Dakshinamurti Stotram Part 10 on 30 January 2021

Full Transcript(Not Corrected)

Im sharadam devim ramakrishnam jagad gurum pada padme tayo srithva pranamami muhur muhur Om yo brahmanam yadati purvam yo vai vedams ca prahinoti tasmai tamma devam atma buddhi prakasham mumukshu ruvaye sharanam aham prapadye We are discussing the very first verse of the Dakshinamurthy Stotram vishvam darpana drishyamana nagaritulyam nijantargatam pasyan atmani mayaya bahiriva udbhutam yatha nidraya yaksakshat kurute prabodha samaye svatmanameva advayam tasmai sri gurumurthaye namaidam sri dakshinamurthaye To him who by maya, who sees in himself the universe which is inside him as if it were outside, just as in a dream or like unto a city that is seen in a mirror to him who apprehends on awakening his own self as the one without a second to him of the form of the Guru, the blessed Dakshinamurthy my salutations unto him We have seen the purport of this universe comprises the very essence of every philosophy in this world What is this? Accepting God, Ishwara, nothing else exists The whole universe is nothing but God Then what is this universe that we see? This is also created like a reflection in a mirror or like a dream world we create in the dream What is the point of these two examples? The whole universe is within Bhagawan, Brahman That is why there is a very beautiful song Kali rudhare brahmando bhando prakandota jano keman The whole universe is contained within Divine Mother So we pray every day Srishti sthiti vinashanam shakti bhute sanatani The only point we need to understand here is that not like water or milk or some other material is kept in a vessel in which case the material is contained and that which contains both are separate That is not the idea The idea is from one viewpoint it is Purna Bhagwan which is called Nirguna Nirvisesha Brahman From another point of view when there is a mind to perceive then the same Brahman as if appears to be Saguna Brahma So where is this Saguna Brahma? Inside the Nirguna Brahma And what is this Saguna Brahma? This entire universe is called Saguna Brahma Perhaps we have not caught on to this meaning earlier It is like this If there were to be an idea of the world then there is duality Where there is duality there will be dual experiences Good and evil Heat and cold Peace and restlessness etc. It is inevitable But where there is a problem there is also a solution to that problem So these two completely together that is called Saguna Brahma Ishwara is the creator of the problem is the maintainer of the problem and the destroyer or solver of the problem That is a viewpoint only But in reality everything is nothing but Brahman So what is the point we have to keep in mind? Whenever we use this word inside and outside it is totally meaningless even in very ordinary sense of the term Supposing we are here inside the room and someone asks where are you? Then we reply I am inside the room Where is the room? Outside of me You step outside the room Where is the room? Inside of space So which is inside then which is outside So when we go outside the room is outside When we are inside we are inside the room is outside These are all very relative terms So also here and there I recall a beautiful Zen example There was a Zen master and he had a very what you call not so intelligent disciple and both of them the Guru and the disciple were living on both sides of a river and one afternoon both of them came out for a walk The disciple saw the Guru and the river was quite big perhaps he did not know how to swim and then he shouted but within hearing distance So he shouted to the Guru Revered Guruji I wish to be there meaning I would like to be with you and immediately the Guru shouted back You fool you are already there What the disciple means there is on the side of the Guru and what the Guru means by there on the side of the disciple The world is one but for the person here something is there for the person there that is here the person there something is here and at a distance that is called there So these realities always are there but where are they? They are all within our mind only We will explore this idea little more but to recap what we have discussed so far we have been allotting quite a considerable time to analyze this but once we understand this first verse other verses are not really that tough we can go very fast So what did we discuss giving the example of the mirror as well as the dream First we will take the example of the mirror The mirror is what is called Adhishtanam or the support, substratum without mirror the city cannot be reflected at all but the reflected object is superimposed in the sense here is something very wonderful you have to understand and I am reminding you because we often fail to remember it When we are looking at a cinema screen we can recognize, cognize the screen only before the projector starts functioning Once the moment, the second the projector starts projecting the film then immediately you notice next time the screen has disappeared and when the projector stops again the screen appears So without the mirror there cannot be any reflection outside What does it mean? It means mirror is the support of the reflections any number of reflections So that is what I said Our mind which is pure it is called the real Adhishtanam but the mind itself is acting like a mirror according to the Sankhya theory You know Sankhya posits 25 padarthas One is called Purusha, pure consciousness the rest is all projected, Prakruti Prakruti, Mahat, Ahankara then Pancha, Tanmatra then 5 external bhutas 5 sense organs 5 organs of action 5 pranas etc What is the point? The point is the mind, the buddhi what we call Antahkarana is the result of the combined all the 5 Tanmatras but all the Tanmatras are endowed with the 3 qualities Sattva, Rajas and Tamas The Antahkarana, inner organ Call it mind, call it buddhi Ahankara, Chittam It is the resultant of the Satvikamsha only That is why again and again in the Upanishads we get Manasa eva idam aptavyam This Atman has to be realised only by the mind but in other parts of the Upanishads especially Taittiriya says yato vacho nivartante aprapya manasaasaha So are they contradicting each other? No An impure mind cannot reflect the pure consciousness but a purified mind can only reflect By nature, mind is very pure How do we know? Just look at a baby Every baby until we teach the fellow how to cheat how to be hypocrite how to steal he is very pure he is very innocent Why is he innocent? Because the mind has not yet been contaminated made impure by our teachings of course as well as his or her past samskaras That's why children are so lovely Do you know why we love children? Because we unconsciously recollect at one time I was so pure so innocent without any guile What Sri Ramakrishna used to call Niranjana guilelessness and the whole universe is looked upon as something very strange There are no enemies there are only nice things are there until we grow up either we bring up our old samskaras or it is also possible most likely the environment the society the parents everybody teaches money is the only goal of life so by hook or crook pass the exams get a good job and then find out a beautiful girl and establish samsara and by chance if any child has got some good samskaras wants to join an ashrama immediately the acts will come are we not in this world? but they unconsciously what they feel I am making fun in the brackets when we suffer we are suffering so much what right have you got to escape scot free from the burning of this samsara anyway we all love children babies why? the mind of the baby has not yet learnt to be impure that's why psychologists call a baby what we call living an authentic life and psychologists want to help us how to live an authentic life great joy can come only to a person who lives an authentic life what does this phrase authentic really mean very simple when we feel sadness we cry when we feel happy we laugh a baby when it laughs it is the purest laughter we can ever hear why? because there is no motive there is no what is called hypocrisy there is no self-deception he feels like laughing and then he laughs you can also get sometimes on the YouTube when Hare Krishna singing is going on I have witnessed it 2-3 times I think I showed you also a baby was dancing with closed eyes when the elders were singing this Hare Ram Hare Ram Ram Ram Hare Hare it is such a beautiful sight but you look at the adults rascals hypocrites self-deceiving people always with motive their eyes are darting here and there they can never dance together when it is said Shri Ram Krishna used to dance as if the whole beauty of the 3 worlds have become embodied in him and his very smile captivates the whole world in fact I cannot refrain by recollecting Shri Ram Krishna said I had the vision of many gods and goddesses but I have never seen such a beautiful vision of Raja Rajeshwari as if her very smile is moving the entire 3 worlds Shri Ram Krishna used to smile like that absolutely identified with his own self that's why the perceptive Narendranath gave him that beautiful title Atmarama when Shri Ram Krishna used to sing he will be absorbed when he is talking he means what he says that is why often while singing or while listening to a song or while talking he used to go into deep Samadhi because he means every single syllable that he is uttering and then I will also tell you these are all very important things for us Leela Dhyana he said once I went to watch Girish Chandra Ghosh drama and he said when he came devotees must have asked him I think they asked him Sir, how did you enjoy the drama? Shri Ram Krishna said I did not see any actors or actresses I see Chaitanya Mahaprabhu himself I see Krishna and Gopis playing there and the devotees must have been shocked because who were those Gopis? the people who played the role of the Gopis all what you call people who have been rejected by the society as belonging to the lowest category of human beings immoral human beings all the actors and actresses here just a side note Girish Chandra Ghosh rendered the greatest service to these people and his biography clearly illustrates the first thing is he had genuine sympathy empathy with all those actors and actresses specially he had rescued hundreds of actors and especially actresses who are labelled as patitas fallen women gave them self respect brought out the inner potentiality to act wonderfully well and one of the examples is you must excuse me for straying a little bit Girish Chandra Ghosh had written one of the most popular dramas called Sri Chaitanya and that created a tremendous wave and one of the actresses who acted as Chaitanya Mahaprabhu she was considered not at all looked upon as a respectable lady but Sriram Krishna witnessed this holy mother witnessed that and Sriram Krishna saluted Chaitanya Mahaprabhu he said I see the divine power coming how she used to act how did she act so authentically she said for months together I meditated upon Sri Chaitanya I became as if by his grace one with him and she captivated the entire Bengal so a funny thing happened there once a group of orthodox Vaishnavas visited Girish Chandra Ghosh thinking that the author who could write such a wonderful drama because they have witnessed it they were moved emotionally by it and then they came to pay a visit but Girish Chandra Ghosh was a great dramatist and one of the qualifications for being a great dramatist is to observe the society and to plumb into the depths of their character then only he can depict like Shakespeare or Kalidasa so then these people came and Girish Chandra Ghosh knew when they were all sitting there with folded hands thinking upon him he is the greatest person he ordered several bottles of wine to be brought and these people were shocked they never could imagine that their favorite author whom they are adoring by the greatest actor like people in Karnataka adore Rajkumar, people in Andhra Pradesh adore N.T.Rama Rao, A.N.Ageshwar Rao etc. we are all terrible followers of actors and actresses without thinking if we also start imitating them we will be also inauthentic people becoming actors and actresses like them when we cross the borderline ignoring what is reality and what is acting that is what we learn there anyway Sri Ram Krishna appreciated this lady and he gave her mukti her life had been changed by Sri Ram Krishna but Girish Chandra Ghosh gave them a very respectable living, he gave them honor in the society and he used to be like a father and the greatest blessing he brought to these actors and actresses was that he brought Sri Ram Krishna, made them salute Sri Ram Krishna, touch the feet of Sri Ram Krishna several of them had become monastic members not really putting on ochre cloth but in action, in practice so Girish Chandra Ghosh contribution to the whole of Indian culture as well as spirituality is incalculable I will come back to the subject with only one remark Girish Chandra Ghosh offered himself totally to whom then Girish Chandra Ghosh asked since I have surrendered myself to you shall I stop acting shall I stop writing Sri Ram Krishna, immediately no, you will go on doing it, everything as you have been going on doing it because you are awakening the spiritual consciousness of at least the people who watch your movies and after he came into the orb of Sri Ram Krishna's influence, the tenor, the style of Girish Chandra Ghosh's writing, he introduced wonderful spiritual subjects and that's how he saw Sri Ram Krishna could understand Chaitanya Mahaprabhu in the light of Sri Ram Krishna's life and he was an extraordinarily intelligent person and of course my belief, devotee's belief is when Girish Chandra Ghosh had surrendered himself who was writing the dramas it was only Sri Ram Krishna sitting inside the heart of Girish Chandra Ghosh who was writing these dramas now why did I bring this subject because of authenticity Girish Chandra Ghosh was an authentic person he could not tolerate what is called hypocrisy Sri Ram Krishna could not tolerate hypocrisy, one day his favourite disciple Narendra was singing, at that time Narendra's family condition was very harrowing and Narendra was thinking where to get a job how to earn some money but he was singing because Sri Ram Krishna asked him and the acts of Sri Ram Krishna fell upon Narendranath he said why do you sing, what you don't feel, you just sing something else or you sing, oh lord let me think of you one hour in the morning one hour in the evening you don't go on singing oh lord let me think of you 24 hours a day Sri Ram Krishna practiced it whatever he did he did it with 100% so that is where a baby is not a saint but so long as he is not grown up he lives an authentic life what is an authentic life according to psychologist if you are happy be happy if you are unhappy, express it don't become when you are happy, hearing somebody's downfall, go on putting a woe be gone face oh I am so sorry I should not have heard this news and when some person is really sad or depressed, then oh I am very unhappy you want to be happy, you express happy feelings, do not be a hypocrite, of course even though I am saying it if you go on, after this class go on expressing when somebody died, I am so happy somebody is very happy I am so sad seeing you so happy, then you will be a great monk, nobody will ever see you, they will make you forced monk, anyway isolate you, so authentic life is what is needed and a Guru represents such an authentic life this is what we are talking about this dream example this mirror example a mind is pure and that is why it is capable of reflecting that pure consciousness and that's why it is called Chidabhasa pure consciousness is useless if there is no mirror called mind and mind is completely inert without pure consciousness so we are talking here about the mirror alone is the substratum whatever is reflected in it is within it another point, just now I mentioned idea, inside and outside with regard to God is not like a vessel and something in it, container, contained, no it is God himself appears to be the world and I will come to that point also, so why does he appear, because our mind is in the state of duality, what is the duality, I am an individual and there are so many other individuals, with this duality the same Nirguna Brahma appears as Saguna Brahma, so keep this in mind, Saguna Brahma means Ishwara and then this entire universe and myself, this is the triangle and this triangle has been so beautifully explained, I will perhaps come to that point later on in the Saguna Brahma appears in three ways, beautifully forming a triangle, this is called Adhyatmika Adhibhautika and Adhidaivika when a person has right knowledge he reconciles these three they are not three different angles but one complete circle with that the realization will be complete, so let us come back to the recapitulation mirror is the substratum everything is the reflected, then second, whatever happens through in the reflections nothing really touches the reflector, if there is rain the mirror doesn't get wet if there is fire the mirror doesn't get burnt, this is called Sangha and Asanga, mirror is Asanga, everything else is Sangha, we are all like that, third is whatever is reflected you see at night when there is no light there would be no reflection, even though the mirror will be there exactly in the same way so this is what in Vedanta we call whatever is changing whatever is in the control of time, space and causation is called Mithya and that which never changes is called Satya so in this for example sake the mirror is the truth and everything else is Mithya or appearance not non-existence so how does it work? as soon as the dreamer wakes up, then you will see it is awakened I am one I created the world containing three separate objects me as the witness me as the participant and the entire world like that then fourth point is the reflected objects are myriad, how many? hundreds, thousands, millions but how many mirrors? only one, how many minds? only one, how many thoughts? the entire universe then the fifth point is that there may be so much impurity in the reflections, in the world in the thoughts but the mind which reflects is never impure it only appears to be impure how do we know? Advaita Vedanta is a profound philosophy even intellectually to understand it requires tremendous power of perception and deep thinking see, if mind is not pure by nature, it will never become pure, by sadhana you can never make it pure because it only appears to be, you know, you sprinkle some dirty water on the mirror now did the mirror become dirty? absolutely no, how do you know? you take a pail of water a piece of cloth, dip it in the water with the wet cloth you always do it to your specks, you always do it when you are wearing the specks and you clean it nothing happens to the glass but it can appear to be dirty similarly you can clean the mirror the mind can be in fact it is pure only that is what Patanjali Rishi says so beautifully chitta vritti nirodaha what is yoga? it is cleaning the mirror which is called chitta, when the mirror is pure then who is standing in front of it or near it it is Purusha and the Purusha is pure consciousness and the Purusha looks at the clean mirror and he sees a clean reflection and then he knows oh I was thinking I was xyz because of the impurity but now I know I am that pure consciousness tada drashtu svarupe avasthanam once Purusha recognizes this is my true nature all the other things are changing natures he becomes free at that moment that is how yoga liberates a person ok this is what being said the reflected things can be impure ashuddha but that which reflects is pure that's why it is said I am nitya I am shuddha I am mukta I am buddha these three words reflect my true nature and then what is after all the whole thing is that is that invisible chaitanyam that pure consciousness without which the mind can never function without which we cannot even understand whether the mind is pure or impure supposing you are unconscious we know you are a pure person or impure person only when you objectify your mind and who is the subject when you are objectifying the mind it is the pure mind but pure mind itself is objectifying itself but with the help of the pure consciousness says oh my mind is thinking so many impure thoughts I must get rid of them I was a worldly person now I must become a sadhaka by sadhana by spiritual practice I must become a pure person so who am I really I am not even the mirror I am the observer of the mirror I am the witness of the mirror I am witness of the dream that is I am the pure consciousness I am brahman called by whatever name I am brahman I am atman I am pure consciousness nitya shuddha buddha mukta hosi these are all words created by the mind in fact nobody can describe whatever it is now same points we will talk about with regard to the dream this waking world is compared to dream world see what happens when a person wakes up from the dream world he lands himself as it were in the waking world then he looks back and says what I was thinking that world I was experiencing that was the waking world remember always a dream world is a real world not a dream world while we are experiencing it only when we come out of it look back in the past oh that was a dream that was unreal but our problem starts here as soon as we land in the waking state then this becomes a real world in comparison to which that earlier world became a dream world but what can make this present waking world a dream world similar stage must be achieved that means when we wake up from this what we call waking world then only looking back oh I was thinking that was real but that is also exactly like a dream and these are the special points Gaudapada brings in the Mandukya Upanishad in his Karikas that's why this is the greatest scripture in the whole world which book Mandukya Karikas there he says this is the highest philosophy there is no bound person there is no sadhaka there is no sadhana there is no mukti there is no paramaarthata this is the highest truth and this highest truth which he is declaring is only declared in the mind by the purest mind because this declaration also is not possible when a man truly realizes God but within the orbit of the mind this is the highest statement anybody can make and it is very practical which we will discuss during our talk so this waking world is also a dream world but the witnessing pure consciousness is compared to the waker if we see this relationship between the waker and the dream world then we can derive those same five points we have been deriving giving the example of the mirror the dream world is in the waker as soon as he wakes up where is it? it is inside me I was sleeping in my mind, I created this in my mind inside my mind the dream world is superimposed upon the waker second, the waker nothing happens to him he is the same waker supposing you have a dream that somebody has poured dirty water or some terrible dust storm has come it has covered you up in your dream upon waking up what do you find yourself? nothing happens so the waker is the real real means non-changing the dream world is mithya means mere appearance means comes and goes and the waker is one in your dream how many objects do you see? billions of objects just as in the waking state how many people have dreamt? only you the one and the waker supposing somebody has presented you or you won a lottery ticket for a billion rupees or billion dollars I would say or billion pounds because since it is an imagination why only stop with one million so a billion pounds is much more value in rupees you won and you are so happy of course I will advise you not to dream such a dream because you may have a real heart attack when you dream like that so imagine something which will not produce heart attack in you oh you wake up will you check up your bank account whether a billion pounds have been added to your account because if such a thing happens the first thing is the Modi government will fall upon you for taxes and other things it is not possible so the waker is one the dream is many fold the pure mind is one everything that is reflected this whole universe is many how many nobody can count innumerable and that is why a little bit of astronomy is very eye opening so we are thinking all of us are you know 100% egotism I am so great and like me how many people are there in Alsur how many Alsurs are there in Bangalore how many Bangalores are there in Karnataka how many states are there in India how many such countries are there in the world how many such worlds are there in our galaxy which consists of billions and billions of stars and if you take the astronomers map there are billions and billions and billions of countless galaxies of which our galaxy is the tiniest galaxy now where is your where is your place can you pinpoint where you are on this map of the astronomical cosmos it is impossible so we should never have any type of egotism what is the point here the waker is one and the universe that he imagines is it is innumerable unlimited is a beautiful story I will share because we will enjoy it you know in our Hindu Puranas Brahma is considered the creator so who is the boss of Brahma Vishnu because Brahma has come out of the navel of Vishnu so one day Brahma for some reason he wanted to have a one to one talk so he went to Vaikuntha and there also they have updated modernized entire office Vishnu's office there was a secretary sitting there so Brahma went and stood and then she asked what can I do for you sir and he said I feel angry annoyed I want to see Vishnu immediately she smiled very sweetly gave him a number card when your turn comes you will be able to see until please take your seat Brahma was shocked what do you mean by others and then she pressed a button and immediately curtain parted there were billions of Brahmas sitting in the next room all with these numbered cards when your turn comes Vishnu will call you with that Brahma's pride had become shattered and he bowed down and he returned we say Ananta Koti Brahmanda this how many it is impossible for any human being to count what are we talking these are all as like a dream you can dream of Ananta Koti Brahmanda but you the waker who is dreaming is only one but who is that waker when you truly wake up then it is nothing but that pure Chaitanya reflecting in the mirror of the pure mirror of the mind and that mirror somehow is affected by Rajas here also beautiful analogy I am going to give it to you the mind also is consisting of 3 Gunas it is influenced by 3 Gunas Sattva, Rajas and Tamas the Sattvic part of the mind is the one which projects which reflects that power of thinking that is the Chidavasa then the Rajasic dominated part of the mind is which develops I am the experiencer, I am the subject, I am the Drashta, I am the Drig and everything I am seeing is made up of the third part of the Guna which is called Tamoguna when the mind is endowed with Tamoguna it becomes the world when the mind is endowed with Rajoguna it becomes what we call universal Ahankara when the same mind is endowed with pure Sattvaguna then that Ishwara that means pure consciousness completely aware of the Rajoguna and Tamoguna effects that is why ultimately the division Sthula, Sukshma, Karana Sharira, Sthula gross gross body, subtle body causal body, correspondingly gross world, subtle world and causal world all combined together and the master of the Maya is called Ishwara Shuddha Chaitanya so now what is happening when we are dreaming, the unreal dream would appear real because I have identified with an unreal body in the dream this is most important psychological point please do not go to sleep and be completely awakened and listen to that so if I am dreaming then why do I become mesmerized by my own dream after all I am the master that is because my Sir when you have created myriad bodies in your dream, what is the power that makes you dream I project my last lecture Nidra Shakti as an individual Maya is called Nidra Shakti Nidra Shakti like Maya Shakti has got two powers concealing power and projecting power Avarana Shakti and Ikshepa Shakti so first of all I forget that I am the one waker that is called the covering part of it next I project myriads of bodies in this world and I create one particular body looking exactly like me and then I identify only with that particular body this is me that means I divide in dream itself myself into two I this body and everything else and this is because that is called the projecting power I forget I am the one waker and I identify myself that is called the projecting power Ikshepa Shakti I exactly like the waking state I am same age and sometimes of course you can dream childhood dreams also it is possible I just wanted to tell you share with you many years after I joined I became a monk one night I dreamt that I was going to my old school with a bag of school books but the peculiar thing was I was a sanyasi I was having ochre cloths but I was having this bag of school books and I was going to attend this inconceivable power of maya I cannot forget my present status even in my dream so this is what happens whenever you dream of a experience which you experience say 50 years back or 20 years back you are mixing the present with the past you are not identifying solely with the present or solely with the past you are completely mixing them this is the projection that the maya creates whose maya? by my own maya that is called Nidra Shakti so what is the point we are coming here discussing that I create the entire world I create many bodies I create a particular body looking like me and I identify only with that particular body and then I go on experiencing the dream world but as I said three things are created in the dream the witness I the participant I and everything that is experience so we have to be aware what remembers the experience not the participant always keep this precious point in mind our memory is associated with the witness not with the participant the participant experiences when the participant changes one experience into second experience he will not know what the past experience was because this is what the Kshanikavadis say every moment consciousness is changing so I am looking at you I am immersed only looking at you next moment I see something else but there is a witness I saw both one object first next second object that is possible only for the waker so put yourself this question I am experiencing I am also witnessing between these two who is the one who remembers and who is the one who completely forgets and simply merely participates changing every second of the time so I identify myself with one particular body and just like waking state go on reacting with the everything my imagination has created with the aid of both samskaras as well as the waking state experiences but there is a witness upon coming into the waking state he remembers I had this experience this is another proof it is the waker who remembers because with the destruction of the dream world the dream I also died now who is remaining remembering it only the Sakshi I, waker I, ok so the dream world which is in me appears as though it is outside while I am dreaming I see just everything the whole world as outside but do I see anything inside yes what do I see inside I am happy I am unhappy I hope this will happen I was disappointed this did not happen all the thoughts are within me but all the objects are outside both these we experience but when we wake up the waker looks back and say where was the world as if outside now you recollect where was the dream world within my mind not outside at all when I went to Belur Mutt last night in my dream where was I Belur Mutt where was the temple outside where was Ram Krishna outside in fact one day I had a dream very long dream so I thought you know and then I did not go to Sri Ram Krishna to bow down and then I was feeling guilty what will Sri Ram Krishna think of me I came to Belur Mutt I neglected to go and pay my respects to him he must be pretty angry with me I said at least let him be angry with me at least he will be thinking of me all this time I am praying he doesn't pay any attention to me at least now that he is very angry he will be paying attention to me I consoled myself with that thought yes so upon waking up where was the Belur Mutt temple where was Belur Mutt where was my thought everything within the mind of the waker exactly same thing we have to imagine when we wake up from this dream called waking state then we look back and say all those three states are nothing but pure experiences of my mind because if they are good experiences Satvikamsha will be prevailing if it is mixed it is Rajoguna if it is painful it is endowed with Tamoguna but this is only I am telling because really speaking when we wake up we will not experience anything actually but once Swami Turiyanandaji was asked does a Jeevan Mukta dream then he put a counter question does a Jeevan Mukta eat have you seen a Jeevan Mukta eating he said yes I have seen Ram Krishna eating I have seen you also eating then if he can if he can yield why can't he have a dream why can't he have a Sushupti state also he will have then he said but there are two differences are there one difference is a Jeevan Mukta can he dream of what is called impure world unclean world if at all he dreams he will dream only of what God Goddesses God only divine things second more important he said a Jeevan Mukta is a constant witness to all these three changing states that means what he is sleeping but at the same time he is completely aware that I am sleeping that means he identified himself with the witness aspect not with the participant not the sleeper but the witness of the sleeper ok so this is one point we have to understand thus this unreal world appears real and the inside world appears as outside because of that Nidra Shakti and that Nidra Shakti has got these two points what is the point first of all it covers my real nature and secondly it projects me as somebody else the waker is projected as as a dreamer why because just as in the waking state in the dream state it will not be completely one and the same I go to Australia I go to UK I go to America in an instant and come back which I can never do in my waking state so I the pure consciousness is really the Adhistanam, I am the support, I am the substratum I am Shuddha Chaitanyam I am the pure, I am Asangi I am never attached and I am one I am not many, these are the points we have to learn from both these examples the witnesser of the mirror and the reflection the witnesser of the dream and dream experiences they cannot contaminate that one, the most important idea is I am pure I am pure consciousness without consciousness there would be no world worldly experience and I can never become impure the final point we have to understand is I am one that is why Brahma Sathyam Jagat Sathyam Jivaha Sathyam when? upon realization so there are some more points we will discuss these points in our next class Om Jananim Sharadam Devim Ramakrishnam Jagat Gurum Pahad Apadmetayu Sritva Pranamami Mohur Mohu May Sri Ramakrishna Holy Mother and Swami Kananda bless us all Nithyanandeshwara Samaarambhaam