What is avastha? | P. Mahant Swami | Satsang Chintan

The state in which one experiences the objects of enjoyment is called avastha.

That state is of three types: Jagrat (waking), Swapna (dream), and SushuptiSushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary → (deep sleep).

Among them, the Jagrat state is the function of the Viraj PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →'s state and is sattva-gunatmak (predominantly sattvic) and resides in the eye-region.

In such a Jagrat state, the Jivatma, named Vishvabhimani, with the ego of that gross body, along with the ten indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → and four antahkaranas, with discrimination, truly experiences the enjoyments of the five external sense objects like sound, according to its past karmakarmaAction. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.Tap to open in glossary →.

That is called the Jagrat state, which is predominantly sattva-guna.

And if that Jivatma, in the Jagrat state, experiences external sense objects incorrectly due to illusion, then that is called Swapna (dream) within the Jagrat state. And if that Jivatma, in the Jagrat state, experiences external sense objects without discrimination due to sorrow and fatigue, then that is called SushuptiSushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary → (deep sleep) within the Jagrat state.

And that which is Swapna

What is it called?

Ishwar Charan, someone

Start the blinking.

How will the differences in each bracket remain? In the Jagrat state, the Jiva resides specifically in the eye-region, and when all these ten indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → along with the antahkarana experience the sense objects, that is the Jagrat state.

If one experiences with illusion, it is the Swapna state, and if one experiences with fatigue and sorrow, it is the Swapna state.

So it is,

The state in which one experiences the objects of enjoyment is called avastha.

So what

In which one experiences the objects of enjoyment

That is avastha

So I will start the satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →.

In which means what

In which one experiences the objects of enjoyment

In which position

What is it

It's called strategy.

Whatever strategy there is.

What is strategy

Strategy

So describe the strategy.

What is strategy

Haribhajan Saheb

Seeing with eyes and hearing with ears

Seeing with eyes and hearing with ears

That's a bit of a strategy

Critical management strategy

What is strategy, brother

Start the satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →.

In that time, by what means

Where to place whom

Where is the word strategy from?

Army, military

The word strategy is from the military.

So, brother, where do the air force attack from?

Where do the navy attack from?

And where do the infantry attack from?

And where do they fight from?

In that, in one state, what

Where does the Jiva experience

Where does one experience the objects of enjoyment

Are there objects in sleep

There are no objects in sleep.

BuddhiBuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary → (intellect) is that which is a source of light.

It is a source of light for attainment.

If an object comes, it awakens.

If it doesn't come, it sits quietly.

And the Jiva is always awake.

BuddhiBuddhi1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory.Tap to open in glossary → is not always awake.

If the five sense objects come, it highlights them.

If it doesn't come, it's dim light.

If it comes, take it

Whose are these three states?

Whose is it?

Whose are these three states called?

It belongs to the Jivatma.

Whose is it?

Of the Jivatma.

So, that is called a dream.

That is called a dream.

And in deep sleep, there are five pranas.

So, prana has no feeling, it has no happiness or sorrow.

One becomes happy or sad due to prana very rarely.

The prana that takes breaths, it rarely makes one happy or sad.

So, at that time, there is only one element with feeling.

Prana is inert, it is feelingless.

After that, when does it feel pain? When it goes and comes.

It hurts a lot when it goes.

Everything happens at once.

So it is feelingless, it is inert.

There is inertia in prana.

There is no feeling like the senses and antahkarana.

So, when sleeping, there is only one thing, the intellect.

The intellect stops its work, and the jiva alone experiences the intellect.

What kind of work did this one do, or what kind of work did this one not do?

That is one of the intellect's, so the jiva is always awake.

Always awake.

Even if one is sleeping, the jiva is not sleeping.

At that time, the jiva experiences objects.

It has only one instrument in its hand, and that is the intellect.

So, the intellect has four functions.

Doubt, certainty, sleep, and memory.

So, sleep is taken at that time.

The intellect is sleeping, and the jiva is watching.

What kind of sleep is it taking?

It is watching.

Then when it wakes up, it says that it didn't sleep well today.

Or that sleep came well today.

When he is sleeping and feeling it, why doesn't he say it then?

When we are eating, we say that there is too much salt in this.

So, we say it when we eat, or do we say it after we finish eating?

So, mostly they say it then.

If there are some wise people, they say afterwards that it was like this.

Otherwise, they say it then.

So, when the intellect is not sleeping well, why doesn't the jiva say anything?

Then all other senses

All the means of expression are locked.

All the means of expression, the tongue expresses through the tongue, the eyes and ears, all these express, right?

All of them are locked.

In deep sleep, all of them are locked.

So, in the Yoga Sutras, it is said that sleep is the vritti (modification of the mind) that is based on the absence of other vrittis.

Absence of perception

The vritti of sleep is based on the absence of other vrittis.

Vritti is enjoyment.

It has two types.

Favorable and unfavorable.

This is called enjoyment.

It is called a state.

If some enjoyment is coming, then it is called a state.

If it doesn't come, then

Turiya.

Thus, beyond the three states.

Sometimes, even if one is awake and does not experience happiness or sorrow, then one has transcended the three states.

There should be no happiness or sorrow.

In happiness, a person becomes stingy.

And in sorrow, one becomes distraught.

If there is happiness, one says, "Now this is what I want, no other change should happen."

Lakhuma Charan used to say, right?

This is my brother and this is my pit, let there be no change.

A few buffalo calves may increase, but none should decrease.

If the male buffaloes decrease, it's fine.

So, to become stingy with what one has.

And if something unfavorable comes, to become distraught and wonder, "Why me alone?"

What about everyone else?

So, that is called unfavorable enjoyment.

And that one is favorable.

Enjoyment is of two types: favorable.

So, in that, the intellect has three divisions; if only the intellect is enjoyed, then it is deep sleep.

19 elements

Its strategy is arranged.

They call it a vyuh, right? A vyuh.

Dronacharya had arranged the Chakravyuh, right?

The battle of seven forts.

What were the seven forts?

They were vyuhs.

So he was surrounded. Arjuna knew both things.

He was also not present.

So there is a vyuh, it is a vyuh of the senses.

Firstly, it is a vyuh of all 24 elements, of the entire body, of all three bodies.

Three bodies and three states.

Three bodies and three states.

The three bodies are such that a person can grasp them, they are gross.

More than the states.

The states are not graspable.

So, to transcend the states is difficult.

The three bodies can be understood.

That this is my mind, this is my intellect, this is my body, and I am tired in my body, and even though I am tired, I have to work.

So you transcended it.

Even if the intellect is not right today, I have been given the full project, I have to complete it. I have been given the worksheet, I have to complete it.

Then you transcended it.

It is possible to transcend that.

How to transcend the states?

How to transcend the three states?

How to do it, brother?

Who says? Nandsami, tell me.

How to do it?

Tirath Swami, tell me, you are studying Brahmavidya, aren't you?

You are called the guides of Brahmavidya, aren't you?

How?

Give it to God, saying, 'Your state, not mine.' What is the fruit of all states?

What is the fruit of all states?

What is the fruit of the waking state?

What is the fruit of the dream state?

And what is the fruit of the deep sleep state?

What happens?

Happiness or sorrow, to be happy.

We are just struggling for happiness. Of all three states,

He plans that if I do this, I will become awake.

Then what to do?

To become happy.

Even if I have a dream, it should be a good one.

To become happy.

They have such expectations.

If I go into deep sleep, I get good sleep.

And good happiness comes. Sleep means good happiness comes.

And all that comes in a corner, it doesn't come in the open field, so we do it in a corner.

So that no one pulls our blanket for a long time.

If you sleep in the open, everyone pulls the blanket, asking who is sleeping, who is sleeping.

So, for a long time.

The fruit of all three states is happiness and sorrow.

If one does not let that happen, with a resolve of desire.

We had it, didn't we?

Lust is conquered by what? It is conquered by resolve.

He made a vow that Brahmaji could not conquer it, Shankar Bhagwan could not conquer it, Parashar and Saubhari could not conquer it, but Janak Raja conquered it.

And among the queens.

He won. What for?

He had made a firm decision that he would not get entangled in this. And the others had a lot of power, but they didn't make any firm decision, saying, 'Let it happen as it happens. What do we have to do to interfere? If someone is coming, let them come. If someone is coming and we refuse them, then...'

So he didn't win.

So, to be happy or to be sad, is it in our hands or in the hands of the situation?

In whose hands?

What does Rishi Swami say?

Can anyone make you sad or not?

Or do you become sad only when you want to?

If you don't want to, you can't be made sad.

Then anyone can make you sad.

If someone finds a way to bother you, they will bother you.

Someone might think that this Rishi is getting sad in this way, so we will do it in the same way. What is there to do?

I'll do it.

One who cannot be made unhappy is said to have transcended the three states.

He is said to have transcended the three states.

So, one who can be made unhappy is said to be within the three states.

It was said to transcend the three bodies, three gunas, and three states, wasn't it?

To transcend the three gunas and three states is considered a bit difficult.

All three are together, intertwined with each other, the three bodies.

But if one does not become happy or unhappy, then they are said to have transcended.

One does not become happy or unhappy by sleeping.

Just sleeping is not sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →.

SushuptiSushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary → is of two types.

There are two types.

What are the two types? Huh? While awake, there is no discrimination. So, it's physical and mental. There is mental sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →. If someone hits you in mental sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →? If someone pulls the sheet in physical sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →? Then you get a little annoyed. And if someone hits you in mental sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →, then you get angry. If we have a lot of attachment to something, and our jiva is very attached to it, and someone shows it? Because it's mental, isn't it? And it's inside the earnings. It's there in the earnings, isn't it? How would the earnings be? There is mental sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary → and awakened sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →, physical sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →.

There is no discrimination.

It's physical and mental.

There is mental sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →.

If someone hits you in mental sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →?

If someone pulls the sheet in physical sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →?

Then you get a little annoyed.

And if someone hits you in mental sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →, then you get angry.

If we have a lot of attachment to something, and our jiva is very attached to it, and someone shows it?

It will go.

Because it's mental, isn't it? And it's inside the earnings.

It's there in the earnings, isn't it?

How would the earnings be?

There is mental sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →.

And awakened sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →.

There is physical sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →.

So, Maharaj is talking about physical sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →.

He hasn't even talked about mental yet.

Mental sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary → is called delusion.

That is called deep affection, it is called abhinivesha.

Abhinivesha happens, a person experiences abhinivesha.

What is abhinivesha? What is its definition?

Definition of abhinivesha.

Which one, Swami? HariHariAn avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra.Tap to open in glossary → Vandan Swami.

There was something.

What is abhinivesha?

Favorable experience is happiness.

I need people to be favorable.

I need a favorable place.

If all arrangements are favorable, then.

What happens to us?

We feel happy.

We feel happy.

And if it doesn't happen, then?

Sorrow.

Unfavorable experience is sorrow.

And attachment to happiness.

If happiness comes, then one gets stuck in it, becomes stingy.

No, this will not leave me for any reason.

After that, one should make advanced efforts.

To make advanced efforts.

That this should not go away in any way.

Then whatever the situation may be.

It is, isn't it?

Attachment to happiness.

And excessive attachment leads to abhinivesha here.

If there is excessive attachment, then if that goes away, the other person's life goes away.

That is called abhinivesha.

Favorable experience is happiness.

Attachment to happiness.

Excessive attachment leads to aversion, abhinivesha here.

Similarly, if there is excessive aversion, abhinivesha occurs.

And if there is excessive attachment, abhinivesha occurs.

That is called abhinivesha.

So, if you don't want abhinivesha to happen, what should you do?

What should I do, Swami? Tell me.

If you don't want any issue to arise, what should you do?

Problem.

So what to do?

Advance preparation.

Advance preparation.

So, do it somewhere.

So what to do in this?

Advance preparation.

One does not become happy or unhappy.

Keep that in mind.

Happiness and sorrow are purely mental.

It's purely mental.

Not both physical and mental together.

It's purely mental.

So I either experience happiness or I experience sorrow.

No matter how many instruments there are, there is no relation to them.

No matter how much equipment there is, there is no relation to it.

But I either experience happiness or I experience sorrow.

Maharaj defined it as the state in which the jiva experiences the senses.

The meaning of that is that the state in which the jiva experiences happiness and sorrow is called avastha.

By remaining in which, means in which state, whatever setting has been made.

There are three divisions of setting.

Firstly, the jiva experiences only the intellect.

Secondly, the jiva experiences only the subtle body.

And then all those, the intellect and the subtle body, all experience it.

Then it is jagrat.

Only the subtle body is awake, running around, and the gross body is lying down.

We run in dreams, don't we?

If someone is behind you, you have to run, right?

So even in dreams, we run.

Or if we want to achieve a target, we run even in dreams.

So that is called a state, that is called the dream state.