FIFTH CHAPTER

Here God has taken two, night and day. Ordinary people with worldly vision are
intelligent in the morning. They consider it as day. The sages see it as darkness.
When the worldly people are devoid of business and consciousness, the night
appears to the sages as day.

In common people, the soul born in the body exists in three states. They are the
states of waking, dreaming, and slumber. When we do all things wisely, we are
careful. When we sleep, we are in slumber, and when we are in sleep, we are in
a dream. In these three states, the soul also has three names: Vishwa, Prajna,
and Taijasa.

Universe: That is, the one who acts in the universe. In the state of awareness, he
experiences nature with a dualistic feeling. There are two types of it: desirable
and undesirable.

Taijasu: This is an application to the self-conscious state. In dreams. He acts in

all the things that he is familiar with in everyday life, that is, in things that are
not contrary to the names and forms. Sometimes in dreams, his names and
forms may also seem to have changed. Here there is a sense of the soul.

There is a sense of the body in many ways. Sometimes an out-of-body feeling

may also come. Even in things that are not experienced in everyday lifeOne can
enter with self-awareness. Nothing is impossible in a dream. One has a body-
self-awareness that is consistent with the dream.

Prajna: In dreamless sleep (Sushupti), the concept of the body-soul is

completely unknown. He abandons the concept of the divine soul and enters
into the concept of the soul-soul, remaining in this state as the pure soul-soul.

The soul is omnipresent, indestructible, and unborn. This soul is the essence of
Brahma. The world exists in it. It is the basis of the world. All the phenomena of
creation, existence, and dissolution are caused by material nature. This is what
Vedanta says. This matter must be known for oneself. It cannot be known from
books or lectures. It is only the mind that knows!

When the soul experiences the object, it is not in these three states, but in the
fourth state, the Turiya state. It is not called the state of samadhi. Because, the
experience of Brahman has no name. Whatever name it is given, it cannot be
applied. Brahman consciousness means that there must be a perceiver. The
state in which he is not is the experience of Brahman, the illusionary state in the
1
first three states is not in the Turiya state. Brahman is the object, the non-
existent, the indestructible. But, only the state exists.

If the absence of the feeling of ‘I’ is the state of Brahman, then this is attained
even in sleep. And why sleep is not the state of Brahman is because Maya has
two characteristics. One is to make the truth invisible.

The second is to make the nonexistent falsehood appear as existing. In the

state of consciousness, in the waking state, Maya does both things. In the
dream state, it does it temporarily. After the dream state, all this

Knowledge of knowing that it is false is only in the periphery. It is like silver

lining of a dark cloud. When we dream, we do not have the knowledge that it is
false. It is the person who dreams! At the end of the dream, he realizes that all
this is false. In the state of sleep,

one thing is there, and the other is not there. In this, there is no feature that
shows that which is not there. But, the experience of the Brahman, which is the
good substance, has not yet occurred. Until then, Maya still exists. Its name is
Prajna. Generally, we use Prajna in the sense of one who knows everything, a
scholar. His Prajna is to enter into himself and sleep peacefully.

He ignores the concept of the world. He has distanced himself from an

ignorance. But, the knowledge that is truly there, that which is to be known, that
which is worthy of being known, that which, if known, removes all defilements,
dispels sorrow, and brings eternal peace, such knowledge has not been
attained by him. In the state of tūrīya, such knowledge is attained. Therefore, it
is more than sleep. It is true.

“How does one remain in this state of turia? Does one remain in meditation
with one’s eyes closed, like in the state of samadhi? Is that the only state of
liberation?” The questions arise. After attaining the consciousness of Brahman
in such a state,

even in the states of waking and sleep, one remains beyond Maya. Its name is
the characteristic of liberation from life, the state of samadhi. The sadhana that
one practices for experiencing the consciousness of Brahman is samadhi. Even
when one comes out of samadhi and moves around with everyone, one remains
in the knowledge that the other three states are false. He permanently realizes,
“This is not the real thing. It is Brahman.” In all objects, in all times, one can see
Brahman.

2
Chapter Two 75

He is doing so. Moreover, in all states, at all times, he has the knowledge that
the world that appears to exist is false. The body, with all its births and deaths,
are just parts of the false world. He does not recognize it.

In such a state, the sage, when we think of it as night, is intelligent. That is, he
has the feeling that the world is awake. The state of being afflicted by one
characteristic of Maya and not afflicted by another is sleep, and he is in a state
subsequent to the state of liberation. The wise man realizes. The one who is
sleeping is far from falsehood but not close to the truth. This is,
yanishaparvabhutanamtasyamjagartisamyami. He is in a state of impartial
knowledge of the state of other beings. When all the others are awake and
wandering around, the sage realizes that they are all in darkness and ignorance.
This is, yasyamjagartibhuta

I am with you, my friend: In spiritual education, the lineage of the Advaita

proposition is described as follows.

Narayana is the father of creation. He told the secret of creation to his son
Brahma. Brahma told his son Vasishtha. After that, this tradition was lost in
history. After some part of it was lost, the first person who is visible to us is
Gaudapadacharya. There are many who have acquired this knowledge. There
are, but not all of them come down in history. For those who seek spiritual
knowledge, Gaudapadacharya has made this matter a book.
GaudapadaKarikala was written in the form of verses as a commentary on the
ManduKyopanishad. Based on those Karikala, GovindaBhagavatpadacharya,

AdiShankara told. AdiShankara fully understood that in Taponishta.

The very subtle, small, visible mandukyopanishat, Arlaba is majestic. If the

Gaudapadacharyas say it briefly, two. There are more than hundreds of hymns.
Trotakacharya, a disciple of AdiShankara, wrote an explanation for this again. In
this way the scriptures grew. Mandukyopanishad is the matrix of all scriptures.
What this Upanishad has said, no one could explain better than the
Gaudapadus. He subtracted Chepa with Advaita Siddhi, easy logic. But, it did
not expand. To make the characteristic of a true scholar accessible to the
common man, it is the work of the common man to expand and write. The best,
the best officer who knows education, minimizes all the education and utters it
in three words.

3
The Gaudapadacharyas explained the Brahma Sutras written by Vedavyas. All
the Brahmavidyas in the Upanishads are formulated and mentioned in the
Brahmasutras. In accordance with the five hundred and fifty five Brahma sutras,
the Gaudapadacharyas wrote the AdvaitaSiddhanta Sutras. In the
Brahmasutras, apart from Advaita theories, there are many other things. There
is a condemnation of other religions (Buddhism).

Buddhism existed before Buddha was born. That doctrine was named religion,
Buddha. Sages are fully understood by all the atheistic and theistic principles
of Artha tradition! They know what atheist is. The logic used in Buddhism was
used to some extent by the Padacharyas. This was used here and there by
AdiShankara. It is because of this that AdiShankara was a Buddhist

Second chapter 77

Criticism came. Buddha said that creation is a lie, but sorrow is a lie. Desire
causes sorrow. So, if you are free from desire. He said that sorrow will perish.
He did not call it salvation. Salvation is a Vedic word. According to a history, the
Gaudapadas were more ancestors than the Buddhas!

The Gaudapadu said that the medium does not end (says as follows. There is
creation, the creator of Viratpurusha. The center of Viratpurusha, his power is
Hiranyagarcha. Unmanifestenergym is isHiranyagaru du. Manifest energy is
result of manifestation. Manifest Energy is Srimannarayana. This is
Viratpurusha. It is coordinated.

1 The world is in vigilance. Your vigilance is creation, creation is different.

You are not different. If you are not careful, there is no creation. If there is
no creation, you are not there. Therefore, since creation is the middle,
your vigilance, creation, both are the same!
2 The dream state is Viratpurusha. You are wise and in a state beyond
material creation, one attains the vision of God Apply to Hiranyagarbu in
Sushipti. That is, you are HiranyaGarbu in a state of sleep, Viratpurusha in
a dream state, and creation in waking state. These three are you! It is said
that there is a great book on it. Nowhere, he built that book with a logic
that no one could put on.

Mulu-1 78
4
1 Turyavastha means the Brahma substance in which Hiranyagarbha is. If we
see these three states as a witness, it is always eternal, without being
deformed by anything. That Brahma substance. It has come into being as so
many beings with so many changes. The Brahma substance is the same thread
in all the flowers. “You are that Brahma substance,” he said. To know this matter
through experience, AdiShankara himself had to do penance.

‘In reality, if you go to such a state, you have no names or forms. The universe,
the universe, the wisdom, all are false! Therefore, the worship of the qualities
becomes meaningful. In all these three states, when there is a world of
worship, worship the causes of the world, Agni, Vayu, Indra, relying on them

.” He said. However, the question arose as to how all this could be considered
true. That is, “Isn’t such an inquiry possible only in the state of awareness?” He
said. The universe had the feeling of knowing this while experiencing creation.
Therefore, at the very beginning, while experiencing creation, one should not
think that all this is false. It does not stand up to logic.

“Gaja is false, palayana is false” is not enough. One falsehood should not lead
to another falsehood. There should be no relationship between two falsehoods.
One should not be the cause, the other should not be the effect. Due to Gaja,
palayana continues to appear as an effect. This relationship is also false, that
is, it is not logic.

“When you dream, you think it is true. You do not know that it is false. At the end
of the dream, you come to know that it is false. But, you cannot do the
investigation of Brahman knowledge in a dream. Even in a state away from the
immaterial world (in a dream), you are not in the truth and are still in the
falsehood. Falsehood is also present in many levels.

Chapter Two

It keeps haunting. Because, the ego (I) in the dream is also an illusion! When
you become a good illusion, a good person, this illusion will not bother you. It
has to be acquired through knowledge. Knowledge has to be acquired through
non-attachment. It has to be acquired through non-attachment. This is not
mental. This is the true experience of the soul,” he said.

The happiness in sleep is due to the absence of a covering of Maya. It is the

restoration of all the lost energy. The reason given by medical science is that
during sleep, the power to show non-existent matter as existing is lost to Maya.

5
Therefore, happiness is bliss. Seeking happiness is a characteristic of life. One
seeks happiness for the sake of happiness (with the feeling that happiness
comes from happiness). Happiness itself is not happiness. Happiness does not
come from happiness. There are those who are happy but not happy.

There are those who wear a kaupina, renounce everything, and are happy under
a tree. They are happy without being hurt by anything. They are free from all
desires. A great man who is served by everyone has only happiness or
happiness. Happiness is not a state of mind. It is a state of mind.

If it is a state of mind, it should not be in the waking state and should not be in
other states. There is joy even in sleep because of the state of the soul. The
layer of mental joy is different. The layer of joy of the soul is different.

2:70 Aapuryamanamachalampratisthaamsamudramapa: pravisantiyadvat.

Tadvatkama yam pravisantisarvesasantimapnotinakamakaami ॥

Just as the ocean, which is completely filled with water and is still, and the river
water is still, enters, in the same way, all the things of enjoyment are attained
by a person who is steadfast in Brahman.

He who is possessed of evil will be healed, but he who is possessed of blood

will be healed.

He is saying to whom this peace is due. The sea is always full. On earth,

Even though rivers can drown many cities, after they enter the ocean, the ocean
does not swell at all. There is no growth in something that is always complete.
There is growth and decay in something that is incomplete. A complete ocean
never crosses boundaries.

A river that is incomplete and not self-sufficient always crosses boundaries. Its
behavior is of two types when it dries up and when it is full. When it dries up, it
dries up and remains in a state of disrepair. When it dries up, it sinks. When
there is an abundance of water, the river overflows and hurts everyone. The
majesty of the self-sufficient ocean is always the same. This is the difference
between an ordinary person and a yogi! He who is free from all desires, whose
senses are not involved in things, in whose bliss all sense attributes are
dissolved, such a one attains true peace and liberation.

6
Since the Brahman is already omnipresent, how does he cross the boundaries?
The water element in the ocean is spread throughout the earth. The earth is part
of the ocean.

The river is part of the earth. The ocean does not harm the earth, which is part
of itself. The insignificant river harms the earth. What does the ocean
transgress? Since the Brahman is in the substance of Brahma, which carries
and sustains all things, the entire creation is within him. He has no boundaries.
The common man with desires has boundaries. Transgressing them is what
happens. He has two boundaries, Dharma and Adharma.

If one is within the Dharma, one becomes a practitioner of Dharma. If one goes
beyond the Dharma, one becomes a transgressor of Dharma. One who acts
neither within the Dharma nor in the Undharma is an ordinary person! The state
of both Dharma and Undharma is one that is beyond both.

The Yogi has no virtues or virtues. For example, Shuka went among women
naked. That was a social vice, a big mistake. The ordinary person deserves
punishment. That Dharma was not applied to the Shuka Yogi. His depravity was
such that the women who saw him were not displeased.

2:71 The desire for happiness is all-pervading, without any thought or thought.
The mind is pure, without any ego, and without any thought or thought. He who
renounces all desires and verbal objects, and acts without attachment to them
alone, free from ego and attachment, attains peace.

When there is no ‘mine’ and attachment disappears, equanimity comes. Such a

person is also egoless! Because of the absence of ‘I’, ‘mine’ disappears without
a trace. Due to this, ego and attachment disappear. Desires in one and aversion
in the other disappear. Such a person attains peace and salvation.

2:72 Esha Brahmi’s state: O Partha! I attain liberation in the nine states. I attain
Brahmanirvana in the nine states. Ta|| Arjuna! All this is related to Brahman, and
one who has attained this Brahmanical state will never again experience
delusion. Even at the end of time, one who remains in this state attains
liberation in the form of Brahman bliss.

There is nothing in creation that can tempt him. Brahma comes and takes his
position.

Gita Speeches-1

7
He refuses to give it to me with a smile. “If you were me, I would take what you
give me,” he says.

Even at the end of time, one who is in this state is impermanent and dissolves in
the eternal Brahman matter. Since there is no ignorance, which is the cause of
rebirth, the soul of such a person merges with the Brahman matter, regardless
of where it is in creation. That is, there is no difference in location. He is
omnipresent.

If one remembers and worships the gods at the end of his life, his soul enters
the place where the gods are. In our state, the gods are there, and we are there.
The gods are afraid of the sacrifices we perform. If they get angry, they curse us.
All this is true in our state! None of this is in the state of Turiya.

In this way, at the fourth level, the jiva attains the perfection of Advaita. First in
the mind, then in the heart, then in the soul. There is a theory that there is no
birth at all. “Jivas are never born. They are just like that” is explained in one
chapter.

The name of the fourth chapter is Alaata Shanti Prakaranam. The name of the
fire tip is Alaata (Shole). The fire tip does not have one form. It is in the original
matter. Although it is one fire, it undergoes many transformations. Similarly, the
formless Brahmavastu undergoes so many changes in the end.

This characteristic of ignorance must be pacified. GaudapadaKarikala is

sublime in Advaita theory. This passage is great in it. God told this matter in
short words to our representative, Arjuna. He said that if we remember
Gaudapada, this knowledge will be understood and that we should remember
him.