Mandukya Karika Lecture 073 on 19 October 2022

Full Transcript(Not Corrected)

Om Jananim Shardam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Mohol Moho Om Bhadram Kanne Vishnuyama Devaah Bhadram Pashyam Aakshabhirya Jatraah Aakshabhirya Jatraah Om Bhadram Kanne Vishnuyama Devaah Bhadram Pashyam Aakshabhirya Jatraah Om Bhadram Kanne Vishnuyama Devaah Bhadram Pashyam Aakshabhirya Jatraah Om Shanti Shanti Shanti Om Shanti Shanti Shanti Hare Om Om Oh Gods, may we always hear with our ears what is auspicious. Oh worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted life hale and hearty, offering our praises unto Thee. May Indra of ancient fame bestow auspiciousness on all of us. May the all-nourishing potion be propitious to all of us. May Garuda, the destroyer of all evil, be well disposed towards all of us. May Brihaspati ensure all our welfare. Om, Peace, Peace, Peace be unto all. In our last class, I promised that for the newcomers who have been listening to these talks recently, I am going to give a very brief introduction to this Mandukya Upanishad. But I want to emphasize, brief introduction doesn't mean I am skipping anything. I will give you exactly what is the essence of all the twelve mantras. Thereby, even if someone decides not to listen to these things in future, but if he just listens to this simple explanation of these twelve mantras, then he will get the essence. As I mentioned earlier, there are four Vedas and this Mandukya Upanishad, Mundaka, Mandukya and Prashna Upanishad, they belong to the Atharvana branch of the Veda and every Veda has its own special peace chant, Shanti Patha. For the Atharvana Veda, the Shanti Patha is Om Bhadram Karneve Shunyamadevaha This Mandukya Upanishad is one of the shortest, having only twelve mantras. But this is one of the most fortunate of the Upanishads. Though shortest, it has one of the four Mahavakyas. Now, a Mahavakya is something which indicates what Swami Vivekananda used to tell, each soul is potentially divine. So there are, from each Veda, one one Mahavakya has been chosen. It doesn't mean there is only one Mahavakya. There are hundreds of Mahavakyas, but of all these Mahavakyas, for every Veda, some great soul must have chosen from one of the Upanishads belonging to that particular branch of the Veda, Rig Veda, Yajur Veda, Samu Veda, Atharva Veda, one particular Mahavakya. And it is this Mandukya Upanishad which has this Mahavakya, I am Atma Brahma, Prajnanam Brahma, I am Atma Brahma, Tattvam Asi, Aham Brahmasmi. We are very fortunate to have this Mahavakya in this Mandukya Upanishad. Now, every Upanishad, it has only one purpose, to make the ignorant Jiva know that he is not the body-mind, he is the Paramatma. Now, some people might ask, what is the purpose of this one? Well, you see, what is wrong with identifying ourselves with the body and mind? What is wrong is, body is a limitation, mind is a limitation, both body and mind are terrible limitations. Limitation means suffering and no one wants suffering. Always equate these two. Limitation and suffering, both are one and the same. Limitation means suffering because man's mind never wants anything to be limited. Man's mind always wants to be happy without any limitation. Limitations are of three types. Desha, Kala, Vastu, Parichcheda. Limitation of time, limitation of space and limitation of object and we suffer. Our mind is not satisfied with whatever we are experiencing. It wants unlimited happiness, not unhappiness, but time-space and another object, limit. Is there any state where we can go beyond time-space and causation and experience unlimited happiness, infinite eternal happiness? Yes, when you think you are the body-mind, you have no option but to go through the limitations of Desha, Kala, Vastu, Parichcheda. But the same you, when you realize I have nothing to do with body-mind, body and mind are limitations, that means we become unlimited. And when we become unlimited, our happiness will be unlimited in more than one way. We need to go beyond all limitations and that is the only way we can always be happy. Is it possible? Yes, not only possible, it is inevitable. And that is what all our scriptures are telling, Shri Ramakrishna is telling and this Mandukya Upanishad. Upanishad means that which removes our ignorance. What is the ignorance? Not knowing I am Brahman, but thinking that I am non-Brahman, Anatma. This is the problem. But Upanishad helps us. Upanishad, that which totally destroys and every Upanishad destroys this limitation, not by removing. Because really there is no limitation. To think that I am limited, that is the only thing that is. So we will have to be obtaining this knowledge and with this background, this Mandukya Upanishad, which has only 12 mantras, gives us that knowledge. So without any further ado, we will enter into it. As I said that in order to progress in any field of life, we need the grace of God and for the grace of God, we have to pray. Without grace of God, the desire for spiritual life, the strength, the understanding to progress in life, all these will not take place. Therefore, every Upanishad has a Shanti mantra. As I said earlier, a Shanti mantra has three purposes. The first purpose is to pray to God. Let all the obstructions be totally destroyed first. Secondly, whatever good qualities are necessary for progressing in spiritual life must be bestowed by the grace of God alone and nothing else. And the third purpose, sometimes some of the Upanishads give even the very essence of the whole Upanishad through the Shanti mantra itself. One example will be when we chant Purnamadaha, Purnamidham, that is a full Upanishad. Even though it is considered as a Shanti patha by itself, it is a complete Upanishad. We don't need anything else besides that one. In fact, I think if we take every Shanti patha in its proper way, really speaking that Shanti patha itself, because it is grace of God, it can take us to the highest destination. With this background, for this Mahadukya Upanishad which belongs to the Atharva Veda, here is something Shanti patha. It is a wonderful prayer because the Vedas also tell us that the whole universe is created by God, not only created by God but also maintained by God. So, this maintenance, sthiti, sustenance, nourishing takes place in the form of various powers. The rain, the shine, the heat, the water, the food, etc., etc., and without God's grace, it is not going to be possible. So, this prayer itself, if the Gods are pleased by our humility and surrender, they will give us what is called Ishwara Kripayeva Kripayaeva Pumsam Advaita Vasana. Even the spiritual desire is the result. That is why the great Advaita propagator Shankaracharya himself tells us, With this introduction, let us try to understand what is the meaning of this Shanti mantra. Om. Om. Before we utter anything, Om should be uttered. Why? Because it is said it is a Mangalika, very auspicious mantra. That is why even our mantra also is preceded by first Omkara and then other things will come. So, by the utterance, very utterance of Omkara, all the good will come to us. Omkara is God himself, as it were. And if there is any defect, that also can be removed. So, Bhadram Kanne Bhi Shunayam Devaah. That means Devaah, O Gods, manifestations of the one God who are maintaining this whole universe. May we hear what is auspicious. What is auspicious? Whatever takes us towards God, that is auspiciousness. Swami Vivekananda has given a very beautiful definition of what is Dharma. That which takes us nearer to God is Dharma. And that which takes us further away from God is Adharma. So here, O Gods, Devaah, Bhadram Kanne Bhi Shunayam. May we listen, may we hear, what? Bhadram Kanne Bhi, through our ears. How is it possible? People will be talking only rot all the time, most of the time, most of the people, most of the places. But we can convert them. Every sound is a manifestation of Omkara and therefore every sound is good. And as an illustration, I will tell you, there are certain words which provoke animal propensities in human beings. But Ramakrishna said, whenever I hear such words, for example, Karana. Karana means wine. Wine means that which makes us intoxicated. What can intoxicate us? Only the divine, divine name, divine sound, bhajans, scriptures. So, if we can somehow relate every sound to Omkara, that Omkara, whatever may be the other people uttering, but the meaning that we take into our minds, that it is a sound, all sounds spring from Omkara and Omkara is nothing but manifestation of God. So, that is how we have to understand. Bhadram Kanne, Bhadram means what? Auspicious. What is auspicious? That which slowly but surely takes us to God, that is called Bhadram. Similarly, Bhadram Pashyama Akshavihi Yajatraaha. That is, whatever we see, that also may conduce us to remember only God. You see a beautiful, anything, even beautiful, not necessarily beautiful, even the ugliest thing has been created only by God. So, when we look into these things, we can see that everything is creation of God, just as every pot is a manifestation of the clay. So, there is nothing, even the most so-called unvirtuous person, Bapista, he is also nothing but a manifestation of God, playing his role by the will of God in that particular way, because creation means Dvandva, reality, good and evil, day and night, knowledge and ignorance, happiness and unhappiness, you can't have one-sided Jagat, it is impossible. So, whatever we see, may it remind us of only God. And here also I remember, Brother Lawrence, a great saint, once saw at the end of the winter, in the spring season, practically a tree which looked like a dead tree, but when he looked at it, he saw a tiny sprig of leaf was coming out of it, and at that moment he was transformed. So, even in this dead looking tree, the moment propitious circumstances have come, it is manifesting its inherent potentiality or divinity, because a tree also will evolve, it becomes a human being and it becomes a spiritual aspirant and it will obtain a Guru, it will study the scriptures, listen to the instructions of the teacher and it will progress, there is absolutely no doubt about it. So, Bhadram, Bhadram means auspicious, auspiciousness means whatever takes us to God. May we see, may we behold, by the eyes, O Gods, you who are capable of being worshipped, worship worthy, because you are maintaining us. Without you, it is impossible for us to even live in this world. Then, of course, we need a healthy body, healthy, strong, energetic body filled with Sattva Guna. Similarly, the mind is filled with Sattva Guna. Therefore, by your grace, may we obtain strong, energetic limbs, healthy limbs, so that we can use them in worshipping you, in singing about you, in meditating upon you and it is possible only by your grace. And how long? यशेम देवहितं यदायुः, Devahitam, alerted by the Gods, यदायुः, so long as I am alive, यशेम, that is, so long as you alert, so long may we go on praising you. This is a prayer to all the Gods and Goddesses, but some Gods and Goddesses are specifically chosen and that is what is coming here. स्वस्ति न इन्द्रो रिथर्षवा, Svasthi Na Indro Ritharshava, In the Vedic times, Indra has been extolled as one of the greatest Gods. Especially, he is in charge of the rains, etc. So, let Indra be pleased with us and may he bestow upon us स्वस्ति. स्वस्ति means auspicious. Similarly, विष्षवेदाः पूषः स्वस्ति नह, Naha means us, विष्षवेदाः. That means all the Gods. That is one meaning. Because the Sun is the embodiment of all Gods and Goddesses. The other meaning is विष्षवेदाः. He who knows everything. Because we are all coming from the Sun. A parent, he knows better than us what we are. Because we are the children of this. We have seen it in Prashna Upanishad also. Suryadeva. पूषः means one who nourishes us by creating rains. Through that food and through that all living creatures survive. स्वस्ति. May he grant us स्वस्ति to all of us. Then, स्वस्ति नहा तार्ष्यः अरिष्टने मेहे. तार्ष्य means Garuda. In Puranic language, Garuda means one who carries Bhagawan. So here Garuda means we are not talking about a bird. We are talking about Guru. A Guru is one who carries in his heart our इष्टदेवता and delivers us to him. And he brings us, me to the इष्टदेवता and the इष्टदेवता to me. So that is why let Garuda be very auspicious, be pleased with us and let him destroy all अरिष्ट. अरिष्ट means Vignas. स्वस्ति नहा ब्रहस्पतिहि तधातु. ब्रहस्पति supposed to be the God of Wisdom. May he grant us that wisdom and bring us nearer to God. ब्रहस्पतिहि स्वस्ति नहा तधातु. स्वस्ति means auspiciousness. May he grant us, may he give us that wisdom. May he grant us that power of understanding. ओम् शान्तिहि शान्तिहि शान्तिहि. Three times begging for peace because every living creature suffers from three sources of suffering. अध्यात्मिका, आधिभौतिका and आधिधैविका. And this is a wholehearted prayer. Remember, Sri Ramakrishna's prayer, not in these terms. O Mother, here is Thy virtue, here is Thy voice, here is Thy good, here is Thy evil. Take everything, grant me pure love to Thy lotus feet. And with that prayer, he surrendered himself to the Divine Mother and the Divine Mother, as we know, has brought, made everything possible so that he can successfully, he can realize God. He enjoyed it by the grace of the Mother and that is the path we also have to do. Whether we are following, whatever path we are following, without God's grace, it is impossible to progress, not only in spiritual life but in any field of life. So with that, the prayer is over and if it is sincere, God will grant. Now the Mandukya Upanishad begins with this first mantra. This is the praise of Omkara. Omkara, iti etat aksharam. This aksharam, consisting of three syllables, a, u and ma, idam sarvam, it represents the entire universe, creation. Idam sarvam, tasya upavyakhyanam. An elaborate explanation is going to be given in this Upanishad. By talking about this Omkara and then the Upanishad goes on to say, bhutam bhavat bhavishyat iti sarvam omkara. Whatever was bhutam in the past, whatever is going to come in the future, bhavishyat, whatever is present, that is also Omkara. And not only that, whatever is beyond the three times, past, present and future, trikalatitam tadapi omkara eva, that is also Omkara only. So everything is Omkara only. Nothing but Omkara. Everything is Omkara, nothing but Omkara. And it is a most marvellous thing. In this world, we have got only two things. So one is called Nama, another is called Rupa. Now let us say, supposing you see a tree outside and that tree outside that you see is an object that is existing outside and that is called Sat. But when the same thing, the knowledge, the moment you see that tree and immediately you will see inside there is a knowledge, Oh, I see a tree. So whatever objects are there which we experience and anything we experience is outside us, not us. This is a great Vedantic principle. Whatever I experience is not me. I experience a tree, therefore it is not me. But the point is, the moment I see that tree, the knowledge about that tree, at least to some extent, enters into my mind and we give it a name. If we don't know the name also, we say it is something. It is like one of the trees. We may not know exactly whether it is mango tree, coconut tree, apple tree, but we recognize by the species it is a tree, it is a cow, it is an animal, it is like a cow, etc., etc. So the object that is existing outside is called Sat and the knowledge that we get inside is called Chit and this Chit is what is called Omkara. Omkara means knowledge. Knowledge of whatever we are experiencing outside and that is called Chit. Omkara means name. Name doesn't mean only name. Just look. Suppose you know somebody. This is my friend Ramu. The moment you hear Ramu, you are reminded of your friend and then you see that person's form, qualities, your experiences with that person. All that is called Omkara. So this is what we understand. Outside there is the Rupa, outside our body and mind, inside our mind whatever is there is called knowledge. Another name for that knowledge is Omkara. This is what the Rishi, Manduka Rishi wants to convey to us that everything is nothing but Nama and Rupa and this Nama and Rupa if you exclude, there would be no world at all and whatever experience we have by coming into contact with these two and that is what is called Ananda or experience. So this is what in one brief mantra this Manduka Rishi wants to convey to us. There is nothing besides Omkara. That is why according to Hindu belief, Omkara is the most sacred syllable because it contains the names of the entire world that was in the past, present and future. Swami Vivekananda explained how is it possible. Very briefly I will recollect whatever sounds we have to utter comes from this what you call the voice box and this voice box will be coming only first comes A as it progresses that sound, that air from the lungs, it passes and becomes O Akara becomes Ukara, Ukara becomes Makara and every sound animal, bird or any sound nature makes all sounds only can be compressed into this from Akara to Makara. Nothing escapes these three in brief. This is the explanation. If you want further explanation, you must go to the talks on Bhakti Yoga by Swami Vivekananda. So the first mantra Omkara means everything because to do sadhana, Omkara is the easiest. Omkara is the mantra. By uttering this Omkara mantra, everything in this world can be achieved because it is the best representation, symbol of God, Omkara. So whatever is there, whatever object is there, it will be called by a name and every name is compressed in this A, U and Ma which is Omkara and there is nothing that can be excluded either in the past or present or future. Not only that. So Omkara is not only representation of what is experienced but even that which is beyond. That is to say Nirguna Brahma. So Saguna Brahma means Jagat, creation. Nirguna Brahma means that which cannot be expressed, cannot be thought about, cannot be about the description. We are going to get very shortly. So Omkara is great. Somebody wants to go beyond the limitations, he must practice Omkara Upasana and how it should be practiced has been outlined very beautifully in the mantras from 8, 9, 10 and 11 and 12th gives us what is the ultimate result, what is the goal we reach after all these things. So we will discuss about it. So mantra number 2 we enter into. As I said I am only giving very brief explanation but if you want, this is only a kind of introduction but if you understand it is more than sufficient but for the deliction, enjoyment you can go to talks either by me or by anybody else and then get details about it. So we enter into the mantra number 2 and this is the mantra number 2 in which the Mahavakya is embedded. Sarvam means the entire world. Etad means that which we are experiencing including our body, our bodies and also minds. Remember body and mind are also objects which we experience saying my body, my mind, my thoughts etc. And then comes the Mahavakya, I am Atma. You, when you exclude your body and your mind automatically the whole universe is excluded and what remains is you. And then you do not remain mere Jivatma. You remain as Paramatma because what is Jivatma? Thinking that I am enclosed in the body and mind that is called Jivatma and without body, mind it is nothing but Paramatma. So I am Atma, I am means this. What is the meaning of this? 24 hours we have this I. What do we do? Every living creature has to go through three states of experience. The waking, the dream and the deep sleep. When a creature is going through the waking state, throughout the waking state, he says I am the waker and when the same Jivatma experiences dream, he says I am dreaming now. Of course at the time of dreaming he does not say I am dreaming. I am going through a very peculiar state of experience. Later on we call it dream but at that time it is called dream state. Quite separate, quite distinct and absolutely nothing to do with what we experience in the waking state and that is called the dream state. So I am the dreamer. There is no break. I am the waker and there is no break. I am the dreamer. And after some time I enter into the deep sleep state and I consider myself as I am the sleeper. So continuously I am the waker, I am the dreamer, I am the sleeper, again I am the waker. We are going through this circle from birth to death until we attain liberation and the one who never changes, who remains the same, who says that I am the waker, I am the dreamer, I am, I am, I am, I am the sleeper, that is called Jeevatma. So that is called I am Jeevatma. What is Brahma? I am Atma, Brahma. You are none other than Brahman himself but so long as you identify yourself with the body-mind, you consider you are a Jeevatma but devoid of them, devoid of the identification, you are the Paramatma. So this is the second Mahavakya, I am Atma, Brahma. Saha, I am Atma. That Saha means that Atma about which we just now described, it contains four parts, chatush path. It has got four parts. What are the four parts? Waking state is one, dreaming state is one, deep sleep state is one and that which comprises all these three and yet not limited by these three, that which is infinite and that is the, by proxy it is called fourth state. Really it is not the fourth state, that is the real state, real nature of each one of us but for the sake of understanding as if divided. First state, waking state. Second state, prathama padaha. Dhrutiya padaha is to think that I am the dreamer. Dhrutiya padaha is to think I am the sleeper but that which comprises all these three and infinite which is never limited by anything, that is called Brahman and that state called Turiyam, that is going to be described. This is an introduction that now we are going to describe that four parts of those Atma. This is the meaning of the second mantra. All this is really Brahman. This Atman is Brahman. This is the Mahavakya. This Atman has four quarters. Really speaking, the Atman has no quarters at all. Just as we say, we divide an empty space, construct walls and say this is kitchen, this is dining hall, this is bedroom, this is bathroom, this is entertainment room, etc. Even though the space is one, depending upon what type of activities take place, we give different names and so this is what we need to understand. That is going to be described. Mantra number three describes the waking state. Mantra number four describes the dream state. Mantra number five describes the first part of the deep sleep state, the individual part, ST, and the sixth mantra is going to describe to us the Samasthi part or Ishwara. And before we go further, we have to understand one thing that I may be thinking I am an individual, but at the same time, even to say I am an individual, I must always feel that I am not only an individual, I am also the universal. At the same time, when I say I am happy, I have also the experience of unhappiness and only against the contrast of unhappiness can I know what is happiness. So with this background, we will go to the mantra number three. The first quarter is Vaishvanara, whose sphere of activity is the waking state, who is conscious of external objects, who has seven limbs and nineteen mouths and whose experience consists of gross material objects. Now, this is a most marvellous description of the waking state. Now before we go further, we have to understand we are not talking merely about the individual, we are talking about the universal. That is, all of us put together in the waking state, that being, that aspect of Brahman who experiences this waking state universally, he is called Vaishvanara. Otherwise, individually we are called Vishwa and Vaishvanara we have to understand. So, very graphic description, but I will be only brief. Jagaritasthanaha It is called the waking state. Why? Because the mind is functioning and the body is also functioning completely and that is why it is called Jagratasthanaha. Jagarita Jagratasthanaha Vahishpragnaha At this time, we are only aware, we are very conscious about the external world, outside world, Vahishpragnaha, Saptangaha, seven limbs, ekona vimshati mukhaha, nineteen mouths are there, sthula bhuk, sthula means gross, experiencing all sthula objects, Vaishvanara and the being who is experiencing the entire universe of this waking state, aware of only the external objects, the entire world, is called Vaishvanara and this is the description of the Atmas, Prathamahapadaha, the first quarter, that is the waking state and most marvellous, if we can really understand it. It is called Jagratasthanaha, a state of waking. Why is it called a waker state? Because this is a state where we go on experiencing external objects, even though there is a mind, even though we experience things only through the mind, because if the mind doesn't function, remember, the external objects also do not function, but the attention is on the external world, external objects. That is why it is called Bahihi Pragnaha. Pragnaha means conscious, conscious of the external world, external objects, all the objects of five sense organs, Shabda, Sparsha, Rupa, Vasa, Gandha, etc. And then we are talking about Vaishvanara, universal being. What does he do? He enjoys through the experience of the external world, so he is called Saptangaha. Saptangaha means seven limbs. What does Anga mean? What does it mean? To be very brief, what it means is, each one of us, take the example, I have two eyes, two ears, two nostrils, and one mouth, and most of my enjoyment, experience of the external objects, it comes only from these seven limbs. So we also imagine, universally, all the eyes put together, all the ears put together, all the nostrils put together, and all the mouths put together. Remember, sahasraseersha purushaha sahasraksha sahasrapad sabhumim vishvaturitva atyatishta dashangulam So, millions of hands, millions of legs, millions of eyes, what does it mean? That means, anybody, any creature which has eyes, belong to God. That is Vaishvanara or Virat, also called Virat. Vaishvanara is also called Virat. Then, Vaishvanara, then, what about anybody eating? He is, it is the universal Lord who is eating. Remember, I gave several examples, when Shri Ramakrishna was requested, Sir, you could not eat through this mouth, because there is throat cancer. He said, why? Am I not eating through all of your mouths? That is called Vaishvanara identification. So, the Divine Lord, in His divinity, He is enjoying everything, but unlike us, He is not caught. Only the individual is caught. Virat is never caught. Why? Because the Virat is identified with everybody. Therefore, He can't say, this is my friend, this is my enemy, this is my well-wisher, this is my ill-wisher, this person gives me joy, this person gives me suffering. No such distinctions will be there, because it is just like all the parts of our body. If one part of the body is aching, the entire body feels it. If one part of the body is experiencing pleasure, every part of the body is experiencing only pleasure. So, this is why Saptanga, two eyes, two ears, two nostrils, one mouth. Of course, we have excluded the sparsha indriya, but we have to include in it. It doesn't matter. Universally, the Lord is experiencing the entire universe, mainly through these five sense organs. That is represented by this Saptangaha, seven limbs. Now, Ekona Vimshati Mukhaha. Again the same thing. How does this experience come? How do the eyes perceive? How do the ears hear? How do the nostrils smell? How does the mouth enjoy? Further, the explanation given is, there are what we call five karma indriyas, five jnana indriyas, five pranas, five bhutas. So, the five bhutas are not included here actually, but four parts of the mind, four functions of the mind, manaha, buddhi, chitta, ahankara, four, five, five pranas. So, five plus four, nine. Five jnana indriyas, nine plus five, fourteen. Five karma indriyas, nineteen. Without these, the experience will not be possible. That is why it is said, Ekona Vimshati. Vimshati means twenty. Ekuna means less than one, which means nineteen. Through these nineteen instruments and with the help of the seven limbs, the Divine Lord, called Vaishvanara, is experiencing the entire jagra davastha and that is the first part of the Atman. And why is He telling first part? Later on, after eighth, the ahankara is also subdivided into four parts. Akara, ukara, makara and finally, mkara. That is the silent part of it. And these three states have to be identified with the three syllables. A, U and MA. Akara with waking, ukara with the dream and makara with the deep sleep. And of course, that silent part with that indescribable state which is beyond the mind, that will come later on. But this is why, for the facility of Upasana, this is being described here. So with this, the description of the third, that is, jagra davastha is over. Now, the description of the dream state. What is it? So what do we do when we experience the dream state? Exactly the same thing that we experience in the waking state with the same instruments. But the difference is here, there are no external objects but only the memories of what we experienced in the waking state in the form of memories. And we recollect those memories and we join those memories and as if we are experiencing, reconstructing the same world again and that is being described here. Sapnasthana. Now we are going to, the Upanishad is going to describe the state of the dream. It is Antapragnaha. At the time of dream, the person is not at all aware of the external world at all and nobody knows what he is dreaming about. Even his family members who may be sleeping in the same bed have no clue what this person is experiencing. Neither he has any clue what others are experiencing. And how does he experience? Saptangaha. Again same, but now what is called Sukshma. So there is a subtle mouth, a subtle eyes, subtle ears, subtle nostrils and also the Pancha Sukshma, what is called Pranas. Pancha Sukshma Karmendriyas. That is all in the form of thoughts or ideas. Pancha, what we call the Gnanendriyas. Pancha Gnanendriya, Pancha Karmendriya, Pancha Pranas and then the four parts of the, four functions of the mind that is Manaha, Chittaha, Puddhi and Ahankara. Exactly through the same. Pra-Vivekta-Bhuk. So Pra-Vivekta means completely separate. It is not external at all. It is purely internal. Objects made of ideas but at the same time we will never know that they are not external objects. The dreamer sees the same external world, the same external objects. He thinks the objects are outside. Only upon waking he understands that he has no contact with the external world. He is only looking into the internal world. Pra-Vivekta-Bhuk. Bhuk means experiencer, enjoyer. Vivekta means vividly, vividly through the ideas and he is called Taijasa here. Earlier, remember he was called Vaishvanara. Here he is being called by the name Taijasa. But we have to understand Taijasa is the name of the individual dreamer and Hiranyagarbha is the name of the real, corrective, universal dreamer. This is the description of the second type of experience which is called dream state and exactly like the waking state the experience is the same. We can never distinguish between these two. Here also karmas can be created. Here also karmas can be experienced. Here also bondage and liberation can be experienced and a little bit I will talk about it in our next class. Om Jananim Sharadam Devihim Ramakrishnam Jagadgurum Bhadapatmetayoh Sritva Pranamami Muhurmuhu May Sai Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna