x and i am only putting on the vesha and i am playing this part either for entertainment or for the purpose of earning money whatever it is this is not real me but i am only play acting this is the first point eka eva tridha sthitaha second point when this actor is acting even though he he tries to be completely identified the more a person identifies himself with a role the more natural and realistic that role appears to be to the onlookers to the audience so a great actor is one who will make you feel it is not acting but it is a incident in the real life so emotions are produced but the actor knows in the in his heart of hearts as soon as this role is over so i have to go to the green room put up the dress and then i will get a little time in the second scene i will have to put on a completely new dress maybe a beard maybe a mustache and then people should not recognize i am the same person as if a completely new person has come but he knows i am the same person third role also he will do the same thing what is it he will point second point a he doesn't confuse one role with the other whatever role is playing for that moment until he completes he completely tries to identify with that role b point b of the second point that is he he will never confuse one role with the other role third point as soon as the roles are over he completely forgets all about the roles he thinks what reward i am going to get whether i am going to be elected best cine rewards and the best actor actress etc etc so apply let us apply the same thing it is one pure consciousness herein called turiya that puts on a particular dress and then looks at reality and calls it waking state he puts on another dress another respects is the better way he puts on a special dress special spectacles so and then for him everything appears to be different and this is called dream state so there also a separate experience is there but it is a real experience that's what he thinks and then he discards that puts on a completely different dress so this turiya he puts on one day one dress and he what he experiences is called jagratavasta same turiya puts on second dress and he will be called the thai jesa experiences of now same turiya puts on the third dress and as he pretends as if he is unconscious and he doesn't know anything and he is enjoying it how do we know because he discards it soon and goes so he goes on roaming even while roaming from one state to another state the few points that we mentioned earlier have to be kept in mind first he knows i was in the waking state then i had a dream then i was asleep and again now i am in the waking state and again i will go into the dream state as well as deep sleep state and again i go every day i am experiencing this and that is how this turiya knows how do we know because turiya can never be ignorant and turiya is consciously playing all these roles turiya means pure consciousness pure consciousness can never become unconscious as he created as if his own images and then he's playing with those images that is the first point he's ever conscious i am turiya but i am playing these particular parts second point each of these states contradict each other when we ourselves we know when we are dreaming when we come out oh that was a dream that means there is no comparison with the waking state similarly when we go to deep sleep state that has nothing to do with this waking state but same experience when we are in the dream state no reality to the waking and deep sleep when we are in the deep sleep no reality accepting deep sleep reality what is the deep sleep reality i am emphasizing again and again because we think in deep sleep we are not aware such a horrible understanding must be completely ridden we are completely aware there is utter darkness in front of me i am experiencing that utter darkness and because of that darkness i am not experiencing any special items excepting general generalized darkness and i am enjoying it because i am tired of this what is called dualistic experiences both in the waking as well as in the dream now there is nobody who can come and give me i am at risk and nobody knows me because for them i am in complete darkness therefore i do not know them they do not know me but i am completely conscious that i am not conscious of anything and there is no other object which can disturb me and therefore without any fear that i may be disturbed i can take a long rest for many enough for a long time so the turiya is completely aware in all the three states and every the reality of every state is in contradistinction with the other two states but how do we know it is the same person here is the point it is we know it because none of us would say oh i was in the waking state then a second person came and slept for me and a third person came and had deep dream state for me we never say that i i was in the waking i was dreaming i was in the deep sleep state and that smriti is possible for whom not for the vishwa not for the taijasa not for the prajna but one who is moving from one state to the other with complete unbroken consciousness that is what gaudapadacharya wants to drill into our mind so he's telling bahish prajna when turiya puts on a special dress and becomes aware of as it were only everything that is outside then he is called vishwa and he is called vibhu both at the same time individual as well as universal same thing antah prajnastu when the same turiya he changes his role and puts on the dream vesha dream dress then he is called taijasa and we have to add that is he knows i am both taijasa and hiranyagarbha i am hiranyagarbha sometimes i identify myself as hiranyagarbha and sometimes i like to play with myself and i will assume that i am not myself i am only taijasa i am separate from hiranyagarbha that is called dream state antah prajna prajna means consciousness antah means from withdrawing from external object now the consciousness is playing with all the memories that it has stored from the waking state this is called antah prajna inner awareness similarly after some time i become tired of this play both with the waking and and dream state gana prajna tatha prajna so gana prajna gana prajna means consciousness awareness gana means i am there i am here my brother is here my parents are here my house is here my city is here my country is here my religion is here and this is europe this is america this is australia this is living this is non-living this is a mountain this is a river and this is an animal every type of distinction is completely unified remember not destroyed because exactly it will come back again when i put on different type of dress so that is gana prajna gana gana means a mass of that mass means all the distinguishability is removed from there pure awareness will be there what awareness that i am not there is no object of which i am aware and that awareness i am aware of no specialized object but it is like seeing things in deep darkness and his name is both as individual called prajna and as universal called ishwara one pure consciousness at different times different dresses different names different experiences different ways of saying this is reality and the same i have given you the essence of this first karika and shankaracharya i am following shankaracharya only he repeats the same thing atra then with regard to this particular first karika of gaudapada etas mean yatha ukta arthay with regard to the yatha ukta mantra arthay all the six mantras which have been we have been discussing earlier in that context ete shloka bhavanti this is what gaudapadacharya has to say bahish prajna iti bahish prajna means completely aware of the what we call external world and then in internal world called dream and then another state which is called sleep how how does toriya experience pariyayena tristanatva three sthanas three states jagrat, swapna, sushupti how at the same time no pariyayena one after the other sequentially you can take any order it doesn't matter for the sake of convenience waking state then dream state then deep sleep state then again waking state etc etc and here it is good for us to remember what brahadarini kopan shastra gives a beautiful example a huge fish is there it is in a huge river and the river naturally will have banks on the both sides so what are the both sides one side is called waking state another side is called dream state but where does the big fish live in the middle of the river which is comparable to the sleep state deep sleep state whether we call it sleep or deep sleep it means the same thing so why do we i call it to deep sleep because we will be lying there and for all outsiders we seem to be asleep but what we don't understand is that even while we are lying and apparently asleep there are two states in one in which we are dreaming the other in which we are not dreaming that is why to distinguish that dreaming state we say deep sleep state because sleep state for us it is okay we know whether we are dreaming or whether we are in the sleep state but outsiders they have only they only know two states waking state and sleep state that is why sleep dream state sleep sleep state instead of that deep sleep state so let us keep that in mind pariya how does durya experience pariyayana now how does he experience how do we know he one is experiencing how do you know i am that being who is experiencing the waking soham iti i am that being who has experienced the dream state i am the same being who has experienced the deep sleep state i was the say supposing you have got three photographs a baby and an adult and a middle-aged person an old man is looking at the album so i was this baby and i was this young man and the i was this middle-aged person so he is sequentially he is no no baby can be adult and middle-aged person at the same time but smriti smriti means memory we all have that memory yesterday night i went to sleep and then i had these weird dreams and afterwards i don't know what happened then i woke up when i woke up i am the i am in the waking state then when i am recollecting i am in the i had this dream so through remembrance so we remember our waking state dream state dreamless state in which state in all the three states only we do not express it that's all but this memory is more manifest only in this waking state that is a beautiful point smriti so what does this smriti do it connects it makes it unified i was the baby so i know i look like this i did this and when i became adult i know this is me when i am middle-aged i know i am this me so that remembrance connects leaving all the other differences maybe a small adult is was big and middle-aged madhya pradesh is bulging all these things you cut off it is called giving up bhaga tyaga some parts and the essential i am the baby i am the adult i am the middle-aged person now i am the same one person smriti prathi sandhana sandhana means that which connects one with the other in the form of remembrance i am one i am pure consciousness and i am completely different from all the three states how do i know i am different because in the waking state for example let me first put this beautiful vedantic truth whatever we experience that is not us i see a tree i am not a tree if the tree is cut down i don't feel i am cut down if the tree is beautiful i don't feel i am beautiful if the tree is having beautiful mangoes i don't say i'm a beautiful mango otherwise every bird every animal will be eager to eat me up i know whatever i experience is not me so i experienced waking state so i am not that i experience a dream state so i am not dream state i experience a deep sleep state therefore i am not deep sleep state what is the point the point is whatever experiences good bad pure impure pleasant unpleasant they only belong to that state it has nothing to do with me i remain pure unattached so whatever happens in the waking state i am unattached whatever happens in the dream state i am unattached whatever happens in the deep sleep state i am unattached i am just a pure witness remembering everything i was in room a room b room c one room is smelling fragrant another room is smelling foul for example toilet another room is even having neutral smell but the smells belong to the rooms but not to me this is what i am yathirik tattvam i am completely different no relationship with these states and me ekatvam i am one the states are three and all the three states are not only three states they are completely opposite to each other i have nothing to do with their opposition or with them i am one and i experience them in succession and how do i know successful succession because i remember first i was in the waking then i laid down and i had dreams and that is the connection between waking and dream then i do not know what happened by the time i woke it is already late for the office several hours have passed so it is the smriti it is the memory which connects one state with the other state and they are all separate they are very temporary and they are consisting of dualities cold and hot good and evil pure and impure etc pleasant and unpleasant and they all belong to them i have nothing to do with them that is being said here i am shuddha i am asanga shuddhatvam asangatvam i have two characteristics because i am experiencing and whatever i am experiencing i am not that therefore i am pure and the same thing is proved again so nothing can attach itself to me how just as space you cannot attach anything to the space let it let space let there be good smell foul smell beautiful sweet water dirty water nothing happens to the akasha space i am like that so if i think this is siddham this is the pure knowledge my experience that i am separate from them i am pure consciousness i am pure and i am completely unattached for that every time a statement is made shankaracharya wants to strengthen that support that with quotations from the scriptures mahamatsyadi drishta antarsute this mahamatsya a big fish is moving sometimes to the left bank sometimes to the right bank that is the banks represent a waking as well as a dream the middle part of the river represents the deep sleep state where it is completely whether it moves to the left so many things are happening on the left bank perhaps people are sitting and talking and making noise it moves to the right and maybe the whole place is a very dirty sewage water is flowing but it is the the fish will not be touched contaminated and it comes to the middle part there also something is happening but it just stays there and it has nothing to do either with the left bank right bank or even the middle bank that is the meaning of this beautiful first karika that eka eva tridha stithaha one pure consciousness continuously going through all the three states at the same time it remains completely unattached completely pure completely opposite to all the three states opposite means what all the states are limited by time space and causation turiya is neither limited by the time nor limited by space nor limited by causation that is the point we have to remember then we move to the second karika in this second karika what does gaudapada wants to say in the first karika is telling there are three states as if when a person is in one state it is called waking when the same person is in another state it is called dream and this dream state is completely opposed to different to separate with both waking and deep sleep similarly sleep is different from waking and dream similarly waking is completely different from dream and deep sleep he says now in this verse it it is not that there are three states there are all the three states are taking place can take place must take place only in the waking state what is the point all the states all the three states that is waking dream and sleep that is to say dream and deep sleep state are taking place in the waking state now we have to understand is the waking state permanent state no therefore what is the conclusion waking state is one modification of consciousness dream state is another modification of consciousness and sleep state is another modification of consciousness in the form of thought that's why i mentioned earlier three thoughts one thought says one thought makes me feel i am in the waking state another thought makes me feel i am in the dream state another thought makes me feel i am in the sleep state all these three states are clearly experienced in the waking state so the point is these three states are not some peculiar states they are nothing but what we call like cinema figures on the screen so a screen will come and it is showing beautiful place and the scenery changes it is a deep forest filled with ferocious dangerous sounds another comes where it is complete pitch darkness and billions of stars are shining as if these are three different things but what are they if you analyze they are nothing but modifications of light if you see a man on the screen it is modification of light if you say a woman modification of light if you see a tiger modification of light if you see a house modification of house so you see a house is burning that is modification of light the fire is light the house is light it's burning is light It turning it to ashes is light. Everything light. How do you know? Put off the switch. Everything. Go and examine. Run to the screen. Nothing happens. It is raining cats and dogs. Go near to the screen and examine it. You will see nothing is there. The screen is exactly as dry and you see forest fire and not even one thread acquires black color. It is exactly the same. This is all play of the light on the screen. This is a beautiful analogy. So if you can understand this analogy, that is what he says. You fool, don't think that there are three states. All the three states are nothing but play of the light and here that light is called Prajna, that is consciousness. Chaitanya, called Turiya, called Brahma, called whatever the God, whatever name, blessed name you want to see. So this is what he wants to say while all the three, waking, dream, dreamless, they are three different plays of the Chaitanya, pure consciousness and that is the Leela that goes on and on and on. To emphasize that one, now in the second Karika, Gaudapada is explaining so beautifully. Dakshinakshi Mukhe Vishwo, Manas Tyantastu Taijasaha, Aakashachahi Prajnaha, Tridha Dehe Vyavasthithaha. So all the three, Tridha, one Turiya, Dehe Vyavasthithaha. So in this body only, with this body only, in this body only, all the three are going on. But he wants to say when a person, Vishwa, who is Vishwa? Experiencer or a person, a being or Turiya experiencing, having a particular experience and calls it Jagradhavasta, calls himself Vishwa, such a person. Where does, how does he experience? What are the instruments? Right eye. Dakshinakshi Mukhe. I will come to the explanation very shortly and then when the same Turiya slightly changes his density or his microscope and he sees something different where that is called Swapnavastha. What is he called when the Turiya is experiencing Jagradhavasta? He is called Vishwa and Virat. When the same Turiya slightly changes his place of play, then it is called Dream state. So he calls himself, since I am experiencing Dream state, I will call myself as Taijasand Hiranyagarbha. And when the same person, he is experiencing another different type of experience, he says I am Prajna and Ishwara. So these, to experience something, we require certain instruments. So for example, you want to see something. Then you require, seeing requires eye, hearing requires ear, smelling requires nose, tasting requires tongue and touching requires skin. Five sense organs for five different experiences. So in the same, without them it is impossible to experience. So he is giving a beautiful analogy. This Vishwa primarily resides in the right eye and experiences waking state. And the same Vishwa, discarding his Vishwa dress, enters into another state called Dream and he changes his name, like an actor changing his name and he says I am now Taijasa and of course Hiranyagarbha. And what is the instrument? So he says Taijasa Manasi, inside the mind, through the mind, with the help of the mind, with the help of the thoughts. Okay. Then the same Taijasa now enters into another state, he is called Prajna and what is his instrument? Hridi, that is Akashecha Hridi Prajna Hridha. Hridi Akasha, Hridaya Akasha. There are three types of Akashas. Bahya Akasha, Chitta Akasha and Chitta Akasha. What we have discussed so far, different names. When I am seeing something through the eyes, that is called external space. When I am using the mind, that is called the space of the mind. When I am in the deep sleep state, that is called Hridi Akasha. Hridi Akasha as well as Chitta Akasha mean exactly the same. Akasha means space. Space means to experience anything, for things to exist, space is necessary. Whether we are in the waking state, dream state, dreamless state, to experience something we have to assume these three types of these things. Now, very briefly in today's class I will explain to you what does it mean. Takshana Akshi means right eye. So, the whole waker called Vishwa, does he reside only in the eyes, only that too in the right eye? The meaning is to say of all the sense organs, the most important sense organ is the eye. So, you have to say either right eye or left eye. So, the scripture is telling don't take it as a gospel truth. It means all the sense organs. Eyes represent etc., etc. means all the sense organs. With the help of the sense organs, the Vishwa gets the information and decides what to do, what not to do with the help of the past remembrances, past memories. Similarly, a state will come when we think there is no external object but the thoughts regarding those external experiences in the form of memories and I take some, a small part of those memories and combine and recombine them in peculiar ways and that is what we call dream state and for that the mind is the space and then after some time I become tired of waking and dream and want to have complete relaxation, enter into that state, then I reside in what is called Chidakasha. That is why Chidakasha gives so much of joy but what is the essence of this second karika is that all the three, waking, dream, dreamless state, only Turiya is playing and he puts on a special type of dress which becomes an instrument and therefore a special type of experiences and plays with that for some time and all the sense organs are the main instruments to experience the waking state and the thoughts, what is called memories in the mind gathered through the waking state are the important instruments so far as the dreams are concerned and then I am tired of both dream and as well as waking state. So, I means pure consciousness, Turiya, enter into the third state and I kid myself that I am free from all these by closing my eyes. You see, whether there is darkness outside or not. If I tightly close my eyes, the whole world becomes isolated from me. That is what figuratively this pragna does it and pretends that there is no hunter and I am safe like the ostrich which they say buries its head in the sand and think that there is nobody is hunting me. So, we are like that for some time. What is that hunter? Death is a hunter, old age is a hunter, disease is a hunter, change is a hunter, unpleasantness is the hunter. All the samsaric experiences we go through but fortunately so long as nothing is attacking me, so long as I am in the deep sleep state but the moment I open my eyes, all the devils are present leering at me with all their ferocious things. The essence of this second karika is, it is the one Turiya putting on three different aspects, experiences, three seemingly different types of experiences because that which we are experiencing is Brahman and no change can ever take place. It is only thought, change in the thought. One thought is called waking, another thought is called dream, another thought is called deep sleep and I am an experiencer therefore I have nothing to do with those thoughts and what those thoughts are good or bad, they do not contaminate me. I am pure consciousness, I am Shuddha, I am Nishan. That is the essence of this second karika which we will explore further in our next class, most interesting analysis of our day-to-day practical life. Om Jananim Shardam Devim Ramakrishnam Jagat Gurum Pada Padme Dayo Shritva Pranamami Moho Moho May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. May Ramakrishna.