Video 2

Mandukya Upanishad - 2 by Pravrajika Divyanandaprana

[Music] so [Music] he we'll resume our study of the mandukyo punished so actually the if you have the book in your hands you will see that these mantras although they are only 12 in number they follow a particular scheme i was also seeing this you know the first two mantras are introdu introducing to us the two techniques of mandukya that is omkaru pasna and avastha trivichar then from mantra number three to seven they concentrate on the avastatrevichar and after that till the end till mantra 12 from 8 to 12 it's again om karu pasna so we'll go just as the upanishad goes because we are not going into the commentary or the karika we are just concentrating on the upanishad but of course the all the information i'm giving you is from the shankara's commentary because his commentary is oh my god it's it's really wonderful if you read it see there is a particular way of studying the upanishad i'll tell you how i study it you if you just skim through the mantras like this you won't understand much all these upanishads are like that so what you should do is take up one mantra try to see if you understand the word meaning many times you will not understand the meaning go to the commentary just dwell on those words and the ideas which the commentary is giving you for a long time if you do it in your after meditation period it's even better because your mind is relatively calm at that time and then you dwell on the one don't go to the next mantra immediately just dwell on the meaning especially there will be some key words in every mantra which are indicative of something very very significant very profound you must capture the meaning and usually it is only possible by the power of meditation i'm again insisting on this it is not a logical thought process nor is it uh something you have you like the way you understand a mathematical theorem it's not like that it has to happen in the system for you to grasp what they are trying to say because it is an outpouring of the realization of the rishi please remember that is the upanishad unless something of that element comes into us how will we understand it if there was a real scheme to understand a kind of a theorem like scheme then we could have followed that the logical format it is not like that here so self knowledge always the the practice first person meditation not third person information always you have to first achieve the state in yourself at least something of that and then this will become very clear so obviously you have to invest vital energy time attention everything into this isn't it it is it is like that that is why we initially recommend a change in the lifestyle a more satwik lifestyle and a certain calmness of disposition all the time try to maintain it and deep interest in the subject these are required for us to understand these supernatures otherwise you know you can just come through quickly it'll only take half an hour to go through this upanishad but you won't understand a thing it's like that chandog all this i have seen it they are like that you have to go through the commentary and dwell on the meaning of those key words then gradually you will understand it will start making sense and if you have achieved some level of experience within yourself then it becomes at once it's it's something very real to you what they are saying so mandukki also is like this see the second mantra of the mandu kyo panishad which we will go into today it's so significant it has got a mahavakya one of those very important profound statements of the upanishads which show you the connection between that between atman and brahman which means the self and the supreme reality of this universe the self and god brahman in the upanishads means what we generally understand as god right so that consciousness cosmic consciousness which is the very source of creation which is the very you can say foundation of all thought pure consciousness itself that is brahman so it is of the nature of existence consciousness and bliss now here these mahavakyas they all mean the same thing there are four mahavakyas you should know they are distributed in four different upanishads and each one is going to it's like a formula giving you the relationship between atman and brahman so we already have studied what these words mean now this mahavakya uh here in the mandu kyopunisha this ayam atma brahma see if you just dwell on these statements they are called the great statements or sentences just you think of what they are saying i verily in my real nature and brahman it's a very profound thing to understand isn't it ahambramhas means from the brihadara nikopa nation the next mahavakya is from the chandogya upanishad you are verily that brahman that brahman is nothing but you and pragma brahma is which means consciousness itself is brahman don't think of brahman as some other observable objectif identity no no no consciousness that consciousness through which you are thinking perceiving feeling emoting memorizing that consciousness itself is brahman the problem with us is we have not learnt to turn the mind within we try to understand everything through that consciousness but we don't understand that consciousness is it's just like light in light you see everything but you have no knowledge of light you have knowledge of all the things that light reveals but you have no knowledge of light the self is like that it is in the self and through the self that you perceive that you know but self knowledge is not there what is the meaning of this you can never ever objectify the self so you cannot know it ever as an object but you can become the self you can only be the self in fact you cannot know it the more you dive into yourself you will become it because you are already that you thought you were the mind you thought you were the body so this thought process and the mind the mental function this has to be somehow arrested and corrected see bondage is in the mind liberation is in the mind maya is in the mind and the state of being without maya's in the mind everything is in the mind the self is ever free ultimately you only understand that i was always this that's why the word realization you know it is not an acquisition of some new knowledge or learning process no it is realization realization means what something is already already there i realized it is there so long i did not know that this is here now i realized it is here that's all realization means it is already there whether you know it or not so the whole problem is with our mind we have not invested in self-knowledge this is the whole problem we have invested in a whole lot of things and the basic training from childhood is like that you should know the world learning process means the objectified learning process and there's no idea of the subject so this literature is entirely concentrated on giving you knowledge of the subject and ultimately it resolves into being and becoming these are the words which vivekananda used it is you can only be it because you are it you just know you are that so you see this is what they are saying in the second mantra look at the mantra you have to read it like this so you see this ayamatma brahma that is the mahavakya of the mandukya this self is verily that brahman they are not two different things can can consciousness have a demarcation or a partition can it have he can never have can consciousness be in the singular or plural it can only be in the singular it is only single consciousness is there are not many consciousnesses isn't it in awareness there are no boundaries because all boundaries belong to the mind not to awareness awareness is here you will find it it's a simple mass of consciousness and it's very naturous it is conscious by itself so it is called pure consciousness so it is called brahman it's the only thing which is conscious by itself we will discuss what this means this is all very very very profound actually what does it mean to be conscious by itself and why are they saying everything else is functioning on borrowed consciousness only the atman is conscious by itself what is the meaning of this which means it has independent existence as consciousness everything else depends on that awareness to be revealed as that thing isn't this obvious in your experience see now this particular was here how many things are happening for you to perceive this do you understand it even the science the physics of it if you can grasp it there's so much of mediation in seeing this as a flower was whatever and what should happen it has to first of all throw light at me if it was not throwing out light it if it was not discarding a certain portion of the electromagnetic radiation i it would though that light would not reach my eyes and i wouldn't perceive it it would appear black black holes are like that and if it was absorbing all the light it would be white isn't it so the the point is first of all some discarded light should be coming out of this some amount of light and that should reach my eye my eye it should get reflected on the retina as an inverted image and then it should go to the visual cortex of my brain there it you see it is actually electromagnetic radiation and my neural chemistry together gives me an idea of the color of this flower it is not actually red you know it is throwing out red light it is something else it is throwing out red i perceive only the light which is thrown out so i declare it as red so isn't this an error in perception all mediated knowledge is like this erroneous it is not the actual thing but it appears to me as red so color is an appearance of electromagnetic radiation right am i right color is only an appearance of electromagnetic radiation it is not the reality out there see a simple act of perception itself shows you how delusive the process is because it is highly mediated that is why i told you epistemology of perception of cognition you must study it's a video on vivekwani i think epistemology of cognition what is the epistemological process that involves a cognitive perception your perception of a red flower how true is it so what vedanta is telling you is everything that you perceive is like this you don't perceive anything in itself the red flower is your contribution your the red color is your contribution to something out there and it exists as this particular red flower only in your perception so it has no independent existence as a red flower due to the process of perception due to the heavy mediation it involved and due to your apparatus to perceive it within the range of visible light you gave it red color this is true i am not making up this is what physics tells you you get it so it has no independent existence as a red flower in your awareness through your apparatus it is a red flower nothing has independent existence similarly as that particular thing in your awareness and through your equipment it is perceived as that thing only consciousness does not require another consciousness to validate its existence you just become aware so that alone has independent existence see it will take you some time to digest this point but the more you think of it you will have this record with you the more you think of it the more obvious it will become only awareness exists by itself it does not require something else to validate its existence everything else requires heavy mediation to validate its existence as that thing so it has no independent existence and so only the atman is existing is existence itself consciousness itself it is existing independent of everything it is the source of everything that is why we say god is the source of everything so if you can grasp the logic in this and the the very great significance of this understanding you will see the second mantra is very powerful it is telling you the self within you is the god of the universe all this is verily brahman appearing as these different objects name form color combination all is my contribution we saw it just now just like how i contributed redness to this like that everything i have contributed because my equipment makes me do that otherwise i can't perceive the thing you know a cat will perceive this green stem as a gray stem now is it green or gray it's neither green or gray to my equipment it is green to his equipment it's gray a cockroach does not see this as green or gray it is a you know it has compound eyes so everything is like pixelated way it sees it so a colorless mix of many things it sees it like that so now which what is the reality about this the fact is none of these are real according to our equipment we are perceiving which means my concept of reality it is really my concept of reality reality is not like this out there as such there's no such thing isn't this a remarkable fact about human life and perception i create my reality i perceive what i want to perceive as per my equipment so what they are telling you is everything in this world is like that brahman is only reality everything else is made up in your mind name form color all the attributes of any particular object are your contribution strange thing to at first glance it may appear what is this but it is a fact you don't go to vedanti you think for yourself and think from the standpoint of physics and physics will tell you this is a fact so this is what they are generalizing and telling us everything is only brahman everything else that it appears to be you contributed it's your making creation is really existence itself brahman itself the all the intricacies of creation and the forms names all this has been given by us by our minds so you know ishwar srishti and jeev srishti get combined but we don't understand this at first glance creation is itself divine it is of the nature of consciousness but my mind interferes because the very object of perception the method of perception i mean is like that and i mix up things so this is why they are telling you all this is only brahman appearing as this particular person that particular person this table this chair see actually speaking the characteristic example of vedanta is a wooden chair and table and all this only here you have it all in plastic plastic is a reality table and chair are the forms and names given to plastic but the table has become so real we miss out the plastic at first glance isn't it this is a table i will say no no if you say it is plastic you say oh maybe it was made of plastic but it's a table the name and form supersede the overlapping is so intense the adhyas is so intense i see only name and form because its function is all important to me it has utilitarian value for basement at the table why should i say it's plastic it is a table which i can use so vedanta is telling us yes the you remember wood can stay apart from the table but table can't stay apart from wood isn't it so wood is the only reality there plastic is the only reality here plastic with a name and a form for some time you must get rid of the idea of table then you will see yes plastic with the name and form is all that there is here brahman is all that there is here name and form superimposed on brahman is this particular bureau is it is this particular table share these people but brahman existence is all that there is the feel for this you should try to get it in meditation see actually speaking in daily life ordinary life you we should be able to perceive this there are moments when you get some kind of an intuitive feeling of oneness in everybody's life there are such moments but meditation enhances those moments so make this a habit in places like these you know where there are mountains and forests and all that you're close to nature spontaneously you'll feel it from time to time so capture those moments that is the reality of life not our silly thoughts see this jeevas rishti is always put down in our scriptures the world of our baking our thoughts and prejudices and emotions and biases and our attitudes our whatever memories they all impinge on our consciousness and mix up things for us and we are seeing through that lens so i perceive a world good bad right wrong all this my making actually speaking you you see how we are seeing we're seeing to a thick lens if you wear real thick glasses although you have normal vision how are you going to see the world that's how we are saying that's why we have so much of problem with the world you know life becomes so unbearable look at the suicide rates among students it's so pathetic actually why should this happen because the mind has you have seen through such a thick lens you can hardly see what is really there you are only seeing through a totally conditioned confused mind badly conditioned you are going to see a terrible world only so then the solution becomes well let me end this system itself how can that be the solution but it doesn't even strike your mind that things will remain as they are i will just lose my body for the suicide it doesn't even strike that because he's so messed up in his mind he's had so enough of his mind he just wants to get out of it and he thinks ending the body is the solution so you see this is the mistake we make just because we don't understand these things i should be able to understand at least this much my world is my creation creation of my mind and if i change my mind i will change my perceptions so ayamaatma brahma the atman is virili brahman this world is verily brahman see the constant refrain of the upanishads is this and then soyamatma and you know this atman this consciousness itself there's another word for it it's later on they will the commentary will call it thuriya there are three states it passes through four it has four quarters it is saying the mantra is saying this self has four quarters what is the meaning of this see this self passes through so many states as it were not that it actually passes the mind passes through it but we are identified with the mind just now so you can say the self passes through it so it it passes through what states you told me yesterday jagrat swapna sushupti and that's not all there's one more yes but turiya is sort of unknown to us as long as you are identified with the waker dreamer and deep sleeper so that we usually say three states of everyday experience no no no because you are the thuriyats that's why you are even experiencing the three states so it is the underlying reality that consciousness which manifests as the waker and experiences the waking state that consciousness which manifests as the dreamer and experiences the dream state and that same consciousness which manifests as the pragma the deep sleeper and experiences the deep sleep state that conscious pure consciousness is called the turiya the fourth the the fourth is not another state you see that's why there's a there's a problem with that word forth it is the underlying reality of the three states that consciousness which is experiencing the state but anyway here they are gradually leading us into that understanding through all this so four states what are they jagrat waking state swapna dream state sushupti deep sleep state and turiya which is yes the state of pure consciousness in fact thuriya is not a fourth not the fourth state it is the consciousness that underlies all these three states but just now we don't know so we are they are making us giving us all these ways of knowing finally they'll tell you that only in fact the word turya comes in the commentary turya itself means forth so they are helping us understand no no no this is not you see the waker now the third mantra will go into this they are only going to study the waker the waking state please remember the upanishad is not interested in your waking state experiences or your dream state dreams dream experiences it is interested in the nature of the waker and the dreamer because it's going to track the self isn't it through all this logic and thinking it is going to isolate consciousness through all these experiences through all this data of the waking state dream state all this and is going to make some very profound observations about these states so let's see how they do it go to the next mantra third mantra jagaritasthano see this begins the avastha which are okay so so this waker who experiences the waking state he is called technically here get these words clear so that when the upanishad uses it you will know what it means it's pretty obvious vishwa because he experiences the the external outer world as it were his con the consciousness is invested in the experience of outer objects that is the meaning see the meaning of bahish pragnia actually means that jagarita sano the waking state where you have bahish pragnia consciousness is turned outward to experience objects see this is not that pure consciousness it is re what happens is actually pure consciousness reflects in the mind mind is conditioned to look outward so the consciousness gets filtered as it were outward through through the senses so only you are interested in outer objects so this is the state of the bahish pragma the waking state most people are like this isn't it the external is all that matters what's happening within them well that's why places of great isolation may may not be very happy places for them because they have never seen what is going on in the mind the external is all that is real so this is the state of the bahish program waking state is like this where our consciousness is turned outward and there are seven limbs to this state the meaning of this is uh this may appear a little poetic to you the way they are describing it what what they are trying to say is this person vishwa or vaishwanara has he is not one composite whole he is as it were divided into seven limbs what are those limbs see the the imagery is very poetic um he describes it through a mantra in the agni hotra sacrifice he says heaven is the head of the vaishwanara self sun is the i so then heaven and sun then the all the pancha mahabhutas which includes air water fire you know all that earth space all these are the limbs see please remember this why these are being called the limbs of vishwas your body is solidified as it were your mind also is the subtle part of that and the waking state you are using these two to draw experiences from the outer world there is a correspondence between the senses and the sense objects that is why you see there is a correspondence between the ears and objects which can make sound that is why you hear see now there's a chirping of a bird going on there is a correspondence between your ear and that sound that is why you are hearing so what they are trying to say is the pancha mahabhutas and the heavens and the sun all of these are as it were the limbs of this viswa through which he is able to manifest externalized consciousness and hence perception experience all this through all this body mind complex you are taking in experiences from outside and then ako na vimshati mukaha then it has so many mouths mouth means again the opening which helps you experience so your five senses the nan indriyas then the karmendryas the five karmendryas the five pranas vital forces within you you must have heard of it pran upon vyan udan saman these five so 15 and then the one buddhi chitta ahankar totally 19 months through which you experience the external world isn't this true our body is made like that so you see vishwa needs all this equipment to ex get experiences of the outer world part by part they are explaining how consciousness is externalized in the waking state and how you experience through your equipment then so as a result of this acorn of imshatimukha so many mouths through which there is sense intake impressions are taken in and converted into in in your mind they become they translate into experiences you know even neurophysiology is totally not able to explain perception how it takes place see this this whole canvas now there's all this scenery around us hills and forests and valleys right such a huge canvas how does it in your little brain how it becomes such a magnificent picture after all you are taking an electromagnetic radiation it gets added to your neural chemistry but how does it create that experience the first person conscious experience of object like this this is magic how you experience exactly how you perceive now they are telling you that it is through your externalized consciousness and by the means of your equipment that you experience in this manner and so you are the uh stool a book which means the experiencer of gross objects here gross is not the american cross it actually means physical objects you you experience things outside of your external to you in this manner book is you consume as it were and this is the prathama pada this is the waking state nice explanation no how see we actually think life is about waking i was studying the corresponding uh neurophysiology of this which has been tracked through a lot of study did especially that was alpha beta theta rays eeg through that so i have all that data with me which is required for my university work so how they are studying the state of arousal or waking and to what extent the the brain has to emit those particular rays for you to become fully awake they are studying it that way but please remember the waker can best tell how awake he is first person perspective this is called the phenomenological method when you you know best how awake you are isn't it see when you are when you take a cup of coffee you suddenly feel very alert after some time isn't it now you can tell best yes i was feeling a little drowsy but now i feel very nice i feel fully awake so there there are degrees of arousal in you and there are ways to augment your state of your waking state if you do it through some external means you are on you are on you know push start something is pushing you to awaken from within if you do it by yourself you're on self-start now upanishad will tell you you must do it yourself don't use coffee drinks drugs aids to do all this because after all they are external aids tomorrow you may not have them but you must generate a level of vitality and full arousal wakefulness by yourself by the regulation of your vital energies see this is the very important thing those who are not awake even cannot understand anything of turiya because it is a state where which we are studying in this state of waking isn't it you can't do all this research in the dream state or deep sleep state only in here you can do it in fact no philosophy or science goes beyond the waking state they are only studying waking state experiences this is the only piece of literature which is studying all three states and then going beyond that also so what they are trying to tell us is how you experience the world in the waking state to summarize it your senses are fully active your motor organs are active through that you take in experiences and your mind is fully active in the waking state it is constantly interpreting processing all those experiences giving you knowledge giving you experience and putting it into your memory and that is why you enjoy the waking state now the dream state is a little different from this that's the second quarter that's the second mantra please go to i mean the fourth mantra swapnast so the state of dream you can tell me best what it's like why should the upanishad tell me see the state of dream is when senses are not active right but mind is active your subconscious mind is spinning your dream there are no external objects you are perceiving but in the dream you never doubt the dream you know it is like the waking state you are actually experiencing objects which you have spun they are not really there but in the dream itself you never feel is it a dream then if you felt that you would be in the waking state if you doubted your dream in the dream you are it is absolutely the waking state for you only for you not for others and you never doubt the objects which you are seeing everything is real in that state to the dreamer so you see your mind is capable of this of generating spinning something out of itself look at the magic of your mind and believing it's there and experiencing it also you saw a tiger in your dream you started sweating you saw a beautiful scenery you you just loved it so you experience in the dream subtle experiences you have so that's the meaning of the book so word by what will go swapnasthano the dream state antapragnia the consciousness is as it were turned within not outward inward so here also you have saptanga and echo vimshati bukha you have the same body mind but what has happened the sense organs have got arrested senses and the mind is active the subconscious mind this is the difference and prabhupada book you are experiencing sukhma level objects in a subtle state not in the gross physical state but you don't doubt it in the dream it is waking state for you it's real it's the real thing the way people use the word real you know today in ads also anything as stupid as some drink can be the real thing so this is whatever you experience in the dream state is real for you then with your pad this is the second state which you experience see you entirely spun it okay but only when you wake up you know you spun it in the dream itself it's 100 true another very interesting thing about the here let us discuss the dreamer very well it's he's very interesting chap we all become that see that is why you know they have given generic names for the consciousness that experiences the dream the waking state it's not about like us as individuals the consciousness which experiences the dream is called this just like how the waker was called vishwa the consciousness that experienced the waking world so the consciousness that experiences the dream world is the taijasa the dreamer now he is common to all of us they are talking about you only a generic name has been given not the individualized you but the consciousness that is experiencing is the same for all isn't it we all uh experience dreams may be different but the dreamer state the dreamer identity is almost the same it's similar same kind we dream in the same way although the dreams may be different and uh according to the way you have built your ego the dreamer may have certain particular characteristics like in your dream i tell those all those iit kids they love that virat kohli no they love him very much so i you may have become virat kohli in your dream and you're hitting sixers and everybody is you're the great hero superhero of the team so you have become something but i have become is the realization of the waking state in the dream state you are virat kohli no doubts about that okay you suddenly got that personality are you behaving like him you're walking like him you are everybody's cheering you so you have this sense of switching identities in the dream and not minding it not minding it in the sense you yeah you are not bothered by it it's fine it's happened there's a no no break in your sense of self identity you automatically have accepted that new identity you have just become that because you love that character so all these strange things we do in dreams and they are perfectly as normal as the waking state in the dream state okay there are no doubts there no questions no something strange going on no such feeling perfectly accepted by the whole mind and who lights up that dream think and see every night we have dreams how do you see them in what light you provide the light also not just you make up the objects you also provide the light the light of your awareness gets filtered through your subconscious mind and lights up the objects which you spun and it's so real it's happening in front of you whatever you want can happen you know intense desires they materialize in the dream and intense fears also materialize anything whatever is stacked in the subconscious can come out like that and you provide the light also so now you have created your own world there and you enjoy you know how dreams are have you heard of that rem and non-rem samira they will be knowing but about the others so maybe i will read that out to you sometime there are time periods in your sleep where you go into intense sleep and then a little less sleep then again there is a like this you go through these periods in your sleep so when in the you are in the dream state you have switched identities and you have created a whole world for yourself and you are perfectly at home with it this is the dreamer the taija sa tejo mayatwat which means he himself is luminous otherwise how he can provide light this discussion is there in the brahadharan ecopolishing who is it who lights up the dream then it's i then who's that i so the dreamer you see these states are mutually exclusive you know in the sense the identity which i have now may not be my identity in the dream i may be somebody else it's a it's an exclusive identity i have created for the experience of something and they seamlessly sort of get integrated into me no part of me unless one is a yogi no part of me will stand up and say array you are not that how are you playing that role what happens with yogis is their awareness has got has come so much into bloom into blossom that they have pockets of everest even in dream so there is no question of their forgetting the dream but they also have the capacity to direct the dream state isn't this remarkable the more aware you are the more your dreams will stop being unconscious coming from the unconscious mind so this is a possibility for now that kind of mind is required to go to the final turiya so i'm taking up that also dreamer and then finally you have the deep sleeper so this dream uh this tajasa is a very interesting chap i'll tell you very interesting for the waker he functions like another individual the taijasan see it's a generic name which i'm using in all of us it's the same ah we all pass through only in the deep sleep state please remember our experience of the deep sleep also is the same dreams may be different for the dreamers okay but deep sleep the glory of the deep sleep status there are no and the experience of deep sleep is the same universal in all beings i i have i need to ask you what was your dream like yesterday but do i need to ask you what was your deep sleep like yesterday i don't have to because what was mine was verily what was yours so go to the next mantra they will tell you this sushuptisthan what is it like what they are trying to say is this deep sleeper he is not chasing any desire or spinning anything nor is it seeing a dream thinking about something see deep sleep state is where senses are shut down mind is also shut down subconscious con unconscious everything is shut down so no objective experience but that doesn't mean no experience because how do you know there was no objective experience what i'm telling you is see that first of all think of your own deep sleep state get this uh correct okay it's it's entirely phenomenological you can understand it only through your experience think of the state when you you got up in the morning and you really felt so refreshed and happy and peaceful because you had such a good night's rest in pango you have it often isn't it every night is almost very very good sleep so when you have woken up like that you feel happy restful isn't it you covet deep sleep state now you know very well you did not spend any dream in that state you did not experience anything in that state yet you are happy and peaceful now who is it who knows you did not experience anything how do you know yeah that means there was a consciousness which which saw the blankness of deep sleep isn't it otherwise how would you know see please remember that is why deep sleep how it is described it is it is not a lack of experience it is actually an experience of absence and experience of the blankness you were always there and this is not inferential it is experiential i am not drawing an inference you yourself are telling me i slept happily but no experience no objective encounter which means you were there who recorded that otherwise the the thing is remember in the waking state dream state mind is recording deep sleep state mind also is not there yet blankness is experienced you know i had restful peaceful sleep and absolutely nothing else blankness so something has experienced this someone has experienced so that is the one whom they are calling the pragma the deep sleeper the consciousness that experiences deep sleep state just like how we had vishwa and taijasa we have this third chap called pragnya it is you in the deep sleep state very interesting guy this pragma also because he has experienced the absence of everything and yet he can say peaceful restful it was see if you didn't have this experience you know how you would describe your sleep states uh you would say well i i lay down and i had this dream and i woke up the fact that you say i'm so restful i'm so actually every all your nerves get rested your brain gets rested because there's no thought process you know and our stupid thought process always takes us for a ride so you have not done anything of that so you you get great rest in sleep and the peacefulness the restfulness the blankness are all you have experienced so this state the sushupti state the deep sleeper why he is called pragma is see the word itself in it is not pragma it is pragma it indicates that you have had the knowledge of absence of objects it is an experience of absence and not the absence of all experience the deep sleep state in a in know yogi a man of uh awakened awareness deep sleep state is almost he can study it like the waking state because his sleep you know turyanaji maharaj used to say you know he was a direct disciple of thakur he used to say i also sleep but not like you all the awareness has touched such an intense level they are aware even in deep sleep awareness does not require rest your body mind complex which is always overworked and you know how it works that requires rest so sushupti is a great pointer towards the state of turia your awareness is always uninvested in the body and mind but you go get identified with them this is your problem see in the deep sleep state mind was shut isn't it senses where shut mind was shut but you were there to experience blankness which means your consciousness is not in touch with your mind a great clue we got now for the nature of the atman your consciousness is always independent of your mind and body but you thought you are the body and mind it's an error in your brain in your mind in all these ways they they are only pointing out to your real being your real state that's why turiyah the the what is called the fourth it is actually not the fourth it is that consciousness which acts like the waker acts like the dreamer acts like the deep sleeper i told you know it manifests as the waker and experiences the waking state manifests as the dreamer and experiences the dream state manifest as the deep sleeper and experiences the deep sleep state one consciousness that is called the turiya the the next mantra will go into that but wait wait we have to study deep sleep more to study in deep sleep state so are you understanding how the upanishad is taking you to self-knowledge see they are our own states so you should be able to think like this i am experiencing this every day only i didn't analyze it like this now the upanishad is helping me analyze that's why upanishad means it's a pointer it is offering you tremendous clues this is how you should take it of my own being about myself this these three chaps whom we studied the uh yeah mishwa and then the tija and pragma are you isn't it you as the waker you as the dreamer you as a deep sleeper but none of this these are actually you only the turiya is you and these were assumptions you when you got identified with the body and mind completely and the consciousness got externalized you experience the waking state where you contacted objects on the external front and when you identified with the subconscious mind and it spun your the dream the dream objects and you identified with them then you the that externalized subtle level consciousness which you spun that is called the tai josa again you see pragma manifests as the taja site is not the taijasa not pragnia sorry turiya turiya becomes the tajasa manifests as the tejasa so tay jasa and so also pragma state so all these three are not your complete you can say identities but turya is your complete being it is the real you so this is what they will tell us in the next mantra but wait let's not still go to the next mantra here there are few more words and keys for you to understand see which means it is one mass of consciousness see in the state of deep sleep do you have different objects different forms different names different experiences no it is one mass of consciousness in the deep sleep state itself you will not be aware of it you know why you are not aware of it why the this problem of blankness occurs because the recording equipment was your mind that got shut down so who would record now nobody to record but subliminal consciousness is able to know even without the aid of the mind that there was experience of absence of objects it was an experience of objects just like now seen the hubble space telescope is showing us the visible universe okay if the hubble space telescope was shut down would the visible universe be there or not it will be there it will be there like that in sushupti your mind got shut down but whatever you experienced in that state your your the state of blankness where there was no that somebody has seen otherwise you wouldn't uh tell it when you are in the waking state you wouldn't say yeah it was a state of deep restfulness peacefulness who saw that so please remember your consciousness is always apart from your mind but you function through reflected consciousness in the mind and identify with it that is your ego your sense of i that again gets attached to name and form our sense of individuality is generated and through that we get attached to objects i like this i don't like that i i i'm desirous of this i don't want that all likes and dislikes desires hate anger love all this is generated so if you want to transcend this plane of duality you must go inward into awareness which you are you are not the sense-bound individual this is just the equipment through which you function you got identified with the equipment what to do this is our problem we get identified with the body and mind and the different faculties of the mind in strange ways so that our sense of identity is so solid somebody trying to shake it we we can't bear it nobody can shake the real you even a bit of this knowledge in the first person you know in in in real life will change your entire perception of the world and so much of inner balance calmness will spontaneously come isn't it it's pretty obvious the way we react the way we uh we observe the way we interpret things the way we process information all this will change today these are our actual practical problems isn't it in life memories are not good so i don't feel good in within myself i i interpersonal relationships are not good all this is happening because somewhere my awareness has gone down and the thought currents have dominated the mental field and they are badly conditioned wrongly conditioned so i have drawn all sorts of equations and then i can only blame the external that person is not good this is not right that decision was incorrect i never see anything else other than that so going into this knowledge that is why it is very important see we just have one minute i'll i'll just finish this the pragma is of the very nature of consciousness because do you understand why he was the one who told you blankness existed he's the one who's telling you that so he's he is the conscious agent there he is of the very nature of consciousness and eva anandam the state was also blissful isn't it can you do without deep sleep see you prepare so many things to go get a good restful sleep isn't it all that we are collecting in this center we know very well you have to do all that in order to get a good night's sleep but the sleep itself is more than enough you see a really tired person doesn't require a good pillow or a bedding or anything actually when his body and mind are exhausted this the sleep will come so what the idea is it is so restful the sleep itself it fills you with happiness in fact your your beautiful experiences of the waking state are possible only because of pragma or pragma you because you have experienced the deep sleep state so in this upanishad they will also tell you the vishwa results in the tejas are the tajasan the pragma they will tell you all this the meaning is this are you getting it tomorrow maybe i'll dwell a little more on this he is blissfulness itself that is why you experience bliss in the deep sleep state you experience great happiness and ananda bhuk he is the enjoyer of that blankness a very subtle causal level happiness he enjoys you can't do without deep sleep actually chaito he is close to consciousness the pragma he's turned towards that pure awareness and this is the trithia padaha this is the third quarter so this pragma requires more observation which we will do tomorrow because time is up today we'll stop here oms you