Mandukya Karika Lecture 033 on 12 January 2022

Full Transcript(Not Corrected)

Om Jananem Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Muhur Muhu Om Bhadram Kanne Vishrunayama Devaha Bhadram Pashim Akshabhirya Jatra Sthirai Rangai Stushtu Vagum Sastanu Bihi Vyashema Devahi Tanyadayu Swasthina Indru Vrithashravaha Swasthina Pusha Vishwa Vedaha Swasthina Star Kshu Arishta Nemi Swasthina Om Brihaspati Hridadhatu Om Shanti Shanti Shanti Hare Om Om. O Gods, may we always hear with our ears what is auspicious. O worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted lives, hail and hearty, offering our praises unto Thee. May Indra of ancient fame bestow auspiciousness on all of us. May the all-nourishing potion be propitious to us. May Garuda, the destroyer of evil, be well disposed towards us. May Brihaspati ensure our welfare. Om. Peace, peace, peace be unto all. We have started the 5th mantra. 5th and 6th mantras of the Mandukya Upanishad is dealing with the Sushupti state. 5th mantra specifically is dealing with the VST, the individual aspect of Sushupti Avastha. The person, the consciousness who is experiencing is called Prajna. And the 6th mantra equates this Prajna with Ishwara and why also, what is the reason for that equation, we will explore. But let us remember, while we were trying to study the 3rd mantra which is describing about the Jagrad Avastha, all the time an individual is aware of the universal. Without the background of the universal, an individual can never be recognized. Similarly, while the Jivatma is experiencing the Taizasa Avastha also, at the same time, he is also experiencing the universal dream state, dream Prapancha called Hiranyagarbha or Sutratma. In fact, the entire Prapancha is called Virat. If Jiva is the individual, Jagat is the Virat. Vishwa is the experiencer, Virat is the entire universe consisting of every experiencer and everything that is experienced, which takes on the form of the dream state where the Taizasa is the individual who is experiencing the dream state, Swapna Avastha. And the entire Swapna world which consists of all the Taizasas and all the objects is called Hiranyagarbha. Same law, if we apply, we can see that Pragnya also becomes completely one with the Ishwara. But there is a very speciality here. Speciality is like a drop which is completely merged in the ocean but albeit without losing its individuality, so that is state, universal state is called Ishwara. Why do we say without losing individuality? Because it is only in Nirvikalpa Samadhi that a Pragnya loses its individuality completely and forever. But in this Sushupti state, which is but a temporary state, there is as if it is merged, it is like the entire universe is covered with dense darkness. Every object is there, every person also is there and every person's experience of Jagat is also there. But as if they were all completely covered and the Upanishad wants to tell us something most marvellous. This is a very special point. Imagine that you are in a room with 100 people, in a hall with 100 people and it is completely dark, pitch dark. Every person is there and they are all having their own special world. But if they are in the Jagrat Avastha or Swapna Avastha, then what happens? Every person is experiencing the world whether it is Jagrat or Swapna in a very special way. An ant sees the world in one way or as we say a woodworm sees wood in one way, a human being in another way, a physicist with a powerful electronic microscope in one way and a God realized soul in an entirely different way. Everybody is experiencing a different world though we do not understand that. We think everybody is experiencing the same world. There is something common, there is also something uncommon. But when it is complete darkness, everybody's experience is exactly the same. I see darkness, my darkness, your darkness, what is darkness? I do not know. So when we say I know, it is universal and it is variegated. When a person says I do not know, my I do not know, your I do not know, there is absolutely no difference at all. Only when we cognize something, we assume different limitations because of the limitations of the instruments. So I hope you caught hold of the point. Not knowing there is no variety but knowing there is a variety. In the Sushupti Avastha, as if the whole universe is covered including, mind you, including, here is a difference. When I gave the example of the darkness, in darkness one is quite aware of one's own body and mind even though he does not see anything else. That is why I said his experience of things are different but his experience of non-knowledge, ignorance is absolutely, everybody's ignorance is exactly the same thing. So when they go back to the knowing state, all the differentiations will manifest. But in this Sushupti Avastha, nobody is there to say I am the knower, you are, there is something to be known. Either individual or universal and that is why it is taken for granted. This individual, so-called individual, who is that individual? The Jeeva in the Sushupti Avastha. What is he called? Prajna. Who is calling it? We are calling it in the waking state, he is a Prajna. In the Sushupti Avastha, the person nobody is calling, he is a Prajna. Himself he is not calling, I am a Prajna. In this entire Jagrat Prapancha, along with all its subjects, entire Swapna Prapancha, along with all its, what we call, Taijasas, Hiranyagarbha, etc., they completely become non-differentiated, not become merged into one as if merged into one. That is very important because if they really merge, there is no cause to separate them. When they wake up, then they should be knowers of Brahman. But that happens only in Samadhi Avastha. So, this is a point I hope I was able to convey. You please keep it in mind. So, let us recollect what we are studying in the fifth mantra. That state is called Sushupti state where he becomes asleep. What is it? How is it different? That means simply he is not aware of the waking world. Nakanchana Swapnam Pashyati. He doesn't also dream any dream. He doesn't see any dream. That means it is separate from dream state. Tat Sushupta, a state which is separated both from the waking and dream, specifically that is called Sushupti Avastha and that is why it is called Sushupta Sthanaha. Sthanaha Avastha is the same meaning. And what is its nature? Ekibhutaha. Everything. That is, the waking world, the dream world, they become one. The knower, the known. The subject, the object. Experiencer, experience. They also become one. Similarly, Prajna and Ishwara also become one. Ekibhutaha. But as if, that is you have to say. Why as if? It is only Nirvikalpa Samadhi. Everything becomes Ekibhutaha. Never again to wake up into this waking or into the dream, into Avidya. That is why it is called Avidya. That is why it is called made up of Avidya. And then Prajnanagana. As if the entire consciousness becomes one mass. What does it mean? One mass means you can't distinguish first of all, this is waking, this is dream. You can't distinguish this is a subject, this is an object. That is the meaning of Prajnanagana, Eva. And then Anandamayaha. And he is full of Ananda. Why he is full of Ananda? A very interesting understanding has been given by one of the commentators. What is it? That in this world, supposing, I am giving an example before I proceed further. Supposing you are eating a sweet. Even while you are eating a sweet, you are completely aware, this sweet will give me only sweet happiness, but it will not give me bitter good happiness. And what is called Bombay mix happiness. What is called pickle happiness. And any other happiness it will not give. That is only one variety. Then what about, it doesn't give me the happiness of beautiful or ugly forms. It doesn't give me happiness of very fragrant smell or very unfragrant smell. Or anything that is very hard or soft. Or anything that is cold or heat. That means every sense organ not only gives its particular type of experience, but that experience is subdivided into billions of ways. A little 1% salt, 10% salt, similarly 1% sweet. So if you take the example of milk, first of all, how much percentage of butter? Fat, 10% fat, 20% fat. Then how much of sweet? All these if you divide, then infinite variety will come. What is the example? When you are experiencing one particular object, your experience is confined to only that particular ananda or experience that comes. But when a person is in Sushupti, all the experiences of all the sense organs, of all the varieties of both waking and dream state become as if merged. That is why Ananda Mayaha. Maya means what? Ananda Pushkala, Pushti. Tremendous amount of happiness will be there. But then he says, not Ananda. Ananda is one's nature. There is no question of experiencing Ananda. There is a fine point I have mentioned many times. There are two types of experiences. I am experiencing a sweet is one experience. And I am getting joy out of this sweet. What joy? Sweet joy I am getting. Bitter joy I am getting. Salt joy I am getting. But I am Ananda Swaroopa is not an experience because this Ananda I am getting from sweets or anything. It is temporary. It was not there before. It will not be there later. But if I am Ananda Swaroopa, it is not an experience because it is the experiencer. Experiencer is permanent, eternal. One can never be separated. So it is not like a quality red rose. A rose may be red. It may be blue. And in the prime of its youth, it may be a very beautiful pink or red. But as it fades, the color of that pink or redness also changes. The flower itself changes. But here the Brahman is not having three qualities called Sat, Chit, Ananda. He is Sat. He is Chit. He is Ananda. There is no way it can become less or more. And that identity is called self-experience or Bhagavad Sakshatkara. Sakshatkara means that unchanging experience. Anandamaya. And Anandabhuk. He becomes a subject of extreme happiness. And Chetomukha. Mukha means this word. Cheta has been given two meanings. But first, Mukha means doorway. Just like our mouth is a doorway for many things. When we eat something, it is a doorway to go inside. When we talk something, it is a doorway that is coming from inside to outside. Similarly, when some unwanted, undigested material is troubling us, that also can come out. Many things can come out of the mouth. A doorway is which allows both entrance as well as exit. And therefore, it is called Mukha. What is the Mukha? Chetomukha means Prajna is like a doorway which allows the Jagradhavastha or Vishwa to get out. Similarly, Taiyasa to get out. But not both at the same time. As we discussed it, one at a time. And like that, experience is there. This is one meaning given to the word Cheta. Cheta means consciousness. It is the doorway to wakeful consciousness, to dream experience consciousness. The other meaning is what Shankaracharya gives as Prajnapati. Jnapti means pure consciousness. Because how do I know I am in the waking state? I require consciousness. How do I know I am experiencing dream? I require consciousness. How do I know I am experiencing deep sleep? I require consciousness. So that consciousness without which neither waking nor dream nor deep sleep can be experienced, that is called pure consciousness. So this pure consciousness, when it dawns, the dress of a particular being, it is called Vishwa experiencing waking state and a much more refined dress, like silk dress, very fine, soft, thin silk dress, which is called Tai Jaisa. Then it experiences the dream world because a particular dress, here dress means body. Remember in the Bhagavad Gita, when this dress, this body, which is equated to dress, becomes old, worn out, useless, then Prakruti takes it away and endows us with a new dress. Vasaamsi jeetnani yatha vihaya navani prinati naraha aparani. So this word Chetomukha has got two meanings. This consciousness assumes the form of Vishwa and Tai Jaisa and goes out of the Prajna Avastha. That's why it is called Karana. That means it becomes more manifest. That is one meaning. Like a doorway, this person who is a sleeping person, he wakes up, then he enters after some time into dream state, again after some time into sleep state. The other meaning is without the substratum of pure consciousness, it is not possible either to experience waking state or dream state or deep sleep state. Without consciousness, it is not even possible to know I am a conscious being. Even to know I am a conscious being, consciousness is necessary. So that is why it is called Chetomukha. And what is its name? Pragnaha. And this is called Tritiya Padaha. Now this is what we have been exploring. Now we are going into Shankaracharya's a little bit details. So what is it? What is Sushupti Avastha Purvaya Riva? Purva means the states which came before deep sleep. What are those two states? What are those states? Two states. What are those two states? Waking and dream. And there, what are these two states consisting of? Anyatha Grahana Lakshanam. They are having the characteristic of Anyatha Grahana. Anyatha Grahana means understanding, knowledge. What knowledge? Anyatha, that is to say some wrong knowledge. So, wrong knowledge is the special characteristic of both the waking state as well as the dream state. For example, Brahman is understood as the Jagat and Jeeva. Same thing in the Swapna also, only as thoughts. Brahman is understood as the world and the experience of the world. This is called Anyatha Grahana. Dividing Brahman into two, the experiencer and the experiencer, the subject and the object. And then, not one Jagat, it is billion, billion, billion objects. One perceiver, but many perceived. Remember the 13th chapter of the Bhagavad Gita, Sarva Kshetreshu Aham Kshetragna Bharatha. I am the one knower, but the experienced objects are myriad. It means bodies are myriad, minds are myriad, objects are myriad, but I am only one. Now, I also mentioned earlier, why do we say? I am Rama experiencing, Lakshmana experiencing, Bharatha experiencing, Kshetragna experiencing, different people are experiencing, so many Kshetragna should be there. You see, one simple reason is, how do you distinguish between two tables? You can say, suppose there are two tables. You want something to be put on one of the tables. So, you ask somebody, take this book and put it on the left side table or right side table or small table or big table or red color table or green color table, etc. These are the qualities, left and right, above and below, big and small, green and red, these are all called qualities. So, what is the function of the quality? To distinguish completely one single object from everything in this world. That is the primary purpose of the quality. Now, suppose you say, Rama is experiencing the world, he is an experiencer, that means he is a Kshetragna in Sanskrit language. Lakshmana is a Kshetragna and Bharatha is a Kshetragna and Kshetragna is also a Kshetragna. Kshetragna means experiencer. How many experiencers? According to your logic, debate, four, four experiences, separate experiences. What they are experiencing is completely separate. But the experiencers, how do you say, how do you say, that the consciousness of Rama is different from the consciousness of the Lakshmana? How do you distinguish that Rama's consciousness is very sweet, Lakshmana's consciousness is very bitter? Would you say that Rama's consciousness is small, Kshetragna's consciousness is very big or Rama's consciousness is very far away and Kshetragna's, Bharatha's consciousness is very near? How do you say all those things? Because there are no qualities. Consciousness is that which has no qualities. It is all-pervading, it is eternal, it is infinite. Can you say infinite to many infinites, many parts of the infinites? Only if there are parts, one part, left side part, right side part, above part, below part, small part, big part, etc., you can divide. So logically, it is untenable to speak of consciousness as different. Then, because of avidya, we think that everybody's experience is different. Experiencer is different. Experiences are different. Experiencer is called consciousness. And there are no divisions in consciousness. But all the differentiations belong to only the experiencer. I'll just give you a hint and I will proceed further. Supposing Rama is experiencing a green tree and he likes it. Lakshmana experiencing the same green tree, he says, I don't like green color, I like blue color. That is how he says. So there is a blue colored plant also. And I like that one very much. So Rama's consciousness likes green colored plant. Lakshmana's likes red colored or blue colored plant. Now, this blueness, redness belong to Rama or Lakshmana or to the plants. The plant has got characteristics. Two separate plants, two separate qualities. They all belong only to the objects but not to the subject. Therefore, it is impossible to separate what there is a this person's consciousness, this person's consciousness. That is why Vedanta gives the example of Akasha, but especially Mahakasha and Ghatakasha. There is vast space and you put up a small pot and enclosed it. Inside there is space. That is called Ghatakasha. The space within the enclosed pot is called Ghatakasha. And it is only children who say Ghatakasha is different from Mahakasha because Akasha means emptiness. Now tell me, anybody with an iota of grey matter in his brain, how are you going to divide emptiness? You can divide something which is object, concrete. How are you going to divide emptiness? And we all do it all the time. An empty lot and then you want to construct a house. Then you put up some barricades, some walls and say this is kitchen, this is bathroom, this is dining hall, this is bedroom, this is visitor's room, this is TV special cinema room. All these things you tell. Now emptiness is wondering so have I become suddenly TV cinema room and that other fellow who was with me all the time he has been delegated to the toilets. I am so happy, I am so proud I could make some. Do you think so? Anyway, this is a hint and this Mandukya Upanishad requires tremendous amount of thinking. Shravana punah punaha manana is required. So we will proceed with. So, Unlike the jagrat and swapna which precede the sushupti avastha anyatha grahana lakshanam that is understanding truth as something else swapna darshanam the same thing he said swapna darshanam means the state of dream kamova kashchana the waking state that which is separate from the waking and dream states is called sushupti state tat etat sushuptam this particular state which has been described in the earlier epithets and this is called a state that is why it is called sthanam asyaiti that means for prajna it is the home for the time being so therefore it is called sushupta sthanaha he is called the sushupta sthana because his sphere in this state is deep sleep that is what is most important in my last class I have dealt with it, I don't want to prolong it that means sthana means state, dvaya means two the earlier two states pravibhaktam that is waking is separate from dream dream is separate from waking both waking and dream are separate from sushupti state but one thing is there both of them both are alike unreal, why? because anyatha grahana both are mistaken both are wrong knowledges and what are they? manaspandita, they are nothing but thought, I am in the waking state is a thought I am in the dream state is a thought and these thoughts always are born of reality, what is the reality? the experiencer and the experienced, the subject and the object so manaspandita what is called you are confused terribly when a person wakes up from the dream state he passes remarks about the dream state that it is all mental, my dream is nothing but mental my going to some other place is mental my experiencing happiness or unhappiness is mental I am just, my wild imagination is running right that is what he passes remark, not knowing a fool remarking about others, they are all fools a madcap remarking about others they are all madcaps who is remarking? a madcap so the question you have to ask do you think it is all manaspandana, only a thought when you are in the waking state, what do you think? no no, when I am having dream state, I have not gone anywhere, I was lying on my bed and whatever I dreamt has been created by my thoughts but when I am now I am in the waking state outside my house there is a beautiful mango tree full of mango fruits I will show you come, you also come and he will drag me outside and he faints why? because before going to dream state his mango tree was full of mango fruits when he came out it is beautiful tree without a single fruit see, this proves this is very concrete it is external, it is outside it is not my thought but every Upanishad, every philosopher every thinking person denies this stupid argument and says even when you are saying first of all, there is a mango tree outside you don't know what is that mango tree your eyes go and your nose goes and your hand also can go touch it and then bring the information, that information is collated and harmonized and presented to the mind and a picture what is called complete picture is formed in the mind harmonious picture called beautiful mango tree with blossoms with fruits etc and that is, you are only able to know what your mind presents, never you know what is happening outside that is first, second is inside and outside, even when you are dreaming, you can dream that you are inside your house a big elephant is passing outside your house the elephant is outside why do we say it is outside? because my room is so small there is no place for it to enter, you can mistake like that but while dreaming you never say that what I am seeing outside, that elephant passing outside my room, my house is only my thought do you say that? when do you say it is all thought? when you come into the dream state when do you say the whole waking state is a thought? only when you are in the Swapna state and when you are in the deep sleep state there are no thoughts at all and that is why you are so happy in waking and dream sometimes you are happy, sometimes you are unhappy, what is the proportion? percentage? 50-50, like one horse and like one rabbit yes, that is the truth so, this everything is a thought only in the mind and the whole Yoga Vasishta is dealing only with plenty of stories and these stories are marvelous stories I tell you, you will not get these kind of stories in the entire literature of the world future I don't know but at least ok, just to taking the cue somebody had made a blockbuster movie what is it called? no no no English movie has been made all mind computer matrix so that matrix is made everything is in the mind so, what is everything? the whole world is in the mind am I bound? that is also in the mind am I doing sadhana? that is also in the mind so, I am damned, I cannot concentrate that is also in the mind and I am progressing that is also in the mind Mahamaya came and put me down like Vishwamitra was put down, that is also in the mind and finally my Guru came and some people were beating me he came with a big stick and gave me the biggest blow of all of them and then I woke up, that is also in the mind only Guru is in the mind, Guru Padesha is in the mind, mantra is in the mind, when? after realization don't go on thinking that I will renounce my Guru now or if possible I will become his Guru it is not possible everything everything is thought only that is why it said Ramakrishna's teachings are marvelous illustrations of these deep truths remember the story of a farmer who had only one son and he died his wife accused him you don't weep for him, grieve for him and he said yesterday night I had a dream I was a king, I had 7 princess and they were so intelligent, so beautiful unlike your monkey faced so but as soon as I woke up they all dead I was also, my kingship is gone, my family is gone, everything is gone so this is what we need to understand here that everything is mind born only this is the highest truth and what is the advantage because if everything is in the mind, if I can somehow manipulate that mind then I can be very happy person, in fact that is what happens also, mind control means develop positive thoughts, be always happy and pray to God bhakti, jnana, viveka, vairagya, all are positive thoughts only in the mind and once we understand it as Godapadacharya so beautifully concluded there is no baddha avastha there is no mukta avastha there is no sadhaka there is no mukti, ityesha paramarthata, this is the highest truth, that is what being said, so then we move on to the Shankaracharyas next now I will summarize what he wants to say, so earlier we said everything becomes one indistinguishable consciousness, it is not like a drop of water merges in an ocean where it becomes completely merged, no, just imagine that it is midnight hundreds of you are sitting in a hall, suddenly the light goes off and it is pitch dark everything is there but we cannot have knowledge of anything, that is the meaning of ekibhuta they never become one they never become merged as if merged as if, because there is only one knowledge I do not know I can't get any knowledge, because of the darkness, that is all we have to understand, Sushupti that is the same tatha roopa aparithyagena roopa means its former characteristics of what, of both the waking state as well as the dream state, everything that was there in the waking state is there everything that was there in the dream state is there, but without giving up that division vivekapannam so this viveka is completely covered how Shankara gives naishatamo grastameva ahaha ahaha means day time you can take night also day time, completely dark, and the whole world is there the whole room is there, everything in the room is there, everything in the world is there, but this is called naishatamaha, naisha means night, tamaha means darkness pitch darkness of the night, the viveka is completely covered viveka means what? the power of discrimination the power of discrimination here we are not talking about the spiritual discrimination we are talking about, this is a tree separate from the other tree separate from the other table separate from the buffalo separate from the mosquito that distinguishing characteristic is completely covered up covered up because the power of discrimination is also covered up, the objects are also covered up there is no way I can sit here and then I can distinguish no, I cannot distinguish because I am asleep, that is way to understand, so like a time when everything is completely covered like night time, pitch darkness saprapancham means this entire world, prapancham, saprapancham means what? both the subject and object of the waking, subject and object of the dream state ekibhutam as if ithyuchyate, ekibhutam ithyuchyate, they have not really become one, but appears to be one so I hope you understand waking is there fully, dream is there fully, like in a seed, everything is there we cannot distinguish but the distinction is always there, how do we know? because if the distinction were not to be there, what is going to bring out that distinction later on everything is there eyes are there, nose is there hands are there, legs are there, tails are there lungs are there, everything every part that is required for every living creature is always there and it will be always there but it is in such a small state, it is not possible for anybody to perceive it, that is what is called avivekarupatva prajnanaghanavichyate so ghanibhuta means as a mass of consciousness, what consciousness? like darkness it is all dark that consciousness, I cannot distinguish that consciousness prajnanaghanavichyate that is called prajnana means consciousness, ghana means a mass, as if the whole thing has become one indistinguishable whole and then Sri Ramakrishna gives a small example when a person gets up to a hill and looks down everything, a small tree big tree, they all seem to be completely attaining one particular form, that means indistinguishable, inseparable that is called prajnanaghana and he is a little elaborating this yatha, like prathrav night, naysena tamasa naysena means night tamasa means darkness avivajyamanam impossible to separate and say this is a branch that is a fruit, that is a flower etc. as an example sarvam ghanam eva, everything as it were has become one tat tadvat exactly in the same way prajnanaghana eva in this sushupti state, everything becomes as if you have to always remember that's why ghanam eva, in Sanskrit language, this word eva is a very beautiful word, eva means as though that means not really in the introduction to Bhagavad Gita Shankaracharya says about avatara, jatha eva that means as if born and as if he created as if he is doing dharma sthaapana, as if no, not really as if he is doing it so like that prajnanaghana eva, everything becomes one mass of indistinguishable consciousness, I want you to remember that prajnanaghana means mass of consciousness means what? indistinguishable, that means what? they are all there in all their potentiality the form is there, the taste is there the smell is there the touch is there and everything, the taste everything is there everything is there but at this stage the prajna is incapable of distinguishing that's why it is called sushupta state, that is why when he comes out of that state he will simply put on his dress and goes back as at night going to the indiscrimination produced by darkness, all percepts, means all objects of experience become a mass of darkness as it were, so also in this state of deep sleep all objects of consciousness really become a mass of consciousness eva shabdad na jati antaram prajnana vetarekena astitirtha, he uses the word eva, prajnana ghana eva and he is giving a special meaning for this word eva eva shabdad the meaning of the shabda word eva na jati antaram jati means species, what species? accepting sushupti jati there is no jagrat jati there is no swapna jati accepting it is pure consciousness or as if it is consciousness, there is no non-consciousness there, what is non-consciousness? anything that is experienced is called anatma anatma is called non-consciousness or jada there is no jada there is no consciousness in this state, only as if it is merged prajnana vetarekena prajnana means consciousness vetarekena, that means in opposition to consciousness other than consciousness jati antaram no other object separate from consciousness called unconsciousness na asti ithyarthaha it doesn't exist that is the speciality of this deep sleep and then, now he is killing that is the meaning of ekibhutaha and prajnana ghanaha now the word anandamaya, manaso visaya, visai akara, spandana ayasa, dukha, abhava so dukha abhava, abhava means non-existence bhava means existence abhava means non-existence what non-existence? dukha there is no dukha, if there is no dukha, what will be there? only sukha will be there so this dukha comes because of what? manasa, spandana ayasa ayasa means tremendous effort is called ayasa and what is this tremendous effect in both waking and dream states manasa this mind what does it do? visaya, visai, akara spandana so it assumes two thoughts one thought is I am the subject another thought is I am the object so the subject-object division is completely absent and this subject-object division produces tremendous amount of dukha because how does it produce? the moment we say visaya and visai and for example I am experiencing a mango and then oh wonderful mango how long? until we eat after that if somebody gives one more mango you feel like squashing his head with that mango so this is what it is changing tremendous effort is needed to keep this separation between the subject and the object and between different objects deciding what is good what is not good and trying to decide what action shall I take, what action shall I not take it is all dependent upon this terrible division between the subject and the object the choices are many and it produces tremendous amount of effort and that is why when a person comes from office on Friday afternoon how happy he feels, why? because all that ayasa dukha of Monday morning to Friday afternoon is mentally completely removed if that is the understanding in both waking state and dream state, what is the special, how great it is when whole week there is no week, there is no day there is no year, there is no time there is no space that is called sushupti avastha time and space and causation, everything is absent and we have to thank Shankaracharya again and again, how wonderful he is putting this manasaha of the mind which divides itself into vishaya means objects of experience vishayi means the subject of experience the experiencer akara spandana and this tug of struggle between vishaya and vishayi and it produces tremendous amount of ayasa, means what? you know what is ayasa? you climb 100 stairs quickly that is called ayasa that produces tremendous amount of dukkha and dukkha is completely absent, non-existent where? in the deep sleep state and I can make a little bit fun with you you are my own people, when I am talking like this, some of you want to escape from this ayasa of understanding and then you for a few seconds in the pretext of understanding better you close your eyes and then you enter for a few minutes into a ayasa rahita state and that is called ayasa rahita state sushupti avastha ananda mayaha, full of ananda full of ananda and the nature is ananda, these are completely different, full of ananda belongs to the object I am ananda belongs to the subject, that's why he is clarifying, so at the time of deep sleep, the mind is free from the miseries of the efforts made on account of the states of mind being involved in the relationship of subject and object which produces terrible amount of ayasa so it is not there therefore he is ananda mayaha ananda mayaha means ananda prayaha, as if he is full of ananda, as if that is very important prayaha means plenty of ananda, but na ananda eva he has not become ananda only when a person understands I am brahman and brahman and brahmananda are one and the same, this subject has been beautifully expounded in the second valli of taittiriya upanishad we will see it when occasions come so not ananda itself so why is it not called ananda, why is it only called ananda mayaha ananda prayaha, shankaracharya is giving explanation to people like us ana atyantika tvad na atyantika tvad anatyantika tvad, that means atyantika means for eternity anatyantika means temporary, na atyantika it is not atyantika it is not eternal, why are you going to be in the shushruti state as soon as you get rest what do you happen, your waking state will wake you up, your dream state will take you to that state and you are circulating between these three states because it is a very temporary state necessary state and there lot of good things happen but it is not atyantika, eternal forever, it is only for a short time yatha loke niraya sastitaha sukhya ananda bhuk uchyate, just like a person a coolie, he had worked very hard throughout the day and as Ramakrishna says he brought water to the field and then he goes to the house he takes bath and then his wife serves and he enjoys that food because whole day he has been working like a donkey's back breaking work and then now he says I am so happy the very thought that I have been able to bring water, that gives so much of relief, after taking bath he is free from all that etc, sweat etc and then after eating he is completely happy then to complete his happiness he asks his wife to bring what is called habul babul and he goes on smoking because he knows now I can sleep without the least bit of worry and then he lies down that state where a person, he obtains complete relaxation niraya sahastitaha sukhya, that means sukha bhoga, ananda bhuk uchyate, it is called ananda bhuk atyanta anayasa roopahiyam and this ananda that one experiences in this deep sleep state atyanta anayasa roopahiyam it is anayasa no effort at all, complete relaxation, how much? atyanta, 150% relaxation sthiti anena this state, this sthiti anena atmana anubhuyate, one by oneself this state is experienced that is why it is called ananda bhuk and in support of this he quotes from Brihadaranyaka esha asya paramanandaha, there is a quotation from the Brihadaranyaka Upanishad, this is its highest bliss, again it is not brahmananda bliss, it is only sushupti avastha bliss which has already also discussed in the Chandogya Brihadaranyaka etc here in support of this Mandukya Upanishad after all Gita is nothing but the essence of all the Upanishads including Mandukya including this Brihadaranyaka, he is quoting to support and this is the favourite way of saying because you don't know anything about the beyond the sense organs, you have no choice but to quote only from the Upanishads etc, so the reasoning comes secondary but the pramana, the authority comes only from the scriptures that is why in this sushupti state, a person's knowledge becomes one as it were there is no duality and there is no conflict there is no effort there is no tiredness and he experiences the highest amount of bliss in this state, some people compare it even to Samadhi Sukha I will stop with this and if there is any questions we will deal later on Om Jananim Sharadam Devim Ramakrishnam Jagat Gurum Pada Padme Tayo Shritva Pranamami Moho Moho Jai Ramakrishna May Shri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with bhakti and good understanding Jai Ramakrishna