Mandukya Karika Lecture 030 on 22 December 2021

Full Transcript(Not Corrected)

Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Mohur Mohu Om Bhadram Kanne Vishrunaya Madhevaha Bhadram Pashye Maksha Bhirya Jatraha Sthirai Rangai Stushtu Vagum Sastanubhi Vyase Madhevai Tanyadayu Swasthina Indro Vritharshavaha Swasthina Poosha Vishwa Vedaha Swasthina Starksho Arishtanemi Swasthino Brihaspatir Dadhatu Om Shanti Shanti Shanti Hare Om Om O Gods, may we hear auspicious words with our ears, may we see auspicious things with our eyes, worshipping the Gods with steady limbs. May we enjoy a life that is beneficial to all. 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. In our last class, we have been discussing the fourth mantra which describes the condition of the Swapna Vastha. Like the Jagradha Vastha, condition of the Swapna Vastha, it has got four factors and we have discussed about it. So, why these descriptions? Naturally, that question comes. Why these descriptions? Because of certain reasons. What is the reason? Even though all of us are experiencing all these three states continuously, one after the other, but we consider Jagradha Vastha alone as the real state. That creates a terrible bondage. Why does it create? When we understand that actually we are three people, three in one, one in three, we are experiencing continuously dissimilar three states of experiences and every time we are in one particular state, that alone appears to be as the only reality and without comparing with others, we are likely to mistake, especially we mistake the experience of the waking state as the reality. Even the scientists were not able to fathom this mystery. But Vedanta, it wants to take a complete picture of the complete experiences of every single living being. Remember, every living being goes through these three states, Jagradha, Swapna and Sushupti in their own respective ways. So, to remind us that the experiencer is completely different from the experiencer. This is the first thing. This is not dependent upon faith. It is dependent upon experience. Whatever we experience is not us. If we are experiencing Jagradha Vastha, that is not me. If we are experiencing dream state, that's not me. If I am experiencing deep sleep state, dreamless state, that's not me. When I deny all these experiences, three experiences, what remains is the reality which I am. But let us continue further and say, then if I am not the Vishwa or Taiyasa or Prajna, then who am I? We will be committing another mistake if we think like this. No. It is the same Brahman. Otherwise called Turiya. Otherwise called Omkara. It is the same Turiya Brahman. When forgetting his real nature, identifies only with the waking, with the name Vishwa, then he is in bondage. Same thing as Taiyasa, he will be in bondage. Same thing as Prajna, he will be in bondage. But that's not the only thing. Here is something very, very important. Not only we are Vishwas, but at the same time, I will never know I am an individual unless I am aware that I am the universal. But we rarely identify ourselves with the universal. And this attempt to identify ourselves with the universal is popularly known as practice of morality or Dharma. Remember, when we are in the deep sleep state, there is no Dharma or Adharma. When we are in the Samadhi state, there is no Dharma or Adharma. Why? Because Dharma, Adharma comes only when there is somebody else, something else, an experiencer, experienced division, Dvaita division, then only we require this Dharma, Adharma. So, how to become moral? There is only one way. That is to say, the individual has to slowly transcend the limitations of the individuality and identify with the universal. Vishwa must feel I am the Virat. Taiyasa must feel I am the Hiranyagarbha or Sutratma. And Prajna should identify with Ishwara or another name for Ishwara is Maya. Vishwa as Virat or as Vaishwanara, as we discussed earlier. If we do not do it, then the bondage is severe. But as we outgrow our limitations, gradually we identify ourselves with the universal. We need not practice morality because morality is what I do with somebody other than me. When I become the whole, the universal, there is no other. And therefore, nobody is seen to do something wrong for oneself, with oneself. So, that is why these descriptions are given to remind us. First of all, an experiencer is totally different from the experienced. Secondly, everything that is experienced, which is called an object, it has its own gunas or qualities, sukha, dukha, etc., they have nothing to do with the experiencer who is pure consciousness, who is Sat, Chit, Ananda. That is one reason. Second reason is these states are continuously changing. We are giving up waking, entering into dream. And giving up dream, entering deep sleep. Giving up sushupti, again coming back to jagra davasta. Continuously we are changing. And in whichever state we happen to be, we think that is the only reality, complete reality. Now, if we study these three impartially, Oh, I thought what I experienced in the jagra davasta is the reality, so also what I experienced when I am in the dream state, I thought that was the reality. And when I am experiencing deep sleep, and I was thinking that was the reality. But then there cannot be three realities. Reality can be only one. So, and not only that, these three separate, entirely separate realities, having no comparison with each other, every state is contradicting the other state. What I experience in the waking is contradicted by what I experience in the dream. And that is contradicted what I experience in the deep sleep. Now, here is a very important point. Many people get this doubt. Am I really an experiencer in the deep sleep state? The answer is, who else is sleeping? You never claim that somebody in X, Y, Z is coming and sleeping for me. I did not know anything. We never say that. I was asleep, and I was very happy. And then second question or doubt that arises is, am I conscious of that deep sleep state? The answer, categorical answer is yes. We are all aware as much as we are aware of the waking as well as the dream. We are completely experiencing. Then why don't we remember? What do we want to remember? There is nothing, there is complete pitch darkness called avidya, which we are experiencing, and we are expressing it. I did not know anything means I was experiencing avidya, and that not knowing anything is called avidya. So in other words, I was experiencing avidya, pure avidya. How much time? All the time. How much? 100%. Because an experience brings an effect. Deep sleep is an experience. So it brings its own effect. What is its effect? I was very happy. I was so happy. Without any object, it proves one can be very happy. Advaita state is one of the happiest states. So that is the reason these three descriptions are being graphically given in this Mandukya Upanishad specially. In Taittiriya, we get the pancha koshas. Same thing, pancha koshas. When you are with the annamaya kosha, what do you think you are experiencing? Jagrada avastha. When we are in the anandamaya kosha, what do you think you are experiencing? Sushupta avastha. And when we are experiencing prana, mano, vijnanamaya koshas, what do you think we are experiencing? Swapna avastha only. That is the equation. So we are experiencing so-called reality limited by these three states, but they are continuously changing, opposing each other, contradicting each other, and therefore what is the reality? All of them are unreal because if I am experiencing waking, dream, deep sleep, whatever I am experiencing with all their own effects, that is all completely not me, and that is unreal. Whatever is not me is mithya. That is the conclusion. Then, very important point. Just now I mentioned, we are always experiencing waking state, dream state, deep sleep state as an individual, as vishwa, as taijasa, and as prajna. But the sadhana starts in the waking state. Why? Why is this emphasis? Why is this partiality? The answer is, it is in jagra davastha, in which state we are more awake, the consciousness is more manifest and nearer to reality than the swapna and then sushupti states. And only it is in the waking state we can recollect what we dreamt, what we have slept, and analyze, compare, and slowly ascend. That is the reason why we are not studying mandukya in swapna avastha, neither are we studying it in the deep sleep state. For that matter, doing anything. We don't get married in dream or the sushupti state. So, what is the important point? As an individual, the moment you say, I am an individual, you are also at the same time experiencing, I am the universal. I gave the reasons. You cannot say this is white unless you are aware of black, green, red, etc. You can't say this is small unless you are aware of this is big. You can't say this is fragrant unless you are aware of its opposite. So, what is this opposite of individuality? Universality. But if you attain universality, there is a profit. The profit is, you are not destroyed, but you include much larger whole. So, everybody's happiness becomes your happiness, my happiness, and that is what is called morality. Anybody happy, I am happy, etc. What about dukkha? Now, there is something curious happens. When I identify with the universal, much of my ignorance will be destroyed. I understand if there is any dukkha. That dukkha is a gift of God. Misery is a gift of God. And God has bestowed it, that dukkha, not for tormenting and torturing, but to awakening, to draw us into his lap much more quickly. That is what we understand. So, study of the scriptures, hearing the lectures, singing songs, doing japa, without gradually identifying with the larger whole. It is not only it will not yield result, it will turn into the most selfish act. That is why what we feel in the depths of our heart while meditating or doing japa, if it is not equated in the waking state with relation to the entire world, then sadhana, not only one cannot progress, but one positively goes now. So, these are few points we have to remember all the time. So, we have seen that there is only one reality, Swayamatma, Brahma. Then only the descriptions come. You, the individual, is none other than Brahman. In order to make us understand that you, called Brahman, Atma, are also Turiya, when you identify, the Turiya identifies itself in Jagrat experiences and identifies with the Jagrat avastha and is known as Vishwa. And same thing, at the same time, as an individual, we are always aware of our counterpart as Virat or Vaishvanara. Same thing happens in the dream state. So, when the Turiya, giving up its identity with Jagrat avastha and Vishwa and Virat, enters into the other state called Swapna, he identifies himself with the Swapna Jagat, Sukshma Prapancha, and thinks, I am the Taiyasa. At the same time, he is completely aware, as an individual, I am called Taiyasa. As a universal, I am called Hiranyagarbha or Sutratma. So, there also, he identifies himself. And that's an important point I am reminding you, even though I told about it earlier. What is it? Now, in the Jagrat avastha, we think, I am so and so, X, Y, Z. The world is different. Everything is different from everything else. But same thing we feel in the dream state also. But upon waking up, when we look back, what do you think? I was the dreamer. I was the individual in the dream. I was the world in the dream. And I was the knower. I was the object to be known. And I was the process through which I come to know. And I am really the waker. I will repeat it. Four things are there. Who goes to sleep? The waker. The waker goes to sleep. What happens? He remains as a waker, as a witness. He becomes the individual in the dream. He becomes all the objects called prapancha, swapna prapancha. And he interacts with all this. Karta, karma, karana. So there are four things are there. What are the four things? The knower. The person who wants to know is called knower. And he has an object in mind. I want to know about this object. That is to be known. An object to be known. A person who wants to know. And he employs an instrument to know the mind, for example. So that is called karana. And as a result of these three, I want to know. I am using my mind. I want to know about these objects. If he employs properly, the fourth thing comes. What is it? Gnanam. Previously, I did not know about this object. I wanted to know the object. I wanted to be the knower. Then I employed the mind as the means. And then I also have an object in view. The person who wants to know. The object about which he wants to know. This is called pramaya. I am the pramatha. I am the pramaya. I am the pramana. And what I gain? That knowledge, pramana. Remember, pramatha uses pramana. To understand, to know about an object called pramaya. And he obtains the knowledge which is called prama. All these things, one single waker experiences it. Same thing when we come back to the waking state. We understand I was the waker who went to sleep. I was the individual. I saw an object. I wanted to know about it. I employed the right means. I obtained the knowledge. Then I became a knower. Wanting to be a knower. An object about which I want to know. And I employ a process of knowing. And the result, if all these three are correct, a result will come, which is called jnanam. With regard to that object, these four things happen and there is one who is witnessing the whole lot. Might it not be, we think that just as the waker created the entire dream world consisting of these three, the dreamer who wants to experience the object of experience and the process of experiencing and the resultant phala. But when we come to the waking state, we ask the same dreamer, who created this entire dream world, dreamer, objects in the world, a desire to know the objects and the employment of the right instruments and the resultant knowledge, I became the wanting to knower. I became the instrument. I became the object about which I want to know. And I was the knowledge that was generated when these three have been employed. And I was witnessing the whole lot. But in the waking state, if we are asked that, did you create your world? You will say, what are you talking about? God created me. I had any choice. I would have created myself as the president of China and I would have ruled the whole world. I could have had any object that I want. This is our usual reply. But after studying dream state, we come to know, might it not be the same thing? There was one who is totally different. Just as waker is totally different from the entire dream world consisting of all these three, so the person in the waking state, Vishwa, might it not be, the Vishwa also is totally different. But because we never wake up excepting for once. So here is something curious. Tamasha. Every day we can have any number of dreams and come back to the waking state. But when we wake up from the waking state, it only happens once. Once that Samadhi state comes, Brahma Jnana comes, no more waking state. Only once it happens. So this is the point we have to remember. Then we understand, just as the waker created the entire dream world and divided himself into all these five, what are the five? The Sakshi, the person who wants to know, the instrument through which he will come to know, and the object which he wants to know, and the resultant knowledge. Brahmata, Pramana, Prameya, Brahma, plus the Sakshi who tells us, in my last night's dream or few days back dream, I created all these things. Same thing happens when we wake up. Then we understand the whole thing just as unreal as the dream. Until that time, even though we say dream is unreal, dream is real in its own way. It has its own effect, just as waking state has its own effect. So the next point is, we are completely awake to the reality of the deep sleep state. But the only peculiarity is, what do we experience? Avidya, in which state? Deep sleep state. What does Avidya mean? Avidya means the entire waking world, the entire dream world, or to put it another way, the gross world merges in the subtle world and the subtle world, keeping within itself the gross world, merges itself as an indistinguishable, inseparable mass of consciousness. That is called Avidya. That's why when we wake up, I did not know anything means that I was experiencing intense darkness just as in deep darkness at night, and that is going to be given here in Shankaracharya's commentary. No object can be distinguished from any other object. Everything looks exactly the same, a mass. Similarly, we are completely awake, just as we are awake in the waking as well as dream, in the deep sleep state. But since we experience only this indistinguishable mass and that is what unable to express it, we call it I know nothing. We know nothing. But I was very happy. That is a great lesson because without having any object, I was so happy. That means more happy without the object than with the experiencing of the object. These are some important points I wanted to remind ourselves. So then what should be done? The attempt should be made to enlarge the Vishwa so that he will become Virat or Vaishwanara. And if we do it in the waking state, we continue it in the dream state and we continue it in the Sushupti state also. And that you have to think how we are going to do it. So the purpose of life is to slowly expand, that means destroy the individuality and become real individual, not dividual, but individual, indivisible. And that is why all these three states are being graphically described so that when we witness these three states as a witness, I was in the waking state, I thought that was reality. I was in the dream state, which was completely different. For example, I am in Varanasi, I am in a dream, I am in Bangalore, like that. You can multiply any number of examples. So then we will come to the deep sleep state where I am so happy, I don't need anything, just that state itself is the highest state of happiness possible for an individual. And that is called Anandamaya Kosha. So this is the, then whatever I experience, I am not that. Then I understand, I am only pure consciousness, I am infinite, I am indivisible, I am unborn, I am changeless. But for whatever reason, I identify myself with the waking, think in the beginning, I am only Vishwa, individual waker, but gradually through many lives, I expand myself and try to become universal. And once we succeed only in the waking state, we succeed in the dream state. Remember, dream is nothing but impressions gathered, whatever good or evil, sadhana or ansadhana that we do in the waking state. These are the important points. Then I ended my last class with what is Samsara. Samsara is described beautifully in three words. And Shankaracharya has borrowed it. And who had described it? Patanjali Rishi has described it. So, that one Shankaracharya rephrased it. What did he say? The whole Samsara. And remember, Jagradha Vastha is Samsara, Swapna Vastha is Samsara, and dreamless state, Sushupti is also Samsara. If one disappears, all the three disappear. So long as there is one, all the three will be there. One in three, three in one. But by sadhana, we separate ourselves and say, I am experiencing true, but I am not the experienced. I am the experiencer. I have nothing to do. Sukha, Dukha, ultimately, Bandha and Moksha, bondage and liberation. When I am experiencing bondage, I am a bound soul. I am experiencing it. I am a freed soul. I am experiencing it. Both these are as false, as mithya, as anything else that I experience. So that is how sadhana proceeds. And this is the reason why the sadhana is given here for the sake of understanding it so that we can come to that realization. Now what is our bondage? Samsara. What is the Samsara? Avidya, Kama and Karma. A triangle. Just as the Turiya is caught in the triangle of Jagrat, Sopana, Sushupti with different names, different experiences, mistaking every experience for the time being as the ultimate reality, so also this Maya also has got avidya. First thing is not knowing what is knowledge, what is reality here. And I mistake reality for something else. And that avidya produces desire. What does avidya do? That I am an individual. Avidya divides personality into two. The knower and the known. Naturally, the knower feels small and the known becomes infinite. Just look at it. As an individual, you are a very tiny, puny, less than an insect. Dinosaurs time, in the age of dinosaurs, even a small crawling insect is much bigger than any human being in this world. Not to speak of the elephants and saber-toothed tigers and all those things. So, as soon as we see dritiya, something second, and infinite seconds, I am one individual, the whole world is consisting of countless things, both animate as well as inanimate. Desire comes. That looks wonderful. I should have it. The other thing looks horrible. I want to get away from it as soon as possible. Just as you know, a snake is about to swallow, running after a mouse, and when it is in the process of catching, suddenly the snake becomes aware a huge bird has landed and it wants to kill. What does it do? It takes the position of the mouse. So, the hunter becomes the hunted. So, that experience we want to avoid. We want to become the hunters, not the hunted. So, we want to become the enjoyers, not the enjoyed. What is the enjoyed? Dukkha enjoys us. Dukkha is the karta, and our dukkha is what it enjoys. But we don't want dukkha. Instinctively, we get away from it. So, what is this? As soon as there is a second one, dritiya dvai, bhayam bhavati. Bhayam means fear, but fear doesn't mean only fear. Fear means the desire. Kama comes. This is good. I can have it. I want it. This is not good. It frightens me. It may kill me. It brings endless suffering. I want to get away. And so, a kama is produced when there is another object. Everybody says, I desire myself. Everybody says, I desire something other than myself. Then, from kama comes how to obtain or how to run away. I have to do action. From kama originates karma. Now, when we do karma, intelligently or unintelligently, two ways. Sometimes we do intelligently, sometimes unintelligently. When we do unintelligently in every sense of the word, we incur. That is called adharma. It produces papa and produces dukkha or suffering. When we do intelligently with faith, in the scriptures, it is called dharma. It produces punya. Punya is the ability to squeeze happiness out of circumstances and papa is the opposite. So, this punya produces sukha. Papa produces dukkha. We only like sukha, so we run after it. We develop attachment to it called raga. Papa produces suffering and it is called dukkha. We want to run away from dukkha, get rid of dukkha. That is what you call dvesha. We develop dvesha. I don't want it and I do everything in my capacity to get away from it. So, avidya brings kama, desire. Desire must always come from the second. Desire goes into action. Action is of two types, dharma and adharma. Dharma produces one type of result. Adharma produces its opposite. Then we get attached to sukha and we become haters of dukkha and the whole life is how to become happy, how to avoid unhappiness. So, the karma repeats. Karma produces samskaras. Samskaras produce desires. Desires produce actions. Actions again result in dharma and adharma which again in their turn result as punya and papa. Then the result in sukha and dukkha. This whole cycle is complete. That is why if we want to get out of samsara, you can't take off one thing. I want only dharma. I will give up adharma. No. If you want complete happiness, you have to give up both dharma and adharma. You have to give up both punya and papa. We have to give up both sukha and dukkha. We have to give up both raga and dvesha. Then nothing is produced. Then slowly as we reduce, we understand I have nothing to do with what I am experiencing either in either of these three states and that is how we have to understand. This is the most important background. I hope you hear it again and again. Now we proceed with the Shankaracharya commentary about the dream state. We have seen earlier what is dream state. It is called taijasa and the mind taking the impressions that are the resultant of activities that we have done. Everything that we have experienced in the waking state we combine and recombine according to our desires and produce an entire world all on our own. We are the Brahmas in the dream state and we are not able to apply it to the waking state and say we are also Brahmas of the waking state only. That is the lesson we have to learn. If I am Brahma of the my dream state, equally I am Brahma of my Sushupti state, equally I am Brahma of my waking state, but in reality I have nothing to do with what I do. That is the ultimate Gnanam, Gnapti we have to obtain. So just like waking state it is made up of a material, it is consisting of certain components, it is having a particular functions and it has its own nature, changefulness, etc. We discussed it already. Please go back. Now we will continue. Why is it called Swapnastana? Swapnastanam asya. Turiya, when identifies and creates Swapna, he is called Taijasasyaiti of Taijasa. He is the Turiyam in dream state. He comes to be known as Taijasa and his sphere of experience is called Swapnastanam or the world called dream world. It is called Swapnastana because the Turiya, now living the waker's experience, enters into dream Jagat, Swapna Jagat, Swapna Prapancham. Here also two roles as the individual experiencer called Taijasa and entire dream world, both living as well as non-living, known as Hiranyagarbha. So both Taijasa and Hiranyagarbha, made up of the same material, the individual and the universal and the progress should be from the individual to the universal and unless we do that in the waking state and through that experience we continue the sadhana in dream state and there also the same thing is repeated. You see somebody suffering, I say this is my brother, this is my sister, let me do just as naturally as we do to our family members, to our children. A mother cares extremely well for the children but at the same time she keeps every other child away in the waking state but if that same mother practices this universality and then in the dream state she sees some other children, says these are also like my children so I should not make difference like Swami, Sivananda Maharaj's mother used to say that look upon all the orphan children and her own son born of her own womb as one of the orphan children, never having any special attachment so if we can succeed in doing it in the waking state we will succeed then only in the dream state and curiously in the sushupti state also, instead of standing as merely prajna we will have that common sense ability to get out of that individual state of prajna and become one with Ishwara remember Ishwara is Mayadhisha the lord of the maya not like us mayadhena, under the thumb of the maya, that is to make us understand these descriptions are being given so how does it happen? jagrat prajna in the jagrat avastha prajna means this turiya as vishwa aneka sadhana does so many instruments through all the five organs of knowledge, five organs of action, pancha pranas and four states of the mind etc in the waking state when we say that I see a tree as if there is a tree outside but not knowing I don't know whether it is a tree but I am thinking it is a tree for all purposes it appears as a real tree bahir vishaya the object, vishaya means object of experience bahihi, as if outside my body, iva as if, avabhasamana as if it is existing independently but manaspandanamatra, all objects that we experience in the waking state through our mind, they are nothing but thoughts in our mind sati, tathabhutam samskaram, through these thoughts, a samskara is produced and that samskaras are taken up they are compressed they are stored in one part of the mind called the chitta manasi adhati now what happens, tanmanaha that same mind which is storing all these impressions, vasanas samskaras gathered from the waking state experiences then what does it do, the mind is, it considers the mind as a huge canvas then pata iva, like a canvas, pure white canvas then chitrita we go on painting, what is the painting that through the help of the mind we recollect all those vasanas and create our own world as if it is real here is a point just as upon waking up, we come to know everything that we experienced in the dream state is a creation of our own mind so also we have to apply the same thing to the waking state, everything we experience in the waking state is also nothing but manaspandana is thoughts in the mind and I gave you the example I hope you remember same object, a woodworm calls it food a man calls it wood and a scientist calls it energy, matter and Sriram Krishna calls it my divine mother wonderful example, you have to keep in mind so, bahya sadhanam as if taking the mind, taking all those samskaras as different pigments of color, he takes up his instrument called the brush and on that white mind, he goes on painting and he becomes deluded by his own painting what is it? supposing he paints a man paints a beautiful woman and then, is it a painting? when you look at a beautiful painting, you know that this is just a painting so, you don't run and try to grab her similarly, one creates a man a child creates toys a glutton creates food so, just like that under this brahma, this is all real, same thing we are doing in the waking state same thing we are doing in the deep sleep state in different forms, that is why it is called mithya reality, reality is mithya, so here what happens, we are talking about the swapna avastha bahya sadhanan anapeksha, without taking the help of any of the external, means bodily instruments, bodily organs of knowledge bodily organs of pranas, bodily organs of action, etc. without taking them, vidya, avidya kama karma vihi purely through the instrumentality of avidya, means ignorance, producing kama or desire and that produces karma prerya manam, continuously incited with this avidya, kama and karma and we experience the dream state jagravat abhavasati, and it is experienced as we experience the waking state, that means it is absolute reality so, the above statement, this is remember, Shankaracharya's commentary what we have just now discussed the above statements are supported by Shankaracharya because he heavily relies upon the statements of the Shrutis not I am saying, not Shankaracharya is saying, but this is what the Shruti and Smriti are saying it is said in one scripture asya lokasya sarvavataha matram apa upadaya Vedanic Upanishad says that whatever experience asya lokasya, means asya jagrat lokasya taking the experiences of the waking world sarvavataha but we have used so many experiences in the waking state but matram upadaya just a tiny fraction why the mind takes it up, ithyadi then when the jiva, Vishwa falls asleep after having taken away with him a portion a tiny portion of the impressions from the waking world, during the waking state and destroying and building up again, he experiences a dream by his own light that is its meaning similarly, another statement pare deve manasi eki bhavati similarly, in Prashna Upanishad after introducing the subject this pare deve here means mind pare deve means the supreme creator called mind manasi eki bhavati that is, in the mind, all these impressions as if they are the greatest reality that is how we mistake ithi prasthutya, having said this continues shankara continues atrayesha devaha swapne mahi manum anubhavati this deva, deva means who? the turiya, turiya in the form of taijasa, turiya in the form of vishwa, vishwa experiences are now transformed by this taijasa experiences by turiya as taijasa atrayesha devaha this turiya as the taijasa swapne, experiencing, creating that world called dream mahi manum, he is enjoying his own glory in the form of mixing and remixing and destroying and building up all the tiny portion of what he has experienced as vishwa in the waking state ithi adharvane, prashna upanishad the god, which is the the turiya as taijasa, enjoys in dream greatness, his own greatness and indriya pekshaya antas tattvat manasah tad vasana rupaj swapne prajna yasyati anta prajna, so this person, turiya, is called anta prajna, anta prajna prajna means consciousness, anta prajna means aware of the the subtle world dream world, which is we think inside that's why he is called anta prajna so indriya pekshaya that is in comparison with the sense organs the mind is superior and in comparison with the external sense objects the internal sense objects purely consisting of the mind part of the mind antas tattvat because they are inside and they are the manifestation of the manasah mind tad vasana rupaj purely created from the impressions stored in that mind, of course these impressions gathered from the waking state experiences swapne prajna yasyati and he is, he whose consciousness is most manifest in this state called dream that's why he is called anta prajna, then further vishaya sunyayam prajnayam kevala prakasha svarupayam vishayatvena bhavati thaiyasa, so the turiya as the master of the dream state, he is an individual called thaiyasa as a universal he is called Hiranyagarbha we have to assume that one, though it is not said here so what is the speciality, vishaya sunyayam vishaya means external objects completely absent non-existing external objects, but prajnayam in our consciousness taking the help of the impressions kevala prakasha svarupayam like light becomes various objects on a cinema screen and that light is called thaiyasa, that's why he is called that he is glowing like a light, thaiyasa means light, kevala prakasha svarupayam only pure light just as a light he is the light thaiyasa is the light and on the screen of the mind what does he do, the impressions are like the film it comes in between the light and the screen and because of the light it percolates through the objects in the film and projects itself as every object in this world on the screen of the mind therefore there is nothing external, purely thoughts made up of thought only thinking and that's why he is called thaiyasa that the vishwa in the waking state experiences consciousness associated with gross Shankaracharya is telling again to remind us, just as in the waking state, same it identifies with the external world, dividing himself into the subject and object, experiencer and the experienced as if there are objects outside him gross objects through his he enjoys experiences where? in the waking state but unlike the waking state, it is to emphasize the separateness of the dream state from the waking state, we are again reminded unlike this waking state in this in this dream state again kevala, merely vasana matra prajna the consciousness is only consisting of vasanas, all the impressions gathered from the waking state so these impressions become the objects of enjoyment bhojana pravivikta and so many impressions are there, so therefore he goes on enjoying them pravivikta has two meanings vivikta means separate pravivikta means many so one meaning is separation, another meaning is many, what does it mean? when in the first meaning is that unlike the waking state experience, completely different from the waking state experience is one meaning of pravivikta, another meaning is there are so many objects in the dream state, just like in the waking state, so all of them, how many? shabda, sparsha, uprasa, ganda, every experience can be divided, classified into these five the sound the touch the form then the taste, then the smell, that's all and what does he do? he experiences, same way he is happy, he is unhappy same way he is bound and he thinks this is the reality and samanam anyat, everything is exactly the same he is bound in the dream state just as he is bound in the waking state this is called the second state of turiya why? because turiya identifies with this particular consciousness that is obtained in the dream state goes by the name taijasa and enjoys the subtle world through the subtle body subtle sense organs, etc made up of what? all the impressions created from the waking state but the ultimate result is the same, sometimes happy sometimes unhappy just as in the waking state similarly, he is also bound because he enters into dream state, he is no better than waker and is equally bound and same thing will continue in the sushupti state also which we will discuss in the next class May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti.