Mandukya Karika Lecture 032 on 05 January 2022

Full Transcript(Not Corrected)

Om Jananem Sharadam Devem Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamam Imuhur Muhuhum Om Bhadram Kanne Vishrunaya Madevaha Bhadram Pashyam Akshabhirya Jatraha Sthirai Rangai Stushtu Vagam Sastanuvi Vyashemadevahitam Yadayuhu Swasthina Indru Vrithashravaha Swasthina Poosha Vishravedaha Swasthina Starkshu Arishtanemi Swasthina Om Brihaspati Ridadhatu 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 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 all evil, be well disposed towards us. May Brihaspati ensure our welfare. Om. Peace, peace, peace be unto all. So, we are exploring the Mandukya Upanishad along with Kodupada's Karikas, of course with Shankaracharya's Bhashya. We are in the Agama Prakarna. Every time we enter into this class, let us remember that the purpose of all Upanishads and including Mandukya is to make us understand that we are none other than Brahman. Jiva, Brahma, Aikye Bodha. Then, why are these three states being described? Because the description of these three states which every prani undergoes from birth to death, from life after life is to make us understand that it is Brahman alone that seems to get limited by the gross, subtle and causal bodies. It is the one, Turiya, Brahman, pure consciousness as if it puts on three dresses and temporarily identifies itself as the waker, as the dreamer and as the sleeper. But no change takes place in Brahman. All the changes that take place are in the dress. That is an important point. So, we have explored four mantras. First and second mantra is talking, first mantra talked about Omkara is everything that was in the past, present and future. Second mantra talked about Brahman which is everything and the idea is the Abhidheya, the name of Brahman is Omkara. Through the Omkara, by catching hold of the name, we ultimately reached the named. Then, three states are described. The third mantra, we talked about the Prathama Pada or the first dress of Turiyam and the second mantra talked about the dream state, Swapna Avastha. And in the fifth and sixth, the third Avastha, sleep state is being graphically described. We have entered into the fifth mantra and fifth and sixth. What is the difference? Both are describing about the sleeping state. But sleeping state is experienced by somebody and as an individual. That individual experiencer of the sleeping state is called Prajna and the universal or collective experiencer of everybody, every pranis, everything is deep sleep, that is called Ishwara. Let us always remember important points, even as I mentioned, even as we are experiencing I am XYZ, we are at the background thinking of the universal. I am a man in contrast with a woman, in contrast with every other human being, in contrast with every living being and in contrast with everything that exists. So, it is in the background. The purpose of spiritual life is to bring it to the foreground. The individual, in other words, must be a secondary component and the universal must be the first component. And that is why the Upanishadic mantra in the third mantra, the first state, Jagra Avastha is called Vaishva Naraha, the universal of the individual, called Vishwa. Even the word Vishwa means universe, very wonderful name. Similarly, the person who experiences the dream state, Swapna Avastha, through the Sokshma Sarira, as an individual is called Taijasa and as the collective is called Hiranyagarbha or Sutratma. Similarly, the individual who seems to be enjoying the third state called Sushupti is called Pragna and as the universal experiencer, he is called Eshwara. So, once we understand that the Vishwa understands I am Virat or Vaishva Naraha, the Taijasa understands I am Hiranyagarbha and the Pragna understands I am Eshwara, then he becomes Sarvajna. So, the individual characteristics as a ST, individual, that is described in the fifth mantra and the universal as Eshwara, the same Pragna is described as Eshwara in the sixth mantra. So, we have just explored the simple meaning of the fifth mantra, which is, that is called Sushupti state, where he is not a waker, he is not a dreamer. Sushupti is indicative of Jagradhavasta, waking state. He doesn't dream, that is the state of dream, that's Sushuptam. As contrasted to those waking and dream, this third state is called Sushuptam. And what is the nature of the Sushuptasthane in this state called Sushupti? Sushupti means Sushupti, if two Su come together, then the second Su becomes Shu. So, Sushupti sthane, everything becomes merged, including the individual and the universal, the waking and the dream, everything becomes merged without losing their specific characteristics. And Prajnanagana, a mass of consciousness, Eva, and that state is full of bliss, Anandamaya, not Ananda, because Ananda is one's nature. Anandamaya is as if he is experiencing. Let us not forget that this bound soul called Jivatma is separating himself from the third state just as he separates himself in the waking as well as in the dream. I am the experiencer, I am the seer, I am the knower. So also, there must be something to be seen, to be known, and the subject, and that object is called Sushupti state. Sushupti prapancha, karana prapancha. And Anandabhuk, he enjoys tremendously, is very blissful state, he becomes very happy person. Why? Because there is no duality, that means there is no time-space causation. And he is called Chetomukha, that is consciousness itself, which dresses as the waker, as the dreamer, or it is a doorway, because from this state, it is not Atyantika state. Sushupti, deep sleep, is not a permanent state, it is a temporary state. Atyantika means permanent, and Anatyantika means na-atyantika, not permanent. That means he will again and again and again enter into waking state, then dream state, then dreamless state, etc. He is called Chetomukha. And in that connection, I also mentioned, imagine three rooms, A, B, and C. A, just imagine waking state, and C, in the dream state. In between, in the sleeping state. So, if anybody wants, a waker wants to dream, he has for a very short time, enter into, give up his waking identity. I am a Vishwa. Give up the dress. And dawn, put on another type of dress, that is called Taizasa dress. Very light. Night time, day time, when we go out, we are likely to put on heavy dress. But night time, when we are lying, then very light dress will be there. And of course, when a person sleeps, it doesn't make any difference whether there is any dress or not, but there is a dress which gives the greatest joy. So, even for a few milliseconds, there is a state which is called the deep sleep state. And from there only, he has to enter into dream state. Again, if the dreamer wants to wake up, then he will have to enter through the deep sleep state, room number B, which is in the middle. That's why this is called Chetomukha. That means it is a doorway for entering into the other two states. And there are only three states. Turiya is not a fourth state. Turiya is the one who assumes the name of Vishwa, Taizasa and Prajna. He doesn't change and what he enters into or what he experiences is changing all the time from one state to the other state. So, such a person who enjoys this third state called Sushupti is called Prajna. And this is the Tritiya Padaha, the third state. So, this is the idea. We just explored that idea. Now, one question, one doubt might arise. If it doesn't arise, I will make sure that that doubt will arise in you, within you. And that is, is the Turiya aware of Sushupti state? Not only he is aware of the Sushupti state, Turiya as Vishwa is 100% aware of the waking state. Turiya as Taizasa is 100% aware of the dream state. And Turiya as Prajna is 100% aware of the deep sleep state, Sushupti state. How do we know? Because I am awake, that's what you say. I was dreaming, that's what you say. I was deeply asleep. I did not know anything. And the statement, categorical, unilateral statement, I was very happy. What does it mean? I was happy means in the past tense. Past tense means not in the waking state, not in the dream state, but in the dreamless state. I was very happy. Why were you so happy? Because there was no duality. Nakinchet Avedesham. So he is completely aware. Because many people, they doubt. But I was not aware. Yes, you are not aware of anything to be what is called distinguishable something. This is a tree, this is a man, this is a table, this is a bird. That kind of distinction is there. Just as a man stands outside and deep darkness is there, pitch darkness. As we say, even a needle cannot pierce. So thick is the darkness. There, the trees, the houses, men, mountains, rivers, birds, everything becomes ekibhutah. So he says, I cannot distinguish that state where the prajna, the jivatma cannot distinguish one from the other. It doesn't mean the things just disappear because of darkness. They are all there. But because of the absence of that light, as it were. That is where he says, I am not aware of anything, but I am aware that I am not aware of anything. I am aware of the presence of an object. I am also aware of the absence of the object. I am aware of the presence of the world. And I am aware of the absence of the world also. That is the state. So he is there. He is fully conscious. He is fully aware. But the object cannot be distinguished. That is why it is called dense darkness. Another name is avidya. Another name is maya. So this state, one is the turiya, donning the dress of prajna, is completely aware. But there is no discriminating, distinguishing, separating like we can do both in the waking as well as in the dream states. But he is completely aware of it. Now, when we were discussing the third and fourth mantras, we have brought in four factors. What are they? What are the materials? What are the components? What are the functions and what is the nature? We will deal with this third state called sushupti also. We must know crystal clearly. So we are dealing with turiya, calling himself as prajna, wearing a dress called karana shariram, experiencing a state called sushupti. Here also, the turiya is identifying simultaneously both with the vesti known as prajna and with the samasti known as ishwara. So karana shariram. Shariram means body. Body means instrument. Just as a body is necessary in the waking state called sthula sharira. And a prapancha, a world, an object is also necessary called sthula prapancha. In the dream state, there is also the taijasa. He has got sukshma sharira. And at the same time, he is working in a sukshma prapancha. So like that, here also prajna must have a particular name and a particular world. So otherwise it is not called. So what does the prajna do? He puts on a dress and through the karana shariram experiences until he goes to the other state called waking. This state is called sushupti. So here also both vesti is called prajna, samasti is called ishwara. So karana means cause. Just as a seed is the cause of a tree. So here, why is it called karana shariram? Because both the waking shariram and waking prapancha, the dream shariram and dream prapancha, both of them enter into a causal state. Because both these, waking and dream are called effects, kariyam. Kariyam must enter into karana. That is the natural process. And in this third state, the waking merges in the dream state. Dream state or mind and the mind merges itself into the sushupti state and not losing anything completely. It is there. That's why it is called karana shariram. And again when the time comes, this karana shariram, like a seed, under appropriate conditions, it becomes whatever seed of a tree it is, a coconut seed into a coconut plant, mango seed into a mango plant, man's seed into man, and then a dog's seed into a dog, etc. So causal body. And this is the cause of both jagrat and swapna. Now what are those four factors? What is the material? The material of sushupti state, out of which it is made, is called causal matter. The subtlest form of all matters. Technically, it is called avidya, subtlest form. You know, those who are dabble in a little bit of science, they distinguish usually three states of matter. The solid, the liquid, and the gaseous. But the scientists have discovered, giving up all these three states, it enters also into another state. Nowadays they are calling by various names. Dark energy, dark matter, etc., etc. So like that, here also, what is called jagrat, swapna, sushupti, all these are nothing but three serirams. So here also there is a seriram in the sushupti state. And it is made up of what? Avidya. Now, avidya means in English language, ignorance. Ignorance means that I do not know anything. Suppose you are asked, you are asked, do you know such and such a thing? Probably you never heard about it, read about it, nobody talked to you about it, and you say that no, I do not know anything. That is not the meaning of ignorance here. Ignorance here means that what is called everything is there as a seed. I am seeing the seed. And then suppose somebody shows you a particular seed, and then as an example only you have to understand. And then do you know what plant can come out of it, how big it will be, what is it going to bear, whether it will be sweet or sour or bitter, you will not be able to say anything. That was what the example given in the Chandogya Upanishad. Bring the seed of a banyan tree and cut it into pieces. Cut that piece also into pieces. Now what do you see? Not that he is not seeing, but he cannot understand what this particular thing is. That inability to understand, not absence of knowledge, but he is unable to distinguish the waking as well as the dream, that is called avidya. This is a very very important point we have to understand. The popular example of course, Raju Sarpa. When a person is seeing a snake, he is completely ignorant about the rope. It doesn't mean he is not having knowledge. When Vedanta uses the word, this person is an ignorant person, he is a jnani. Why? He is seeing a snake. He is not seeing nothing. He is seeing a snake, but he is mistaking that snake as 100% reality. He doesn't know when proper light is brought. Light is a condition for light knowledge, one of the conditions. Then he will see, this is not a snake, this is a rope. He is seeing something, but his understanding is wrong understanding. That knowledge is there, but it is a wrong knowledge. That is the meaning of this word, ajnana or maya. Sometimes we also use the word prakriti. Remember, according to Sankhyas, prakriti is unmanifest. Then it becomes from prakriti, it becomes vikruti. Then comes mahat, then ahankara, then five sukshma bhutas, then five sthula bhutas, etc. So, what is the material? Avidya is the material, or maya, you can use those words interchangeably. It doesn't really matter. Technically, there is a slight difference. Maya is used in connection with the universal or cosmic called Ishwara. So, maya upadhi always will be with Ishwara. Avidya upadhi, that means a small fragment of that maya, will be with the individual, that is called avidya. So, avidya is the material out of which, especially this karana sharira and sushupti avastha, both are made. Then what are the components? The components of karana sharira, what are they? They are nothing but the gross body and the subtle body. Why? Because just as a tree dies, giving, yielding a seed, but the entire tree is compressed, zipped inside that singular point of singularity called the seed. Just like that, the gross body merges in the subtle body. The subtle body merges in the causal body. So, what is here the component? The component here is this, both gross as well as the subtle bodies. Nothing but that. And all the samskaras, because when we do something, it creates two things. First, when you experience something, there is an object, you have seen for the first time, and that is called jnanam, knowledge. And that creates vritti. And that vritti remains in the mind in the form of memory. And that memory makes us experience that thing. The result of that experience is either happiness or unhappiness. If it is happy experience, we develop attachment called raga. Like, and if it is the opposite, we develop another attachment. That is also a very great attachment. It is called dvesha, dislike. Whole life is nothing but this running towards, running away from raga and dvesha. And then repeatedly when we do something, the memory becomes stronger. And through this habit, samskara develops. And then it becomes vasana. Vasanas become samskaras. Samskaras produce desires. Desires translate into actions. Actions will be good or evil. Good actions produce punya, evil actions produce papa. And punya gives happiness, and papa gives suffering. And therefore, through experience, we try to run towards punya or happiness and towards the objects, run away from objects which are likely to give us unhappiness. So these two actions, running towards, running and from, running away, those two again produce, deepen, strengthen the samskaras. The whole samsara chakra is produced out of it. Now, where do these samskaras, vasanas, they remain? They remain in the causal body. That is what loosely, the western psychologists call it, the unconscious. What we call sushrupti state, more or less can be equated to the unconscious. And Yunga Goswami has to say, there is a universal unconscious. Anyway, here, what is the component that is made? Both the gross body, gross world, and subtle body, subtle world, together with all these things. Not only that, in the gross waking state, there is a clear distinction. I am the experiencer, and the whole world is the experienced. Same thing happens, I am the dreamer, the whole dream world is experienced. A crystal clear distinction is made, the subject and the object, the experiencer and the experienced. Whereas, both of them, ekibhutaha, become indistinguishable, and remain in that causal state, called this sushrupti, until again we wake up, this is going on. If it is a temporary waking up, it is called nitya pralaya. When this body falls, it is called prakruti pralaya. And when there is Brahma, the Ishwara, as if he sleeps, and then it is called maha pralaya. So, and then, when a person completely gets liberated, it is called atyantika pralaya. But the common thing is, for some time, there is no activity, and then he will be enjoying, resting as it were, relaxing as it were, and then he wakes up, and again goes through the same rigmarole, and again and again, until liberation. So, what is the function? This sushrupti, what is the function? It serves the receptacle, merge, abide for some time, and arise again and again and again, life after life, until moksha or liberation is attained. And the two bodies, sthola and sukshma, will ultimately resolve into karana sariram. So, from causal matter, subtle and gross matter arise. From subtle and gross matter, again causal matter conversion takes place. And, by the way, all the vasana samskaras are stored in this causal karana sarira body. So, what is the function? This is the causal matter, or karana sarira, exactly like a seed, and like a seed, it serves as the storehouse for receiving the two sarirams, and again, in the next srishti, throwing out the two sarirams. In that way, in this analogy, every single day, or even many times in a day, the jiva attains the pralaya and again recreates from already what he had stored up in this seed state. And, because of that, during the srishti, out of karana sariram, will arise sthola sariram and sukshma sariram. Out of sthola sariram and sukshma sariram, they will go back to karana sariram, and again, when the srishti starts, they come out. If it is pralaya, dissolution of jiva, it is what we normally call death, and if it is ishwara pralaya, it is called maha pralaya. But, we are all aiming towards one pralaya that is called atyantika, permanent pralaya, and that takes place only when we know that I am brahman, I am turiya, I am not vishwa, taijasa or prajna, then only we will be liberated. So, the description of these three things to make us aware that don't identify yourself as vishwa, first identify as slowly, but surely, identify yourself as the virat. Don't identify when you succeed in identifying more and more as virat, as the universal. To that extent, we will succeed in dream state also. I am not taijasa, but I am Hiranyagarbha. If we can go on progressing like that, a day will come when we say, I am not prajna, I am ishwara. What is the difference? Prajna is maya adhena. He is under the control of maya. Ishwara is maya dheesha. He is the master of the maya. And that is how there would be liberation will be there. So, this is the description, brief description of this fifth mantra. Now, we will go into Shankaracharya's commentary, which more or less I have summarized in last class as well as today class. So, it should not be difficult for us to understand. So, Shankaracharya's commentary. The adjectival clause, wherein the sleeper, etc., is put with a view to enabling one to grasp what the state of deep sleep signifies. Why? Because a sleep state is characterized by the absence of the knowledge of reality, that is the common feature of those mental modifications which are associated with the waking as well as of the dream state. Only difference is, in the waking state, we are aware of the gross objects. In the dream state, we are aware of the subtle objects. So far as bondage is concerned, there is absolutely no difference at all. Darshana indicates a waking state. As if there is a tree, I am seeing a tree, is called darshana. Whereas, in the dream state, adarshana means there is no material, gross, physical object. But we are dealing only with what is called vritti, mental thought, mental aberration. Earlier we have seen that everything is nothing but only thought forms. It remains in the ocean of the mind. And that is very true. Before I go further, let me give you an illustration. Suppose you see a tree. And as soon as you see a tree, your eye, physical eye, the retina there, it retains the photograph. And that is conveyed to the mind. And that information takes the form and as it were on the monitor called mind, it recreates. And then, oh, this is what I will call a tree. And that is what we call the mental knowledge. We have seen earlier. Om is the nothing but a mental form. Form, name and qualities, these are nothing but mano vrittis. That is the point we have to remember. Whether we are in the gross state, there is no actual object called a tree. But let us not commit the mistake or like some Buddhists say, there is nothing. It is my imagination. This is sheer stupidity, what is called an idiotic statement because even to imagine there must be some adhara, some object must be there. So Vedanta tells, not that there is no object outside, there is only Brahman, pure consciousness. But as if you are standing in front of a mirror and the mirror is in the shape of a tree and you are getting reflected in that mirror of your mind in the form of a tree. This is my and many people's favorite illustration. Supposing the film, the projector, there is a what is called a photograph of the tree. And when it is projected onto the screen, that screen now takes, previously it is a pure white screen, uncontaminated white screen. But as soon as this is projected, everywhere it remains uncontaminated. At the same time, it becomes as it were that part of the screen on which the image is projected, becomes as it were, assumes the form of a, shape of a tree. And anybody who is watching it, he forgets the screen, he thinks this is a tree. There must be a screen. And that screen is Brahman. And what is this light? The consciousness of the Brahman. But the projector is comparable to the mirror. So, you stand in front of the mirror and the mirror for example, is not clean, pure mirror but it is in the shape of a tree. And your reflection will take the form. I will give another illustration also. Supposing there is a mirror, you know, there are certain mirrors and it is subdivided into 30, 40 small, small, small mirrors with different frames in between. And when you stand, how many reflections do you think will be there? As many small mirrors as there are. Not only that, if they are small, then only a bit of our body is being reflected there, as if they are completely separate. And what is this illustration for? This mind is like that mirror and the external world, what we call is nothing but Brahman and because of this mental modification as if the whole world is put like that. That's why my favorite example always you have to remember you show an object, let us say it is a wooden table but I am only giving a hint, that's all. If you ask a woodworm, what is this object? It says it is food, it doesn't say it is a wooden table. Ask a carpenter, it is a wooden table. Ask a physicist, says it is nothing but pure energy. And you ask Ramakrishna, he says it is nothing but Brahman. And so there is different people. Why are they giving so many answers? That is because so many minds, so many minds, one mind is thinking of food, another mind is thinking of wood, another mind is thinking of energy, another mind is only identified with Brahman. So as it were, in front of our minds, one being has put food shelter, what is called dress or filter, food filter, another one, wood filter, another one, energy filter, another one, Brahman filter. And accordingly, the filter alters whatever is in front of it and then which is nothing but God, that is how everything, whatever we perceive, really there is no outside object but it appears as if there is a solid, concrete, experienceable and our rationality is, oh but everybody says, it is not only I am getting deluded, if a billion people see a tree, they will all call it a tree only. Yes sir, in dream also same thing happens. And who created the whole dream? You created. And what is the dream world? You are the dream world. Who is the perceiver? You are the perceiver. Who are all the million people in that dream? You are the same person. So your one waker consciousness has subdivided itself as the subject and object. And as the subject you think I am completely separate from whatever I experience, not knowing you are experiencing yourself both as subject and object. How do you know? Because as soon as you wake up, you look back and say, I have created this entire dream world for myself. This is what Shankaracharya wants to say. Darshana, Adarshana, Krithi. Krithi means mental modification. Swapasya. Tuliyatvat. It is just like a dream state. Sushupta Grahanartham. It is for clarifying what is called the Sushupti Avastha. Yatra, in which state. Suptaha, as if he has become a sleeper. Ityadviseshanam. And also Gaudapada gives a beautiful meaning for this. What are the things for what is called ignorance. This word, what is called Nidra, what is called Swapna, what is called Jagrat. In Jagrat and Swapna, I will introduce what is called two separate words. There, what is called in the waking state, as well as in the dream state, not only Agrahanam, that means we don't see what is we are seeing. We see it Anyatha Agrahanam. Here is Brahman. I don't see Brahman. That is what first thing happens. And second thing that happens is, I see that Brahman as a bird, as a tree, as a plant, as another human being, male, female, mountain, river, etc. Not only I don't see anything, that is called Agrahanam. Agrahanam means to know exactly as it is. Agrahanam means complete ignorance, but it is not complete ignorance. Anyatha Agrahanam. Just as a person doesn't see the rope, but sees only the snake. This is called Anyatha Agrahanam. Mistaking, superimposing, misunderstanding something for something else. This is called Adhyasa, superimposition. So that is what happens here. So this word in both waking as well as dream state, Agrahanam and Anyatha Agrahanam, both are present. What is the speciality of Sushupti? Here Anyatha Agrahanam is not there because there is no world that I see. The seer and the seen, the subject and object, the knower and the known. Both of them have merged as it were. Not really merged, temporarily as if like in deep darkness, everything is there, but I don't see the difference between human being and a tree and a bird and a mountain. As if they all have become as dark matters. Like that this Agrahanam is there. That is reality is not seen. But it is not mistaken for something else. This is what we say. So what is called Vikshepashakti and Avaranashakti. In waking Avaranashakti means Agrahanam. Vikshepashakti means Anyatha Agrahanam. Both these phenomena take place in both the waking and dream states. But in the deep sleep state only Agrahanam is there. That is Anyatha Agrahanam. Vikshepashakti is absent, but Avaranashakti is there. How do we know? Because very soon you get up. The same fool, if he goes into deep sleep, he will be happy for some time and then when he wakes up, he will wake up the same fool, if not worse. But if the same fool goes into Samadhi, then he will come out as an enlightened person forever. So, Agrahanam is there. To distinguish this Sushupta state, Darshana, Adarshana, Vritthi, Oho, Swapasya, Tulya, Thvaat, because both waking and dream state Agrahanam and Anyatha Agrahanam, they are Tulya. They are the same, but in this Sushupti state, it is called Sushupti because Anyatha Agrahanam is not there. Agrahanam is very much there. That is what we need to understand. And same thing he is telling Athava or otherwise Trishu Apisthaneshu. In these three states, what are they? Waking, dream, dreamless state. Tattva Apratibodha Lakshana. Lakshana means characteristic of what? Pratibodha. Pratibodha means knowing the truth as it is, but here Apratibodha, complete ignorance, that means we mistake the reality for something else. What is that something? Tattva means the truth. Truth is seen, experienced both in the waking and dream, but it is seen, understood as something. But we don't say, I am seeing Mithya because this is the Vedantic word Mithya. If you really know that this world is Mithya, how do you know the world is Mithya? If you don't know what is bitterness, you will never know what is sweet. If you don't know what is male, you will never know what is female vice versa. So if you don't know what is Brahman, what is Satyam, you will never know what is Mithya. So, we are using the word Mithya, that is the Vedantic language, but the person who is experiencing he doesn't say, I am seeing Mithya Rasagulla. He says, I am only Satya Rasagulla. I am also Satyam. Rasagulla is also Satyam and I like it, that is Satyam. Rasagulla is very enjoyable object, that is also Satyam. Let that Satyam and this Satyam become one. This is called love. Like, I make fun, a fellow, he looks at a fish, says, I love you fishy, that means I want to attain or I want to make you Advaita, become one with me. So, Tatva Apratibodha Lakshanaha and Swapaha, this is called Swapa, that is sleep state, Swapna, not Swapna, Swapa, deep sleep. Avisishtaha, that is in other states everything is Visishta, means different objects, Visishta means that which can be distinguished but here the subject and object and the waking and dream can never be distinguished. Iti, Porvabhyam, thus Porvabhyam from the earlier states which are waking and dream state, Sushuptam Evajyate, this Sushupti state is completely separated, distinguished. Yatra, in which state of this deep sleep, sleep state and Sushupti, S means Sthani, so wherever the sleeper is, Sthana means place or state, Kaale, time, Va, Suptaha, this person is not aware that I am in the waking state, I am in the dream state. He is not saying I am now, yesterday I saw that, now I am seeing this, tomorrow I will see that, that Kaala, distinction is not there, Suptaha, therefore Nakanchana Kamam Kamayate, he cannot desire anything because there is no desirable object, there is no desiring subject, both are not there. Similarly, Nakanchana Swapnam Pashyati, in the dream state, it is exactly the same thing, as I mentioned earlier when a person is dreaming, he doesn't say I am dreaming, this is a dream state, he doesn't say that, in both states says I am only experiencing pure waking state, only when we enter into the waking state, recollecting the dream state, we say that was a dream, but same thing will happen when I enter into dream state, that becomes the waking state and whatever I remember of the waking state, becomes a dream state, sometimes don't you dream that you are in Bangalore or Calcutta and you dream, I am in America and then you remember sometimes and say, Arrey, I left my bag in my home in Calcutta oh, but that is what I was thinking, that is all pure dream here, this is the real state like that, vaguely we remember in the dream state about the waking state but clearly many times we remember about the dream state in the waking state that difference is there so, in which state what state I am in because a deep sleeper doesn't say, I am in the sleeping state, so similarly this is the distinction between waking state and dream state deep sleep state is not a waking state is not a dream state this is what a point I mentioned just now that is before one enters into the state called Sushupti, Iva, and then what states are they? Waking and dream states So, there is no superimposition mistaking something for something else is not there but will be there that is will be there in both waking as well as dream states and that is absent in the deep sleep state, therefore that is whatever we experience in the dream state and whatever we experience in the waking state this is nice, I want it it doesn't happen, wherein that is to say in which state or time a sleeping person doesn't see any dream nor does he desire any desirable object this is the definition this state is called Sushupta sthana because this sphere, the world of experiencer of the prajna is the state of this deep sleep and then Shankaracharya inserts a point which I told earlier when we experience a dream and come back to the waking state we realize what we experienced earlier in the past is nothing but pure imagination but we say in the waking state that was imagination but what I am now experiencing and what I experienced before going to the dream state both are absolute 100% reality, nobody says even 99% reality, 100% reality that is being contradicted here, denied here that is two states what are they? Jagrat and Swapna both are nothing but the modifications of the mind only but they are born of what is called duality, what is the duality? duality is I am the subject, I am the experiencer, what I am experiencing is an object experience and I am completely different, I am interacting with this, I develop a relationship including a hateful what is called dislike relationship it doesn't really matter so whereas in this deep sleep state they are completely different from waking and then dream state here this is also Manaspanditam will be there but in a causal state it doesn't function and this we will discuss in our next class I am taking time I hope my goal is to make you understand as much as I understand so it takes time, once we are having right understanding about certain concepts then we can progress much faster than what we are doing now, in any case what are you going to do oh finish Mandukya Upanishad with Shankara Bhashya in another 2-3 months, after that what will you do, some Bhashya you have to do, some understanding you have to do, some holy company you have to cultivate, so don't worry about it, I will stop here Om Jananim Shardam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Sritva Pranamami Mahurno May Ramakrishna and Holy Mother and Swami Ji bless us all