Jágrat-svapna-suśuptyádi caetanyaḿ yad prakáshate,
Tad brahmáhamiti jiṋátvá sarva bandhae pramucyate.

Now, the human mind has got four stages. “Jágrata” means when the conscious mind is vigilant. You are all in jágrata state. “Svapna”: where conscious mind is non-vigilant, but subconscious mind is vigilant and witnesses something, it is svapna or dream. Then “Suśupti”, where both conscious and subconscious minds remain in dormant stage, and fourth one is “turiiya”, where conscious, subconscious and unconscious – all the three strata of mind – remain inactive and take shelter in the cognitive existence.

What is jágrat? What is jiivátmá? Jiivátmá is the reflection of the Paramátmá on the unit mental plate. It is where actually Paramátmá is the Átmá. And Jiivátmá is the reflected Átmá. And that is why it is often said that:

Darpańábhávah ábhásahánao, mukhaḿ vidyate kalpanáhiinamekam.
Tatha dhiiviyoge nirábhásako, yah sah nityopalabdhi svarúpo’yamátma.

Suppose there is one face, or there is one flower – a red flower. And there are so many mirrors or looking-glasses. Well, that one flower or one face, after being reflected, becomes so many flowers or faces, and according to the nature or structural purity of the mirror, the reflection will be there. All the reflections won’t be the same. It depends on the nature of the mirror. One face becomes so many faces. Similarly the Supreme Entity, the Cognitive Faculty is, or say, the Causal Matrix is, the same one there are so many reflections on so many mental mirrors.

For each and every entity, for each and every living being there is mind – somewhere undeveloped, somewhere developed, somewhere super-developed. But mind is there wherever there is life, and reflection is there. So wherever there is mind, there is jiivátmá also. This reflected Átmá is jiivátmá, and the original Átmá, the original thing that has been reflected is called Pratyagátma. Reflected portion is called jiivátmá and the original entity whose reflections they are is called Pratyagátma. Now Pratyagatmá is the Paramátmá. Jiivátmá is not the Paramátmá, it is simply a reflection.

Mukhaḿ vidyate kalpanáhiinamekam.

Now, when the mirrors are taken away the original face remains as it was, without any reflection. Similarly when the minds are taken away, all the minds are taken away, that Supreme Pratyagátmá remains as a Singular Entity, and no jiivátmá.

Dhiiviyogena nirábhásako yah

That is, it remains unreflected, and

Sa nityopalabdih svarúpo’yamátmá

He is the object of worship, object of adoration, object of everything. And He is the Supreme Cognitive Faculty.

Just now I have told you about the four stages of mind: jágrata, svapna, suśupti and turiiya. Now, in turiiya stage what does happen? The conscious is suspended due to strong concentration, due to the pinnacled form of psychic activity. That is, the conscious gets pointed and merges with the subconscious, and again, the subconscious gets pointed and merges with the unconscious. And that unconscious, functioning without the help of nerve fibres or nerve cells, remains with the Cosmic Entity, the Cognitive Faculty, and by dhyána brings that [un]conscious entity to merge with the Cognitive Faculty. There remains no mind, no functioning mind. That is, all the three stages of mind get suspended in the Cognitive Faculty. And that stage is called turiiya, or kevala.

Kevala means “all” only one entity remains, that is, Paramatma remains. That is why it is called kevalá siddhi.

Jágrata-svapna-suśuptyádi caetanyaḿ yad prakáshate.

Here “jágrata”, “svapna”, “suśupti” – these are the expressed forms of mind, and “turiiya” is the final withdrawal of mind. These four forms comes from whom? They come from the Macrocosmic Entity, the Supreme Entity, because they are the reflection of the Supreme Entity.

“Caetanyaḿ yad prakáshate”. That Supra-psychic Entity, that Supreme Cognition is the cause of these three expressions of mind. “Tad Brahmáhamiti jiṋátvá”.

That Supreme Consciousness whose reflections are jágrata, svapna and suśupti is the pure “I”, is your actual “I”. The mind associated with these figures, that mind, or that reflected Átmá, is not your actual “I”. Your actual “I” is that Supreme Entity whose reflections these Átmans are. That is your actual “I”. And while you are closely associated with the pains and pleasures concerning these bodies you won’t feel the pleasure of being the Supreme “I”. And when you will be able to dissociate yourself from the pains and pleasures in connection with these small “I”-s, then it will be the final stage of your spiritual practice. It is the Supreme stance. It is the samádhi – nirvikalpa samádhi.

Tad brahmáhamiti jiṋátvá sarvabandhaeh pramucyate.

And when the spiritual aspirant will realize that the Supreme Entity is his actual “I”, then he will find himself freed from all fetters of the world.