Video 3

Introduction to Vedanta Part 3 - Swami Sarvapriyananda - February 02 2016

homes on over to safonovo knock - so javi diem Kavala Asia swing Arvid he Thomas - mahadba shava Oh Shanti Shanti Shanti are you home may the Lord protect us all may the Lord Narus with the benefits of enlightenment may the Lord enable us to achieve great spiritual heights together may the Lord illumine our study that which we study today let it be luminous in our lives may there be no disharmony amongst us home peace peace peace let's just Chandi verses we have done so far rupam drishyam lo johnandrich ruben drishyam lo johnandrich todd grisham trick - mana some tawdry Chandra - mana some drishya Deeb retire Sakshi Rashad every taya sake 3 gave Ana - Trisha t3 gave Anatoly shotty nila pitas - la sukshma nila pitas Tula Sushma Rossford ear god Eva data Razvi dear God eBay data non Evita Nero Barney novena Nero Barney Bichette lo genomica da fashion lo genomica da Angemon dia / - three shoe on Yemanja / two three shoe Nitra her me shoot a kadhai and me show Jakarta sankalpa in Manish retrim Sankalp admonish wrote rrah - a god o ug Tom Edom toga dou UJ Tom Edom , sankalpas on dijo Thomas uncle Hasan dijo shut da did Rita Terry son - a t3 t3 readability bum readability v''m Aden pasa Atika Dodge City are in Vaasa Attica Dodge City no deity no stahma tisha Nast a mediation nerve redeem yatta knock Shyam nav redeem your Tanakh Shyam so young V Bergeron Yanni some b-ball satin Yanni pasa eat siddhanam Dina Haase eats aghanim veena Advaita Vedanta tells us that there is one non-dual consciousness existence bliss such chit Ananda that is the only reality the world of plurality that we experience is merely an appearance and we individual beings human beings be our innocence in Rio none other than that non dual existence consciousness plays the famous Sanskrit dictum brahma satyam jagat mithya Jeeva Brahm Haven Alper Brahman alone is real the world is an appearance and govt we are none other than Brahman the existence consciousness bliss the non-dual reality now the problem is that we do not experience reality in this way Brahman is something theoretical for us we are not exactly sure what it is and not only do we not experience ourselves as existence consciousness bliss rather we experience ourselves as ourselves as limited beings are these bodies of flesh and blood we experience ourselves as body mind complexes that's what we see ourselves as so Vedanta in order to take us to the goal to make us realize that we are Brahman has to show us that we are not bodies and minds it has to show us first it has to demonstrate beyond any doubt that we are not these bodies and minds which we take to be take ourselves to be without any any doubt at all we're on to has to create Vedanta is to create a doubt in our minds are we really this body really this mind how does Vedanta do that there are many ways the way adopted in this text what we have been seeing in the past two classes the way is this in all our experience whatever we experience there is a subject and an object there is an experiencer and there is the experienced there is a seer and the seen when I look at this microphone the microphone is the object of my experience I am the subject I am the experiencer the microphone is the experienced I am the seer and the microphone is the scene and the subject and the object are different there are different entities the experiencer and experienced are different entities the seer and the scene are always different entities and vedanta takes advantage of this fact it takes advantage of the fact that two things first of all all our experience is subject and objects here and seeing and the seer and the scene are always different number one number two we always are the seer in any experience we always know who are we the subject of the experience the experiencer the seer now holding on to these two facts this text has taken us on a journey it says look at look at the world with your eyes look at the world the things that you see are the objects of your vision your eyes are the subject the eyes are different from what they see the seer and the scene are different go deeper the eyes themselves are the object of our experience my eyes are open closed or whatever when the eyes become the object of my experience I am the experiencer of my eyes experiencer of my eyes means I know the condition of my eyes I know whether they are open whether they're closed whether I can see whether I cannot see all these things I know what knows the mind the mind is the experiencer and the sense organs the eyes and ears and nose and so on so forth are the experienced and the mind is different from the sense organs so I must be the mind experiencing my own sensory system go deeper the contents of our minds thoughts emotions perceptions ideas memories even the Vedanta that we are reading the contents of our minds and we are aware of these contents are we not aware that we are happy or we are sad that we understand or do not understand as the case may be but we feel it so there is something within which is the subject for which the my itself is an object the mind becomes an object the scene and there is a subject the witness of the mind which is the ultimate subject according to Vedanta pure consciousness the witness consciousness deep within us that is what we really are watching our minds with our minds we experience our bodies and sense organs with our bodies and sense organs we experience the world v means that witness consciousness this is the story so far this is a story so far now several questions will arise you see it's fine to logically divide ourselves into pure consciousness the witness consciousness and everything else mind sense organs body and the world on one side and the witness consciousness on the other side we are the witness consciousness and everything else be witnessed they are seen and we are the seer but if you think about it you will immediately say better wait a moment you immediately say that there is a difference between the way we experience this book for example or the microphone and the way we experience our bodies you see the first practical objection should be it is true that the microphone or the or that that device is different from me and my body is not different in that way because I feel my body my body is part of my identity I never say I am a book or I am an electronic device I can say it is my book it is his electronic device but I do not say I am these but I say not only that it is my body but I often say I am the body I am tall or thin male or female young or old these are characteristics of the body so I identify with my body which I do not with objects outside and more precisely why do we identify ourselves with our bodies because there is consciousness in the body we are aware we can touch our bodies they feel the touch I feel cold I feel heat you pinch me I feel pain in in one of the text written by Shankar Acharya when he's talking about this discrimination between the body and D and the witness consciousness the student says but Sir it hurts even after all this analysis the body is an object it still hurts so why is it if I am the witness consciousness why is it that I feel consciousness in the body not only that my sense organs are bright with consciousness I see it's a conscious experience it's not just a witness my I'm actually seeing I hear you can touch me I feel it in the mind I think I I have emotions I have ideas these are all conscious experiences and there is consciousness here so how does consciousness come to the body from the witness consciousness how does consciousness come to the body how is it that the body feels conscious so this is the question and that we shall take up in the next verse these are subtle questions if the question is clear in our mind the answer will be it will be thrilling to read the answer and we can check with facts isn't it true what they are saying it's true let's see what do they say chin jaw of a chateau Buddha chichay of a chateau Bhutto punim he stood with us little punim he stood with us Teta iike concrete iran yad iike hungry tyranny Ishod anta karana rupini and tucker and a rupee knee okay let's talk about this I'll come back to the Sanskrit in Indian philosophy there is a distinction between the self the subtle body and a gross body the gross body is the physical body the body which is sitting here the body about which I say it weighs 60 these are 100 kgs or whatever there's a gross body and thoughts emotions feelings memories personality all of that the subtle thing within it's called the subtle body and beyond this is the Atman the self we ourselves so the the Indian philosopher not just Vedanta others too they have a trichotomous view of the human personality it's not just body mind it's body mind self gross body subtle body and the self gross body subtle body and the self trichotomous view threefold view of the human personality the word soul in English is ambiguous when we say soul I saw you and soul we have to make it clear whether we mean the mind or the self the word soul in English comprises of both the self and the mind they are put together in literature in philosophy even in science it's together the body and the soul when you say body and soul the body is the gross body the soul the word soul actually includes it can be I mean either the subtle body or the self so you have to make a distinction there now in Velen that we say the witness consciousness is reflected in the subtle body the witness consciousness is reflected in the subtle body let's try to understand this imagine the Sun where the Sun shines light is reflected from all surfaces from houses from rocks from trees and plants from cars everything reflects light but there are some surfaces like a pool of water or like a shining metal disc or like a mirror they not only reflect the sunlight you will find an image of the Sun a little some form there an image of the Sun all surfaces are not able to do that there are certain clear surfaces which can do that a polished surface you will not only reflect the light you will find a little sun shining there a dew drop you'll find a little sun shining there a steely plate you will find a little sun glass a mirror you'll find a little sun shining there exactly like that the subtle body our minds had the capacity of reflecting the witness consciousness the witness consciousness is reflected in our minds and it is called the reflected consciousness so you have to now witness consciousness reflected consciousness the reflected consciousness is a reflection of the real witness the Atman the pure consciousness in the mind nothing very fancy here just now we feel conscious we all I hope we feel conscious as Vedanta has a way of switching of consciousness if we look inside we feel we are aware we are thinking we're feeling we're trying to understand we see we hear all this is consciousness and the consciousness that we feel inside is exactly this reflected consciousness the consciousness the sentient the awareness which we feel right now all of us is that reflected consciousness the mind gets consciousness from this reflected consciousness pure conch or witness consciousness reflected in the mind or the subtle body reflected consciousness and that reflected consciousness shines in the mind and the mind gets consciousness it borrows consciousness and the mind which has borrowed consciousness illumines reflects that consciousness sense that consciousness transmits that consciousness to our sensory system and our eyes our ears our nose our skin the all lights are thrown on you know lights come on there one by one the lights lights come on it's just like at night when you look up there the sky and the earth are illumined by what by the moonlight we see the moonlight but if you know we all know the moon doesn't have life at light of its own it borrows light from the Sun and reflects it back on the earth and we use that moonlight to see things at night and when we were kids in school we have all read lists of luminous bodies before we go deeper into physics we read lists of nuuma luminous bodies in the sky Sun and Moon and stars but we are making a mistake there which is explained later on as we grow older the moon does not belong in the same category as the Sun than the Stars because the moon does not have lights of its own it borrows sunlight reflects it on earth and it's as good as light because we can use that light to see and do work at night but we know even though the moon is shining for all practical purposes it is giving us light but we know beyond the horizon we cannot see it where the sun is shining forth and it's light is falling on the moon and comes to the earth by which we we experience light moonlight exactly like that the mind and the sense organs do not have consciousness of their own Vedanta sees it is the witness consciousness the Sakshi the witness consciousness which we arrived at in the last two classes that witness consciousness shining on the mind becomes the reflected consciousness and that reflected consciousness illumines the mind and the sense organs borrow consciousness from the mind and the body now borrows consciousness from the sense sensory system to the point that the sensory system functions the open Ishod says arnica Grodd I have spread myself up to the tips of my fingernails I spread myself up to the tips of my fingernails up to this point I am we all feel that right now beyond this I am NOT this is me this is not how does that work because this body is conscious where did the body get consciousness from is it does it belong to the body no it does not belong to the body how do you know it does not belong to the body because sometimes the body is conscious and when the body dies or when we are being we fall unconscious the body loses consciousness it does not act as a conscious being anymore so the body does not have its own consciousness you see there is this concept of intrinsic consciousness and borrowed consciousness what's the difference borrowed consciousness is that which comes and goes intrinsic consciousness is that which stays a very simple example would be when we cook the fire is burning and we put a vessel on the fire and we put water in the vessel and we put vegetables in the water after some time the vegetables are hot I get boiled so the vegetable is the heat of the vegetables the heat in the vegetables does it belong to the vegetables if it did it would always be hot but up if you switch off the fan even when you serve it put it out there there very soon the vegetables are cold so the he did not does not belong to the vegetables when they were in the refrigerator they were cold and then the in the pan they are hot when you serve them out after sometimes they become cold so it becomes cold because it's heat the heat in the vegetables first borrowed borrowed from what from the boiling water does the water have heat of its own intrinsic heat no because it was cold earlier now it's boiling and after some time it will become cold again therefore it just borrowed its heat whereas the water borrowed the heat from from the pan which is red hot does the pan have heat of its own no it's borrowed its heat whereas it borrowed it see heat from from the fire and the fire whereas it borrowed its heat from it is heat of its own as long as the fire lasts it will be hot it has intrinsic heat whenever the fire is there it is hot consciousness is borrowed in the body from the sensory system the nervous system and the sensory system has borrowed consciousness from the mind and the mind has borrowed consciousness from the reflected consciousness and the reflected consciousness is borrowed from the Sakshi the witness' consciousness and the witness' consciousness is borrowed from nobody it is intrinsic consciousness it is consciousness itself it's always it's always there it's always consciousness whereas the mind and the sensory system lose consciousness in deep sleep not conscious and in death when the mind that the subtle body goes away to other other worlds may be to other birds then the body lies dead no longer do we say that is me we don't say that so the body has borrowed consciousness from the sensory system the sensory system from the mind from the mind from the reflected consciousness in the mind and the reflected consciousness is borrowed from the the witness' consciousness the Sakshi which we are we lent consciousness to this and then then up to the tips of my fingers I say I am conscious that accounts for the difference between this body and this microphone though this body is an object of experience this microphone is also an object of experience what causes confusion is there is consciousness in the body that's why we feel I am this body but the fact is I am NOT this body now let us look at the verse we'll see it's very easy to understand for those of you are following the Sanskrit chichay Ave chateaux Barnum in the subtle body in the book Dee in the subtle body various terms are used in the subtle body chit Jaya literally it means the shadow of consciousness is the sixth verse six verse chicha means literally it means the shadow of consciousness or in our terms reflected consciousness reflected consciousness shines in the mind and hence we get Varnum knowledge what knowledge every knowledge all kinds of knowledge are possible seeing hearing thinking understanding loving hating wanting meditating all of that is possible because of the reflected consciousness in the mind now he does something here he stood with hasta da the mind let us divide it into two parts now is dividing the mind itself the subtle body into two parts in Vedanta normally we divide the inner instrument which is called young Tucker into four parts mind intellect ego memory mana booty hang car and cheetah if you know the famous hymn of Shankar Acharya sadhana and the Rupa shivoham shivoham so it starts off with manova the hunka it Thani Nam I am NOT the mind I'm not the intellect I'm not the ego sense I am not the memory also now these are normally this is how we're on the divides the inner antic karana but here the author has done something different and on purpose Felix very soon see what the author has done the author says look inside look at the mind divide it into two parts one part the eye since ego what's that exactly what you're feeling now what I am feeling now the I just think I I serve a prion and I am sitting here I am speaking the eye that's one part of the mind the other part of the mind the rest of the mind intellect the mind itself memory Manas would--they and jitter that's the rest of the mind and the ego he isolates the ego from the rest of the mind that bears repeating what he has done now look at the mind you will find there are many things going on in the mind there is thinking there is feeling there is memory coming up there is understanding and there is also something called the eye ego sense which comes up all the time aye-aye-aye focus on the eye leave the rest aside why does it do that you see that's what's most important to us who's most important to us first person I okay focus on that I now having isolated that he goes to the next verse chou-heung karo I come oh god I your I come top tie up in Durban madam dr. Yap in Durban madam tada hanker da-da-da-da-da-da hunka da da da da the hearse Chitina Tama got a her shaitana Tama God be very easy to understand what he says the I sense in our mind the ego sense remember what else is there in the mind the reflected consciousness the reflected consciousness all the time in the mind reflected consciousness is there the reflected consciousness and the eye they become one how do they become one just like when I look in a mirror there is a reflected face in the mirror when I look in a mirror there is a reflected face in the mirror and the reflected face in the mirror are one they become identified there you cannot separate them whenever there is a mirror they'll be a reflection so the reflection in the mirror are one the reflection here is the reflected consciousness your face is the original consciousness the pure the witness consciousness and the mirror is the eye since mirror is the eye since Ankara the a hunk are the eye sends ego and the reflected consciousness are one like the reflection in a mirror they become one and the ego catches the reflected consciousness and transmits it to the rest of the mind and the mind transmits it to the sensory system and the sensory system transmits it to the body is showing how this body feels conscious you see tanka archaea look at the Sanskrit now because of the identification with the with the ego identification of ego and what don't get confused ego and the reflected consciousness the ego and the reflected consciousness because they are identified they become virtually identical that ego becomes conscious this look look inward let's look inside and we feel I and it feels like the most conscious thing we have the most conscious thing we have experience is - and that is now transmits consciousness throughout the mind through the sensory system up to the ends of the body wherever the sensory system is functioning we will feel consciousness that's what it has said Chhaya honk our eye or I come the oneness of the reflected consciousness and the ego sense is like what it uses an ancient example like a red-hot iron ball a red-hot iron ball imagine an iron ball in a factory in a blast furnace when you push it inside it comes out it's round it's heavy but it's also glowing red and it's hot now there are two things there what are the two things it looks like one thing a red-hot round thing heavy thing but there are two things there the heat of that iron ball the red-hot iron ball the heat does not belong to the ball he belongs to fire the round shape of the object thing it belongs to the iron ball not to the fire the glow the red glow belongs to the fire not to the iron ball the weight belongs to the iron ball not to the fire so the fire and iron ball are mixed together becomes one it just looks like one thing a shining thing just like that the ego is like the iron ball and the reflected consciousness is like fire the reflected consciousness in the mind is like fire and the ego is like iron ball fire reason is a good example of consciousness because it bright and the iron ball is a good example of the ego because it's an incense and a thought and the two are identified together in the shine and then what happens the hunka at our doctrine because of identification of it though I the re becomes identified with reflected consciousness and the eye is identified with the mind and the body don't we feel my thoughts my ideas my memory my person I is identified with the mind and with the mind and the body also I this body so the eye which is already shining with the reflected consciousness is also identified with the body and the body gets this reflected consciousness the body feels conscious I am conscious okay eight verse a ninth verse really subtle and very important it's a Swami you say every verse is very important well it's like that I can't help it but it's some extremely subtle and powerful ideas are given here I guarantee it if we get what they are saying we'll already feel the bounds of Maya loosening I'll go over this material slowly what he has done so far he has isolated the eye focus on the eye eye the ego since me focus on it now what are the other things around it one is the reflected consciousness another one is the actual original witness consciousness and the third thing is the body body the body the witness consciousness and the reflected consciousness these are the three things around what around me I ah hum I there is a reflected consciousness there is a witness consciousness according to Vedanta and there is the body I can see that now what he's going to do is he's going to show us he's going to ask the question what is my relationship to the body what is my relationship to the reflected consciousness and what is - I what is its relationship to the witness consciousness three questions what is the relationship of the I that I which I'm feeling right now that I what is its relationship to this body and the I which I am feeling right now what is its relationship to the reflected consciousness what is the reflected consciousness just the consciousness we are feeling right now all of us we are feeling conscience sentient aware what is its relationship what is my relationship to consciousness that I is relationship to consciousness and what is the eyes relationship to the witness consciousness the Sakshi these three questions let us see it is a the answer will give us a vivid picture of our current situation what we are right now and what we have to do a hunka Rossio taught me mmm da da da da mium chichay Adi Hisashi B get chhaya D Hisashi be sahaja mahjongg grantee sahaja yoga rajim grantee Jen Yamcha trivy dunk Ramat Gan Yamcha drivi dunk Rama beautiful verse he says I am identified with three things I am identified with the body I am this I am identified with the consciousness because every time I think I it's a conscious experience I am conscious and there is the witness consciousness which according to Vedanta I really am so I should be identified with that also so these are the three things with which I am identified the ego the eye is identified with the body with the reflected consciousness in the mind with the pure consciousness witness consciousness the Sakshi what kind of relationship what kind of relationship do I have with these three things with the body with the reflected consciousness and with the real pure consciousness searched Ananda with the Sakshi witness the answers are crucial he gives the three answers sahaja natural karma Djem born of karma and brown titanium born of error first of all my relationship the relationship of the eye with the reflected consciousness is natural just like a mirror and the reflection wherever you I put a mirror in front of me my face will be naturally reflected in the mirror mirror and the reflected face will always be together how long as long as the mirror is there in the faces there will be reflected it's the very nature of the mirror to reflect so ah the I sense will always feel conscious because pure consciousness witness consciousness is there the eye functions like a mirror so there will be reflected consciousness with the eye always reflected consciousness and I have a natural relationship whenever there is an eye sense there will be reflected consciousness whenever there is a reflected consciousness it means there will be an eye since natural they go together the Konkan big relationship between eye and the body karma Jung born of karma this body we have got according to Vedanta we have got this body because of our past karma we have got this body because of our past karma the good and the bad together have come together to give us results a part of our karma we have liquidated a part of our assets in the bank and that liquidated as it is our Karma for this life the good and the bad the good karma gives rise to pleasant experiences the bad karma gives rise to unpleasant experiences and you know what is say in Vedanta if you have a really good karma if a good karma you have pleasant experiences a really really good karma you come to Vedanta yeah I'm not joking they say that you get a guru you hear of Vedanta you you get a guru when a mantra and you hear of an antic doctrines is a sign of great good karma so I cannot congratulate all of you so the Karma gives us this body this body is born of our karma as long as my present karma the karma of this life technically called prarabdha karma as long as the flower of the Karma of this life lasts the body will last when this particular part of my karma is exhausted the body will die and I am related to this body as long as that karma lasts the moment that particular karma is finished karma for this life is finished the body will die and my relationship with this body will snap I will no longer say I am the body they will take it and burn it or cremate it or bury it or whatever I don't say I am that I transmigrate I go to another body produced again by my new karma which with which I will have a relationship this is the second thing my relationship with the body is born of karma as long as karma lasts I will be I will have to say I am this body when karma is finished body dies and I will no longer say I am this body now comes the crucial question the real crucial question what is my relationship the eyes I feeling I feeling bear down here concentrate here the eye feeling which we have right now what is its relationship to the witness consciousness that is the question what is its relationship to Brahman to othman to existence consciousness place all the same thing witness conscious consciousness Brahman Atman sat-chit-ananda all the same thing what is the relationship of brahman searched on and the atmos our key witness consciousness pure consciousness whatever you call it with the I feeling which got right now and the answer is no relationship there is no relationship Bronte jungnam it is born of error we the pure consciousness we feel I in this body it's born of error I am really not I yes you see we chanted lovingly mono bohdanka Rajasthani nam do you know what it translates into I am NOT the mind - woody I am NOT the intellect chitta I am NOT the memory ahankara mono bianca is it Tania Ankara ego it literally translates as I am not be going or I am NOT the I the witness consciousness which you or I really are we are the witness of the eye you have to take one step back from the eye the eye ego take a step back from the eye to merge into your real existence consciousness bliss it is not the ego who will get freedom moksha Mukti Nirvana enlightenment the ego will never get freedom or enlightenment you will get freedom from the ego the eye does not become free you will be free from the eye when mr. X or mrs. Y becomes free enlightened mr. X is enlightened from mr. X from being the limited individual the ego which is identified with mr. X the ego still remains in the mind identified with reflected consciousness and with the body but you the free being now the witness consciousness you are separated from it you still shine upon it the mind works the ego works the body works goes on doing what it was doing earlier you are completely free you recognize you have always been free from it so the relationship between the real you and the I sense in the mind is born of error bronte jungnam born of error and that which is born of error can be corrected by knowledge that which is born of error can be corrected by knowledge the snake which PC by mistake in a rope is born of error it can be corrected not by chasing it with a stick not by shooting at it with a shotgun or trying to scare it away it can only be corrected by knowledge of the reality that it is a rope so only knowledge can separate us from the I since the ego that's all that has been said here in the 8th verse the 9th verse will tell us how to be free based on this based on this understand if you have understood it till now I know it's heavy going yes when you are speaking right here now yes just look at it right now you can you have got all the materials to give the answer to your question look at this here's the body the body is speaking you can see the voice box and the mouth is moving behind it is the sensorimotor organ they walk the organ of speech that is working behind it is the mind intellect memory I sense and reflected consciousness all of those are working isn't it because I feel unconscious I feel I am speaking I am using my memory I am using my understanding and what Vedanta says is in the background of all that is the real I the real server pre Ananda which is the witness because of the witness consciousness shines in the mind of this being gets reflected consciousness that reflected consciousness Illume means the eye sense in the mind of the being the I sense becoming illumined by reflected consciousness illumines the rest of the mind and from that the body and sense organs they all get consciousness and start functioning who is speaking then it's a combination of all of them it's a combination of all of them it is the pure consciousness limited by a mind and an ego and a body that is speaking so if I get illumination will I stop speaking no speaking is at the level of the body at the level of the mind that can go on there's no problem in fact this will tell us what will happen based on this understanding how do we snap these three relationships I and the body how will I be free from this body I and reflected consciousness how will I the end relationship between myself and reflected consciousness this I sense and pure consciousness or witness consciousness how can we snap this relationship how can I remain as witness consciousness these three are answered here each of these verses is like bombshells so much is packed into them we will do this and stop for questions somebody no subtle nasty somebody no subtle nasty knee pretty sahaja co2 karmic Shia Prabhu Archer from Akkad Prabhu Archer never take Rama Dube never take Romano v3 relationships between the eye and the reflected consciousness between the eye and the body between the eye and the real life the witness consciousness the apparent I and the real life so I'm Vivek on this lecture the real man and the apparent man so the real eye and the apparent eye these three relationships how can be snapped them how can be free of them he says the natural relationship between the reflecting medium and the reflection between the eye and the reflected consciousness will persist as long as both of them are there when a mirror is there there will be reflected face you can't do anything about it as long as you are awake as long as you are using the mind in the waking state or in the Dreaming state we are using the mind there will be an eye and that eye will appear conscious only when you switch off the mind when the mirror is turned down and kept facedown the reflection will disappear when you go into deep sleep the mind shuts down there is no reflection and there is no license so as long as the mind is there there will be a reflected consciousness and the two will appear together some money no sat or nasty never eat these are just just co2 of the natural relationship between the eye and the reflected consciousness there is no snapping that relationship as long as both of the terms of the relationship are present as long as the mirror and the face are present there will be a reflection then karmak shot what is how do you snap the relationship between yourself and the body when karma is exhausted at the point of death when the body dies the eye will be free of the body only way there's no other way karma exhausted body dies and the eye with the subtle body goes to another body and loses snaps its relationship with this dead body now we come to the crucial thing what can wait on the do for us what can spirituality do for us here is the crucial thing but are both hotcha the third relationship the relationship between the Atman the pure consciousness the witness consciousness and the eye since the ego in the mind how can it be snapped Bravo dot by knowledge by an awakening by an awakening when you awaken the eye does not awaken you awaken from the eye from the dream called the limited existence of an individual you awaken from this little cocoon your worm which built a cocoon around itself flies out a butterfly a glorious butterfly - so you awaken from the dream you call a limited human life that's why the Buddha's name is so evocative Buddha means the awakened meaning thereby the rest of us are either asleep or in a dream state so awaken from the the dream of being a limited individual limited human being now you step back from it you let go of it there is no awakening illumination freedom enlightenment for the body the only fate of the body I am sorry to say is death from dust it has come it will go back to dust and sooner than we think unfortunately every day it is going back to dust there is no no enlightenment for the body it will not survive death but the subtle body survives death the subtle body the mind intellect according to Vedanta according to according to every religion not just Hinduism religion is based on the fact that the subtle body survives death but there is no enlightenment for the subtle body also it will go from birth to birth gathering experiences the moment that enlightening knowledge comes that the the reality the pure consciousness the witness consciousness remains in its as we say so sway Mohini in its own glory the subtle body dissolves back into nature subtle body like the physical body was provided by nature provided by Maya by practically if you are sunk a philosopher he will say practically provided you with the subtle body if you are a nut dwelling like most of us here will say Maya provided you with this subtle body but what has come from Maya or practically or whatever it means nature it will go back to nature physical bodies we have had many subtle bodies each of us has one when we get enlightenment the subtle body also dissolves and the Atman pure consciousness remains in its in its real glory as existence infinite consciousness infinite bliss infinite Bravo thought by enlightenment by by knowledge so the sword of knowledge can cut the knot of ignorance it will not free the I sense from the body but it will free you the real lie the witness from the body and mind from the eye itself how we will do that how will that knowledge free me and how will I get that liberating experience when I can become free from myself so there are there will be these exercises which will be given a Dane and don't flip I can see some people flipping immediately let's go straight to the end you cannot do that because we need to have certain foundation for that then we will go into that six exercises will be provided at the end it will take us through a graded course of meditation and and thinking and philosophical thinking by which we will realize ourselves to be pure consciousness not only that we will realize this world itself to be pure consciousness I started with the with the statement that up weight of a lanta says there is only one reality existence consciousness bliss we see ourselves as limited bodies so the advaitha this takes tries to free us from this conception that we are limited bodies once we see our senses existence consciousness bliss then we look back upon the world and we will see all that we have separated ourselves from well I am not the world I'm not the body I'm not the mind all of that body the world body mind all of that is in reality nothing other than pure consciousness that also will be shown how is it how is that possible so this is what lies ahead of us I know today was heavy going but these are crucial concepts I'll sum up in one minute what I have said so far and then one or two questions we can take and then wrap up what we have learned so far is the first question if I am witness consciousness how does the body appear conscious answer witness consciousness is reflected in the mind as reflected consciousness and the reflected consciousness in identification with the ego transmits that consciousness throughout the body up to the tips of our fingers we feel awareness so body gets consciousness borrows its consciousness from the senses the senses borrow their consciousness from the mind and the mind borrows its consciousness from the reflected consciousness and the reflected consciousness is is just borrowed is a reflection of the pure consciousness which we really are that's question number one then the I sense that what we learned the I the ego is related to the body to the reflected consciousness and to the real witness consciousness how is it related three relationships with the body because of karma with the reflected consciousness it's natural whenever the I will be there it will appear to be conscious and with the pure consciousness witness consciousness no relationship error how can we snap these relationships born of karma a natural-born relator relationship and the relationship barn of error how do we connect them that which is born of karma can only be snapped by death when karma is finished that which is natural can never be snapped whenever there is I they'll be consciousness I consciousness but what can be snapped is the relationship between the I sense in the mind and the pure consciousness which I really am that will be snapped by knowledge knowledge comes in the mind and we the mind separates itself we see that it is separated I am NOT it I am not even the eye a hunk are ah I'm not even the eye and the light shining behind the eye one of these tatras of Sri Ramakrishna says Buddhist Jo Sakshi your width ISA column acharya Savita the witness of your intellect that which watches the intellect from behind the intellect and the one who knows everything but whom you cannot know that is actually an adjective used for Sri Ramakrishna it is none other than the witness consciousness which you are high I have all the time which we are really all right one or two questions there's a question there yes which is the subtle subtle body does not dissipate that's what's that's what's called the soul sometimes in English it goes from body to body that's what we say when we it'll come later on when we die it's a subtle body if you want details in Vedanta they will talk about pranamaya kosha manomaya kosha began a microtia and with Danone the mokosh also so these go to another world or other bodies this is what is reborn again and again and again this is the individual but we are beyond that we are not even those things they are the pure consciousness so it doesn't dissipate it dissipates only at the end of a cycle of births and deaths when we get enlightenment yes yes true look at your experience yes you are experiencing without eye consciousness what Vedanta says is it's a good question in deep sleep dead mind does not function because nobody feels I am in deep sleep now if you feel that you are not in deep sleep you know sometimes children are teased by parents in India to find out if the kids are not especially they get very naughty at the time of at bedtime can be a hyperactive and sometimes they pretend to sleep because mummy is scolding them so the mummy says if the little boy is truly asleep his left foot will move and the tiny left foot moves a little cot you are not sleeping the mind is still functioning there you're not really asleep if you are asleep the mind wouldn't function there would be no eye consciousness and yet you experience a blankness so what experiences the blankness in deep sleep without the mind there is no awareness of the world there is no awareness of the body lying on the bed there is no awareness of mine dreams thoughts memories nothing and yet a blankness is experienced what experiences the blankness it is the pure consciousness alone the Sakshi the witness the witness with the body and mind experiences the presence of objects the witness in deep sleep experiences the absence of objects the absence of objects of experience is what we call deep sleep witness is constant one more question I mean get done yes there's question the back can knowledge exist without the mind no our knowledge will free us from the mind yes so the confusion also exists in the mind you see ignorance also cannot exist without the might ignorance is the root state of the mind is called the causal body are not entered into that the car inertia reira and that is destroyed by knowledge what happens is a beautiful question with a very deep question where does knowledge exist knowledge exists only in the mind no where else after all let's see any any kind of knowledge just physics chemistry English German where does it exist not in my thumb it's in the mind knowledge cannot exist in the kidney or in the lungs it's in the mind the knowledge is in the mind and where is ignorance also in the mind and where does knowledge remove ignorance in the mind so in the mind is the ignorance that I am this body and mind I have I have no idea of my nature as pure consciousness there comes the knowledge of my pure consciousness which belong to provides and that destroys the ignorance in the mind and the pure consciousness which was always there it reveals itself it's always there and it sounds it actually sounds pretty logical you know that's what happens that's why in Vedanta they say knowledge will not give you pure consciousness knowledge will only remove ignorance then what about that knowledge it remains in the mind you as a pure consciousness you have nothing more to do with that knowledge also this way sri ramakrishna uses a strange story he says a thorn has pricked your flesh Iran has pricked your flesh now you want to remove that thorn you take another thorn and remove that thorn now will you keep the second hand in your flesh holes you will throw that away also now what does that mean it means he explains the Sun of ignorance is in my flesh and the sword of knowledge comes and removes the throne of ignorance then both are thrown away normally if you say that ignorant was there I got knowledge removed ignorance and then I removed knowledge our normally of a binary mind will say that again I've become ignorant it's like I knew something and I forgot something but this is not what is meant here so the knowledge which comes is also within Maya and it removes the ignorance which is within my and sets us free okay one question last question for ya you asked okay karma here is the results of past actions and they divide karma into three parts prarabdha karma means look the Karma which has started giving results are gamma Karma that which will give results later on sanchita is the entire stockpile of karma which we have got so out of all this karma a part of that parantha says is used to generate this present body that much which is used to generate this present body will give us a series of experiences in this life good and bad when that is finished this body will die this body dies and the eye the ego sense with the mind it goes on to the next body and to the next karma the next set of karma so the idea is when karma is finished body will die nobody can prevent it yeah we'll stop here oh poor nama da poornamidham poornaath poornam Udacity porn us yeah Poonam ah oh yeah Pournami bhava shisha t om shanti shanti shanti hurry he oh that's a home that infinite that is infinitely in the transcendent is infinite from the transcendent infinite has come this manifest infinite this manifest infinite arises from the transcendent infinite the transcendent infinite is a remains full and the manifest infinite is also full and complete and perfect when we realize that the infinite in this manifestation the transcendent infinite alone remains Oh peace peace peace that was a free translation not a very good one you