Sarva Samarpana Gadya Commentary : Part 4 (final)

In this concluding part, we see Rayaru stating the summary :

1. Every action of ours is as per the will of Hari. This is the fundamental principle taught by Shrimad Ananda Theertha in his various writings-Nothing happens without the will of Shri Hari. 
2. Some times we yield to Kali and that is also per will of Hari, who acts through Mukhya Prana to make us act as per our good and bad deeds of past. The corollary principle for the above-realizing that everything happens per Hari’s will, we are expected to shed our Ego and surrender. However, based on our yogyata, we many times act on  our ego and that is the starting point of yielding to Kali Purusha. 
3. While we perform actions per daily duty per our ashrama, contextual deeds and desire driven actions, Hari is happy to give us moksha sukha per our yogyate, if only we seek it. 
4. He makes Mahaa Tamasi Durga to destroy all our past misdeeds so that the wonderful svarupa ananda is made accessible to us.

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12) जीवेशत्वा दृष्ट्या अनादिकालतः प्राप्त मदीय शुभ अशुभ कर्मणोर्मध्ये शुभ कर्म अनुसारतः 

तत् प्रेरितेन मुख्यप्राणेन , तत्व अभिमानी देवता द्वार अनुकारित अवस्थ्या त्रय 

नियामक अनुभव काल घटित श्री विष्णु स्वातन्त्र्य स्मृति प्रदानक 

While I have accumulated consequences of good and bad deeds for time immemorial, they are caused by the sole direction of Mukhyaprana , channelized by the abhimani devatas in three states of my consciousness , based on good deeds performed. I do recognize any independence I may have felt have so been granted by Vishnu

// Rayaru lays down two principles. 

1. Our actions are driven by the consequences of past actions . Hence it is important to have right attitude while acting
2. The right attitude is to understand that any ‘independence’ we feel is due to Vishnu’s grace and hence sublimate our ego while acting

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13) नित्य नैमित्तिक काम्य भेदेन त्रिविधा विध्याश्रित स्व वर्णाश्रम उचित 

संकल्पित भगवत् पूजात्मक कर्म जन्य फलेन 

14) अपरोक्ष ज्ञानात्पूर्वमन्तःकरण शुद्दि द्वारा 

तत् उपासकेन ततः परं भगवत इच्छया प्राप्तिज गुरु उपादिष्ट स्व बिम्ब विषयक 

15) पूर्ण चित् आनन्दात्मक चतुर्  गुणाध्य उपासना जिग्नासादि उपासादिभिः 

स्व बिम्ब अपरोक्ष ज्ञान उत्पादकेन 

As relevant to the ashrama held , mandatory, contextual and desire driven actions are performed to propitiate Ishvara with attendant results. If the Lord so wills, and a compassionate Guru guides, we contemplate and meditate on the Lord in his entirety of Sat, chit, ananda, Atma as a bimba swarupi in us. 

// Here Rayaru emphaizes the Tatava vaada concept of bimba roopi vishnu in our heart. If we surrender everything to him, he leads us to a Guru who shows us the way to have aparoksha of Bimba roopi.
He also gently points out we should not be doing jus nitya,naimittika and kaamya karm a, but should focus on getting jnaana , Bhakti and Vairagya  //

16) मनुष्योत्तम अनामरभ्य चतुर्मुख पर्यन्तानां पञ्चविध मुक्तियोग्यानां च 

स्व बिम्ब उपासिभि लिङ्ग अपगमे स्वरूप आनन्द आविर्भाव वैचित्र्य आनन्दप्रद ज्ञानेन त्वयि 

समर्पितेन त्वत् पूजैवास्तु 

From the best among the enlightened jivas to four faced Brahma, five categories of jiva enjoy unalloyed eternal savrupa bliss upon being granted Moksha by you. I attribute my ability to attain this know how to your kindness through this worship.

// Again Rayari explains the Tatva Vaada concept of Mukti Yogyate. We need to qualify to be granted Moksha. It comes only as Hari Prasada //

17) तथा मदीय शुभ अशुभ कर्मणोर्मध्ये शुभ कर्म अनुसारेण त्वत् प्रेरित मुख्यप्राणेन 

तत्व अभिमान्य सुरमाराभ्य कलि पर्यन्तानां 

18) पाप बाधिभि गदायुध प्रदानेन महा तमसि स्थितानां दुःख अनुभवेन 

स्वरूप भूत दुःख अतिशय प्रदातेति ज्ञानेन त्वयि समर्पितेन त्वत् पूजैवास्तु 

Likewise, I do good deeds and bad ones. All my good deeds happen when I am conscious of you my Lord, but bad deeds do happen when yield to the force of Kali purusha. To destroy these sins, you act through Mace wielding Mahaa Tamasi Durga and grants us wonderful bliss enjoined for us. I offer all these at your feet recognizing nothing is mine and let this be my worship.

//Rayaru answers the tricky issue of who makes us do bad deeds. And he assures a way out to reap our swarupa ananda per yogyate. He deems that Kali purusha is responsible for our bad deeds.

Who is this Kali ? It is personified but it is essentially negative attributes of humans. Kalki Purana states that he was created by Caturmukha Brahma to destroy the universe as adharma spread. His lineage is given as : 

The wife of Kali Adharma (vice) was Himsá (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti(immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Maya(deceit) and Vedaná (grief), who became their wives. The son of Bhaya and Máyá was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedaná. The children of Mrityu were Vyádhi (disease), Jará (decay), Soka (sorrow), Trishńa (greediness), and Krodha (wrath).

Shrimad Bhagavata also details the effect of Kali as follows 

त्वां वर्तमानं नरदेवदेहे ष्वनुप्रवृत्तो अयं अधर्म पूगः 

लोभो अनृतं चौर्यं अनार्यं अंहः ज्येष्टा च माया कलहः च दम्भः (SMB) 

If the personality of Kali or irreligion is allowed to act as a man-god or an executive head, certainly irreligious principles like greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity will abound. //

Take away from this sloka Sarva Samaparna gadya

1. Sarva term indicates that we need yo surrender the very notion of Kartrutva doership. We don’t do things on our volition but Hari makes us do per our past actions. This means nothing really belongs to us, including the consequential results of the actions. If so, what is there to offer as samarpane ?
2. Samarpane here means recognizing that we have nothing to surrender as we own nothing. The only thing we offer is the very notion that we are offering , surrendering. 
3. This short gadya is very crux of Tatva Vaada - Na ham karta Hari karta. 

So, next time we sing it, let us not treat this as an ‘evening song’ rendered to surrender everything we own. We own nothing and this song is just a reminder for that.

(Concluded) 

Sarva Samarpana Gadya Part 3

Sarva Samparpana Gadya commentary :Part 3

Rayaru, branches off into Kundalini Yoga and Tantra as the next branch of activities of humans. As can be recalled, Rayaru takes every conceivable activity and emphasizes that all are done as per, and only as per, wish of Shri Hari. 

7) स्व हृदय मध्य स्थित सुषुम्न नाडी दक्षिण पार्श्र्व स्थित पञ्चाशत् संख्याक पिङ्गळ नाडीषु तत् उत्तर पार्श्र्व स्थित तावत् संख्याक व्यञ्जनार्ण प्रतिपाध्य तावत्संख्याक इडा नाडीषु 

तत्तत् योग्यतात् काल अनुसार प्राप्त तत्तन् नाडी स्त्थित

In the center lies the Shushumna Naadi, and on the right are fifty pingala Naadis; and to the left are clearly seen 50 Ida Naadis. Depending on every jiVa’s capacity and stage , these Naadis are activated.

// This references the Kshurika Upanishad 

ततः कण्ठान्तरे योगी समॊहन्नाडिसञ्जयम्म् , एक्प्त्तरं नाडिशतम् तासां मध्ये वराः स्मृताः 

सुषुम्ना तु परे लीना विरजा ब्रह्मरूपिणी , इडा तिष्टति वामने पिङ्गला दक्षिणेन च 

says the Upanishad. It stresses that depending on one’s ability to shun the desires , senses and works on the meditation, progress is achieved. यथा निर्वाणकालो तु दीपो दग्ध्वा लयं व्रजेत् , तथा सर्वाणि कर्माणि योगी दग्ध्वा लयं व्रजेत् //

8) बृहती छन्द ऋक सहस्रगत षट्त्रिंशत् सहस्र हंसस्वर अख्याक्षर प्रतिपाध्य 

9) तन्निष्ट तन्नियमात्मक प्रातर्मध्यन्दिन सायम् आख्य सवनत्रय 

10) तत्तत् कालीन तत् अभिमानि वसु रुद्र आदित्य ओपास्य 

11) परमाणु सम्बन्धित अवत्सन्ख्याक अहर्नियामक अहर्नामक 

The Lord is expounded in all the 36000 syllable of Rk Veda ; he is the one propitiated at his will and choosing , in the three parts of day & life when the appointed Vasu, Rudra and Aditya are worshipped. He is the Savana Trinity. Atoms are infinite in number and like them are the time and activities associated with it in day time.

// 8) Rg Veda has about 36000 syllables and every sound points to Lord. When we read Rg Veda, we need to understand that it is not for just singing but realizing.  

9) Like wise the absolute brahmacarya of Savana, Kavi and Mahavira ( 3 of the ten sons of King Priyamvrata who was son of first born Swayunbu Manu) are only because Hari willed so. Shrinmad Bhagavatam narrates the geology in which King Priamvrata born to Swayambu Manu was not keen on Gruhasta life, but Lord Brahma instructed him to rule the world as gruhasta and beget sons as wished by Hari. The King begets 10 sons of which 3 go the ascetic way , while the 7 get into gruhasta life. The point stressed is the if we understand that we do per Hari Icca and act accordingly, karma does not bind us. 

10) Looking at human life in entirety , Chandogya Upanishad sets the life expectancy as 116 years maximum and ordain that we worship Vasus , Rudras and Adityas , as the rule over  the 116 years. 

पुरुषो वाव यज्ञस्तस्य यानि चतुर्विंशति वर्षाणि तत्प्रातःसवनं चतुर्विंशत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीदंसर्वं वासयन्ति ॥ ३.१६.१ 

The human body is like a sacrifice, and the first twenty-four years are like the morning libation. The gāyatrī has twenty-four syllables, and the morning libation is accompanied by the gāyatrī. The Vasus are the vital breaths and the sense organs, and hence are the basis of first 24 years.

अथ यानि चतुश्चत्वारिंशद्वर्षाणि तन्माध्यंदिनं सवनं चतुश्चत्वारिंशदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यंदिनंसवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीदंसर्वंरोदयन्ति ॥ ३.१६.३ ॥

The  next forty-four years are like the midday libation. The triṣṭubh metre has forty-four syllables, and the midday libation is accompanied by a hymn which is in the triṣṭubh metre. The Rudras are connected with this midday libation. The prāṇas are called Rudras because the make everyone in this world weep.

अथ यान्यष्टाचत्वारिंशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिंशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावादित्या एते हीदंसर्वमाददते ॥ ३.१६.५ ॥

Then the next forty-eight years are the third libation. The jagatī metre has forty-eight syllables, and the third libation is accompanied by a hymn which is in the jagatī metre. The Ādityas are connected with this third libation. The prāṇas are called Ādityas because they accept  all things.

11)  Vishnu purana explains that Brahma creates four time zones in a day, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening). Rayaru mentions that infinite are the time pieces in the day and the associated activities. Shri Hari acts through Brahma as Ahar .

मुख्यप्राण ओपास्य रमा युक्त पुरुष रूपात्मक 

प्रादेशमात्र हृदय व्यापक प्रादेश परिमित स्थानेशात्मक 

देह अन्तर्गत देहान्गुष्ट परिमित जीवान्तर्गत 

जीव अन्गुष्ठ परिमित स्वह्रुदय कमल कर्णिका मूलस्थित मॊलेश्मात्मक 

तावत् परिमित कर्णिका अग्र स्थित बिम्बरूपे 

The Lord exists in male form accompanied by His consort, Sri Lakshmi and is continuously worshipped by Mukhyaprana as Pradesha. He resides in the hearts of physical bodies as well as the soul of individual beings in their hearts in the size of the thumb as Moolesha; he resides as tiny  Bimbaroopa in the lotus of the heart. 

// This is straight from Narayana Sookta that defines the location in the heart where Shri Hari lives in Narayana roopa. 

अधो॑ नि॒ष्ट्या वि॑तस्या॒न्ते॒ ना॒भ्यामु॑परि॒ तिष्ठ॑ति । ज्वा॒ल॒मा॒लाकु॑लं भा॒ती॒ वि॒श्वस्याय॑त॒नं म॑हत् 

‘Below the adam’s apple and above the navel lies the Abode of the universe, as if adorned by a garland of flames’

सन्तत॑ग्ं शि॒लाभि॑स्तु॒ लम्ब॒त्याकोश॒सन्नि॑भम् । तस्यान्ते॑ सुषि॒रग्ं सू॒क्ष्मं तस्मिन्॓ स॒र्वं प्रति॑ष्ठितम्

‘Surrounded by arteries, inside the inverted lotus bud of heart, a subtle space exists, which is His abode’ 

तस्य॒ मध्ये॑ म॒हान॑ग्निर्-वि॒श्वार्चि॑र्-वि॒श्वतो॑मुखः । सो‌ग्र॑भु॒ग्विभ॑जन्ति॒ष्ठ॒-न्नाहा॑रमज॒रः क॒विः  

‘in the middle of that space, exists a splendrous ball of fire, flaming in all directions, consuming everything.

तस्या॓ः शिखा॒या म॑ध्ये प॒रमा॓त्मा व्य॒वस्थि॑तः । स ब्रह्म॒ स शिवःस हरिःसेन्द्रः सो‌क्ष॑रः पर॒मः स्व॒राट् ॥

In the midst of this splendrous fire does he reside. He is Brahma, He is Shiva, He is Hari, He is Indra, and He is the imperishable, independent, absolute//

(To be continued)

Sarva Samarpana gadya Commentary : Part 2

Sarva Samparpana Gadya commentary :Part 2
The gadya being a long single line is broken into parts for ease of reading & contemplating. A direct meaning is given followed by my commentary.
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औं  जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि  , मुख्य प्राण अन्तर्गत,विश्व तैजस प्राज्ञ आत्मक, हिम्कारादि षट् साम प्रतिपाध्य,षट् काल नियमात्मक,अनिरुद्द प्रध्युम्न संकर्षण वासुदेव वराह नारसिंह षण् मूर्त्यात्मक . 
“The Lord who is resident in all being and also in Vayudeva, modulates the activities of all living beings in their three natural states of being, viz, Wakeful, Dreaming and Deep Sleep in His three forms – Vishwa, Taijasa and Prajna respectively. Lord’s six forms namely – Aniruddha, Pradyumna, Sankarshana, Vasudeva, Varaha and Narasimha are propitiated by the six parts of Sama Veda and these six forms also control the six time periods on any given day, namely, morning, forenoon, noon, afternoon, evening and night”
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//Commentary  Begins//
1) जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि  , 
Rayaru points out right at the start at the Gadya that there has to be a controller in our waking state , dream state and dreamless state who makes us act and behave in a particular way. We may argue that we act in waking state based on our tendencies, vasanas - but we need answer why we got the Vasana . If we argue that it is due to our past actions, then question still remains , leading to infinite regression. This has to be logically tied to infinite power who sets policies in place that gives results for a particular set of actions.  That principle or power is Shri Hari. How does he act in us ?

2) मुख्य प्राण अन्तर्गत,
Shri Hari acts through another principle called Mukhya Prana . Who is this Mukhya Prana ? While this principle is generally associated with Vayu , it is deeper than that. 

 Brihad aranyaka Upanishad narrates the story of fight between Devas & Rakshasas, the  children of Prajapati who was the first born. The Devas wanted to settle the supremacy once for all and so asked the senses-speech, eyes, ears, nose and mind-to do perform  homa through singing Udgita , a form of uplifting singing. The Rakshasas hit back striking down the senses one by one so that Udgita could could not be completed. 

The Devas, in desperation, asked PrANa to sing Udgita ..अथ हेममासन्यं प्राणमूचुः त्वं न उद्गायेति ..so prAna did. When Asuras tried to strike the prAna , they failed and themselves were pulverized like a clod of earth. The prAna is the indestructible vitality principle that uplifts living beings , protecting them, sustaining them.  Even modern science identifies that about 80% body mass is constituted by Oxygen, Nitrogen and Hydrogen-all gases-without which our body would disappear, taking away all the senses with it. It is also important to note that hydrogen and oxygen that together make 75% of body mass is in the form of water- “Nara”.

So, Rayaru offers everything that we do in all three states of consciousness to that Principle Hari who is the inner dweller of the Mukhya prANa , in whom he resides - औं जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,मदन्तर्यामि  , मुख्य प्राण अन्तर्गत. 

3) विश्व तैजस प्राज्ञ आत्मक : The way Hari activates us in waking state, dreaming sate and dreamless state is through an aspect of him to charge and drive the states. This is explained in Mandukya Upanishad that describe the pranava Aum. “सोयमात्मा चातुष्पात्  ..” Explains the Mandukya Upanishat, ie, that aum principle has four feet (takes four forms ) ;  three of them pertaining to waking , dreaming and dreamless states . The fourth state being indescribable. 

वैश्वानरः प्रथमः पादः ..तेजसो द्वितीय पादः ..प्राज्ञ तृतीय पादः  ( Vishwa, Tejasa and Praajna are the three forms ) goes the Mandukya Upanishad. Shrimad Ananda Theertha muni writes in his Bhashya for this - चतुर्धावस्थितो देहे परमात्मा सनातनः - paramaatma lives in the body four ways to activate the jiva. So, Rayaru states that paramaatma activates jiva in the three states and hence he is the karta. 

4) हिम्कारादि षट् साम प्रतिपाध्य : Rayaru demonstrates his brilliant ability to paraphrase in this short four words. Literally translated, this means “ he is the definition of six types of Saama”.  What is the six types of Saama ? Why is He the very definition of it ?

We need to go deep into Chandogya Upanishad to understand it. Chapter 2 declares that when one is “good” or things are “good” it is Saama. It implores that there are 5 different folds in the structure of Saama worship.
“लोकेषु पञ्चविधं सामोपासीत ..हिंकारः …प्रस्तावो उद्गीत.. प्रतिहार …निधन” 
People worship Saama in five folds , Himkara, Prastava, Udgita, Pratihara and nidhana . What are they ? 
Hinkāra (हिङ्कार, preliminary vocalizing), Prastāva (प्रस्ताव, propose,), Udgītha (उद्गीत, sing, chant), Pratihāra (प्रतिहार, response, closing) and Nidhana (निधन, finale, conclusion).This is extremely logical construct . 

For example, Chandogya says वृष्टौ पञ्चविधं सामोपासीत पुरोवातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनम् ॥ २.३.१ 
“The winds blow, that is Hinkāra, A cloud is formed, that is Prastāva
It rains, that is an Udgītha, The lightning that strikes and thunder that rolls, that is Pratihāra, The rains stop and clouds lift, that is Nidhana

It encourages us to use this five fold worship directed at 6 different things humans interact with in the world. The 6 are - cosmic bodies, natural phenomena, hydrology, seasons, living creatures and human physiology. 

When Rayaru states , हिम्कारादि षट् साम प्रतिपाध्य, this is what he means . Hari is the very definition of six types of Saama worship that is done in a five fold way . 

5) षट् काल नियमात्मक : Why does Rayaru mention actions pertaining to six times kaalas ? What are the six kaalas ? 
He continues to dwell on the Chandogya Upanishad that states we should do Saama worship on the Sun. अथ खल्वमुमादित्यंसप्तविधं सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम ॥ २.९.१ ॥ “ Next, without fail, worship the sevenfold Sāma in the sun. The sun is the Sāma because it is always the same. Again, the sun makes each of us think, ‘It is looking at me. It is looking at me.’ Because it is the same to all, it is called Sāma”   It goes to define the day into six parts - Sunrise, Noon, Sunset , in between times and night .  

Rayaru now emphasizes that whatever we do all these Six kaalas , that add up to 24 hours ,is all due to and belongs to Hari. 

6) अनिरुद्द प्रध्युम्न संकर्षण वासुदेव वराह नारसिंह षण् मूर्त्यात्मक
Why mention these Six Roopas of Vishnu ? Pancaratra that is the basis of Vaishnavism lists six aspects and actions of creation at macroscopic level-Thinking, Feeling, Willing, Knowing , Acting and Being the Cause. At microscopic level, we humans do precisely the same things in our day to life. The corresponding Vishnu roopa are Aniruddha (acting), Pradhyumna (Knowing), Sankarshna (willing), Vasudeva (Feeling), Varaha (Thinking) and Narasinha ( Being) 

This means , every aspect of our actions is but a pratibimba reflection of Vishnu just as we jiva are pratibimba of Hari.
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//Commentary ends// 

 

(To be continued) 
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Sarva Samarpana Gadya Commentary 1

औं जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक,
मद  अन्तर्यामि, मुख्य प्राण अन्तर्गत,
विश्व तैजस प्राज्ञ आत्मक, हिम्कारादि षट् साम प्रतिपाध्य,
षट् काल नियमात्मक,
अनिरुद्द प्रध्युम्न संकर्षण वासुदेव वराह नारसिंह षण् मूर्त्यात्मक ..

So starts Rayaru's Sarav Samparna gadya .
On this auspicious day when Venkatanatha took sanyasa and assumed the title Raghavendra Theertha, this commentary begins. With Rayaru's command and Sharade's KaruNe , i begin this humble effort.

This week beginning with Phalguna, shukla paksha dwitiya is very sacred for Rayary Bhaktas . He sanyas pattabhisheka is on Dwitiye while his Vardanti birthday falls on saptami.

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Sarva Samparpana Gadya commentary :Part 1

Generally Sarva Samparpan Gadya is treated as a song for the evening prayers ;probably because he wrote another one, pratha sankalpa gadya meant for morning. This is a wrong understanding

The key to note is that these two are not prayers to be rendered as songs . While the Pratha sankalpa gadya is for us to resolve, make a commitment every morning, Sarva Samparpana gadya is about offering every minute , every effort , every result of our life time to Shri Harii. The underlying point is the great Tatava Vaada policy of Na Ham karta Hari Karta.

So, it is not as much our offering 'our results' to Shri Hari every evening, as much it is a recognition whatever we do any time is Hari icca and Hari acting through us.  If we treat as evening song, what happens to actions and results that happen after  the evening rendering ?

So, this sarva samparpana is to be in our mind all the time. In fact, as we will see, Rayaru mentions that this covers every second of our life.

This gadya bears testimony for Rayaru's compassion- simplifying ShrimadAcharya's complex thoughts and making it easy for us.

This Gadya has just one line -albeit a long one. Rayaru seems to ask us with all his love." Can you spare just a minute every day to contemplate this one line?". True to his mission, he takes care of all our samsara burden and asks in return to spare one minute, just one minute every day.

The very first few words -जाग्रत् स्वप्न सुषुप्ति अख्य अवसथ त्रय नियामक- define who we really are and how our day is spent. We as jiva are truly consciousness,  live the day in waking state, we sleep and dream and finally we spend chunks of time in deep , dream less sleep. These are called Jagrat, Swapna and Sushupti state. We perform actions in all these states - and this leads to the question , who drives us in these states ?

We may assume we have 'control' in waking state , but who is control over 60%  of life time when we are sleeping, with or without dreams from child hood to old age ?  Do we control when we sleep , how much we sleep and when will we wake up ?

Rayru, straightaway makes a point that we need to understand there is some force that is controlling us through.

(To be continued)