Video 11

Introduction to Vedanta Part 11 - Swami Sarvapriyananda - June 21, 2016

you it's nice to see that so many people have gathered but you see the book is finished well don't be disappointed we saw up to last time those of us who have been attending the class regularly we know that the bulk of the book the main purpose of the book has been covered drink Tricia vivica what the author wanted to say has been more or less covered but there was a sort of tailing end section where a special issue has been taken up we read the thirty second verse of each in chilla huzzah Street er Swapna Cal beta we Gaius Trevizo Jeevitha radhiya para martica this is where we stopped last time it means the individual as you or I can be thought of in three ways one the witness to the empirical individual the person whom we'd consider ourselves to be right now and three the individual we find ourselves in dreams in our own dreams we also exist in our own dreams we interact and we experience dreams and in our dreams we are there so that's the third kind of individual these three individuals are being spoken about here you see why is this section started where does the question arise when you speak about Brahman and we the individual we are actually Brahman we land up in a philosophical dilemma if you are Bronwyn or I am Brahman then who is it that is attending a Vedanta class Brahman doesn't need Vedanta who is it who is in ignorance Brahman is not in ignorance who is it that needs spiritual realization Brahman does not need spiritual realization I do true but you are telling me that I am Brahman so this nature of the individual who is seeking spiritual liberation who is struggling who is suffering who is questioning who is the spiritual seeker what is the nature of this individual who is this individual ultimately we are Brahman that's true but right now who or what is this entity so here the thing becomes quite mysterious and language finds it difficult to deal with this I remember I myself at a at a very interesting experience with Swami brutish Ananda ji maharaj who was the 12th president of our order many many years ago it was about 18 or 19 years ago I happen to be present in balloon mutt at the headquarters of our order in the quarters of president revered president Mirage at that time rotation and the G was the precedent and there used to be question answers every day and I was a absolutely new novice so into a small room it would be a big crush of nanda senior monks would get to go in we wouldn't have there wouldn't be space enough for us so we would have to stand outside the room and they would put little speakers out on outside the room on the windows and a little microphone on his label and the Swami was at that time 98 years old 1997 and going on 98 and mind so sharp so clear a luminous mind is a remarkable combination of the head and the heart so loving and yet so such a luminous spiritual mind anyway that day I remember the questions took a very interesting turn you see we all had this intuitive feeling that here is an enlightened soul most of the senior monks we felt that this person must be enlightened so the question that day was what is the experience of an enlightened soul if you realize you are Brahman and everything is Brahman it's one consciousness existence bliss everything is God and yet after that also we find the enlightened person walking about just like us talking and eating and seeing the differences he recognizes each devotee separately he knows what is food and what is not food and where to go and where not do all these things all differences which are apparent to us are also seem to be clear to him and to this enlightened person so how does this enlightened person see everything as God so such questions were there in our mind so he asked him and I remember the senior monk who was asking these questions putting these questions to Swami possession and jama'at he said Maharaja we see that the enlightened person is walking around talking just like that eating just like us seeing difference quite apparently seeing differences in the world and his answer was that's what you see now follow this carefully next part is tremendous he said that's what you see in Bengali teetotum rudenko then immediately the Swami took this opportunity to ask the real question that's what we want to know Maharaja what does the enlightened person see what does the enlightened person see that's what we want to know and the answer I'll give it to you see what you make of it the answer came immediately I was struck by how immediate the answer was like a person talking about something that that person is experiencing first person vividly right now he didn't have to think here is a question what do the scriptures say about it what is the philosophical answer no straight so I mean that's what we want to know what does an enlightened person think about it what does an enlightened person see and Swami replied who sees mysterious answer wedding the only befitting answer in Bengali he said gay decade and what does it mean I can go on explaining but those are my explanations I've just given you his words his words are very short we see his enlightened person acting just like us his answer was that's what you see well what does the enlightened person see that was the question his answer was who sees now Shankar Acharya the 13 chapter of the bhagavad-gita this question comes up after a long discussion the questioner asks if I am Brahman then who is the one in ignorance who is the one in ignorance see how Shankara had handled Shankar Acharya handles this question who is the one in ignorance Shankar Acharya says why do you ask I am asking because I don't know you don't know the new are in ignorance look at the question then if I am Brahman Brahman is not in ignorance then who is in ignorance why do you ask I ask because I don't know you don't know you are in ignorance now this is the difficult question and here the author felt he should add a section explaining taking of this this difficult question and the approach he takes up his think of your experience of yourself the individual in three ways parem I will give you two Sanskrit and English para martica varaha Rika and he says Nicole PITA or you can call it protocol now these are technical terms I'll give you the English translations literal translations and then easier translations para martica the absolute reality verma ha Rika the empirical reality of the empirical individual when you say via vihari Cagiva you mean the empirical individual bratty bossy Cagiva the illusory individual like you find in a dream so 3 consider three categories three experiences one is param article the absolute the reality an easier translation and when want to which we can all relate right away because we have been studying to agree Chevy Vega the paramita cagiva is none other than the witness did Rushton drink drishya Vivica analyzing seer and the seen the seer the witness the consciousness which watches which illumines all activities of the mind that consciousness is param arctica the absolute reality swami vivekananda speaks or in his lecture he has a very simple term for this he says the real man and the apparent man the real man in the apparent man this Parramatta Cagiva the witness is also what Swami Vivekananda calls the real man real man does not mean a man the reality within us what we really are the second one Vera Hari cagiva the empirical individual is what we experience ourselves just now unless you are dreaming just now if you are awake and listening what we you and I we consider ourselves to be right now is the empirical individual Divya hi Rika Jeeva and the third one the platy bossy cagiva the illusory individual is what we experience ourselves in dreams every time every time we dream every night we dream a fresh dream comes and in that we are an individual we also a part of our dreams that individual that's also an experience we experience ourselves though we say it's false let's call it a false individuality or a loser individuality so three now how do these three come about how do these three come about one the paramita cagiva the absolute reality the witness it comes about when in pure consciousness illumines the mind when pure consciousness illumines the mind in your consciousness thoughts shine thoughts come up our cognized and they disappear in that pure consciousness that pure consciousness then becomes the witness of your mind so the pure consciousness in association with the mind in association with the mind the word here used used is our kingdom now translated as as you will see limited I don't want to use that word because limited gives the sense of the pure consciousness being somehow bound limited cut off actually it is not limited it's only associated with associated with it is the illumina of the mind it's like here we are in this room and there is a space inside this room and it's a space outside this room the walls of this temple they demarcate the space inside the room and the space outside the room but as far as space is concerned really the walls do not demarcate anything you see space cannot be demarcated by anything space cannot be limited by anything it is one continuous space and yet to us it clearly this is inside and that's outside that's just because of this these walls it will become even more clear this is the beautiful example this glass of water when I move this glass of water is the water moving with it yes obviously otherwise it will mess out here so when I move the glass of water the water inside moves with it now there is space inside it there is obviously space inside it when I move the glass of water does the space inside the glass move with the glass some will immediately some will see yes of course there is a space it's moving now the truth is it appears to move with the glass but the truth is the glass is moving through space the glass is moving through space if you keep water in the glass it will move with the glass but the space in the glass does not move with the glass the glass moves through space space is not at all affected by the limits imposed by this class so we cannot say that the space inside the class has been limited by the glass it's only associated in that - associated in our minds space has nothing really to do with the class in the same way pure consciousness is not limited by the mind you see this is our chin as a technical term in the ayah it correct translation technical translation will be delimited but that is again more complicated so I am not using that just say associated with that's the first idea of individuality the real individuality pure consciousness now what happens is when the pure consciousness is a witness of the mind shines upon the mind it gets reflected in the mind as reflected consciousness G De Aza pure consciousness chit that is the paramita Cagiva the reflected consciousness G da awesome that is called the via Hari Cagiva the empirical individual it's just like if I get a mirror in front of my face now my face is the original face the moment I get a mirror what will be there in the mirror a reflected face yes immediately they'll be reflected face in the mirror that's not my face but it's a reflection of my real face in the mirror in the same way pure consciousness shining upon the mind gets reflected in the mind get original consciousness reflected in the mind see da hua's literally the reflection of consciousness in the mind what is the reflection of consciousness in the mind the awareness in our minds which we feel just now the sentient that we feel in our minds just now that is the reflected consciousness and that constitutes the via bihari cagiva the empirical individual immediately notice the difference between the witness and the empirical individual the empirical individual mister so-and-so mrs. so-and-so Swami so-and-so it exists only as long as the mind is functioning the reflection of the phase exists only as long as the mirror is there when you remove the mirror the original face continues to exist there is no reflected face similarly then our mind shuts down imagine every day in the night our mind shuts down we have absolutely no experience of the empirical individual mr. so-and-so Swami so-and-so mrs. so-and-so all of us have exactly the same experience of blankness a uniform blankness the pure consciousness is still there we are not aware of it the pure consciousness is still shining upon the blankness but the reflected consciousness is not there the witness is still there the empirical individual is not there and there is a third individual which is the apparently looser individual which appears in dreams what we do in dreams the character that we play in dreams is a user individual so three individuals now he is going to use this framework and only this framework in the next few verses to explain the status of the individual first the next two verses will talk about the witness the absolute reality now let's go to 33rd verse our cheddar chol beyt assad of a cheddar will beat assad of a che diem to vast album of a che diem to vast album tas min Jeeva tomorrow pod casts min Jeeva - Amado part Bromham to swap hahaha come to swap owatta the limiting factor of the mind is unreal it's a name and form but that which is apparently limited by the mind is real our kala the limited the mind which is associated with with Brahman with pure consciousness that mind is an illusory name and form conjured up by Maya the pure consciousness shining upon the mind is real so the witness which shines upon the mind the mind itself is an appearance name and form conjured up by Maya so it is not real the limiter is not real they limited that's why I'm saying limiter and limited within coats the limited Brahman is real in such a situation can be really called the pure consciousness the limited we cannot call it the limited it is an infinite consciousness so the individuality Jeeva the Jeeva nature of the pure consciousness is superimposed upon it because of its apparent association with the mind I'm sorry I cannot make it any simpler the the individuality of pure consciousness is a super imposition is an appearance is an error bought about by its apparent association with a mind or by which association with an apparent apparently real mind Jeeva tomorrow part the individuality of pure consciousness comes because of superimposition Bromham somehow it's Brahmin nature existence consciousness bliss is its real nature that witness things of itself as an individual because of the superimposition of the mind in association with the mind in itself it's not an individual it's infinite consciousness that's all it says here now let's go to 30 for our chin asaji vasya Alva Chinn asaji Vasya poor Nina brahmana kaatham who Nina brahmana cotton cotton Monsieur diva Connie come Monsieur diva Johnny Jagger anita raj eva yeo-hoon a taraji via important verse it is this witness apparently limited by the mind this witness consciousness which is one with brahman whenever we say Vedanta teaches us Jeeva and Brahman the individual and God are one and the same I am from and I am existence consciousness bliss which I are we talking about it is this witness I this pure consciousness shining upon the mind this alone is one with brahman not the reflected consciousness in the mind and certainly not the dream individual in our dreams that witness which appears to be limited by this mind that in reality is one with brahman so this apparently limited individual our chin Najeeba born in a Brahmin a Kadam it is one with brahman it is Brahma that witness within us that consciousness which we are shining upon our minds is Brahman that itself is from where do we learn this from the maha vaakya see the great statements of the Upanishads taught to Amma see we are familiar with it that thou art in the chandogya condition so the maha vaakya is the great statements of identity which we find in the open issues they sum up the message of Advaita Vedanta what does Advaita Vedanta teachers in one sentence that thou art you are Brahmin now all these analysis answers which you there are three use we are talking about one is the pure consciousness apparently associated with the mind the other one is the reflected consciousness in the mind which we feel just now and third one is what we are when we dream which one is one with brahman you are brahman which one I right now with body and mind and interacting attending a class know that of which you right now on a reflection the real you of which this apparent you right now is a reflection that real you is one with God when all the time now after attending a bit on the class know whether you attend the veil on the class or not that real you is always one bit God is this is the same exactly the same as God it says brahmana a khatam it is one with God it is identical with God maha vaakya the great statements of identity the famous statements are one from each of the Vedas taught to Amma see that thou art is taken from the chandogya upanishad sixth chapter which is from the sama veda that Thomas each and opieop Anisha sama Veda the other well-known maha vaakya is statements of identity found in the opening shots are a humdrum asked me very straightforward I am Brahman I am Brahman which I that pure consciousness apparently associated with the mind I am Brahman but Aayan Amram the consciousness within me is God Brahman this is taken from either a Upanishad from the Rig Veda this consciousness within me which consciousness are they talking about not the reflected consciousness not the dream consciousness the consciousness which is apparently associate it with the main the witness of the mind that is from the fourth maha vaakya is I am Atmaram from the man Duke Upanishads Iturbide Veda this very self is Brahman this very individual is Brahman which individual not the one who dreams not the one in the dream not the one who feels I am an individual attending a parantha class not that the witness right now that is Brahman that self is Brahman so this is maha vaakya and he adds a word poor naina in totality in completeness you see there are philosophies we interpret in this way I am Brahman means I belong to Brahman Brahman is the Lord I am the devotee or I am the servant of Brahman a duality set up not like that another interpretation is I am a part of God we say we are a part of the divine fire spark of the divine not even in that sense exactly the same the pure consciousness within you is Brahman Brahman is the pure consciousness within you which means if he is a pure consciousness within you is the real you then the real you is not this body if the real you is Brahman God then Brahma then you dis real you cannot be this body it cannot be this mind it is Brahman and if Brahman is the real you in reality there is no Shiva Vishnu Durga Kali Allah God in heaven apart from the real you it's an equivalence in both ways identity in both ways you are none other than God God is none other than the than you and what this analysis shows us which you is meant not the body mind a little individual yes you have a question okay we'll see that's the second new one which is reflected in the mind that's the one we it will become in fact your question will be answered in the next verse of the workers after that all right so what is the question was people right from the internet to know those right that we can't hear the question we can only hear the answer the question was if my real me is one with garden which is the B which reincarnates which goes from body to body which is this person now was something else earlier will be something else later maybe in other lives so which is that person that's exactly the question all this analysis is supposed to answer which is this individual me it's coming 35 yes almost Brahman yes but that always definitely Brahman but the discussion here is about individual about Who am I if I am Brahman then who is this person that's the question so then they set up three things the real you which is one with Brahman the apparent you which is right now here and the dream you which you dream at which you are in your dreams that's being analyzed now but of course yes everything is Brahma Brahma appears as everything now why do all these things appear why couldn't Brahman have simply remained as Brahman would have solved a lot of problems thirty five let's see the answer answer we know already know is Maya Bramha novice Tita Maya pramanya versety tamiya Vic che poverty rupini say poverty rupini re talk under Tom Osman Rita under Tom does mean jaga Jeeva Procol poet simply covering ground which has already been covered just doing it in a different way why does brandman appear as an apparent individual and as a dream individual and why this why does this world appear because the pure consciousness in association with it's inexplicable power called Maya Brahma Nia was theta Maya Maya dwelling in Brahman or Maya the power inexplicable power of Brahman what does what is it like it has two powers two activities Vic shaper it projects it distorts already it hides it covers what are the two functions of Maya already means covering it covers the real nature let it cover the real measure of Brahman what is it to me it covers your real nature it is everything to you it is because of our real nature being covered that we considered ourselves as suffering limited individual subject to birth and old age and sickness and disease and death is that bits because of that we do not know what we really are so it has one function is covering the real nature and the other function is projecting how does it cover and how does it project all rightie under Dantas mean it covers the the undivided indivisible nature of Brahman Brahman is one without division it's one existence consciousness bliss without a second that nature that oneness is hidden and what is projected in instead individuals and the world all separate from each other you think you're separate from from that person that person thinks you separate from her we all think we are individual beings and here is a world of difference in front of us billions of creatures exist living and non-living everything in front of us all this difference is projected when the non different the oneness of existence is covered up by the covering power of maha and the projecting power of maya then acts chose this entire variegated universe that very brahman through the prism of Maya appears to be jagged the universe and Jeeva the individual the apparent individual that is the projecting power of Maya then what happens answer to your question 36 once the world has appeared and once we are appearing as individuals then what happens G would he started off also G would he touch it up also paveed poked ahi karma crit Bebo kahi karma creed bokya roopam Edom Selvam guru poonam Seraphim jaga shot buta booty come yoga sog boota boota come this individual was now been projected who is this individual you the pure consciousness the witness of the mind your nature as pure consciousness being covered by the covering power of Maya you yourself appear reflected in the mind as the awareness in the mind having forgotten the true nature it's like I look at my face in the mirror and I forget my real face and I look at the face which I see in the mirror and see I think that's me Miller gets dirty oh I am dirty now mirror gets cracked oh my face has got a crack no it's I am now thinking of myself as that reflected face I've forgotten my true nature in the same way that in that witness the Sakshi the dursa now thinks of itself as Jeeva the individual the apparent individual now we are in the realm of the second individual first individual para mark tucum second individual via vihari compare in the biotic umbrella now we have re come empirical reality empirical reality is a fancy word for what we are experiencing now right now this Jeeva who is this Jeeva second one these thirty riwasa the consciousness reflected in the mind literal translation consciousness reflected in the mind who is dis Jeeva the face in the mirror it's not you right now what we consider to be our selves is not us is our reflection you see when we get freedom when we get emancipation when we get salvation when we get moksha we do not get freedom we get freedom from our selves from this limited individuality this limited individuality you burst out of it and it's figurative language you realize yourself as the infinite who was never limited you realize yourself as the real face who was never in the mirror just appeared in the mirror now unfortunately this person is trapped now as a reflection in the in in the in the mind and then what happens the moment I consider myself to be in the mind associated with the mind whatever happens in the mind becomes mine whatever happens to the mirror will happen to the reflected face isn't it water on the mirror faces wet dust on the mirror faces dusty similarly he says bhakta karma cthe all happiness all misery I am happy I am miserable truly that reflected consciousness is in the mind the midst of the mind so whatever happens in the mind I am that desires come I want moment you are in the mind associated with the main identified with the mind worst comes because the mind is intimately connected with the body the moment I'm associated with the mind I this is my body I am this body then I become absolutely identified with mind and body the problems of the body I am sick I am ill I am old I am dying body is truly sick or dying all problems are of the body but it becomes my problem because I am deeply involved with the body now I am in reflected in the mirror whatever happens to the mirror happens to the reflection to sobre vain bhakta all experiences happiness and sadness good and bad becomes that consciousnesses experiences that individuals experiences now why does this person get all these experiences karma crit it is the doer of all actions it becomes the agent moment I am connected with the mind with the sense organs and with the organs of action then it seems to me yes I am the one who's speaking I am the one who's listening i am the one who's seeing i am the one who walks and holds and does things the moment i do things consciously voluntarily i fall into the law of karma if i do something it's a cause it will give a sheer effect good good dharma Punia Punia sukham bad bad karma Papa Papa do come from good actions merit from merit happy experiences Pleasant life from consciously done bad actions which my own conscience tends meets wrong result is atharva papa papa demerit result of that unpleasant experiences in life and that's our life that that becomes the lot of this individual the Jeeva the reflected consciousness in the mind and what does it experience bogie Rupa Madame sarvam jagat this entire universe is the arena of experience the entire universe is the arena of experience this sums are of this world we have got it is our experience it's exactly what is due to us it's a bank which does not take any Commission what we have put into it it gives it back to us so go guru permit observe 'm this entire universe is our arena of experience what is this universe he says hoo-ee cim this universe is nothing but the five elements space and air and water and fire fire and then water and then earth the ancients the knew of the universe's five elements in fact the ancients of all cultures including Greece China India all of them thought that universe was made of five elements didn't have our complicated periodic table and whatever but anyway the idea is five material elements they go to make this universe and Volta come and things derived from these five elements combinations of these five elements that's the universe and that's what we experience who experiences the second individual the reflected consciousness in the mind 37 when did it start this reflection question should come here is the answer panada calamara pure inada column Arabiya moksha ovum Needham dhoom moksha Pavan Needham - I am the of ahadees tetum - smart never erased it on the small ooh I am via bihari come when did it start there is no start anodic Allah from beginningless time without beginning without any beginning when you're avoiding the question you're escaping the question when did this process start well it's not avoiding the question because space and time are also projections of Maya it's like asking what happens before time before and after are reasonable questions to ask only when you have time before the concept of time again you cannot use the word before and space it's like asking what is there outside space well outside and inside mix sense only in space so site space does not make any sense similarly before the beginning of time does not make any sense so on are the beginningless but the real thing is the important feature is it has an end this process has an end time must have a stop it has an end what is the end the end is realization God realization realization of yourself as pure consciousness he says starting from without start without beginning and yet with an end moksha purim up to moksha to freedom there is enlightenment and then freedom up to that point these two are continuing which to the reflected consciousness and the world universe of its experience universe of experience the name and form everything around this stars and planets and people and our life and the reflected consciousness going through this plodding through this life after life is a beautiful song written by goosh goosh the scene is the young prince who is going to become the Buddha is sitting and the Gandharvas celestial beings are singing the song is like this from vens do we float on the stream of life where are we coming from I tune we do not know where are we going we do not know in endless time we float thus burdened with this huge burden of desire sin guilt helplessness this huge burden on us and we float along from whence we come and to where we go we do not know this is samsara and it has been going on since endless time beginningless time and it will go on till we get enlightenment like the Buddha got enlightenment till that point it will go on where our heart is teeth on there since these are empirical matters of experience both are called empirical you did in the reflected consciousness and the universe of its experience are called via Baja Rica this is a term one should learn innovative aberrant varaha Rica relative empirical there is a cruder term for it which proverb probably the author is not using for fear of hurting or sentiments he is saying this world what is this world it is empirical transactional guevara literally means transactional transactional empirical without doing things have another word for it Mitya it's false it's false shut up Mitya so viajar iike empirical transactional relative is equal to false also appearance and it has been going on since beginningless time one young Bromwich Adi asked a senior Swami once how do we prove that this is this Maya has projected all this because of ignorance all this is happening how do we prove this ignorance he says don't try to prove ignorance young monk try to overcome ignorance trying to prove you see technically these are fault in this question trying to prove something you require a proof to prove something required of proof a proof is a source of knowledge which establishes something every source of knowledge is opposed to ignorance if you try to use a pramana to establish again I will never succeed it's like trying to say by which light can I see darkness by which light can I see darkness by no like because moment you switch on a light the darkness has come so try to overcome ignorance young monk do not try to prove we can always establish ignorance 38 we have left out the poor dream individual we are talking about the real witness and the way vihari Cagiva which we are right now reflected consciousness pure consciousness reflected consciousness but what about the dream individual what we find ourselves in dream we also have an individual Atene dream every we dream we have a new individuality so he is mentioning that she da hast eaten it she deposited on it da bhiksha poverty rupini shape every tear who penny of Rita Jeeva jaga - Arita Jeeva jaga - Poovey Newton e - culprit who renewed Neetu culpa the reflected consciousness which is there in the mind it's always there in the mind as long as the mind is active it will be there when is the mind active when you are awake the very fact that I am awake means my mind is active again when is the mind active when we dream the fact that we have dreams are coming up mind is active when is the mind not active in deep sleep so as long as the mind is active there will be reflected consciousness as long as the mirror is in front of you there will be a reflected phase when I turn the mirror of it there will be no reflected phase in the same way when the mind shuts down in deep sleep there is no reflected consciousness but as long as the mind is awake or the mind is in a dream state there will be a reflected consciousness in when the mind is awake the reflected consciousness is called via vihari cagiva you all right as we consider ourselves to be when the mind is in a dream state the same reflected consciousness will now act as a dream individual and the mind in that in that state will produce a dream world with what material not booth about they cannot with the five elements it with the samskaras with the impressions gathered from a waking state it will use those memories to generate a virtual world nowadays we can easily understand it virtual reality is there well much more powerful than our virtual reality which we can do in Silicon Valley or whatever the mind each individual mind it generates an industrial virtual reality every night so there's some very heavy duty but virtual reality gear gear in our mind it makes imagine the difference philosophers and I have long been aware of this imagine say a house try to imagine the picture of a house in your mind it's so vague and so difficult to hold on to but imagine the same mind in a dream projects a clearer world no effort required just blazes for an entire world of dreams people houses rivers cars and actions happening and thoughts everything happens so the mind generates a virtual reality and the reflected consciousness in that mind becomes a dream individual but he says Newton a new every time every time you dream it's a new dream it's a new you without you is not connected with the dream of the past it's not that you can have a pizza now and it's time to wake up let me put it in the dream refrigerator the dream pizza and tomorrow when I go to sleep and dream I'll take it out and eat it no chance the real Maharajah the relative world will continue from day to day but the dream world is conjured up and you every night so he says every night you have a new dream individual dream dream world they may be similar but they're different 39 pratik alive 80 predict alive 80s Tita Quattro TiVo seek a seat upon Pratibha c ki nahi Swapna Prabhu Tasha nahi Swapna Prabhu Tashia Pune Swapna City style Swapna statistic which is exactly what I said just now what you see in a dream the people you see the things you see in the dream and the person that you are in the dream in dream not the person who's sleeping in the bed the person you imagine yourself to be in the dream these two are created afresh in every dream they exist as long as you are seeing the dream it's not like they are not seeing it they will exist in an empirical world we are there when you see me when you go away from this class and you don't see me I am still there hopefully but in the dream if you see a person and you're talking to a person that person is there in the dream only as long as you're dreaming you can't carry on the conversation in the next dream you can't say okay I have time for me to wake up I will come back tomorrow and talk continue the talk with you no you cannot do that that person will go that person is there as long as you are dreaming so pratik are liability the world of dreams and the persons you see in dream exist as long as that dream continues and hence they are called party básico this sanskrit term illusory one who wakes up from a dream swapna prabhu dasa when he wakes up from a dream daily when we wake up from the dream wake up and say oh there was a dream too reactions are too bad that was a dream if as you won the lottery or something or if it is a nightmare thank God it was a dream but in both cases once you get up Pune Swapna it is tyonna if you dream again next day those that world and that individual you will not find different for different individual different maybe similar but different 40 Pratibha Sica Shibuya the jagged Pratibha cecum vast of a manatee Aniyah vast of a manatee ania's to mastaba Minuten justo me TT lava Haruka KT Velva Arica simple when you are in the dream when we are in the dream what we see and ourselves we think it's real rarely do we think then what we see ourselves in a dream it's a dream it's false now we think it's real we feel it's a real world we behave as if it's reality Rajeev a saccade Eva yesterday at Pratibha second was the one magnetic the looser individual in the dream and the user your dream are seen to be understood to be real in the dream but when you wake up when you wake up use the wave AHA Rika the we have a leakage evolving the reflected consciousness in the waking state when you become this person and you look back upon the dream and you say which are false it was false it was just a dream maybe a good dream maybe a bad dream it was just a dream okay so what's the point the point comes in the next verse 41 Java Haruka GEVO yeah waha Rika G whoa yeah the jagged lava re come the jagged lava Hari come September Katie me TT sockem pretty timid dat manatee para martica nati pardon our take aha here is the point our world the world which we see right now we consider it to be real how real I am real this is and so the Valhalla cagiva the the empirical individual the reflected consciousness in the mind considers itself to be a real individual interacting with a real world when that individual gets enlightenment awakens to its absolute nature the witness pure consciousness then looking back upon this world it will consider it to be an appearance you consider it to be an appearance it will still see it look the difference is this when you wake up from your dream you don't normally inhabit the dream world any but the dream world disappears because you are seeing a new word a relative world the waking world but when an enlightened person the person gets enlightenment and again looks at this world will still see the same body will still have the same mind and then the world also everything will be the same you also will be there don't for you won't disappear if one person gets enlightenment all they'll continue as it is but from that person's point of view he will consider all this to be an appearance and Brahman alone to be real will clearly see it is Brahman alone appearing as all of this this is the difference this world will still continue appear in world will not disappear that person when that person is in Samadhi under maka will not see experience the external world when that person is not in a trance or not an absorbed when is interacting with the world using the body and mind everything will appear to that word through eyes that person enlightened person also will see forms we also see forms three years he will also see a here sound we also hear sounds and so on but the difference is for that person forms and sound and smell and taste all these are appearances Brahman alone is the reality very clear for that person one well-known sadhu in realized and upper country considered to be the enlightened person he was asked so an enlightened person is always aware of Brahman that knows that he is Brahman and everything is Brahman is that true how is it what's it like is this world like a shadow and Brahman is something there or is Brahman like something like a light or something like that you see that person replied and that day sometimes you see the Sun and the moon in the sky together at daytime he says look there is the Sun blazing forth and faintly on the other horizon Estella is the moon for an enlightened person the awareness of Brahman that everything is Brahman himself is Brahman everything this experience is actually Brahman is as clear blazing forth like the Sun and the world of name-and-form is an appearance like that paint moon he says so clearly now experience through eyes and ears and nose and everything will be the same is the knowledge which is different the Drishti earlier it was yogic Drishti now it is Brahma Drishti September Timothy ammonia deborah martica this world we consider to be real as long as we are not enlightened even though we may read Vedanta and say that I am Brahman but until it becomes a reality not just repeating something that we are reading and that's good repeat something that we reading is good it is a good practice but unless we know it unless it becomes a living reality for us up to that point we keep on considering and behaving as if this world were true now here I want to make a clear distinction Advaita does not say the world is true as long as you are unenlightened and the world becomes false and Brahman becomes real when you are enlightened other it doesn't say that Advaita says Brahman alone is true whether you are enlightened or unenlightened the world is false whether you are enlightened or you're unenlightened it's only the enlightened person knows it it's a matter of fact for that person the unenlightened person doesn't realize it that's the difference remember when you are seeing the snake and later you realize oh it's not a snake but it's a rope when you are seeing it at that time also it was not a snake don't say it was a real snake and then when I realized it's a rope then though it became a oh no it was a rope all along don't blame the rope it was a rope all along you saw it as a snake it was your mistake when you are seeing it as a snake at that time it was also a rope a equally a rope and the snake you saw was an appearance false and when you realize finally it's a rope the Rope continues to be the rope similarly Brahman is Brahman you are Brahman existence consciousness bliss right now after enlightenment you still be existence consciousness bliss then what good is enlightenment the enlightenment is then it becomes a reality to you what good is that the good that it does is this authentic interpret the paramon in the practice Chur all our miseries all our problems are because we regard ourselves as not Brahman and we regard this world as not from when we regard ourselves as one with God as existence consciousness bliss and we regard everything in the universe as nothing other than existence consciousness place then we have absolutely no plan no problems all sufferings come to an end it is bliss bliss within and bliss without everywhere so after realization that's what happens I still remember one Swami in the Himalayas telling us when he would teach us he would tell us you look at us and tell us from John Oh Jana Jana tu mano ya na mano to Hyrum whether you know it or not whether you accept it or not you are Rama you are God alright so I'll end here and take maybe one question we have time for a question and then in the next class we'll bring this to an end a conclusion if we do the shanti first Oh Shante Shante Shante hurry you touch that Shree Krishna Aparna must one question yes ah it's good question doesn't enlighten person see problems or not an enlightened person who can understand why we would consider as something a problem old age is a problem and suffering is a problem when disease is a problem people violence is a problem inequality is a problem so these problems which we consider to be problems an enlightened person would certainly understand our point of view and would perhaps understand it better than us and it's not that the enlightened person becomes cold-hearted rather the enlightened person is very soft-hearted enlightened person is overcome with inward disabled this same AHA Karuna a great compassion and that's why the enlightened person shares his or her enlightenment with us Sri Ramakrishna gives the example of three friends who were walking along and they came to a high wall they wanted to see what was on the other side of the wall and great difficulty one of the friends climbed up to the top of the wall and on the top of the wall he started dancing in joy seeing what he was there on the side how wonderful how wonderful and two friends thought what's wonderful before they could ask he jumped on the other side in his gown that's two friends this is the way we must see what's going on and the second person with great difficulty climbed up on top and the same thing started dancing with joy Oh wonder what joy what bliss and jumped over and under odds are you scum third person saw this won't do and he climbed with great difficulty on the wall and he saw on the other side a great fair in the India they call it a Mela a Mart of joy festivities wonderful things were going on and he was so overcome with to see so much joy and happiness and he was about to jump and join the those people on the other side then he thought who will tell the people in the village the world let me go back and call him so he turned around jumped down came to call us so the enlightened person is like that thank you very much we'll meet again next cute yes yes well we can talk about it but those elaborations will only be my theories your your guess is as good as mine who sees you see our idea I'll just say this our idea is an enlightened person is just like us you know some I am a person in this body an enlightened person also is something like that I am another person in a body well it probably is not like that that's what rotation he was trying to say but I was struck by the power of his response what does the enlightened person see Swami that's what we are asking you and his answer was immediately who sees ke that alright thank you